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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85387	Cata-baptism: or new baptism, waxing old, and ready to vanish away. In two parts. The former containes LVIII. considerations, (with their respective proofs, and consectaries) pregnant for the healing of the common scruples touching the subject of baptism, and manner of baptizing. The latter, contains an answer to a discours against infant-baptism, published not long since by W.A. under the title of, Some baptismall abuses brielfy discovered, &c. In both, sundry things, not formerly insisted on, are discovered and discussed. / By J.G. a minister of the Gospel of Jesus Christ.	Goodwin, John, 1594?-1665.	1655 (1655)	Wing G1155; Thomason E849_1; ESTC R207377	373,602	521

Scripture reproofs 1. Of mens intruding themselves into those things which they have not seen And 2. Of being wise above what is written fall more directly upon himself and his Symmysts then upon his Adversaries For certain it is that the non-baptizing of Infants in the Apostles daies is not written and yet Mr. A. maketh himself so wise as to know it Sect. 11. To his second proof wherein with its fellows he rejoyceth as being of a proper and potent tendency to carry the minds of men that are at liberty to beleeve any thing and not under the bands of pr●judice and partiality to think and conceive that no Infants were baptized in the daies mentioned a p. 3. We answer likewise 1. That the Evangelist Luke did not set himself to expresse and set forth the power and great successe of the Gospel in Samaria Answer to Mr. A's 2d consideration to prove no baptizing of Infants in the Apostles daies p. 3 4. c. in those words They were baptized both men and women but rather in those in the former part of the verse But when they beleeved Philip preaching the things concerning the Kingdom of God Acts 8. 12. A cordial and sound beleeving of the things of the Gospel by men and women argues the power and great successe of the ministry thereof but a prevailing with them onely to be baptized is of no such interpretation or import Jerusalem and ALL Judea and all the Region round about Jordan were so far prevailed with by John as to be content to be baptized b Mat. 3. 5 6. And yet John himself speaking of Christ complaineth that no man i. e. exceeding few receiveth his testimony c Joh. 3. 32. i. e. truly beleeved on him And notwithstanding the vast multitudes that were baptized by John a very little while before yea and greater by Christ himself and his Disciples * Joh. 4. 1. yet the number of the names of the Disciples at the time of Christs ascention amounted onely to an hundred and twenty d Acts 1. 15. Nor was the great multitude that was baptized by John any argument of the great power or successe of his ministry because many who in all likelihood had never heard him preach yet upon the common fame of his being a Prophet came forth with a desire and intent to be baptized of him For we read not of his preaching any where but onely in the Country about Jordan and in the Wildernesse where he baptized e Luke 3. 3. See §. 177. whereas as well Jerusalem and all Judea as we heard as all the Country about Jordan went forth to be baptized of him f Mat. 3. 5. Mar. 1. 5. Therefore a perswasion wrought in men and women to be content to be baptized is a weak proof of the power or great successe of the Gospel Thus we see the very basis and ground-work which is but Mr. A's own supposition of all he pleads pag. 4. and 5. to be a pure mistake Sect. 36. 2. The Power and great successe of the Gospel is expressed by Luke and this in several places where he makes no mention at all of the baptizing of any person man or woman but onely of the conversion of persons to the Faith and of some worthy fruits or testimonies thereof far greater then a willingnesse to be baptized Atd the name of the Lord Jesus was magnified And many that beleeved came and confessed and shewed their deeds Many also of them which used curious Arts brought their Books together and burned them before all men and they counted the price of them and found it fifty thousand pieces of silver SO MIGHTILY grew the Word of God and PREVAILED a Acts 19. 17 18 c. See also Acts 4. 4. Acts 11. 21. 24. Acts 13. 43. 48. Acts 14. 21. Acts 16. 5. Acts 17. 3 4. 11 12. 34. In all these places Luke questionlesse intended to set forth the power and great successe of the Gospel yet mentioneth not the baptizing of so much as any one person Therefore according to Mr. A's principles if we shall suppose that there were any such thing as baptizing amongst any of the persons recorded in these passages to have been converted to the Faith we must suppose that the Holy Ghost not recording it scarcely did that to the one half which he should have done totally and intirely in relation to his proposed end These kinds of reasoning are most lamentable grounds whereon to build the pulling down of Churches 3. Whereas he urgeth the record of Moses declaring Abraham's obedience to the Word of God not onely and barely by his own personal circumcision but by his circumcising first himself after that his Son and then his servants also it seems that if Moses had not been thus punctual and particular in drawing up this record M. A. would have blamed him for it and arraigned him of unfaithfulnesse had he known that such things had been done by Abraham and he Moses not recorded them Is it so hard a thing for Mr. A. to allow unto the Holy Ghost the liberty of his own understanding in framing his records and reports of matters done Or must it needs be supposed that because he is more particular express in one place he must needs be so in another or in all Or must he be charged either with superfluity in Matthew because he in making the report of the greatnesse of the miracle wrought by Christ in feeding several thousands with five loaves and two fishes besides the number of the men who were fed maketh mention both of women and of children a Mat. 14. 