An answer to the unjust complaints of William Best and of such other as have subscribed thereunto. Also an answer to Mr. Iohn Davenport, touching his report of some passages, his allegations of scripture against the baptising of some kind of infants, his protestation about the publishing of his writings. By Iohn Paget.

An Answer to the Allegations of Scripture brought by M^r. Davenport, against the baptising of such infants, whose pa∣rents appeare to be Christians, in such maner as is declared in the writing of the 5 Ministers* 1.1 above mentioned.

M^r. DAVENPORT.

FIrst I neither did nor doe deny to baptise their infants who are members of this Church, which seeing it is so, I desire to un∣derstand by what right the Pastour of any particular Church, can be bound to exercise his ministery in any act of it, towards those who are no members of his Church, seeing the Apostle Paul re∣quired no more of the Pastours of Ephesus, then to take heed to them∣selves, and to all the flocke, whereof the Holy Ghost hath made them overseers. Act. 20.28.

ANSWER.

FIrst, by what right M^r. Davenport himself being no mem∣ber of our Church, did communicate with us in the Lords Supper, by the same right may the Pastour of any particular Church upon occasion exercise his ministery in some act thereof, towards those who are no members of his Church. Had Mr. Davenport looked well upon himself and his owne practise, he might have found reason to bethinke himself better, unlesse he think that I was not bound to exercise any act of my ministery towards him, when as he desired the same.

Secondly, suppose Paul in the place alledged had required no more of the Pastours of Ephesus, then that which M^r. Davenport intendeth, yet might a further duety have bene layd upon them in some other place of Scripture. It is no good kinde of disputing, to argue thus, No more is required of Ministers in such and such a place, therefore in no other place at all.

Thirdly, and more particularly, whereas the solemne preaching of the Gospell with publick invocation of the name of God, are mini∣steriall actes; seeing Pastours and teachers, the maydens of wise∣dome,

are not onely bound to admit, but also to invite and call others even those that are without, Heathens, Turks or Iewes, understanding the language to come and heare them, thereby to pluck them out of the pit of destruction, Prov. 9.3.4.5. Mat. 28.19.20. Therefore are they bound to exercise some acts of their ministery towards those who are no members of their Church.

Fourthly, for the Administration of the Sacraments, it is also a duety of the ministery, to be performed by a Pastour to more then the members of his particular congregation: and this not onely by admission of the particular members of an other Church to receave the Lords Supper with them in their Church upon occasion, which the* 1.2 Brownists themselves doe allow; but also when need requires to administer the Sacraments, both of Baptisme and the Lords Sup∣per in neighbour Churches that are destitute, being required there∣unto. This I have* 1.3 heretofore already prooved against M^r. Ain∣sworth; and it is the errour of those Separatists, to deprive them∣selves of such help. Hereupon it followed, that after the death of M^r. Ainsworth for many yeares together, they were without Sacra∣ments, and had neither Lords Supper nor Baptisme administred in their Church, their children for many yeares remayning unbaptised, and sundry dying unbaptised: for which neglect and delay of bap∣tisme, they had just cause to feare that the Lord might have met them,* 1.4 as he did Moses in the Inne, for neglecting to circumcise his son.

And it is observable how Mr. Davenport stumbleth at the same stone, and misalledgeth the very same place of Scripture, Act. 20.28. as M^r. Ainsworth had done before to the same purpose, to restraine Pastours from executing any duety or act of their ministery towards such as are no members of their owne particular congregation.

Fifthly, for the government of the Church, and for administration of discipline, which is an other work of the ministery; this also be∣longeth vnto Pastours, not onely for the members of the particular Church specially committed unto them, but for the members of ma∣ny other particular congregations combined in Classes and Synods, where the causes and controversies of many people are decided and determined by the joynt authority of many Ministers, meeting to∣gether for that end, as we see in that exemple, Act. 15.2. &c.

