The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.

¶ Of the parties that are to be Baptised.

Chap. 4. The first Diuision.

Admonition▪

That the parties to be baptised, if they be of the yeares of (p) 1.1 discretion, by them selues and in their owne persones, or if they be infantes, by theyr parentes (in whose rooine if vpon necessary oc∣casion they be absent, some one of the congregation, knowyng the good behauiour and sounde faythe of the par〈1 line〉〈1 line〉tes) may both make rehersall if theyr faythe, and also if their fayth be sounde, & agrea∣ble to holy scriptures, desyre to be in the same baptised. And finally, that nothyng be done in this or any other thing, but that which you haue the expresse warrant of Gods worde for.

Ansvvere to the Admonition. Pag. 111. Sect. 1. 2.

I muse what you meane to saye on this sorte: The parties to be bapti∣sed* 1.2 if they be of the yeares of discretion. &c. You knowe that in this Church of England none tarry for baptisme so long, except it be in some secrete congregation of Anabaptistes. The place alledged out of the third of Matthew telleth how they that were baptised cōfessed their sinnes, it speaketh nothing of any confession of faith.

It is well that you admitte some to answere for the infant in the* 1.3 absence of the parent, and why not in his presence to? what scripture haue you, that the Parent at the baptising of his childe should make a rehersall of his fayth, and desire that his childe should bee therein baptised? this I desire to knowe for myne owne learning, for I nei∣ther remember any such thing in scripture, neither yet in any auncient wryter: I do herein but desire to be instructed.

T. C. Pag. 139. Lin. 6.

And bicause I would haue all those thyngs togither that touche this matter of baptisine, I come to that which he hath in the next Section and in. III. page, where after his olde manner, he〈1 line〉〈1 line〉

wrangleth and quarrelleth. For although the Admonition speaketh so playnely and so clearely, that as Hesiod. sayth, it myght 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 satisfie Momus, yet M. Doctor goeth about there, to bryng it in suspicion of Anabaptisme, bicause allowing in playne wordes the baptisme of infantes, they adde that if the parties be of discretion and yeares, them selues in their own persons, should de∣maunde to be baptised. For sayth he in this Church they tary not for baptisme so long: But is ther no cause or may there not be, when they that be of age may be baptised? It may be there are Iewes in Englande, which vnderstanding their blyndnes and confessing their synne, may desyre to be bap∣tised, and 〈1 line〉〈1 line〉here be dyuers Mores in noble mens & gentlemens houses, which are sometimes brought to the knowledge of Christe, whereby th〈1 line〉〈1 line〉re is some vse and practise of this case.

Io. Whitgifte.

Anabaptisme being so crafty an heresy, that it dissembleth many things, vntill it* 1.4 haue sufficient ayde, a man can not be to suspicious of it, especially in those that walke in steppes so lyke vnto it. And yet I speake nothing in that place, that may bryng the A〈1 line〉〈1 line〉thours of the Admonition into suspicion of Anabaptisme, vnlesse they suspect them selues, or that you would haue them suspected: for you knowe the olde prouerbe. Con∣scius ipse sibi. &c. It may be in deede that there be Iewes in Englande, & Mores, & Turkes 〈◊〉〈◊〉 and that some of them being conuerted to the fayth, be afterward〈1 line〉〈1 line〉 baptised, and 〈◊◊〉〈◊◊〉 it is so, but the case is very rare, and there is no man that doub∣teth but 〈◊◊〉〈◊◊〉 to be examined in their fayth before they be admitted to baptisme. This is against nothing that I haue sayde.

Chap. 4. the. 2. Diuision.

Ansvvere to the Admonition. Pag. 111. Sect. 3. & Pag. 112. Sect. 1.

