be governed The truth is In all this passage appeareth much sarcasticall bitternes unworthy of the learning gravity and holy function of the Answerer Yet I suppose the Complainants would be ready if they were called to answer soberly that they desire no other Church government unto which they would willingly be subject then that which Christ hath appoynted the Church to be under What that is if they know not he aught to teach them If they know it and desire it he aught to lead them out and to goe before them as a faythfull shepheard that the sheep may follow him as he followeth Christ not to praejudice them against any good way by a scoffing proposall of mens differences in judgment about some particular tract or turning in the way to the great scandall and offence of many and the dishonour of the Gospel and the hindrance of Reformation by his joyning with the enimyes thereof in an old cavill which hath turned many out of the way and caused some to returne back to a mere neutrality in religion till the professours of it agree among themselves about the path wherein they will walke Whereas he taketh occasion againe without provocation to mention Mr. Iacob as an enimy to Classes and Synods that I might speake a word in the cause of the dumbe and of the dead I have examined what he hath written concerning this point more upon this occasion then formerly I had done and it may be Treat of Ch. Government Chap. 1. pag. 13. Chap. 7. 88. 89. 90 Confess Art 5. more then else I should have done and doe find that he professeth his agrement that I may use his owne words even to an hayre with Calvin and Beza touching the substance of this matter and that he acknowledgeth with them both the parishionall and Diocesan presbyteryes yea the provinciall and larger too if occasion serve How he explaineth himselfe herein the diligent Reader will easily observe in other passages of the same booke And else where he acknowledgeth that there may be and on occasion there ought to be on earth a consociation of Congregations and Churches and namely by way of Synods but not a subordination or surely not a subjection of the Congregations under any higher spirituall authority absolute save only Christs and the holy Scriptures Whereby it appeareth that the single uncompounded policy which Mr I required is not contrary to the government of these reformed Churches by Classes and Synods rightly ordered Ch. Government Chap. 7. p. 89. nay rather he so farr approveth of it that he sayth it is Apostolicall for many ordinary Congregations consociating together in their spirituall government to have a Diocesan or larger Synod or presbytery over them for their better direction and he addeth such the reformed Churches at this day doe injoy But if he thinck by mentioning the name of Mr. Iacob to leave the Complainants under the suspicion of adhaering to some sect or of depending upon the authority of man not upon the word of Christ for their rule about Church matters he will be found to be injurious not to them alone but to Christ also Mat. 18.17 1. Cor 5. Coll. 2.5 and 4.17 Acts 20.17.28 Rev. 2 3 1. Tim. 3.15 Cha. 5.21 Chap. 6.13 to 17. and to the truth First To Christ seing they acknowledge all that power to be due and thereunto they are willing to submit which by the word is warranted to be that whereby Churches should be governed according to the mind of Christ which agreeth with the patterne which Christ left to his disciples and which the Apostles exactly followed in planting those primitive Churches of Corinth Colosse Ephesus the 7 golden Candlesticks in Asia among whom Christ walked c. and which Paul so streightly charged Timothy to observe in all Church affayres which is no other then the power committed by Christ to particuler Churches as his delegates for the right ordering of themselves in their Church government and in all holy administrations and ordinances according to his command and direction in the Scripture without dependance upon any Classes or Synods or whatsoever humane spirituall power for license or authority to be received from them for their so doing And as they thus acknowledge all that power under which the Church is subjected by warrant of the word to be due so they professe all that power under which the Church is subjected to be undue which the word doeth not warrant and which taketh away from particular Churches that power which by Christ his ordinance is due to them which what is it but to remove the ancient bounds Prov. 22.28 Gal. 5.1.3 Ioh. 9. to thrust the Churches from the libertyes wherein they are commanded to stand fast and to affect an undue praeheminence in the Church Secondly To the truth whilest it is presented to the view of all men under the shew of some singular opinion or errour rather of a particular man or as a forelorne thing deserted of all her witnesses excepting Mr. Iacob whereas so much as the Complainants seeme to require as appeareth in their referring themselves to the warrant of the word hath bene acknowledged by the faythfull witnesses in all ages Heb. 12.1 with which cloud of witnesses we are compassed about as the Israelites were with that pillar of a cloud wherein the Lord went before them by day Exod. 13.21 to lead them in the way Such were the Apostles in their time and those worthyes as Cyprian and those of whom Eusebius taketh notice Cypr. lib. 3 Epist 14. Euseb li. 3 et 4. et 5. in many places and in some succeeding instances before the mistery wraught to its full hight The same thing may appeare to those who are conversant in the wrightings of the Centuriators To these I may add those who have handled the controversyes concerning the necessity and authority of Councills amongst whom I will instance in Dr. Whittaker who Whitt de Concil quest 5. Arg. speaking of the fullnes of that delegated power which Christ hath given to the Church not to the Pope which he applyeth to the Keyes in binding and loosing shutting and opening retayning and remitting sinnes sayth that this power belongeth primarily principally and essentially to the Church but to the severall Bishops onely accidentally secundarily and lâ—sse principally and explaineth himselfe by a rule in philosophy which is that when any power is in two in one necessarily essentially in another contingently and accidentally it is more principally in him in whom it is necessarily and essentially then in him whose it is onely contingently and accidentally As the heate is more principally in the fire then in the water because it is in the water by reason of the fire So sayth he seing this jurisdiction and fullnes of power is given to the Church necessarily and primarily but to the Pope onely secundarily and by the Church it is manifest that it is more
are at rest as Mr. Parker Dr. Ames Mr. Forbes some are absent as Mr. Hooker Mr. Weld Mr. Peter 4. that he so interweaveth his discontents against the Elders the complaints of the members with the passages which concerne me that in many things I could not cleare my selfe without saying some thing also in their just defence which I have done sparingly and but when it was made necessary by his joyning us together 5. that he hath so frequently mentioned my name almost in every passage that I could not make a satisfying Reply on myne owne behalfe without examining almost the wholl booke which I was constrayned to doe also more particularly and according to the order of his Sections then else I would least it should be thought that I had bene unable to answer what I had praetermitted Wherein what I have written the Reader seeth but he knoweth not what I could have added and therefore is to be intreated to suspend his censure concerning what I have said till he may understand the reasons whereby I am able to justifye such particulars 6. that for the helpe of the Reader in comparing the Reply with the Answer I have inserted his owne words every where 7. that I thought it unaequall to cause the Reader to lay out his mony and spend his precious houres upon a fruitlesse discourse of our personall concernments onely and therefore have added many things upon this occasion for his intellectuall advantage whereby the Reply is made much larger then else it should have bene The benefit whereof will I hope with Gods blessing recompence his expence of mony or time upon it Which I beseech the Father of lights and of spirits to grant for the advancement of his truth in the hearts of many Amen The faults escaped correct thus 1. Words or points to be altered p stands for page l for line r. for read P 6. l 7. r. all together p 25. l 25. r operantis p. 32. l 6. r. Emden for Ments p 46. l 2. r. answereth p 48. l 27. r holesom l 37. r up p 54. l. 14. r injury p 55. l. 27. r consequence p 56. l 3. r open p 58. l. 27. r specially p 61. l. 2. r of for to p. 62. l. 1. and. p. 70. l 7. r 20. for 21. p. 79. l 23. r that the Doct p 81. l 26. r held p. 88. l 11. r in ter Veer where he p. 89. l 4. r with arrogating p. 118. l 29. r to the. p 148. l 5. r yet p 174. l 2. r counsail p 177. l 27. r was for w as p 191. l 33. r against it for against it p 223. l 12. r impute p 242. l. 2. r the for th p 245. l 7. r was for wae p 265 l 23. r. injustice p 266. l 20. r devised p. 268. l 7 8. r further p 288. l 31. r these p 295. l 4. r either for neither 2. Words or points to be added a stands for add p 9. l 20. a about after satisfactioÌ„ p. 59. l. 8. a. secondly before Is. p. 61. l. 16. a. not after p. 82. l. 1 a. he after fit p. 106. l. 19. a the before Iesuits p. 113. l. 15. r. moneths absence p. 163. l. 36. a. of marriages after condition p. 165. l. 14. a. after day p. 183 l. 17. r. ministers p. 202. l. 1. a. that after not p. 213. l. 14. r. constitution p. 229. l. 3. a. is after it 3. Words to be blotted out d stands for dele p. 9. l. 15. d. h in where p. 56 l. 13. d. First p. 66. in the margin d. s. in epist p. 82. l. 31. d. s in places p. 86. l. 31. d. s. in Maties p. 106. l. 19. d. the before Machiavells p. 138. l. 10. d. be Other faults which doe not so much hinder the Readers understanding I leave to his owne observation As when t is put for c s for c ei for i for e u for n p for b. s for f. m for n. n for m. y for i. c. A Table added by a Friend wherein the Reader for his better understanding is to take notice that the first figure sheweth the page the latter sheweth the line in the page Action CHristian actions of a twofold nature 277. 26 Ames Dr. Ames defended 77. 12 Commended 79. 12 What workes hee was author of 80. 1 His fitnesse for Pastorall office 81. 12 His remoove from Franeker to Rotterdam justified 83. 1 Dr. Ames not for promiscuous baptising 160. 14 Dr. Ames opinion of Synods 224. 36 Dr. Ames judgement about the power by which the Church ought to be governed 242. 20 Answer Three things required to a right answer of complaints 1 Two things required to a true answer 1 Answerer Answerer defective in his answer in the requisites thereto 2. 31 Answerers subtill devises to prejudice the Reader 7. 20 Answerers fallacie in putting that for a cause which is no cause 9. 25 Answerers judgement and practise agree not 12. 20 Answerer found faulty from his relation of a father 20. 6 from the place 20. 35 from the time 22. 10 Answerer found guilty of depriving the Church of those whom they desired notwithstanding all his answeres for the clearing of himselfe 55. 1 Answerer diverteth the Reader 51. 5. and 64. 19. and 68. 18. and 209. 30. Answerer prooved guilty of sinne in opposing the persons whom the Church desired 65. 8 It hath bene the Answerers course to injury the Church 77. 7 Answerer not willing to accommodate the Replyer about promiscuous baptising 126. 1. and 130 22. Answerer obtruded a false translation of the five Dutch Ministers writing upon the Reader 129. 12. Answerer contradicteth himselfe and the Classis about the insufficiency of the Elders about baptising 169. 12 Answerer hindreth the agreemeÌ„t of the Elders concerning the Replyers preaching notwithstanding all his pretended answeres 218. 12 Answerers needlesse jealousies kept Mr. Weld out from preaching when the Elders desired him 221. 27 Answerer notwithstanding his answeres found guilty of subjecting the Church under an undue power of the Classis 232. 22. Answerer joyneth with the enemies in an old cavill what the due power is by which the Church should be governed 253. 15. Answerer injurious to Christ and to the truth while hee thinkes to leave the complaynants under suspicion of adhearing to some sect 236. 22 Answerer found guilty of giving unto the Classis power to keepe out such men as the Church desired 243. 31 Answerer found guilty of giving unto the Classis power of making lawes 257. 7. Answerer found guilty of bringing matters violently unto the Classis 264. 9 Answerer found guilty of subjecting the Church under the Classis without consent â—68 1 Answerers answers about his pulpiting against the Replyer examined 278. 19 Answerer armes his opposites against himself and all Non-Conformists 282. 23 Answerer describeth not the persons right whose infants are brought to baptisme 314. 2 Attersol Mr.