Sixthly, to come neerer unto this place Act. 20.28. men doe then

attend unto their owne flock, whereof the H. Ghost hath made them overseers, when they labour that their flock may be encreased, that more soules may dayly be added to the flock, and that the number of the faithfull may grow; for thereby the mutuall edification, com∣fort and spirituall joy of all is encreased, according to that blessing that is oft noted in the* 1.5 Scriptures. This blessing is obteyned by the labours of faithfull Ministers, with those which at first are no mem∣bers of the Church, in seeking to bring them into the fold. And thus the Pastours of Ephesus living among the great multitude of infidels and heathnish Idolatours in that City, had not attended unto the flock committed unto them, unlesse they had laboured to encrease their flock by their labours towards those Ephesians that were without.

Seventhly, men doe then attend unto their owne flock, when they labour that the same may be preserved in the truth, and defen∣ded against the manifold and dangerous errours, such as the Pastours of Ephesus were warned of Act. 20.29.30. In such dangers if either the faithfull Pastours were taken away by death; or if through weak∣nes of gifts they were not able to stop the mouthes of adversaries, what remained then to be done,* 1.6 but to seek the help of neighbour Ministers for their assistance, the Lord requiring that members of the body of Christ, should take care of one an other in their neces∣sities to help them? Now this convincing of erroneous persons ju∣dicially in the Church, being a ministeriall duety, Tit. 1.9.10.11. 1. Tim. 5.20. it followes that upon the performance hereof in such cases, men may exercise some acts of their ministery towards such as are no members of their owne particular congregation.

Eightly, whereas M^r. Davenport doth afterwards acknowledge, that in regard of the communion of particular Churches amongst themselves, he neither did nor doth refuse to baptise their infants, who are not members of this Church: so that he may be satisfyed by some precedent examination, if otherwise they be unknowne unto him, that they are Christians indeed: hereby he doth plainely refute himself, and that divers wayes; for, 1. If the communion of particu∣lar Churches amongst themselves doe warrant him to baptise their infants, who are no members of his Church, then is it an errour to thinke that a Pastour may not exercise his ministery in some act of it, toward those who are no members of his Church; and all his alle∣gations

to that and are vaine and idle. 2. How vaine is it to call into question, whether they be Christians indeed, viz. in regard of their externall profession, who are confessed to be members of an other true Christian Church, that is in communion with us? 3. Seeing M^r. Davenport professeth, that he neither did nor doth deny to baptise their infants who are members of this Church, what reason hath he to require a precedent examination of the members of an other Church more then of the members of this Church? If the members of this Church may be baptised upon this warrant, because they are members of it, why may not the members of an other true Church be also baptised upon the same ground? 4. Why doth M^r. Daven∣port onely mention his regard of the communion of particular Churches amongst themselves for baptising their infants? Why doth he not as well regard the communion of particular persons, mem∣bers of th•• ••atholick or universall Church, seeing they also may have their i••••••••s baptised, though not joyned unto a particular visible Church? 5. Whereas M^r. Davenport hath resigned his Pastorall or Ministeriall charge in London, and is now no established Minister of any particular Congregation, having no calling elswhere, and doth yet upon occasion preach sometimes for others, as for M^r. Balmf. & M^r. Pet. &c. it were worthy to be knowne, upon what ground he doth administer the word unto them. If he doe it by vertue of that communion, which is betwixt particular Churches, when as he himself is no Minister of any particular Church, how much more may they that are established Ministers, performe some acts of their ministery to those that are no members of their Churches, when as upon occasion they are required so to doe? If he doe it not as a Mi∣nister,* 1.7 nor countes it any Ministeriall act, but doth it as a Prophet, and as in an exercise of prophesy, yet seeing this also ought not to be done, but according to order, and not without consent of such as have authority to dispose and governe such actions; if now their cal∣ling, request or allowance can warrant him to doe that which other∣wise would be unlawfull, why may not also the request of the same persons warrant him that is an established Minister to performe some Ministeriall act in a neighbour Church, or to some members there∣of, though otherwise unlawfull, if he were not so required? Or if he have any other ground whereon he resteth, the knowledge and con∣sideration thereof might happily give some further light unto this controversy.

M^r. DAVENPORT.

THe same is required of Archipp••••, to take heed to the ministery which he had receaved of the Lord, (viz. amongst the Colos∣sians) that he fullfill it. Col. 4.17.