I knowe not what you meane when you saye (That in the absence of* 1.5 the parentes some one of the congregation knowing the good behauiour and sound faithe of the Parentes, may both make a rehersal of their fayth: and also if their faith bee sounde and agreable to holy scriptures, desire in the same to be baptised) what if the parētes be of euil behauiour? what if it be the child of a drūkard, or of an 〈1 line〉〈1 line〉ar∣lot? what if y^e parentes be Papistes? what if they be heretikes? what* 1.6 if they erre in some point or other, in matters of fayth? shall not their children be baptised? herein you haue a further meaning than I can vnderstande, and I feare fewe do perceiue the poyson that lieth hid vnder these wordes: may not a wicked father haue a good childe? may not a Papiste or heretike haue a beleuing sonne? wil you seclude for the Parentes sake (being himselfe baptised) his seede from bap∣tisme? Surely your fantasies, naye your daungerous errours wyll burste out one daye in more playne manner.

This reformatiō you seeke for and desire, were rather a deformatiō nay a confusion: and whylest you will nothing to bee done but that, for the whiche there is expresse warrant in Gods worde, you your selues prescribe that whiche is not to be founde in all Gods worde.

Admonition.

Howe conuenient it were, seyng the chyldren of the faythfull onely are to be baptised, that the father should and myght, if conueniently, offer and present his chylde to be baptised, makyng an o∣pen confession of that fayth, wherein he would haue his chylde baptised, and how this is vsed in well ordered Churches.

Ansvvere to the Admonition. Pag. 193. Sect. 2.

But I knowe not wherto this tendeth that followeth: that is, How cōuenient it were, seeing that the children of the faithfull only are to be baptised. &c. Do you not comprehende those vnder the name of faithfull, which be baptised? for else it passeth mans vnderstanding, to knowe who bee faythfull in deede, bicause the vnbeleuers maye make a confession of* 1.7 faythe in wordes: and in this worlde it can not certainly by man be determined, who among Christians be faithfull, who be vnfaithfull. I praye you answere me this one question: If a chylde bee founde whose father and mother be vnknowen (as it hath happened some∣times in our remembrance) will you not baptise it bicause the Pa∣rentes be not forth comming, to make a confession of their faith? or bi∣cause the sound faithe of the Parentes is vnknowen? but hereof I haue spoken in another place.

T. C. Pag. 137. Sect. 1.

After that M. Doctor hath cast him selfe in derision, at the feete of the authours of the Admo∣nition, and desired to be taught of them whome he hath so contemptuously condemned as vnlear∣ned, he doth by and by rayse vp himself into his ch〈1 line〉〈1 line〉yre, and there sitteth doctorally, 〈1 line〉〈1 line〉pposing the au∣thors of the Admonition, as if they were his schollers: and vpon occasion of the sounde faythe and good behauiour of y^e parentes of the infant, mentioned by y^• Admonitiō, asketh first of al, what if the infant be the childe of a drunkarde? what if he be of a harlot? shall not sayth he, the infant be bapti∣sed? If it were not that M. Doctor in asking these questions, doth also answere them, & answereth thē farre otherwyse than y^e truth doth su〈1 line〉〈1 line〉fer, I would not be drawē from the causes which we haue in hande by these rogyng questions: nowe I can not leaue them vnanswered, bicause I see that M. Doctor doth make of the holy Sacrament of baptisme (which is an entri〈1 line〉〈1 line〉 into the house of God) and whereby onely the family of God must enter, a common passage whereby he will haue cleane and vncleane, holy and prophane, as well those that are without the couenan〈1 line〉〈1 line〉e, as those that bee within it, to passe by: and so maketh the churche no housholde, but an Inne to receyue whosoeuer commeth.

Io. Whitgifte.

All this is but a declaration of your modestie, and a signification of the mildenesse of your spirite, and therefore I wyll passe it ouer and leaue it to the Reader to be con∣sidered of. Onely I must tell you, that I make the holy Sacrament of baptisme no other kinde of passage, than God him selfe hath made it, and the Church of Christe hath euer vsed it. Good and euill, cleane and vncleane, holy and prophane, must néedes passe by it, excepte you will in déede in more ample and large manner tye the grace of God vnto it, than euer did the Papistes, and saye that all that be baptised be also saued: or else ioyne with the Anabaptistes in this, that after baptisme a man cannot sinne.

