calleth it the Sacrament of initiation How this is to be understood Alstedius telleth us saying Al â—â—ed Supplem ad Dan. Cham. Panst Tom. 5. Cap. 7. that Baptisme and Circumcision are called Sacraments of initiation not because they make the beginning of Christianity hut because they signifye and seale it and so are opposed to the Sacraments of nutrition and growth the passover and the Lords supper Which he amplyfyeth by shewing that children borne of Christian parents are in one sense in the Church in another sense not in it They are in it as they are in covenant in their parents they are not in it as they are not yet added to the outward fellowship thereof into which they are received by baptisme as they are received into the covenant by the promise of God I will be thy God and the God of thy seed From this end of uniting men in a visible profession of consent with the people of God Chamierus collecteth another end of Baptisme subordinate thereunto Dan. Cham de Sacram. Manuscr viz the distinguishing beleivers from all the world besides which is a necessary use of the Sacraments since the fall of man hath bene almost from the beginning For in the beginning in the dayes of Seth Gen. 4. 6. there began a different naming of men some being called the sonnes of God some the daughters of men who were also differenced from each other by sacrifices which to them were of the same use that the Sacraments were since Gen. 17. Afterwatds in Abraham the Lord instituted circumcision whereby the Church people in covenant with him were distinguished from the rest of the world Eph. 2.12 who were strangers from the covenant and therefore the one were called circumcised the other uncircumcised The Baptisme of Iohn was of God Mat. 3. not of man which also Christ our Lord instituted and ordayned to continue in the Church as a noate of difference betweene his disciples Mat. 28.19 and all others though not only or principally for that end which use of it the Apostles retayned after the ascention of our Lord and perpetuated for succeeding ages to the second appearing of Christ Hereunto Paul had respect wheÌ„ he demanded of the CorinthiaÌ„s were ye baptised into the name of Paul 1. Cor. 1.13 Intimating that in baptisme they professed openly theyr dependance upon Christ only and they re cleaving to him as theyr only King Preist and Prophet And this use was in after times retayned in the Church as Augustine witnesseth saying Aug. contra Faust Man lib. 9. cap. 11. D. Ames de Consc l. 4. cap. 24. quest 1. Resp 5. Men can not be joyned together into any name of Religion whether true or false except they be gathered by some fellowship of visible signes and Sacraments And Dr. Ames sayth expresly that it can not be but the signes whereby beleivers may be discerned from infidels must be confounded if they partake of them who will joyne themselves to no certaine particular Church alleadging for that purpose 1. Cor. 5.12 The issue and summe of all is To administer baptisme to the infants of those who belong not to Christ who are convicted judged by the Church to be swine and doggs who obstinately persist in their Apostasy who slight and refuse all communion with all visible Churches of Christ who are strangers and without In a word who have no communion with Christ nor fellowship with the Church and people of God is to profane it according to the judgement of Whittaker Beza Cartwright I del'Espine I. A Lasco Chrysostom Tertullian Calvin Alstedius Chamier Dr. Ames c. But to administer baptisme in Amsterdam thus promiscuously as that wrighting requireth is to administer it to many such Therefore to administer it as that wrighting requireth is to profane the Sacrament Reason 2 The second Reason to prove it to be a sinne is because it is an offence given to many thus promiscuously to baptise all that are brought as that wrighting requireth To cleare this I am to declare two things 1. that it is a sinne to give offence 2 that this practise doth give offence or scandall to many First That it is a sinne to give offence Cor. 10.2 Rom. 14.13.21.16 15. Ezek 13.22 Rom 14.3 10. Mat 18.10 Rom 14.15.20 1 Cor. 8.12 will appeare by Scripture light which forbideth it describeth it to be a putting an occasion to fall or laying a stumbling block before a brother a making him weake a giving him cause to speake evill or to thinck hardly of us a pleasing our selves with neglect of our brother and it propceedeth from a dispising and light regard of others in our hearts and it tendeth to the destroying of him And to conclude it is to sinne against our brother and to sinne against Christ Secondly That this practise doth give scandall to many This we will declare by induction and instances First To the Iewes it is an offence that we affirme our baptisme to be in stead of their circumcision and of the same use and worth and yet we communicate it to those who are not in the Covenant so much as visibly and outwardly which they know to be contrary to the law given to their fathers concerning circumsion Secondly To the Papists it is an offence that we Tho Aq pars 3. quest 68. Idem secund secundae quest 10. art 12. alibi Whitt prelect de Sacram P. 291. 292. professing reformation doe admit those to baptisme whom they would refuse though they erre grosly in many points about baptisme de suscipientibus baptismum also for they hold it unlawfull to baptise the infants or infidells that are brought without they re parents consent but such cases may often fall out in that place by this course and the minister and Church be ignorant of it Dr. Whittaker addeth that they doe absurdly who baptise the children of unbeleivers though the parents should desire it as if sayth he the Church might give baptisme to whom they please For then they might be baptised even without the parents consent Thirdly To the Anabaptists it is an offence who because the Scripture requireth fayth to baptisme not only unjustly against the Scripture dislike the baptising of the infants of beleivers but also complaine and that justly of the promiscuous administring of baptisme even to those whose parents cannot be numbred amongst beleivers As appeareth in their private discourses publick disputes and printed bookes Fourthly To Libertines and Familists it giveth offence and hardneth them in their disorderly course seing they can partake of the outward priviledges of the Church as well as the members of it without submission to the order government thereof whereunto the members are subject The same may be affirmed of all disorderly persons that are obstinate in evill courses Anonym in thes de rit gub Christi eccles Anno 1595. impres ad Illustr Ampl. ord in Geld Holland Zeland
bring their infants to the true Church to be baptised whereas 1. it is not required in their manner of administring baptisme that the parent present the infant neyther is the parent at all inquired after it sufficeth if any one present it though parents and presenters are alike unknowne 2. They that bring the infant doe it not with respect to the truenes of the Church which they seldome understand or regard but because baptisme is there administred and it is nearer the place where the child was borne or for such like respects His 4 supposition is that the persons who present their infants are there also ready to make a publick profession of their fayth before the wholl Congregation Reply 1. How can they be called their infants who neither are their parents nor have the education of them and who it may be shall scarse ever see them againe after that time 2. what profession of faith is it to say yea or to nodd the head at a few words in the Liturgy which they understand not many times or regard not when they are uttered it being done by persons otherwise unknowne It is a bad cause which must be pleaded for after this manner when the Advocate flyeth from it and in part hideth it as a thing whereof he is ashamed The 5. Text is 1. Cor. 5.12 which was alleadged to shew that Church ordinances i. e. ordinances which are given to the Church belong onely to the members of some particular Church which we apply to Baptisme a pari from the parity betweene it and another Church ordinance namely the Church censures whereof the Apostle speaketh in that place and limiteth onely to those that are within the Church as belonging onely to them and not to those without Upon the same ground may I limit Baptisme which is another Church ordinance to those that are of a true Church and so within excluding all others from it as men in that respect without And herein what can be denyed will they deny that Baptisme is an ordinance belonging to the Church The Scripture is cleare for it Rom. ◠◠Psal 146.20 Will they deny that Church ordinances are limited to those that are in communion with the Church Reason is against it taken from the title that is given to the members of particular Churches who are called Citizens with the Saints and of Gods houshold Eph. 2.19 Now the liberties of a city or of a house every man knoweth are peculiar to those who are incorporated into that city and family What then Will they deny that there is the same reason of the Sacraments and of the Censures Let them shew the difference in reference to those that are wholly without all Church relation And in the meane space let them consider the ground whereupon the Apostle refuseth to judge those infidells of whom he speaketh He sayth it is because they are without thereby implying that the reason why Church censures did not belong to them was because they were not within the Church of Corinth nor any other by a visible communion therewith Now if that reason be good against the unbeleiving Corinthians why will it not serve against any others that may be truely said to be without in the same respect though not in the same degree And if the reason be sufficient in respect of that ordinance why not of this also seing this is as proper and peculiar to the Church as that and in boath the rule holds Chrisost lib. 3. de sacerd parium par est ratio There is a like reason of things alike And therefore Chrisostom upon this ground that Baptisme is given to the Church as the power of the keyes is inferres that Baptisme is to be administred onely by the ministers as the keyes of the Church are to be excercised dispensed by them and not by every one of the people This I noate onely to shew how I draw my Argument from this place for the Answerers satisfaction which he might easily have perceived if he had had a mind to see it For Mr. Cartwright saw it clearely 1 Reply p. 34. to the 4. differ Demonst of Disc p. 31. ob 5. Cas Cons lib. 4. C. 24 qu 1. R 5. Dr. Feild of the Church 1. booke 12. chap Naz panegyr Bannes secund secundae quest 1. art 10. Gall Confess Harm Sect 13. Art 35. and used it to the same purpose So did the Authour of the Demonstration of Discipline So did Dr. Ames shewing the necessity for all Christians of joyning to a particular Church And that Baptisme belongeth to those onely who are in externall communion with a true Church is not so strange a doctrine in the Churches whether of former or of latter times For former times did not onely deny baptisme to those that were infidells but also to others that were not so farr without even to beleivers whilest they were Catechumens for these were not thought to be farr enough within though they were in vestibulo pietatis and though they were meritô in Ecclesiâ as the Schoolemen speake yet because they were not in it numerô that is though they deserved to be admitted yet because they were not yet actually vnited with the Church and numbred amongst the members of it they were not baptised For latter times that which we have shewen in the grant of Edw 6. to Iohannes a Lasco for the Churches of strangers in the 12 Section is sufficient Whereunto may be added the Confession of the French Church in the Harmony of Confessions But I hasten to examine his pretended answer to that which he sayth is obscurely objected from this place Three sorts of persons he sayth may be said to be without 1. Those that being members of a visible Church are without fayth 2. Open infidells and heathen 3. Those who not living under the discipline and government of some particular Church doe yet make some profession of the same Religion with the true visible Churches and bring their children unto them to be baptised making solemne promise to bring vp their children in the fayth that is professed in those Churches These he sayth in speciall are the persons that in our question are without Reply 1. Seing himselfe excludeth the two first from being comprehended in this question and limits it onely to the last I am content to let passe whatsoever I might have collected out of those particulars 2. For the third sort I except against his implicite report of their practise as imperfect and defective For 1. he intimateth that all whose infants are baptised make profession of the same Religion with the true visible Churches 2. That they bring their children to be baptised 3. That they solemnely promise to bring up their children in the fayth that is professed in those Churches whereas 1. many of them doe not know what that Religion is nor at all live according to the rules of it nor are joyned to any of the Reformed Churches And how
