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…

1. That they are such of whom we may judge in charity, that their estate is not desperate.

2. That though they are great sinners, yet they are not Apostates which forsake the Church, nor join themselves with adversaries in persecuting the truth.

2. That though they are great sinners, yet they are not Apostates which forsake the Church, nor joyne themselves with adversaryes in persecuting the truth.

3. That some difference is to be made between Turks and excommunicate Christians, or Papists.

3. That some difference is to be made betweene Turkes and excommunicate Christians, or Papists.

Secondly. Upon these suppositions he concludeth that the ⟨p. 159⟩infants of excommunicates that remain in the Church may not lawfully be denied baptism. But this he delivereth with two provisos, or caveats. 1. That, a fit surety bind himself to the Church for the holy education of the child. 2. That, upon this occasion, the Minister do, at that time, seriously exhort the father, being present, to repentance, in the presence of the Church, before he baptise the child, Which he saith was frequently done in their Churches, viz, in Geneva. Thus he. Concerning whose answer I will propound two or three considerations.

Secondly. Vpon these suppositions he concludeth that the ⟨p. 159⟩infants of excummunicates that remaine in the Church may not lawfully be denied baptisme. But this he delivereth with two provisoes, or caveats. 1. That, a fit surety bind himselfe to the Church for the holy education of the child. 2. That, upon this occasion, the Minister doe, at that time, seriously exhort the father, being present, to repentance, in the presence of the Church, before he baptise the child, Which he sayth was frequently done in their Churches, viz, in Geneva. Thus he. Concerning whose answer I will propound two or three considerations.

First. Though Beza was a very Reverend & judicious Divine, yet, in matters of faith, it is not safe, ullius jurare in verba magistri, to rest upon the authority of any man, without a warrant from the Scripture.

First. Though Beza was a very Reverend & judicious Divine, yet, in matters of faith, it is not safe, vllius jurare in verba magistri, to rest upon the authority of any man, without a warrant from the Scripture.

Secondly. Compare what was alleged out of Beza himself in my 1. Reason, in this Section, with this passage, and what Mr Cartwright answereth to some part of this, in the same Section, & the Reader will see that it may easily be declared that this sentence will not help the Advocates for promiscuous baptizing.

Secondly. Compare what was alleadged out of Beza himselfe in my 1. Reason, in this Section, with this passage, and what Mr Cartwright answereth to some part of this, in the same Section, & the Reader will see that it may easily be declared that this sentence will not helpe the Advocates for promiscuous baptizing.

Thirdly. Consider the state of the question, as Beza maketh it, and it will appear that the infants, for whose Baptism he pleadeth, are of such as we may rationally judge to be ingrafted into Christ, and elect of God, only being fallen by infirmity, are delivered unto Satan, that godly sorrow may work in them repentance.

Thirdly. Consider the state of the question, as Beza maketh it, and it will appeare that the infants, for whose Baptisme he pleadeth, are of such as we may rationally judge to be ingrafted into Christ, and elect of God, only being fallen by infirmity, are delivered unto Sathan, that godly sorrow may worke in them repentance.

But what is this for the justifying of a promiscuous administration of Baptism to all that are offered, in such a place as Amsterdam, concerning many of whom we can not rationally have any such persuasion?

But what is this for the justifying of a promiscuous administration of Baptisme to all that are offered, in such a place as Amsterdam, concerning many of whom we can not rationally have any such persuasion?

Fourthly. The four things supposed by Beza, as cases, wherein he dare not give liberty of baptising, serve to discover the evil of this custom, whereunto that writing would have bound me. For, if all that are presented, though they refuse to make known before, who, or what they are, must be received, may not the infants of many, whose case is desperate in the judgment of the Church, who are, not only Apostates from it, but persecutors: yea even the children of Jews, Mores, and others, such like, without the parents consent be offered to baptism, ⟨p. 160⟩and so be baptised, which were to profane the Sacrament, 2. Observe how timerously Beza expresseth himself about the parents, on whom the right of the infant to baptism dependeth, in this case, whereby it may seem that he was not fully clear in it himself.

Fourthly. The foure things supposed by Beza, as cases, wherein he dare not give liberty of baptising, serve to discover the evill of this custom, whereunto that wrighting would have bound me. For, if all that are presented, though they refuse to make knowne before, who, or what they are, must be received, may not the infāts of many, whose case is desperate in the judgment of the Church, who are, not only Apostates from it, but persecutors: yea even the children of Iewes, Mores, and others, such like, without the parents consent be offered to baptisme, ⟨p. 160⟩and so be baptised, which were to profane the Sacrament, 2. Observe how timerously Beza expresseth himselfe about the parents, on whom the right of the infant to baptisme dependeth, in this case, whereby it may seeme that he was not fully cleare in it himselfe.

Fifthly. The cautions and provisos, which Beza giveth to be observed, in the baptising of such children of excommunicates, as he there speaketh of, do strongly condemn the disorder of that place, where the father is so far from being admonished publicly of his sin, that he is not so much as known, or inquired after, and where they are so far from taking care for the holy education of the child, that they regard not by whom it is presented, nor what becometh of it afterwards.

Fifthly. The cautions and provisoes, which Beza giveth to be observed, in the baptising of such children of excommunicates, as he there speaketh of, doe strongly condemne the disorder of that place, where the father is so farr from being admonished publickly of his sinne, that he is not so much as knowne, or inquired after, and where they are so farr from taking care for the holy education of the child, that they regard not by whom it is presented, nor what becommeth of it afterwards.