Who can tell whither he be holy or vnholy, good or euill, cleane or vncleane, elect or reprobate, of the housholde of the Churche, or not of the Churche, that is baptised, be he infant, or at the yeares of discretion? I tell you playne this assertion of yours sa∣uoureth very strongly of heresy in my opinion: but let vs come to your reasons if you haue anye.

Chap. 4. the. 3. Diuision.

T. C. pag. 137. Sect. 1.

I will answere therefore almoste in as many wordes as the questions be asked. If one of the Parentes be neyther drunkarde nor adulterer, the chylde is holy by vertue of the couenante, for one of the Parents sakes. If they be both, and yet not obstinate in their synne, whereby the Churche hath not proceeded to excommunication, (them selues beyng yet of the Churche) theyr chylde can∣not,

nor ought not to be refused. To the seconde question, wherein he asketh what if the chylde be of Papistes or heretykes. If both be Papistes or condemned heretikes (if so be I may distinguishe Papistes from heretikes) and cut of from the church, their children cannot be receyued, bicause they are not in the coucnant, if either of them be faythfull, I haue answered before that it ought to bee receyued.

To other questions wherin he asketh, what if they erre in some poyntes of matters of fayth. If it be but an error, and be not in those pointes which rase the foundations of fayth, bicause they styll, notwithstanding their error are to be counted amongst the faythfull, their children pertcyne vnto the promyse, and therefore to the sacrament of the promise.

Io. Whitgifte.

Surely these be very short answeres for so waighty questions, and so necessary* 1.8 poyntes of doctrine: wyll you presume thus to determine in matters of saluation and danmation, the doctrine being so straunge and vnheard of, without either scripture, reason, or other authoritie? are we nowe come to (ipse dixit)? nay it may not be so, you haue no such authoritie or credite y^e I know. But let vs a little better cōsider your as∣sertions, and marke your drifte, Page. 34. you saye that there are no whoremongers, nor* 1.9 drunkardes in the churche that are knowem, bycause the churche doth excommunicate them, wher∣by you seme to runne headlong into this heresye of the Anabaptistes, that, that is not the Churche of Christe, in the whiche are knowen drunkardes and whoremongers, & no excommunication vsed against them. The whiche heresye is well and learnedlye* 1.10 confuted by M. Caluine in his booke against the Anabap. and by M. Bullinger likewyse, Lib. 6. cap. 10. aduersus Anabap.

Moreouer this your assertion séemeth to bring in rebaptisation. For if whoremon∣gers,* 1.11 drunkardes, and such lyke wycked persones by excommunication be so cut of from the Churche, that their children may not be baptised, then must it followe that their baptisme is cut of also: which if it be true, howe can they vpon repentance be admitted againe except they be rebaptised? and what is this else but to make baptis∣me, to be iterated as the Lorde▪ supper is, when as by the consent of all the Chur∣ches,* 1.12 there is but one baptisme, wherewith it is sufficient once to be Christened, sée∣ing that baptisme once receyued doth endure for euer, as a perpetuall signe of our ad∣option. And how can you allowe the baptisme of heretikes to be good, if you disallowe the baptising of their children that be excommunicated? may an heretike excommu∣nicated baptise, and is that baptisme good, and may not the children of hym that is ex∣communicated receyue the sacrament of baptisme? can any faulte of the parentes, ha∣uing once receyued the scale of the couenant, seclude their chyldren from rcceyuing the same seale? you haue neyther example nor precept in scripture to iustifie your as∣sertion with: it is against the nature of the sacrament, the practise of the Church, and the whole consent of learned wryters (some fewe excepted which erred in rebaptisa∣tion) and yet you boldely here set it downe, without any further proofe at all.

