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…

for he professeth to translate it according to that copy, wherein he signified his consent with them, and required that I should rest, which is apparently falsified.

for he professeth to translate it according to that copy, wherein he signifyed his consent with them, and required that I should rest, which is apparently falsifyed.

Fourthly, He blameth me for complaining that he dealt extremely with me, and rejected all my labour for a peaceable composing, prudent accommodating, and brotherly ending of matters between him and me privately, or by the counsel of the Elders of his own Church, nor would hearken to my advise without consent of the Classis. All these reports, he saith, are untruths. And this writing, he saith, witnesseth for him, &c. Three things I affirm in those writings, and they are all true.

Fourthly, He blameth me for complaining that he dealt extreamely with me, and rejected all my labour for a peaceable composing, prudent accommodating, and brotherly ending of matters betweene him and me privately, or by the counsail of the Elders of his owne Church, nor would hearken to my advise without consent of the Classis. All these reports, he sayth, are untruths. And this wrighting, he sayth, witnesseth for him, &c. Three things I affirme in those wrightings, and they are all true.

First, that he rejected my labour for accommodation. The truth of that appeareth in that himself said, in the beginning of this Section, that he offered, that if any other convenient way of accommodation could be found out, he would willingly hearken to it: Let it be noted that he saith, any other, and thereby plainly refused that which was propounded by me? else why is any other way sought.

First, that he rejected my labour for accommodation. The truth of that appeareth in that himselfe said, in the beginning of this Section, that he offered, that if any other convenient way of accommodation could be found out, he would willingly hearken to it: Let it be noated that he sayth, any other, and thereby plainly refused that which was propounded by me? else why is any other way saught.

Thirdly, that he would not hearken to my advice without consent of the Classis. 1. That this is true, he must confess, unless he will deny his own words: for himself said so to me, & he knoweth it, 2. The event showeth it. For though he would have me to rest in this writing (without consent of the Classis) yet he well knew this to be no way of accommodation, hut a mere snare to me.

Thirdly, that he would not hearken to my advice without consent of the Classis. 1. That this is true, he must confesse, unles he will deny his owne words: for himselfe sayd so to me, & he knoweth it, 2. The event sheweth it. For though he would have me to rest in this wrighting (without consent of the Classis) yet he well knew this to be no way of accommodation, hut a mere snare to me.

And now, because the Answerer, not only seemeth to charge me with obstinacy for not resting in that determination of the five ministers, but also to insult as if J wanted warrant from the Scripture for mine opinion, because I did not set it down in writing, that the question might be in writing discussed between us, ¹which he offered (as he saith) to some of the Complainants sundry times, (though the vanity of this pretence is in the former Section, declared, yet,) being thus again challenged in print, I may not, without injury to the truth, any longer forbear to give a public account of my judgement in this matter. But first my humble and hearty request to the Reverend ministers of these countries (especially to those in that part) is, that they will not impute it to any contentious disposition, or to love of disputes, much less to a malicious desire of discovering their imperfections to the world, least of all to an arrogant polupragmony in me, as if I, being a stranger, assumed to my self to be a reformer of these Churches, that I freely declare the grounds, whereupon I refused to bind my self to observe that custom. Thus casting my self upon their favourable construction, and praying them equally and judiciously to consider what J say, I will, with Gods ⟨p. 132⟩assistance, (which I humbly beg) proceed to declare my grounds after I have stated the question, by showing the issue and sum of that writing of the five ministers, wherein the Answerer would bind me to rest.

And now, because the Answerer, not only seemeth to charge me with obstinacy for not resting in that determination of the five ministers, but also to insult as if J wanted warrant from the Scripture for myne opinion, because I did not set it downe in wrighting, that the question might be in wrighting discussed betweene us, ¹which he offered (as he sayth) to some of the Complainants sundry times, (though the vanity of this pretence is in the former Section, declared, yet,) being thus againe chalenged in print, I may not, without injury to the truth, any longer forbeare to give a publick account of my judgement in this matter. But first my humble and hearty request to the Reverend ministers of these countryes (especially to those in that part) is, that they will not impute it to any contentious disposition, or to loue of disputes, much lesse to a malicious desire of discovering theyr imperfections to the world, least of all to an arrogant polupragmony in me, as if I, being a stranger, assumed to my selfe to be a reformer of these Churches, that I freely declare the grounds, whereupon I refused to bind my selfe to observe that custom. Thus casting my selfe upon theyr favourable construction, and praying them aequally and judiciously to consider what J say, I will, with Gods

¹Briefly, it was, that I should administer the sacrament of Baptism to all infants that are presented thereunto, if those that present them (whether they be parents, or sureties) shall declare themselves to be Christians, by professing Christian Religion, at the reading of the liturgy of Baptism, though the presenters are altogether unknown to us, yea, though they will not, or cannot satisfy the minister before, that they are such, as in whom the infant hath a right to baptism. This to be so, will easily appear to the intelligent Reader, if he examine the writing which they sent to me. The Answerer and the five ministers required it, as a condition of my admittance to the pastoral office, in that Church, that I should rest in this writing. By resting in it they meant (as both, he and they whom the Classis deputed to speak with me, expressed themselves) that I should promise to conform thereunto: which is, in few words, to administer baptism promiscuously to all that are presented, by whomsoever, according to the custom of that place.