21. or with deficiency in his two other Evangelists Mark and John because they in their reports of the same miracle mention onely the number of the men but take no knowledge at all either of the women or children b Mat. 6. 44 Joh. 6. 10. Or doth it follow that because he directed his penman Luke to record the baptizing of men and women in Samaria upon their beleeving and did not direct him to make the like record concerning those who beleeved in Jerusalem Acts 4. 4. or in Ephesus Acts 19. 18. 20. that therefore he was either superfluous in the former direction or defective in the latter Sect. 37. 4. His marginal instances pag. 5. make much more against him then for him For if Children in the Old Testament were brought by their Parents before the Lord in their holy Assemblies is it not a pregnant argument that then they were Church-members and consequently in a sufficient and regular capacity of this member-ship And if God be no accepter of persons more under the Old Testament then in the times of the New children being every waies qualified alike and in the same capacity of Church-member-ship under both how they should enjoy the priviledge of such a relation under the former and yet be excluded from it under the latter I confesse I understand not

generation of men who when they should put them out of the Synagogues yea should kill them would THINK that herein they did God good service e Joh. 16. 2. There is little question to be made but that these men had as high thoughts of that wicked thought of theirs here mentioned as you have of yours touching Rebaptizing yea and that they pretended the same divine Authority for the justification of it which you pretend for yours You have no more express Scripture for your thought then they had for theirs and as it appears that they were not infallible in arguing or concluding from the Scriptures so neither I presume will you assume to be They miscarryed because they hearkened not unto them who plainly declared the truth unto them Oh stumble not you at this stone I have detained you with somewhat an over-long Epistle but I trust there is nothing in it except it be the length that can offend you My hope is the same concerning the treatises ensuing drawn up with equal respects to the regaining at least of some of you from your errour as for the establishing of others in that way of truth wherein they stand Only I was willing to cast the honour of the Dedication if there be any such thing as honor in it appropriately upon you If you wil please to read them with a like candid and Christian minde as that wherewith they were drawn up for your service I little question but that through the blessing of God they will recompence your time and labour bestowed on them If their access to your judgements and consciences be obstructed with prejudice and conceit you will will have much more reason to complain of your selves then of them in case your reading turn to no account of satisfaction unto you Disingenuity is the great partition wall which at this day separates between a world of men and a world of truth That Mr. Baxter's book of plain Scripture Proof for Infant-Baptism should have been so long extant in the world and yet Anabaptism still alive is to me a plain demonstration that the world is sadly defective in point of Christian ingenuity Weakness of capacity slowness of apprehension darkness of understanding aversness to consider might be all at least to a very great measure redeemed by an ardent love unto the Truth But it is the coming of Daniels 1335. days that will bring this blessedness upon the world In the mean time they who through the Grace of God are prevented with the great happiness of an ingenuous spirit and have an heart given them willing to lie large and free before the truth must be content with patience to bear the heavie burthens of the importunity and waywardness of other men You are all heartily recommended to the Grace of that God who is light and in whom there is no darkness at all to be made by him like unto him according to your capacities of so glorious a similitude by Your Servant and Fellow-Servant in the Gospel JOHN GOODVVIN Coleman-street London May 29. 1655. To the Reader GOOD READER JT is a true Observation of worthy Mr Baxter that the opinion of Re-baptizing In the Preface to his Admonition to Mr Eyre c. or not Baptizing Infants hath been strangely followed with spiritual judgements The main cause hereof he supposeth to be because it openeth a door to separations contendings and so to contempt of the Ministry that is against it It is considerable likewise which he further addeth It is hard to see in the nature of the meer opinions such hainous evils as we have seen attend them Notwithstanding I conceive that the reason of the mischiefs attending these opinions lyeth not or not so much in the nature or natural tendency of the opinions themselves but rather in the unhappy conjunction between the opinions and the injudiciousness and conceitedness of the far greatest part of those who entertain them For as amongst men walking in the way of Presbyterie we find a clear ground for that distinction which divideth them into high and low or modest Presbyterians the latter being a passable and harmless generatio● at least comparatively the other next to insupportable so amongst those of the Anabaptismal persuasion some there are the illness of whose temper teacheth them to make fire and sword of their perswasion others again the soberness and sweetness of whose spirit preserveth them from annoying the world or Churches of Christ with any misuse of their opinion This obvious difference between men and men of the same perswasion as to the point of Ana-Baptism induceth me to beleeve that the great evils which so frequently attend it are not so much sourced in