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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

next place we deny that the reasons of their forbearance are binding unto us until 1. They be declared and made known to us what they were and 2. Untill it be proved that those reasons upon which they forbear in case they did forbear have the same influence upon or relation unto us which they had upon and unto them For it is not reasonable that we should suspend or forbear the doing of that which we conceive to be a duty and that upon such grounds which were never yet at least to our judgements sufficiently answered or disproved onely because it was not done or rather because some conceive it was not done in the days of Christ and the Apostles especially considering that we are able to give a competent account at least to our selves yea and we suppose to others also who are not too deeply baptized into a spirit of prejudice and partiality which in such a case as this we judge sufficient why they did or might forbear in case it should be proved that they did forbear in this kind This account we briefly mentioned § 15. and may somewhat inlarge upon it in place convenient In the mean time we clearly see that hitherto Mr. A. hath onely cleared doubts by darknesse and by the reason or proof exhibited hath mediated no good accord between the consequent and Antecedent in his major proposition For were both these granted 1. That John and the Apostles did forbear infant-baptism in their daies and 2. That that which was a reason unto them to forbear it ought to be a reason unto all men now to forbear it viz. in case all men had the same reason now I mean were under the influence or command of the same or the like reason yet doth it no waies follow from hence that therefore if they forbear infant-baptism all men ought to forbear it now The reason of the non-sequitur is because God may subject one man or some men to a necessity of some forbearance by such a reason in individuo or in actu excercito as the School-men speak by which all men are subjected to the like forbearance in specie or in actu signato who yet may never actually or in individuo be subjected hereunto by this reason As for example the command of God o● the motion of the spirit of God in men to forbear such or such a practise is in specie and in the general equally binding unto all men as to this forbearance All men are alike bound I mean one man is bound as well as another to obey every command of God that shall be directed to him or imposed on him But in case such a command be directed and given unto some particular men and not unto others and there is the same consideration of an inward motion of the spirit it doth not follow that because the former are bound by it to the supposed particular forbearance that therefore the latter viz. to whom this command is not given should be bound likewise though the command of God simply considered be alike binding unto all Therefore in case John and the Apostles were moved by the spirit of God to forbear the baptizing of Infants which I presume Mr. A. himself will not deny and upon this motion did forbear it it doth not follow from their being moved hereunto that those who are not moved as they were are or should be bound by their motion to the like forbearance Particular motions of Gods spirit unto actions and there is the same reason of forbearances also either besides or contrary unto standing and known rules or laws bind no man but onely those particularly inspired and moved by them either to the actions or forbearances unto which these persons are moved or led by them But that as well John the Baptist as the Apostles did forbear the baptizing of infants in case it be supposed that they did forbear it which was never yet substantially proved nor I beleeve ever will be by special and particular direction or motion of the Holy Ghost and not otherwise is clearly demonstrable by this argument Either upon the said supposition they did forbear it by particular and expresse motion from the Holy Ghost or else by some standing order rule or direction recorded in the Scriptures or else by the motion or guidance of their own spirits But they forbear it not upon either of these latter accounts Therefore their forbearance upon the supposition mentioned was by extraordinary and particular motion of the Holy Ghost If Mr. A. will say that their forbearance was grounded upon any general or standing law or rule of Scripture let him produce such whether law or rule from hence whereby men are prohibited or restrained from baptizing infants If he shall do this the controversie between him and his Antagonists about Infant-Baptism will soon be at an end That the said persons John and the Apostles did not forbear Infant-Baptism out of the private dictate or motion of their own spirits Mr. A. I presume will not affirm in which respect it needs no