before his death that his wrightings in that controversy had bene too bitter professed his inclination to publish some thing for the qualifying of them but that be feared the scandall that might grow upon such his retractation as is to be seene in the Admonition of the Divines of the County Palatine concerning the booke called liber concordiae Thus a groundlesse jealousy sharpened Luthers spirit in that controversy and a groundlesse jealousy hindred him from retracting what he had written Had the same jealousy hindred Augustine the wholl Christian world had bene loosers thereby wanting that helpe by his booke of Retractations which now they have Which unproffitable jealousy whereby men will make good what they have said or done least they should seeme to have erred Ambrose piously cast off and confessed that his wrightings had need of a second review et qnantumlibet quisque profecerit Ambr offic lib. 1. Cap. 1. nemo est qui doceri non indigeat dum vivit How much soever any man hath profited every man hath need to be taught whilest he liveth These things being premised for prevention of scandall which may be taken at the Answer whereunto the ensuing Reply is made I will breifely conclude after I have added one or two words for prevention of unaequall censures upon the Reply it selfe with respect to the matter and to the manner of my proceeding in it 1. For the matter I must intreat the wise hearted Reader to vouchsafe a benigne favourable construction of things that may seeme lyable to some misconstruction and to consider that in all the passages of this discourse I have a particular respect to the question betweene us avoyding by-matters As for instance when I speake of the summity of the power of particular Churches in re propriâ in such things as are properly their owne doe instance in the choyse of their ministers it may be some captious polititian will thinck that I abridge the povver of the civill Magistrate which is farr from my purpose though I speake as I doe limiting my selfe to the question betweene the Church and the Classis onely which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I acknowledge not onely that submission obedience is due by the fifth commandment both to the highest Governours in every common wealth according to the severall lawes and customs thereof as to Emperours Kings Consuls Princes Dukes States and to other officers and ministers under them as Senators Counsailours Iustices Majors Sheriffs Balives Constables c. these and the like being in respect of their severall kinds 1. Pet. 2.13 Rom. 13.1 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every ordinance of man yet in respect of their common nature and power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordered or ordained of God and that for conscience sake in all their civill lawes and constitutions but also in matters ecclesiasticall spirituall it belongeth to the cheife governour or governours to be nursing fathers of the Church as well as of the Commonwealth Isa 49.23 to be Custodes et vindices utriusque tabulae and that they may and aught to establish by their authority the true Religion pure worship of God and to forbid and punish not onely civill persons for civill crimes but even Churchmen also and boath sorts for crimes against Religion as Blasphemy Haeresy Idolatry Sacriledge Schysme c. and to take order as occasion may require that the Churches make choyse of fit officers and that Church officers doe their duety in every kind according to all Gods ordinances and institutions and that the wholl worship of God and all the parts of it be administred in the congregations decently 1. Cor. 14.40 without uncomelines and orderly without confusion of which care they have excelent praecedents set before them for patternes in the Scripture such as David Salomon Hezekiah Iosiah Nor are the matters of the Lord 2. Chron. 19.11 and the Kings matters of so different a nature that the care of the things of God doeth not appertayne to the King but onely to the high Preist but they are distinguished in the manner of their performing them the Magistrates discharging their part civilly politically the Church officers executing theires ecclesiastically and spiritually that so piety and policy the Church and Common wealth religion and righteousnes may dwell together may kisse each other and may flourish together in the due subjection of all sorts of subjects to Princes and Magistrates and of both princes and people to the scepter and government of Iesus Christ Iames 4.12 that one lawgiver who is able to save and to destroy 2. For the manner 1. I have endeavoured to carry my selfe inoffensively in this wholl treatise without wronging or provoking any and for that purpose have concealed the name of the Answerer wishing that it may not be remembred upon this occasion to blemish any of his well deservings in any other service to God or to his Church 2. I have laboured so to temper my stile that the truth may be manifested by his owne actions sincerely related rather then by my verball censures 1. His owne words I have truely repeated and answered and when I have bene compelled to contradict those things whereunto I could not consent I have laboured to shew reason more then passion therein If any thinck it might have bene done more smoothly and plausibly let him know there is a difference to be made betweene personall vindications and doctrinall ventilations there being not the same degrees of provocation to passion in the latter as in the former and that some of the personall aspersions whereunto I am enforced to make reply are such as whereunto a simple cold negation without some vehemency would seeme incongruous as Ierom speakes of the suspicion of haeresy or schysme wherein he sayth it becometh no man to be patient To conclude let the Christian reader if he meete with any such passages suspend his censure till he have bene put upon the clearing of his innocency to the world in answer to a printed booke made in so provoking a manner by such a man upon such an occasion himselfe being excercised with the same tryalls difficulties wherewith I am excercised in these tossings to and fro yet with much quiet in my spirit thorough inward supportments wherein I may say to the prayse of Gods grace in my measure As the sufferings of Christ abound in us 2. Cor. 1.5 so our consolation also aboundeth by Christ Lastly If any man shall thinck that my Reply is too large let him consider 1. that the particular matters of fact wherein myne innocency was necessarily to be defended are many 2. that I could not declare and maintaine the truth which I hold in points of doctrine and which is in word or actions opposed by the Answerer in a breifer discourse 3. that a necessity was layed upon me to wright somewhat on the behalfe of other Reverend ministers some whereof
Mr. Doctor doth make of the holy Sacrament of baptisme which is an entry into the house of God and whereby the family of God must enter a common passage whereby he will have cleane and uncleane holy and profane as well those that are without the covenant as those that be with in it to passe by and so maketh the Church no houshold but an Jnne to receive whatsoever cometh I will answer If one of the parents be neither drunkard nor adulterer the child is holy by vertue of the covenant for one of the parents sake if they be boath yet not obstinate in their sinne whereby the Church hath proceeded to excommunication themselves being yet of the Church their child cannot nor aught not to be refused To the second question wherein he asketh what if the child be of papists or hereticks If boath be papists or condemned hereticks if so be J may distinguish papists from hereticks cut off from the Church their children can not be received because they are not in the covenant If either of them be faythfull I have answered before that the infant aught to be received To other questions wherein he asketh what if they erre in some points of matters of fayth If it be an errour and be not in those points that rase the foundations of fayth because they still notwithstanding that errour are to be accounted amongst the faythfull their children pertaine to the promise and therefore to the Sacrament of the promise Dr. W. p. 111. Else where he demandeth whether a wicked father may have a good child a papist or heretick father a beleiving child Yes verily may they sayth he So may have and have the Turckes and Jewes and yet their children are not to be received unles their fayth doth first appeare by confession But you say the papists and hereticks be baptised and so are not the Iewes and Turcks Their baptisme being cut off from the Church maketh them as much strangers unto it as was Ismael Esau which albeit they were circumcised yet being cast out of the Church they were no more to be accounted to be of the body of Gods people then those which never were in the Church The same authour in his next Reply to the same Doctor reasoning out of Beza in his epistles that the papists are to be compared with the Israelites with fell away from true Religion â—dem 2 Reply concerning Church discipl Tract 11 and not with the Idumaeans answereth This cannot help him unles he first shew that the infants of those Apostates were lawfully circumcised For if they were not circumcised by Gods order and constitution but rather at the lust and pleasure of those which being fallen away from the covenant ceased not to put to the seale as if they had bene still within the covenant it followeth that in this respect there is no more succour for the papists in such resemblance with such Israelits then when they are matched with the Ismaelites or Idumaeans Mr Cartwright his judgment is the more to be regarded in in this matter because what he wrote in those Replyes he wrote as a publick agent in the name and with the concurrent judgement of many worthy ministers who pleaded for the purity of Christs ordinances at that time So that it is not to be accounted his singular opinion but the judgement of many mâ—n of eminent noate Maister I del'Espine minister of the word in the Church of Anger 's upon a most dreadfull