ANSWER.

THe answer made unto the former allegation, may serve for answer of this: Yet from hence also divers things are to be observed.

1. If the ministery ought to be fulfilled, then not to be lightly for∣saken without lawfull and orderly dimission upon a just calling to serve the Church of Christ elswhere, or unlesse by necessity men be deposed by such authority as is not to be resisted. They that other∣wise forsake the flock, doe not fulfill their ministery. Men may flee or hide themselves in time of danger, yet without resignation of their callings.

2. If the ministery ought to be fulfilled, then are the Ministers to declare the whole will and counsaile of God, so far as it is revealed unto them, for the good of Gods people, Act. 20.20.27. especially before they depart from their Churches, to shew the equity of their cause, to manifest the danger of those errours, for which they leave their flockes, that their people also may witnesse the truth for which their Ministers suffer; otherwise they are guilty of double desertion of their flock.

3. If that be a right ministery which is receaved in the Lord, which is obtayned by a lawfull calling, then may no man without intrusion take upon him solemnely to preach & minister the Gospel of Christ at set times and places, where the members of many families doe or∣dinarily meet together, without due warrant and allowance of the Church, where such things are practised.

As Paul thought it needfull to have these things sayd unto Ar∣chippus; so let every godly Minister consider, whether it be not meat that ech of these things should be duely regarded of them.

M^r. DAVENPORT.

PEter also exhorteth the Elders, saying, feed the flock that is amongst you. 1. Pet. 5.2.

ANSWER.

THe strength of that objectiō which is implyed in these words, hath bene already taken away in answer unto the former alle∣gation, Act. 20.28. and we may yet further observe touching this place.

1. The similitude taken from Sheepheards feeding their flockes, doth not restraine Ministers from exercising some act of their mini∣stery, towards those who are no members of their particular con∣gregation: seeing even sheepheards for the defence and benefit of their flockes, and for their mutuall assistance, have reason to com∣bine themselves together for the performance of some works of their calling towards the endangered sheep of other flockes, as ap∣peareth Esa. 31.4. Luk. 2.8. Gen. 29.7.8.

* 1.82. The word here translated feeding, doth also signify to rule and governe, as Rev. 12.5. and 19.15. If this kind of feeding be restrai∣ned unto one congregation onely, then is all the authority and go∣vernment of Churches by Classes and Synods overthrowne there∣by: then is it unlawfull for assemblies of Ministers, to exercise any act of power, or to give their voyces for the decision of controver∣sies in any congregation beside their owne, contrary unto the use of this word of feeding, applyed unto such in Israël, as exercised some acts of their ministery, for the help and benefit of divers congrega∣tions, as Ezek. 34.2. &c.

3. If we consider the persons to whom Peter wrote this Epistle, namely, to the elect strangers dispersed throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, 1. Pet. 1.1.2. If withall we consi∣der the manifold necessities whereunto these Christians were sub∣ject in their scattred habitations in those times of persecution, what an unreasonable thing is it to imagine that the Ministers of those Countries might not exercise some act of their ministery for bapti∣sing an infant of those dispersed strangers, which were no members of their owne congregation?

* 1.94. It is also to be observed, how this allegation 1. Pet. 5.2. hath bene formerly brought against me by M^r. Ainsworth, and to like purpose as M^r. Davenport here useth it. And indeed, such application of it doth better serve the turne of the Brownists, that rend the Church of God by their schisme, then those that desire to preserve the communion of Christian congregations by this bond of combi∣nation observed among them.

M^r. DAVENPORT.

Mr. Davenport speaking of himself, saith, The Pastor of the English Church can not satisfy his conscience, that it is law∣full for him so to doe; yea he greatly feareth, least Christ will judge him guilty, if he suffer himself to be in bondage under such a custome, which is contrary to the canon of the Apostle, let every man be perswaded in his owne minde, Rom. 14.5. and whatsoever is not of faith is sinne, vers. 23.

ANSWER.

