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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

Antesignanus vir trium linguarum peritissimus sed qui de multis fidei capitibus singulares opiniones habuit Negavit divinitatem Christi Causam supplicij de illo sumpti Blarerus in Anabaptismum rejicit alij in crebra ejus adulteria quae nonnunquam è Scripturis defendere sit ausus Quorum omnium seria ductus poenitentiâ c. Scultet Annat Dec. 2. circa finem Anni 1529. Those who of later times and since the beginning of the Reformation attempted first by Luther revived this opposition whereas before the followers of the Lamb as well as of the Beast had continued the practice of baptizing infants time out of mind as the saying is without interruption are known to have been one Nicholas Ciconia in English Stork Mark Stubner Martin Cellar and Thomas Munster these in the yeer 1521. went up and down from place to place in Germany and insnared many unlearned and simple people with their pernicious Doctrine as my Author termeth it Their manner was to boast of colloquies or private conferences with God to talk and inveigh both against Ministers of the Gospel and men in civil authority to clamour that all things in the Church were corrupt and out of order and therefore must be reduced that there must be a new Church built and the Citizens or members initiated with a second Baptism What kind of persons these were together with the far greatest part of those whom they drew into their opinion how they disturbed both the Ecclesiastical and civil peace in all places almost where they came especially where they grew to any head or numbers considerable I shall forbear here to relate referring the Reader desirous of satisfaction in such particulars to unpartial histories of those times Or to contract his labour in this kind I recommend unto him upon this account the perusal onely of the 14th chapter of the second part of Mr. Baxter's book intituled Plain Scripture Proof for Infants Church-membership and Baptism Onely I shall mention this concerning Martin Cellar one of the four and the learnedst man of them that after he had stood by his sect several years and had writ much for it at last perceiving that his party declined and matters did not answer his expectation he went and setled at Basil married and lived quietly taught Divinity and as being ashamed to be known or called by that name under which he had professed Ana-baptism he changed his name from Cellarius into Borrhaus under which name he wrote learned Commentaries upon the five books of Moses with some others which are now extant under this name By the way I marvell not a little upon what ground Mr. A. and his partisans can satisfie themselves touching the authentiquenesse of their new Baptisms considering that which I suppose is their own principle also that no unbaptized Person hath any right or is in any regular capacity to administer Baptism and consequently that Baptism administred by and received from such a person is a meer nullity and no true Baptism For all persons baptized in infancy being judged by them unbaptized and there being no other but such in the nation when their new Baptism was first administred here it undeniably follows that the first administration of it was a meer nullity and upon this account how the second or third or thousandth or ten thousandth administration should become any other then a nullity also and this according to their own principles I cannot understand And to prove that their first administration here had an immediate Commission from God as John Baptist had or from Christ as possibly the Apostles had to erect that kind of Baptism in this Nation which he administred is I suppose far above the line of their learning Certain I am that they must ascend far above that which is written to prove it Sect. 30. 9. Had not children as well as men and women been baptized by the Apostles or in their daies why do we not hear of exceptions quarrels and contests made against them in that behalf by some or other of their Antagonists Lawyers Sadduces Scribes Pharisees or other Zealots amongst the Jews This nation we all know had now for many generations even from the dayes of Abraham their Father been possest by God of an holy priviledge and accommodation for themselves and their children I mean circumcision yea and were wont to boast not onely or simply of their prerogative of circumcision but likewise of their admission unto it and reception of it in their infancy and at the eight day as is clear from that of the Apostle Philip 3. 4 5. If any other man thinketh he hath whereof he might trust in the flesh I more CIRCVMCISED THE EIGHT DAY c. Yea Mr. Fisher himself Baby-baptism pag. 182. acknowledgeth or rather as making for his cause confidently avoucheth that the circumcising of their children was a businesse which the Jews so doted on that of all things they were unwilling to let it go Yea it seems they were highly incensed against Paul upon a rumour that he prohibited the circumcising of their children Act. 21. 