A consideration of certaine controversies at this time agitated in the kingdome of England, concerning the government of the church of God. / Written at the command and appointment of the Walachrian classis, by Guilielmus Apollonii, minister of the Word of God at Middleburgh. And sent from the Walachrian churches, to declare the sense and consent of their churches, to the Synod at London. Octob. 16. 1644. Stilo novo. Translated out of Latine accorning to the printed copy.

CHAP. V. Of the Ecclesiasticall Ministery, and the Exercise thereof.

Question 1.

WHether the end and effect of the work of the Ecclesiasticall Ministery be on∣ly the Confirmation and Edification of those Church-members who are already converted and truly godly; so as that Pastours are not more obliged by vertue of their Ecclesiasticall function to convert the straying soules of such as live in the world, and in sins out of Church-communion; then all beleevers indued with

the gifts of the holy Ghost, are by the common duty of Charity bound to doe?

Answer.

WE judge that the Word of God duly and truly preached, and publikely re∣ceived, is both a meanes of constituting a Visi∣ble Church, and a note of a true Visible Church; and a meanes also of confirming and saving of beleevers, who doe already in a visible Church professe the Faith.

We grant in this Question. 1. That private Christians from the common duty of Charity, making use of those spirituall gifts which they have received from God for mens edification, doe sometimes convert to the faith those souls which went astray; and bring those, who live in the world out of the Church, unto the body of the Church of Christ. See John 4. 29. &c. 1 Cor. 7. 16.

2. We doe not think, that the office of him who preacheth the Word, as sent of God and the Church, doth conferre any efficacie to the Word preached by him; or hath any influ∣ence upon the soule of him that is converted. For the power of God only, and the Spirit which accompanieth the Word preached, doth give to the Word preached a vertue and saving efficacy for the Conversion and Salvation of soules, 1 Cor. 12. 11. & 15. 10. But we affirme

that the Word preached by him, who is ordai∣ned to an Ecclesiasticall Office, and doth, by his Ecclesiasticall Office, authoritatively preach the Word, is the ordinary meanes, to which God doth by the Efficacy of his Spirit give as∣sistance, for the Conversion of those who live in sinne out of Church-communion. So that Pastours, as Pastours, by vertue of their Pastorall Office are the ordinary meanes of the Conver∣sion of those men who live in the world.

This Assertion is proved:

1. Because Faith is given and first attained by the Word preached, by those who by an Eccle∣siasticall call are sent of God, to the Pastorall Office, and by vertue of mission and function preach the Word, whereby faith is wrought in man. See Rom. 10. 14, 15. 1 Cor. 3. 19. Gal. 3. 2.

2. Because Pastours of Churches by reason of the Office they beare, are Fathers, who doe first beget their children to Christ in the Church; and by the spirituall seed of God, do give spirit and life to those that are dead in sins: See 1 Cor. 4. 15. Gal. 4. 19. 2 Cor. 2. 16.

3. Pastours are injoyned, as an Office pecu∣liarly belonging to them, to preach the Word of God with all meeknesse, mildnesse, and pati∣ence, if perhaps God will give repentance to those who are held captives in the shares of the devill, 2 Tim. 2. 24, 25, 26. to open the eyes of those who sit in darknesse, and to bring them to

the light of the Gospel and of Grace, Act. 26. 18. to seek lost sheep for the Lord, Ezek. 34. 4, 5. and to bring into captivitie to the obedience of Christ, those who with high minds exalt them∣selves against the Word of God, 2 Cor. 10. 4, 5.

We reject therefore the opposite Positions of those,

1. Who affirme, that the Conversion of wic∣ked men, is not an effect intended, that it should be produced by vertue of the Ecclesiasticall Mi∣nistery, as a meanes appointed to that end; and therefore that never any are converted by the Pastours of the Church by vertue of any Ec∣clesiasticall Office, but, by accident, as they are gifted Christians: affirming that ordinarily the Conversion of such as goe astray is by such Christians indued with gifts of Prophesie. But it is certaine from the holy Scripture, that the Ecclesiasticall Ministery is appointed by God for this end, as the ordinary meanes whereby such as are strangers and enemies to God may be reconciled, 2 Cor. 5. 20. and brought to Christ, 2 Cor. 11. 2, 3, 4.