1. THe Apostle here speakes of doubting about things indiffe∣rent, as the use of meates and observation of dayes, Rom. 14.2-6. which observation doth not commend us to God; seeing neither they that did eat were the better, nor they that eat not, were the worse, 1. Cor. 8.8. The kingdome of God consisted not in such things, Rom. 14.17. But the matter in controversy betwixt us, is neither in it self, nor in the estimation of either part, a thing indiffe∣rent. You judge it a sin to baptise the infants of such parents; we judge it a sin to deny baptisme unto them. Therefore though the Apostle doe allow a toleration of things indifferent, this is no war∣rant for toleration of that which is held sinfull and simply unlaw∣full.

2. The Apostle here speaks of such a toleration, whereby men were receaved as brethren and members of Christ, such as might be saved, being receaved of God, Rom. 14.3. Our question is not of such receaving, but of receaving to an office and publick ministery with us in the Church. Now many may be receaved for Christians, which can not lawfully be admitted for Ministers, in regard of their dissention and differences from the Church of God.

3. The doubting and wavering in matters of Religion, being a distraction and suspension of the mind betwixt truth and errour, and being repugnant to faith, is a very dangerous and great evill to be taken heed of. It brings men oftentimes into a very miserable con∣dition, and to a necessity of sinning to their great woe and hurt: for in many dueties that are to be done, the doubting person is condem∣ned & sinneth, whether he doe them or doe them not. For example, it being a duety to heare the word of God in true Churches; he that begins to decline unto schisme and doubts, it is a sin, that person sins

both wayes; If he 〈◊〉〈◊〉 ••••••••tingly, it is a sin not being of faith, Tit. 1.15. Rom. 14.23. If he refuse to heare, it is a sin and schisme, condemned Heb. 10.25. in forsaking the assembly of the Saint. So for one declining to Anabaptisme, doubting whether his child should be baptised or not: If he bring it to baptisme doubtingly, it is a sin for want of faith. If he refuse to bring it, he sins many wayes against his child, and against the Church of God. And so in many other cases. Therefore let men take heed, how they excuse them∣selves by their doubting, and how they please themselves therein.

4. For M^r. Davenport, seeing he heard of our controversies be∣fore his coming over the Seas unto us, and of this particular about baptisme, if he doubted hereof, and could not satisfy his conscience, that it was lawfull for him to joyne with us in the baptising of such infants as we speak of; then ought he rather not to have offered him∣self unto us, to disturbe our Churches peace by the doubts which he brought with him, and by the contentions likely to arise thereupon. Then might our Church have bene edifyed by the more speedy cal∣ling of some other faithfull Minister, who being free from this doub∣ting and irresolution of mind, could then have better accorded with vs.

M^r. DAVENPORT.

I Take the name of Christians (in this question) in the same sence wherein the multitude of beleevers in Antiochia, were called Chri∣stians, Act. 11.21.26. So that I account them to be Christians chil∣dren, whose parents, at least one of them, in externall profession, is within the covenant. Gen. 17.10. Faithfull, Rom. 4.11. Called, Act. 2.39.

ANSWER.

I Also take the name of Christians, as I conceave it is taken Act. 11.26. and in the judgement of charity doe account them to be Christians, that are by their externall profession within the cove∣nant, faithfull and called. In the writing of the 5 Ministers, where the state of the question is set downe, it is expressed, that they would have the children of such parents to be baptised, quos constat esse Christianos, who are manifested to be Christians.

But against this M^r. Davenport in his writing to the Classis, ex∣cepteth and complayneth, that it was required of him that he should

conforme unto a particular custome of the Dutch Church,* 1.10 for the unli∣••••••d baptising of all infants, which were presented in the Church, of 〈◊〉〈◊〉 nation or sect soever, although that either of the parents were Christians, was no otherwise manifest then by their answering Yea, at the 〈◊〉〈◊〉 of the ••iturgy of Baptisme publickly, or by nodding their head, or s•••••• other gesture, they secured to be willing.* 1.11 The same thing he doth afterwards againe repeat in the same writing. For answer hereunto consider,