proof Sect. 17. But whereas we might here regularly have expected to see the reasons why as Mr. A. pretends Baptism was not administred unto infants in the daies of John c. behold quite another vision He turns another way and falls upon inquiry what reasons we should or can have to baptize infants which they had not as though he would imply that he had shewed what reasons they had and would go somewhat further viz. to see whether we had or possibly might have any other And thus whilest we were in expectance of some arguments from him to confirm his argument he hath slidden from us like a Serpent over a rock and we find him again creeping in at a whole on the other side But let us follow him at this turn also and draw him forth into the light He makes an enumeration or recital of five reasons which may be pretended for infant-baptism now and which some may think were not obligatory unto them John the Apostles c. and closeth with confidence more then enough as if he had surveyed the round world and all that is therein Other reasons then these cannot lightly be supposed or imagined ever to come up into the minds of men Mr. A. was not comprehensive enough at this turn there are several reasons here which lie without the verge or circle of his imagination here two of which have been already mentioned and shall upon this occasion be again repeated and a little further opened Sect. 18. 1. We may be in a better and more convenient capacity for baptizing infants now then they were because the Apostles yea and Christ himself had a businesse of far greater weight and moment lying upon their hand then baptizing not onely infants but even beleevers themselves viz. the planting of the Gospel in the world the constituting and inspection of Churches c. in comparison of which the businesse of baptizing whether

have unduly and without cause broken the bands of Unity Love and Peace wherein they had somtimes been bound up in the same bundle of Christianity with other Churches to walk in some by-way of particular choyce by themselves to the offence grief and reproach of those Churches from which they rent themselves and renounced Communion with upon such an account It hath alwaies been the manner of persons of that character to magnifie above measure that opinion or practise of what slender consequence nay of what evil consequence soever it was wherein they dissented from and for the non-profession or non-practise whereof they rejected the communion of other Churches The History of the Church since the Apostles days affordeth us instances without number of that import we speak of some of these are presented to the Readers consideration in the ensuing discourse b pag 8 9 10. By these instances and many more of like signification which might readily have been added to them it clearly appears that when men make any defection or rent from the main body of sound Christians in any thing whether opinion or practise they are strongly tempted by the spirit of this separation to speak how extravagantly or causlesly soever glorious things of that wherein they differ be it opinion or practise lest otherwise their departure from the houshold of Faith should seem causless and so highly censurable And that men of your judgement and practise have not been behind the Patrons of the Errors specified in the said page and section of the present Discourse in crying Hosanna in the highest to your way appears sufficiently from the best records that are extant of those times wherein this way first got footing in the Europoean parts of the Christian world John Sleidan in his historical Commentaries amongst many other sad relations of your Predecessors reports of one who ran up and down the City of Munster as if he had been inspired from God crying out Repent and be re-baptized if ye will not the wrath of God will presently overwhelm you Hereupon the common sort of people began to make a tumult and whosoever was re-baptized clamour'd out the same things which the other did and after the same manner Many fearing the wrath of God which these men so loudly boasted would fall upon all those that would not be re-baptized being through their simplicity circumvented men otherwise not evil did as they would have them and were re-baptized some also that they might keep their estates For the Anabaptists having first contumeliously handled their adversaries threw them out of possession of their estates c. a Ex ipsis quidam velut afflatus numine per Vrbem discurrit poenitentiam inquit agite rebaptizamini sin minus jam ira Dei vos obru●t Hinc coeptum est vulgò tumultuari quicunque rebaptizarentur eadem quae ille codemque modo declamabant Multi quod iram Dei metuerent quam isti tantopere jactabant simplicitate circumventi homines alioqui non mali iis morem gerebant alii etiam quo suas fortunas conservarent adversarios enim Anabaptistae malè mulctatos possessionibus dejiciebant Joh. Sleid. C●m l. 10 an 1535. And there are at this day amongst us not a few of your judgement and way who speak not much short of these Munster-Anabaptists concerning the high necessity of your way of baptizing This passage extant p. 18. of the Discourse examined in the ensuing Treatise That both Repentance and the declaration of it by Baptism b He meaneth only that kind of Baptism which himself owneth otherwise the passage relateth little to his purpose is required on mans part to interess him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denied by any but those that will not see from Acts 2. 