2. Of those who affirme, that sincere Con∣version of men, is a certaine argument, that those by whose preaching the Word they are converted, are sent of God, according to that Rom. 10. 14, 15. Jer. 23. 32. But we judge that the sending which the Apostle speaketh of, Rom. 10. 14, 15. is a sending to an office in a due or∣der,

whether extraordinary or ordinary, Eccle∣siastically performed; and that it consisteth not only in conferring gifts, whereby a man is made fit for the Ministery, or Prophecy, but in conferring authority, and conveying Ministeri∣all authority; as the Protestants prove by mani∣fest Arguments against the Socinians. And al∣though private Christians in the duty of Cha∣rity, and by reason of gifts wherein they are subservient to God, do convert some from their sinnes; yet it followeth not that they are thus sent, as that they have authority, as the Embas∣sadours of Christ, in his Name, to preach the Word of God authoritatively; because they want the Authoritative Mission by the Church of Christ, wherby that Ministery in the Church is conferred, wherein men as the Embassadours of Christ, preach the Word of Reconciliation, 1 Tim. 4. 14. Tit. 1. 5, 9, 10. 2 Cor. 5. 20.

Hence also our Belgick Reformed Churches acknowledge that Preaching of the Word by Ministers Ecclesiastically called, is the ordinary meanes of mens repentance and first Reconci∣liation to God: as appeareth by the Ecclesi∣asticall Forme of establishing Pastours in the Ministery of the Church through the whole Netherlands.

Question 2.

Whether the Minister of a particular Church

may not only by vertue of his gifts, and from the common duty of Charity, but also by vertue of his Ecclesiasticall Function, lawfully per∣forme ministeriall acts of his office in the Ec∣clesiasticall Communion of another particular Church, to whose ordinary ministery he is not called?

Answer.

OUr Judgement in this question is, that he who by an Ecclesiasticall call is lawfully called, is by vertue of his office not only faste∣ned to the Particular Church, but also to the Provinciall, Nationall and Universall Church of God; so that the Communion of Saints ty∣eth him to this body of the Church Universall; not only by reason of the gifts he hath received, but also by reason of speciall Office which he beareth in the Church; to which he is bound to bestow and apply the exercises and workes of his Office, for the common edification of that whole body. And therefore is bound, by the authority and power of his Ecclesiasticall Office, to afford succour to the distresse and in∣digency of the Church of Christ throughout the earth; yet without confusion and in due order: and there lyeth on all the Pastours of the Church a Pastorall charge and care of all the Churches of Christ. For to this end did Christ appoint Pastours, and give them to the

Church for the edification of his body, that all might attaine to the unity of faith, and of the knowledge of the Sonne of God, Eph. 4. 11, 12. 1 Cor. 12. 24. Rom. 12. 5, 6, 7. And therefore he may exercise the ministeriall acts of his office not only in one particular Church, but in others also, when the edification of those Churches requireth it. We grant indeed that by Election, a Pastours Ministery is restrayned by the Word of God to this or that particular Church for his ordinary charge; yet by Ordi∣nation, and Mission, whereby authority, and Ecclesiasticall power, and the whole right of the Ministery is committed to a man, he is made a Pastour in the Communion of all Chur∣ches; and therefore ought to have a Pastorall care for the edification of all Churches, and consequently may exercise ministeriall acts in any visible Church throughout the world; so that it be done without confusion, and in a due Order.

