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…

Before all these, Johannes a Lasco,¹ a learned noble man of Poland obtained 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 seal 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 profanation of this Sacrament by such a promiscuous admission of all, as is practised in this place, will appear in his own report, which I do translate from the latin copy, thus.

Before all these, Iohannes a Lasco,¹ 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.

1. 1Anno 1550.

Baptism in our Church is administered in the public assembly of the Church, after the public sermon. For,¹ seeing Baptism ⟨p. 138⟩doth so belong to the whole 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; truly it is equal that that should be performed publicly in the assembly of the whole Church which belongeth to the whole Church in common.² And Paul testifieth that, by Christs ordinance, the Church it self, without excepting any member of it, is to be accounted clean (or holy) by the Ministry of Baptism. Whence we may easily see, that Baptism doth, neither belong to those who are altogether without the Church, nor may be be denied to any members of the Church. Now seeing 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 whole city, or one body corporated (as it is called in the Kings grant) and yet, in the mean space, all strangers do not join themselves to our Churches (yea, there are many, who, whilst they turn from, and fly all Churches, will pretend to the English Churches that they are joined with us, and to us that they are joined with the English Churches, and so do abuse both them and us) we, least the English Churches, and the Ministers thereof should be deceived by the impostures of such men (and that under colour of our Churches) do baptise their infants alone, who have adjoined themselves to our Churches, by public confession of faith, and observation of Ecclesiastical discipline. And that our Churches may be certain that the infants, which are to be baptised, are their seed, who have joined themselves to our Churches, in manner aforesaid; the father of the infant to be baptised, if he can possibly do it, or other men or women of notable esteem (or credit) in the Church do offer the infant to Baptism, & do publicly profess that it is the seed of the Church. Yet we suffer no stranger to offer their infants to baptism in our Churches, who hath not made public profession of his faith, and willingly submitted himself to the discipline of our Church: least, otherwise, they, who should present their children to baptism, might, in time, plead that they belong to our Churches, and so should ⟨p. 139⟩deceive the English Churches and their Ministers.

Baptisme in our Church is administred in the publick assembly of the Church, after the publick sermon. For,¹ seing Baptisme ⟨p. 138⟩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 belōgeth to the wholl Church in common.² And Paul testifyeth that, by Christs ordinance, the Church it selfe, without excepting any member of it, is to be accounted cleane (or holy) by the Ministry of Baptisme. Whence we may easily see, that Baptisme doth, neither belong to those who are altogether without the Church, nor may be be denyed to any members of the Church. Now seing our Churches are, through Gods blessing, so instituted by the Kings Matie, that they may be, as it were, one parish of all strangers dispersed thorough the wholl city, or one body corporated (as it is called in the Kings grant) and yet, in the meane space, all strangers doe not joyne themselves to our Churches (yea, there are many, who, whilest they turne from, and flye all Churches, will pretend to the English Churches that they are joyned with us, and to us that they are joyned with the English Churches, and so doe abuse both them and us) we, least the English Churches, and the Ministers thereof should be deceived by the impostures of such men (and that under colour of our Churches) doe baptise their infants alone, who have adjoyned themselves to our Churches, by publick confession of fayth, and obseruation of Ecclesiasticall discipline. And that our Churches may be certaine that the infants, which are to be baptised, are their seed, who have joyned themselves to our Churches, in manner aforesaid; the father of the infant to be baptised, if he can possibly doe it, or other men or woemen of notable esteeme (or credit) in the Church doe offer the infāt to Baptisme, & doe publickly professe that it is the seed of the Church. Yet we suffer no strāger to offer their infāts to baptisme in our Churches, who hath not made publick profession of his fayth, and willingly submitted himselfe to the discipline of our Church: least, otherwise, they, who should present their children to baptisme, might, in time, plead that they belong to our Churches, and so should ⟨p. 139⟩deceive the English Churches and their Ministers.

1. 1John: A. Lasco. lib Forma ac Ritus tota eccles: minist: p. 117Iohn: A. Lasco. lib Forma ac Ritus tota eccles: minist: p. 117
2. 2Forma ac Ritus administ. Bapt.