Apostasy Mr. I del'Espine Treat of Apostasy revolt of many from the profession of the truth in the Churches of Anjou on St. Bartholomeus day memorable for ever infamous for that bloody massacre wrote a learned and excellent treatise against those that persisted in their Apostasy wherein he proveth them to be deprived of God of Christ of the Spirit and of those meanes whereby they may come unto God that they have no fayth and are without the Church and that they are deprived of the Sacraments as well as of the word of baptisme as well as the supper of the Lord. For their baptisme no more serveth them for a token to testifye and declare them to be members of the Church from which they are seperated or that they pertayne any longer to the Father to the Sonne or to the Holy Ghoast whose house and dwelling place they have forsaken As if a Knight having received that order of the King and taken the accustomed oathes if afterwards he should depart from the troth which he had given in token whereof he should send him back his order to signifye to him that he would afterward be freed and released from his oath So the Apostates having given over the covenant of God have also by the same meanes forsaken the tokens and markes thereof c. Before all these Iohannes a Lasco Anno 1550. a learned noble man of Poland obtayned of Edw 6. K. of England of famous memory that the Churches of strangers in London principally of Germans might have the liberty of their Religion under the broad seale of England which was by that most pious Prince graciously granted not without the approbation of renowned Cranmer Archbishop of Canterbury and other eminently learned and godly men at that time What their care was to prevent the prophanation of this Sacrament by such a promiscuous admission of all as is practised in this place will appeare in his owne report which I doe translate from the latin copy thus Baptisme in our Church is administred in the publick assembly of the Church after the publick sermon For Iohn A. Lasco lib Forma ac Ritus tota eccles minist p. 117 seing Baptisme doth so belong to the wholl Church that none aught to be driven thence which is a member of the Church nor to be admitted to it which is not a member of it truely it is aequall that that should be performed publickly in the assembly of the wholl Church which beloÌ„geth to the wholl Church in common Forma ac Ritus administ Bapt. And Paul testifyeth that by Christs ordinance the Church it selfe without excepting any member of it is to be accounted cleane or holy by the Ministry of Baptisme Whence we may easily see that Baptisme doth neither belong to those who are altogether without the Church nor may be be denyed to any members of the Church Now seing our Churches are through Gods blessing so instituted by the Kings Matie that they may be as it were one parish of all strangers dispersed thorough the wholl city or one body corporated as it is called in the Kings grant and yet in the meane space all strangers doe not joyne themselves to our Churches yea there are many who whilest they turne from and flye all Churches will pretend to the English Churches that they are joyned with us and to us that they are joyned with the English Churches and so doe abuse both them and us we least
the English Churches and the Ministers thereof should be deceived by the impostures of such men and that under colour of our Churches doe baptise their infants alone who have adjoyned themselves to our Churches by publick confession of fayth and obseruation of Ecclesiasticall discipline And that our Churches may be certaine that the infants which are to be baptised are their seed who have joyned themselves to our Churches in manner aforesaid the father of the infant to be baptised if he can possibly doe it or other men or woemen of notable esteeme or credit in the Church doe offer the infāt to Baptisme doe publickly professe that it is the seed of the Church Yet we suffer no strāger to offer their infāts to baptisme in our Churches who hath not made publick profession of his fayth and willingly submitted himselfe to the discipline of our Church least otherwise they who should present their children to baptisme might in time plead that they belong to our Churches and so should deceive the English Churches and their Ministers Yet nevertheles that we may openly testifye that the English Churches and ours are one and the same Church although we differ somewhat from them both in language and ceremonyes we doe not refuse that the English may as publick witnesses of the Church offer the infants of our members to baptisme in our Churches if they have both the use of our languages and a certaine testimony of their piety as in like manner our members are accustomed to offer the infants of the English to baptisme in the English Churches By this declaration it appeareth what care they tooke to prevent the prophanation of this ordinance and how well this care of theirs was approved of in those dayes by the publick liberty they had so to doe under the broad seale The same thing will further appeare in the questions which they propounded to those godly persons by whom the infant was presented which that they might understand and so answer upon knowledge one thing required in them was that they should have the use of their language To these men they put three questions Quest 1 Are those infants which you offer the seed of this our Church that they may lawfully be here baptised by our Ministry Answer Yea. Quest 2 Doe you acknowledge our Doctrine which you have heard concerning Baptisme and the Mysteries thereof to be true c. Answer Yea. Quest 3 Doe you acknowledge that it is yours and the wholl Churches duety office to see that the infant offered to baptisme be instructed and trained up in in the true knowledge of God and in Religion Answer Yea. Thus much shall suffice to be noated thence Before these Chrysostom did beare witnes against this evill Chrys de compunct cordis lib. 1. and upon the same ground viz because the Sacraments are profaned when they are administred to unworthy persons which he speaketh of boath the Sacraments using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number His words may be thus translated Let us see also what other praecepts of the Lord contayne Give not holy things sayth he to doggs nor cast your pearles before swine But we corrupted with the love of prayse doe things contrary to this praecept also and doe dispense the holy Mysteries to men that have not a pure understanding nor sound fayth and moreover are blemished with great sinnes not making any difference And afterwards he complaineth that they were admitted to the holy things of Christians which understood not Christian Religion Tertul. de Bapt. advers Quintil cap. 18 Tertullian Chrysostoms Senior who speaketh more punctually to the case in question concerning infants offered to baptisme shall conclude this catalogue of witnesses He speaketh thus Baptismum non temere credendum * Credendum i. e. committendum administrandum petenti De foro phrasis Iunius Annot. esse sciunt quorum officium est They know whose office it is that baptisme is not to be administred rashly to every one that requireth it Give to him thas asketh Luke 6. is alleadged for almes In this case give not holy things to doggs nor cast your pearles before swine Mat. 7. is rather to be observed And whereas some might object Mat. 19. suffer litle children to come unto me c. speaking of infants of strangers from the covenant as Iunius interpreted him he sayth Let them come when they are growne to yeares Let them come when they have learned and are taught wherefore they come Let them know how to desire Christ that it may appeare thou givest to him that asketh The validity of this Argument will be more manifest if the ends and uses whereunto baptisme serveth by divine institution be considered which judicious Calvin breifely declareth Calv. instit cap. 15. Sect. 1. Eph. 5.26 Coll. 2.12 Tit. 35. 1. Pet. 3.21 Rom. 6.3 saying that Baptisme is a signe or Sacrament of initiation whereby we are taken into the fellowship of the Church and being ingrafted into Christ are reckoned amongst the children of God Whence we gather that in Calvins judgment two things are sealed and signifyed in baptisme First our communion with Christ in his merits and efficacy for justification and sanctification which are implyed in our Adoption whereby we are the children God But because all communion is founded in Vnion it is praesupposed that there is some union betweene Christ and him who partaketh of this seale of the Covenant aright Gall. 3.27 Mark 16.16 Mat. 3. Act. 2. Now that union is by fayth and therefore beleiving is joyned with being baptised as a necessary requisite in him that aright partaketh of it according to that he that beleiveth and is baptised shall be saved And because fayth is not without repentance repentance also is required to remission of sinnes which baptisme in the right use of it sealeth Yet I confesse against the Anabaptists that infants of beleiving parents though they have not actuall fayth 1. Cor. 7.14 Gen. 17. Synops pur Theol. disp 44. de bapt Thes 150 are accounted beleivers as well as holy in theyr parents by vertue of the covenant And I willingly assent to the Reverend Divines the Professours of Leyden that it is a sufficient warrant for the baptising of infants if in either of the parents such fayth repentance are found as in the judgment of Charity may testifye to men theyr union with Christ though but externally Yea I grant further that evills in life or errours in fayth whereby the efficacy of the covenant is made voyd and frustrate to the parents may not justly deprive the infants of such Christians parents of baptisme except in the cases propounded by those grave and learned Divines before mentioned viz whittaker Beza Cartwright c. or in cases paralell The second end and use whereunto baptisme serveth in Mr. Calvins judgment is to signifye and seale our fellowship with the Church and people of God in respect whereof he