This Assertion is proved,

1. Because the particular Churches of one Province may by Ecclesiasticall authority send forth Pastours to Nations and people to whom the Gospel is not yet made knowne; or to other Churches in distresse or want, who are unsufficient for the Call of their own Pastors, and working their own Edification: Exam∣ples of this we meet with in the Word of God,

Acts 13. 1, 2, 3. But this sending forth of Pa∣stours is a Ministeriall act, which is performed by vertue of their Pastorall Office in the Ec∣clesiasticall Communion of another particular Church; a Pastour therefore of one particular Church may exercise ministeriall acts in the Communion of another particular Church.

2. A Pastour as a Pastour doth exercise ma∣ny ministeriall acts not only in reference to his owne particular Church, to the ordinary Ministery whereof he is fixed, but also in refe∣rence to other Churches Particular, Provinciall, Nationall, yea, and the Universall Church: For by Baptisme he admits members into the Church Universall, 1 Cor. 12. 13. By Excom∣munication he doth cast members out, not of his own particular Church only, but out of the Provinciall, Nationall, and Universall Church, Matth 18. 18, 19. By his Pastorall Office he offereth up Prayers to God for other Churches distressed: He may preach the Word of God in another particular Church, not only by ver∣tue and reason of his gifts, but with Pastorall Authority, so that by his preaching he doth bind and loose sinners, he doth retaine and re∣mit sins, and as an Embassadour sent from God, doth beseech men to be reconciled to God.

3. There is an Ecclesiasticall Communion between divers particular Churches, not only in the common gifts of all Christians, but also

in the Pastorall actions and administrations; for they are not performed beyond the Communi∣on of Saints: Particular Churches as they are Churches united into a sacred fellowship, doe exhort, reprove, comfort, and admonish one an∣other mutually; and consequently doe main∣taine Communion in Ecclesiasticall Authority, not only as they are Saints, but also as they are Churches. Ministeriall acts therefore may be lawfully exercised by the Word of God, in di∣vers particular Churches, by the Pastours of one Church.

And therefore this practise is held forth in our Ecclesiasticall Canons in the Belgick Chur∣ches, that the Pastours of one Church exercise Ministeriall acts in another particular Church, there with Pastorall Authority they preach the Word of God, administer the Sacraments, ad∣mit members, attend to Ecclesiasticall cen∣sures, choose Pastours and Church Governours, &c. and that to the great Edification of those Churches.

We reject therefore the opposite Assertion of those, who affirme that a Pastor may indeed in another particular Church exercise the gifts of Praying and Preaching the Word of God, but not by vertue or force of his Pastorall Of∣fice, but only by reason of gifts which he is to imploy for the common edification: but that he may exercise no ministeriall acts which he

performeth by Ecclesiasticall power and au∣thority, as a Minister of the Church, and of God, in dispensing the Mysteries of God, save only in that Church, to which he is fastened by Election for his ordinary Ministery.

Question 3.

WHether the exercise of Prophesie be a perpetuall institution in the Church of God, whereby private men who beare no Church-Office, may, for the exercise of the gifts of the Spirit, publikely before the whole body of the Church preach the Word of God with all authority in the Name of God, and ex∣plain and apply it, for instruction, confutation, reprehension, and consolation of the hearers?

Answer.

OUr Judgement is that none may publikely, in the Church Assembly of the faithfull, preach the Word of God, in the Name of Christ and of God, but he who is sent by a divine Cal∣ling for that work; as the Protestants demon∣strate against the Socinians and Anabaptists from Rom. 10. 14, 15. Heb. 5. 4, 5. Act. 13. 1, 2. & 14. 22. Tit. 1. 5. 2 Tim. 2. 2, and other places and arguments; and from the examples of all those, who either in an extraordinary or ordi∣nary manner were sent to preach the Word. Which Mission, or sending, consisteth not only