S. Augustine in his booke Contraepist. Parme. reasoneth wholy to the contrary, for there he proueth that heretikes whiche cut of them selues from the Churche, do ney∣ther* 1.13 amittere baptismum, nor ius dandi baptismum, that is, neither leese their baptisme, nor au∣thoritie to baptise: and therevpon concludeth against rebaptisation, whiche must néedes followe if eyther of the other be taken away. The Donatistes them selues were at the length compelled to confesse, that heretikes deuided from the churche, did not amitte〈1 line〉〈1 line〉e bapt〈1 line〉〈1 line〉smum, leese their baptisme. And in the same booke August. hath this ge∣nerall sentence, That the faulte of such heretikes, is in cutting of them selues from the churche, which may be corrected by returning againe to the churche, non in sacramentis quae vbicunque sunt, ipsa vera sunt, not in the sacramentes, which wheresoeuer they are, are true. This being so (as it is) then are you very nere to Donatisme, nay farre beyonde it, in* 1.14 saying that the chyldren of the heretykes, and suche as by excommunication are cut of from the Churche, maye not be baptised. Surelye if the Parentes beyng here∣tikes

and cut of from the Churche, do notwithstanding Retinere baptismum, keepe styll their baptisme, (as Saint Augustine sayeth) I sée not howe by any meanes you can iustifie the secluding of theyr chyldren from being baptysed: or if otherwyse I can not sée howe a Papiste beyng conuerted, can bee receyued into the Churche, without he bée anewe baptysed, or howe suche chyldren of knowen Papistes, and excommu∣nicate persones, as haue bene baptised in this Churche of Englande or else •• here, from the beginning of the Gospell to this daye, can be coumpted Christians, vnlesse they be rebaptised.

And concernyng Papistes, whome you haue denyed to bée in the Churche,* 1.15 and to whose chyldren also you here denye baptisme, I wyll aske you but this one question, what you thynke of all those, whiche are not onelye chyldren to professed and knowen Papistes, but baptised also in the Romishe Churche? for if the chyl∣dren of knowen Papistes, may not be baptysed, what shall wée saye of our selues, and of our Parentes and predecessours, who all, or the moste of them were profes∣sed Papistes? is not this the grounde of Rebaptisation, and Anabaptisme?

But that the Reader maye the better vnderstande your erroure, and the rather beléeue it to be an errour in dée〈1 line〉〈1 line〉, I wyll set downe M. Beza his opinion of this mat∣ter, from whome you are lothe (I am sure) to be thought to dissent. In his booke of Epistles, Epist. 10 answering this question (whether the infantes of suche as are excom∣municated* 1.16 may be baptised, and in whose fayth, when as they of whome they are begotten, are not members of the Churche) determineth thus.

God forbidde that we should iudge all one and a lyke of all suche as are not called the members of the Churche, for there are foure kyndes of men farre differing among them selues. One is of them, whiche neyther by election, neyther in them selues are by anye meanes the members of Christe, whome we cal by the worde of God reprobate and the ves∣sels of anger, and appointed to destruction, although many of them sometime in appa∣rance, that is in outwarde profession, yea and a certayne semblance of faythe, continuing for a tyme, wherewith they mocke both them selues and other, are reckened among the mem∣bers of the Churche, of whome Iohn sayeth, if they had bene of vs, they would haue taryed with vs.

The seconde is of those, whiche are chosen in Christe by eternall election, and there∣fore are the members of Christe, yet by purpose onelye not in deede: in whiche sense Paule sayth that he was seuered from his mothers wombe, when as notwithstanding, hee was a long tyme the member of Sathan persecuting Christ: and in an other place sayeth, that grace was giuen vs in Christe before euerlasting tymes: and agayne, that God loued vs when we were his enemies.

In the thyrde kynde wee counte them, that bothe by election and in deede are the sonnes of God, bycause as the Apostle sayth, they are ruled by the spirite of God.