38 39. This passage I say which hath several other confederate with it in the Discourse is of the same inspiration with the Munster-Divinity lately recited exposing all those to the eternal wrath of God who shall not be baptized secundum modum Authoris after the manner of the Authors own Baptisme And if your Scribes and Wise-men speak thus gloriously of your way can we think that your vulgar proselytes are beneath them in their thoughts about it But I look upon these high thoughts which you take unto your selves as also those great words wherein you express your selves unto others concerning your way like the men of Ephesus concerning their Diana Great is Diana of the Ephesians not as arguments or grounds of any regular or rational conviction upon your judgements and consciences that there is any such either weight or worth in your way but rather as studied and strained Apologies to excuse your selves as well unto your selves and your own consciences as unto others for your otherwise inexcusable separation and offence hereby given unto the Churches of Christ But what or how high soever or how occasioned § 5. soever your thoughts are concerning your Baptisme I trust you retain so much savour of that anointing with the spirit of wisdom and meekness which you received under that Baptisme for so we judge of it and as yet are not apprehensive of any sufficient ground to judge otherwise wherewith you were baptized after the manner practised in other Churches as not to stumble at that stone which the Apostle hath faithfully endeavoured to remove out of your way by demanding thus of the Galathians Am I therefore becom your enemy because I tell you the truth a Gal. 4. 16. Doubtless this Apostle did not bewray the least touch or tincture of any enmity either against the Church of the Philippians or against the persons themselves of whom he spake when he said Many there are of whom I have told you often and now tell you even weeping that they are enemies of the cross of Christ c. b Phil. 3. 18. And my hope is at least concerning you whom I stile the sons and daughters of God that what I shall out of an unfainedly compassionate soul towards you with truth speak unto you whether relating to your selves or others of your judgement and way only in order to your spiritual good shall not be wrested or drawn aside by you to any sinister or hard Interpretation as if I were a man who rather sought your discredit and disparagement in the world then your edification in the truth I well understand that the dear interest of my comfort and peace standeth not in the pulling down but in the building up the comforts and peace of other men Nor have I any Tower of Name or Reputation to build for my self in the world that I should stand in need of the ruines or demolished stones either of yours or any other mens to advance my building As I have none so neither do I seek or desire any other honour then that which cometh from God

accordingly Sect. 43. Against his fifth proof p. 8. there is matter of exception enough to make a little volume For 1. What if the instructions g●v●n to those who were commissioned to baptize and the practise of such persons who did baptize argue the persons i. e. some of the persons for he was tender of saying all for fear of after-claps that were baptized by them to have been no infants Doth it follow because all that were baptized were not Infants therefore none that were baptized were such Or that they who had instructions to baptize persons of ripe years had no instructions or commission to baptize any others 2. Whereas he saith that the instruction which Christ gave those whom he commissi●ned on this b●half was that they should first teach persons ●r make them Disciples and then baptize them I confesse he mentioneth teaching in the first place and baptizing after but this is not to instruct them to teach in the first place and then to baptize them after but onely in the first place to instruct them to teach and in the second to baptize And such an expression of Christ as this is so far from proving that therefore all that are or ought to be baptized ought to be taught first that it doth not prove that any one person who is or ought to be baptized must be first taug●t however it be granted that this latter viz. that some are and ought to be taught before baptized may both by other Scriptures and by ground in reason be evinced for truth But there is nothing more frequent or familiar in the Scriptures then to find such things mentioned or ●amed ●n the first place which according to the order of nature and sometimes of time it self should be mentioned after Gal. 5. 