in conferring gifts, whereby an Ability, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is given by God; but in conferring a power, whereby is given an Authority, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to preach the Word of God; which Authority is oft-times not conferred on those, on whom yet God be∣stowes gifts and ability. For it is by the Word of God denyed to women, in whose lips is the Law of God, Prov. 31. 26. and a fitnesse to teach the yonger women, Tit. 2. 3, 4. It is certain from the Word of God, that God injoynes all Beleevers to exhort, comfort, reprove, and edifie one another, Heb. 3. 13. 1 Thes. 4, 18. & 5. 14. but it is from the common duty of Charity, and the law of Nature, that they are thus bound: and therefore the word which they declare to their neighbours, doth not by the authority of any speciall office bind to obedience those that heare it, but by vertue of the subject or matter contained in that word. But the Churches Ministers declare the Word of God as Christs Embassadours, with authority of speciall Of∣fice, and power to bind and loose, 1 Cor. 4. 1, 2. 2 Cor. 5. 20. Joh. 20. 21, 22. There is therefore a many-fold difference between the Charita∣tive admonitions of private Christians and the Authoritative preaching of Gods Ministers. For 1. the Admonitions of ordinary Christians are to our neighbour privately, and as joyned to us by the bond of Charity and the law of na∣ture: The Ministers of Churches doe publike∣ly

preach the Word of God with pastorall charge of soules, and Gods Authority, to the Church, as a Church, over which God hath made them Watchmen and Overseers. 2. The Ministers Authoritative preaching the Word hath joyned with it the Ecclesiasticall power of binding and loosing sinners, remitting and retaining sinnes, Mat. 16. 18, 19. Joh. 20. 21, 22. which authority is not affixed to the Charita∣tive admonitions of private Christians. 3. There is not so absolute and strict an obligation on private Christians for that brotherly correction which is performed by them, as the obligation on the Pastors of the Church of God for their office of preaching, who may not involve themselves in the affaires of this world, to the end that they may wholly attend upon the of∣fice of preaching, 2 Tim. 2. 4. and who are in a speciall manner to give an account of the Sal∣vation of their hearers committed to them, Heb. 13. 17. Ezek. 3. 18. & 33. 18. which do not concern private Christians in the exercise of charitative admonition.

We grant therefore in this cause:

1. That it is a duty injoyned on all beleevers to speake the Word of God in private to their neighbours, for their mutuall edification; and that they are obliged to it from the common duty of Charity, and the law of nature.

2. That private Christians in an extraordi∣nary

case, in a Church to be erected, or that is decayed and ruined, may sometimes publikely preach the Word of God, for the planting a Church, when there are not such as by Gods ordinary call have received from God power to preach the Word. For the positive rituall law of God, gives place to the morall law of God, when necessitie requires it.

3. We grant also that private Christians in some speciall cases, and upon a particular occasion, may sometimes speake the Word of God in publike, by a speciall Calling from God: as Martyrs are called to a publike confession of the faith.

But all this doth not inferre, that there is an exercise of Prophesie constantly and ordinarily to be observed in the Church, whereby the Word should by private Christians in the Name of Christ, and with all authority be pub∣likely preached for the edification of the Church. And therefore we maintaine the ne∣gative of the question proposed, and deny that there is such an exercise to be perpetually re∣tained in the Church of Christ.

The Reasons on which we ground it, are these:

1. Because preaching the Word of God, in the Name of Christ, with the authority of an Embassadour of God, is joyned with the ad∣ministration of the Sacraments, Matth. 28.

19, 20. yea, and there lies a more excellent uti∣lity and eminency of the Pastorall Office, in preaching the Word, then in administration of the Sacraments, 1 Cor. 1. 17. But the admini∣stration of the Sacraments is not to be permit∣ted to all indifferently who have those gifts; as the Protestants doe solidly demonstrate against the Papists: and therefore neither the Preach∣ing of the Word.

2. No man may take this honour to himself, unlesse he be called of God, and sent to preach his Word in the Name of God, Rom. 10. 14, 15. But all who have the gifts of Preaching the Word, are not called and sent of God. For those who are sent of God, are sent either by an im∣mediate and extraordinary call, or by a mediate call by the Church: but whereas now an ex∣traordinary Mission or Sending is ceased in the Church, those are therefore by the ordinary Ecclesiasticall call separated to the Office of Preaching, who may lawfully undertake it. 1 Tim. 4. 14. & 5. 22. 2 Tim. 2. 2, 3.

