An apologetical reply to a book called an answer to the unjust complaint of…An apologeticall reply to a booke called an ansvver to the unjust complaint of…

By this relation the Reader may see how easily the imagined inconveniences might have been prevented, if the Answerer had been willing thereunto.

By this relation the Reader may see how easily the imagined inconveniences might have bene prevented, if the Answerer had bene willing thereunto.

Secondly, It is not true, that all the Church generally would tak• offence (as he saith) to see a double practise. For, at that time, all the Church generally desired that some course might be agreed upon, for accommodation in this matter, and, to this day, they dislike the Answerers stiffness and averseness thereunto. And what double practise could they see, in the way which I propounded for accommodation? Whereby how easily might all offence have been prevented! But he would not. No, though some of the Dutch preachers wished it might have been so, and all, I am persuaded, would have been contented therewith.

Secondly, It is not true, that all the Church generally would tak• offenc• (as he sayth) to see a double practise. For, at that time, all the Church generally desired that some course might be agreed upon, for accommodation in this matter, and, to this day, they dislike the Answerers stiffnes and aversnes thereunto. And what double practise could they see, in the way which I propou•ded for accommodation? Whereby how easily might all offence have bene prevented! But he would not. No, though some of the Dutch preachers wished it might have bene so, and all, I am perswaded, would have bene contented therewith.

Ans. But another inconvenience he feared, which, in this place he concealeth, but then expressed to me, which was, that he should be suspected and censured as a man of evil conscience, if he should practise that which I refuse, as unlawful.

Ans. But another inconvenience he feared, which, in this place he concealeth, but then expressed to me, which was, that he should be suspected and censured as a man of evill conscience, if he should practise that which I refuse, as unlawfull.

Secondly. The Scriptures alleged▪ he saith, were two, from whence he showed, that when so great multitudes were at once baptized by John Baptist. Mat. 3. Mark. 1. and by the Apostles Acts. 2. there could not be a strict private examination of every particular person &c.

Secondly. The Scriptures alleadged▪ he sayth, were two, from whence he shewed, that when so great multitudes were at once baptized by Iohn Baptist. Mat. 3. Mark. 1. and by the Apostles Acts. 2. there could not be a strict private examination of every particular person &c.

Ans. To these Scripture instances I will answer severally, as I then did.

First •o the instance of Johns Baptising. 1. The text sayeth. They were baptised of John in Jordan confessing their sins. Whence it is manifest that John was satisfied concerning their fitness to be baptised, before he admitted them. And that is all that I require. 2. How will it appear that so many were baptised of him at once? I rather am of opinion, that those places do contain the story of the whole time of Johns Ministry, so far as concerneth his baptism, in which time multitudes might be baptised by him, and yet he sufficiently informed concerning their fitness to partake of it.

First •o the instance of Iohns Baptising. 1. The text sayeth. They were baptised of Iohn in Iordan confessing theyr sinnes. Whence it is manifest that Iohn was satisfyed concerning theyre fitnes to be baptised, before he admitted them. And that is all that I require. 2. How will it appeare that so many were baptised of him at once? I rather am of opinion, that those places doe contayne the story of the wholl time of Iohns Ministry, so farr as concerneth his baptisme, in which time multitudes might be baptised by him, and yet he sufficiently informed concerning their fitnes to partake of it.

¹Secondly, To the instance of 3000 souls baptised by Peter in on• ••ay, I answered, that I desire no better satisfaction concerning men, in this case, then Peter had concerning those 3000. souls. For. 1. Their very joining to the Church, by public profession, in those times of persecution, was a better sign of faith and repentance, then some public confession in words is now, in time of peace. For, then it was a reproach, now it is an honour to profess Christianity. 2. The text sayeth. They were pricked in their hearts, ²and said unto Peter, and to the rest of the Apostles, Men and Brethren what shall we do? Thereupon Peter preached unto them the doctrine of faith, and repentance, and new obedience, and after this, observed what fruit the word brought forth, and accordingly dispensed the Sacrament. For the text faith.³ Then they that gladly received his word were baptised. Where the particle [[Greek or Hebrew], they] is diacritical, and restrictive, and serveth, both to distinguish between them, and others, that did not so receive the word, and to limit the dispensation of baptism by the Apostles, at that time, to those only.

¹Secondly, To the instance of 3000 soules baptised by Peter in on• ••ay, I answered, that I desire no better satisfaction concerning men, in this case, then Peter had concerning those 3000. soules. For. 1. Their very joyning to the Church, by publick profession, in those times of persecution, was a better signe of fayth and repentance, then some publick confession in words is now, in time of peace. For, then it was a reproach, now it is an honour to professe Christianity. 2. The text sayeth. They were pricked in theyr hearts, ²and faid vnto Peter, and to the rest of the Apostles, Men and Brethren what shall we doe? Thereupon Peter preached unto them the doctrine of fayth, and repentance, and new obedience, and after this, observed what fruit the word brought forth, and accordingly dispensed the Sacrament. For the text fayth.

Whereas he saith. By conference of other Scriptures, their confession of their sins, and profession of faith were rather to be conceived some solemn and public testification of their consent unto the doctrine that was preached unto them &c.

Whereas he sayth. By conference of other Scriptures, theyre confession of their sinnes, and profession of fayth were rather to be conceived some solemne and publick testification of t•eyre consent unto the doctrine that was preached unto them &c.

