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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

11 12 13 14. Yea Solomon saith The sacrifice of the wicked is an abomination unto the Lord. Pro. 15. 8. 21. 27. These places with many more of a like import that might readily be added unto them doe with a surplussage of evidence prove that much benefit did NOT accrue to the doers of the things specified upon the account of the deed done And yet of the two there is much more reason why benefit should accrue unto the doers of such things of the Law as these upon the work done then upon their being Circumcised For 4. Whereas he saith that much of the benefit of Circumcision did accrue to the circumcised upon the work done if he speaks of those that were circumcised according to the standing Law viz. on the eight day who were farre the greatest part of the Iewish nation the work it self of Circumcision was not done by them but by others to them unknown Whereas the offering of incense and of sacrifices the observation of the new moons sabbaths and other feasts appointed by the law were works done by persons themselves Now questionlesse if there be any benefit accruing unto men upon the work done it is more like to accrue in this kind upon works done by persons themselves then upon works done totally by others and without their knowledge desire or consent Nor doth nor can Mr. A. give us any substantiall account either from the Scriptures or otherwise why the benefit of Baptism should be more suspended upon the knowledge faith c. of him who is baptized then the benefit of Circumcision was suspended upon the like qualifications of the circumcised For Sect. 128. 5. The Texts of Scripture which he cites prove no such difference as this between the two Ordinances Circumcision and Baptism nor do they either divisim or con●unctim prove or so much as colour with a proof that much of the benefit of Circumcision did accrue to the circumcised upon the work done For what though the Apostle saith and this by way of contradistinction from the voyce of the Gospell or righteousnesse of faith The man that doth those things shall live by them yet is it no part of his meaning to implie or teach that by the literall performance of the Legall ceremonies men either were or might have been saved The Law of which the Apostle speaks is not the Law of Ceremonies which Mr. A. understandeth but the whole system or body of precepts and commandments delivered by Moses Nor is the Apostles doing those things the same with Mr. A's doing them The Apostle must needs be conceived to speak of such a doing of the things of the Law which includes as well the spiritualitie or perfection of the Law and of the severall precepts thereof at least in will desire and endeavour as the bare letter or externalitie of it For God never made any such Covenant with or promise unto any man that by doing externals only he should be either justified or saved which Mr. A's doing evidently supposeth Nor doth his second Scripture stand any whit closer to his cause then the first For when the Apostle saith Gal. 3. 12. The Law is not of Faith but the man that doth them shall live in them his meaning is not that the Law required not as well the conformitie and subjection of the inward man unto it as viz. in Love Faith Holinesse Humilitie c. as of the outward consisting of a meere bodily observation of so much of it as might thus be observed but that the voice purport or tenour of the Law did exact of all those who expected justification by it yea in a sense of all men simply an universall and constant obedience and subjection unto it in the whole compasse and extent of it according to what he had more plainly said a verse or two before Cursed is every one that CON●INUETH NOT IN ALL THINGS which are written in the book of the Law to do them in which respect it is said not to be of Faith i. not to promise justification unto any act of Faith or beleeving in another Whereas the tenor of the Gospel although it simply requireth as perfect and thorow an obedience unto all the precepts of it as the Law did to all the precepts thereof yet it exacteth not this obedience upon the same inexorable terms nor doth it threaten every person no nor any person with a curse who shall not con●nue in all things which are written therein to d● them in case they shall truly and unfeignedly believe in Jesus Christ So that these two Scriptures rightly understood know nothing either of reason or truth in Mr. A's cause Sect. 129. His other Scriptures levied upon the same account p. 27. 28. do scarce so much as face the design which they are brought into the field to advance For what though the ministration of the Law be called the ministration of the letter and the Ordinances thereof carnall Ordinances and such as did no● make perfect as pertaining to the conscience or again that the Apostle to shew wherein the Gospell or new Covenan● exceeds the Law or old one saith that according to this God puts his Laws in the minds of men and writes them in their hearts Heb. 8. 10 Or again that the true worshippers shall worship the Father in Spirit and in truth what is there I say in all or in any of these or in twenty more of a like import to prove that much of the benefit of Circumcision did accrue to the circumcised upon the work done or that the benefit of baptism is any whit more suspended upon the knowledge Faith c. of him who is baptized then the benefit of Circumcision was c All that can be inferred from these and such like passages are only these and such like notions That God is more communicative of the clear knowledg of himself and of the mysterie of his will concerning the salvation of the world by Jesus Christ under the Gospell then he was under the Law that the anointing of the generalitie of the Saints with the Spirit under this dispensation the Law was nothing so rich or full as it now is under the Gospel that the instituted worship especially the publique worship and service of God under the Law consisted in a farre greater number and varietie of external rites and observations then now under the Gospell that the hearts of the people yea of the people of God themselves were generally nothing so raised or enlarged to the obedience of God under the Law as they are and especially will be when the time cometh under the Gospell c. But none of these things prove so much as inshew that according to the nature of the legal ministration children void of understanding and faith were any whit more capable of holy things or of the end● and benefits of them in part upon a literall administration or reception of them then children now are under the Gospell For my better