22. love j●y peace c. are mentioned before faith 2 Cor. 13. 14. The second person is mentioned before the first as Revel 1. 4 5. the third before the second Rom. 10 9. confession with the mouth is named before beleeving with the heart Ezek. 14. 14. Daniel is named before Job who notwithstanding was long after him in time so Mic. 7. 20. Jacob before Abraham Levit. 12. 8. The burnt offering is first mentioned but the Sin-offering though after-named was alwaies first offered In the businesse of regeneration water is mentioned before the Spirit Joh. 3. 6. and Mar. 1. 4. Baptizing it self is mentioned before the preaching of baptism John did baptize in the Wildernesse and preach the Baptism of Repentance c. Therefore from Christs mentioning teaching in the first place and baptizing in the second it cannot be proved that persons must alwaies be first taught before they be baptized no more then from the Apostles informing the Corinthians in the first place that they were sanctified and in the second that they were justified 1 Cor. 6. 11. it can be proved that their sanctification did in time precede their justification Sect. 44. 3. Though nothing can be inferred from our Saviours mentioning teaching in the first place and baptizing after touching the necessity of teaching to go alwaies or indeed at any time before baptizing yet if we speak of baptizing nations of which it is a clear case that Christ here speaketh it is granted upon another account that teaching alwaies ought to precede baptizing my meaning is that no nation nor any person or numbers of persons in a nation ought to be baptized untill the Gospel hath been preached unto or in this nation and withall received and beleeved But this at no hand proveth but that in case the heads of a family one or more in a nation shall receive the Gospel and be baptized themselves their children also if they have any may be baptized likewise In this sence it is granted that t●ac●ing ought alwaies to go before baptizing the teaching of nations before the baptizing of nations and so the teaching of families the baptizing of families that is the generallity of a nation and so of a family old and young men and children ought not to be baptized until those who are capable of teaching in both have been taught yea and have learned too to some degree the things which have been taught them But 4. Whereas he useth these two expressions as synonymous or of like signification to teach persons and to make them Disciples he maketh black and white the same colour and fire and water the same Element For Stephen taught those and this with great authority wisdom and faithfulnesse who stoned him to death yet made none of them Disciples So Paul taught many Jews at Damascus and elsewhere whom he could not make Disciples To teach and to make Disciples differ upon the matter as much as sowing disfers from reaping or fighting from conquering Whereas he addeth The practise of those who did baptiz● was answerable to this Commission they first instructed person in the things Gospel and then baptized them I suppose his meaning is not that they baptized all whom they first instructed in the things of the Gospel but onely those who voluntarily offered themselves unto Baptism or desired it after they had been thus instructed they compelled no man to be baptized neither threatned they any man or delivered any man up unto Sathan for not being baptized But that when they first brought the Gospel to a family City or Country they first instructed before they baptized is easily granted and fully accords with our sence and notion in the premises Sect. 45. And thus we see how much and to how little purpose much hath been said by Mr. A. for the confirmation of the minor proposition in his first Argument viz. that Baptism was not administred to any Infant neither in the daies of John the Baptist nor of the Apostles We have both weighed his arguments for confirmation in the ballance of the Sanctuary and found them light or wanting and given you others for infirmation of them of sufficient weight In the Rear of this his first argument pag. 8 9 c. he frameth two objections against himself and essaieth a solution of them respectively but with no better successe then some novice practitioners in the Black Art who sometimes raise such stubborn spirits which their skill failing them they are not able to conjure down He hath not in either of his answers infringed nor indeed so much as touched the spirit or strength of either of the objections as they are manageable both against his argument but especially not as they are manageable for the cause of Infant-baptism This we shall God willing demonstrate in due time and place viz. when we come to argue our grounds for the baptizing of Infants However when the grounds and reasons which are held forth and pleaded for the justification either of an opinion or practise are evicted of weaknesse and insufficiency no answering of objections is able to repair their strength or releeve them A man may answer and this very substantially two and ten objections