the nature or complexion of the perswasion it felf as in the moral constitution of the greatest part of those who are intangled with it Such of the perswasion who 1. Are inclin'd to gratifie and please others that are pre-ingaged to other tenents or practices beyond the said perperswasion 2. Who are over tender in conscience through weakness in judgement and apt to fear sin whereno sin is or to suspect duty where no duty is And 3. Who count it an honor to them to put to rebuke the gifts and abilities of worthy men by dissenting from them and pretending to see where they are to seek 4. And lastly who take pleasure in Magistrality and had rather make heads for Images of wood then arms or legs for Statues of gold all these characters of men I say being Anabaptismally engaged are apt to imagin and conceit that they hear their opinion say unto them Ascend yet higher make me but your footstool to conveigh you up to such a Throne of glory and perfection from whence you shall behold the whole Christian world under you walking but as shadows and the greatest of them not worthy to come under the Roof of the meanest of your Sanctuaries Whereas other persons free from those impressions of weakness and unworthyness although of the same Anti-pedo-paptismal faith and engagement pretend not to hear so much as the least ayr or whisper of any such exhortation from such their perswasion It is not long since my thoughts stood within me never § 2. to meddle in print with these Baptismal controversies I was deeply engaged in others which were of a much more desireable resentment with my genius and in which I judged my labours might have served the world upon terms of better advantage Nor had I I beleeve ever taken Pen in hand for the defence of Infant-Baptism had not the untimely birth of that discourse unto which I give answer in the latter part of the book now in thy hand imposed a most unhappy necessity upon me thereunto Notwithstanding herein I am a little relieved under this so un-acceptable an ingagement for the kind of it that I shall deal with my adversary Anabaptism in the glory of his strength and consequently upon sucb terms that I trust he will never be

where it comes Nor hath God ordinarily blessed the Ministery of the Anabaptists to the true conversion of souls as he hath done other mens but rather they have been instruments of the Churches scandal and misery a Pag. 138. Afterwards But alas what need we look into other Kingdomes to enquire whether the fire be hot when we are burning in it or to know the nature of that poison that is working in our bowels and which is striving to extinguish the life of Church and State England is now the Stage where the doleful tragedy is acting and the eyes of all reformed Churches are upon us as the miserable objects of their compassion b Pag. 143. A little after I have had opportunity to know too many of these called Anabaptists and to be familiar with them And having first examined my heart lest I should wrong them out of any disaffection through difference in judgement as I clearly discover that I bear no ill-will to any one man of them nor ever did nor find any passion but compassion moving me to say what I do so I do impartially and truly affirm concerning the most of them that I have conversed with as followeth 1. That I have known few of them so much as labour after the winning of souls from sin unto God but the main scope of their indeavours in publick and private is to propogate their opinions And if they do preach any plain wholesome Doctrine it is usually but subservient to their great design that the Truth may be as Sugar to sweeten their errors that they may be the easilier swallowed c. c Pag. 144. Afterwards he compares the Doctrine and practise of those Anabaptists who indeavour to perswade the people that it is sinfull for them to hear or join with their Teachers being unbaptized men with the most mischievous Doctrine and insinuation of the Papists whose onely strength he saith amongst us is to make the people beleeve it is a sin to hear us or join with us and then they are out of all waies of recovery they may make them beleeve any thing when no body contradicteth it d Pag. 145. A little after this Moreover that very scandal of these mens opinions and practises hath been an unconceivable hindrance to the successe of the Gospel and the salvation of multitudes of souls Oh how it stumbleth and drives off the poor ignorant people from Religion when they see those who have seemed Religious prove such And going on he sheweth how the Papists are hardned the Episcopal party confirmed the Kings party which began to stagger at their cause now perswaded of the lawfulnesse of it meerly from the miscarriages of these men All this with much more the worthy man reporteth bewailingly out of his own knowledge and experience of the way which is called Anabaptism together with those who walk in it and occasionally all along sheweth the impertinency and weaknesse of whatsoever can with any colour of Reason be pretended to ease the burthen laid upon them So that there is little question to be made but that the progress of the Gospel in those parts of the European world where the late Reformation of Christian Religion ever set foot hath been more obstructed and retarded by the unsound Doctrines and extravagant practises of Rebaptizers then by the irregularities or disorders of any other sect Consectary If the way of Ana-baptism with those who uphold and walk in it have alwaies been injurious to the Gospel and obstructors of the course and passage of it in the world it is at no hand to be conceived to be from God because then God should be divided in and against himself CONSIDERATION LI. THe Wrath of God hath been from time to time revealed from Heaven against the way of Ana-baptism and those who un-repentingly have walked in it Proof The wrath of God is commonly revealed with an high