li. 1. Ep. 4. 68. Theod lib 1. cap. 9. Euseb de vit Const. lib. 3. as appeareth in an Epistle written by them to the Church of Alexandria which determination for the peoples free choyse of they re Pastor Constantine the Emperour approved in an Epistle which he wrote ad Antiochenos Secondly After Constantines time the same liberty continued in the Churches till the time of Charles the Great Lodovicus his sonne about the yeare 840 as Azorius the Iesuit confesseth Azo part 2. li. 3. cap. 28. lib. 6. cap. 14. Some thinck that the Councell of Laodicea gave some check to this power of the people in the yeare 338 or thereabouts where they say it was decreed that the election should not be permitted to the people but Calvin expoundeth that Canon as meaning that they should make no election Calv. on Act. 16. without having some ministers or men of judgement to direct them in election and to gather their voyces to provide that nothing be done tumultuously even as Paul and Barnabas where cheife in the election of the Churches Which may very well stand with the liberty of the people in elections But those that wright the Centuryes suspect this Canon and doubt that it is a bastard considering the practise of the Church And well it may be suspected For the Councell of Constantinople under Theodosius Hist triâ—art lib. 9. cap. 14. Concil Carth. 4 â—an 1.22 towards the end of the third Century in an Epistle to Damasus and Ambrose declare that both Nectarius and Flavian were chosen by decree and appoyntment of the people Also about the yeare 420 in the Councell of Carthage the consent of the people is required to the choyse of their Pastor Also the Councell of Basill in Cardinal Cusanus De coÌ„cord Cath. lib. 2 cap. 18. 34. concludeth to the same purpose Rectores ecclesiae per consensum jure divino et humano constitui debent The Governours of the Church aught by Gods law mans to be chosen by the consent of the Church And about the end of the sixt Century Gregory surnamed the Great was choseÌ„ Bishop of Rome by the vote of the people Yea above a thousand yeares were expired before Pope Nicholas the second had prevayld to settle a decree that the power of chusing the Pope should be taken from the Emperour the people who were boath deprived of their right at once and be only in the Cardinalls contrary to Gods word the example of the Apostles the Canons of the Fathers the use of the Primitive Church sayth Banosius truely When election was taken from the people after the eleventh Century Banos de pol. civit Dei Hier. Rom cap. 7. the fourth Toletan Councell sayth Let founders of Churches offer to the Bishop those who are to be ordained Hence it seemeth patronages came in with them unlawfull seeking of Church livings by freinds gifts service to patrons marriages flattery base unwarrantable contracts which whosoever readeth the Councells Centuriatours shall find condemned to the pit of hell from whence they came to be judged as Apostasy Symony worse then haeresy like the sinne of Gehazi Iudas that almes may not be given out of what is gotten that way Pope Leo the fourth calleth it a detestable wickednes the Canon sayth Caus 2 q. 3. they are not to be accounted among the Bishops Here I might shew how many wayes Sathan wraught in those times against this ordinance of Christ the greatnes of their sinne who in these dayes obtrude themselves or are obtruded by others upon Churches without their consent or approbation Of whom the Lord may say I have not sent these prophets yet they run Ier 23.31 And therefore may justly execute upon them that threatning Therefore they shall not proffit thiâ—â—â—ple at all v 32. When things were brought to this sad condition in those darke times of popery the Churches being thus robbed spoyled of their right God raysed up the Waldenses about the yeare 1161 who discovering the hypocrisy tyranny idolatry of the popish Prelats seperated from them chose Pastors to theÌ„selves as the light reformation increased in after times the right of the people was more pleaded by learned men in all countryes as in Germany by Zwinglius c. in England by M. Bucer P. Martyr in France by sundry worthy lights in Geneva by Viret Calvin in the Palatinat by Ursinus others in these countryes among others by famous Iunius whose words I translate thus Iun Ecclesiastus 3.1 It is manifest that the most simple approved way of chusing calling a minister by the testimony of holy Scriptures is that which the Apostles of old held in the Churches the ancient Church imitating them observed The wholl Church did chuse that is the body constituted of the presbytery coÌ„mon people or multitude with aequal common suffrages This is the just manner of Election This sayth he the old Church did observe sometime untill as through mens corruption it comes to passe things begaÌ„ to grow worse to fall backward c. a litle after he sayth Afterwards popery so farr prevayled to usurpe tyraÌ„nise over the Church that now there was no speech of the people viz in the election of ministers whom Christ hath purchased with his blood that they might be his Church Hence came sayth he that barbarous ignorance that heape of all sinnes that sinck of deceit selling the soules of men In the conclusion he answereth some objections At nescit populus dixerit quispiam But some will say the people is ignorant of their duety and right therein Let them be taught they will understand it But they know not how to use this their right They will never know it if they never use it But they are factious often and are devided into parts Let them be reduced to peace by holesom counsail let them be ruled by authority of the word and indeavours of good men that their mindes being united and composed they may doe that which by right belongeth to them to doe At last the reformed Churches did in their publick confessions plead the peoples right in this particular and in their Canons A particular instance of the Synod at Middleborough in the yeare 1581 shall conclude this discourse of times where it is thus concluded Electio sit penes Ecclesiam fiat per suffragium in Templo publicè let the choyse be in the Church and be made by voyces publickly in the Church We will gather up this discourse of the consent of times into an Argument thus The choyse of Ministers by the free consent of the people 3. Arg. hath bene constantly practised by all Churches in the best times since the Apostles dayes Therefore it should be so now In Cyprians time it was observed per provincias universas as he sayth in
a rich Diamond suspected of bastardy should be brought to the touchstone and admitted to a tryall so let trueth being suspected be examined and not condemned upon mere surmises Ans To the fifth that his refusing to give his voyce for the calling of some of these persons is not a depriving the Church of her power c. Reply First This answer is but a mere diversion of the Reader from the true question betweene the Answerer and the Complainants They complaine of him for rejecting and opposing those men whom with one consent the Church desired not of not giving his voyce for their calling nor of his declaring what he judgeth best for the Church nor of his bringing the matter to the Classis being simply considered but of his rejecting these men and opposing them so farr as to deprive the Church of them To this the Answerer answereth just nothing in his owne defense and to convince the Complainants of untrueth Secondly that which he acknowledgeth himselfe to haue done leaveth him under the guilt of that sinne which they charge upon him For 1 his opposing and rejecting of these men whom the Church desired was unjust seing they held no opinions which by warrant of the Scripture make them uncapable of being called to his Church 2. His manner of proceeding was disorderly in carrying the matter to the Classis before he had declared to the Church the aequity of his refusing these men by the Scriptures 3. Is a mere pretence that things were unjustly carryed and swayed against him in the Church or Consistory a sufficient ground of an appeale to the Classis as to an higher lawfull judicatory that so he may sway them according to his owne will without a rule or to other mens customs without a word If this be not to deprive the Church of their liberty and power in the free choyse of their Pastor let the Reader judge The wholl shall be resolved into a Syllogisme He that without just and sufficient cause opposed and hindered the calling of these persons instanced whom the Church desired sinned in so doing But the Answerer without just and sufficient cause opposed and hindered the calling of those persons whom the Church desired Therefore in so opposing he sinned Which proposition will he deny The first He cannot P. 22 Ans 8. Himselfe hath acknowledged it to be a sinne yea an heynous crime no lesse then Sacriledge Will he deny the second proposition or the Assumption He cannot For did not the Church desire these men It hath bene proved in Reply to his second answer in this Section If he say not all of them let him name which of them they did not desire which I belieue he cannot doe But if he could it will not helpe him For if it be true of 2 or of any one he is guilty of sinne by refusing them in the case propounded Will he deny that he opposed and hindred the calling of them Himselfe acknowledgeth it in the 3 and 4 answer of this Section and more at large expressely in the 6 answer in the reply whereunto the Reader shall find also that it was done without just and sufficient cause But that he may be more fully convinced of sinne herein thus I argue He that doth an injury sinneth But the Answerer in thus opposing these men doeth an injury Therefore the Answerer in so doing sinneth The Major or first proposition is cleare of it selfe Injuria est violatio juris 1. Ioh. 3.4 for every injury is a transgession of the Law The Assumption or second proposition is that the Answerer in thus opposing these men doeth an injury This I will prove by shewing that so to doe is against both the Law of nature and the positiue Law First It is against the law of Nature which consisteth of practicall principles which men know they ought to doe or to avoyd by the light of nature Amongst which this is one Whatsoever you would Mat. 7.12 Luke 6.31 that men should doe unto you doe ye even so to them Now I demand would the Answerer be upbrayded with errours and traduced as erronious before strangers before a publick Congregation before a Classis of Reverend Ministers yea before the wholl world in print and that by a brother famous for learning and ministeriall abilityes and that without proofe Would he thinck himselfe aequally dealt withall if another should oppose and reject him as unfit for a place whereunto he is called by the Church without sufficient cause If not let him reflect upon his owne actions and consider whether he be not guilty of an injury Lact in Epist C. 3. which an heathen man such as Alexander Severus would not willingly be guylty of Secondly the positiue Law or the law of God revealed in Scriptures is violated by it many wayes For it is a threefold injury viz against the men against the Church and against the Classis 1. It is an injury to the men whom he rejected whom he traduced to the Church and to the Classis and now in print as unfit for that place whereby he is guilty of detraction and slander which injury will appeare to be the greater if we consider 1 the qualityes and condition of the men whose names are mentioned 2. his manner of doing it viz not rashly but upon deliberation not sparingly but with odious intimations of eminent offences and errours not secretly but in publick and in print not truely but untruely and slanderously 3. the dangerous consequences and events of it For 1. the men thus reproached are exposed to the censure of all men 2. their enimyes have some pretence whereupon to justify their unjust opposing them and so are hardened in sinne 3. a blow and wound is given to the authority of their Ministry in the hearts of so many as ascribe any thing to his testimony against such men which may endanger the soules of many 2. It is an injury to the Church yea a threefold â—njury For 1 It is a deluding of them by pretending that he had just cause of opposing and rejecting those men when he had not 2. It is a defrauding of them of that power and liberty which Christ hath given them as himselfe confesseth in the free choyse of their Pastor under pretence of seeking the advise of the Classis himselfe calleth this sinne Sacriledge 3. It is a slander of them to say that matters are unjustly swayed against him in the Church or Consistory when they desire only such men as these are against whom himselfe hath alleadged no objection of weight sufficient to keepe them out Thirdly It is an injury to the Classis yea a threefold injury also 1. It is a disturbing them and distracting them from better imployments to attend needles quarells 2. It is a misinforming them both concerning these Ministers and his Church and Consistory whereby through too much credulity they are unjustly praejudiced against the innocent 3. It is a misingaging
