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
are more readily apprehended and conceived then things figuratively and mystically a M. Baxter affirmeth proveth this kind of baptizing to be no Ordinance of God but an heynous sin yea and flat murther and no better and upon this account judgeth that the Civil Magistrate ought to restrain it as being destructive to the lives â—f their people See this and much more tâ— like purpose p. 134. 135. 136. in his Plain Scripture Proof for Infants Church-membership c. such Therefore if children were capable of a metaphorical or typical baptism much more are they capable of that which is literal and proper So that the Scripture now argued is on the behalf of Infant-Baptisme like Solomons King upon his Throne against whom there is no rising up CONSIDERATION XXX THe ceremony or dore of entrance or admission into the Christian Church is lesse grievous or offensive to the flesh and more accommodate to the weaknesse and tendernesse of children then the ceremony of like import was under the Law Proof The Proof or evidence rather of this Consideration is neer at hand For the entrance into the Jewish Church under the Law was by blood which occasioned Zipporah to tell Moses that he was an Husband of blood to her Then she said A bloody Husband thou art because of the Circumcision which it seems she was necessitated to administer unto her child to save her Husbands life Exod. 4. 26. Whereas the ceremonial entrance into the Christian Church is by water and the washing of the flesh herewith Indeed as some form and obtrude this Ceremony upon the consciences of men the entrance into the Christian Church is made more bloody in many cases I mean more prejudicial unto health and more threatening life then that under the Law For though Circumcision was smarting and painful yet it made no breach upon the health nor endangered the life of any that came under it Whereas Bptizing in Rivers by plunging or dipping the whole body under water in cold climates and seasons must needs threaten not the healths onely but the lives also of many infirm and tender constitutions â— Yea I am all thoughts made that upon the account of this kind of Baptizing many amongst us at this day are sick and weak and many also have fallen asleep Several instances of persons who have suffered in these kinds have been reported unto me and this upon tearms sufficient to secure the truth of the reports Consectary If God admitted Infants into his Church when the entrance hereunto was more grievous and not without blood it is very unreasonable to conceive that he should now exclude them having made the entrance hereinto more accommodations unto them and much better comporting with their weakness CONSIDERATION XXXI IT cannot be proved from the Scriptures that the Baptism of any child born of Christian Parents or Beleâ—vers was deferred to adultness or years of discretion much less can it be provâ—d that the Baptism of all such children was thus deferred Proof If that which in this Consideration is implicitely denyed the deferring of Baptism to the persons specified can or could be proved from the Scriptures the proof must be either first by some example of an Infant one or more of the relation mentioned who was not baptized untill mans estate But evident it is that no such proof as this can be found in the Scriptures Or else 2. the said proof must be made by producing some prohibition of Divine Authority by which Beleeving Parents are restrained from desiring Baptisme for their children untill maturity of years But as certain it is that no proof in this kind neither can be found in the Scriptures Or 3. and lastly the proof we speak of must be made by producing some reason or ground otherwise from the Scriptures by which the necessity of such a Dilation is substantially evinced But neither do the Scriptures afford any proof of the point in question in this kind as our Adversaries themselves upon the matter as far as I understand do confesse in that they never yet produced any If it be objected and said though there be no particular or special prohibition in the Scriptures restraining Christians from desiring Baptisme for their children whilest they are yet children yet are their prohibitions in general laid as well upon them as others to restrain them from will-worship and so from using the Holy things of God in any manner not directed or prescribed by himself and consequently to restrain Beleeving Parents from offering their children whilest such unto Baptisme in as much as Infant-Baptisme is will-worship or an act or kind of worship not prescribed by him to this I answer That every usage of the Holy things of God after a manner not particularly prescribed by him is not will-worship To read a Chapter two or three daily is no will-worship yet is it an using of the Holy Scriptures nor particularly prescribed by God To give the Holy things of God in the Administration of the Supper unto women is an usage of these Holy things not particularly directed or prescribed by God himself yet it is far from Will-worship To pray about a quarter or half or an whole hour every day is an usage of the Holy Ordnance of prayer not particularly prescribed by God yet is it not Will-worship many instances in this kind might be added Therefore neither is the Baptizing of Infants any strein of Will-worship upon any such account as this viz. because it is an usage of an Ordinance not particularly prescribed by God 2. Will-worship properly consists in this when men exhibit or perform that in the name of worship or for worship unto God which he hath not prescribed as any part of his worship As they who conceit they worship God by being baptized men and women having formerly been baptized infants do most properly commit the sin of Will-worship because it is certain that God hath not prescribed any such things especially not in the nature of worship Yea it is a kind of Will-worship if Parents-place worship in offering their children unto Baptism because God doth not require this of them in the nature of worship but of obedience and duty otherwise All duty is not worship neither is every act not warrantable by the Scriptures though supposed such an act of Will-worship 3. And lastly it hath been proved by many arguments and grounds both in this discourse and in several others by other men that the mind and will of God is that Christian Parents should devote and consecrate their children by water unto his service upon the first opportunity from the beginning of their daies Which arguments and grounds have it may be some of them been replied unto instead of answered or had something said to them which emphatically considered amounts to nothing and others of them may probably in time be triumphed over in the same kind However evident it is in the mean time that no Christian Parent is restrained by any
