soever, allthough that either of the parents were christians, was no otherwise manifest, then by their (all) answering yea, at the reading of the leiturgy of baptisme publickly, or by nodding their head, or some other gesture, they seemed to be willing to answer.

First I neither did nor doe deny, to baptize their Infants who are members of this Church, which seing it is so, I desire to understand by what right, the Pastour of any particular Church, can be bound to exercise his ministry in any act of it, towards those who are not members of his Church, seing the Apostle Paul required no more of the Pastors of Ephesus, then to take heed to themselves, and to all the flocke, whereof the holy Ghoste hath made them ouerseers. Act. 20. 28. The same is required of Archippus, to take heade to the ministry which he had received of the Lord, (viz. amongst the Collossians) [3] that he fulfill it. Col. 4. 17, as allso Peter exhorteth the Elders, saying, feed the flocke that is amongst you 1 Pet. and 2. If it Obj. be objected that all that are under the Classis of Amsterdam, ought to conforme to the custom of the dutch Church in Amsterdam. I answer that, even for that reason, the English Church ought not to be bounde thereunto, it being not nessessary to require it of them, seinge that the dutch Church (which is in the same cittie) refuseth none, but baptiseth all that are brought, without difference, especially, 2.lie. Seing that the Pastor of the English Church, can not satisfie his conscience, that it is lawfull for him so to doe, yea he greately feareth-least Christ will Iudge him guilty, if he suffer himselfe to be in bondage under such a custom, 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. verse 23.

An. 1.

Secondly in regard of the communion of particular Churches amongst themselves, I neither did nor doe refuse to Baptise their Infants, who are not members of this Church: So that I may be satisfied, by some precise Examination, if otherwise they be vnknowne to me, that they are Christians in deed.

When Mr. Pagett asked me, what Questions I would propound, to such as are not members of this Church nor otherwise knowne to me? I answered, I will inquire of what religion they are of, and of what Church they are members, and concerning that fayth (which they seeme to professe & wherein they promise to educate their Children. It seemes to me that herein, Mr. Pagett dealt extremely with me, in that he rejected all my labour, for a peaceable composing, prudent accomodating, and brotherly ending of matters betweene him and me privatly, or by the counsell of the Elders of his owne Churche, nor would hearken to my advise for accomodation [4] without consent of the Classis.

At laste the matter was brought to five eminent brethren, Pastors of the dutch Church: Who being desired (as it is sayd) by some of the

elders of this Church, that they would indevour to inclyne, Mr. Pagett to some freindly agreement herein, upon Mr. Pagetts request alone did in writing declare their private Iudgment in this question, yet therein they professed, that they very much approved, of my good zeale, and care concerninge the private examination of the parents or Suertyes of such infants, before the child should be baptized, and that the foresayd examination, ought to be ordayned, as farre as it might stand with the edification of the English Church: (having thus sayd, they add afterwards) but if the parents or suertyes shall refuse to be examined, or if for the shortness of time, or for other Iust cause, it can not be done, or, if, when they doe come they shall not seeme to give satisfaction, to the Judgment of him that examineth them, the infants whose parents or suertyes, appeare to be Christians, and who doe professe the Christian religion, at the reading of the Leiturgie of baptisme, publickly before the Church, shall not for that cause be sent away, without baptisme.

The day following, Mr. Pagett asked me, whether I would rest in the writing of the 5 Ministers? To whome I answered, the writers themselves doe not require this of me and for ought I can see it would give them content, if an order be made in consistory to put an ende to this controversie. But if any marvell, why I did not rest in that writing, I will tell the reasons, for by what right could it be exacted or expected that I should rest in the writing, when first the wryters themselves professed that it was but their owne privat judgment. Secondly, this their privat judgment was nakedly præpounded, without any proofe from the word of God, whose prerogative it is to be rested in, for its owne Authoritie. [5]