the validity of my grounds against this custom may appeare I must crave leave to premise some things 1. Concerning the confused mixture of all sorts of people in Amsterdam 2. Concerning theyr manner of admitting those that are brought to baptisme 3. Concerning the manner of professing Christian Religion at the reading of the leitourgy of Baptisme For the First Besides those of diverse nations who joyne themselves to some appoved Church there are many of all sorts of Libertines in judgement and practise and profession who refuse to joyne themselves to any Church Also persons of diverse sects and haeresyes as Arrians Antitrinitarians c. besides Iewes Mores c. Also Apostates excommunicates c. Also vagrants Iob. 30.5 under the name of souldiers and others who are driven forth from among men as Iob speaketh They crye after them as after a theife V. 8. children of fooles yea children of base men viler then the earth and swarmes of vagabonds whom they call potters which how-soever they range most in troupes with their Harlots in the Dorpes yet they have their lurking places in tapp-houses in the cittyes called smuckle houses It were almost an infinite and impossible taske to reckon up others which can give no account of their life religion or baptisme it may be Also many who are unknowne and therefore may be suspected And these are of diverse nations English French Dutch High Germanes Walloones c. For the second Their manner is that if either the father or any one that standeth for him as a surety though it be but a nurse or other body who is unknowne to the Church who hath no charge or care for the childes education if they come time enough they certifye the Coster or Sexton of the name of the parents and their desire before if not as sometimes they bring them not till they are baptising others after the sermon is ended then without any further enquiry after the parents or after their consent to the baptising of it the child is admitted For the third If they say yae to such demāds as are made by the minister in reading the leitourgy of baptisme though as some times it appeareth and may be often suspected the presenter understand not what the minister demandeth or sayth for want of knowledge of the Dutch language or be altogether unkowne to the Church yet the child is baptised These things being premised I proceed to set downe my grounds from the Scripture whereupon I refused thus promiscuously to administer the Sacrament which are fowre and every one of them concludeth it to be a sinne so to doe Reas 1 Because it is a prophaning of the Sacrament thus promiscuously to administer it as that wrighting requireth That it is a prophaning of the Sacrament who can deny that acknowledgeth the Sacrament then to be prophaned when it is communicated to those to whom by Gods appointment it appertaineth not And that if the Sacrament be administred to all comers as that wrighting requireth it will be administred to many such he that denieth may as well deny that it is day with us when the Sunshineth in this hemispaere But that I may not be thought to broach some new and singular opinion let us considered what learned and eminent lights in the Churches in severall ages and countryes have declared concerning this matter whose judgements I purpose to cull and single out in such sort as becommeth one who would testifye declare the truth rather by the weight of the matter then by the number of men Whittak prelect de Sacram quest 2 de necessit Bapt Cap 3. Dr. Whittaker used this Argument against Bellarmine contending for the simple absolute necessity of Baptisme to Salvation For to prove that infants dying without Baptisme might be saved he shewed that the righteousnes of fayth belongeth to them before they are baptised out of Rom 4.11 Rom 4.11 P. 237. 238. where Circumcision so Baptisme is called a seale of the righteousnes which is by fayth and thence he inferreth that they must have a right to Christ before Baptisme else baptisme it selfe being administred to them will be profaned as the kings seale is profaned if it be put to a false charter or grant This he amplifyeth by shewing that baptisme is a symbol and seale of Adoption in Christ and therefore aught not to be given to those that have no part in Christ because the seale followeth the gift and therefore to give the seale to him that hath not the gift to whom the promise is not made is to abuse the seale and to profane it Thus he Beza cont Erast Arg 6. P. 60. Mat 7.6 1 Cor. 4.1 P 61. 1 Pet. 3. Beza wrighting against Erastus speaketh to the same purpose The Lord forbiddeth to give holy things to Doggs Mat 7.6 By holy things sayth he are meant those holy mysteries whereof the ministers of Christ are dispensers 1. Cor 4.1 and the swine and doggs are those obstinate sinners who are convicted and judged by the Church to be such Afterwards he putteth a case of one of yeares that desireth baptisme is ready to make profession of his fayth but leadeth a wicked life and being called upon according to the other demand in baptisme to professe his repentance and amendment of life by forsaking such and such evills as are there mentioned he refuseth to doe it Thereupon he asketh Erastus whether he thinck that the Sacrament of regeneration should be given to such a man impudently desiring it or whether he should not rather be repelled thence with shame Againe which cometh nearer to the case of infants shewing how litle the profession of fayth will advantage such who by reason of their obstinacy in sinne are convicted and judged by the Church to be swine and doggs and that their estate is the worse for their profession that they know God Titus 1.16 when in their workes they deny him he instanceth in Ismaell and Esau who were boath circumcised and outwardly acknowledged the true God with Abraham and Isaack yet boath were disinherited and made lively patternes both to that and succeeding ages of Ecclesiasticall excommunication c. Thus farr he From whence how easily may it be collected that infants are deprived of right to those holy mysteryes in such parents as the Ismaelites and Edomites were deprived of right to Circumcision in Ismael and Esau though their parents had bene circumcised Before boath these Mr. Cartwright declared the same thing more fully and particularly to the case in question Mr. Cart Reply to Dr. W in defence of the Adm p 137. upon the same ground For Dr. W. upon occasion of the sound fayth good behaviour of the parents required in the Admonition asking the authours of that booke What if the infant be the child of a Drunkard what if it be of a harlott shall not sayth he the infant be baptised Mr. Cartwright answereth thus Because I see that
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
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
he rejected them it is evident by his sharpe reprehension and terrible threatning of them with death and cutting off Those that pretended repentance in words he admonished that if they would be baptised they must bring forth fruits worthy of repentance else they should be cut off Secondly He alleadgeth that all the Israelites as well rebellions as others did eate the same sprirituall meate and drinck the same spirituall drinck 1. Cor. 10.4 1. Cor. 10.4 Beza de presb excom ad arg 13. p. 28. 29 Morton on 1. Cor. 10. And in effect the same thing is objected by some for the defence of this custom when they plead that they were all baptised unto Moses in the cloud and in the sea Therefore all infants that are presented must be baptised Bezaes answer to him in that case may serve these in this case out of whom and a learned Commentatour upon that place joyned together with him 2 things may be answered 1. That the things there spoken of were not to be numbred amongst those things which are onely Sacraments however they were Sacraments in a sense yet they were not Sacraments in that signification of the the word Sacraments which is usually amongst Divines when they call circumcision and the passover Baptisme and the Lords supper Sacraments for they were not by any solemne promulgation expressed in the word instituted sanctified by God to be seales of the covenant to beleivers as circumcision c. which is necessary to the constitution of a Sacrament But as they were miraculous and admirable types of Christ so they were common and temporall benefites serving for the bodily refreshing and safety of the people of Israel in generall and therefore that all even the most unworthy of them partaked of those it was for a peculiar reason which hath not place in the Sacraments For the shadow of the cloud covering the wholl army as a sheild or buckler received and kept from them the beames of the sun which else in that dry and hot region might have consumed them with burning heate especially they being wearyed and faint with journying therefore it was necessary that it should be common to them all The same reason might be given for their passing through the sea to escape the rage of the tyrant that pursued them But what is this to Baptisme 2. That the persons there spoken of were the Church of Israel whom he calleth our fathers because from them the Jewes sprang which were the visible Church of God whose children also the Corinthians and all the visible Churches of beleivers are amongst the Gentiles who have received from them the priviledges of the word Sacraments Covenant and other spirituall good things as their inheritance But what are these to those Libertines and others who cast off all communion whith the Churches of Christ To conclude this Argument in one Syllogisme To build againe those errours which the doctrine and profession of these Churches according to the Scripture have destroyed is a sinne But this practise of promiscuous baptising all that are brought with out difference buildeth againe those errours which the Doctrine and profession of these Churches according to the Scriptures have destroyed as appeareth in those six particulars Therefore to baptise all that are brought promiscuously as that wrighting requireth is a sinne Reason 4 The fourth Reason to prove it to be a sinne is because it is contrary to the good custom and practise of many Churches of Christ Here J am to shew two things First That good customs taken up by Churches upon good grounds should not lightly be broken layd downe Wherein I doe fully agree whith the authour of that elaborate cōmentary upon the fourth chapter of Iohn my reverend Countryman M. A. H. lect on Ioh. 4. chap. p. 138. 139. 