that authoritie which they had from God otherwâ—se for the confirmation or avouchment of such things Especially considering that the Jews with whom they had either only or chiefly to do in these reasonings subscribed to the Authoritie of the Scriptures but rejected the Authoritie of the persons who argued from them and did not own them as teachers sent from God And however the Apostle Peter maketh the word of Prophesie i. the Scriptures of the old Testament more sure i. of greater and of a more rationall authoritie for a mans satisfaction and conviction touching the truth of what they deliver then a voice from heaven 2 Pet. 1. 18 19. when things taught are of a ready perception and deduction from the Scriptures and the Divine Authoritie of the Scriptures acknowledged by the persons to whom these things are delivered it is very unreasonable for the Teachers to bear themselves with a strong hand upon their extraordinarie Commission or Authoritie from God to teach especially towards such hearers who are hard to be convinced hereof Nor are the scripture-instances produced by Mr. A. to shew the contrary any wayes pertinent to such a purpose And that he is mistaken in that wherein he placeth his greatest trust Mat. 12. 8. For the Son of man is Lord even of the Sabbath day I have shewed elsewhere a Water-dipping Consider 1. pag. 6. directing the Reader where he may find a very sufficient account given that by the Son of man in that saying is not meant the Lord Christ himself but any person of mankind as the the phrase oft signifieth in scripture Job 25. 6. 35. 8. Esa 51. 12. 56. 2. Psal 8. 4. 144. 3. 146. 3. to omit others 2. If neither Christ nor his Apostles ever made the Scriptures or those scripture-examples upon which they argued and avouched their Doctrine the sole ground and foundation hereof by what Authoritie can we do it Upon what account can we raise Doctrines from and build conclusions upon any scripture-examples yea though the Doctrines we raise and build in this kind be but of a morall consideration and of the easiest and readiest perception and deduction from these examples Or are they who do raise any Doctrinall conclusion from any Scripture example worthy reproof for so doing Or if Mr. A. teacheth this doth he not make a rod for his own back Sect. 144. 3. Whereas he pleads that the things which Christ and the apostles in the cases objected plead for examples out of the Law were not meerly and barely institutive but of a morall consideration and so of a more ready perception c. pretending that Infant-baptism hath no morall equity in and of it self discernable to commend it I clearly answer that though Baptism it self be institutive and positive yet Baptism with the severall gracious ends intended by God in it supposed which is nothing but what Mr. A. himself as well as his adversaries supposeth the baptizing of Infants is of a morall consideration and hath equitie in and of it self to commend it If God intended good by Infant-circumcision either to the Jewish Church in generall or to the children themselves who were to be circumcised the administration of circumcision unto children was of a morall consideration and had a morall equitie in it self to commend it and they upon whom the duty of the said administration at any time and in reference to any person lay should have sinned against the Law of charitie to neglect it Now there being the same or as much reason to judge as hath been formerly argued and may be further in due time that God by Infant baptism intendeth spirituall good either unto the Infants themselves who are or should be baptized or to the Christan Churches respectively as that he did intend the like good either to the circumcised Infants or Church of the Jews by Infant circumcision it roundly follows that Infant Baptism notwithstanding Mr. A's opinion to the contrary is of a morall consideration and in this respect of a readie perception and deduction from the example of Infant-circumcision yea and that they who do deprive their children of it walk uncharitably towards them and deserve reproof according to the saying of Beza a Baptismus sine impietatis scelere contemni nequit gravissimam reprehensionem coram Deo hominibus merentur qui tantum beneficium differunt vel sibi vel suis liberis accipere Beza Opnsc. p. 334. Baptism cannot without the great sin of impietie be despised and they deserve a most severe reproof both before God and men who delay the reception of so great a benefit either for themselves or THEIR CHILDREN So that things duly and unpartially considered Mr. A's Objection is too hard for his Answer the spirit of the former is the greater spirit And thus we see that his minor Proposition which he hath been all this while labouring in the fire to make straight remains as yet crooked His two former probations have afforded no Protection at all to it But it may he hath kept his best wine to the last and his third Answer will recover the credit which his two former have lost Let us therefore with patience and without partialitie hear and consider what this hath to say unto us Another thing by which it may appear that Infant-baptism is not agreeable to the Gospell-ministration is in that it M. A. p. 34. differs from it in this propertie of it viz. as it is a ministration of the spirit for so it is called 2 Cor. 3. 8. It 's the ministration of the spirit in two respects 1. because in and by this ministration the spirit is given unto men 2. Because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law in both which respects Infant-Baptism will be found disagreeable to it I answer Sect. 145. 1. This argument or probat is to be commended in this before either of the former it promiseth full and undertakes home in the cause of the Proposition to be secured the Proposition as we heard being this Infant-Baptism is disagreeable to the ministration of the New Testament Now his first proof undertook for no more but to prove Infant-Baptism not simply disagreeable but only lesse agreeable to this ministration His second that Infant-Baptism as he might well fuppose savors strongly of the Legall ministration But this proof it be as good as its word will prove Infant-Baptism simply and right-down disagreeable to the said ministration But 2. Whereas he attempts to prove this disagreeablenesse by this argument viz. that it differs from it in one particular propâ—rtie his attempt amounts to no more then the beating of the ayr For what though it should differ from it in two properties which are more then one yet if it agree with it in others especially in more why should it not be judged rather or more agreeable with it then disagreeable yea one
taught to turn head upon conscience yea and upon whatsoever is commendable in Nature it self are plainly laid under the Notions and names of most worthy Truths and such wherein the glory of the Gospel confisteth The truth is that a Ranter is nothing but an Antinomian sublimated Amongst the Virgin-Livers you wil be taught or § 13. Virgin-Livers tempted to stop the course and current of Nature until it breaks over not onely the dam wherewith you shal obstruct it but even all the banks and bounds which God himself hath prefixed to it Here also if you be easie of belief and tractable under a spirit of delusion you wil be provoked to make a breach upon al the Laws and Precepts of God which concern the Christian management of Relations and this under a pretext of sovereign devotion and of signal sequestration from the world Those commonly known by the name of Seekers are a generation who think they do God a most Seekers choice service in overlooking all that is written upon pretence of looking after somewhat higher more mysterious and sacred then any thing that is writen as if God who as the Apostle teacheth us hath in these last days spoken unto the world by his Son intended to reveal unto and speak by these men somewhat beyond and of greater import then any thing he hath spoken unto the world by him Amongst these this snare of death wil be spread in your way you wil be tempted to seek after another Jesus with the neglect and contempt of him besides