I answer. 1. he should have set down those other Scriptures, which, being conferred with these, declare so much, that we might have understood his meaning. 2. I demand, whether that solemn and public testification of their consent unto the doctrine preached, did not give sufficient ground to John Baptist ⟨p. 123⟩& Peter of persuasion that they had repented and did believe. If so; I desire no more. If not; how are the one sort said to confess their sins so, as to declare their repentance? For, so it must be understood, as appeareth. 1. In that Johns baptism is called the baptism of repentance, for remission of sins. 2. In his discourse with the publicans and soldiers that came to him to be baptised. 3. In that the Pharisees, and Lawyers are said to reject the counsel of God, against themselves, being not baptised of him. Again. Else why are those of the other sort, whom Peter baptised said to receive the word gladly, and to believe &c. Was there, in all this, no more then such a testification of consent unto the doctrine preached, as is made in the Dutch Church, in saying Yea, or nodding the head, when, it may be, they understand not one word that is spoken? Or had Peter and John no other knowledge of the persons, whom they baptised, then they have, who administer it promiscuously to all that are brought, by whomsoever, refusing none?

I answer. 1. he should have set downe those other Scriptures, which, being conferred with these, decl•re so much, that we might have understood his meaning. 2. I demand, whether that solemne and publick testification of their consent unto the doctrine preached, did not give sufficient ground to Iohn Baptist ⟨p. 123⟩& Peter of perswasion that they had repented and did beleive. If so; I desire no more. If not; how are the one sort said to confesse their sinnes so, as to declare their repentance? For, so it must be understood, as appeareth. 1. In that Iohns baptisme is called the baptisme of repentance, for remission of sinnes. 2. In his discourse with the publicans and souldiers that came to him to be baptised. 3. In that the Pharises, and Lawyers are sayd to reject the counsail of God, against themselves, being not baptised of him. Againe. Else why are those of the other sort, whom Peter baptised said to receive the word gladly, and to believe &c. Was there, in all this, no more then such a testification of consent unto the doctrine preached, as is made in the Dutch Church, in saying Yae, or nodding the head, when, it may be, they understand not one word that is spoken? Or had Peter and Iohn no other knowledge of the persons, whom they baptised, then they have, who administer it promiscuously to all that are brought, by whomsoever, refusing none?

Now, seeing the Answerer used no other Arguments, in conference, then these, the wise hearted Reader, I think, will not wonder that by such private conferences he prevailed nothing with me, in this point.

Now, seing the Answerer used no other Arguments, in conference, then these, the wise hearted Reader, I thinck, will not wonder that by such private conferences he prevayled nothing with me, in this point.

As for the third particular observable in this Section, viz, his pretended answers to some passages in my third writing.

As for the third particular observeable in this Section, viz, his pretended answers to some passages in my third wrighting.

First, About the report of my refusing to dispute or confer about this point, when he desired it, seeing he denieth that he so reported, and confesseth the contrary, I am satisfied.

First, About the report of my refusing to dispute or conferr about this point, when he desired it, seing he denyeth that he so reported, and confesseth the contrary, I am satisfyed.

Secondly, About his desire of having the question in writing discussed between us, seeing J have said some thing in answer to the third Section I will say no more, but this, the motion was not equal, nor did any propound it to me.

Secondly, About his desire of having the question in wrighting discussed betweene us, seing J have sayd some thing in answer to the third Section I wil say no more, but this, the motion was not aequall, nor did any propound it to me.

Thirdly, where as he saith, that he remembereth not that ever I propounded any Argument, in maintenance of mine opinion, the Reader may see how little his memory is to be trusted in these reports, unless the profaning of Gods ordinance, and the encouragement of Libertines, be not unlawful, which I showed to be inseparably joined with this promiscuous baptising.

Thirdly, where as he sayth, that he remembreth not that ever I propounded any Argument, in maintenance of myne opinion, the Reader may see how litle his memory is to be trusted in these reports, unles the profaning of Gods ordinance, and the incouragement of Libertines, be not unlawfull, which I shewed to be inseperably joyned with this promiscuous baptising.

Fourthly, Whereas he loadeth me with reproaches, for ⟨p. 124⟩writing down, when I came home to my lodging, the speeches between us, without his knowledge, I am so far from conceiving my self to be guilty of any fault therein, that I wish heartily he had taken the same course, and then, I hope, the Reader should not have been abused with so many misreports, as now he is, by the fault of his memory. As for me; foreseeing to what issue things might come, and distrusting my memory, that I might be able to report the truth, I wrote down passages, as I could remember, whilst things were yet fresh in memory, and kept the writing, to this day, secret, having never shown it to any man, nor have, at this time, related some things which, I think, the Answerer would be loath to hear of in print, and those which he compelleth me to utter, I report sparingly. Let the Godly Reader judge what offence I have committed herein, or what injury he hath done in such expressions, as he useth upon this occasion, yea, whether it be not plain railing.

Fourthly, Whereas he loadeth me with reproaches, for ⟨p. 124⟩wrighting downe, when I came home to my lodging, the speaches betweene us, without his knowledge, I am so farr from conceiving my selfe to be guilty of any fault therein, that I wish heartily he had taken the same course, and then, I hope, the Reader should not have bene abused with so many misreports, as now he is, by the fault of his memory. As for me; foreseing to what issue things might come, and distrusting my memory, that I might be able to report the truth, I wrote downe passages, as I could remember, whilest things were yet fresh in memory, and kept the wrighting, to this day, secret, having never shewen it to any man, nor have, at this time, related some things which, I thinck, the Answerer would be loath to heare of in print, and those which he compelleth me to utter, I report sparingly. Let the Godly Reader judge what offence I have committed herein, or what injury he hath done in such expressions, as he useth upon this occasion, yea, whether it be not plaine rayling.