1. Cor. 11.16 1. Cor. 15 1. Phil. 4.9 who now resteth from his labours who to prove this produceth Paul alleadging the custom of the Churches to stopp the mouthes of contentious men commending sundry truthes to the people of God by this Argument they had received them and making that a further bond unto their conscience for which end also he propoundeth that general rule given unto us walke in the wayes of good men Pro. 2.20 and keepe the wayes of the righteous and a promise which God hath made to them that will learne the wayes of his people Ier. 12.16 and conforme themselves unto them then shal they be built in the middest of my people To make this point more cleare I will add thereunto from a manuscript Mr. I. C. in a manuscr the judgment of the worthy authour of the praeface to that commentary concerning the bindng force of good examples who thus expresseth himselfe Some good actions of holy men in Scripture are examples of Christian liberty others are patternes of Christian duety examples of this latter sort be 1. such as are backed with some Divine praecept So Sarahs obedience to Abraham is set forth as a patterne unto her daughters 1. Pet. 3.6 2. such as are held forth in the first institution of an ordinance Thus our Saviour argueth the sinfullnes of Polygamy as an abberration from the example or patterne of the first institution Mat. 14.9 from the beginning it was not so Hitherto belong sundry precedents set before us in the Acts of the Apostles for guiding Church matters c. Yet here also this caution would be observed that in the first institution or celebration of an ordinance some actions were accidentall and taken up upon speciall occasions such actions are not precedents vnlesse it be upon the like occasion other actions are part of the institution whether essentiall or circumstantiall parts and belong either to the compleatnes or to the comlines of it and these may not be neglected without sinne 3. of the lawfull actions of holy men in Scripture some were civill and of those there is more latitude as not needing an exact rule from Scripture but admitting the light of civill prudence for a guide others are sacred as belonging to spirituall things and serving to spirituall ends And of these some of them are varying not alwayes observed in one constant tenour in Scripture as the gestures in prayer preaching and the places thereof any of which are alike imitable others of them are constant alwayes the same and therefore stand as a cloud of witnesses requiring our imitation The issue of all which is that those examples which are backed with some divine precept or which are held forth in the first institution of an ordinance being part of the institution or which were the constant lawfull actions of holy men in Scriptures not civill but sacred so bind us to imitation as that not to conforme thereunto is a sinne These things being premised it is evident that promiscuous baptising in that manner as that wrighting requireth if it swerve from such good customs of the Church and examples of holy
men in Scripture will be found to be a sinne Secondly that this practise agreeth not with the good customes and practises of the Churches of Christ will appeare if we examine the story of times from the first institution of this ordinance First in the Iewish Church circumcision whereunto Baptisme answereth being a Sacrament of the same use that it was of was by Gods appointment Gen. 17.7.8.9.10 11.12.13 Acts. 7.8 Rom. 9.11 a token of the covenant made with Abraham and with his seed after him to be a God unto him and to his seed after him which the Apostle calleth a seale of the righteousnes which is by fayth and therefore by Gods ordinance it was limited to the men children of eight dayes old of his seed or that were borne in his house or bought with his money of any stranger which was not of his seed So that to circumcise any others who were not of that seed to whom this covenant belonged was a sinne And therefore the holy fathers were carefull to follow this rule in keeping this signe joyned with the covenant in those whom they circumcised Mat. 3.6.7 c. Mark 1.4.5 c. Luke 3.3.16 Afterwards Iohn Baptist walked in the same stepps and by the same rule mutatis mutandis administred Baptisme in that Church whereof he was a member requiring of all that came to his baptisme a profession of repentance and amendment of life for remission of sinnes whereof Baptisme was the seale preached Christ unto them This ordinance our Lord Christ after his resurrection established to continue in the Christian Churches giving a commission to his disciples to preach the Gospell to the Gentiles Mat. 28.19 Mark 16 15.16 to gather Churches amongst them and to baptise all such as should beleive throughout the world as a testimony to them that the righteousnes of fayth did belong to them also and not to the Church of the Iewes only Acts. 2.37.38.39.40.41 42.44.46 47. Accordingly the Apostles servants of Christ were carefull to observe this rule in their administring baptisme Thus Peter when he saw those 3000 soules pricked in their hearts preached unto them concerning repentance remission of sinnes Christ the promise baptisme fayth and amendment of life baptised those that gladly received his word and testifyed the same by joyning together in the profession thereof Act. 8.12.13.14 The same course Phillip tooke with the Church that was gathered in Samaria where many were baptised but none till they professed their beleife of the Gospell Act. 9.11 13.14.15 16.17 and their receiving the word of God and therefore it is said expresly when they beleived Phillip preaching the things concerning the kingdom of God and the name of Iesus Christ they were baptised both men and woemen when Ananias was comanded to goe and baptise Paul he objected against it at first till the Lord assured him that he was one to whom that seale of the covenant belonged Act. 10 43.44.47 48. and then he went and did it When Peter and those that came with him sawe that the Holy Ghoast fell on Cornelius and those that were assembled at that time in his house whilest he spake these words To him give all the Prophets witnesse Act. 8.36 37.38 Act. 16 31.32.33 that thorough the name of Iesus whosoever beleiveth in him shall receive remission of sinnes Peter demanded Can any man forbid water that these should not be baptised which have received the Holy Ghoast as well as we And then they were baptised To conclude this catalogue Phillip did not baptise the Eunuch though he desired it till he had given him satisfaction by professing his fayth in expresse words nor Paul the Iaylour and his house-hold till it appeared unto him that they beleived on the Lord Iesus Nor is there any example in the Scripture varying from this course to warrant such a promiscuous administration of baptisme in a place where such heterogeneall mixtures are of people of all sorts sects as Amsterdam is In the times after the first Century what care was taken concerning the persons whom they admitted to baptisme The storyes are cleare concerning those that were adulti though we find litle or nothing concerning infants only that they were baptised by vertue of that right they had to it in their beleiving parents But that which we find concerning the course which they tooke with those of yeares may serve to shew their high esteeme of this ordinance and how farr they were from this promiscuous manner of administring it though we purpose not to examine whether the first simplicity used by the Apostles was in all things observed by them nor how exactly they followed the rule in every particular They divided those that were turned from Gentilisme to imbrace the Christian Religiō into three sorts whom they distinguished by severall names 1. Whilest they were to be catechised and instructed in the grounds of Christan Religion they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Audientes Catechumenists hearers 2. Afterwards having bene compeleatly instructed and earnestly now desiring to be admitted to the Sacrament they were called Competentes petitioners 3. Being found meet they were baptised and then and not before they were called fideles and perfecti perfect and beleivers viz in respect of the outward state and order of the Church with reference to those degrees whereby they must come to be baptised And when they did baptise them a publick tryall was made of their fitnes which aftertimes called Scrutinium the Scrutiny and hereof there were two parts 1. an abrenunciation 2. a profession of fayth 1. The abrenunciation was expressed by the party desiring Baptisme solemnly in expresse words in the Greeke Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this part they accounted of so much importance as that without it either in word or deed expressed they accounted none fit to be baptised 2. The profession of the fayth was openly made and in the hearing of the people by him that desired baptisme some times in a continued speech but more frequently by way of Dialogue and by certaine articles Ambros de Sacram lib. 2. C. Credis in Deum patrem omnipotentem Credo Credis in Dominum Iesum Christum Credo Credis in Spiritum Sanctum Credo This custom at first instituted for and used only by those of yeares who being converted from Gentilisme to Christianity desired baptisme was in aftertimes applyed to the baptisme of infants whose suretyes answered for them Beza epist 8. This came in by abuse sayth Beza and giveth too much advantage to the Anabaptists For if baptisme may not be administred without a profession of fayth present in the infant which if they meane not why is the infant asked concerning its fayth in the suretyes at that time sayth he why stay we not with the Anabaptists which God forbid till the child can professe its owne fayth And therefore elsewhere sayth Beza Beza epist 12. As
was that unknowne woaman who seing a harlot delivered of a bastard instantly tooke the infant and brought it to the English Church in Amsterdam where as it fell out she found the Congregation dismissed before she came who being asked by some of the members why she came no sooner answered how could I come before the child was borne or to that purpose and so she hastned to the Dutch Church where she found them baptising many without delay presented the child which was received without any difficulty or question Iudicious Calvin calleth the promise made by those who have no power to educate the child an open mocking of God Calv. Epist 149. Pretence 3 Third pretence They are manifest Christians which professe Christian Religion at the reading of the Liturgy of Baptisme Ans 1. The name of Christians is a name full of Honour and wherein Nazianzene professeth that himselfe and Basill did glory more Orat 30. in laud Basil then Gyges in his ring or Midas in his gold Shall this honourable badge and as it were livery of Christ his faythfull servants be put upon a company of varlets whose fathers Job would have disdayned to set with the doggs of his flock as if the practise of a Christian life were not requisite to manifest Christians 2. If persons otherwise unknowne are sufficiently manifested to be Christians by such a profession of fayth as is usually made there at the reading of the Leiturgy of Baptisme which is done by saying yae or some gesture of the body only to what use was such a declaration of their fayth required in the Apostles times and many ages after 3. Beza puts a case of a man convicted lawfully in the presbytery of obstinacy in maintayning some dangerous errours against the immortality of the soule and the resurrection of the body and then asketh Erastus shall we account this man a Christian De presb excom Arg. 4. Reas And answereth minimè opinor I suppose not In like manner I will put a case or two Terentius of Harlem is infamous to this day for like errours and for the dangerous fruits thereof in diverse who yet live in severall places and some in Amsterdam who to this day have not revoked their wicked errours Also the story of Robbert Roberts is notoriously knowne who sayd he would have one child baptised in the true Church and having collected a catalogue of severall Churches which he called the seven sisters to the Arminians he presented one of his children to be baptised but because he was a Libertine a scoffer they refused to baptise it except some other presēted it another being about 14 yeares old he presented to the Anabaptists but they refused it accounting him too yong to make confession of his faith one of them was