whom there is no Saviour of souls Amongst the Quinto-Monarchians or persons § 10. best known by the name of the fift Monarchie men Quinto-Monarchians not so much from their opinion touching the said Monarchie as by that fierce and restless spirit which worketh in them to bring it in into the world by uncouth and unhallowed methods and ways and this before the times of the other Monarchies be fulfilled you wil learn to speak evil of those that are in dignity to curse the Ruler of your people to entertain darkness in stead of a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to advance your selves with confidence into the things which you have not seen and to please your selves most when you neither please God nor sober minded men Amongst the Behemites or Mysterialists you Behemites or Misteryal wil learn little but uncouth and affectate words and phrases under which you may intend and mean what mysteries you please but nothing to the edification of any man nor scarce of your selves together with an art or faculty to allegorize quite away the vivifique spirit power and Authority of the Scriptures and this under a pretence of teaching Repentance Mortification Humility Self-denyal Resignation c. after a new and more excellent way then hath been formerly taught or known Here though you shal meet with strange and unheard of terms and expressions in a sufficient number to fil the world with new notions and secrets of truth such as the hearts and minds of men have been strangers unto until now yet wil the whole Encyclopedy of this learning hardly bless or enrich you so much as with one distinct notion veyn or streyn of truth which is not already abroad in the world amongst intelligent men yea and this in a far more scientifical garb or habit of expression Here you wil be taught to comment upon the light with darkness Contra-Remonstrancie as it is commonly taught § 14. amongst us is a model of divinity or of Christian Contra-Remonstrants Religion drawn quite besides the platform or pattern in the Mount I mean the mind of God revealed in the Scriptures The appropriate principles of this way may reasonably be conceived to lead unto most if not all other sects and those evils whether of opinion or of practise that are found in them Amongst the sons and daughters of this Divinity you wil learn such a Faith which instead of working by love wil work by carelesness and security and which wil give such large quarter unto the flesh that its own Life and Being wil be sorely endangered if not utterly overthrown thereby besides many most unworthy and hard thoughts and sayings of him who is Grace Love Goodness and Bounty it self and who is not willing that any should perish but that al should come to repentance a 2 Pet. 3. 9. and be saved b 1 Tim. 2. 4. Among the Arians and Anthropomorhites the life of godliness in you if you carry any such thing with Arians and Anthropomorphites you unto them wil be in danger of poysoning with dunghil notions and conceits of God and of Christ For here the abominable Idolatry of the old Heathen who changed the glory of the incorruptible God into an image maâ—e like to corruptible man which as the Apostle informeth us God most severely punished is in the clear and plain pri 〈…〉 les oâ— it taught as a great and unquestionable truth And He who the Holy Ghost stileth God blessed for ever c Rom. 9. 5. I mean Christ the Lord is allowed this God-head in a diminutive sence onely and such which dissolveth the glory of the mystery of the Gospel into a piece of odd and savour-less projection without any length or breadth depth or height of wisdom in it Amongst the High-Presbyterians and men baptized into their spirit you must submit your faith to the test of men and be content to be at a classical or Synodical allowance for what you shal beleeve And yet here you wil be taught to sacrifice the peace liberties and comforts of other men and these it may be better more righteous yea and sounder in the faith then your selves upon the service of such a faith which is form'd and model'd by the fancies or weak understandings of men and these superintended for the most part and influenced by some politique or corrupted interest or other These are the principal Sects and by-ways of Christian profession at this day on foot amongst us as far as my knowledge and memory at present serve me to recount them unto you into which I mean into one or other of which if you be not throughly established with the knowledge of the truth and of the good word of God and withal watchful in prayer unto God to keep you in the good old way of truth and peace your foot wil be in danger of sliding and in so much the more danger because these ways of errours at least some of them have deceived great numbers of men and women and are at this day occupyed by many according to that of Christ to his Disciples themselves Take heed that no man deceive you For MANY shall come in my name saying I am Christ and shall deceive MANY Facilè transitur ad plures is the saying of Seneca i. A little consideration serves a man to make one in a multitude or throng Besides there are reports
expressions of the Holy Ghost to make both more adequate and lively impressions of the things signified by them upon the hearts and spirits of men then any other 13. Amongst such Scripture terms and expressions wherein the Holy Ghost speaketh either of Earthly or Spiritual and Heavenly good things delight most in your said secret discourses to use those which are most emphatical and neerest to Hyperboles Such words and exprâ—ssions as these frequently used in your Soliloquies will by degrees habituate your minds to think very indâ—fferently and meanly of temporal good things and most highly of the things of Jesus Christ and of the world to come The Scripture in some expressions maketh the greatest and most desireable things of this world next unto nothing yea nothing it self and appropriates reality substance truth worth and excellencie of being unto the things of the world to come Let such expressions as these be of choice esteem and of dayly use with you It is the observation Amat talâ—â—s compositione Paulus Hug. Grot. In Rom. 5. 20. of one that the Apostle Paul delighteth much in words compounded of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import wherof is to advance and raise the signification of the word compounded with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to omit many others The use of such words or of the notions imported by such words in your meditations of spiritual and Heavenly things will be of rich concernment unto you to work in time and by degrees your judgements and apprehensions of matters relating to both worlds to a steady conformity with the judgement of God himself concerning these things as it is declared in the Scriptures and so to mold and form your lives and ways accordingly 14. Know no accommodation no gratification § 21. whatsoever to the flesh against the lightest or softest motion of the spirit within you nor against the least jot or tittle of any the commands of Christ If you shall deign to take any knowledge of them you will run an extream hazard of being ensnared and overcome and so dtawn into greater inconveniency and danger in the end then you can readily imagine in the beginning 15. You have opportunity of a four-fold variety of Christian imployment You may meditate that which is good with your heart You may do that which is good with your hand You may speak that which is good with