1. It is utterly untrue, that such an unlimited baptising of all in∣••••••••, of what nation or sect soever, was required of him. For be∣sides the limitation above specifyed, there is also an other expresse limitation plainely set downe in the writing of the 5 Ministers, ap∣prooved also by the Classis, viz. If yet any other case fall out, where∣by it may seeme that the infant presented should not be baptised, that then the judgement of the whole English Presbytery, or also if need be and conveniently it may be done, that the judgement of the Classis of Amsterdam be obteyned and heard, and rested in. A man that reads M^r. Davenport his writing, might easily be brought to doubt, whe∣ther Turks or Iewes, Mahometists or Heathens, or infidelles of what nation or sect soever, did sometime present their children to bap∣tisme, and that it was the custome of the Dutch Church to baptise such being presented, seeing he shewes his feare in conforming to the particular custome of the Dutch Church, in the unlimited bap∣tising of all infants presented of what nation or sect soever, &c. But such practises are not allowed in the Dutch Church: and if any such case, or any other apparent cause of scruple had fallen out, then by this writing of the Ministers, it was permitted to M^r. Davenport to have referred the baptisme of such infants to further deliberation & judgment of the Eldership or Classis.* 1.12 And hereby it may appeare how unjustly in this question, both M^r. Davenport and the complay∣nants doe use that phrase of promiscuous baptising of all infants with∣out difference &c.

2. That men might be reputed in the covenant by testification of their faith and repentance, though it were by a word or gesture of the body, witnessing their consent thereunto, so far as to procure the admission of their infants, to have the seale of circumcision or bap∣tisme, it appeareth from the holy records. Because even this word Yea, is noted by Christ, and accepted by him as a testimony of the

will 〈…〉〈…〉 truth and promise of God, and as a 〈◊〉〈◊〉 of the 〈…〉〈…〉 for the act of faith and love. Mat. 5.37. & 9.28. & 13.52. Iob. 21.15. Rev. 22.20. And so the word An••on is ••••••••d by the H. Ghost as 〈◊〉〈◊〉 actuall profession of Religious worship, and as an externall expression of faith, love and thankfullnes accepted of God, Psal. 106.48. 1. Cor. 14.16. Rev. 1.7. & 19.4. with 2. Cor. 1.19.20. Hence it is also, that the people of God in Israël did enter into the Covenant, and renewed and con∣firmed the Covenant, and professed the Lord to be their God, and themselves to be his people, vowing his service and obedience by the words of Amen, or So be it, or the like short speeches, briefly expressed at propounding of the Covenant: neither could it well be done otherwise, when hundred thousands of them at once did make such Covenant with him, as appeareth from Exod. 19.8. & 24.3.7. Deut. 27.14.15. & 29.1-10-15. Iosh. 24.24.25. with Num. 1.45.46. &c.

So for beckning or nodding with the head, it is observed in com∣mon use, to shew the consent or dissent of the will in any matter: And the* 1.13 Latine words in their divers composition doe import the same. The* 1.14 Greek words also used by the holy Ghost, to declare how men signifyed their meanings and their willes, Ioh. 13.24. Luk. 1.22.62. & 5.7. doe import that this was done by a beck∣ning or nod of the head. And more plainely, the* 1.15 word that signi∣fyes so to nod the head, is sometimes in our English translation ex∣pressed by the word of consent, Act. 18.20. Now seeing the con∣sent of the will is thus declared by this gesture of the body; and seeing as the Apostle shewes, where there is a willing minde, there men are accepted of God;* 1.16 it is therefore no marvell if the worship of God be so often expressed by this externall gesture of bowing the head or body, as we read, Exod. 4.31. 1. Chron. 29.20. and 2. Chron. 20.18.

Besides this, other the most weighty and solemne Covenants and professions of speciall persons in the Church, are ordinarily celebra∣ted and confirmed by answering briefly Yea, with bowing of the head or body; as the stipulation of Ministers, Elders and Deacons, when they are publickly receaved into office before the Congrega∣tion; the profession of publick repentance, either before or after excommunication by such as have committed speciall offence; the

〈◊〉〈◊〉 of ••••••ges, &c. All these in the 〈…〉〈…〉 are 〈◊〉〈◊〉 accomplished, when persons that under•••••••• the 〈◊〉〈◊〉 doe present themselves before the Congregation, answering Yea unto the questions propounded unto them.

