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…

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.

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?

Thirdly. Mr. Attersoll, shall shut up this discourse of times,¹ whom the Reader may suspect to favour this custom, if something be not noted by us to prevent mistakes. Now, howsoever he may seem to be some what large in his judgement this way, and to yield more then, either Mr. Beza, or Dr. Ames have done in this point, &, it may be, more then himself would have done, if he had fully understood the disorder against which we testify; yet the limitations and cautions which he propoundeth do discover the evil of that practise, concerning which the present question is.

Thirdly. Mr. Attersoll, shall shut up this discourse of times,¹ whom the Reader may suspect to favour this custom, if something be not noated by us to prevent mistakes. Now, howsoever he may seeme to be some what large in his judgement this way, and to yeeld more then, either Mr. Beza, or Dr. Ames have done in this point, &, it may be, more then himselfe would have done, if he had fully understood the disorder against which we testifye; yet the limitations and cautions which he propoundeth doe discover the evill of that practise, concerning which the present question is.

1. 1Of the Sacram: of Bapt. 2. book. ch. 6Of the Sacram: of Bapt. 2. booke. ch. 6

¹For 1. he denieth that the infants of Turks or Jews may be baptised against the liking and good will of their parents. But it is very possible, and probable that some such may be offered to Baptism by any that have stolen them, or for some other reason, for ought the minister knoweth, or demandeth, in that place.

¹For 1. he denyeth that the infants of Turkes or Iewes may be baptised against the liking and good will of their parents. But it is very possible, and probable that some such may be offered to Baptisme by any that have stollē them, or for some other reason, for ought the minister knoweth, or demandeth, in that place.

1. 1P. 218

¹2. In the case of the children of impenitent persons he supposeth, two things without which his plea for their Baptism falleth. 1. That they are so borne in the Church, and of it, that the Church may be said to be, as it were, their Mother. 2. That they are in the Covenant, in regard of their Elders, of whom they descend, as the Jews were in Abraham, though their next parents were wicked.

¹2. In the case of the children of impaenitent persons he supposeth, two things without which his plea for their Baptisme falleth. 1. That they are so borne in the Church, and of it, that the Church may be said to be, as it were, their Mother. 2. That they are in the Covenant, in regard of their Elders, of whom they discend, as the Iewes were in Abraham, though their next parents were wicked.

1. 1P. 219.

¹3. That they have such sureties as will undertake their education in the true knowledge of God, and faith in Jesus Christ. But, Is it the manner of that place to be satisfied about these things before they receive them to Baptism? Do they enquire whether the infant was borne in the Church, of what parents, or forefathers, or how the sureties will undertake to educate the child in that faith? To conclude, that all misunderstanding of Mr. Attersoll may be prevented, let the Reader consider one or two conclusions by the same Author in the same chapter.

¹3. That they have such suretyes as will undertake their education in the true knowledge of God, and faith in Iesus Christ. But, Js it the manner of that place to be satisfyed about these things before they receive them to Baptisme? Doe they enquire whether the infant was borne in the Church, of what parents, or forefathers, or how the suretyes will undertake to educate the child in that faith? To conclude, that all misunderstanding of Mr. Attersoll may be prevented, let the Reader consider one or two conclusions by the same Authour in the same chapter.

1. 1P. 220. 221.

¹1. Conclus. That, besides the joining of the word to the outward sign, there is necessarily required a fit person to be partaker of the Sacrament,

¹1. Conclus. That, besides the joyning of the word to the outward signe, there is necessarily required a fit person to be partaker of the Sacrament,

1. 1P. 211.

2. Conclus. Baptism is a common seal. But, as all have not interest to the pasture, herbage, and privileges of a commons, but only such as are Tenants, according to the custom of the Manner: so all have not title to Baptism, being a Sacrament of the Church, but only such as are the Lords people, according to the tenor of the Covenant. Apply these conclusions to this custom, against which we plead, & it will be granted, that what ever may seem to an unwary Reader, in the slight and superficial reading of that passage in his book, yet indeed it doeth not serve to justify the practise, about which the question is. From the premises I argue thus.

2. Conclus. Baptisme is a cōmon seale. But, as all have not interest to the pasture, herbage, and priviledges of a cōmons, but only such as are Tenants, according to the custom of the Manner: so all have not title to Baptisme, being a Sacramēt of the Church, but only such as are the Lords people, according to the tenour of the Covenant. Apply these conclusions to this custom, against which we plead, & it will be granted, that what ever may seeme to an unwary Reader, in the slight and superficiall reading of that passage in his booke, yet indeed it doeth not serve to justifye the practise, about which the question is. From the premises I argue thus.

If such a promiscuous administration of baptism as the writing ⟨p. 163⟩of those five ministers requireth, be contrary to the good customs of the best Churches, it is unlawful.

If such a promiscuous administration of baptisme as the wrighting ⟨p. 163⟩of those five ministers requireth, be contrary to the good customs of the best Churches, it is unlawfull.

But such a promiscuous baptising &c. is contrary to the good customs of the best Churches.