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 expr●ssions as these frequently used in your Soliloquies will by degrees habituate your minds to think very ind●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 tal●●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 secr●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 oug●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 ●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 d●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

judge it more Christian and meet to allow them their apparel for a covering to their nakednesse at such a time And if it could be proved that John baptized both men and women naked and both in the presence and sight of either the very retriment and dreggs of all sects at this day amongst us the Ranters I mean might take a plausible occasion to glory in a very honourable Father and Founder of their Order Nor can it reasonably be thought that John should baptize all that came unto him with their garments upon them in case it be supposed that he dipped them all under water when he baptized them For we do not read of any spare garments brought along with them by those who came to be baptized nor yet of any shifting or changing garments either before or after baptizing nor is such a thing in it self in any degree probable and yet more improbable it is of the two that men and women how weak and tender soever should travel several miles in their cloaths soaked and steeped and as wet as water could lightly make them 4. It apposeth my reason yea and imagination it self to conceive how so many thousands such vast multitudes of people as the Sciptures overtureth had recourse unto Jo●n day after day to receive baptism from him could be baptised of him if it be supposed that they were singly and apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man by man and woman by woman dipped by him If Andrew reasonably judged 5 Barley loaves and 2 small fishes so insufficient disproportionable a provision for 5000 men as to demand but what are these among so many much more have we reason to demand concerning John what was John among so many thousands of men and women as came unto him to be baptized if he could not baptize them without dipping them Upon this supposition the task which he performed in baptizing required the strength not of a man but of stones or of Mountains to overcome it Besides must he not be supposed to have stood deep in water from morning untill night for several days together which that he did or was able to do and yet live I must borrow the Faith of some easie Beleever to beleeve Other circumstances there are too many to be insisted upon at present which make it an invinceible difficulty to my Faith to beleeve that John put under water the whole bodies of all those whom he baptized That may be remembred by the way that neither do we read that John's Disciples ever baptized though the Disciples of the Lord Christ did nor that John in or about his entrance upon his work of baptizing when it seems his labour in this imployment lay heaviest upon him had any Disciples in that notion and relation of which we now speak at all Nor is this latter in it self so much as probable 5. And lastly we read Joh. 3. 22. that the Lord Christ continued some space of time baptizing in Judea Now if we may beleeve the Geographical descriptions of this land which are presented unto us from several hands there were few or no rivers or waters in it of any considerable depth but onely brooks or smaller rivers Therefore it is not like much lesse certain that the Disciples of Christ here had the opportunity of dipping men when they baptized them much lesse that they made the Administration by dipping Thus we see how weak and faint the conjecture is which presumeth that the reason why John made choice first of the River of Jordan and then of Aenon where many waters are said to have been for his Baptismal station was that he might have a convenience of deep waters for the dipping of those who came to be baptized Nor doth the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Christ is said to have been baptized of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 1. 9. at all prove that he was dipped by him into Jordan For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. signifieth no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. and Mat. 3. 6. where all the people that came unto him are said to have been baptized of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the river Jordan unlesse it shall be said that Christ was baptized after one manner and the rest of the people after another and so that Baptism may be administred this lawfully and without breach of any rule after more waies then one in respect of ordering or using the element of water in or about the said Administration 2. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very frequently and so acknowledged by Mr. Fisher himself a Mr. Fisher Baby-Baptism p. 332. used in the sence and signification of the preposition ' EN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he dwelt in a City called Nazaret Mat. 2. 