your tongue You may hear that which is good with your ears It is pitty but that one or other of these ploughs should stil be kept going you can hardly be cast under any such disadvantage at any time but that you may serve the dear interest of your souls and better your accounts and reckonings at the great day by exercising your selves in one or other of these worthy engagements 16. Remember that all time lost or mispent though never so truly repented of by you though never so freely and fully pardoned by God yet will occasionally and in a sence not to be despised by considering men turn to loss unto you all the days of eternity For though God upon the said suppositions will not punish you in the least for your miscarriages in either kind nor once mention them unto you yet you cannot expect that he will reward you for them The highest priviledge that sin or any unworthyness is capable of is pardon reward is appropriate unto righteousness Whereas had the time which you spend idly or mis-imploy been sown with the good seed of righteousness and well-doing he that giveth to every seed it s own body would have made your harvest of blessedness and glory in the world to come so much the greater and more plentiful Therefore be diligent and careful to improve the smallest shreds or broken ends of time And what shall I say more For the time would § 22. fall me to set before you or to recommend unto you all that is in my heart for the Christian comfortable and safe steerage of your course through the world I trust that without any recognition through the grace of God that is given you you retain in mind many things more of this blessed concernment which God hath heretofore at several times given in direction-wise unto you by my Doctrine and that having so much Heavenly light shining round about you you will not venture your dear souls upon any peradventure upon any light or loose presumption whatsoever Ye are in our heart as the Corinthians sometime were in Pauls to dye and live together and I trust I am not upon upon inferior terms in yours And my hope is rich and precious concerning you that you will fulfill my joy in being like minded having the same love being of one accord and of one mind in doing nothing through strife or vain glory but in lowliness of mind each esteeming others better then themselves looking not every man upon his own things but every man also on the things of others c. Phil. 2. 2. 3. If you shall continue walking in this way you will find the issues of it life and peace And the God of all grace will dwel amongst you for ever Farewel my Joy and Crown of rejoycing in the presence of our Lord Jesus Christ at his coming at whose right hand my hope is to meet you all at the Great Day Yours to serve you freely and faithfully in the work of an under Sheep-heard JOHN GOODVVIN From my Study in Swan-alley Colman-steeet London April 3. 1655. The Contents of the former Part. 1. COlourable arguments for the defence of Error are more likely to take with men then solid arguments for the truth together with the reasons why pag. 1 2 3 2. God requireth both faith and practice upon grounds more remote yea upon secrâ—t insinuations p. 3 3. Many practices may be lawful yea necessary for which there is neither expresness of precept nor of example in the Scriptures 5 6 7 4. The greatest part of such actions which ougâ—t out of conscience to God be to performed are not either enjoyned by expresness of precept nor commended by expresness of example 7 8 5. Schismaticks alwaies have been extravagantly excessive and importune in magnifying their private opinions and practises 8 9 10 11 6. No practise or example in Scripture is obliging unto imitation but such as are grounded â—pon some precept or law 11 12 7. The less experienced or skilful persons are in drawing or framing regular consequences the more ignorant they are like to be of the mind of God in many things yea and in the greater danger to oppose it 12 13 8. To multiply bands of conscience above what God hath made them is constructively to dâ—ny the Scriptures sufficiency c. 13 14 9. Things plainly taught in the Old Testament are more sparingly delivered in the New 14 15 10. To reject good consequences drawn from the Scriptures is to reject the authority of the Scriptures themselves 15 16 11. One sound argument
the Shew-bread which was not lawful for him to eat neither for those that were with him but for the Priests only Mat. 12. 23. And the Reason of this Conclusion is evident For if the far greater number both of matters of Faith or things to be beleeved and likewise of matters of practise or things to be done be matters of inference consequence and deduction from the Scriptures and not of literal or express assertion which is an unquestionable truth and hath in part been proved already it follows with an high hand of evidence and truth that they who are more defective less experienced less understanding then others in drawing Conclusions from Premisses must needs be more ignorant then others as well of the one as the other I mean of the mind of God as well in matters of faith as of practise Consectary If the more dull less experienced and apprehensive men are in drawing regular deductions and conclusionâ— out of their premises they must needs remain so much the more ignorant of the mind and will of God in many things and so be in the more danger also of denying them then need it not seem strange unto any man that the generality or far greater part of those who oppose Infant-Baptism should be ignorant of the mind of God as well concerning Baptism as many other things considering that they are inexpert in the Word of righteousness and have not through use their senses exercised to discern both good and evil I mean neither legitimate and sound deductions from the Scripture on the one hand nor those that are spurious and mistaken on the other CONSIDERATION VIII TO multiply precepts or bands of Conscience whether negative or affirmative above the number of those wâ—ich God himself in his Word hath imposed in either kind is constructively to deny the sufficiency of the Scriptures the perfection of the Law of God and to usurp his Authority Proof The truth of this Consideration is I presume every mans notion and sence For additionals are not wont to be made to things which are perfect but to that which is imperfect Nor if it be supposed that the conscience of a man be sufficiently bound by the Law of God in all cases whatsoever need there be any additional obligations in this kind Consectary If the binding of mens Consciences with more bands then those wherewith God himself hath bound them be a sin of that evil import which the Consideration expresseth then do they who impose it as matter of conscience upon men to refrain the baptizing of their Infants and again to baptize when they baptize with all under water transgress that great transgression in as much as God hath no where in Scripture either prohibited the baptizing of children by any Law or commanded the baptizing of any person by forcing thrusting dowzing ducking or dipping the whole body under water CONSIDERATION IX WHat is more fully and plainly taught by God and delivered unto the world in the Old Testament or which may by clearness of deduction be evinced from this is more sparingly and with less expressiveness delivered in the New Proof It is a word of soberness and of truth though found among Philosophers that Natura sicut non deficit in necessariis sic neque abundat in