21. Now then if Christ or his Apostles should by their new Doctrine of the Gospel against which they sought all manner of exceptions and pretences lightly imaginable have excluded their children not onely from circumcision it self but from all other accommodations or priviledges whatsoever that should any waies answer or counterpoize it is it to be beleeved that they would have taken no notice of it or made it no matter of offence and quarrel Or if they did stumble at it and disparage or fault the Gospel or the managing of it in the world upon such an account can it be thought that the Holy Ghost would have made no record of such a thing nor yet of Christs or the Apostles vindication or justification of themselves and their practice against such an imputation especially considering that very many things are recorded by him of far lesse moment then such a vindication would have been Yea doubtlesse the reason why the Apostle Peter immediately upon his exhortation to the Jews to repent and be baptized subjoineth the mentin of their children as interessed in the same grace and priviledge with them was to prevent the offence which they might justly have taken in case themselves onely had been admitted to Gospel priviledges and their children excluded Sect. 31. 10. Whereas the Apostle Paul informs the Colossians who it seems were bending towards the Jewish Circumcision that they were COMPLEAT in Christ in whom he saith they were circumcised also with a Circumcision made without hands Buried with him in Baptism c. Manifestly implying that Baptism was an Ordinance as much or as well if not more or more significantly compleating them as Circumcision with all the retinue of legal observations depending thereon did or ever had done the Jews if it be not supposed that their children whilest such had been or might be baptized as well as

more then enough that any one of the said characters be found upon them and that more then one shall not be found By the way because I would not be mista●en in any thing asserted by way of proof either of the present or former Consideration I here declare 1. That whereas there are two kinds of Anabaptism the one simple the other compounded I mean by the former that which rejecteth not the Christian Communion of Beleevers because not re-baptized nor placeth either justification or salvation in its own appropriate way of baptizing but contenteth it self with a meer exchange of its own Baptism by the latter that which separateth it self from faith and holinesse themselves as impure and unclean if they cannot stoop to their prescript about baptizing I declare I say that what hath been said either concerning the sad sufferings of the Gospel from Anabaptism in the former Consideration or concerning Gods witnessing from Heaven against Anabaptism in this I desire to be understood onely of the latter sort of Anabaptism and not of the former For though the former be an errour or mistake yet being simply and meerly such c. not accompanied with pride or malignity against the honour or peace of the Churches of Christ 1. The Gospel may run and be glorified without any considerable interruption or disturbance by it 2. Neither is the God of all grace wont to inflict any exemplary or signal judgement upon the simple errors or mistakes of men but covereth a thousand of these with a covering made of his love and great compassion in Christ towards men 2. I declare further that notwithstanding any thing delivered either in this or in the former consideration yet my sence and belief is that there are or may be many under the form of the latter and worser kind of Anabaptism who are at present the sons and daughters of God Onely my belief is withall that they are in a way full of danger unto perseverance and of enmity unto all growth in grace or in the true knowledge of Jesus Christ the Lord and which frequently corrupteth and imbaseth yea for the most part un-Christianizeth the hearts and spirits of those who for any long time walk in it Little do they know saith Mr. Baxter speaking of good men entred into the way of Ana-baptism whither that way leads nor where it will leave them unlesse they return And elsewhere viz. p. 244. For my part having diligently obs●rved what hath become of those ●f my acquaintance who have been re-baptized I have seen them fal to so many desperate opinions and practises some to mak● a Religion of Swearing and Blaspheming none to grow better and most to grow presently worse as if a visible judgement of God did follow that action that I cannot believe that men shall be cut off by Christ from his people for want of being Re-baptized Concerning the third and last testimony wherein as it hath been said God declareth himself from Heaven against high Anabaptism I shall onely transcribe a few lines from Mr. Baxter pag 143. of his Treatise for Infants Church-member-ship and Baptism Leaving the Reader to peruse at his leisure what other Authors have observed and recorded upon that account And how they saith he meaning the Anabaptists have withered every where and come to naught is too evident to need proof So that when the light of the Gospel once brake forth and the true work of Reformation was set on foot wherein Infant-Baptism was both taught and practised God pr●spered it so mightily to the astonishment of the very ●nemies that in a short space it overspread a great part of the Christian world But Anabaptistry which set The sixth and last head of Considerations shewing how and why the opinion and practise of Anabaptism may prevail and spread amongst Professors notwithstanding so little either from the Scriptures or s●und principles of reason can be pl●aded for th●m out near the same time and place with Luther's Reformation did onely make a