baptised as I am told by the Papists another by the Lutherans the other in the ordinary Congregation where he liveth as it is sayd This is published in a pamphlet printed to the view of all men Againe the Dutch preachers refuse to baptise the infants of Gypses whom they call Heydenen because of their disorderly course yet many of these will offer to make the same profession which is required at the reading of the Leiturgy and some of them will tell you that they have bene baptised Are these to be accounted as heathen notwithstanding that why not others also that are as bad they Lastly the Answerer himselfe refused to baptise the child of G. P. being excommunicated and of a profane life as it s sayd and I. S. who held with the Anabaptists and Arrians besides some others yet I suppose neither of those refused to make such a profession as is required at the reading of the Leiturgy Now if they re denying to baptise infants in those cases be warrantable how can it be justifyed that they would compell me to baptise all that are brought by whomsoever in that place Pretence 4 Fourth pretence The infants should not beare the punishment of their fathers sinne Ans 1. If they ground this Assertion upon Ezek 18.14 Ezek. 18.14.17 it is impertinent it being there spoken of a sonne forsaking his fathers sinnes and doing the contrary with whom the Lord dealeth not in the course of his justice but of mercy Such were Abijah Iosiah otherwise it will not hold in all cases For were not infants drowned in the old world burnt in Sodom swallowed up of the earth with Corah plagued in Aegipt especially in the death of the first borne stoned with Achan destroyed with the Cananites and Amalekites rooted out by judgements upon the familyes of Eli Ieroboam Baashan c. with their parents 2. To come punctually to the question With Cain Gen. 4.16 Cap. 6.2 Vide Bez. de excom p. 35. his posterity were driven from the face of God except so many of them as joyned with the family of Seth the Church of God and thence arose the different names of the sonnes of God and the daughters of men So were the Ismaelites and Edomites with Ismael and Esau their Fathers At this day the children of the Iewes are broken off with their fathers for unbeleife and are become strangers from the Covenant of promise and so have no right to the Sacraments the outward seales of the covenant 3. What difference soever we make betweene infants Deut. 29.2 9. in this respect yet 1. It doeth not enter into Gods decree cōcerning Election For secret things we leave to God 2. Nor doeth it concerne the aeternall salvation of the infant which is not at all praejudiced by the want of baptisme it being not by its owne contempt or neglect of it else we must conclude all those infants to be damned which died in the wildernes being uncircūcised which God forbid but it only concerneth their admission or not admission into a visible Church And so a difference may and must be made For though all infants are by nature alike children of wrath Yet in respect of the Adoption outwardly manifested they are not alike especially to us and in reference to Church priviledges For I demand was Jsaack and the children of the heathen alike in this respect And if no child should be denyed the Sacrament for the parents sinne why are not the infants of Iewes Turkes Indians Moores Gypses admitted without any difference to baptisme Pretence 5 Fifth pretence The five Ministers yeelded that if any other case fell out whereby it may seeme that the infant presented should not be baptised that then the judgment of the wholl English presbytery or also if need be and if conveniently it may be done that the judgment of the Classis of Amsterdam be obtayned heard and rested in Ans This concession of the five Ministers which is used for a pretence against me is really and indeed much against themselves For. 1. Their judgment is that I should be left free in any other case to order my practise in admitting infants to
the wholl drift of it which is to deny me that liberty in Holland which the Dutch Churches have in England by a grant of Edw 6 to Iohannes a Lasco under the broad seale of England which is continued to this day 2. I told them the danger of that expression quorum parentes susceptor esve whereby I am required to baptize all infants that are brought if either their parents or suretyes are Christians For by this rule the children of Iewes Turkes and Pagans of all sorts may be baptised if a Christian present them Then they seemed willing to alter that and began to wright but fell off againe from their purpose saying that they would acquaint the Classis with what I sayd And so the wrighting remaineth unaltered in my hand to this day To the fourth If these two words intreatyes and persuasions signifye one and the same thing without any difference in the sense I grant all to be true which he sayth so that to their desire of my accepting the call it be added upon the condition premised But if by intreaty he meane mere desires without arguments to worke upon my affections and by persuasions he meane intreatyes backed with arguments to worke upon my judgment affections then I grant intreatyes were used but not persuasions For I doe not remember one argument used by them to induce me but rather a professed declining thereof saying that they came not to dispute Concerning the second Classicall meeting It is true that then I sent them a wrighting by advise of one of the three ministers whom they deputed to speake with me the end thereof was to relate the truth concerning passages betweene the Answerer and me to prevent and remove misreports 2. to persuade them by reasons not to require it of me as a condition of my calling to rest in that wrighting 3. to acquaint them with my desire of more time propounded by me to the Elders and accepted by them wherein had the Classis condiscended to so aequall a motion it might have bene much for the peace of the Church I am certaine I intended nothing else in it But they were herein overswayed by sinister suggestions arising from a jealousy that if I had bene in for a time the desire of the congregation would be more strong towards me where as my true purpose was in that time if J could not conforme to their orders to order matters so that they who much desired my setling there might be willing to thinck upon some other and my purpose was to have given the best helpe I could for the setling of some other whom they should desire in a way of peace and concord To conclude All that I aymed at in that motion was either to accept their call with satisfaction to my conscience or to desist with the content of the members that so no disturbance might arise for my sake As for the deputation here spoken of the ministers deputed only againe prayed me to yeeld to that wrighting as before There were two of the Elders present at this time with some others witnesses hereof From us they went to the Classis and the same afternoone returned to me with this answer or to this effect That the Classis did judge that I had time enough already to understand the orders and customs of the Dutch Church and to satisfye my selfe concerning the conformity required in that wrighting yet they were content that I should proceed in assisting Mr. P. the moneth following till the next Classis but required of me that if in the meane space I could not yeeld that I should then desist voluntarily else they must be constrayned to complaine to the Magistrate Which message I received in the presence of diverse witnesses and promised to doe accordingly This J promised and performed I confesse only for the Churches peace and myne owne yet disliking their injurious manner of proceeding which I am content to passe by with such a touch till further provocation Concerning the third Classicall meeting It is true that having occasion of absence May. 1. at that time I left my mind in wrighting with one of the Elders both in Latine and English to the end that he or they whom the Consistory should depute to be at the next Classis might either report by word or shew in wrighting myne answer as should be thought most expedient It is also true that in that wrighting I signifyed that my mind was wholly turned away from accepting that call viz upon those termes and that I did voluntarily desist viz as the Marriner doeth voluntarily cast some goods into the sea in a storme to prevent a greater hurt and that I complained at the same time of the Answerers unbrotherly usage of me in such particulars as are there mentioned Neither were those complaints unjust as the Reader may partly perceive by what hath bene sayd may more fully when the Answerer shall attempt to cleare himselfe of the particulars there charged upon him which here he doeth not neither indeed can he Concerning the Magistrates requiring of them to desist It would be knowne by whose procurement this was done And for him that stirred them up thereunto my hearty prayer is that he may escape the judgment of God by judging himselfe for that unrighteous act Else I feare he will find that injuryes done against a Church in such important cases are no small sinnes Concerning an answer made to my wrighting by some whom the Classis deputed thereunto That answer was never communicated to me though I have heard a report thereof Had J perused it I should have either yeelded or replyed as the case had required Had this Answerer bene of the same mind with them to suppresse this treatise as they did their wrighting which I beleive was more in offencively penned the adversaryes might have wanted that cause of insulting and reproaching us for these contentions and jarrs which now they seeme to have The answer to Sect 20. examined concerning my pretended preaching in a private house THat the truth of this passage may appeare the Reader may be pleased to understand 1 that after my desistance from the publick worke I would have returned to my owne Country but that it was now more unsafe and hazardous for me so to doe then formerly by a malicious and false report suggested against me in England by one in Amsterdam whose name I will conceale for some reasons at this time this audacious Sycophant was not ashamed to informe that I had in the pulpitt rayled against the government of England against which the Answerer and the wholl Church are able and I hope ready to testifye for my innocency in that particular yea any that have heard or knowne me I thinck will undertake for me that I am farr from rayling at any time much more in the pulpitt and myne owne conscience abundantly cleareth me thereof in the sight of God Yet this report was too easily received and