Finally, in the fourth place wee recken those, who whereas they appertayne to the e∣lection of God, and be engraffed in Christ, yet bycause hauing fallen in some thing (as men often doe) they be an offence to the other members, therefore least the wound should bee deadlye, whiche Sathan and the fleshe hath gyuen them, neede a more sharpe remedye, and are therfore excommunicated or delyuered to Sathan, not that they should peryshe (for it is not possible that they should peryshe whiche are the members of Christe) But that god∣lye sorowefulnesse may cause repentance, eyther that their fleshe (that is the olde man) dying, their spirite may be saued in the daye of the Lorde.

These therefore be they whome we call excommunicated, and who for two respectes are not members of the Churche, one according to men, bycause they are excluded from the holy felowship of the faythfull: the other according to God, bycause that saying of Christe is sure, that, that is bounde in heauen, whiche is ryghtlye bounde of the Churche in the earth.

But it is an other thyng truelye to bee bounde in heauen, than to bee cast out of that true kyngdome of heauen, whiche neuer happeneth to anye of the electe. For that say∣ing of Christe standeth, that those shall neuer bee caste out whome the Father hath giuen

the Sonne: and that of Lohn, if they had bene of vs, they woulde haue taried with vs: and that of the Apostle, the foundation of God standeth sure, hauing this seale, the Lorde knoweth who be 〈1 line〉〈1 line〉is. Therefore as touching Christe, these are sayd not to be his, nor mem∣bers of the Churche, not as the firste whiche are reprobate and damned, but bycause for a tyme as concernyng the force and efficacie of the spirite, they are without hym, as beyng so engraffed in hym, that they receyue not that lyuelye nouryshement of the spirite of Christe for a tyme, that is, tyll grace of repentaunce be gyuen them. To conclude, the difference betwixt these and the firste is such, as is betweene a legge of woode ioyned cunninglye to a true bodye (whiche notwithstanding is not a legge in deede, neyther is truely called a parte of that man) and betwyxt a true legge, that yet for a tyme receyueth not nouryshement in suche sorte, that vnles it be refreshed by the strengthe of some sharpe medicine, it wyll ne∣cessaryly putrific and cleane peryshe. VVherefore seeing these thinges be thus, and charitie byddeth vs to hope well of all, yea and also to take care for them, whiche are helde as captiues in the snare of the Deuyll: God forbydde that the Parentes beyng excommuni∣cated, wee should conclude that theyr posteritie belongeth not to the kyngdome of God. Furthermore, there is great difference betweene those, whiche although they bee noto∣rious offendours, neuerthelesse departe not from the Churche, and betweene those that are manifeste rennegates, ioyning them selues with the enimies to oppresse the truthe of the Gospell. Further, it were vnreasonable to esteeme of Papistes, muche lesse Christi∣ans excommunicated, no otherwise than of Turkes: for although it bee vnpossible to serue the Pope and Christ togyther, yet it is certayne that Poperie is an erring of the Christian Churche. VVherefore the Lorde hath in the middest of that goulfe of Pa∣pistrie preserued Baptisme, that is the first entering into the Churche: whereby it appea∣reth (as also the thing it selfe proueth in vs) that although Papisme be not the Churche, yet the Churche hathe bene and is (as it were) drowned or couered in it: whiche can not by anie meanes bee sayde of the Turkes, whiche neuer gaue theyr names to Chryst. Lastly, for so muche as the goodnesse of God is extended to a thousande generations, that is (as it were) without ende, it were harde if wee shoulde iudge of the children, whe∣ther they belong to the couenant of God or no, by the profession of their last Parentes. Therefore of all these argumentes ioyned togither, we conclude that the children of per∣sons excommunicate, abyding yet in the Churche of God, can by no right bee debar∣red from Baptisme, if in case a meete suretie bee had, whiche will make promyse to the Church that they shall be vertuously brought vp, which I thinke ought to be done of the Ministers them selues, and other Godly men, rather than theyr Baptisme shoulde anie longer be deferred. Yet it shall not be amisse, if the Minister before he baptise the infant, taking hereof occasion, earnestly exhort the father that is excommunicated being present, to 〈1 line〉〈1 line〉epentance before the assemblie, whiche is oftentymes practised in oure Churches. Hitherto Beza.