noise in the world and turn Towns and Countries where it came into seditions and misery and so died in disgrace and go out with a stink And I am all thoughts made that the same doom is written in Gods books against the high Anabaptism in this nation which doth little less then magnifie it felf against all that belong to God amongst us Consectary If God hath time after time witnessed from Heaven against the way of Anabaptism and those who have walked in it by all those three kinds of judgements which have been now mentioned then is it not a way of divine prescription or approbation nor doth he take pleasure in those who imbrace it and pertinaciously adhere to it CONSIDERATION LII JT hath very seldome or never been known that any opinion or practise tho●gh never so unco●th importune wicked or absurd ever brake forth or was set on foot in any p●rt of the Christian world but that it gathered considerable numbers of proselites both men and women unto it Proof There needs be no other proof made of the truth of this consideration but onely by enquiry into the Church records concerning the rise and progresse of those ancient errors Nicholaitisme Ebionisme Eutychia●isme Manicheisme Eunomianisme Nestorianisme Arrianism with others more without number on the one hand and by a recognition of those prodigies of opinions with their practises which our own daies have in great numbers brought forth amongst us as viz. the opinions and practises of the Familists of the Antinomians diversified into several sects and opinions so again of those called Seekers Ranters Quakers Adamites Anti-Scripturists Enthusiasts Anti-Ordinancers Super-Ordinancers Anthropom●rphites Pneumatomachists Erastians with their Antipodes High Presbyterians Thero Johnnians Coppian● with other names of a like dolefull sound almost without end all which though several of them are most broadly irrational and absurd yea beneath common sence it self and some others of very pernicious wicked and hellish consequence have yet taken the fancies of great multitudes both of men and women all pretenders to religion yea to the most excellent way of worshipping God who at this day go wondering after them respectively Consectary Then need it not seem strange unto any that the opinions and practise of persons known amongst us by the name of Anabaptists should heap up disciples to themselves amongst us as they do CONSIDERATION LIII BY Opinions and practises which bear or seem to bear any thi●g hard upon the flesh and outer man are apt to take with four sorts of persons 1. With th●se that are melancholily devout 2. With those that are vain gloriously devout 3. With those who through a spiritual unthriftinesse are behind hand with the things of their eternal peace 4. And lastly With those who secr●tly hanker after a fleshly liberty otherwise without check of conscience Proof The reason why the first sort of these persons are apt to fall in with such opinions and practises is because their

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

Chro. 18. 23. You very well know likewise of what sort of men he is of whom the Apostle gives this Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly or conjecturally puffed up by his fleshly mind g Col. 2. 18. Nor are you ignorant that they were not the worst of men to whom the Apostle said your glorying is not good h 1 Cor 5 6. Truth is seldom or never forsaken but upon a strong presumption and conceit in those who forsake her of being an error nor is an errour at any time embraced but upon a like presumption of being a Truth Your keen pertinacy and high resolvedness in your way the grounds on which you build duly considered is neither in any Christian nor in any rational construction any argument that you are in the Truth but rather of the contrary For as the Apostle upon his experience of men said All men seek their own not the things which are Jesus Christs i Phil. 3. 21. so is it matter of daylie observation that when men have notions and conceits of their own they exalt these upon Thrones and charge men with an high hand to give homage and reverence unto them as Divine Truths and in the mean time suffer the truths of God and of Christ to shift for themselves as well as they can in the world Yea it were wel comparatively if they did not fight against the truths of God in the quarrel of their own fond opinions and conceits For my self if my satisfaction touching the Doctrine § 14. and practise asserted in both parts of the ensuing discourse were not rich indeed and built upon such foundations of evidence and Truth which I certainly know cannot fail either me or any other that shall build on them yea if I did not see quite through and through all that yet you have shewed unto me for the support of your cause I should much rather have chose my lodging in the Chambers of death then to have touched it by way of opposition with the least of my fingers To fight against truth being interpreted is little less then to fight against God and a madness it is for any man to think that ever his soul should prosper by such wars My God and my conscience have deeply engaged me in a warfare very troublesome and costly even to contend in a manner with the whole Earth round about me and to attempt the casting down of high things and imaginations in men which exalt themselves against the knowledge of God And dayly experience sheweth that mens imaginations as