hand in one or more or all of these waies 1. By deliveing men and women up to an injudicious mind or to beleeve lies and untruths 2. By delivering them up to vile affections and practises suitable 3. And lastly by pursuing them with ruinating judgements That God hath plainly witnessed from Heaven against the way and practise of Anabaptism in all these several ways may be sufficiently evinced from the reports and testimonies of many witnesses beyond exception yea I suppose by all persons of worth and conscience who in all places where any considerable numbers of men have been ingaged in this way have been diligent observers of what hath passed between the providence of God and them and withall have had occasion to record what they observed in this kind for the use of present and future ages For the first that Anabaptism hath been and is the ordinary harbinger to other fond fantastick uncouth and pernicious opinions and prepares their way into the minds and judgements or fancies rather of men and women who suffer themselves to be insnared with it hath been the observation of former times and is the experience of our own Calvin in his Preface to his Brief Instruction for the fortifying of Beleevers against the Errors of the common sect of the Ana-baptists gives this account of this his writing v●z that many religious persons came unto him and told him that there was a book sent from remote parts which required his answer unlesse th● ruine of many souls were pleasing to him a Nisi multarum animarum interitus mihi gratus esset The Treatise it sel● he begins in these words If I should intena to write against all the errors and opinions of the Anabaptists I should undertake a long work and enter a gulf from whence I should n●ver get out For this rabble of men herein differ from all ●ther Sects of Hereticks that they do not erre in some certain points onely but are a kind of immense or vast sea of portentuou● phrensies insomuch that it is hard to find the Head of any one Anabaptist which differs not in some conceit or other from all the r●st S● that th●re would be no end of my discourse if I meant t● examine yea or so much as recite all the impious Doctrines and opinions of this Sect. b Si adversùs omnes errores falsas opiniones Anabaptist●rum scribere vellem longum opus susciperem atque ingrederer abyssum u●de mihi exitus non pateret Nam ista colluvies ab alijs haer●ticorum s●ctis in eo diff●rt quòd non tan●um c●●tis in r●bus errav●rit verum sitimmensum quod am st●pendor●● deliri●rum ●●re adeò utvix ●nius Anaba●tista caput reperiri possit quod non sit imbutum aliqu● opinione diversa a reliquis Itaque nullus esset operi finis si i●pias omnes hu●us Sectae Doctrin●● excutere aut etiam recitare vellem Soon after distinguishing this sect into two sorts and acknowledging the one though full fraug●t with many impious and pernicious errors

no firm footing for Church-communion pag. 25 26. Experience likewise informeth us that great numbers of those who walk under their Infant-Baptism onely do altogether as conscienciously both own discharge all Baptismal engagements and withall in every whit as ample manner injoy all Baptismal comforts and priviledges as those who glory and please themselves most in their way of re-baptizing Yea experience further teacheth that very many of those who have gone under water upon an hope conceived of finding more grace and peace there then their infant Baptism had conferr'd upon them have lost much of the former by the voyage and it is exceeding much to be feared have not at all increased the latter if not susteined losse in this also Consectary If Baptism received in infancy though without dipping be neither a nullity nor an institution or device of man then must after-baptism unto those who have been infant-baptized be either the one or the other I mean either a nullity or an instituted device of man The reason of this consequence is because the Scripture which onely hath power originally to declare the reality and truth of a divine Ordinance hath declared nothing in this kind on the behalf of a second or after-Baptism Postscript CONSIDERATION V. Omitted under the fifth Head BAptism as all types and typical Ordinances is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which have been instituted and given by God for the sake of and in reference unto some other thing of greater and more weighty concernment unto men then themselves Proof This Consideration is greater in evidence then exception or doubt even without proof For that Baptism is a typical Ordinance and according to the counsel and intention of the great father and founder of it given in subservience to ends and purposes of higher consequence then it self is I suppose the sence and joint consent of those who disturb the peace of the Christian world about it Or however the thing is fully evident from that known description of it in the Gospel wherein it is termed the Baptisme of Repentance for the remission of sins of which more largely in the latter part of this discourse Now all typical Ordinances are appointed or prescribed and given by God unto men either 1. For the teaching and instructing them in something that is more spiritual and secret or 2. For the confirming and securing them touching either the certainty and truth of things already past or the injoyment of good things according to the promise of God yet to come or 3. For the reminding them of something that is absent or 4. And lastly for the ingaging them to some future action kind or course of acting There may possibly be other ends of typical institutions besides these but these onely at present come to mind However when the end or ends for which any such Ordinance as those of which we now speak was appointed be once obtained and injoied by men whether by the use of this Ordinance or without it for God is at liberty to work his good pleasure in men and for men without