must professe that his thoughts are not mine Or can he find that such a declaration and profession was ever made by any person man or woman at the time of their baptizing yea or can he find where ever the making of such a declaration or profession was required at any mans hand at the time of his baptizing For though Philip said to the Eunuch If thou believest with all thy heart thou mayest be baptized this doth not amount to an injunction laid upon him to professe it much lesse actually to declare and professe it unto the world Nor did the Eunuch when he said I believe that Jesus Christ is the Son of God actually declare this his belief unto the world unlesse Mr. A. thinks that Philip here signifies the world 2. In case it should be granted that such a declaration and profession as that specified by him was made by those that were baptized in Scripture times unto the world I would willingly learn of him 1. whether this Declaration was not made by them before their baptizing 2. whether this Declaration did not make them every which as much if not more visible Saints or members of Christ as their Baptism did If so how can Mr. A's Doctrine lately taught by him as we have heard stand viz. that no person is to be looked upon as having a visible being in Christ by any Act Endowment or Qualification preceding Baptism But 3. Gratifie we Mr. A. with this that a publique owning of Christ in Baptism by which men put him on and by and upon which they are incorporated into Christ visibly c. be one end and use of Baptism yea and that Infants neither do nor can viz. by themselves and in their own persons make such a declaration and profession to the world as that mentioned yet from all this train of premises it doth not follow that therefore the said end and use of Baptism is not to be found in the Baptism of Infants The reason of this nonsequitur besides that it is in it self apparant enough hath been formerly given Sect. 67 68 69 73 c. 4. And lastly for this Be we yet more open-handed to Mr. A. and bestow upon him the grant that the end and use of Baptism of which he speaks is not found in the Baptism of Infants yet neither would this forbid water that Infants should not be Baptized because there being according to Mr. A's own principls severall ends of Baptism in case any one of these be attainable by the baptizing of Infants Infants lawfully may yea and of duty ought to be baptized See this further argued and proved formerly viz. Sect. 67. and 98. Sect. 119. Whereas he saith p. 25. that infants cannot with any proprietie of truth of speaking be said to put on Christ in Baptism 1. I suppose that neither can men or women with proprietie of speaking be said to put on Christ in Baptism To put on Christ whether in Baptism or otherwise is a Metaphoricall or borrowed expression not a proper 2. Why may not Infants with as much proprietie yea and truth of speaking be said to put on Christ in Baptism as Infants under the Law may be said to have put on Moses in circumcision Or did not infants in their circumcision as properly and truly put on Moses as men themselves did in theirs 3. Neither doth the Apostle say that they who have been baptized have put on Christ in or by Baptism this is Mr. A's glosse not the Apostles Text. His words are only these Gal. 3. 27. For as many of you as have been baptized into Christ have put on Christ It is not denied but that persons baptized may with good congruitie of sence be said to put on Christ in Baptism only this is denied that Mr. A. can evince or justifie such an expression or sence from the said passage of the Apostle For they who have been baptized into Christ may very possibly have otherwise put on Christ and not by this their baptizing into him This proposition They that have been baptized into Christ have put on Christ may be as Logicians speak propositio consecutiva and not formalis a proposition wherein the consequent is predicated of the antecedent not the thing signified or typified of the thing signifying nor yet the effect of the cause As when the same Apostle saith As many as are led by the Spirit of God they are the sons of God Rom. 8. 