Thirdly such a subjection, is greater then may be yeilded vnto any counsell, whether of classis, or Synods, and where it hath been granted or suffered, it hath been the cause of many mischeifs in the Church, for thereby the writings and decrees of men are made infallible, and equall with the word of God, which is intolerable. Fourthly those reverend brethren, take the word christian more largely then I, for they account all christians which professe christian religion at the reading of the leiturgy of baptisme publickly, before the Church, though it be done only in one word, yea or by bowing the head or body, when they say nothing, yea some of them goe so farre, that they hould that the very offering of the child to Baptisme, giveth it a right thereunto, though the parents be not christians, because (they say) it maybe their grandfather or great grandfather were Christians, and another adds (if my memory fayles not) that infants are holy in the roote, if they be borne where the Gospell is preached. But I take the name of Christians (in this question) in the same sense wherein the multitude of beleevers in Antiochia, were called Christians. Act. 11. 21. 26. So that I account them to be christians children 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. Toyned to some true Church: 1. Cor. 5.12. Because the seale of the covenant belongs only to those in the covenant - nor can a man be judged to be in the covenant, without faith, nor to have faith unlesse he be called, nor to be called, unles he be taken off, from the world, and joyned to the congregation of the faithfull whereunto agree the divines of the dutch Church in their confessions, and all the reformed Churches, in the harmony of confessions, read allso, Spe. contr. Pelag. Act. 28.34. Kuchl. de baptism. Thes. 15. Dr. Ames. cas. Con. Cap. 27. to conclude, all divines agree in this. [6] As for that which is objected, concerning particular cases that may happen that which Beza writes in his Epistle to the ministers of Neocomum, or Perkins, or Ames, in their cases, or the Professors 1. Obj. of Leyden, in their Theses, makes nothing against my opincas. con: ion, if they be taken in a good sence, and made to agree with the Patern of wholesom words.

An.

The consequence, which some object, for the avoyding whereof, they 2.Obj. would have infants, thus promiscuously to be baptized, doe An. not trouble me, because I have learned of the Apostle that evill is not to be done that good may come thereof, yet in the interim, consider brethren, whether it be lawful to drive the Pastor from the flock, that strangers may enter into the fold, or to make the Pastors calling voyd, for their sakes, that are uncalled, or to hinder the making of a covenant betweene the Pastor and his people, because he dare not give the seale of the covenant to those that are not in the covenant, or to remove the Porter from the dore of the Lords house that the gentiles may be suffered to enter into the Temple? yea to bringe a detainment upon the English Church for so smalle a matter, as this seemeth to you to be, and not to regard how much the conscience of your brother is indangered, so your customs may be established: neither is this to be sleighted, that, vules we be thus difficult in this cause, parents that joyne themselves vnto no Church will content themselves in that estate, and live, and dy libertines, if they may have the Privileges of the Church, as if they were members, which who seeth not what an occation of error, and destruction, it may be both to parents and children, so that I can not be perswaded but that in that cause, the conscience is not at all indangered, by denying baptisme, but by baptizing such very much.

Concerning the troubles, which some object may arise in the English Church, vpon this occasion, which [7] allso one applied to 3.Obj. me, as if I should be judged to be the author o[f] them. I propounded to you (reverend brethren) to the English Church, yea, to the whole christian world to judge, who shalbe accompted the cause thereof, whether he that peaceably and privatly

An.

and quietly, desireth to be satisfied in the things whereof he doubteth, or they that imperiously deny him convenient time for that purpose, and doe bind him to such orders and customs, as he can not thinke to

be equall.

Afterwards, without the desire or consent of the consistory, the matter was brought into the Classis, they confirmed the writing of the five ministers, and decreed that conformity thereunto should be required of me as a condition whereupon I should be admitted: but I desired the reverend brethren earnestly; not to binde me to that condition, seing that, first, that practise, is grounded upon no authoritie of God's Word.

Secondly, nor upon any canon of any Synod.

Thirdly, nor is required of any one to be chosen to the Pastorall office, as a condition of their admittance, in any reformed Church. 4.lie. This practice is not so absolute, or unlimited in any Churches, as it is required of me.