superfluis As Nature is not wanting in things necessary so neither is it abounding in things superfluous This regularness in Nature being neither penurious on the one hand nor prodigal on the other discovers an answerable property and perfection in him who is the God thereof and hath formed her in his own likeness So then what he hath with sufficient evidence and clearness declared unto us in one part of his Word he doth but like himself in not making a like declaration of it the second time Nor is the New Testament less perfect then the Old because such duties which are to be practised under this Testament as well as they were under the Old are not as plainly and expresly enjoyned in this as they are in that For both Testaments being parts of one and the same Scripture and of equal Authority that which equally respecteth the times of both Testaments and is plainly and without parable taught in the former only is as sufficiently and to all ends and purposes taught as if it were taught with a like plainness in the latter also Thus the qualification of Magistrates as that they be chosen out of the people viz. over whom they are to bear rule able men fearing God men of truth hating covetousness * Exo. 18. 21 being thus plainly taught and declared in the Old Testament there was no occasion why they should be again thus largely and distinctly mentioned or required in the New neither hath the Wisdom of God done it There is the like consideration of several other Subjects as concerning the punishment of Adulterers some special duties of Kings the regulation of Wars in sundry particulars Oaths before Magistrates c. Concerning which enough being delivered and this with clearness enough in the Old Testament we hear little of any of them in the New Consectary If there be no ground either in Scripture or in Reason why the mind of God about any particular subject when discernable enough by the writings of the Old Testament should be again particularly revealed in the New then is there a plain account to be given why the New Testament speaketh so sparingly concerning the mind of God touching the admission of Children into Church-membership considering that his mind herein was so sufficiently declared in the Old CONSIDERATION X. THey who reject or refuse to be satisfied with evident Consequences or Arguments drawn by reason from the Scriptures reject the Authority of the Scriptures themselves and his that speaketh in them Proof The reason hereof is plain viz. because whatsoever is substantially deducible from or out of the Scripture must needs be contained in the Scripture before the deduction of it made from thence otherwise it could not be truly and substantially deduced from hence For nothing can be drawn out from thence where it never was nor had any being Now whatsoever is contained in the Scripture is Scripture and of Scripture Authority Thus our Saviour himself teacheth us to call that Scripture not only which is expresly and in so many words either affirmed or denyed in the Scriptures but that also which is the fair and clear result of the Scripture He that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living waters * John 7. 38. the Scripture no where affirming this but virtually or consequentially only So again he chargeth the Sadduces with ignorance of the Scriptures because they held and taught that there was no See Mr Baxter Plain Scripture proof c. p. 8 Resurrection of the dead notwithstanding the Scriptures then in being affirmed no such thing in expressness of terms especially not in that place which yet our
Saviour judged most pertinent and pregnant for the conviction of their error Mat. 22. 31 32. Suppose the Scripture had only said as it doth Mat. 1. 2. Abraham begat Isaac and had no where said that Isaac was Abrahams son yet he that should deny this should deny the Authority or Veracity of the Scriptures as well or as much as he that should deny the other Consectary If to reject solid and clear consequences or deductions from the Scriptures be to reject the Scriptures themselves then may they who oppose Infant-Baptism because it is not in so many words taught or asserted in the Scriptures as much oppose and deny the Authority of the Scriptures as they should do in case it were in so many words here asserted and they oppose it notwithstanding CONSIDERATION XI IF any man should levy three seven ten or any number of Arguments to prove the truth of a Doctrine or Tenent and only â—nâ— of them be found solid and unanswerable all the rest upon consideration or debate proving fallacious and empty the truth of this Doctrine ought to be acknowledged upon the account of this one Argument as well as it ought to have been in case all the Arguments besides had been of equal weight and conviction with it Proof The reason hereof is plain viz. because an error or a false doctrine hath no more communion with any Truth then light hath with darkness nor can it be justified or supported by it No Truth hath any right hand of fellowship to give but unto its fellow-Truths only Therefore what Opinion or Doctrine soever hath so much as one Argument made of clear and shining Truth to stand by it is hereby sufficiently justified Notwithstanding variety of Arguments for the eviction of one and the same Truth is not superfluous because the capacities and apprehensions of men being various that Argument which corresponds with one mans apprehension and satisfieth him may be less comporting with the capacity of another and so not so convincing unto him though both may be in themselves of equal pregnancy and strength Consectary If any one Argument solid and clear be sufficient to establish an Opinion or Doctrine though many others insisted on to the same purpose should be detected of insufficiency in this kind then may the Cause of Infant-Baptism stand honorable and just although it should be granted that many Arguments which have appeared in the defence of it have been disabled or taken tardy by her Opposers CONSIDERATION XII WHen a mans Soul hath prospered and is yet prospering in such a way of worshipping and serving God wherein by his Providence he hath been educated and in which he hath walked from his youth it is no wisdom for him to forsake it unless it be upon the clearest conviction that is lightly imaginable that God is displeased with this way or that he better approveth another contrary to it Proof The Sun is not more visible by his own light then the truth of this Consideration discernable by the very substance of the matter and purport of it For when God hath graciously and savingly discovered himself to a person walking in such or such a way of serving him and is still revealing himself in this way further and further from day to day unto him this cannot reasonably be interpreted but as a Signal Confirmation from God of his approbation of this way The Apostle Paul to reduce the judgments and affections of the Galathians to the way of the Gospel from which they began to decline remembers them of those spiritual vouchsafements which they had received from God whilest they walked in this way * Gal 3. 2 5. hereby clearly implying that having experienced the rich Grace and Bounty of God in this way â— 4. 14. 