14. he doth not suppose that men are constituted or made the sons of God by being led by the Spirit of God but only declared to be so their constitution in this kind is by another cause or means In like manner a baptizing into Christ may be an argument or sign that men have put on Christ and yet not be that act by which or in which they formally put him on Nay the truth is that to put on Christ being or importing an act it cannot be transacted or performed in or by a mans being baptized because this importeth a passion If it be said yea but a submission or voluntarie offering of a mans self unto baptism imports an action and by this or in this he may be said to put on Christ I answer If Christ be put on by a mans offering himself unto Baptism which for ought I see at present may be granted then is he not put on by Baptism but before it yea and they may as properly be said to put on Christ who never are actually baptized as they who are For evident it is that in the baptizing of men and women the offering of themselves unto Baptism alwayes precedes their Baptism it-self and as evident again it is that men and women may offer themselves unto Baptism and yet possibly never be baptized as viz. when there is no person present that is willing to accept of their offer in this kind or to administer baptism unto them Sect. 120. Mr. A. having risen up early and gon to bed late and eaten the bread of much carefulnesse to give the best complexion and colour to his second Argument against the lawfulnesse of Infant-baptism which he was capable of giving and that of receiving and being loth that what he had so carefully planted should be presently pluck'd up by the hand of an objection he prepares and arms himself to discomfit if it may be that objection which in his apprehensiō threatned him with this damage First he takes a view of and describes his adversarie and then considers where he may find the best advantage against him and accordingly encounters him Against this whole argument saith he p. 25. which concludes Infant-Baptism unlawfull because the ends of Baptism concerning which we have heard all along the said argument that he is very doubtfull what they are are better attained in the Baptism of Beleevers and consequently are attained also at least to a degree and competently in the Baptism of Infants likewise it is objected That this might have been

consequent submission in Faith unto that Baptism which was administred unto a person without his antecedent consent in this kind may be as available unto him for all spirituall ends as an Antecedent submission could have been Let me put a case to Mr. A. Suppose any one or more of his Baptismall Proselytes should at the time of their taking up Baptism deceive both him and themselves conceiting that they submit unto it and take it up out of Faith when as they know not what true Faith meaneth which I have cause in aboundance to fear is a case of very frequent occurrence among the Proselytes of his newfound Baptism and it was the case of Simon Magus who it seems deceived both Philip and himself in his taking up Baptism but should afterwards come to be convinced of their errour and hypocrisie in this kind and thorow the Grace of God be brought to believe indeed is it Mr. A's sence that their Baptism because not submitted unto and taken up out of Faith at the time of their literall reception of it can now contribute nothing towards their receiving of the Spirit or have no influence upon them this way Or is it his opinion that in this case they ought to take another voyage by water to invite the Spirit unto them If it be certain I am that there is neither precept nor example in the Scriptures nor any competent ground in reason to support it But Sect. 152. 4. We have Examples in the Scripture of edification and spirituall benefit received by men afterwards by such both words and actions which at the time of the hearing of the one and transacting of the other were not understood by those who were in time thus edified by them When Peter thought it strange that his Lord and Master should come to wash his feet Jesus answered and said unto him What I do thou knowest not NOW but thou shalt know HERE AFTER a Ioh. 13. 7 Might not God have spoken in like manner to every child which he by his precept and order in that behalf circumcised under the Law the continuance of their lives untill years of discretion only supposed What I do thou knowest not now but thou shalt know afterwards Or is there not the same consideration of children in their Baptism When Christ said to Joseph and his mother how is it that ye sought me wist ye not that I must be about my Fathers business● it is immediatly subjoyned And they understood not viz. at the present the saying which he spake unto them b Luk. 2. 49 50 but were they therefore in no capacitie of understanding it yea and of receiving spirituall benefit by it afterwards So again when Christ said thus to his Disciples The Son of man shall be delivered into the hands of men the Evangelist presently adds But they understood not this saying and it was hid from them that they perceived it not a Lu. 44. 