3. To come more particularly unto the places of Scripture here alledged by M^r. Davenport. For those multitude of beleevers that are called Disciples and Christians, Act. 11.21.26. though it be sayd, that they beleeved and turned unto the Lord, yet is it not spe∣cifyed by what words or signes, more or lesse, they professed their faith and conversion unto God. How can it be prooved from hence that such as consented unto the doctrine of the Gospell propounded unto them, by answering Yea unto it, and bowing their heads or bodies, in testimony of their approbation and liking thereof, might not thereupon be admitted unto baptisme both they and their in∣fants?

For Gen. 17.10. when as in old time circumcised parents brought their infants to be circumcised also, it cannot thence be shewed, that more questions were propounded in the examination of them, then are now in the administration of Baptisme propounded unto such baptised parents, as doe now bring their children to be baptised: or that the children of such had circumcision denyed unto them, who shewed their consent and willingnes in embracing the covenant, by such brief answers and gestures as we speak of.

For Rom. 4.11. Abraham is there called the father of all them that beleeve, whether they were members of a particular visible Church or not. And for ought we finde in the holy story, there might be some beleevers even in Abrahams owne time, that were neither members of Abraams family, nor yet under the government or guidance of any particular Church. If a son or bond-servant of Ephron the Hittite, or of any other Amorite or Canaanite were then brought unto the knowledge of the true God, and to wait for the promise, why might not the infant of such an one have then bene cir∣cumcised, though not living in a visible Church?

And for Act. 2.39. though the promise be made unto such as are called, yet who can shew that such are not to be accounted out∣wardly called, and in some measure within the priviledge of the covenant, who being themselves already baptised, and withdrawing themselves from other sects and Churches, doe bring their infants

〈…〉〈…〉 a publick profession of their 〈…〉〈…〉 the whole Congregation

M^r. DAVENPORT.

BEside the former 〈◊〉〈◊〉 of a Christian 〈◊〉〈◊〉, M^r. D〈7 letters〉〈7 letters〉 alledgeth this further; that they must be such as 〈◊〉〈◊〉 joy•••••• 〈◊〉〈◊〉 some true Church. 1. Cor. 5.12.

ANSWER.

THe words of the Apostle here alledged are these, For what have I to doe to judge them also that are without? doe ye not judge them that are within? How M^r. Davenport applyes this sen∣tence to the question in hand, it is not plainely described by him. It had bene good, if he had shewed how he had drawen his argument from hence, that the answer might have bene framed accordingly. In the meane time let this suffice for answer unto that which is obscure∣ly objected from this place:

1. Of 3 sorts of persons, which may be sayd to be without, those offer themselves first unto our consideration, that being members of a visible Church, are yet without true faith, and therefore are no members of the invisible Church: Of such Christ speaketh, unto them that are without, all things are done in parables, Mark. 4.11. But such the Apostle in this place doth not speak of: for such being in regard of their externall profession within the Covenant, and within the visible Church, might be judged by the same, and censu∣red as occasion required. Such were many in Israël, and are in other Christian Churches.

2. Those in speciall are without, that are no way Christians, nei∣ther in deed nor in profession; such as were the open Infidelles and Heathens that lived in Corinth, of such it is sayd, Walk honestly to∣wards them without, 1. Thess. 4.12. These though they were jud∣ged by the word preached, when sometimes they heard it, 1. Cor. 14.24. or by the admonitions and examples of the godly whom they despised, Gen. 19.7.9. Heb. 11.7. yet before they submitted themselves unto the Church, were not to be judged and censured by Ecclesiasticall discipline, nor to be avoyded as excommunicates, for then must men goe out of the world, as the Apostle here shewes, 1. Cor. 5.10.12.