15. they acted contrary to all principles of reason and sound understanding in suffering themselves upon such slender grounds as they were to be turned out of it especially to walk in such a way wherein they could have no assurance of being alike graciously entreated by God but had rather indeed cause to fear his high displeasure So the Holy Ghost from place to place insisteth upon it as an aggravation of the sinful folly of men to forsake the worship and service of God of whose Goodness either themselves or their Fathers had had experience and to fall to the worship of a strange God whom neither of them had known yea and frequently mentioneth the ignorance or non-knowledg in men of that God whose service they are about or in danger to addict themselves unto as a grand disswasive from such a practise See â—eut 2. 6 13. And Jer. 19. 4. Because they have forsaken me and have estranged this place and have burnt incense in it unto other Gods whom neither they nor their Fathers have known nor the Kings of Israel c. Consectary If it be repugnant to the principles not only of sound reason but of Christian prudence also to relinquish such a way wherein a man for a long time together hath walked with God to the great enriching of his Soul with sound comfort and peace to walk in a new and strange path wherein he is ignorant whether he shall find the presence of God with him or no if I say it be folly to relinquish a way of a long experienced peace otherwise then upon the clearest and highest conviction that the way for which he exchangeth is a way wherein his Soul shall prosper more then in the former then are such persons children of great folly and inconsiderateness who having for many years together thriven spiritually and enjoyed much of God under their Infant-Baptism shall notwithstanding abandon this Baptism to take up another which is at least experimentally unknown to them and whereof no not so much as in point of lawfulness the greatest Patrons of it are not able to give any competent account to intelligent and considering men being otherwise also a way which in all places where it hath been occupied hath been obstructive to the course of the Gospel * See Epist Dedic sec 11 and wherein more shipwracks then returns as far as experience can judg have been found CONSIDERATION XIII THey who make such or such a thing necessary or matter of The second head of Considerations which concern Oâ—dinances Institution in general and are applicable unto Baptism conscience in or about an Institution or the Administration hereof which God nâ—ither by any general Law nor special hath determined make themselves Lords over the consciences of men and assume the Interest of God himself Proof The truth of this Consideration also lieth neer at hand For it is a royalty appropriately belonging to the Throne of Divine Majesty to impose Laws upon the judgments and consciences of men And they who attempt to bring men into bondage where God hath left them free pretend to more either wisdom or righteousness or both then they are willing to allow unto God Consectary
the sence of them all in this point are not positive but that the said administration may be made and this with as much agreeablenesse unto the mind of God as unto infants to such Beleevers though formerly baptized whose consciences cannot be satisfied without it according to the saying of the Apostle in a like case It is better to marry then burn though if the burning could be healed without marrying it were better then either But that which they generally hold in the Question about the subject of Baptismal administration is that this administration may with good agreeablenesse to the mind of God be made unto infants And this indeed is that against which Mr. A's discourse is directly bent in the first part of it and if his reasons and arguments by which he opposeth this be disabled by a fair and rational answers given to them respectively there will be no need of any further inquiry after either of his undertakings in the latter part Sect. 7. In order to the advance of his first argument he prescribes us the best way as he conceives to come to satisfaction about the said Question and this saith he is to observe the Mr. A. p. 1. footsteps of the Flock of Christ in the first setting forth of this Ordinance c. he means in the practise of Christians in John the Baptists and Apostles times To prove this to be the best way he refers us to what the Apostle did in one case 1 Cor. 11 23. and to what Christ did in another Mat. 19. 4. 8. But first Mr. A. prescribes us one way to come to the said satisfaction but his Proofs and Texts brought to commend this way unto us lead us to another way This way which his proofs and texts lead us unto is indeed absolute and compleat and could he guide our feet into this way in the case and question in hand we should without asking or making any more questions for conscience sake walk together with him in it But this way consisteth not in the footsteps of the flock of Christ nor in the practise or example one or more no not of the greatest Saints but in the expresse letter of an institution In the latter of the two places cited our Saviour for the reducing of marriage and matters relating thereunto to their primitive intent and use doth not send the Jews to the practise either of Abraham Isaack or any of them that came nearest in practise to the Law or institution of marriage but to the institution it self So likewise in the former the Apostle to make streight what the Corinthians had made crooked in the Administration of the supper doth not send them to the practises of such and such Churches who possibly in their administrations came nearest to the institution but to the institution it self Which way of the two shall we take for our satisfaction that which Mr. A. prescribes and follows or that which the Scripture cited by him leads us unto If he would have us to follow the former we have no authority or rule of Scripture from him if at all so to do if the latter then he counsels us against his own practise and prevaricates with his cause and with the foundation on which he builds his first argument viz. matter of fact as himself calls it p. 2. And indeed it is the foundation of all the rest of his arguments and of the arguments of all of his way upon the subject in hand Nor do we deny matter of fact to be a foundation in its kind but in what cases and how far we own and reverence it in such a relation may be shewed in due time Sect. 8. But 2. His more probable meaning and intent is though his words fall short that both together practise and institution are the best way or means whereby to receive satisfaction in the Questiâ—n before us If so then is it but reasonable to desire of him either 1. To produce or shew unto us an expresse institution for Baptism this probably would soon comprimise the difference between us Or else 2. To prove substantially for as the saying is old Colts are not to be taken with chaffe nor considering Christians to be satisfied with light or loose conjectures that an usage or practise though immediately following an institution yea and this with good correspondency and conformity to the institution is notwithstanding commensurable to the whole councel and intent of God in the institution or holds forth and expresseth adequately and compleatly all that which the institution comprehendeth Nay the certain truth is that not onely no practication of an institution though with never so good conformity hereunto but that not the letter it self or Grammatical sence of the words of an institution do express hold forth or comprehend the whole mind or counsel of God in any institution whatsoever For God himself hath authorized the law of nature and humane accommodation to Umpire in the practise or administration of all institutions and to over-rule the letter of them a See this more lâ—rgely opened and proved Water-dipping c. p. 5 6 7 c. in these and such like sayings I will have mercy and not sacrifice b Mat. 9. 