Chap. 4. the 4. Diuision.

T. C. Pag. 137. Sect. 2.

And in the. 193. page, he asketh what if the Parentes of the childe be vnknowen, if it be, yet if godly men will present it to baptisme, with promyse of seing it brought vp in the feare of the Lorde, for so much as it is founde in a place where the churche is, and therefore by likelyhoode to apper∣teyne to some that was of the churche, I thynke it may be baptised, if the churche thynke it good in this last case.

Io. Whitgifte.

And why should you but thinke so? what reason is there why it should not be bap∣tised? But yet this answere of yours dothe nothing iustifie the Aomonition: Whiche would, The parentes to presente their chyldren, if conuentently, makyng an open confession of that faythe, wherein he would haue his chylde baptised: For this can not be done where the Pa∣rentes be vnknowen, neither is (in such case) any other man able to testifie of what faythe or behauiour the parentes were.

Chap. 4. the. 5. Diuision.

T. C. Pag. 137. Sect. vlt.

Then he goeth forth in the. III. Page to proue that the children of those, which he hath recke∣ned may be baptised, and demaundeth whither a wicked father may haue a good childe, a Papist or Heretike father a beleeuing chylde? yes verily may they. So may haue, and hath the Turke and the Iewe, and yet their children are not to be receyued vnlesse their fayth doth fitste appeare by confession, But you say the Papiste an Heretike be Baptised, and so are not the Iewes and Turkes. Their baptisme beyng cut of from the Churche, maketh them as much straungers vn∣to it, as was Ismaell and Esau, whiche albeit they were circumcised, yet beyng caste out of the Churche, they were no more to be accompted to be of the body of Gods people, then those whiche neuer were in the Churche. Now you see (*) 1.17 the poyson (as you terme it) which lieth hidde vn∣der these wordes, and if it be as you say poyson, let vs haue some of your triacle. In all the reste of that section, there is nothing but that, which he spake of before, onely the Eldership is 〈1 line〉〈1 line〉amed, which commeth to be intreated of in the next section.

Io. Whitgifte.

If their baptisme be so cut of, that it also taketh away the priuiledge from their children, howe can they be admitted agayne into the Churche without rebaptisation? S. Augustine in the place before recited, sayeth that Heretikes though they be cut of from the Churche yet they do retayne their Baptisme, whiche beyng true, there is no reason to seclude their children frō it. I cannot learne but that the Sonnes of Is∣maell were circumcised: for it is written of the Egyptians (as P. Martyr doth note)* 1.18 that they circumcided at. 14. yeares of age, bycause Ismael was then circumcised: Which tyme of circumcision the Arabians obserued in lyke manner. And therefore it is not vnlike but that the Posteritie of Ismael was circumcised. And as for the Sonnes of Esau it is not like that they were debarred from circumcision, seyng E∣sau himselfe receyued the signe of the couenant, notwithstanding he was before re∣iected.* 1.19 And that his posteritie were not so farre estraunged from the people of God as those that neuer were in the Churche, it may appeare by that which is written in Deutronomie, where the Israelites are willed to acknowledge them for their* 1.20 Brethren, and to admitte their children in the thirde Generation, into the congregation of the Lorde. And yet are not the Papistes like vnto Ismael and Esau: but rather the same with the Israelites vnder Ieroboam, &c. for as they professed the lawe of Moses, had circumcision, and were not in all poyntes straunge from the fayth of the Iewes: but yet ioyned therevnto Idolatrie, and the false worshipping of God: euen so the Papistes pretende the lawe of God, vse the Sacramentes, professe Chri∣stianitie, and are not in all poyntes straunge from Christian fayth, but yet haue cor∣rupted the same with idolatrous worshipping, and diuerse other kindes of supersti∣tion, and errours. Therefore sayeth M. Beza very well in the wordes before re∣cited,* 1.21 Papismus est Ecclesiae Christianae aberratio. Papisme is the erring of the Christian Churche: And Ecclesia est velut immersa in Papatu, quod de Turcis dici nullo modo potest, qui nunquàm Cbristo nomen dederunt: the Churche is as it were couered or drowned in Pa∣pisme, whiche can by no meanes be sayde of Turkes, whiche neuer gaue their names to Christe or professed Christianitie. Wherefore if you had made a right comparison, you should not haue compared them to Ismaell and Esau, but to the reuolting Isra∣elites, as M. Martyr dothe, saying thus expresly, Quales olim Israelitae, &c. Such are the* 1.22 Papistes at this day, if they be compared with the professours of the Gospell, as were the Israelites in respect of the Iewes. But full well you knewe that in so doing, your er∣rour would soone haue bene espied: for though the Israelites were separated from the true Churche, yet were not their children cut of from the couenaunt, or debarred from the signe thereof.