well those which lift up themselves against the knowledge of God as those of a better and more blessed import are their darlings and that he that toucheth them toucheth the Apple of their eye and appeareth upon the account in the shape or likeness of an enemy unto them The truth is that to bear the hatred and contradiction of the world as God hath made it my portion to do is no whit more pleasing unto me then the drinking of that cup which the Lord Christ prayed thrice unto his Father might pass from him was unto him Notwithstanding as that which was in it self bitter and grievous unto him in this respect was not grievous at all but acceptable viz. that by suffering it he might open an effectual door of life and salvation unto the world so doth the vehemencie and zeal of desire which possesseth my reins heart and soul of doing some service to the world whilest I am a sojourner in it in making some of the crooked things thereof streight and leaving it at my departure from it upon somewhat better terms for the peace and comfort of it then I found it at my coming to it swallow up much of that offensiveness and monstrousness of tast wherewith otherwise the most unreasonable and horrid measure I receive from many in it would affect and afflict my soul But to bear the burthen of the hatred of men out of an affection of unfeigned love to them is nothing more then what I know is my duty to do and for his sake who bear the burthen of my sins upon the Cross out of an unfeigned love to me and through his grace I shall willingly do it I know not whither you will vouchsafe a perusal § 15. of the papers here presented to you or no. It is not long since I heard of some stirrings and mutterings of that perverse spirit amongst some of you which about the time when your way first began to be occupied in Germany tempted men to burn all their other books and writeings but the Bible onely a Post h●c Idem propheta Johannes Martheus Anabatista mand●bat ne quis ullum deinceps librum haberet aut sibi servaret praeterquam sacra Biblia reliquos omnes in publicum deferri jubet aboleri hoc se mandatum divinitùs accepisse dicebat Itaque magno numero libri comportati flammà fuerunt omnes absumpti Joh. Sleidan Comment l. 10. If you be resolved to read no other book but the Bible and judge your selves wiser then he who being demanded whether he understood that which he read in the Scriptures made answer How can I except some man guid me b Act. 8. 31. I confess that by such a resolution you will make an escape from me and convey your selves out of my reach But if you willfully turn your back upon those means which God affordeth you for the knowledge of the truth take heed lest this turneth to a root of bitterness unto you in the end They who measure themselves by themselves saith the Apostle and compare themselves with themselves are not wise c 2 Cor. 10. 12. Yet if you will make it matter of conscience to read the Scriptures with a single eye and not bring your way with you unto them you will never find it here Luther Calvin Beza Bullinger Musculus Zuinglius Melancthon Ursin Zanchie Perkins Dod with a thousand more of like diligence faithfulness and sharpness of discerning who have search't the Scriptures every whit as throughly as narrowly as you have done yet could never find your way here The Consideration whereof me thinks should give you some stop in your carrier and cause the greatest confidentiary amongst you to turn himself about and enquire of himself Is there not a lye in my right hand d Isa 44. 20. It will be no good account in the day of the Lord Jesus to pretend or say we verily thought we were highly confident that we did both Thee and thy Gospel service in opposing Infant-Baptism in disturbing rending and tearing thy Churches to promote our way of Rebaptizing in the world especially considering that God sent so many Scribes and wise men unto you and this in a way of righteousness to establish you against those puffs of new Doctrines which notwithstanding have driven you like unballassed vessels quite off from the truth Our Saviour foretelleth his Disciples of a

blacknesse and deformity For doubtlesse they are all thoughts made that the latter Administration is not onely most agreeable but onely agreeable to the mind of God And for those that are contrary minded to them at least the greater part of them neither are their minds much busied about the said Question unlesse it be in making streight what the others have made crooked and ●n drawing out the mind of God in the Question into the light which the other labour to bury under darknesse For these also are fully perswaded that the former Administration not made irregular by circumstance is altogether as agreeable to the mind of God as the latter yea and much more agreeable hereunto then the latter as generally practised and performed amongst us in these days yea that this the circumstances duly considered under which it is performed hath neither footing nor foundation in the Scriptures Therefore the Question he speaks of which Administration c. doth every whit as much if not much more busie Mr. A' s mind and the minds of his party as the minds of any of those servants of God who dissent from them But that it should busie the minds either of the one or of the other or take up so much of their time in debates as it doth is of no good abode to the affairs of Christ Jesus in the world therefore