13 12. 7. So again The Sabboth was made for man and not man for the Sabboth c Mar. 2. 27. Again Which of you shall have an Asse or an Oxe fallen into a pit and will not straightway pull him out on the Sabboth day d Luke 14. 5 See also Josh 5. 5 7. 1 Sam. 21. 6. Mat. 12. 3 4. Luke 13. 15. Mat. 5. 23 24. with some others This heing so how far is Mr. A. out of the way in his Doctrine towards the close of his discourse where neither I nor he can truly say for an institutions sake but for a disputable circumstance or punctillo's sake about the administration nay about the subject onely of the administration of an institution he not onely teacheth a lawfullnesse but importunely urgeth and presseth a necessity upon men to abandon Churches as unclean so to break that faith which they had formerly given unto Christ and unto his Saints touching the performance of all Christian services of love for the edification comfort and well-being of those Churches which they thus abandon and separate from having formerly been members of them But to make disputable and uncertain notions grounds of forsaking or omitting evident and undisputable duties what is it but to make the night an overseer of the day But this by the way Sect. 9. To this I cannot but adde one thing more upon the same account Mr. A knows very well that his Brethren from whom he dissents in the present controversie deny that there is any institution at all of Baptism upon record either in the New Testament or the old yet takes no notice at all of it And though it be matter of so great consequence to the businesse in hand though he had so
practise in question by those very reasons from the bond or obliging force whereof the Apostles might be discharged by others of a preponderant consideration Therefore the arm of Mr. A's reason is too short to reach his conclusion Sect. 21. In the upshot of his proof of his major proposition he tells us that it might be backed if needfull he might more truly have said bellied or made more bulky then backed or strengthned from Philip 3. 17. 1 Cor. 11. 1 2. From which Texts he would prove that we ought to follow Christ and his Apostles in what they did as being rules and examples to us what to do and what not in all manner of worship or actions which they did or did not Either this must be his inference from these Scriptures or else his citation of them is no waies relative to his purpose But evident it is from what hath been already argued neither these Scriptures nor any other of their calculation do require any further or any other imitation either of Christ himself or of the Apostles then 1. In such waies and actions which are prescribed unto us by some Commandement or other of God and 2. In such cases when we are ingaged by or are found under the same circumstances to follow by which they were ingaged to go before But the said Scriptures do at no hand nor with any tolerable face of probability impose it as a duty upon us to refrain all actions or practises which for ought we know they refrained especially not to refrain all such actions or practises which in case they did refrain they had ground and reason to refrain and we not Yet unlesse Mr. A. can tamper these Scriptures to speak this they will in effect say to him and his cause for which he seeks their advocation Depart from us we know you not Thus we see by a light as clear as any the Sun shines at noon day that the major proposition in Mr. A's first argument is very crazie and so no competent material to make a pillar for any mans Faith or practise And if this proposition be shaken the whole strength and glory of the Argument according to the rule mentioned § 14. is already in the dust Notwithstanding lest any man should be so ignorant or weak as not to give credit to the said rule but think that if either of the propositions in an Argument will stand the Argument may by vertue hereof be authentique and in force let us bring the minor proposition which he calls The assumption to the touch-stone also The tenor of this proposition is this But Baptism was not administred to Infants neither in the daies of John the Baptist nor of the Apostles If this proposition were true and could be demonstrated yet it comes too late to salve the credit of the Argument as was lately said But being carefully weighed in the ballance of the Sanctuary it will be found too light as the former also was For Sect. 22. 1. It is no where said or affirmed that Infants were not baptized by John the Apostles c. Therefore unlesse it can be proved by some light and pregnant consequence from somewhat that is written that they were not baptized which to do would make a new thing under the Sun the proposition before us is no proposition of Faith nor stands any man bound to beleeve it 2. Mr. A's proof from the total silence of the Scripture herein is as good as total silence or the speaking of nothing For it is a common and true rule that Argumentum ab authoritate ductum negativè non valet a negative Argument from Authority proves nothing And Mr. A. from the total silence of the Scripture may as well prove that neither husband men nor Merchants nor Taylors nor Shoe-makers nor persons of twenty other callings besides were baptized as well as that infants were not baptized There is alike total silence of the Scripture concerning the baptizing of the one and the other or if there be any difference in this kind the silence is not so perfectly or absolutely total concerning the baptizing of children as of the others as will appear presently Sect. 23. 3. That total silence of the Scriptures which he pleadeth to prove the non-baptizing of children in the Apostles days may with as much reason be construed as an argument that they were baptized constantly and of course For matters of common and known practise the knowledge whereof doth not much concern future times especially when these practises may beâ—evinced otherwise are frequently and as it were of course pretermitted in Historical narrations There is very little mention made of children circumcised in the old Testament the reason questionlesse is because their Circumcision was so common a practise There is much more notice taken of the Circumcision of men see Gen. 17. 23 24 25. Gen. 34. 24. Jos 5. 7. 8. because this was a practise besides yea and contrary to the letter of the institution I conclude therefore saith Mr. Baxter p. 116. of his Discourse for Infant-Church-membership and Baptism that it is a most evident truth that Christ did not speak about Infants-Church-membership because it was a known truth beyond controversie Nor was there any one man found in those days that we read of that ever denied it and all the Jews yea and all other Church-members were in actual possession of it and Christ never questioned their possession Upon the like account it very well may be that there is so much spoken in the New-Testament of the baptizing of men and women and so little or nothing at all in so many words of the baptizing of children The frequent mention of men and women baptized may with as much probability if not more argue that the first administrations of Baptism were out of course and contrary to the order setled by the institution made unto them as that they should be exemplary or binding unto future ages As the recording of so many men circumcised about the first institution of Circumcision was not intended to make these administrations standingly or in ordinary cases exemplary or obligatory unto after-times because this had been to defeat the express letter of the institution but rather to shew that in like cases and under like circumstances viz. when male Jews or Proselites had not been circumcised the eight day they might be circumcised afterwards when ever they had opportunity And prâ—bâ—ble it is that the circumcising of so many men Jos 5. was warranted unto Joshua by the record of those examples In like manner the reason why the Holy Ghost maketh such frequent report in the New-Testament of men and women baptized may with greatest â—â—obability be not to leave these examples for patterns or rules in all no nor yet in ordinary cases but onely in such cases which parallel those wherein the said administrations are reported to have been made viz. when men and women should at any time be converted from an idolatrous
