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…

Some good actions of holy men in Scripture are examples of Christian liberty, others are patterns of Christian duty: examples of this latter sort be, 1. such as are backed with some Divine precept. So Sarahs obedience to Abraham is set forth as a pattern unto her daughters,¹ 2. such as are held forth in the first institution of an ordinance. Thus our Saviour argueth the sinfulness of Polygamy, as an aberration from the example or pattern of the first institution,² 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 accidental, and taken up upon special occasions, & such actions are not precedents, unless it be upon the like occasion: other actions are part of the institution (whether essential or circumstantial parts) and belong, either to the completeness, or to the comeliness of it, and these may not be neglected without sin, 3. of the lawful 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 spiritual things, and serving to spiritual ends. And of these, some of them are varying, not always observed in one constant tenor, in Scripture (as the gestures in prayer, preaching, and the places thereof, any of which are alike imitable) others of them are constant, always 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 ⟨p. 153⟩forth in the first institution of an ordinance, being part of the institution, or which were the constant lawful actions of holy men in Scriptures, not, civill but sacred, so bind us to imitation, as that, not to conform thereunto is a sin.

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 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,² 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 ⟨p. 153⟩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.

1. 11. Pet. 3.6
2. 2Mat. 14.9

These things being premised, it is evident that promiscuous baptising in that manner as that writing requireth, if it swerve from such good customs of the Church, and examples of holy men in Scripture, will be found to be a sin.

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 customs and practises of the Churches of Christ will appear, if we examine the story of times from the first institution of this ordinance.

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.

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Afterwards John Baptist walked in the same steps, and by the same rule, mutatis mutandis, administered Baptism in that Church whereof he was a member, requiring of all that came to his baptism a profession of repentance and amendment of life for remission of sins, whereof Baptism was the seal, & preached Christ unto them.

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 Gospel to the Gentiles,¹ & to gather Churches amongst them, and to baptise all such as should believe, throughout the world, as a testimony to them that the righteousness of faith did belong to them also, and not ⟨p. 154⟩to the Church of the Jews only.² Accordingly the Apostles & servants of Christ were careful to observe this rule in their administering baptism. Thus Peter when he saw those 3000 souls pricked in their hearts, preached unto them concerning repentance, remission of sins, Christ, the promise, baptism, faith, and amendment of life, baptised those that gladly received his word, and testified the same by joining together in the profession thereof.

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,¹ & 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 ⟨p. 154⟩to the Church of the Iewes only.² 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.

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¹The same course Phillip took with the Church that was gathered in Samaria where many were baptised, but none till they professed their belief of the Gospel,² and their receiving the word of God, and therefore it is said expressly, when they believed Phillip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptised, both men, and women. when Ananias was commanded to go and baptise Paul, he objected against it at first, till the Lord assured him that he was one to whom that seal of the covenant belonged,³ and then he went, and did it. When Peter, and those that came with him, saw that the Holy Ghost fell on Cornelius, and those that were assembled at that time in his house, whilst he spake these words, To him give all the Prophets witness, ⁴that thorough the name of Jesus, whosoever believeth in him shall receive remission of sins, Peter demanded, Can any man forbid water that these should not be baptised, which have received the Holy Ghost 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 faith in express words, nor Paul the Jailer and his house-hold, till it appeared unto him that they believed on the Lord Jesus. Nor is there any example in the Scripture varying from this course, to warrant such a promiscuous administration of baptism in a place where such heterogeneall mixtures are of people of all sorts & sects, as Amsterdam is,

¹The 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,² 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,

In the times after the first Century what care was taken concerning the persons whom they admitted to baptism! The stories are clear concerning those that were adulti, though we find little or nothing concerning infants, only that they were ⟨p. 155⟩baptised, by virtue of that right they had to it, in their believing parents. But that which we find concerning the course which they took with those of years, may serve to show their high esteem of this ordinance, and how far they were from this promiscuous manner of administering 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 Gentilism to embrace the Christian Religion into three sorts, whom they distinguished by several names. 1. Whilst they were to be catechised and instructed in the grounds of Christian Religion, they were called [Greek or Hebrew], and Audientes. Catechumenists & hearers. 2. Afterwards, having been completely 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 believers, 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 public trial was made of their fitness (which aftertimes called Scrutinium, the Scrutiny) and hereof there were two parts, 1. an abrenunciation, 2. a profession of faith. 1. The abrenunciation was expressed by the party desiring Baptism solemnly, in express words, in the Greek Churches. [Greek or Hebrew]. 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 faith was openly made, and in the hearing of the people, by him that desired baptism, some times in a continued speech, but more frequently by way of Dialogue, and by certain articles.¹ Credis in Deum patrem omnipotentem? Credo. Credis in Dominum Jesum Christum? Credo. Credis in Spiritum Sanctum? Credo.