the second Section he sayd it is against modesty and conscience to pronounce so certainly touching the issue of things to come and yet himselfe useth the same confident asseveration in a case more improbable as will appeare to any man or to himselfe if he reduce his reasoning and discourse to prove such disputes as I have used about myne owne desireablenes to be a want of modesty or prudence into a Syllogisme The 23. Section examined of the Ansvverers rejecting the counsail of the Elders when matters have bene referred to them if he thought they would conclude against his purpose THe usefullnes of the Eldership in the Church being considered with the Honour which the Holy Ghoast putteth upon those who are called thereunto should warne all men to take heed of contemning them or occasioning others to dispise them First Act 14. p. 155. Their usefullnes appeareth in that the Holy Ghoast directed Paul and Barnabas to ordaine Elders by voyces in every Church Which text Mr. Nowell in this Catechisme alleadgeth to shew that there were in the well ordered Churches certaine Seniors chosen and joyned with the Pastor and thereby he would shew that the Pastor should not excommunicate alone without the judgement of the Church This place being so understood we may from hence noate two things to declare the usefullnes of such officers 1 Thess 5.12.13 1 Tim. 4.14 Act 15.6.23.16.4 Ambros in 1 Tim 5. 1. that they were appoynted to every Church 2. That they were solemnly ordayned being commended to the Lord with prayer and fasting which is not used in slight matters It appeareth also in that they are joyned by the wisdom of God with other officers of as necessary use in the Church as the members are in the body 1 Cor. 12.28 Secondly The Honour which the Holy Ghoast putteth upon them is very great as appeareth first in their imployments which are honourable services as to assist the Pastor 1. In admonishing offenders 2. In imposition of hands at the ordaining of officers 3. in consulting and counsailing about Church affaires the Apostles refused not their helpe herein and this use of them continued as Ambrose sayth till it was altered by the sloath or rather pride of Teachers who would seeme to be some body by doing all things alone 2. In the titles wherewith he honoureth them being thus imployed calling them (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13.7 17.24 Leaders (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.12 Rom 12.8 Presidents (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 20.28 1 Cor. 12.28 Overseers (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 19.8 1 Tim. 3.2 1 Tim. 5.17 1 Thess 5.12.13 1 Tim. 5.17 Heb. 13.17 Governments 3. In the qualifications required to be in them viz. to be such as doe the duety of their place in the feare of the Lord faythfully and with a perfect heart wise vigilant sober of good behaviour blamelesse In a word they must not be destitute of any good property whereby they may be fitted to rule well 4. In the carriage which the Holy Ghoast injoyneth the people to use towards them in they re well discharging their duety As to acknowledge them and to esteeme them very highly in love to account them worthy of double honour And to obey them Now then if any man shall despise this office as of no necessary use in the Church of God or if any shall goe about by disparadging speeches to disable them from doing the worke of their place or to discourage and dishearten them in it by a needles though true publishing their imperfections much more if the reports be untrue and mere ungrounded reproaches the injury is not only personall to the men but publick and common to the wholl Church which is much blemished either for want of it officers or for want of care to make a good choyse and to see that they discharge their duety as they aught and much disordered whilest those who should be admonished by them are now armed against them as men branded with a marke of partiality and insufficiency and disorderly walking and that by their Pastor and in print In which respect for the prevention of such dangerous consequences or effects it will be worth the while that we examine this second complaint concerning his slighting the Elders which I will breifely dispatch insisting principally upon those things which he calleth me to examine by mentioning my name which he wrighteth at length as his manner is least else it may be the Reader should forget that I am the marke he shooteth at thorough all these The Answerer sayth this complaint is a very unjust slander Ans Reply 1. If it be a slander it must needs be unjust for no slander can be just Yea if it be a slander it is a very great one for it is not against a private but a publick person a preacher of the Gospell and their Pastor and that not whispered in the eares of one but published to the view of many But if it be true the Answerers sinne is double 1 that he gave just cause of this complaint in a case not of private but of publick injury by depriving of his flock not of civill but of spirituall liberties to the violation of that order which Christ hath setled in the Church 2. That he unjustly chargeth them with a slander and so maketh himselfe guilty of calling good evill yea of the same sinne whereof he accuseth them viz slander For the more cleare and full understanding and judging of what is sayd on both sides it must be observed that the first three pretended answers are mere evasions and diversions of the Reader from the matter of the Complaint For First They doe not complaine of those decissions and determinations which have bene made by most voyces in the Eldership but of those which have bene hindred and rejected by him nor of his giving sentence by his authority alone but of his rejecting the authority of the Eldership and interposing the authority of the Classis to hinder their proceeding in things which might have bene ended amongst themselves nor that those resolutions which have bene concluded in Consistory have bene transacted without consent of most but that some considerable conclusions which most have agreed upon have bene by him rejected without sufficient cause So that unlesse he can acquitt himselfe of rejecting those determinations which have bene made by most voices in the Elderships and of hindring their proceeding in things which might have bene ended amongst themselves and that without sufficient cause the complaint appeareth to be just in this particular and no slander Secondly They doe not complaine of his opposing contradicting or rejecting their opinions and counsailes when they were against right and truth or hurtfull to the Church or to any member thereof but when matters have bene agreeable to truth and right and for the good of the Church upon unjust pretences of the Elders insufficiency and
preaching as myne should have bene if this agreement had stood Againe suppose after the expiration of that convenient time I had accepted of the pastorall calling how could I have bene a Resistant to him in Baptisme if either the Dutch Ministers could in that time have convinced me of the lawfullnes of that custom in which case J should have yeelded to it or if I could have procured the laying aside of that question by their consent with me in establishing those meanes which I propounded for accommodation Fourthly That hereby the calling of another minister would be hindred But 1. the event sheweth the contrary For that convenient time which the Elders would have given me was but 12 moneths Now though upon this pretence the Answerer opposed that yet those 12 moneths were spent before they had any and 9 moneths more before one was setled with them 2. My purpose in that proposition was to worke in that time for the peaceable setling of any faithfull man whom they should make choyse of if I saw not greater likelihood of my comfortable setling there then hitherto had appeared Wherein my true intent was to prevent the trouble and procure the peace of the Church as much as in me lay The fifth pretenc◠is coincident with the fourth and answered in that Sixtly The Classis would have bene offended which had formerly disallowed such an agreement about Mr. H. But 1 consider as great a matter as this hath bene done there without the leaue of the Classis when the Answerer had a mind to it Was not Mr. D for a yeare and more assistant to the Answerer in the same Church in preaching without leave or consent of the Classis 2. If the Classis would be offended for this it would be an offence taken but not given For what though they had formerly disallowed such an agreement of the Elders about the intertayning of M. Hook May not the Church doe such a thing without their allowance What rule is transgressed thereby If any Let the Answerer shew it If none then the Classis disallowed that act and would be offended at this causelesly 3. At most this would have bene an offence but to the spirits of the Classis who would have bene angry at it as a neglect of them only not as a sinne against God But the hindering of this agreement by their Pastor and the Classis is an offence to the consciences of some of the Church who are greived at it as a sinne against God both in the Pastor and the Classsis who have hereby streightned the liberty and weakened the power which Christ hath given the Church in procuring such spirituall helpes for their aedification as they find proffitable and desire with a generall consent especially there being no danger of haeresy and schysme whereby themselves or other Churches should be infected thereby Now compare these two offences together and it will appeare that the latter offence in this case was more carefully to be heeded and prevented then the former The seventh and last pretence is that he esteemed this agreement as an act of intrusion for me which he needed not to have feared nor would have by so injurious a course prevented if he had knowne me as he might have done by my wholl carriage in this buisenes Himselfe reproacheth me for standing so much upon his desiring me and now he feareth least I had some purpose of intruding my selfe How will these stand together One while he telleth the Reader that I would not accept the call another while that I will not be dismissed A strange case that I am so averse that they can not get me in and yet so intruding that they cannot get me out By this it may appeare that his spirit was much distempered by needles Iealousyes and groundles surmises which in these passages have caused much disquietment to himselfe and disturbance to others The 3. instance And that it may appeare that I wrong him not in saying thus his owne words about the third instance which they bring to prove that he depriveth the Elders of their power in governmēt for the good of the Church declare the same For speaking of Mr. Weld whom they accused him for hindring from preaching without leave of the Classis though he professed he had nothing against him he telleth the Complainants that he had some thing against Mr. Weld If they desire to know what he readily telleth them and all the world that he had something against his behaviour in generall which was an offence and trouble unto him It had need to be some great matter some will thinck that so farr sett him off from Mr. Weld as he there intimateth To prevent all wondring at the matter he roundly relates more dislikes then one But if you come to examine them they will appeare to be grounded upon needles jealousyes in his owne mind For his first dislike was because Mr. Weld refused to declare himselfe and to shew his opinion touching their present controversyes And have not others carryed themselves in the same manner as well as he which were greater strangers to him then Mr. Weld being not of his nation whom yet he hath not only willingly received to preach but also bene willing to have joyned with him in the pastorall office His second dislike of Mr. Weld was that he saw him most familiar with those that were his cheifest opposites So then there was opposition amongst them before I came and this opposition was raysed to such an height that the Answerer accounted it a trouble and offence to him that any minister should be most familiar with those whom he accounted his opposites and that upon feare least Mr. Weld should strengthen and animate them against him he was unwilling to have him preach That this feare may not seeme altogether causeles he telleth his Reader how Mr. H. preached against that in the afternoone which he taught in the fore noone The truth concerning this passage I have heard from diverse witnesses and have seene the noates of boath their sermons as they were taken by those that heard and doe find so farr as I can discerne by what I have heard or read that the Answerer tooke offence at Mr. H causelesly for that and that Mr. H. was called and in a manner compelled to say what he did at that time But that I may returne to Mr. W. was the Answerers feare of him retayned in his owne breast No he telleth us in his second answer that he desired the counsaile of the Dutch Consistory about this matter and their advise was that he should bring it to the Classis Thus the Answerer is troubled the Dutch Consistory is troubled the English Church also is troubled and all about his feare of Mr. Weld But was this feare well grounded was there sufficient cause for it Let himselfe speake and he will tell us yea he hath already told us in his third answer that upon further conference with Mr.