Yet nevertheless, that we may openly testify that the English Churches and ours are one and the same Church, although we differ somewhat from them, both in language and ceremonies, we do not refuse that the English may, as public witnesses of the Church, offer the infants of our members to baptism in our Churches, if they have, both the use of our languages and a certain testimony of their piety: as, in like manner, our members are accustomed to offer the infants of the English to baptism in the English Churches.

Yet nevertheles, that we may openly testifye that the English Churches and ours are one and the same Church, although we differ somewhat from them, both in language and ceremonyes, we doe not refuse that the English may, as publick witnesses of the Church, offer the infants of our members to baptisme in our Churches, if they have, both the use of our languages and a certaine testimony of their piety: as, in like manner, our members are accustomed to offer the infants of the English to baptisme in the English Churches.

Quest. 1 Are those infants, which you offer, the seed of this our Church, that they may lawfully be here baptised by our Ministry? Answer. Yea.

Quest. 2 Do you acknowledge our Doctrine, which you have heard concerning Baptism, and the Mysteries thereof to be true? &c. Answer. Yea.

Quest. 2 Doe you acknowledge our Doctrine, which you have heard concerning Baptisme, and the Mysteries thereof to be true? &c. Answer. Yea.

Quest. 3 Do you acknowledge, that it is yours and the whole Churches duty & office to see that the infant offered to baptism, be instructed and trained up in in the true knowledge of God, and in Religion? Answer. Yea. Thus much shall suffice to be noted thence.

Quest. 3 Doe you acknowledge, that it is yours and the wholl Churches duety & office to see that the infant offered to baptisme, be instructed and trained up in in the true knowledge of God, and in Religion? Answer. Yea. Thus much shall suffice to be noated thence.

Before these, Chrysostom did bear witness against this evil,¹ and, upon the same ground, viz, because the Sacraments are profaned when they are administered to unworthy persons, which he speaketh of both the Sacraments, using the word, [Greek or Hebrew], in the plural number. His words may be thus translated. Let us see also what other precepts of the Lord contain. Give not holy things (saith he) to dogs, nor cast your pearls before ⟨p. 140⟩swine. But we corrupted with the love of praise, do things contrary to this precept also, and do dispense the holy Mysteries to men that have not a pure understanding, nor sound faith, and moreover are blemished with great sins, not making any difference. And afterwards he complaineth that they were admitted to the holy things of Christians which understood not Christian Religion.

Before these, Chrysostom did beare witnes against this evill,¹ and, upon the same ground, viz, because the Sacraments are profaned when they are administred to unworthy persons, which he speaketh of boath the Sacraments, using the word, 〈non-Latin alphabet〉, in the plurall number. His words may be thus translated. Let us see also what other praecepts of the Lord contayne. Give not holy things (sayth he) to doggs, nor cast your pearles before ⟨p. 140⟩swine. But we corrupted with the love of prayse, doe things contrary to this praecept also, and doe dispense the holy Mysteries to men that have not a pure understanding, nor sound fayth, and moreover are blemished with great sinnes, not making any difference. And afterwards he complaineth that they were admitted to the holy things of Christians which understood not Christian Religion.

1. 1Chrys. de compunct. cordis lib. 1.

¹Tertullian (Chrysostoms Senior, who speaketh more punctually to the case in question concerning infants offered to baptism) shall conclude this catalogue of witnesses. He speaketh thus. Baptismum non temere credendum ^*esse sciunt quorum officium est. They know, whose office it is, that baptism is not to be administered rashly to every one that requireth it. Give to him that asketh. Luke. 6. is alleged for alms. In this case, give not holy things to dogs, nor cast your pearls before swine Mat. 7. is rather to be observed. And whereas some might object Mat. 19. suffer little children to come unto me &c. (speaking of infants of strangers from the covenant, as Junius interpreted him) he saith. Let them come when they are grown to years: Let them come when they have learned and are taught wherefore they come: Let them know how to desire Christ, that it may appear thou givest to him that asketh.