are called his children who are justifyed according to his example by beleiving And these his children are of two sorts 1. Invisible to men but knowne to God onely Of these the question is not 2. Visible to mē in respect of outward profession manifesting their fayth And concerning these if the question be In what order is he the father of a beleiving Iew and he his child It will be answered he must professe the fayth of Abraham and testifye it by being circumcised Now none were circumcised but those who were joyned to the visible Church of the Iewes In like manner if it be demanded In what order is he visibly the father of a beleiving Gentile and he his child The answer will be He must receive baptisme a signe and seale of righteousnes by fayth which is come into the place of circumcision and this belongeth onely to those infants whose parents testifye their fayth by being joyned to some visible Church among the Gentiles as circumcision belonged to those onely whose parents were joyned to that visible Church of the Iewes So that though Abraham may be a father in some sense of many that beleive who neither are joyned to any Church or baptised yet visibly and so farr as appeareth to men he is not a father to such much lesse to such as regard not baptisme or refuse willfully or carelesly neglect to be joyned to a particular visible Church For of those the question is So much of his first conjecture His second conjecture he thus expresseth For aught we can find there might be some beleivers in Abrahams time not of his family nor under the government or guidance of any particular Church Reply To what use this conjecture serveth I know not It may be there were and it may be not In such cases a man may safely be ignorant of that concerning which the Scripture is silent But suppose there were what will he inferr thence That they were circumcised though not of the Iewish Church How will that follow There may be many beleivers now in some parts of the world that are not yet baptised and so there might be beleivers then that were not circumcised If we speake de posse it will not be denyed What then Will he gather thence that they aught to be circumcised though they were not of Abrahams family nor joyned with that Church I deny it for this reason Circumcision was a seale of the Covenant which God made with Abraham concerning Christ that should come as concerning the flesh of Isaack and so of Iacob of whom were the 12 tribes who were the Israelites Rom 9.4.5 to whom pertayned the Adoption and the glory and the Covenants and the giving of the law and the service of God and the promises whose are the Fathers and of whom as concerning the flesh Christ came as Paul sheweth So that as in Abrahams time none were bound to be circumcised but those that were of his family as being borne there Gen 17.12.13 or bought and so brought thither which were not of his seed So afterwards none were bound to be circumcised which were not borne in the family of Iacob and the Patriarchs or joyned to them and after their coming out of Aegipt none were bound to be circumcised but the children of the Iewes then the onely Church of God and those that desired to joyne unto them His third conjecture is to as litle purpose If a sonne of Ephron the Hittite or of a Canaanite were brought to the knowledge of the true God why might not the infant of such an one be circumcised though not living in a visible Church Reply It concerneth him to shew prove that he might For I deny that Circumcision by Gods ordinance belonged to any in Abrahams time but to those that joyned with his family or after his time to any but to those that joyned with the onely visible Church that then was in his posterity descending from Isaack and Jacob lineally and this assertion I ground upon the institution of Circumcision expressed in Gen. 17. But as any one then so joyning to that Church might be circumcised so now they that professe a right fayth testifye it by joyning with any Church so professing may be baptised The 4. Text is Act. 2.39 which was alleadged to shew that they must be called at least one of them whose infants may be admitted to Baptisme because the promise belongeth onely to such whereof baptisme is the seale And the context sheweth that those 3000 soules declared that they were called 1. By theire being pricking in their hearts for crucifying Christ v. 37. 2. By their joyfull receiving the word that Peter spake to them concerning repentance baptisme the promise and those other words wherein he exhorted them to save themselves from that froward generation vers 38.39.40 Which joyfull receiving of this word was declared by their joyning together into a Church communion wherein they continued steadfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers vers 42. And to this Church the Lord added dayly such as should be saved vers 47. Now let us see what he sayth to this Text. He granteth that the promise is made unto such as are called But concerning the characters of those that are called he seemeth too large in his judgment for thus he sayth Who can shew that such are not to be accounted outwardly called and in some measure within the priviledge of the Covenant who being themselves already baptised and withdrawing themselves from other sects and Churches doe bring their infants unto the true Church to be baptised being there also ready to make a publick profession of their fayth before the wholl Congregation Reply That I may say no worse the answer is too slight whether the subject of the question be respected or the words of the Text. For. 1 he supposeth that they are persons already Baptised But say I how shall that appeare in persons unknowne if there be not liberty of a praecedent examination 2. He supposeth that they withdrew themselves from other Sects But what advantageth it that a man withdraw him selfe from all Sects when he joyneth himselfe with no true Church Is not he as farr from being justly accounted one that is called who is of no Religion as he that is of a false Religion Who knoweth not that in calling there are two termes not onely that from which men are called namely the kingdom and power of darknes Rom. 1.6 1. Cor. 1.2 but also that whereunto a man is called namely the kingdom of Christ which is visibly set up in Church assemblies whereunto when men have bene orderly joyned they are said to be called Gal. 1.6 Coll. 3.15 and to be called in one body And so how can a company of Atheists and Libertines who reject all Church communion be accounted persons called in this sense 3. He supposeth that those persons thus withdrawing themselves from all sects
of the same opinion with Mr. D. touching the Baptisme of infants Sect. 23. Ans 5.1 p. 63. If he meane the subscribers which with the Elders are the best part of his Church their complaint against him for this difference sheweth how farr they differ from him herein 3. If he meane the Classis the wrighting of the five Dutch Preachers which he sayth was by all the Ministers of the Classis Sect. 19. with one consent afterwards approved and confirmed will witnes against him For there they thus expresse themselves We doe greatly approve of his good Zeale and care of having some precedent private examination of the parents and suretyes of these Children in the Christian religion Sect. 12. And a litle after We doe so judge that this fore said examination be ordayned so farr as may stand with the aedification of the English Church Thus farr they agree wholy with me how soever in the words following being abused by causeles jealousies and suspitions suggested by the Answerer they concluded according to his mind Fourthly when he sayth that I had an hand in wrighting complaints against him I answer 1. If he meane my two first wrightings to the Classis they were a breife narration by way of account of passages betweene us that the Classis might rightly understand those passages about which they had bene misinformed 2. If he calleth that my third wrighting shewne to one or two of the members about the time of my departure from Amsterdam a complaint he miscalleth it For it was only a just and necessary defense of my innocency against misreports The same imputation of Brownisme he layeth upon those members of his owne Church which subcribed the complaints but how unjustly the Reader may easily apprehend Sect. 31. p. 87. For those of them who were such before have in theire joyning with his Church left theire separation as he sayth and diverse of them he knoweth were never of them nor doe hold with them in the point of Seperation as it is urged and practised by them Therefore I hope the wise-hearted Reader will not suffer himselfe to be prejudiced against them or me or what we shall wright or have written by such vayne pretences whereof they are able and ready to aquitt themselves in print as may appeare in due time Whereas upō occasion of the title of the pamphlet generally disliked by the complainants he sayth As is the one so is the other If the complaints be just thē is the title just if the title be a vile title thē is the booke also vile I answer 1. He continueth still to jumble the pamphlet the complaints together that the Reader may be deceived in thinking boath to be one which is a fallacy as we have formerly shewen 2. it will not follow that if the complaints be just the title of the pamphlet is just For the very pamphlet considered as it hath bene expressed is an unjust thing when the complaints might justly be exhibited as they were Besides they that condemne the title of the pamphlet doe condemne the whole title page which they condemne for the misapplication of Scriptures to this case and too much harshnes of language Because they hope and so doe I that these actions whereof they complaine doe proceede but from errour of judgement or from some curable distemper of affections in the Answerer And then the complaint will be just though the title be found unjust else the whole title page of the pamphlet will be more justifyed by many then we wish it should considering his eminency in the Church Whereas he sayth I find no just ground that these opposites bring for their complaints nor any due proofe of their many reproofes Jf it please the Reader to examine Sect 4.5.6 and Sect. 23.24.25.26.27.28.29.30.31 with those intercurrent Sections concerning me by comparing the answer and reply with their complaints it will appeare that he hath not so much cause of comforting him selfe against their allegations as from my heart I wish he may have That which he addeth concerning the single uncompounded policy whereof Mr. Iacob speaketh shall be examined in its due place here after when he striketh at the same man againe upon as litle occasion given him whom yet he might have spared being dead and so not able to answer for himselfe At least he might have freed him from suspition of Brownisme whose defense of the Ministers and Churches of England against Mr. Fr Iohnson is extant in print concerning whom more hereafter In the meane time I must professe that I doe not find in examining the complaints of the members or in their private speeches that they are opposite to the Answerer further then himselfe opposeth their injoyment of that liberty and power which himselfe in expresse words acknowledgeth to be due to the Church From which his practise so farr differeth that it seemeth to sweigh his Iudgement in some particulars a contrary way wherefore let the Answerer agree with himselfe and reconcile his owne judgement and practise and for ought I know the opposition betweene him and these members will cease It had bene a worke both more comfortable to himselfe and proffitable to the Church for him to have done right to the Church rather then to have justifyed an injury and to have stopped the course of contentions rather then to have opened the sluces thereof by publishing this booke and persisting so stiffly in an unwarrantable way Nature and Religion I confesse teach and warrant selfe preservation but neither of them warrant a man under pretence of answering for himselfe to calumniate others and under pretence of a defensive warr against enimyes to invade spoyle confoederates and freinds Nature teacheth particulars to lose them selves in promoving the generall good as the fire to descend and the water to ascend rather then there should be a Vacuum And Religion teacheth Christians 1. Cor. 6.6 7.8 rather to suffer wrong then either to doe wrong or by too contentious righting a mans selfe to expose our Profession to reproach Both Nature and Religion ratifie this Maxime Salus populi suprema lex esto The good of many must be preferred before our private benefit or content How defective the Answerer hath bene herein is too manifest But I leave that and spare him Only For a conclusion to prevent another prejudice I doe earnestly intreat the Christian reader to beware how he suffer himselfe to be caried away with any mans confidence though he professe a readines to suffer reproach for his opiniōs knowing that it is not the suffering but the cause that maketh the martyr Never theles farr be it from me to approve any that reproach men with their errours when they seeke the truth in love of it seing we all know but in part and we are ignorant of more then we know by farr but let every man according to the rule try all things and hold fast that which is good 1.