the setling of any Minister in any Church before they had examined his cause or heard what he could say in his owne defence as they did in Mr. H. case or to deprive the Church of a man whom they desired only because he refused to baptise all that are presented by whomsoever though they were neither members of that Church nor otherwise knowne and that in Amsterdam as they did in my case Or to proceed against men so farr that abhorr all haeresy and schysme From the Scriptures they have no such power nor from the Churches nor from the Synods nor from the fundamentall lawes of their owne constitution Whence then The answerer opposeth men upon needlesse jealousyes and then craveth the helpe of the Classis to keepe them out they conceiving it to be their part to defend the ministers interpose strenuously ab that I could say justly and orderly and judge that such men are not fit to be setled in that Church Hereupon the members complaine that he giveth and they receive an undue power in this particular Where is now the double slander will he deny the fact It is too evident Will he deny it to be unduely done The very forme of subscription required by the Classis it selfe will witnes against him which excludeth not any man from the Ministry in these Churches for that cause And can they duely and justly require that of the preacher of the English Church which is not required of any Dutch Minister by the orders of the Classis it selfe But the Answerer gave them not this power The power which the Ministers of the Classis have is not of my gift sayth he they had that power which they excercise before I wae The question is not of the power which they have in generall but of a power which they excercise in some particular viz in that whereof they complaine And herein they doe not complaine of his approving their due power but of his giving them an undue power depriving them of men whom they desired without sufficient cause This power they tooke not to themselves till they were called upon to interpose for the prevention of some imagined danger in the English Church Who suggested those jealousyes Did not the Answerer Who importuned them to wright what they did in the cases here mentioned Did not the Answerer Who bound the Church to rest in the wrightings of those Ministers in these cases Who but the Answerer Let the Scripture be searched and the text shewen wherein the word hath given them this power to hinder the Church from chusing a Minister otherwise free from all exception onely for such causes Let the Synods be examined Js there one Canon in them all to warrant their excercising such a power Will the English Church acknowledge that they have given the Classis this power If the Scriptures the Synods the Church gave it not them if themselves saught it not tooke it not till it was given them it must needs be that the Answerer gave it them By what right either he gave it or they received it I inquire not let them agree about that betweene themselves or rather let them in simplicity and truth satisfye first their owne consciences then the Complainants In his third answer he chargeth Mr. Hook and me with schysme It was requisite he should doe so else he knew that the Classis and he must beare the blame of usurping and excercising an undue power to the wronging of the Church Let us see how he proveth it First In Mr. Hooker whom he chargeth with fowre opinions which tended to schysme as he sayth 1. The two first concerne the Brownists as 1. his opinion that they might lawfully be received for members of that Church 2. that in some cases the members of this Church might heare at their assemblyes To helpe the Reader to a right understanding of this cause till Mr. H. shall thinck it fit to speake for himselfe I will shew 3. things 1. That Mr. H. did not approve of the Brownists judgment in the point of Seperation for in expresse words he answereth to the first question To seperate from the faithfull assemblies and Churches in England as no Churches is an errour in judgment and sinne in practise held and maintayned by the Brownists And therefore to communicate with them either in this their opinion or practise is sinfull and utterly unlawfull 2. That he delivered his judgement herein with considerable cautions as 1. that men should renounce their opinion and practise 2. that care be taken to prevent offence either by incouraging them in their way or by drawing ours to a further approbation of that way then is meet 3. that whatsoever moderation he allowed in this case was to be understood 1. according to the former caution and interpretation and 2. upon supposition 1. that they erred in this point not obstinately but for want of light and conviction as appeareth in his answer to the second question 2. that the person thus opinionated is in his judgment and life otherwise altogether unblameable such an one as in the judgment of reasonable charity may be counted a member of Christ so a Saint 1 Cor. 1.2 3. That the judging a man unfit to be received a mēber for an erronious opinion in such a kind is to confirme the Brownists in that unsupportable and absurd censure which now they maintayne touching those that hold the Churches in England true Churches professe they will occasionally communicate therein as appeareth in his answer to the third question These things being duely weighed I leave it to the judgment of the indifferent Reader whether a man allowing such men to be received members with that Church or others differing frō them in judgement and practise about Seperation to heare with them occasionally and extra casum scandali without offence and expressing himselfe in these points with such interpretations cautions and suppositions may justly be charged with schysme 3. The third opinion which he held and the Answerer sayth tended to schysme was that private men might preach and expound the Scripture c. In the 17. question propounded to him by the Answerer he expresseth his judgment by a distinction of a double ground from which this may be done viz either ex officio or ex dono i. e. by vertue of an office and this no man may doe without a calling thereunto from the Church or from the gift that Christ doeth dispense to severall members according to their measure the place they hold in the body and that thus any Christian may privately doe as opportunity expediency serve he holdeth and therein professeth his agreement with Dr. Ames in the 14. Booke of cases of consc cap. 25. who proveth it both by Scripture and reason And will any man say that this is an opinion or practise of Schysme 4. The fourth opinion which he held and for which the Answerer accuseth him of schysme is that Churches
and binding lawes for any thing expedient to the Common wealth Whereunto subjects are bound readily to submit 1. Pet. 2.13 Things properly called indifferent I doe not find in Scripture that ever Churchgovernours did advise perswade them much lesse charge cōmand them least of all make standing binding lawes to determine them nor doth that place in 1. Cor. 14.40 give them any such power nor have the Apostles themselves received any such authority from Christ as appeareth in the commission given them which was onely to teach men to observe and doe what Christ shall command them Mat. 28.20 Their office being onely ministeriall oeconomicall Christ reserving to himselfe the soveraigne lawgiving power as his praerogative For application of the premises to the case in question I demand whether this custom be thus imposed as a thing properly indifferēt or as expedient or as necessary in some considerable respect or as absolutely necessary If it be properly indifferent why doe they by command make the practise of it necessary If it be expedient let them shew the expediency of it leave men free If it be necessary in those considerable respects let it appeare that the contrary practise will be so offensive or disorderly that for the avoyding of that offence or disorder a minister is bound to doe it If it be absolutely necessary to godlines let the Scripture be shewē that cōmandeth that practise or forbiddeth the cōtrary His fourth answer is not worth a Reply His fifth answer maketh against himselfe For if they leave men at liberty about things indifferent c. wherein they are to be approved as walking according to the rule why doe they bind men by unaequall conditions to this custom which they neither doe nor can sufficiently declare to be commanded by Christ or to be warranted by the rule Let us now see what he sayth to the proofes of the justnes of their laying the blame of this miscarriage upō him rather then upō the Classis First They say that some of the Dutch Ministers themselves are willing to cast off some of their customs if the vastnes of theire Church did not force them thereunto Hereunto he giveth two answers 1. that things simply unlawfull are as well to be cast off in a great Church as in a small Reply True it is a duety as necessary to be done in the one as in the other yet it may more easily be done in the smaller Churches and therefore the sinne of the smaller Churches is the greater if they doe not cast off such an unwarrantable custom The vastnes of their Churches doth only excuse them a tanto not a toto 2. that in the smaller Churches in the villages the same order is observed But. 1. it hath not bene expresly required of any of the Ministers of those Churches as a condition of their admittāce as it was of me that they should rest in such a wrighting which bindeth them to baptize all that are brought 2. It may be questioned whether all the Ministers in those smaller villages doe so promiscuously administer Baptisme as they doe in Amsterdam seing such different sorts of people are not in those villages as in that Citty Secondly They say that one of the Ministers said to the Answerer in the Classis upon occasion of his complaining of my not conforming to all their orders why you your selfe doe not conforme to all our orders Hereunto he pretendeth to give five answers I say pretendeth For the first answer is no answer but onely a question who told this His second answer is that the mind of the Classis is not to be collected by the speech of one Neither doe they say that all of thē are of that mind but that one of them said so whereof it seemeth the rest shewed no dislike and so seemed to consent to it and more then one of them have bene heard to say as much as the Complainants affirme His third answer is that the speech of the Minister is not in right manner repeated by them But if the matter be right it is true in the substance of their report which is sufficient in this case what ever fayling may seeme to be in a circumstance His fourth answer is that this one Minister undertooke in wrighting to satisfye my objections and having replyed to myne answer received no answer to his second wrighting It is true I did not answer his second wrighting 1. Because that wrighting did not sufficiently answer my first 2. Because at that time I wrote to the wholl Classis in which respect there was no use of wrighting to one member of the Classis alone His fifth answer is The nationall Synod at Dort in things indifferent Kercken ordeningh Art 85. doeth allow Churches of other Nations in these Countreys to vary from their customs It is well they doe so and it is fit they should so doe But if it be so 1. why was it required of me that I should conforme to all the orders and customs of the Dutch Church 2. Why was I not allowed to vary from their customs in the practise of promiscuous baptizing seing I professed that I could not doe it with a good conscience and they gave me no grounds from the Scriptures to satisfye my conscience that I might doe it lawfully Thirdly They say that the Dutch Ministers have professed that they should have bene glad that this difference might have bene ended among our selves What sayth the Answerer hereunto Iust nothing And it was his wisdom to be silent here For what could he say He could not deny it and the confession of it to be true would discover him to have bene a greater impediment of the Churches desire and my accommodation then he was willing should appeare And I wish from my heart he had bene as silent in all the rest that I might have passed by all these injuryes in silence warrantably Fourthly They say that he hath required of the Elders that an order might be made in the Consistory that whatsoever Minister shall hereafter be called to that Church should conforme to that wrighting of the five Ministers Hereunto he pretendeth to give five answers but one good one were worth them all His first answer is onely a question as before who told this His second answer is in part negative but upon an ill ground viz because the Classis had already approved and confirmed it Concerning the vanity of that pretence enough hath bene spoken already yet in part he affirmeth it in saying that he shewed it to be unreasonable if that order should not be required of any other minister as well as of me But seing there was no good reason why it should be required of me what reason is there that it should be required of others Is it a good course to hide an injury done to one by professing to doe the same injury to many His third answer is that by the motion of a Dutch Minister and a