¹Secondly. Dr. Ames cometh next to be considered, and a passage in his book of cases to be examined, least some ignorantly, others wilfully wrest it to the countenancing of this disorder, which to be far from his meaning, himself doeth abundantly declare, in the same place. For he so expresseth his opinion concerning the baptism of diverse sorts of infants there mentioned, as it may appear that his judgment was against promiscuous baptising all that are brought, according to the controverted custom: which I demonstrate thus.

¹Secondly. Dr. Ames commeth next to be considered, and a passage in his booke of cases to be examined, least some ignorantly, others willfully wrest it to the countenancing of this disorder, which to be farr from his meaning, himselfe doeth abundantly declare, in the same place. For he so expresseth his opinion concerning the baptisme of diverse sorts of infants there mentioned, as it may appeare that his judgment was against promiscuous baptising all that are brought, according to the controverted custom: which I demonstrate thus.

1. 12. De consc. lib. 4. cap. 27.

Resp. 2 First he requireth. 2. things in such infants as necessary to their admittance. 1. That they be in the covenant of Grace, in respect of outward profession, and estimation, at least, in one of the parents. 2. That there is hope that they shall hereafter be educated und instructed in the same covenant. Both which he affirmeth upon the same ground which we laid in the first Reason, viz, Because Baptism is a sign and seal of the covenant. But how can they be esteemed Christian parents, or what hope can there be of the education of such infants in the covenant, when both the parents & sureties are altogether unknown to the Church, and that in such a place as Amsterdam, where is such a confluence of people of all nations and Sects?

Resp. 2 First he requireth. 2. things in such infants as necessary to their admittance. 1. That they be in the covenant of Grace, in respect of outward profession, and aestimation, at least, in one of the parents. 2. That there is hope that they shall hereafter be educated und instructed in the same covenant. Both which he affirmeth upon the same ground which we layd in the first Reason, viz, Because Baptisme is a signe and seale of the covenant. But how can they be esteemed Christian parents, or what hope can there be of the education of such infants in the covenant, when both the parents & sureties are altogether unknowne to the Church, and that in such a place as Amsterdam, where is such a confluence of people of all nations and Sects?

Resp. 3 Secondly. He affirmeth that Baptism doeth most properly belong to those infants, whose parents, at least, one of them, is in the Church, not out of it. And this he affirmeth, upon the former ground, viz, ⟨p. 161⟩Because, Baptism is the seal of the covenant. But who knoweth not, that many people are in Amsterdam, who are not in the Church, but out of it, in many respects? yet none must be refused that are presented to Baptism.

Resp. 3 Secondly. He affirmeth that Baptisme doeth most properly belong to those infants, whose parents, at least, one of them, is in the Church, not out of it. And this he affirmeth, upon the former ground, viz, ⟨p. 161⟩Because, Baptisme is the seale of the covenant. But who knoweth not, that many people are in Amsterdam, who are not in the Church, but out of it, in many respects? yet none must be refused that are presented to Baptisme.

Thirdly. He supposeth that those, whose parents are unknown, are in charity to be accounted Christians, when there is not just cause of presuming the contrary. But, howsoever this might carry some show of reason with it, in such places where all the inhabitants profess religion, and are joined to some Church, yet in such a place as Amsterdam, how can a man presume otherwise then the contrary of many that may be offered to Baptism?

Thirdly. He supposeth that those, whose parents are unknowne, are in charity to be accounted Christians, when there is not just cause of presuming the contrary. But, howsoever this might carry some shew of reason with it, in such places where all the inhabitants professe religion, and are joyned to some Church, yet in such a place as Amsterdam, how can a man presume otherwise then the contrary of many that may be offered to Baptisme?

Fourthly. He professeth that a difference must be put between the infants of those, who, in some sort, by profession, belong to the Church, yet do openly break the covenant of God, and the children of others, in the manner of their admittance to Baptism. viz, that, for the former sort, what is required by the Covenant, and wanting in them must be supplied by others. And for this he giveth two Reasons. 1. Because a distinction must be observed in all holy things between the clean and unclean. 2. Because else the ordinances of God cannot be preserved from all pollution. For these reasons he doeth not allow the Baptism of excommunicates, unless they have fit sureties to undertake for their education, nor of bastards, unless their parents have professed their repentance, or other godly persons will take upon them the care of their education; nor of papists, unless they be presented by fit sureties, who have power over them for their education. But is any such care taken, any such course observed, about the admission of such to Baptism, in Amsterdam?

Fourthly. He professeth that a difference must be put betweene the infants of those, who, in some sort, by profession, belong to the Church, yet doe openly breake the covenant of God, and the children of others, in the manner of their admittance to Baptisme. viz, that, for the former sort, what is required by the Covenant, and wanting in them must be supplyed by others. And for this he giveth two Reasons. 1. Because a distinction must be observed in all holy things betweene the cleane and uncleane. 2. Because else the ordinances of God cannot be preserved from all pollution. For these reasons he doeth not allow the Baptisme of excommunicates, unlesse they have fit suretyes to undertake for their education, nor of bastards, unlesse their parents have professed their repentance, or other godly persons will take upon them the care of their education; nor of papists, unlesse they be presented by fit suretyes, who have power over thē for theire education. But is any such care taken, any such course observed, about the admission of such to Baptisme, in Amsterdam?