¹Breifly, it was, that I should administer the sacrament of Baptisme to all infants that are presented thereunto, if those that present them (whether they be parents, or suretyes) shall declare themselves to be Christians, by professing Christian Religion, at the reading of the leitourgy of Baptisme, though the presenters are altogether unknowne to us, yea, though they will not, or cannot satisfye the minister before, that they are such, as in whom the infant hath a right to baptisme. This to be so, will easily appeare to the intelligent Reader, if he examine the wrighting which they sent to me. The Answerer and the five ministers required it, as a condition of my admittance to the pastorall office, in that Church, that I should rest in this wrighting. By resting in it they meant (as both, he and they whom the Classis deputed to speake with me, expressed themselves) that I should promise to conforme thereunto: which is, in few words, to administer baptisme promiscuously to all that are presented, by whomsoever, according to the custom of that place.

1. 1The state of the question.

This being the true state of the question, that the validity of my grounds against this custom may appear, I must crave leave to premise some things, 1. Concerning the confused mixture of all sorts of people in Amsterdam. 2. Concerning their manner of admitting those that are brought to baptism. 3. Concerning the manner of professing Christian Religion at the reading of the liturgy of Baptism.

This being the true state of the question, that 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 join themselves to some approved Church, there are many of all sorts of Libertines, in judgement, and practise, and profession, who refuse to join themselves to any Church: Also persons of diverse sects and heresies, as Arians, Antitrinitarians &c. besides Jews, Mores &c. Also Apostates, excommunicates &c. Also vagrants,¹ under the name of soldiers, and others, who are driven forth from among men (as Job speaketh) They cry after them as after a thief, ²children of fools, yea children of base men, viler then ⟨p. 133⟩the earth, and swarms 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 tap-houses in the cities, called smuckle houses. It were almost an infinite and impossible task to reckon up others which can give no account of their life, religion, or baptism, it may be. Also many, who are unknown, and therefore may be suspected. And these are of diverse nations, English, French, Dutch, High Germans, Walloons. &c.

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,¹ 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, ²children of fooles, yea children of base men, viler then ⟨p. 133⟩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 unknown to the Church) who hath no charge or care for the child's education, if they come time enough, they certify 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 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, yea, to such demands as are made by the minister, in reading the liturgy of baptism, though (as some times it appeareth, and may be often suspected) the presenter understand not what the minister demandeth, or saith, for want of knowledge of the Dutch language, or be altogether unknown to the Church, yet the child is baptised.

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 down my grounds from the Scripture, whereupon I refused thus promiscuously to administer the Sacrament, which are four, and every one of them concludeth it to be a sin, so to do.

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 profaning of the Sacrament thus promiscuously to administer it, as that writing requireth.

Reas. 1 Because it is a prophaning of the Sacrament thus promiscuously to administer it, as that wrighting requireth.

That it is a profaning of the Sacrament who can deny, that acknowledgeth the Sacrament then to be profaned, when it is communicated to those to whom (by Gods appointment) it appertaineth not? And that, if the Sacrament be administered to all comers, as that writing requireth, it will be administered to many such he that denieth may as well deny that it is day with us when the Sun shineth in this hemisphere. But that I may ⟨p. 134⟩not be thought to broach some new and singular opinion, let us considered what learned and eminent lights in the Churches, in several ages and countries, have declared concerning this matter, whose judgements I purpose to cull and single out, in such sort as becometh one who would testify & declare the truth rather by the weight of the matter, then by the number of men.

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 ⟨p. 134⟩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.

¹Dr. Whittaker used this Argument against Bellarmine contending for the simple & absolute necessity of Baptism to Salvation. For to prove that infants dying without Baptism might be saved, he showed that the righteousness of faith belongeth to them before they are baptised, out of Rom: 4.11.² where Circumcision & so Baptism) is called a seal of the righteousness which is by faith: and thence he inferreth, that they must have a right to Christ before Baptism, else baptism it self, being administered to them, will be profaned; as the kings seal is profaned, if it be put to a false charter or grant. This he amplifieth by showing that baptism is a symbol and seal of Adoption in Christ, and therefore aught not to be given to those that have no part in Christ, because the seal followeth the gift, and therefore to give the seal to him that hath not the gift, & to whom the promise is not made, is to abuse the seal, and to profane it. Thus he.

¹Dr. 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: 4.11.² 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.

1. 1Whittak: prelect. de Sacram: quest: 2, de necessit: Bapt: Cap 3.
2. 2Rom: 4.11 P. 237. 238.

¹Beza, writing against Erastus, speaketh to the same purpose, The Lord forbiddeth to give holy things to Dogs, Mat: 7.6. By holy things, saith he, are meant those holy mysteries whereof the ministers of Christ are dispensers, 1. Cor: 4.1. and the swine and dogs are those obstinate sinners, who are convicted and judged by the Church to be such. Afterwards, he putteth a case of one of years that desireth baptism, & is ready to make profession of his faith, but leadeth a wicked life, and being called upon (according to the other demand in baptism) to profess his repentance and amendment of life, by forsaking such and such evils, as are there mentioned, he refuseth to do it. Thereupon he asketh Erastus, whether he think 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? Again (which cometh nearer to the case of infants) ⟨p. 135⟩showing how little the profession of faith will advantage such, who, by reason of their obstinacy in sin, are convicted, and judged by the Church to be swine and dogs, and that their estate is the worse for their profession that they know God, ²when in their works they deny him, he instanceth in Ismael, and Esau, who were both circumcised and outwardly acknowledged the true God with Abraham and Isaac, yet both were disinherited and made lively patterns, both to that, and succeeding ages, of Ecclesiastical excommunication &c. Thus far he. From whence, how easily may it be collected that infants are deprived of right to those holy mysteries in such parents, as the Ishmaelites, and Edomites were deprived of right to Circumcision, in Ismael and Esau, though their parents had been circumcised?

¹Beza, 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)