45 viz. at the time when it was spoken unto them Was it therefore spoken unto them in vain or did it not do worthy execution upon their judgements and consciences in due time Severall other instances there are of like consideration See Joh. 10. 6. Ioh. 12. 16. Mat. 16. 6 7 c. we formerly shewed that the end of planting is not made void by the non-fructification of the tree at the time of the planting of it See Sect 69. So that Mr. A's first Answer in this place leaves his Objection in full force strength and vertue Nor doth his second answer any whit more disable it Infant-Baptism saith he is disagreeable to the Gospel-ministration M. A. p. 36. as it is the ministration of the Spirit in this respect also viz. as it requires all worshippers in all acts of worship in all the Ordinances of this ministration to worship God in Spirit with the mind in faith fear of the Lord. I answer that to this reasoning answer hath been given over and over For 1. it hath been opened that the Gospel-ministration is by the Apostle called the ministratiō of the spirit cōparatively only not with any import or intimatiō that the ministratiō of the Law was in no respect or degree a ministration of the spirit also This Sect. 133 150. 2. It hath been proved likewise that the adnistration of Baptism is no part of the Gospel-ministration but an Appendix only unto it This Sect. 146. 3. It hath been made good That Infant-baptism may be agreeable enough to the Gospel ministration though it should not agree with it in some one propertie or particularly in this as it is the ministration of the Spirit This Sect. 145. Therefore whereas he here pretends to give a reason why Infant-Baptism should be d●sagreeable to the Gospel-ministration as it is the ministration of the Spirit doth he not pretend to give a reason of that which is not and withall take that for granted without proof which is denied by his adversaries Sect. 153. And whereas he appropriates it unto the Gospel-ministration that it requires all worshippers in all acts of worship to worship God in Spirit with the mind c. as if the Legall-ministration required not the same this Conceit of his also hath been made to lick the dust at the feet of the Truth Sect. 1●0 145. So that we have here nothing but braided ware soiled and foiled notions But whereas in the further traverse of this Argument he professeth his ignorance or want of understanding how children should be uncapable of the Ordinance of the Supper and yet capable of Baptism especially considering Mr. A. 37 that they both represent the death of Christ both relate to the great benefit of rem●ssion of sins c. I suppose that this Salve in his own Rhetorique is proper for this sore and will heal it without a scarr If Mr. A. can but understand how a child may be carried ten or twenty See Mr. Rich. Baxter plain Scripture proof for Infants Church-membership c. Part. 2. cap. 4. 114. miles and yet not be able to go this journey or the like upon his own leggs did not that bane of understandings prejudice and preoccupation here intoxicate him he may as well understand how a child may be capable of the Ordinance of Baptism and yet not of the supper For Baptism is an Ordinance of such a calculation nature and condition that as to the Elementarie and literall reception of it it requireth no principle of action a● all in its subject but passivenesse only as Circumcision also did under the Law which among many others to mention this briefly by the way is an Argument to me of a very considerable intimation that it was and is as an Ordinance principally intended by God for such subjects of man-kind which are meerly passive and know not how to act any thing in or about their reception of it The like counsell of God is observable in his enditing of that Ordinance which he intended

those that brought them 4 If Christ had blessed these children only as emblems or types of Gospel converts in case Lambs or Doves or Sheep had been brought unto him likewise he might upon such an account as well have layd his hands upon these and blessed them and have said Suffer Lambs and Doves and Sheep to come unto me for of such is the Kingdom of God But is it meet to make any part of a sober mans faith to beleeve or think that the Lord Christ in the case specified would either have done or spoken according to the tenour of these things 5. And lastly because the conceit we oppose is in it self so uncouth and improbable that it is not like to ride any mans judgement unless he finds it bowed down with prejudice the reason which Christ gives for this his order that Children should be suffered to come unto him and consequently of his gracious intentions towards them upon their coming is this viz. That of such is the Kingdome of heaven This clearly proveth that the blessing wherewith hee now blessed those children that were brought unto him and intended to bless those that should be brought unto him afterwards was a blessing appropriate unto Saints or such who are subjects in the Kingdom of God But the Bread in the Sacrament is no Saint though the Papists dream it to be the King of Saints and therefore no capable subject of such a blessing which the children obtained by their coming to Christ A Table of some Texts of Scripture occasionally handled or touched in the preceding Discourse and to which some light is given besides many others cited only probation-wise GEn. 17. 