3. Those duties which are required of all those who publikely preach the Word of God in the Name of Christ, are not required of all those Christians that are gifted: as that there lyeth on them the Pastorall charge of soules, of which they are to give an account to God, Heb. 13. 17. that they ought to give themselves wholly to the reading and studying of the

Scriptures, 2 Tim. 4. 15, 16. that they may not apply themselves to the things of this world, 2 Tim. 2, 4. that in the Name of Christ as his Embassadours they entreat men to be reconci∣led to God, 2 Cor. 5. 20. that they are to distri∣bute to all and every one in the house of God their portion of food in due season, Matth. 24. 46. that they are authoritatively in the Name of Christ to remit and retaine sins, Joh. 20. 21. Now all these things are not injoyned on all Christians who have received the gifts of the Spirit.

4. Hence also the Priviledges and Promises which are made to Pastours, who preach the Word in the Name of God, are not given to all beleevers who are indued with the gifts of the Spirit; as, that they are worthy of double ho∣nour, 1 Tim. 5. 17. that God will by a peculiar and singular assistance of his Spirit be present with them, Matth. 28. 20. Luk. 21. 14, 15. And so a Prophets recompence and reward is distin∣guished from the reward of a righteous man, Matth. 10. 42. Therefore that labour, duty, and burden, to which these Promises are made, is not imposed on all the righteous that are endu∣ed with gifts of the holy Ghost.

We reject therefore the contrary assertion of those, who affirme this to be an Ordinance perpetuall and ordinary in the Church, that a private Christian indued with gifts, either or∣dinarily,

or upon occasion, being thought fit in the judgement of those to whom it belongs, may (by the Word of God) preach publikely in the Church-Assembly with all authority, though he beare no Church Office. But to us it's certain, that even under the Old Testament in the Jewish Church, every one was not ad∣mitted to speake publikely in the Synagogues, but that it was the ordinary function of those that are called Scribes, and Lawyers, (the Le∣vites being also for this cause distributed into many places,) whereupon they are said to sit on Moses chaire. If any were indued with extra∣ordinary gifts of Prophecy, as the Prophets in Israel, this was permitted and injoyned him by the Word of God, publikely to preach in Gods Name. When the Prophet Amos was forbidden by the chiefe Priest to prophecy at Bethel, he doth not challenge this liberty to the Israelites, that they might publikely preach the Word of God in Gods Name in the holy Assemblies, but pleads his extraordinary Missi∣on, whereby he was sent of God to preach this word, Amos 7. 14, 15. And so perhaps was it permitted to the sonnes of the Prophets, who were fitted, educated, and set apart for the Ec∣clesiasticall Ministery, 1 Sam. 19. 20. In the Sy∣nagogues, after the reading of Moses and the Prophets was ended, there were exhortations added; which Exhortations if at any time oc∣casion

required, and it so seemed good to the rulers of the Synagogue, in corrupt times espe∣cially, it was indeed permitted to some, out of order, to teach and exhort; but they were al∣wayes such as had testimony of their gifts, and of whom there was a generall opinion of their Mission extraordinary or ordinary, by reason of the doctrine they preached, and the workes they did. Thus at Nazareth Christ was per∣mitted in the Synagogue to read and explaine the writings of the Prophets, Luk. 4. 16. As one who by reason of his Majestie and Miracles did every where obtain audience, as reverend Be∣za here noteth; by which right he taught both in the Temple and every where: wherefore also the ordinary Doctors demanded of him, by what authority he did it, Matt. 21. 23. So we find that Paul and Barnabas were allowed, Act. 13. 15. publikely to speake and exhort in the Synagogue at Antioch; as being such whose fame was already knowne to those of Antioch: for they had, before this time, for a whole yeare preached the Word of God to many there, and brought many to the faith of Christ; and A∣gabus who was joyned with them, did by an extraordinary gift of Prophesie foretell to those of Antioch the famine approaching; where were also many other Prophets and Doctors, who preached the Word of God both to Jews and Greekes: See Act. 11. 19, 20, 21, 25, 26,