3. Those that for the present live not under the discipline and

〈…〉〈…〉 particular Church, and yet makes profession of 〈…〉〈…〉 Religion with the true visible Churches, and bring their children 〈◊〉〈◊〉 them to be baptised, making solemne promise to bring 〈◊〉〈◊〉 their children in the faith that is professed in those Churches; of which sort there are a great number in these Low-countries, because none here are compelled to the Sacraments, nor to subjection under the discipline: These in speciall are the persons that in our question are without. These parents, though in regard of that Church where they receaved their owne baptisme, and in regard of that Church whereunto they bring their infants to be baptised, they professe and practise some imperfect communion therewith, and therefore in some sense may be sayd to be of such Churches; yet because for the present they live not within the pale of any Ecclesiasticall govern∣ment, neither are subject unto the discipline, either of one or other Church, in this regard are such here commonly sayd to be without. Now how M^r. Davenport will deduct and infer from the place al∣ledged, that these kinde of parents are not to have the priviledge of Christians, so far that their infants may be baptised, that cannot I comprehend: this remaynes to be manifested by him.

Those onely, according to the order of these Reformed Churches, are admitted for complete members of the Church, who bringing testimony of their good conversation, after examination and pro∣fession of their agreement with us in the same faith and Religion, and after solemne covenant and promise of submission unto that discipline and government exercised amongst them, have their names published before the whole congregation the Lords-day following, and when no just exception comes against them, are then receyved and confirmed for members of such particular Churches. But that the Children of these onely are to be baptised, that is not made to appeare from the sentence of Paul 1. Cor. 5.12.

For this third sort of persons without, though their fault be great in not joyning unto some particular Church, when opportunity per∣mits; though some through ignorance and errour, and some for their carnall case and other sinister respects, doe absteyne from joyning themselves unto the Church: yet even among these also some have more knowledge of the truth, and are more frequent in attending upon the publick worship of God, and are otherwise more unbla∣mable in their conversation, then some of those that are members of

〈…〉〈…〉 mem∣bers of the Church 〈…〉〈…〉 of some other Christian Cong••••g••••••••••, 〈…〉〈…〉 so long as he remayned at 〈…〉〈…〉 of our Church, was to be rekoned among this 〈…〉〈…〉 that 〈◊〉〈◊〉 sayd to be without. For (though I make no comparison in respect of personall gifts and graces, yet) in respect of his Church-estate, having left that particular Parish Church in London, whereof he was a member, and having withdrawen himself from under the government of the Church of England, and not standing under the government of any other particular Church Dutch or English here, he was then no com∣plete member of any visible Church, otherwise then those are, about the baptisme of whose infants our present question is.

Besides these allegations of Scripture, M^r. Davenport alledgeth for himselfe the consent of Divines of the Dutch Churches in their Confessions, and of all Reformed Churches in the harmony of their Confessions, and further he sayth, to conclude, all Divines agree in this. Now although there be a great deale of vaine confidence and mis-taking in him to apply the testimonies of learned men to the ju∣stification of his opinion, wherein he dissenteth from vs; yet is not my purpose for this present to enter into a dispute about the divers judgements of learned men concerning this question. It shall suffice for this time to have answered that which he now objecteth from the Scripture; I being but defendant, and he opponent. He telles in his preamble, how litle he hath sayd in comparison of that which he hath to say, and I doe beleeve it to be so. Yet as occasion shall re∣quire (if the Lord permit and assist) my purpose also is, to adde something more according to my weaknes, for the clearing of this point, hoping that some other more able will be stirred up hereby, to make a more full defence of the truth.

Notes

• * 1.1

  Pag. 44.45.
• * 1.2

  See Arrow against se∣par. p. 96. 97.
• * 1.3

  Ibid. p. 17. 18. and againe from pag. 109. to 114.
• * 1.4

  Exod. 4.24.
• * 1.5

  Esa. 49.20.21. Act. 4.4. & 5.14.
• * 1.6

  1. Cor. 12.25.26.27.
• * 1.7

  1. Cor. 14.40.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Arrow against se∣par. p. 97.
• * 1.10

  Book of complaints pag. 2.
• * 1.11

  Pag. 5.
• * 1.12

  Preface & p. 6. & 16. & 19.
• * 1.13

  Annuo. Innuo. Abnuo. Renuo.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  2. Cor. 8.