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…

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.

1. 1Tertul. de Bapt. advers. Quintil. cap. 18
2. *Credendum i. e. committendum & administrandum petenti. De foro phrasis. Junius Annot.Credendum i. e. committendum & administrandum petenti. De foro phrasis. Iunius Annot.

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⟩

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.

Reason. 2: The second Reason to prove it to be a sin, is, because it is an offence given to many thus promiscuously to baptise all that are brought, as that writing requireth.

Reason. 2: The second Reason to prove it to be a sinne, is, because it is an offence given to many thus promiscuously to baptise all that are brought, as that wrighting requireth.

To clear this, I am to declare two things, 1. that it is a sin to give offence. 2, that this practise doth give offence (or scandal) to many.

To cleare this, I am to declare two things, 1. that it is a sinne to give offence. 2, that this practise doth give offence (or scandall) to many.

First. That it is a sin to give offence,¹ will appear by Scripture light, which forbideth it, & describeth it to be a putting an occasion to fall, or laying a stumbling block before a brother, a making him weak, a giving him cause to speak evil, or to think hardly of us, a pleasing our selves, with neglect of our brother, and it proceedeth from a despising and light regard of others in our hearts, and it tendeth to the destroying of him. And, to conclude, it is to sin against our brother, and to sin against Christ.

First. That it is a sinne to give offence,¹ will appeare by Scripture light, which forbideth it, & describeth it to be a putting an occasion to fall, or laying a stumbling block before a brother, a making him weake, a giving him cause to speake evill, or to thinck hardly of us, a pleasing our selves, with neglect of our brother, and it propceedeth from a dispising and light regard of others in our hearts, and it tendeth to the destroying of him. And, to conclude, it is to sinne against our brother, and to sinne against Christ.

1. 1Cor. 10.2. Rom. 14.13.21.16 15. Ezek: 13.22. Rom: 14.3 10. Mat: 18.10. Rom: 14.15.20. 1 Cor. 8.12.

Secondly. That this practise doth give scandal to many. This we will declare by induction, and instances.

Secondly. That this practise doth give scandall to many. This we will declare by induction, and instances.

First. To the Jews it is an offence that we affirm our baptism to be in stead of their circumcision, and of the same use and worth, and yet we communicate it to those who are not in the Covenant, so much as visibly and outwardly: which they know to be contrary to the law given to their fathers concerning circumcision.

First. To the Iewes it is an offence that we affirme our baptisme to be in stead of their circumcision, and of the same use and worth, and yet we communicate it to those who are not in the Covenant, so much as visibly and outwardly: which they know to be contrary to the law given to their fathers concerning circumsion.

Secondly. To the Papists it is an offence that we,¹ professing reformation, do admit those to baptism whom they would refuse (though they err grossly in many points about baptisme, & de suscipientibus baptismum also) for they hold it unlawful to baptise the infants or infidels that are brought, without their parents consent: but such cases may often fall out, in that place, by this course, and the minister and Church be ignorant of it. Dr. Whittaker addeth, that they do absurdly, who baptise the children of unbelievers, though the parents should desire it, as if (saith he) the Church might give baptism to whom they please. For then they might be baptised, even without the parents consent.

Secondly. To the Papists it is an offence that we,¹ professing reformation, doe admit those to baptisme whom they would refuse (though they erre grosly in many points about baptisme, & de suscipientibus baptismum also) for they hold it unlawfull to baptise the infants or infidells that are brought, without theyre parents consent: but such cases may often fall out, in that place, by this course, and the minister and Church be ignorant of it. Dr. Whittaker addeth, that they doe absurdly, who baptise the children of unbeleivers, though the parents should desire it, as if (sayth he) the Church might give baptisme to whom they please. For then they might be baptised, even without the parents consent.

1. 1Tho: Aq: pars 3. quest: 68. Idem. second. secundae quest: 10. art: 12. & alibi. Whit: prelect. de Sacram: P. 291. 292.Tho: Aq: pars 3. quest: 68. Idem. secund. secundae quest: 10. art: 12. & alibi. Whitt: prelect. de Sacram: P. 291. 292.

Thirdly. To the Anabaptists it is an offence, who, because the Scripture requireth faith to baptism (not only unjustly, against the Scripture, dislike the baptising of the infants of believers, but also) complain, and that justly, of the promiscuous administering of baptism, even to those whose parents cannot be numbered amongst believers. As appeareth in their private discourses, public disputes and printed books.

Thirdly. To the Anabaptists it is an offence, who, because the Scripture requireth fayth to baptisme (not only unjustly, against the Scripture, dislike the baptising of the infants of beleivers, but also) complaine, and that justly, of the promiscuous administring of baptisme, even to those whose parents cannot be numbred amongst beleivers. As appeareth in their private discourses, publick disputes and printed bookes.

Fourthly. To Libertines and Familists it giveth offence and hardeneth them in their disorderly course, seeing they can partake of the outward privileges of the Church as well as the members of it, without submission to the order & government thereof, whereunto the members are subject. The same may be affirmed of all disorderly persons that are obstinate in evil courses.

Fourthly. To Libertines and Familists it giveth offence and hardneth them in their disorderly course, seing they can partake of the outward priviledges of the Church as well as the members of it, without submission to the order & government thereof, whereunto the members are subject. The same may be affirmed of all disorderly persons that are obstinate in evill courses.