27, 28. and 13. 1, 2. &c. But in the practise of the New Testament, none but Prophets by gift and Office, either extraordinary or ordinary, were permitted publikely in the Assembly of beleevers to preach the Word of God in Christs Name, as appeareth 1 Cor. 14. 29, 30, 31. &c. The Apostle speakes not of any in the Congregati∣on promiscuously, but of Prophets lawfully cal∣led to instruct the Church of God (saith Beza on this place) and therefore they are not to be hearkned to, who from hence gather, that any of the Assembly may speake in the Church, and who reprehend the custome of having only a Sermon preached by one.

So also in the practise of the Reformed Bel∣gick Church, according to their Synodicall Canons, none is admitted to the Ministery of the Word, but by a lawfull calling and due examination of his doctrine and conversation for the time past. No man (saith the Synod of Middleburgh, Anno 1591. art 6.) shall be pro∣moted to the publike preaching of the Word, unlesse he be an established Minister of the Church, belon∣ging to some certaine Church. Yet this Canon excludeth not the exercises of Proposants, which are performed, the doores being shut; nor the offices of those who are sent forth to Churches oppressed under persecution.

Question 4.

WHether those Infants whose next pa∣rents doe not by a solemne Church-Covenant joyne themselves to some particular Church, are not to be baptized in the Church, but are to be accounted as incapable of Bap∣tisme, and to have no right to Church-privi∣ledges?

Answer.

THe opinion of the Reformed Churches is, that a certain Federall holinesse, whereby those who are in this manner holy have right to the meanes of Salvation, and the Sacrament of Baptisme, and whereby they are distingui∣shed from Heathens, Turks, and such other In∣fidels, 1 Cor. 7. 14. is communicated to a whole Nation or people, to whom God so affordeth the tables of his Covenant as that they receive and professe them, whom he cals and leades to the state of his visible Church, Rom. 11. 16, 17, 18, 19, 20. This Federall holinesse is transferred to posterity, not by the next parents inherent holinesse, by whose faith or unbeliefe their im∣mediate posterity should be deprived of it, or confirmed in it; but by the mercifull will of God, whereby he extendeth the outward pri∣viledges of his Covenant, promised to parents even more remote, and doth constantly afford it to their posterity professing the faith for

many generations, even to those whose next parents were ungodly, and unfaithfull in the Covenant of God. Thus God often testifies that for the glory of his Name, and his Cove∣nant made with Abraham, he hath constantly kept and continued the grace of his Covenant, and the priviledges promised, for many ages, to those children whose nearest Ancestors re∣belling against God and unworthy of all the grace of the Covenant, had revolted from God: See Psal. 106. 35, 36, 44, 45. Isai. 63. 10, 11. and 51. 1, 2, 3. Ezek. 20. 8. &c. Again, Baptisme was also instituted by God to be a signe of our ingrafting into the Communion not only of a Parochiall or Particular Church, but of the Church Universall and Catholike, 1 Cor. 12. 13. And therefore those who are within the visi∣ble Catholike Church, though through neglect, or want of opportunity, or the like, they have not joyned themselves to a particular Parochi∣all Church, by a confession of the faith, the knowledge, and worship of the Covenant, are to be admitted to Baptisme, as also their children. But, that any be constituted in the visible Catholike Church, it is requisite that he imbrace the tables of Gods Covenant, that is, that he imbrace the Word of God, and the meanes of Salvation, and professe the faith of the Christian Church Catholike, and the Do∣ctrine and Worship of the Covenant, and live

in that holy and visible communion with the Church of Christ, which distinguisheth them from those that are strangers to the Covenant, and insidels.