they who have kindled the fire of the contest have the greater sin Sect. 5. But Mr. A. somewhat handsomely covers the nakednesse of those as well who at first occasioned the said contest as those who importunely keep it still on foot by terming his question a Question about Baptism If it were indeed a Question about Baptism i. e. about the nature or essence of Baptism or about any thing much considerable in relation to it as the necessity end benefit c. it might reasonably be put to consideration amongst the Churches of Christ yet with this proviso too that the sence of the propounders in any the said questions be not imposed upon the Churches as necessary to be imbraced upon the sore penalty of being for ever excluded from Christ or of being un-churched This would be to threaten not to argue or dispute But Mr. Allens Question is not about Baptism it self nor about any thing much considerable relating too it but onely about the precise adequate and appropriate subject of the Administration of it It is true the will and mind of God even about Tythingmint Anise and Cummin yea though sparingly discovered and hard to come at is not to be despised nor the knowledge of it neglected but he or they that should spend much of their time in hammering out such a notion ● with colourable arguments and grounds to commend and set it off wherein they can please themselves as if it were the unquestionable mind of God in the case and then adjure all Christians to be of their mind either upon pain of damnation or of losing their Church-ship or the like such persons certainly would not approve themselves unto God or unto Jesus Christ in so doing no not though their notion which they should obtrude upon the Christian world in this case and upon these terms should prove to be the truth The mind and will of God was that by the comming and suffering of Christ in the flesh the Mosaical differences of meats should cease and that Beleevers should be at liberty and so judge themselves to eat what kind of meats they pleased Yet was it expressely contrary to the Will of God that they who knew the truth and will of God in this case should be either troublesome or insnaring unto other Christians so much as by the exercise or acting of this their liberty before them Hast thou Faith i. e. beleevest thou that thou now lawfully mayest eat meats that were prohibited by Moses Law have it to thy self before God a meaning a Rom. 14. 22 that he should be content with the use and benefit of this his liberty in private and not by any importune use or venditation of it before others who were yet weak and unsatisfied in the point trouble or insnare them And yet the knowledge of the mind and will of God in this case was by many degrees I wis of greater moment and consequence then the knowledge of his mind touching the precise subject of the Baptismal Administration whatsoever it shall be found to be For either to doubt or to be ignorant whether a man or woman ●ight lawfully eat meats prohibited by Moses Law was constructively to doubt or to be ignorant whether Christ was come in the flesh or no and consequently whether he was not to be expected afterwards an errour which occasioned the destruction of many thousands of the Jews temporally yea as is greatly to be feared eternally also not to mention many other Christian accommodations which accompanied the knowledge of the truth in the case Whereas the knowledge of the mind of God touching the proper subject of the Baptismal Administration especially if it be that which Mr. A. and his party contend for is by this to omit many other arguments evicted to be of very slender consequence viz. that since and where it hath been discovered and a practise corresponding with it submitted unto the State of Christianity hath little advanced if not retreated rather nor any thing more of God or of Christ been seen or known in the world then was before yea and still is in such places and amongst such persons who do not acknowledge or own the said subject But of this probably we may speak more at large elsewhere In the mean time let not Mr. A. nor men of his opinion any more call the Question argued in his book a Question about Baptism nor yet about the Administration of Baptism but onely about the appropriate subject of this Administration which being truly interpreted is as hath been proved a Question of smal consequence not of much greater then the question about Melchizedek's Father which also is very solemnly with much devotion and gravity argued by some Sect. 6. Nor doth he state his Question with any clearnesse to the sence of his Adversaries For they do not hold or teach that an Administrator of Boptism made to infants is more agreeable to the mind of God then a like administration made to some who beleeve and professe the beleef of the Gospel They acknowledge that Baptism is administred to such persons who newly come out of Judaism or Paganism and professe the Gospel with as much agreeablenesse to the mind of God as unto Infants 2. Neither do they hold at least some of them but that Baptism may be administred to those who have lived loosely and prophanely in a profession of the Gospel upon their repentance at least in case they have not been baptized formerly and this with as much agreeablenesse also to the mind of God as unto Infants Nay 3 some of them for I know not

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