23. That this is the true grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN which or wherein ye stand 1. Pet. 5. 12 Again Thou wilt not leave my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN Hell Act. 2. 27. Yet again my children are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN bed with me Luk. 11. 7. to omit others Now John's baptizing men IN Jordan is no more a demonstration of his dipping them over head and ears in Jordan then a mans being in a bathe or in a river proveth him to be over head and ears in either So that the reason assign'd why John was drawn to baptize in Aenon by reason of the many waters there and so why he baptized in Jordan viz. that he might have sufficient dippage is a very uncertain yea improbable conjecture But 3. And lastly for this the reasons of greatest probability in my understanding why John chose to baptize where plenty of water was were these two haply amongst others the one respecting the commodiousnesse of the external work or act it self of baptizing the other to accommodate the spiritual design or purpose of God in Baptism For the first It may well be presumed that before John entred upon the work of Baptizing it was made known to him by God or otherwise that he apprehended the thing very likely to come to passe that vast multitudes of people from several parts would from day to day have recourse unto him to be baptized In this respect it concerned him to project and find out the best method and means he could to accommodate himself in so great a work as well in point of ease as of expedition or dispatch Now the work of Baptizing being to be performed with or by water and the numbers very great of persons to be baptized by him it was very proper and expedient for him to make choice of such places for this work where many persons might with convenience be so postured and disposed of that he passing along by them in the water might whether with his hand onely or with some instrument for the purpose cast water upon them In such a way as this where there are tracts of water

hundred thousand men that came out of Egypt but there were only two of this vast number that entred into the Land of Canaan So saith he shall it be in the days of the Messiah Afterwards when God set harvest men on work to cut down and gather this Nation being now in all likelyhood much more numerous there were very few eares of the corn that escaped them their vintage afforded few Grapes for the gleaner their Olive Tree though full of fruit being shaken all the berries thereof dropt off to the ground two or three onely excepted in the top of the uppermost bough and four or five in the outmost fruitful branches meaning that there were very few found amongst the great ones not many amongst the ordinary or meaner sort amongst them whom God could judge meet to be spared in the judgement The New Testament likewise gives frequent notice that the generality of persons who should for a time ingage solemnly in a Christian profession would be like unto the Prophets Fig-Trees with their first-ripe Figs if they be shaken they will even fall into the mouth ef the Eater a Nah. 3. 21. Many that are first saith our Saviour himself shall be or will be last So again speaking of those who should be professors of the Gospel as well as others he foretells that when times of persecution should come MANY would be offended And again that many false Prophets should arise and would deceive MANY and that because iniquity should abound the love of MANY should wax cold b Mat. 24. 10. 11. 12. A little before he had declared that many would come in his name and would deceive MANY The Scriptures of the New Testament are full of such Items and forewarnings as these as likewise of Instances and examples of hot and zealous professors for a time who in the progress of their course turned aside some into one by-way some into another and so lost the things which they had wrought and perished eternally Such as these may be fitly compared to such horses which are fierce and full of mettle at the Stable door capering and prauncing as if no ground would hold them who yet after a few Miles travel either tyre or founder grow jadish or resty and neither by fair means nor foul can be gotten anend Yea how many of your selves I mean of your Church-body though for number of members but small not to mention the like deplorable doings in other Churches have within the compass of a few years for you have not been imbodyed many broken their ranks and turned aside some on the right hand and others on the left into dark and dangerous by-ways where the light of life either shineth not at all or very malignantly like unto a dusky twilight wherein many travellers lose their way Yea how many are there not yet separated from your Body whose spiritual pulse beats very faintly and concerning whom the ground of jealousie is great that they have fallen and are falling daylie more and more from their first love What between spiritual wickednesses I mean Sects ways and opinions pretending to the Truth on the one hand and fleshly wickednesses the love of ease pleasure and other the contentments of this world on the other hand the trees of Christs forrest in his respective Churches are made few from day to day that in the Prophets phrase a childe may tell them and the glory of his Carme● is consumed Therefore if you mean so to run as to obtain it mightily concerneth you not only or simply to take care how to believe or how to live holily but that which is of a far greater undertaking and more difficult atchievement how to do both perseveringly You must imitate those who intending a long Voyage by Sea fraight their Ship with provisions accordingly A little oyl will serve to make your Lamps blaze and burn for a while but it must be a full Vessel that will keep them burning till midnight or until the time of the Bridegrooms