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

This custom at first instituted for, and used only by those of years, who being converted from Gentilism to Christianity desired baptism, was, in aftertimes applied to the baptism of infants, whose sureties answered for ⟨p. 156⟩them.¹ This came in by abuse (saith Beza) and giveth too much advantage to the Anabaptists. For, if baptism may not be administered, without a profession of faith present, in the infant (which if they mean not, why is the infant asked concerning its faith, in the sureties, at that time, saith he) why stay we not with the Anabaptists (which God forbid!) till the child can profess its own faith. And therefore elsewhere saith Beza,² As Chrism and exorcism, although ancient, are well abolished, we would desire also, that not only superfluous, but also unfit questions were omitted also, although Augustine, in a certain epistle, would excuse it, with a certain interpretation, but he calleth it infirmum commentum, and that fitly. And therefore the practise of those Churches, in putting the question to the father of the child is more suitable to the rule; because, in the Covenant which God maketh with the parents the right of the infant to baptism is founded, and the power and care of educating the child in that faith lieth upon them. To let pass this digression. The custom of those times concerning men of years, though it do not, every way, touch the case of infants, yet it showeth the piety of those times, and the judgment of the Ancients concerning the point in question, de suscipientibus baptismum.

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 ⟨p. 156⟩them.¹ 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,

And howsoever, in those times, some superstitious rites were used in baptism, and some errors in Doctrine are to be found concerning the absolute necessity of baptism to salvation, yet not one of them, so far as my small reading hath enabled me to discover, defended such a promiscuous administration of it (as that writing of the five Ministers required) as necessary or lawful. But if any man will wrest that conclusion of those Ancients in Cyprian, to patronize this course, (whereof Cyprian speaketh thus,¹ haec fuit in concilio nostra sententia. A baptismo atque a gratiâ Dei, qui omnibus misericors, & benignus, & pius est, neminem per nos debere prohiberi.) Let him know, that those words, if they be taken apart from the rest, may seem to favour the error of universal grace, as well as promiscuous baptising.

And howsoever, in those times, some superstitious rites were used in baptisme, and some errours in Doctrine are to be found concerning the absolute necessity of baptisme to salvation, yet not one of them, so farr as my small reading hath inabled me to discover, defended such a promiscuous administration of it (as that wrighting of the five Ministers required) as necessary or lawfull. But if any man will wrest that conclusion of those Ancients in Cyprian, to patronize this course, (whereof Cyprian speaketh thus,¹ haec fuit in concilio nostra sententia. A baptismo atque a gratiâ Dei, qui omnibus misericors, & benignus, & pius est, neminem per nos debere prohiberi.) Let him know, that those words, if they be taken apart from the rest, may seeme to favour the errour of universall grace, as well as promiscuous baptising.

1. 1Cyprian. lib. 3. epist. 10.

And indeed they countenance both alike, that is, neither of ⟨p. 157⟩them at all, being considered in Cyprian's intendment, in that epistle, which was, to answer Fidus who held that infants of two or three days old ought not to be baptised, arguing from Circumcision, which was not administered till the eight day, and from the bodily uncleanness of infants at that age. Cyprian, in answer to his first Argument, showeth him that Circumcision was a shadow, which is now vanished, and, in answer to the second, used those words, Acts 10.15. and concludeth thus. Si etiam gravissimis delictoribus &c. If remission of sins be given to the most grievous sinners, when they afterwards believe, and, repent, and baptism is not denied to them, how much more ought it not to be denied such infants. They that know how strait Cyprian was in nullifying the baptism of those who had been baptised by heretics, and such as were out of the Church, cannot imagine that any help may be expected from him, for warranting the administering of baptism to their infants, who are out of the Covenant.

And indeed they countenance boath alike, that is, neither of ⟨p. 157⟩them at all, being considered in Cyprians intendment, in that epistle, which was, to answer Fidus who held that infants of two or three dayes old ought not to be baptised, arguing from Circumcision, which was not administred till the eight day, and from the bodily uncleanenes of infants at that age. Cyprian, in answer to his first Argument, sheweth him that Circumcision was a shadow, which is now vanished, and, in answer to the second, used those words, Acts 10.15. and concludeth thus. Si etiam gravissimis delictoribus &c. If remission of sinnes be given to the most greivous sinners, when they afterwards beleive, and, repent, and baptisme is not denyed to them, how much more ought it not to be denyed such infants. They that know how streight Cyprian was in nullifying the baptisme of those who had bene baptised by haereticks, and such as were out of the Church, cannot imagine that any helpe may be expected from him, for warranting the administring of baptisme to their infants, who are out of the Covenant.