appoyntment of the rest one of them translated it into latine which was sent to me and now is by him out of latine translated into English Now that the Reader may see how much he is abused by this false translation of that wrighting I will publish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very wrighting it selfe verbatim without alteration of a syllable as I received it from them and then compare this translation with it The Latine copy word for word Nos infra-scripti Pastores Ecclesiae Belgicae in civitate Amsteldamensi a viro Reverendo D. Pageto fideli pastore in Ecclesiâ Anglicanâ ejusdem civitatis nec non a venerandis fratribus Senioribus ac Diaconis ejusdem Ecclesiae Anglicanae specialiter requisiti ac fraternè rogati ut privatum nostrum judicium in causa vocationis quae ab universâ Ecclesiâ praedictâ videtur expeti Reverendi Clarissimi Doctissimique viri D. DAVENPORTII sincerè declarare atque exponere non recusemus idque in casu illo unico particulari spectante Baptismum eorum infantium qui in Ecclesiâ Anglicanâ baptizandi offeruntur Re totâ utrinque benè intellectâ ritè perpensâ et ad normam Verbi Dei ordinemque receptum in Ecclesijs Reformatis harum Provinciarum in quibus praedicta Ecclesia Anglicana sese membrum profiretur sub Classe Amsteldamensi probè examinatâ sincerè ac coram Deo in bonâ conscientiâ responsum damus atque declaramus Nihil magis nobis in votis esse quam ut praedictus D. Davenportius cujus insignis eruditio et singularis pietas ab omnibus fratribus Anglicanis apprime probatur laudaturque quemque hoc ipso nomine nec non ob alias virtutes ejus laudabiles etiam ipsi D. Pageto charissimum esse intelligimus ad ministerium Ecclesiae Anglicanae praedictae legitime promoveatur Bonum insuper ipsius Zelum ac studium de parentum ac susccptorum istorum liberorum praeuiô aliquô examine privatô in religione Christianâ instituendô quam maximè quidem nobis probari de re ipsâ tamen ita nos statuere ut praedictum illud examen quantum Ecclesiae Anglicanae feret aedificatio instituatur sed si fortè vel parentes susceptoresve istud accedere ac subire renuant vel ob temporis brevitatem aut alijs justis de causis fieri illud non queat vel etiam qui accesserint fratris vel fratrum examinantium judicio non videbuntur pro isto tempore satisfacere ipse infans cujus parentes susceptoresve constat esse Christianos quique Christianam religionem ad lectionem liturgiae Sacramenti Baptismi publicè coram Ecclesia profitentur a Baptismo propterea minime arceatur aut baptizarì recusetur sed ut ejusmodi ignorantes parentes susceptoresve post infantem baptizatum ulterÄus postea quoad fieri potest edoceantur quoniam scilicet infantes Christianorum suorum parentum susceptorumve vel inscitiam vel etiam ejusmodi inobedientiam ferre ac luere non debent Si quis tamen casus ullus alius obveniat quo minus infans oblatus baptizandus videatur ut tum totius presbyterij Anglicani vel etiam si necesse fuerit aut commodè fieri possit Classis Amsteldamensis judicium interveniat audiatur atque in eo acquiescatur Sic actum et transactum in aedibus D. Pageti Die 20. Ianuarij 1634. Ioannes le Mairius Iacobus Triglandius Henricus Geldorpius Rudolphus Petri. Iacobus Laurentius 2. The translation word for word We the underwritten Ministers of the Dutch Church in the citty of Amsterdam being specially and lovingly requested and desired of the Reverend Mr. PAGET a faithfull Pastour iâ— the English Church of the same city as also the the Reverend brethren the Elders and Deacons of the same English Church that we would not refuse sincerely to declare shew our private judgment about the calling of the Reverend most famous learned Mr. DAVENPORT which seemes to be desired of the whole Church aforesaid and that in this particular case alone concerning the Baptisme of those infants which are offered to be baptised in the English Church having well understood and duely weighed the whole matter on both sides and having throughly examined it according to the rule of Gods word and the order received in the Reformed Churches of these Provinces in which the aforesaid English Church doth professe it selfe a member under the Classis of Amsterdam we doe sincerely and in the presence of God with good conscience answer and declare that we desire nothing more then that the foresaid Mr. DAVENPORT whose notable learning and singular piety is much approoved and commended of all the English our brethren whom also in this regard and for his other commendable gifts we understand to be most deare unto Mr. PAGET may be lawfully promoted unto the Ministry of the English Church aforesaid we doe also greatly approove of his good Zeale and care of having some precedent private examination of the parents and sureties of these children in the Christian Religion yet touching the matter it selfe we doe so judge that this aforesaid examination be ordained so farr as may stand with the edification of the English Church but if haply the parents or sureties shall refuse to come and undergoe this examination or if for the shortnes of time or for other just causes it can not be done or if those that doe come shall not seeme for that time to satisfye the judgment of the Brethren one or more that doe examine them that yet the infant whose pareÌ„ts sureties are manifest to be ChristiaÌ„s which publickly before the Church doe professe Christian Religion at the reading of the leiturgie of the Sacrament of Baptisme shall not therefore be excluded or deprived thereof but that such ignorant pareÌ„ts sureties be further instructed after the infaÌ„t be baptised to wit because the infaÌ„ts of ChristiaÌ„s ought not to beare suffer the punishmeÌ„t of the ignorance or yet of such disobedience of their pareÌ„ts or sureties If yet any other case fall-out whereby it may seeme that the infant presented should not be baptised that then the judgment of the whole English Presbytery or also if need be and if conveniently it may be done that the judgment of the Classis of Amsterdam be obtayned and rested in So was it done and transacted in the house of Mr. PAGET the 28. day of Ianuary 1634. Here it must be noated that the Answerer pretendeth to publish this wrighting 1. So as it was done and transacted in his house the 28. day of Ianuary 1634. 2. So as it was written downe and read before him when they enquired of him whether he for his part did rest therein and he signifyed his consent with them These things being premised J demand by what pretence will the Answerer defend or excuse this his translation Let me without offence desire to know why he hath translated quorum parentes susceptoresve constat esse Christianos whose parents and suretyes are
Fris adscript thes 155. ad thes 168. See Robb Apol. Chap. 2. Idem ibid praeface p. 9. Fifthly Ignorant and superstitious persons are strengthened in a slight esteeme of Baptisme and an Idolizing of the Lords supper when they see that any without difference are admitted to that but care is taken that only those that are approved are admitted to this as if a fitnes were not as well required in him that would partake of the blood of Christ and of remission of sinnes by it in baptisme as in the Lords supper For the same remission of sinnes is alike propounded in them boath Sixthly To those of the Separation it giveth no small offence who for this cause complaine of the Dutch reformed Churches as neither so true to their owne grounds as they aught their practise being compared with their profession nor so well providing for the dignity of the thing whilest they administer the Sacrament of Baptisme to the infants of such as are not within the Covenant nor have either parent a member of any Church Though the more moderate of them doe professe that notwithstanding this they doe account them the true Churches of Christ and both professe and practise communion with them in the holy things of God what in them lyeth their sermons such of them frequent as understand the Dutch tongue and the Sacraments they doe administer to their knowne members if by occasion any of them be present with them c. Seventhly To diverse others who feare God heartily desire to see the ordinances of Christ established in their purity and beauty are unfeignedly greived that any blemish should be found in the reformed Churches and truely wish for the prosperity perfection of them have witnessed against this disorder in this place as Dr. A. Mr. F. Mr. H. Mr. B. Mr. R. amongst whom I being called thereunto doe not only reckon my unworthy selfe but also can number others not only English and French but even of the Dutch also who have ingenuously professed their dislike of it upon occasion of conference which I have had with some of them To winde up all in one bottome That which giveth offence to Iewes Papists Anabaptists Familists Libertines obstinate sinners ignorant and superstitious persons Seperatists and to diverse others that feare God is a sinne But to administer baptisme so promiscuously as that wrighting requireth giveth offence to all these Therefore to administer baptisme so promiscuously c. is a sinne Reason 3 The third Reason to prove it to be a sinne is because it is a building againe of that which these Churches according to the Scripture have destroyed This is an Argument ad hominem which I restraine to these Churches to shew the evill of this practise from their owne principles which it doth by consequence supplant and subvert at least in the judgment of many whether necessarily or probably and in what degree I will leave to their wisdom to consider contenting my selfe with a short proposall of some particulars which are considerable especially that ground being layed which the Apostle maketh use of in a like case Gal. 2.18 If I build againe the things that I have destroyed I make my selfe a transgressour First That baptisme is only a naked signe Soc in disp de Bapt Cap 5. fol. 75. or noate of Segregation from other sects and profession of true doctrine is an errour which these reformed Churches have destroyed by professing in theyr Confession Sim. Episc dis 29. Thes 8 Confess art 33 34 Catech quest 73. 