any Ordinance though men be not left at liberty to omit them in their respective seasons nor to neglect or despise them at any time the use or further use of such an Ordinance is not required by God nor can it in the use of it be of any consequence benefit or concernment unto men Now concerning Baptism let the ends of it be supposed what men reasonably can suppose or imagine them to be they are all obtained and enjoyed by many by means of that Baptism or Consecration unto Christ by Water which was administred unto them in their infancy and which they stil own and in the strength and conscience whereof they still walk without any other Baptism received by them afterwards as I have fully demonstrated pag 24 25 26 27. of my Discourse intituled Water-dipping c. Consectary If Baptism was not ordained by God for it self or for the bare letters sake of it but for ends and purposes spiritually beneficial unto men then cannot the receiving of it afterwards be any waies commodious unto them who by means of their Infant-Baptism or otherwaies are actually possessed of these ends nor doth God require a subjection unto it of such men The Second Part. BEING A modest Examination of Mr. William Allen's Arguments pretending clearly to prove as himself expresseth it the Invalidity of the Administration of Baptism to Infants Sect. 1. I Trust that Mr. A. notwithstanding the great disservice he hath done I presume not out of a worse Conscience then what want of light in the particular rendreth it unto God in the affaires of Jesus Christ and the Gospel by publishing his Baptismal abuses hath yet so much interest in him as to be heard by him in that Christian and worthy Petition in the close of his Premonition viz. that God will give unto his Reader so much light as to discern that which is of him from that which is but of men Nor am I without all hope but that this prayer of his will unto many of his Readers turn to a soveraign Antidote against the danger and infection of his following discourse For if God shall vouchsafe so much light unto any man as to d●scern that which is of God in this piece from that w●ich is but of men there is not much fear that his judgement will be over-ruled by the arguments to espouse the conclusion commended by them It is a saying too hard for my spirit nor of any good comportment with my respects to the Author yet was it the saying of a judicious and sober Christian both in my hearing and in the hearing of some others that they never met with so many Scriptures within so narrow a compasse more abused then those levied by Mr. A. to fight the battel of that cause which he laboureth to assert in his book But though I cannot with confidence rise up to the height of such a saying or censure yet very possibly they who spake the words might speak them with truth Sect. 2. He enters his Discourse with this Observation that That which bo●h busies the minds and takes up much time among the servants of God in debates is that question about Baptism viz. which Administration is most agr●eable to the mind of God whether that which is made to Infants or whether that which not made but unto persons who either i●deed beleeve the Gospel or make profession so to do I confesse that the businesse of Baptism doth indeed much if not much too much busie the minds of many in these days as Circumcision also did the minds of many of old But as the great Apostle Paul though circumcised himself according to the Law of God yea and upon occasion an Administrer of it unto others yet severely rebuked yea and wished the cutting off of those that stickled for the practise

affirmed in the case unto all that should have opposed or questioned him about it Origen likewise who lived about 200 yeers nearer to the times of the Apostles then Austin and not much above an 100 yeers after the death of the Apostle John and consequently being a very learned industrious and inquiring man could not but know what was done in a businesse of that publick nature in the Apostles times this Author I say expressely affirmeth that the Church FROM THE APOSTLES had received a tradition or practise to administer Baptism even unto little ones a Pro hoc Eccl sia ab Apostolis traditionem suscepit etiam parvulis Baptismum dare Sciebant enim illi c. Origen ad Rom. c. 6. v. 5 6 c. Yea and subjoins a reason which as he conceived induced the Apostles to this practice However this Author was not so sound in many points of Doctrine as some other of the Fathers although there was none of them who did not now and then step besides the way of truth as neither is there any amongst those themselves who are the severest observers of their errors but are obnoxious also in the same kind yet as to matter of fact I suppose him as competent a witnesse as the Law of God lately mentioned intendeth He that desireth to see more of the sence of antiquity about the point in hand may consult the writing of Dr. Holms and Mr. Stephen Marshal and especially Mr. Richard Baxter against Mr. Tombs the first in his Animadversions upon Mr. Tombs his exercitation c. c. 13. p. 107. c. the second in his Defence of Infant-Baptism in answer to two Treatises c. beginning pag. 7. to the end of pag. 61. The third and last in his Plain Scripture Proof of Infants Church-member-ship and Baptism Part. 2. cap. 15. pag. 152 153 154 c. See also pag. 262 263 c. and pag. 374 375. To which he may please to adde a short Treatise intituled Infant-Baptism published some yeers since by Mr. Robert Ram Minister of Spalding in Lincolnshire In this Treatise the Reader amongst other things shall find a breviate drawn out of the Centuries of the Divines of Magdeburgh pointing at such passages in the said Centuries wherein the continued practise of Infant-baptism for 1300 yeers together from the Apostles times is demonstrated from Histories and Authors of best account In the two former besides many pregnant testimonies