We hence affirm therfore, that in the Church of Christ Baptisme lawfully may and ought to be administred, not only to those infants whose next parents have joyned themselves in a Church-Covenant to some particular Church, and in that Church-communion do lead their lives piously; but even to Infants of those who have joined thēselves to no Parochial Church, and by their wicked wayes have rendered themselves unworthy of the grace of the Co∣venant, if so be they be borne of a Christian stock, and baptized parents, who professe the faith of the Christian Church, the doctrine and worship of the Covenant; and by those parents, or those that are neere to them, under whose power they are, be according to the accustomed order of our Churches offered to Baptisme.

The Reasons on which we ground it are these.

1. Because under the Old Testament, the Children of the Israelites were admitted to circumcision, although their next parents had made defection from God, and wallowing in sinnes to their lives end, had made the be∣nefit of the Covenant as to themselves voyd.

As appeareth, Josh. 5. 2, 3, 4, 5, 6, 7. where the Children of such Israelites of whom many had dyed in their wickednesse, as well as of the godly, are commanded to be circumcised.

2. Because the childrē even of ungodly parēts, who in the visible Church professe the Christi∣an faith, and the Doctrine and Worship of Gods Covenant, are under the Covenant of God, and indued with federall holinesse: for their infidelity doth not make the faith of God and his constancy in dispensing the grace of the Covenant, without effect, Rom. 3. 3. Hence God cals the children of the ungodly Israe∣lites, His children although they offered them to Moloch, Ezek 16. 20. & 23. 37. For the ungodlinesse of their next parents, doth not make void the efficacy of the Covenant to∣wards the following posterity which live in the visible Church; See Ezek. 20. 18, 19, 23, 36, 37, 42, 43. And therefore those priviledges and promises of federall holinesse belong to them: and so the Church ought to conferre on them the Sacraments as seales of that holinesse.

3. Because in the New Testament, those of yeares were all Baptized, by Iohn Baptist and the Apostles, Publicans, Souldiers, and whoever out of Judea and the Regions round about came to his Baptisme, without any lon∣ger examination, if so be they professed the faith and confessed their sins; though there were a∣mongst

them hypocrites, generations of vipers, and debauched men: And therfore the Infants of such are likewise to be admitted to Baptis∣me. This question Walaeus disputes at large, in defence of the practise of the Reformed Churches, in his common Places, Pag. 494, 495. of his Workes in folio.

We reject therfore the contrary Assertions,

1. Of those who deny Baptisme to the chil∣dren of such as live wickedly, and by their un∣godly life make the efficacy of their Baptisme to themselves of none effect. To these we op∣pose the judgement of the Professors of Ley∣den, in their Synopsis Theologiae, where they thus discourse, disput. 44. thes. 50. Neither yet do we therfore exclude, say they, from the Com∣munion of this Sacrament, those Infants who are borne of a Christian stock, and baptised parents, though their parents by their ungodly life and cor∣rupt faith have made the efficacy of the Covenant sealed in Baptisme, to themselves of none effect; if by those parents, or those that are neare to them, under whose power they are, they be according to the order accustomed in our Churches presented to Baptisme, because under the new Covenant the sonne doth not beare the iniquity of the father; and God notwithstanding remaines the God of such children: as himselfe witnesseth, Ezek. 16. & 23, where he cals the children of the wicked Israelites his children; whom they had begotten

for God, though they offered them to Moloch: and out of them also doth God ordinarily gather his Church by the ordinary preaching of the word. Wherfore also he commandeth the children of such Israelites, many of whom had dyed in their wic∣kednesse, as well as of the godly, to be circumcised, Josh. 5. 4, 6. and that this ought to be done both the Jewish, and the primitive Christian Church have alwayes held without controversy. Thus the professors of Leyden.

2. Of those who deny Baptisme to the Children of such, as have not joyned them∣selves to any particular Church by a Church-Covenant, though they acknowledge them o∣therwise godly. But, for that Baptisme doth unite men not to a particular Church only, but also to the Universall Church visible, we hold that it is to be denyed to none who belong to the universall Church. See what we have said above concerning a Church-Covenant.