5.lie. It is propounded as a greivance in many Dutch Churches, from whence they would be delivered and freed if they could.

6.lie. It is manifest that the noble and learned Polonian Ioannes Alasco Baron and Superintendent of the Church of Strangers of London,1 in the reigne of Edw. 6th. Did obtain and that under the broad seale of England, liberty not to baptize any such (as) against whom I except, which libertie your Dutch Church doe now injoy vnder our most mighty Kinge Charles, and is not in any thing bound unto any of the canons of the Church of England. [8]

Nevertheles Mr. Paget propounded to me in the consistory that I should consider and conclude with my selfe, when I should give my last answer, whether I would promise to baptize all infants, that should be presented to baptisme, refusing none, unto which question, the next weeke I gave (in the same place) this answer, I dare not promise to baptize all that shall be offered thereunto: Because the promise of doeing it, is a confession that the thing is lawfull to be done, which I doe not beleeve, yet, because I much prize your love, and desire your

1 John Laski, or À Lasco, was born in Poland in 1499, educated in Cracow and the University of Bologna, and early reached prominent office in church affairs, though suspected of free-thinking and reforming tendencies. While settled at Emden, in East Frisia, he came out as a reformer of the Swiss school, and introduced the naming of four laymen from the congregation to assist the minister in the regulation of discipline, and the assembly of ministers, meeting at Emden weekly from Easter to Michaelmas to examine into the life and doctrine of its members. On the invitation of Cranmer he came to England to attend a conference, and later (1550) was appointed superintendent of the London church of foreign Protestants, organizing his church on the presbyterian model, and he "must be regarded as the founder of the presbyterian form of church government" in England. An account of his active and varied career is to be found in the Dictionary of National Biography, xxx11. 158.

1

peace, I will, if you desire it, continue assisting Mr. Paget a convenient time, such as we shall agree upon, wherein I may make my selfe knowne better to the Dutch Pastors, and obtayne that, by their meanes, this question may be layd aside, and your Church may obtaine liberty therin, and I may more fully understand the other Customs of the Dutch Church and the state of this Churche. This proposition was cheerfully imbraced by the Elders, who consulted about allowing a years time for this purpose, whereunto I hope, you, reverend brethren, will assent, which if you do, it shalbe my part to endeavour, that neither you may repent of your benevolence, nor the magistrats of their indulgence, but that many thankes may be given, both to you and them, both by Mr. Paget, and by the English Church, by him, for the continuance of an Assistant (such a one as he is) & by it for the preservation of peace amongst them which all desire, wherunto I pray God to give his blessing, and to inrich you, reverend brethren, with the spirit of wisdom, Christian prudence, and the fear of God, that you may well order this busines. So prayeth

John Davenport Englishman Bachelour of divinitie in Oxford. At present, a Stranger in Amsterdam. [9]

Let the reader judge, what I could say less, or more mildly, beinge to give an account of the passages in such a busines? or what passage herein might justly be thought offencive, considering the premises? And who would not have thought, that the Classis would have approved of the desire of the Consistory, that a years time should be granted me, for the ends aforesayd? yet on the contrary, they seemed to be offended at the writing, threatened to complayn to the Magistrats and after much debate, concluded, that I shall have but a monthes time, in which if I doe not answere, categorically that I will conforme to the orders and customs of the dutch Church, and to this, particularly in question, restinge in the judgment and resolution of the 5. dutch Preachers, and joyne with the Classis, or voluntarily desist, they will complayne to the Magistrats, &c. What remained now to be done, but either voluntary desistance on my part, or violent rejection, on theirs? in this month allso Mr. Paget, both in publick and in privat, shewed his aversenes from my joyning with him more then formerly, wherfore to prevent disturbance in the Church, and further disquietment of my self upon serious consideration and good advise I voluntarily desisted, and left the ensuing Coppie therof in Lattin and English, with the elders, with this liberty, either to shew or conceale the same, as they should judge it most expedient, intreating them in these words, or in words tending to this purpose, to expresse my resolution to the Classis. [10]