from the most ancient writers evincing the descent of Infant-baptism from the Apostles he shall find both the authentiquenesse of the Authors from whence the said testimonies are cited fully vindicated against those pretences which are levied by Anti-poedo-baptists against their authorities respectively as also such colourable arguments substantially answered which are by these men drawn by head and shoulders from antiquity So that nothing needs to be added upon any of these accounts beyond what hath been done lately by others and is I presume of ready procurement by any that is desirous of satisfaction in any of the particulars Sect. 27. To the testimonies and authorities of ancient writers who are one and all in asserting the lineal descent of Infant-baptism from the Apostles I shall onely subjoin the sence and judgement in the case of that learned and worthy Martyr in Queen Maries daies Mr. John Philpot in a letter written to a fellow prisoner of his at the same time in Newgate recorded in the book of Martyrs Vol. 3. pag. 606. of the last edition A. 1555. together with a testimony from Robert L. Brook cited by Mr. Tombs for Anti-poedo-baptism in which respect I conceive his testimony will be the more passable with Mr. A. and men of his judgement But first in one place the Martyr saith Now will I prove with manifest arguments that children ought to be baptized and that THE APOSTLES OF CHRIST DID BAPTIZE CHILDREN In another Since the Apostles were the Preachers of the word and the very faithfull servants of Jesus c. who may hereafter doubt that THEY BAPTIZED INFANTS since Baptism is in place of Circumcision In a third Therefore we may conclude that THE APOSTLES DID BAPTIZE INFANTS OR CHILDREN and not onely men of lawfull age More of like import might be cited from this letter if it were needfull So that unlesse Mr. A. or men of his mind can produce some negative testimony or witnesse from the Scripture which do as expresly deny the baptizing of children by the Apostles as these lately produced by me and many more in far greater numbers produced by others do affirm it the affirmative is to be taken for truth and this by the expresse law of God mentioned which saith that in the mouth of two or three witnesses every word shall be established This Law was made by God to over-rule and issue cases and questions of life and death and consequently of far greater import then whether children were baptized or no by the Apostles Secondly for the L. Brook his words towards the end of his book concerning Episcopacy are these First for ought I could ever learn it was the constan● custome of the purest and most primitive Church to baptiz● infants of beleeving Parents For I could never find the b●ginni●g and first rise of this practise whereas it is very easi● to track heresies to their first rising up and setting foot into the Church Again I find all Churches even the most strict have ge●erally been of this judgement and practise yea though th●re h●ve been in all ages som● that much affected NOVEL●Y and had parts enough to discusse and clear what they thought good to preach yet was this scarce ●ver questioned by men of note till within these last ages And sure the constant judgement of the Churches of Christ is much to be honoured and heard in all things that contradict not Scripture It may be Mr. A. will object that the witnesses intended by God in his law are onely such who can speak to the case in question upon their own knowledge as having been either eye-witnesses or ear-witnesses themselves of what they testifie not such who testifie upon the credit or assertions of others To this I answer that Justin Martyr Ireneus Origen Cyprian Augustine with many other studious and learned men about their times all things considered had as considerable as unquestionable grounds for what they testifie concerning the practise of Infant-baptism by the Apostles as a witnesse who speaks or gives evidence upon the credit of his eyes can reasonably be supposed to have for such his testimony For as it is possible for a man to have a myst cast before his eyes or to suffer such a Deceptio visûs a deception of his signt that may occasion him to beleeve with confidence that he seeth such or such a thing which indeed he seeth not yet this possibility dis-ableth no mans testimony who giveth evidence upon the authority of his eyes in like manner there being no more then a bare

this to prove that therefore his intent was to set forth the power and great success of the Gospel in these words they were baptiz●d men and women considering as hath been lately observed and proved viz. § 35 and 36. that in this verse he speaks of the beleeving of men and women as well as of their being baptized and that if there be any thing intended here to set forth the power and great successe of the Gospel it is projected rather by the mention of their beleeving Philip preaching the things of God and the name of Jesus Christ then by the mention of their baptism in as much as the Evangelist having frequent occasion elsewhere in this book to report the great successe of the Gospel still upon this account mentioneth onely the faith of those who were converted by it and not their baptism Besides Mr. A's supposal the ground of this vein of his discourse viz. that Luke speaks of the same generality of the people ver 12. of which he had spoken ver 10 11 where it was thus expressed To whom they all gave heed from the least to the greatest is not so authentique or clear For it is hardly credible that amongst the great numbers of the inhabitants of such a City as Samaria there should not be found so much as one unbeleever left upon the preaching of one Sermon onely Certain I am that there can be no instance produced from the Scripture of like nature or import Nor is it said v. 12. either that they beleeved Philip or were baptized from the greatest to the least Or if by this