The poyson which (you say) we nowe see, and that lieth hid vnder these woordes, is,* 1.23 the debarring of children from Baptisme for their parentes offences beyng baptised, and rebaptisation: Both which you do in more playne manner affirme than the Ad∣monition doth, and therefore for triacle to cure these venemous diseases I sende you to the learned workes of S. August. Contra epist. Parmeniani: de Baptis. contra Donatistas: of M. Bullinger, Zuinglius, Caluine and others, which haue written against these poysoned poynts of the Anabaptistes and Donatistes.

Notes

• (p) 1.1

  Math. 〈1 line〉〈1 line〉. 6.
• * 1.2

  Of those that are to be bap∣tised.
• * 1.3

  Of the parēts answering 〈1 line〉〈1 line〉or their children.
• * 1.4

  Anabaptisme a crafty here∣sy〈1 line〉〈1 line〉.
• * 1.5

  Of the saythe a〈1 line〉〈1 line〉 〈1 line〉〈1 line〉ood be∣〈1 line〉〈1 line〉 of the Parentes. &c.
• * 1.6

  Whether the chi〈1 line〉〈1 line〉 of a wic∣ke〈1 line〉〈1 line〉 man may be baptised.
• * 1.7

  No man knoweth who 〈1 line〉〈1 line〉 〈◊〉〈◊〉, who is n〈1 line〉〈1 line〉.
• * 1.8

  The presump tiō of the Re∣plier.
• * 1.9

  Pag. 34. Sect. 1
• * 1.10

  Caluine. Bullinger.
• * 1.11

  The assertion of the Replier tendeth to re∣baptisation.
• * 1.12

  Baptisme once ministred remaineth per petuall.
• * 1.13

  Heretikes loose not their baptisme.
• * 1.14

  The Replier nere to Do∣natis〈1 line〉〈1 line〉e.
• * 1.15

  Pag. 34. Sect. vii.
• * 1.16

  Beza li. Epist. Epist. 10.
• (*) 1.17

  It is poyson in deede, and the same whi〈1 line〉〈1 line〉he I suspected.
• * 1.18

  P. Martyr in 4. Rom.
• * 1.19

  Rom. 9.
• * 1.20

  Deut. 23. vers. 7. 8. The papistes ly〈1 line〉〈1 line〉e 〈1 line〉〈1 line〉o the 〈◊〉〈◊〉 v〈1 line〉〈1 line〉der Iero∣boani &c.
• * 1.21

  Beza Epist. 10.
• * 1.22

  Martyr. in. 3. cap. 1. Reg.
• * 1.23

  The poyson that is hidde in the Repli∣ers doctrine.