¹Tertullian (Chrysostoms Senior, who speaketh more punctually to the case in question concerning infants offered to baptisme) shall conclude this catalogue of witnesses. He speaketh thus. Baptismum non temere credendum ^*esse sciunt quorum officium est. They know, whose office it is, that baptisme is not to be administred rashly to every one that requireth it. Give to him thas asketh. Luke. 6. is alleadged for almes. In this case, give not holy things to doggs, nor cast your pearles before swine Mat. 7. is rather to be observed. And whereas some might object Mat. 19. suffer litle children to come unto me &c. (speaking of infants of strangers from the covenant, as Iunius interpreted him) he sayth. Let them come when they are growne to yeares: Let them come when they have learned and are taught wherefore they come: Let them know how to desire Christ, that it may appeare thou givest to him that asketh.

The validity of this Argument will be more manifest, if the ends and uses whereunto baptism serveth, by divine institution, be considered, which judicious Calvin briefly declareth,¹ saying, that Baptism is a sign or Sacrament of initiation, whereby we are taken into the fellowship of the Church, and, being ingrafted into Christ, are reckoned amongst the children of God. Whence we gather, that, in Calvins judgment, two things are sealed and signified in baptism.

The validity of this Argument will be more manifest, if the ends and uses whereunto baptisme serveth, by divine institution, be considered, which judicious Calvin breifely declareth,¹ saying, that Baptisme is a signe or Sacrament of initiation, whereby we are taken into the fellowship of the Church, and, being ingrafted into Christ, are reckoned amongst the children of God. Whence we gather, that, in Calvins judgment, two things are sealed and signifyed in baptisme.

1. 1Calv. instit. cap. 15. Sect. 1. Eph. 5.26 Coll. 2.12. Tit. 35. 1. Pet. 3.21. Rom. 6.3.

First our communion with Christ, in his merits and efficacy, for justification and sanctification: which are implied in our Adoption, whereby we are the children God. But, because all communion is founded in Union, it is presupposed, that there is some union between Christ and him, who partaketh of this seal of the Covenant aright.¹ Now that union is by faith, and therefore believing is joined with being baptised, as a necessary requisite in him that aright partaketh of it, according to that, he that believeth, and is baptised shall be saved. And, because faith ⟨p. 141⟩is not without repentance, repentance also is required to remission of sins, which baptism, in the right use of it, sealeth. Yet I confess, against the Anabaptists, that infants of believing parents, though they have not actual faith,² are accounted believers, as well as holy, in their parents by virtue of the covenant. And I willingly assent to the Reverend Divines, the Professors of Leiden, that it is a sufficient warrant for the baptising of infants, if in either of the parents such faith & repentance are found, as, in the judgment of Charity, may testify to men their union with Christ, though but externally. Yea, & I grant further, that evils in life, or errors in faith (whereby the efficacy of the covenant is made void, and frustrate to the parents) may not justly deprive the infants of such Christians parents of baptism, except in the cases propounded by those grave and learned Divines before mentioned, (viz, whittaker Beza, Cartwright &c.) or in cases parallel.

First our communion with Christ, in his merits and efficacy, for justification and sanctification: which are implyed in our Adoption, whereby we are the children God. But, because all communion is founded in Vnion, it is praesupposed, that there is some union betweene Christ and him, who partaketh of this seale of the Covenant aright.¹ Now that union is by fayth, and therefore beleiving is joyned with being baptised, as a necessary requisite in him that aright partaketh of it, according to that, he that beleiveth, and is baptised shall be saved. And, because fayth ⟨p. 141⟩

The second end and use whereunto baptism serveth (in Mr. Calvins judgment) is to signify and seal our fellowship with the Church, and people of God, in respect whereof he calleth it the Sacrament of initiation. How this is to be understood Alstedius telleth us, saying,¹ that Baptism and Circumcision are called Sacraments of initiation; not, because they make the beginning of Christianity, hut, because they signify and seal it, and so are opposed to the Sacraments of nutrition and growth, the passover, and the Lords supper. Which he amplifieth by showing, that children borne of Christian parents, are, in one sense, in the Church, in another sense, not in it. They are in it; as they are in covenant in their parents; they are not in it; as they are not yet added to the outward fellowship thereof; into which they are received by baptism, as they are received into the covenant by the promise of God, I will be thy God, and the God of thy seed.