Now if any think that there is some colour for the justifying of this course to be found in the capitulation of Charles King of Sicily, with the Saracens,¹ at the siege of Tunis in Africa, the third Article whereof was that such as were willing might freely receive the Sacrament of Baptism. Let him understand that that agreement was only to establish the free exercise of Christian Religion, not to warrant promiscuous baptising, which was not, at all, in question at that time. Thus the records of ancient times are against this disorderly custom, and concerning the judgment of later times, since the reformation, if enough have not been said already, more shall be added, in answer to the seventh pretence.

Now if any thinck that there is some colour for the justifying of this course to be found in the capitulation of Charles King of Sycily, with the Sarazens,¹ at the seidge of Tunis in Africa, the third Article whereof was that such as were willing might freely receive the Sacrament of Baptisme. Let him understand that that agreement was only to establish the free excercise of Christian Religion, not to warrant promiscuous baptising, which was not, at all, in question at that time. Thus the records of ancient times are against this disorderly custom, and concerning the judgment of later times, since the reformation, if enough have not bene said already, more shall be added, in answeare to the seventh pretence.

1. 1Speed. Chron: lib. 9. cap. 10. in the life of Edw. 1.

Only that I may omit nothing, that I meet with in my reading, which may seem to carry any colour of favouring that custom, though but in the letter, I have produced those two instances of former times, and will now add to them two or three of latter times. In whom I purpose not to examine or censure their expressions, but only to show that this evil custom is not maintained, nor to be defended by what they have written.

Only that I may omitt nothing, that I meet with in my reading, which may seeme to carry any colour of favouring that custom, though but in the letter, I have produced those two instances of former times, and will now add to them two or three of latter times. In whom I purpose not to examine or censure their expressions, but onely to shew that this evill custom is not maintained, nor to be defended by what they have written.

First. I will begin with that question which exercised the ⟨p. 158⟩Ministers that met in the Classis at Neocomum.¹ Whether the infants of excommunicates, are to be baptised, and in whose faith, seeing their parents are not members of the Church? The occasion whereof was this. A certain man, of a very wicked life, having 4 bastards, and thrice deceived the Church with hypocritical confession, and promises, was excommunicated together with his harlot. The question was, whether the fourth bastard, begotten after their excommunication, should be baptised?

First. I will beginne with that question which excercised the ⟨p. 158⟩Ministers that met in the Classis at Neocomum.¹ Whether the infants of excommunicates, are to be baptised, and in whose fayth, seing their parents are not members of the Church? The occasion whereof was this. A certayne man, of a very wicked life, having 4 bastards, and thrise deceived the Church with hypocriticall confession, and promises, was excommunicated together with his harlot. The question was, whether the fourth bastard, begotten after their excommunication, should be baptised?

1. 1Beza epist. 9.

The Ministers of that Classis declared their judgment, which they sent in a letter to Beza, thus, we are of opinion that the infant being borne of such desperate parents, is not included in the promise of blessing, and therefore should not be baptised till it come to that age, wherein it may make profession of its own faith, unless the parents, returning again to God by true repentance, be again received into the bosom of the Church, or it be presented by certain godly persons, who will bind themselves by promise to perform the duty of parents to the child. Unless perhaps, because it is borne within the Church, it should be baptised for the faith of the Church. Thus they.

The Ministers of that Classis declared their judgment, which they sent in a letter to Beza, thus, we are of opinion that the infant being borne of such desperate parents, is not included in the promise of blessing, and therefore should not be baptised till it come to that age, wherein it may make profession of its owne fayth, unlesse the parents, returning againe to God by true repentance, be againe received into the bosome of the Church, or it be presented by certaine godly persons, who will bind themselves by promise to performe the duety of parents to the child. Vnlesse perhaps, because it is borne within the Church, it should be baptised for the fayth of the Church. Thus they.

¹Beza, writing to them his judgment in this matter, distributeth those who are not to be accounted members of the Church into four sorts far different one from another. To omit the former three, as being not in question, the fourth sort is of those, who being elect of God, and ingrafted into Christ, yet falling through infirmity, and giving offence unto others, are delivered unto Satan, that godly sorrow may work in them repentance. Of this last sort, saith he, is the question: Concerning whom he first supposeth diverse things.

¹Beza, wrighting to them his judgment in this matter, distributeth those who are not to be accounted members of the Church into fowre sorts farr different one from another. To omit the former three, as being not in question, the fourth sort is of those, who being elect of God, and ingrafted into Christ, yet falling through infirmity, and giving offence unto others, are delivered unto Sathan, that godly sorrow may worke in them repentance. Of this last sort, sayth he, is the question: Concerning whom he first supposeth diverse things.

1. 1Epist: 10.