74. and Catechisme that it is not only so but also a testimony to us and a symbol to assure us of remission of sinnes c. according to the Scripture (a) Mark 1.4 Acts 2.38 Cap. 16.30 31 32.33 Coll. 3.12 Ezek. 16.51.52 But this practise buildeth it againe whilest a naked profession of assent to the doctrine and discipline of this Church is held sufficient to warrant they re baptisme though it be made many times by such as are not knowne to have any right in the Covenant whereof baptisme is a seale or at all to pertaine to Christ but may be any of those who were spoken of in the first Argument for aught any man knoweth Hence some will collect that they doe not account Baptisme any more then a naked signe of profession And not only so but it justifyeth that errour as Israel justifyed Samaria by establishing a worse For this practise seemeth to make baptisme not so much as a profession of true doctrine or a noate of segregation from other sects whilest it is appoynted to be administred thus promiscuously in Amsterdam where people of so many sects inhabite to all infants that are presented though they make no other shew of profession then by saying yae or nodding the head when they understand not what is sayd to them being of a different language and are allogether unknowne to the minister and to the Church 2. Confess art 16.17 21 Catech. quest 20. 50 51 52 53 54 55 Synod Dort Art 2 Sect. 7 8. Secondly That the grace of Christ is universall wherein all have interest is an errour which these reformed Churches have destroyed restrayning it only to the Elect to beleivers to the Church of God according to the Scriptures (b) Psal 147 20. Mat. 11 25. 13 11 Act. 14.16 Rom 8.30 Mat. 1 21. Ioh 10 11 16. Cap 17 9 11 12 19 20. Act. 20 28. But this practise buildeth it up For if the seale appertaine to all why not the Covenant also Why not the grace And who will not suspect that the seale doth appertaine to all in theyr judgement whose practise is to administer it to those infants neither of whose parents are in the covenant so much as externally and it may be were never baptised or having bene baptised have by their infidelity and other sinnes obstinately persisted in being convicted thereof and cast out of the Church or by their willfull Apostasy and forsaking the Religion which they professed with themselves broken off their seed externally and actually from the communion of the Church and holy things thereof Jf they say their grandfather was a Christian or great grandfather I answer Where must we stopp at last If not in the next parents why in the grandfather or great grandfather till we come up as high as Noah himselfe And so neither the children of Jewes nor Turkes nor heathen or infidels should be denied baptisme Thirdly The absolute necessity of baptisme to salvation so that 3. Concil Trid Sess 7. cap. 2. Confess belg art 34. Gen. 17. not only those of yeares that refuse or contemne it are damned but even infants also perish aeternally through the want of it is an errour which these Churches have destroyed when they professe it to be of the same use to Christians whereof circumcision was to the Iewes who being borne in the covenant by their relation to their beleiving parents by
his call to a pastorall charge 2. Because the five Ministers propounded their private judgment nakedly without shewing their grounds from the Scripture so that they seemed to me to deale by their authority not by argument Now the mere authority that is the bare affirmation of godly and learned men is lesse to be regarded then their reasons and yet their reasons without the word are of no value in Divine matters For all men are lyars apt to be deceived and so to deceive impossibility of erring being proper to the Scriptures which therefore are only fit to be the Canon or rule for the ordering of Ministers concerning their wholl behaviour in the house of God 1. Tim. 3.14.15 Mat. 21.13 Mat. 12.3 Hence Christ and his Apostles 1. reproved disorders by Scripture so Christ did the profaning of the Temple 2 justified things well done by Scripture so Christ did the pulling of the eares of corne 3. resolved answered questions by Scripture so Christ did Mat. 19.4 Mat. 15.4 Mat. 22.29.32 Acts. 2.1.34 Act. 15. in the case of Divorce 4. confuted errours by Scriptures so Christ did the Pharisees and Sadduces 5. confirmed and proved Doctrines by Scriptures so Peter proved the resurrection and ascention of Christ c. 6. gave advice and made orders not by their owne authority but by the direction of the Holy Ghoast which immediate assistance seing we want light must be fetched from Scripture if we will guide others safely by our counsayle without which learned men may erre have erred and doe erre therefore their judgments must be tryed and judged by it and no further be rested in then they agree with it According to that of Ierom Quod ex Scripturâ non habet authoritatem câadem facilitate contemnitur quâ acceptatur Hieron in Math. 23. That which hath not authority from the Scripture is as easily despised as received Seaventh pretence It is the custom of these Churches which all 7. Pretence that are admitted by the Classis doe promise to observe This pretence the Answerer insinuateth in that which he sayd about the forme of Mr. B. calling Ans which was to minister the word and the dependances thereof according to the order of these Reformed Churches and especially with these which are combined with the Classis of Amsterdam Concerning that expression some thing more may be noated in the examination of the seventeenth Section and when we come to the eight and twentith Section For the present Reply we will oppose besides all considerations which have bene formerly alleadged or may be heareafter two things to this custom to prove that this cannot be the order of these Reformed Churches but must be only a disorder crept in and prevayling by mens ossitancie and sleepines which is Sathans best opportunity for the sowing of tares which I shall demonstrate thus First oppose the Confessions of the Reformed Churches to this custom Ham. Confess Sect. 13. and it will be found that they cannot stand together for when they described qui sunt baptisandi who are to be baptised speaking of infants they say they must be the children of persons that are in the Covenant (a) Helvet poster cap. 13. of the people of God (b) Helvet prior art 21. et Bohem c. 21. of holy parents (c) Gallic Art 35. of those to whom the promises belong (d) Belgic Art 34. who are inserted into the Church and only them (e) Saxon confess Art 13. the true children of Abraham (f) Suevit cap. 17. such as are in alike condition as they were who had right to Circumcision amongst the Iewes Now compare with this doctrine of the Reformed Churches the practise of that place as it hath bene declared and it will appeare that their owne Confessions plead against this custom And how can that be called the order of these Reformed Churches which agreeth not with the doctrine of these reformed Churches Secondly oppose the Canons of the Synods of these countryes to this custom and the thing will be manifested In a Synod held at Dort in the yeare 1578. Art 59. It was referred to the judgment of the Ministers and Elders whether there be any lawfull cause brought by any why the child to be baptised should be deferred from Baptisme and in Art 61. It was ordered that the fathers before they bring their children to baptisme shall goe to the Minister or an Elder that the Church may have notice of the partyes that are to be baptised And in Art 62. They are appoynted to acquaint the Minister what name they will give the child and to shew him how they will educate the child in that Religion In a Synod held at Middleborough in the yeare 1581. the 22. question It is demanded whether the parents of children doe goe first to the Minister or Elders and certify them that they desire to have their children baptised before to see whether they judge it meet to receive such witnesses or not In Art 75. It is questioned whether the Minister should be rebuked when he baptiseth children whose parents appoynt witnesses which stand not for religion Ans The parents shall be wonted as much as is possible that they first speake with the Ministers before they present their children to baptisme c. In a Synod held at Vtricht in the yeare 1590. Art 1. It is decreed that Baptisme is to be administred according to the ordinance of Christ without Godfathers to bind themselves only the father and mother to promise to trayne it up in the Religion Now compare the Canons of these Synods with the custom of that place and they will be found so farr to varye from it that it will appeare not to be the order of these reformed Churches but a disorder crept in as we have said before I will conclude this examination of pretences used in defence of this unwarrantable custom with the judicious censure of Dr. Ames who knew well the miscarriage of this disorder in these countryes De conscientia Cap. 27.4 Incuria illa idcirco neutiquam potest excusari quâ promiscuè sine disermine admittuntur quicunque et a quibuscunque offeruntur Therefore that carelesnes can by no means be excused whereby all promiscuously and without difference are admitted to baptisme by whomsoever they are presented And so much shall suffice for the examination of the twelfth Section and for declaration of the grounds whereupon I durst not bind my selfe by promise or otherwise to rest in the judgment of those five Ministers that is to conforme to the custom of this place in administring Baptisme promiscuously to all that are presensed and by whomsoever The Answer to the 13. Section examined Of the order agreed upon in the Consistory THat which here he calleth an order will upon examination be found very farr from accommodating me I will wright it downe as I received it from the Elders out of the noate which I have in