The second end and use whereunto baptisme serveth (in Mr. Calvins judgment) is to signifye and seale our fellowship with the Church, and people of God, in respect whereof he calleth it the Sacrament of initiation. How this is to be understood Alstedius telleth us, saying,¹ that Baptisme and Circumcision are called Sacraments of initiation; not, because they make the beginning of Christianity, hut, because they signifye and seale it, and so are opposed to the Sacraments of nutrition and growth, the passover, and the Lords supper. Which he amplyfyeth by shewing, that children borne of Christian parents, are, in one sense, in the Church, in another sense, not in it. They are in it; as they are in covenant in their parents; they are not in it; as they are not yet added to the outward fellowship thereof; into which they are received by baptisme, as they are received into the covenant by the promise of God, I will be thy God, and the God of thy seed.

1. 1Al ••ed Supplem. ad Dan. Cham. Panst. Tom. 5. Cap. 7.

From this end of uniting men in a visible profession of consent with the people of God Chamierus collecteth another end of Baptism subordinate thereunto,¹ viz, the distinguishing believers from all the world besides; which is a necessary use of the Sacraments, since the fall of man, & hath been almost from the beginning. For, in the beginning, in the days of Seth,² ⟨p. 142⟩there began a different naming of men, some being called the sons of God, some the daughters of men, who were also differenced from each other by sacrifices, which to them were of the same use that the Sacraments were since.³ Afterwards, in Abraham, the Lord instituted circumcision, whereby the Church & people in covenant with him, were distinguished from the rest of the world,⁴ who were strangers from the covenant, and therefore the one were called circumcised, the other uncircumcised. The Baptism of John was of God, ⁵not of man, which also Christ our Lord instituted and ordained to continue in the Church, as a note of difference between his disciples,⁶ and all others (though not only or principally for that end) which use of it the Apostles retained, after the ascension of our Lord, and perpetuated for succeeding ages to the second appearing of Christ. Hereunto Paul had respect when he demanded of the Corinthians, were ye baptised into the name of Paul? ⁷Intimating that in baptism, they professed openly their dependence upon Christ only, and their cleaving to him as their only King, Priest and Prophet. And this use was, in after times, retained in the Church, as Augustine witnesseth saying.⁸

To administer baptism to the infants of those who belong not to Christ, who are convicted & judged by the Church to be swine and dogs, who obstinately persist in their Apostasy, who slight and refuse all communion with all visible Churches of Christ, who are strangers, and without, In a word, who have no communion with Christ, nor fellowship with the Church and people of God, is to profane it, according to the judgement of Whittaker, Beza, Cartwright, I: del'Espine, I. A Lasco, Chrysostom, Tertullian, Calvin, Alstedius, Chamier, Dr. Ames, &c.

To administer baptisme to the infants of those who belong not to Christ, who are convicted & judged by the Church to be swine and doggs, who obstinately persist in their Apostasy, who slight and refuse all communion with all visible Churches of Christ, who are strangers, and without, In a word, who have no communion with Christ, nor fellowship with the Church and people of God, is to profane it, according to the judgement of Whittaker, Beza, Cartwright, I: del'Espine, I. A Lasco, Chrysostom, Tertullian, Calvin, Alstedius, Chamier, Dr. Ames, &c.

But to administer baptism in Amsterdam thus promiscuously, ⟨p. 143⟩as that writing requireth, is to administer it to many such.

But to administer baptisme in Amsterdam thus promiscuously, ⟨p. 143⟩as that wrighting requireth, is to administer it to many such.

Therefore to administer it, as that writing requireth, is to profane the Sacrament.

Therefore to administer it, as that wrighting requireth, is to profane the Sacrament.