stand at the last day upon the earth c. The 40. Section examined IN this Section the Complainants shew themselves aggreived for his pulpiting against me in a reproachfull uprayding manner about the point in question Which they aggravate 1. By his not satisfying their expectation 2. By my professed disagreement with the Anabaptists and Brownists in this point with whom he neverthelesse injuriously joyned me 3. By his sinister intent in thus falsely traducing me viz to justifye his keeping me out of the Church 4. By the injury done to the Church hereby in that they are deprived of me whom they much desired and bewayle their want of me Lastly they shew the aequity of their complaining against the Answerer for this by his labouring to worke the Ministers of the Classis to further his purpose telling them that to tolerate me in a different practise would be a condemning of their owne practise and that therefore if they would give way to me they must make an order to condemne their owne practise or to that effect This is their complaint Let us now consider his answer Hereunto he pretendeth ten answers but they are such as to say no worse I marvayle he would print them His first answer is that it is no reproach to call my assertion an errour Reply But. 1. To call that an errour which he hath not proved nor can prove to be an errour is a reproach Himselfe sayth it is no reproachfull uprayding of me unlesse they could convince him of errour for so speaking Enough hath bene said in the twelfth Section and more may be added hereafter to convince him unlesse he be of his mind who said non persuadebis etiamsi persuaseris though you doe convince yet I will not be convinced 2. To ranck the party whom he supposed to erre with Anabaptists and Brownists when he professeth and is ready to declare that he differeth from them is a reproachfull uprayding and injurious 3. To doe this in the pulpit where the people expect nothing but words of truth and passages tending to peace and aedification and from whence a publick brand of reproach and disgrace may be left upon a brother was a more rude expression then the Complainants used concerning their thought that no godly man will be absolutely bound to subscribe to that wrighting 4. It is a poore evasion when he insinuateth that I said in effect Mr. Hook was in errour when I said that I was not of his opinion in some points For to say so much onely declareth that myne opinion differed from his but not that he was in errour seing that difference might arise from my not understanding him aright not from his dissenting from the truth And it savoured of modesty in me that I would not charge him with errour from whom I differed in opinion which is farr from justifying and serveth justly to reprove the reproachfull speeches of the Answerer as a ruder language His second answer is that he performed his promise and said enough in that sermon to satisfye their expectation by his Arguments against myne opinion as he calleth it and for proofe hereof referreth his Reader to his noates which he wrote downe of purpose and it is like keepeth by him of purpose also The issue of all is the assertion of those men is false and erronious that complaine he avoyded the question betweene us The sermon here spoken of it seemeth was preached when I was absent and out of towne therefore I can say nothing upon myne owne knowledge in this matter but that the constant report wherein all whom I heard speake of it concurred was that what he said was so farr from satisfying them that they did not conceive that he spake to the point in question but evaded it rather And those noates of his sermon which some of them tooke from his mouth and shewed me did apparently make good in my apprehension what they said But if the Reader shall be pleased to examine his stating of the question in this very Section and to compare it with the true state set downe by me in the 12. Section it will easily appeare that he did not deale against my opinion as he calleth it in every Argument nor in any Argument as he should For the difference betweene him and me was about my refusing to conforme to the custom of the Dutch Church in that place in baptising all that are presented by whomsoever though the parents were neither of them members of any Church nor at all knowne unto us Now he brought not one Argument to prove the lawfullnes of this custom or to convince me of sinne for not binding my selfe by subscription or promise to conforme to it His third answer is that upon his motion I made an offer of shewing how farr I differed from the Brownists which I performed not which he sayth if I had done myne opinion must have fallen together with it But it is neither so nor so For neither did I offer it upon his motion but upon myne owne motion to vindicate my assertion from his calumnies nor is there such affinity betwixt their opinions and myne in this matter that like twinnes they must live and dye together For what I affirme will stand upon other grounds and principles then those whereby their separation is upheld To wipe off this aspersion I will shew that it is an injury as to me so to the truth also in this particular when it is affirmed that the errour of the Brownists could not be refuted by me but that myne owne opinion must fall together and that like twinnes they must live and dye together For I suppose the errour of the Brownists which he meaneth is that seperation from the Church assemblies of England in such sort as to have no spirituall Communion with them is necessary If so I demand how doeth this assertion of the lawfullnes of admitting onely their infants to baptisme who are members of a true Church necessarily argue such seperation from true Churches for defects and corruptions which are found in them to be a bounden duety If yea let him demonstrate 1. How it strengtheneth them in they re refusing private Religious Communion with good Christians because they stand members of some parish-Church in England which is one errour held by some of them as he knoweth 2 How it confirmeth them in refusing to heare the word preached by any ministers of any of those Churches which is another errour maintained by many of them also 3. How it establisheth any man in refusing any publick Religious communion with any true Church If nay let him acknowledge his slander But that the vanity and untrueth of this suggestion may be more evident I will declare the truth in this matter by manifesting both myne owne judgment about the truenes of Churches and the practise of the Seperatists themselves 1. Myne owne judgment and persuasion I will expresse in Dr. Ames his words thus Second Manuduct p. 33. 34.
So many parish assemblies of England as have any competent number of good Christians in them united together for to worship God ordinarily in one society so many have essentiall and integrall forme of a visible Church and all they have intire right to Christ and to all the meanes of injoying him however they are defective in the purity of their combination and in the compleate free excercising of their power To prevent all mistake he declareth what he meaneth by essentiall and integrall forme thus The essentiall forme of a visible Church is the covenant of God or true fayth made visible by profession the noates and markes whereof are the word and Sacraments rightly administred and received with fruits of obedience The integrall constituting forme is that state relation or reference which a Congregation of such professours have one to another by vertue of their setled combination the noate or marke whereof is their usuall assembling together into one place and watching one over another So that however the defects and corruptions in those Churches are to be witnessed against and howsoever it is the duety of Christians to indeavour as much as in them is to procure the reformation of those defects and not to partake in the sinnes of any Church Eph. 5.11 and amongst true Churches to make choyse of those whereunto to joyne themselves which are most pure Lib. 4. Cas Cons cap. 24. quest 2. so farr as they are able as the same learned wrighter sayth elsewhere yet to dischurch them wholly to seperate from them as no Churches of Christ or to deny baptisme to the infants of their knowne members is not warranted by any rule in the Scripture that I know nor justifyed by my assertion or practise 2. The practise of the Seperatists themselves sheweth that this assertion doeth not strengthen or countenance the errour of the Brownists in matter of Seperation For they professe to hold spirituall communion with other Churches who doe extend the use of baptisme to as great largenes as England doeth and greater also as I am able with Gods assistance to prove though they freely witnesse against it as a disorder in those Churches which also many Godly learned ministers of these Countryes are so farr from justifying that they confesse it to be unwarrantable and wish it may be reformed By all which it is manifest that there is no such affinity betweene these opinions that the errour of the Brownists could not be refuted by me but that mine owne opinion must fall together As he untruely pretendeth 3. Hereunto I will add that in thus reasoning the Answerer imprudeÌ„tly armeth his opposites against himselfe with his owne weapon Polit. Eccles lib. 1. Cap. 14. eâ— 13. Fresh Suite p. 207. Treat of the necess of seperation For this plea is taken up 1. by the those that plead for the Prelats both of former times whom Mr. Parker hath fitly answered by clearing the seekers of Reformation from this imputation and retorting it upon themselves and of latter times whom Dr. Ames in like manner hath breifly and fitly answered 2. by those of the Seperation for Mr. Canne the Answerer knoweth pretendeth in his booke to prove a necessity of seperation from the Church of England by the Non-conformists principles and professeth to oppose it especially to Dr. Ames onely in the point of seperation Whereby it appeareth that he accounteth him and such like opposites in that point notwithstanding their agreement in some truths Concerning which booke I have many things to say in Dr. Ames his defence which if I should here insert this tractate which already much exceedeth the proportion at first purposed by me would swell to too great a volume But I may well be silent at this time seing others as I heare have undertaken it and a more fit occasion may be given hereafter if it be thaught requisite but especially seing he hath not answered Dr. Ames his second manuduction at all wherein he hath said enough for the clearing of his judgment in this matter nor indeed hath he taken away the force of that litle which the Doctor said in answer to the Rejoynder though he expressed himselfe but in few lines and as answering on another occasion and not dealing professedly against the Separation All which might easily be demonstrated but at this time I purpose to abstaine from by-controversyes As for his objection that I performed not that promise though I had time enough my answer is that he neither required it of me nor incouraged me so to doe by assuring me that the performance thereof would end the difference Nor did it fall fitly in my way to speake of this point in any Argument which I handled in publick afterwards His fourth answer tendeth to a sâ—ighting of my labour of love in 6 moneths assistance of him in a time of their extremity It becommeth unthanckfull men thus to elevate that kindnes which they have not hearts to value nor purpose to requite For this purpose he setteth 6 moneths wherein that wrighting as he sayth was given out by me and 6 yeares resistance which he sayth is procured by my opposition to the practise of the Dutch Church and as much recompence he sayth received by me for that as some godly ministers have in twise 6 moneths Reply Concerning the wrighting I have spoken sufficiently in the 2 and 22. Sections and in other places wherein I shewed how he compelled me to it for declaration of the truth against his unjust reports and how himselfe before he heard of any such wrighting from me had traduced me in the darke in a larger wrighting secretly sent to his freind in N. Concerning the ground of 6 yeares resistance Seing he compelled me thereunto in defence of the truth I cannot helpe it nor am to be blamed for it unlesse it be a fault to beare witnes to the truth when I am called thereunto Concerning the collection which he in too mercenary a phrase calleth a recompence for my labour I answer 1. I received none of it from him though some other English preachers are put to that charge so that to him it was a kindnes 2. I contracted not with him for any recompence to be made me from the Church by his meanes so that in me it was a kindnes 3. I received no gratification from the Churchstock as other Ministers have done by his procurement So that the poore had no damage or hindrance thereby as in some other cases they have had through his holding up these contentions 4. The most of that which was given was from their purses whom he contentiously calleth my freinds 5. What ever I received from them they know I was no gayner by it when the necessary charges of my diet are deducted and the hire of an house which at their request I tooke but never lived in thorough his opposition against me and for which I was constrayned to pay the wholl yeares rent 6. As he made no