office of the Elders whom he fitly calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sayth it belongs to them to see that all things in the Church of God be honestly godlily and orderly done And therefore they are to signifye to the ministers if any from other parts come to dwell amongst them concerning whose Religion they are not satisfyed that they may be dealt with before they come to the Lords table Also IF ANY INFANTS ARE TO BE BAPTISED and if there be any thing of that kind which appertaineth to the knowledge of the Overseers for the proffitable and decent administration of the Church Neither is the Answerer only against Mr. Traverse in this but reason it selfe is against him taken from the very foundation of that office in the Church as appeareth in what is already sayd concerning them in the 23. Section compared with what hath bene by me declared against the disorder of promiscuous baptising in the 12. Section 4. He sayth If he had protested against such an order c. Such a protest might have served for a direction to the right use of their power but did not tend to the destruction thereof If it had bene a mere declaration of his judgment and resolution though delivered in forme of a protest and had bene strengthned with good reasons and had bene left to them to consider of it might have served for a correction and direction to the right use of their power without destroying it But when a peremptory and inflexible resolution of opposing what they shall doe against his mind in this matter is held foorth without arguments from the Scripture or good reason to convince them of the aequity of that stiffnes in opposing and when it is not left within themselves but carryed from them to the Classis that by the interposition of their power and authority the Consistory may be hindred from executing or making such an order who seeth not that as by the former they have no direction from him about the right use of their power so by the latter their power is destroyed in this particular which may be proved thus That Act whereby the Elders are hindred that they can not provide for the godly comely and orderly administration of the Church doeth deprive the Elders of their power in government for the good of the Church But this Act of the Answerer in hindring the ending of this difference about baptisme c. by interposing the authority of the Classis for that end was an hindring of them from providing for the godly comely and orderly administration of the Church Ergo. Which proposition will he deny The first But that is taken from the nature of the Elders office as hath bene shewne out of Scripture and reason before And he knoweth it to be true Will he deny the Assumption That is proved by what I have shewen in the 12. Section against promiscuous administration of baptisme as it is in that place whence it will appeare to be not godly nor comely nor orderly and therefore the Elders have power and are bound to provide that it be not done in that Church Sect. 26. In the 26 Section Their second instance whereby they would prove that he depriveth the Elders of their power in government for the good of the Church by carrying matters out of their hands which might and should have bene ended in the Consistory Compl. is that agreement which was amongst them that I should have a yeares time to goe on in assisting the Answerer c. Now let us see how this is answered Ans 1. First He sayth it is untrue that the Elders agreed I should have a yeares time Reply How unjust this chalenge is may appeare 1. By the report of the Elders themselves who say that it was referred to voyces and by voyces agreed that I should have a convenient time and it was particularly expressed by one of the Elders and not gainsayed by the rest that a yeares time would be convenient for that purpose 2. Not onely they but the Answerer himselfe sayth as much in effect For in the 18. Section he reporteth that I made this offer unto them that if the Consistory desired it I would continue as an assistant in preaching for a convenient time that I might therein acquaint my selfe with the Dutch ministers the orders of the Classis and Synod and state of this Congregation c. But though our Elders liked of this offer sayth he and thought good to desire him to remaine with us as an assistant as is before sayd yet I thought it not safe sayth he speaking of himselfe without first taking advise of the Classis Whereby it is manifest that the Elders liked of the offer as it was made by me But they knew that I was of opinion that lesse then a yeares time could not be convenient for those purposes and that I meant that time when I spake of a convenient time yet if they had agreed that six moneths or three monthes should be judged a convenient time I should have rested therein which seing they did not but liked of the offer as it was made by me it seemeth their purpose was to conclude for a yeares time Secondly In stead of answering Ans 2 he recriminateth those that divulge the secret affayres of the Eldership and that untruely Reply The former reply sheweth that the report is not untrue And that the Elders have unlawfully divulged this they put him to prove for they deny that it is unlawfull to acquaint the members with passages of this nature which are not to be kept secret in the Consistory when they tend to the injury of the wholl Church Thirdly His third answer is a mere evasion Ans 3 by putting off the fault from himselfe upon the Classis Reply the vanity of which pretence hath bene so often shewen already that I may well praetermit it here Fourthly Ans 4 In his fourth answer he pretendeth to give reasons for his carrying this matter into the Classis which are not reasons but mere pretences First That whilest matters were thus kept in suspence the cord of contention should have bene drawne out and lengthned But who seeth not that this would have cut the cord of contention asunder when a convenient time had bene given for the composing of things to a peaceable conclusion and when the people should see his regard of their desire and content so far expressed Secondly That in the Consistory where he hath most trouble he should have least assistance But by this course he would have lesse trouble in the Consistory the spirits of men being somewhat quieted and contented Besides I see not but he might have escaped many troubles there if he had not made troubles when he found them not Thirdly That in the administration of Baptisme in stead of an Assistant he should have a Resistant But how could he be a Resistant in Baptisme whose worke was only to assist in
combined with the Classis might choose a Minister either without or against the consent of the Classis under which they stood Let his ans wer to the 11. Quest be examined which we will transcribe word for word out of the written copy 11. Whether a particular Congregation have power to call a Minister without the approbation of the Classis under which they stand Neg Before I answer the Quaere I would aske one thing which might give a litle light to that which shall be said afterwards namely how the first Classis that ever was upon the face of the earth came to be constituted And J conceive it cannot be denyed but that it was made up by the combination of severall ministers and Elders and of severall Congregations Whence it must needs follow that those particular Congregations had power from Christ for to call so did by that their power choose call their Ministers fully compleatly before there was a Classis and therefore had their power not derived from a Classis or by it but from the direct ordinance and appoyntment of Christ which power they may not give away and none can take it away being a legacy left them by the Lord Iesus as Dr. Ames disputes and determines in his 4. booke of his cases of conscience pag. 165. Touching the Quaere then my opinion is this A particular Congregation hath compleat power by Christ his institution to give a compleat call to a minister without any derived power from a Classis They which had compleat and perfect Ministers before any Classis had power fully to call them without any Classis But a particular Congregation had perfect and compleat Ministers i. e. perfectly and compleatly called before any Classis Ergo. Yet if by mutuall consent the Congregation hath freely combined it selfe with the Classis they shall doe piously and expediently freely to crave the approbation of the Classis that they may be more confirmed or if doubts arise better directed in their course Allwayes provided that if the Classis should not approve they may lawfully and without sinne chuse without or against the approbation of the Classis if they saw good reason by the convenient fitnes of the party to induce them therunto And so I judge of the 11 Quest Vnto all which I will add that those things were but secret in his owne mind till the Answerer to get matter against him drew them out by these questions which he wrote to him and required his answer to them and they should have so remayned for ever such is the peaceablenes of his disposition if the Answerer had desired him to conceale his judgment therein for prevention of offence Secondly As for me he layeth the same accusation upon me also and bringeth three pretences for it D. Feild of the Church bok 3. chap. 5. 