expression Mr. A. understandeth simply and absolutely the generality of the inhabitants of Samaria doth it not follow from his said supposition that as well children as men and women were here baptized unlesse he will either understand this expression from the least unto the greatest exclusively or else say that children are not to be numbred either amongst the least or the greatest nor yet amongst those that are between both But for a close of the point now in hand to give Mr. A. a brief account of his men and women with whom he hath had so much to do to so little purpose for his cause the reason why the Evangelist Luke having in the beginning of the verse mentioned the beleeving of the Samaritans without distinguishing the different sexes of those who beleeved in the latter part of the verse speaking of their baptizing distinguishing them into their respective sexes of men and women is to shew that though under the law the one sex onely that of men was capable of and admitted unto circumcision which was then the initiating Ordinance answering in that respect as in several others Baptism the successor of it under the Gospel yet now since the comming and suffering of Jesus Christ in the flesh both sexes as well women as men were made capable by God of being baptized This I beleeve is all the mystery that an intelligent Reader will find in the clause so much courted by Mr. A. to be friend him in his cause they were baptized hoth men and women Sect. 40. His third proof for his conceit of no Infant baptized in Mr. A. p. 6 7 Christs or the Apostles daies borrowed from Mar. 10. 13 14 15 16. wherein some are said to have brought young children to Christ p. 6 7. hath been already not onely answered but clearly argued and proved to make against him I presume a considering Reader will be of the same mind upon an attentive re-perusal of the 25th Section I shal here adde that the judgement and conscience of that learned and worthy Martyr Mr. John Philpot were so full of conviction and satisfaction touching the pregnant validity of this passage for Infant-baptism that in that Epistle of his formerly mentioned once and again upon the mention and recital of this clause Let the babes so he reads it come unto me he breaks forth with an holy indignation into this demand why then do not these rebellious Anabaptists obey the Commandement of the L●rd For what do they now a daies else that bring their children to Baptism then that they did in times past which brought their children to the Lord and our Lord received them and putting his hands on them blessed them c. And if Christ judged little children capable subjects of imposition of hand● which according to some of the most Seraphical Doctors themselves of the faith of Anabaptism is an Ordinance subsequent unto Baptism and not to be administred before it it roundly follows that these children brought to Christ had been baptized But either for Mr. F. the Mr. or for Mr. A. the Disciple to put us to prove by whom they were baptized is such a yoke as themselves are not able to bear no not in such cases where the demand of proof in that kind is much more reasonable For if we in arguing the controversie whether there can be no true Church of Christ and with which communion is lawfull without their baptism by dipping should put them upon proof by whom all and every the members of the 7 Churches of Asia were thus baptized or by whom those Christians mentioned Acts 5. 14. Acts 4. 4. and in many other places were after that manner baptized would they not cry out against such our demands as importune captious and unreasonable That Mr. Fisher Baby-Baptism p. 141. evasion of Mr. Fishers viz. that the imposition of hands here recorded to have been administred by Christ unto the children brought to him was another kind of imposition viz. that which was frequently used in order to cures or healings not that which pre-supposed baptism is magisterial enough as seventy times seven assertions more in the same book with it are but altogether proof-lesse The contrary hereunto is little lesse then clearly demonstrable upon these grounds 1. There is no intimation in the context that any of these children much lesse all of them were either sick or diseased Now there can I beleeve no instance be produced where any young or old either came or were brought to Christ to obtain any cure or healing from him whose infirmity or disease was not mentioned and named 2. Whereas all the miraculous cures wrought by Christ are either particularly as when he wrought but onely one or some few in the same place or else in the general as when he wrought many in places neer adjoyning recorded here is not the least or lightest mention in one kind or other of any cure wrought upon these children by him 3. Had the children been any waies sick or diseased it is at no hand credible that the Disciples would have rebuked those that brought them it would have argued want of common civility yea of humanity it self to have done it 4. The reason given by Christ unto his Disciples and in them unto others why they should rather countenance and further then restrain or hinder the accesse of little