1. The uncircumcised Man-child shall be cut off from his people page 349 Exod. 3. 6. I am the God of Abraham the God of Isaac and the God of Jacob p. 3 12 Eccles 7. 11. Wisdom is good with an inheritance 230 12. 1. Remember thy Creator in the daies of thy youth 347 348 c. Isa 1. 11 12. To what purpose is the multitude of your Sacrifices unto me c. 103 Mat. 3. 11. I indeed baptize you with water unto repentance 246 248 328 375 3. 15. Suffer it to be so now for thus it becometh us to fulfil all righteousness 263 390 401 12. 3. Have ye not read what David did when he was an hungry c. 12 12. 8. For the Son of man is Lord even of the Sabbath-day 323 18. 6. But whoso shall offend one of these little ones who beleeve in me c. 166 167 19. 13. Then there were brought unto him litle children that he should put his hands upon them and pray c. 132 161 162 344 22. 31. But as touching the resurrection of the dead have ye not read c. page 3 28. 19. Go and teach all Nations baptizing them c. 167 168 c. Mar. 1. 4. The Baptism of Repentance for the Remission of sins p. 246 372 c. 1. 8. I indeed baptize you with water 328 1. 38. For therefore came I forth 247 10. 13 14 c. And they brought young children unto him that he should touch them c. and he layed his hands on them and blessed them 132 159 160 161 162 344 16. 16. He that beleeveth and is baptized shall be saved 229 230 c. 373 Luke 3. 15. And all men mused in their hearts of John whether he were Christ or no 284 7. 29 30. And all the people that heard him and the Publicans justified God being baptized with the baptism of John But the Pharisees and Lawyers rejected the counsel of God against themselves not being baptized of John 182 183 260 261 Joh. 1. 31. But that he should be made manifest unto Israel am I come baptizing with water 175 176 3. 5. Except a man be born of Water and the Spirit c. 216 333 3. 23. And Iohn also was baptizing in Enon neer Salim because much water was there 62 63 3. 32. No man receiveth his testimony 152 5. 31. If I bear witness of my selfe my witness is not true 206 6. 40. And this is the will of him that sent me that he that seeth the Son and beleeveth on him c. 331 7. 39. This he spake of the Spirit which they that beleeve on him should receive pag. 329 13. 7. What I doe thou knowest not now but thou shalt know hereafter 202 20. 29. Blessed are they who have not seen and yet have bleee 8ed 331 Acts 2. 3. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the Holy Ghost 234 235 236 c. 330 376 2. 39. For the promise is unto you and your children c. 145 2. 41. And the same day there was added about three thousand souls 294. 3. 19. Repent therefore and be converted that your sins may be blotted out c. 235 5. 14. And beleevers were the more added unto the Lord multitudes both of men and women 157 7. 25. For he supposed that his brethren would have understood how God by his hand would deliver them but they understood it not 4 8. 10. To whom they all gave heed c. 157 158 10. 47. They were baptized both men and women 152 158 10. 47. Can any man forbid water that these should not be baptised 25 15. 10. Why tempt ye God to put a yoke upon the neck of the disciples c. 85 17. 31. Whereof he hath given assurance unto all men in that he hath raised him from the dead 4 21. 5. And they all brought us on our way with Wives and children 155 22. 16. And now why tarriest thou Arise and be baptised and wash away thy sins c. 252 253 c. Rom. 2. 26. Therefore if the uncircumcision shall keep the righteousness of the Law shall not his uncircision be counted for circumcision 294 295 4. 11. And he received the sign of circumcision a seal of the righteousness of the Faith which he had being yet uncircumcised that he might be the Father of all men that beleeve 187 188 c. 4. 18. Who against hope beleeved in hope that he might be the Father of many nations 188 189 c. 6. 5. For if ye have been planted together in the likeness of his death ye shall also c. 280 8. 14. As many as are ●●d by the Spirit of God these are the Sons of God 286 8. 23. Even we do sigh in our selves waiting for the adoption 249 8. 24. For we are saved by hope 303 10. 1. My hearts desire and prayer for Israel is that they may be saved 246 10. 10. For with the heart man beleeveth unto righteousness c. 249 14. 22. Hast thou Faith Have it to thy selfe before God 107 1 Cor. 1. 17. For Christ sent me not to baptize but c. 128 327 3. 8. The ministration of the spirit 326 7. 9. It is