1. My preaching at set times in a private house For the answer of this I referr the Reader to my examination of his 20 Section Whereunto I add a few words to prove it to be no schysme which I will declare from Dr. Feild his definition of Schysme who describeth it to be a breach of the Vnity of the Church The Vnity of the Church sayth he consisteth in three things 1. The subjection of the people to their lawfull Pastors 2. The connexion and communion which many particular Churches Pastors of them have among themselves 3. In holding the same rule of fayth Which of these wayes did this action make me guilty of Schysme 1. Not in the first For did I attempt to draw the people from their Pastorall relation to a popular Anarchy as Corah would have done in his conspiracy Numb 16.3 under a pretence that all the Lords people are holy or did they by my persuasion flee from their owne Church or Consistory with complaints to other Churches in such cases as might have bene ended among themselves as those Schysmaticks did in Cyprian No. Lib. 1. Epist 3. I was so farr from drawing the people from their Pastor that by that very meane I held them together my selfe giving them example of constantly hearing him and deferring my private excercise till above an howre after the publick was finished And I am heartily sorry that my advise to their Pastor and intreaty that matters might be quietly ended within themselves prevayled not with him to prevent the publishing of their distractions in this manner to the world 2. Not in the second For neither they nor I refused to communicate with any reformed Churches in the performance of the Acts of Religion either out of selfe-conceit as did Novatus Donatus Lucifer c. or for any other unwarrantable respects 3. Nor in the third For the Answerer himselfe confesseth though unwillingly that in that excercise I preached against schysming nor doth he in the middst of all his bitternes nor shall he ever be able to accuse me justly of forsaking the rule of fayth in any point 2. My approving the Act of the Elders in admitting me to preach as an assistant without the consent of the Classis whither did the Answerers passion transport him when he wrote this for an evidence to prove me guilty of Schysme For. 1. who ever heard that it is an act of Schysme for a man to preach at the desire of any Church onely as an assistant without the consent of the Classis By that rule himselfe and the wholl Church was guilty of Schysme for letting Mr. D. preach a yeare or two together without consent of the Classis For he did it as an assistant But 2. He doeth not charge me with doing it neither but onely with approving that act If I be a Schysmatick for approving it what are the Elders that made it And why doeth he suffer them to come to the Lords table and to goe on so long unconvinced unreclamed from their Schysme Is Schysme such a small sinne that he regards it not or is this proofe of their Schysme so slight that he thincks they will not regard it He bolâ—ly calleth it Schysme but bringeth no proofe that it is so from Scriptures nor Reason Why so Is it because it is sufficient that he sayth it or because he cannot prove it If the first he is deceived if the second he deceiveth 4. If the Church have power to chuse a meet Pastor or assistant the Ministers of the Classis have no power to deprive them of him or to hinder him from accepting their call or from satisfying their lawfull desire For their power is not privative but cumulative in that sense And therefore in such a case it is a Schysme from the Church in him that hindereth the Church herein not in him that assisteth them 3. My maintayning of the power of particular Churches to be cheife in they re owne matters applying this to the admission of Ministers to preach as assistant c. though these Churches be united in Synods and Classes And is this a
can such be said to professe the same Religion 2. Many parents doe not bring their children to baptisme but some other body as much unknowne to the Church as they are bring the children it may be with it may be without the parents knowledge or consent for aught the Minister knoweth 3. What promise doe they make that are absent or that understand not the language or that are altogether ignorant of the fayth that is professed in those Churches 2. I demand of him in what sense such persons may be said to be of such Churches who neyther live under the government of those Churches nor so much as heare the word at all amongst them for aught any man knoweth nor are in any respect accounted amongst the members of those Churches nor should be received into visible communion with them if they should offer themselves thereunto being neither able to give any account of their fayth nor testimony of their good conversation 3. Againe I demand why he pretendeth that they baptise onely such as are there described when he knoweth that many are admitted by them which are not capable of that description Is it not because he cannot plead for the admittance of such with any shew of Reason If not Let him produce his Arguments in defence of such promiscuous baptising which yet he hath not done or confesse that he hath done the Church me wrong in the opposition and strife which he hath injuriously raysed to deprive me of that relation whereunto I was called for refusing to doe that which he cannot prove to be lawfull As for those who he sayth though they are without in respect of joyning with any Church yet have more knowledge of the truth and are more frequent in attending upon the publickâ—worship of God and are otherwise more unblameable in their conversation then some of those that are members of the Church his labour had bene to better purpose if he had indeavored to convince them of the evill of this their neglect of joyning to some particular Church that they might not rest contented in their present condition to the apparent hazard of their soules that so they might with good warrant from Gods order have partaked of the ordinances which are given to the Church by vertue of their relation to and communion with the Church rather then thus to interest them in those priviledges wherein they have no right to communicate in that state wherein they stand without violation of Gods order as hath bene formerly shewen and may be hereafter more plentifully upon further provocation Though I had rather reserve the full handling of that to a positive discourse which may in due time be published For the present I pray the Reader to understand that in all the examination of these allegations of Scripture the Answerer hath drawne us from the true question betweene him and me which was not about limiting of baptisme to the members of a true Church concerning which whatsoever I intimated in a word or two in my wrighting to the Classis neither the ministers which were sent by the Classis to speake with me nor the Answerer at any time first or last had any the least word of difference with me but both they and he required my conformity to their custom of baptising all that are brought in manner aforesaid So that this was not but the other alone was the question betweene us So that it lyeth wholly upon him to prove the lawfullnes of that promiscuous administration of baptisme which is in use among them and to convince me of sinne for refusing to conforme thereunto which I expect that he performe in his next booke if he be able But if it be confessed to be evill and the question beâ— how shall it be removed or cured in such a place as Amsterdam I answer disorders are best cured by introducing and setling that order in place of them which appeareth to be most agreeable to Gods revealed will and that is that baptisme be administred onely to such infants whose parents one of them at least is a member of some particular visible Church and that Church priviledges be denyed to those that refuse Church-communion For that which againe he repeateth concerning me it is but a colewort twise sodd and hath bene already answered in examination of his descant upon the first proofe alleadged by me Act. 20.28 His observations upon the protestation reveivved WHat care I had of his credit and peace himselfe declareth in the first lines of his observations when he sayth upon the coming forth of the booke of complaints against him Mr. D. immediately sends out a protestation against it and signifyes he could have no rest in his spirit untill he had resolved upon this protestation I did so indeed and in so doing I shewed my selfe more tender of him then he was of himselfe or of me and thereby deserved better usage at his hands then I have found in many bitter passages of his booke The speciall matters contayned therein he sayth are a three fold Protestation and a threefold Confession a threefold Quaere a threefold Request It seemeth in deed so it fell out occasionally without affectatioÌ„ on my part either of observing odd numbers as of 3 or of making them aequall by being cast into 4 rancks or orders or of putting my discourse into such a mold or frame 1. For the threefold protestation The summe of it was that I neither consented to nor knew of nor approved of the publishing of that pamphlet There is nothing in his five observations worth minding and that hath not bene already answered by me Onely the third is an observeable character of the Answerers spirit who fiercely stricketh at me for striving to save him from the stroke of his Antagonist For he propoundeth it for an observation of a just reward of the inordinate affection which the publisher shewed in contending for me in that by me sentence is pronounced against him unknowne for his injury done in printing Any ingenious man would rather have observed my sincerity and aequanimity who without respect of persons witnessed against evills in whomsoever my love of truth which I praeferred above particular respects to freinds when I was called to declare my selfe and my tender respect of him in that passing by all personall injuries received from him I made hast as the occasion required to interpose in favour of him against those who he sayth contended for me And that their contending for me in that case was no evidence of their inordinate affection towards me hath bene already shewed And by this passage the Reader may see how necessary it was that I should speake so farr as I might justly in defence of the subscribers and others in this cause least in his next booke he should stile it a just reward of they re in ordinate affection to me in that I had now deserted them and minded onely mine owne defence as he traduceth me