That it doth not follow because the knowledge he speaks of is not given in this place unto the world therefore it is given no where else Nor 2. That because this knowledge is not yet arrived at Mr. A's or at Mr. Fishers understanding it is not therefore sufficiently given unto the world or not convincingly enough arrived at the judgements and understandings of other men as considering and conscientious as they Nor 3. That the knowledge of Christs imbracing and blessing infants is so inconsiderable as Mr. A. seemeth to represent it unto the world because he hath no higher esteem of it Nor 4. And lastly Doth it follow that because Mr. A. makes an opposition between the giving knowledge unto the world that Infant-Baptism is an Ordinance of God and the giving knowledge that Christ imbraced and blessed infants therefore the knowledge of this latter doth not give sufficient knowledge of the former in his sence of the word Ordinance lately expressed However we shall not at present argue the case whether it be so or no but onely leave it to all considering men to judge whether his minor proposition be preferr'd to any degree of light by all he hath delivered in this third proof of it or whether the native darknesse remains not still spread round about it rather condens'd and thickned then any waies lessened or cleared by all this discourse Sect. 42. To his fourth proof we answer 1. That to argue from Answer to Mr. A's 4th proof of the minor proposition of his first Argument p. 8. what is not recorded to what was not or was not done in Christs or the Apostles dayes is extreamly weak and inconcluding It is not recorded that the Eunuch Acts 8. was baptized either naked or with his cloaths upon him Doth it therefore follow that he was baptized neither naked nor with his cloaths upon him It is not recorded that the spring or water wherein the Eunuch was baptized was so deep as to reach or come up to his ankles Doth it follow from hence that therefore it was not thus deep It is not recorded that all the members of the 7 Churches of Asia were baptized Is this a sufficient proof that therefore they were not baptized It is not recorded that John the Baptist when he executed his office and baptised those that came unto him put off either his Camels-hair garment or leathern girdle nor yet that he kept them on Doth it therefore follow that he did neither because neither is recorded Or is it a sufficient proof that no woman was admitted to the Lords Table in the Apostles daies because the admission of none is recorded But such arguings as these are the pillars of Anti-poedo-baptisme which for brevities sake and not to offend any man or to reproach the opinion from hence forth we shall call Ana-baptism Secondly Whereas he saith that the description which the Scripture every where mak●s of persons or qualifications of such whose Baptisme it recordeth argues them to be no Infants the saying is captious and encroaching taking that for granted which is to be denied viz. that the Scripture still describeth the persons and qualifications of all such though Mr. A. craftily leaves out this particle All least his proof should appear to be too narrow and scant for the length and bredth of his position though the truth is that to those who understand the principles and rules of arguing the omission of the said particle invalidates the processe of his argument of all such I say whose Baptism it recordeth Yea himself pag. 10 11. essaying to answer that unanswerable objection about the Baptizing of housholds though with much regret and reluctancie of spirit yet yeeldeth that there is not the same account given of the qualifications he might with as much truth have added and then he had done somewhat ingenously nor of the persons of those that were baptised of the family of Lydia So that himself with speaking onely a little truth hath cut the sinews of his fourth proof Yet Thirdly Whereas he here supposeth that the Name or Title of a Disciple is incompetible unto children and cannot rationally be applyed unto them doth he not condemn the Holy Ghost himself of irrationality who very expresly Act. 15. 10. termeth children as well as their Parents Disciples unlesse he will suppose that the yoke of Circumcision in case the Parents had been perswaded by their Judaizing Teachers to subject unto it would not at all have concerned their children or been any yoke unto them I confesse Mr. Fisher Baby-baptism p. 176. out of the ingenuity and Christian meeknesse of his spirit terms the citing of this scripture to prove Infants to be called Disciples a frivolous flim flam But the best is that these wild Figtrees I mean insolent and uncomely jeers grow so abundantly in the plain of his book that ten thousand of them are not worth the price of two Sparrows But Mr. Fisher knows better how to triumph than how to conquer And if you will take his own word for it Tanquam umbrae volitant alij solus sapit ipse All other men like shaddows vain On earth flit to and fro He he alone the wise man is Truth none but he doth know Yet let me say this by the way by Mr. Fishers good leave that the yoke of Circumcision with all the burthensomnesse of the Mosaical Law attending it was indeed no yoke at all in comparison of such a Baptism as Mr. A. or at least many who rejoyce in his light violently obtrude upon the world in the name of Christ's Baptism But I hear there is one wise man amongst them whose prudence I suppose many others will follow who hath found out a way to conjure the spirit of winter out of the water by an application of fire a commendable project to reconcile winter-dipping it self with the lives of men and especially of women which without such a mediation is like to deal very severely by them He that baptiseth upon such termes as these baptiseth both with water and with fire and so in this respect administreth a more compleat Baptism than either John or any the Apostles of Christ But Mr. Fisher disdains all warming of water unlesse it be with the fire of mens zeal that are to be baptized This onely by the way But might not Mr. A. more rationally contest with Christ himself for giving the Name or Title of a man to a child new born Joh. 16. 21. and especially for giving the Name and Title of a Beleever to a little child Mat. 18. 5 6. than with us for giving the name and title of Disciple unto a child Or is it not somewhat lesse to be a Disciple than a Beleever For that our Saviour in this Scripture by one of these little ones who beleeve in me meaneth any such child as that mentioned ver 5. and now pointed at by him is evident from the context as Musculus well conceiveth and expoundeth the place