the Apostle Peter Acts 10. 47. Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we And what other benefit or accommodation the Lord Christ should intend to these children or conferre by laying hands on them but the gift of the Holy Ghost when Mr. A. demonstrates unto me I shall demur upon the place Sect. 26. 6. It is a law or rule established by God himself repeated several times both in the Old and in the New Testament and that for the deciding of cases and questions of far greater moment then whether children were baptized in the Apostles daies I mean cases and questions about life and death that In the mouth of two or three witnesses every word should be established a 2 Cor. 13. 1 Our Saviour more briefly reports it thus speaking to the Jews It is also written in your law that the testimony of two men is true b Joh. 8. 17. If Mr. A. and men of his judgment wil be content to be over-ruled by this law of God and this so interpreted and understood as the Scripture it self useth and interpreteth it the Question depending about childrens Baptism in the Apostles days will soon receive a clear issue For who from amongst men can lightly be found a more competent witnesse in the case then that great and famous light of the Christian world in his daies whose testimony in matters of fact was never to my knowledge or hearing so much as questioned or suspected Augustine I mean In one place speaking of childrens Baptism he saith If any man ask for divine authority in the matter although we most rightly beleeve that what the universal Church holdeth and was not instituted by councels but hath been ever held was not delivered but BY APOSTOLICAL AVTHORITY yet we may truly conjecture what the Sacrament of Baptism performeth to Infants by Circumcision which the former pâ—ople did râ—câ—ive a Et si quisquam in hac re authoritatem divinam quaerat quanquam quod universa tenet Ecclesia nec concilijs institutum sed semper retentum est non nisi authoritate Apostolicâ traditam rectissimè creditur tamen veraciter continere potiùs conjicere possumus quid valeat in parvulâ—s baptismi Sacramâ—ntum ex circumcisione carnis quam prior populus accepit c. Aug. de Bapt. Contà Donatistas l. 4. c. 23. In another place reporting what Cyprian who lived within an 150 yeers after John with many other learned men Bishops and Pastors of Churches in his time had resolved concerning the lawfulnesse of baptizing children at any time as well before the eight day as on it which was the doubt of one Fidus a Bishop he affirmeth that Cyprian with his fellows did not in this their resolution of the case make any new decree but kept to the most constant or setled beleef of the Church b Beatus quidem Cyprianus non aliquod decretum câ—ndâ—ns novum sed Ecclesiae fidem firmissimam servans ad corrigendum eos qui putabant ante Octavum diem nativitatis non esse parvulum baptizandum non carnem sed animamidixit non esse perdendam et mox natum ritè baptizari posse cum suis quibusdam coepiscopis censuit Aug. Ep. 28. ad Hieronymum A little after he calls the practise of baptizing infants Ecclesia fundatissimum morem the best or most grounded practice of the Church This passage of Cyprian is by this famous Author reported c Quid senserit Sanctus Cyprianus de baptismo parvulorum imò quid semper Ecclesiam sensisse monstraverit paululum accipite in several places of his works De verbis Apostoli Serm. 14. Contrà duas Epist Pelag. ad Bonifacium lib. 4. c. 8. Item Epist 222. ad Marcellinum Immediately before the former of these quotations he affirms that Cyprian in that passage did not so much declare what his own judgement was about the baptizing of children as what the Church had ALWAIES held concerning iâ— Elsewhere speaking of Infant-baptism he saith that the Authority of the Church maintaineth or possesseth it the well-grounded Canon or rule of truth I suppose he means the Scripture obtaineth or evinceth it whoever runs at Tilt against this strength against this impregnable or inexpugnable wall or fortresse will be broken to pieces by it a Hoc habet Authoritas matris Ecclesiae hoc fundatus veritatis obtinet canâ—n contrà hoc robur contrà hunc inexpugnabilem muruÌ„ quisquis arietat ipse confringetur Aug. de verbis Apost Serm. 14. In another place he saith that by the ancient Canonical and most grounded usage of the Church children baptized are called faithful or beleevers b Nam ideò consuetudine Ecclesiae antiquâ canonicâ fundatissimâ parvuli baptizati fideles vocantur ibid. In another that that which made him solicitous was not the opinion it self meaning of Infant-baptism which had been now long since founded by the highest authority that is in the Catholick or universal Church but the disputes of some men which attempt the publick and the subversion of the minds of many c Solicitos autem nos facit non ipsa sententia jam olim in Ecclesiâ Catholicà summâ authoritate fundata sed disputationes quorundam quae modo crebrescere multorum animos evertere moliuntur ibid. Yet again he saith that the custome of the Church in baptizing little ones is not at any hand to be despised nor yet were it at all to be beleeved or received were it not an Apostolical tradition d Consuetudo matris Ecclesiae in baptizâ—ndis parvulis nequaquam spernenda est neque ullo modo superflua deputanda nec omnino credenda nisi Apostolica esset traditio Aug. de Gen. ad lit l. 10. c 23. i. e. a practise handed over by and from the Apostles to the succeeding Church of Christ To adde onely this one testimony more from this worthy friend and Factor of Christ Jesus in his daies Let no man saith he buzze abroad any strange Doctrines This of Infant-Baptism the Church alwaies had alwaies held this it received from the Faith of its Ancestors this will it with perseverance keep unto the end e Nemo susurret Doctrinas alienas Hoc Ecclefia semper habuit semper tenuit hoc à majorum fide percepit hoc usque in finem persevâ—ranter custodit Aug. de verbis Apost Serm. 10. Much more might be cited from this worthy Author for the attestation of this truth that Infant-Baptism was practised in the Apostles times and from thence continued in Christian Churches until his daies Nor is it to be beleeved the unparallel'd integrity ingenuity wisdom and gravity of the man considered that ever he would have opened his mouth or lift up his pen to assert such a thing had he not known the truth thereof very perfectly yea and been able to give a satisfactory and demonstrative account of what he