coming 2. The Apostle Paul re-minds the Corinthians in § 4. his time that the ends or latter times of the world were come upon them and withall informs them that God in consideration of the dangerousness of these times through the extraordinary activeness of Sathan perfectly fore-known unto him had caused many transactions and passages of former times to be recorded by the study knowledge and due consideration whereof they might be admonished to look about them with so much the more care and watchfulness and thus be able to redeem the season how evil soever the days should be Brethren I may say to you that the ends of those ends of the world are come upon you and that you with the present generation of the Saints with you and if there be another yet future are like to feel the power of the wrath of Sathan for the endangering of your eternal peace and most probably your temporal and civil peace also above what all former ages have done You must expect to be tempted and tempted ten times over to be very violently and restlesly haled and importun'd by him to turn aside out of and to exchange that good and safe way of God wherein at present you walk for some or other of those crooked and by-paths which he hath devised and prevailed with some unstable and unlearned with some proud and self-conceited men who think they know more then all the world besides and that the spirit of revelation hath forsaken all flesh besides to invest them to broach and set on foot in the Christian world Yea you must expect that the Enemy of your peace will knock with Authority and after the manner of an Angel of light yea or of the Spirit of God himself at the door of your hearts and consciences imperiously commanding that it be opened unto him thundering and threatning like God himself the loss of salvation the vengeance of eternal fire if it be not opened unto him Be therefore I beseech you admonished and know for a certain that importunity of an inward solicitation is no argument that the perswasion unto which you are solicited cometh from God § 5. 3. You may reasonably expect that before seven yeers more shall have passed over the head of the world sundry of those Sects and by-ways of Profession which at present lift up their heads on high and reigne both in credit and numbers of Proselytes and followers will be crest-fallen and become like Bottles in the smoak in David's phrase withered and mis-seasoned and which few or none will in those respects care to use but withal that Sathan will soon recruit himself and build up his wast places and raise up new Sects and by-opinions amongst Professors instead of those that are fallen For as the wisdom of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 10. i. e. Various or manifold so is Sathans cunning also He knowing at least in the general the tempers humors

commodious for any considerable space together for people so to stand whether in the brink or verge of the water or else near to it that a person going along by them in the water may cast water upon them many thousands may be baptized within the compasse of a day or lesse Whereas to dip every person apart when there are several thousands to be baptized and but one to baptize is in the ordinary phrase an endlesse work The common exception which Mr. Fisher and others of his judgement insultingly make against this method or manner of baptizing in terming it a rantizing not a baptizing is pedantique and makes onely a sound without substance To argue that sprinkling with water is not a baptizing because it is a rantizing is such a kind of reasoning as this Socrates cannot be a living creature because he is a man Bucephalus is not a beast because he is an horse These are strange kinds of arguings wherein the genus is denied upon the account of the species or because the species is affirmed The Sacramental rite or Ordinance best known by the name of Baptisme is therefore in the Scriptures ordinarily thus called I mean Baptism and the administration of it a Baptizing because it is a generical term and more comprehensive then rantizing or sprinkling and importeth as hath been shewed any kind of washing whether by sprinkling or by pouring on water or by applying water to the thing or person to be washed after any other manner And washing being that externality which was chiefly minded by God in the administration of Baptism it is not material by or with what species or particular kind of washing it be performed And Calvin accordingly though his opinion be that at first it was administred with the submersion of the whole body under water yet placeth little in this modality of it and supposeth the administration of it in another manner as suppose by sprinkling pouring on water or otherwise to be no digression from the institution and rule of Christ a Ex his verbis colligere licet Baptismum fuisse celebratum a Johaune et Christo totius corporis submersione Quanquam de externo ritu minus anxie laborandum est modo cum spirituali veritate ac Domini instituto ac regulâ congruat Calvin in Joh. 3. 22. 23. But besides what the Scripture exhibiteth in favour of Baptismal sprinkling or pouring on water as the typical applications of bloud as well to persons as things under the law which were made for the most part by sprinkling it and sometimes by putting it on or anointing with it Exod. 12. 7. Exod. 29. 12. 20. Levit. 4. 7. Levit. 8. 23. 24. Levit. 14. 14. Levit. 16. 18. So again those prophetical expressions found in those two great Prophets Esa and Ezekiel the former prophecying of Christ that he should SPRINKLE many nations Esa 52. 15. the latter that God would sprinkle clean water upon the Church Ezek. 36. 25. or as the former translation read it I will pour clean water upon y●u which expressions are unquestionably allusive unto or rather expressive of the manner wherein Nations should be baptized into the obedience and service of Christ besides I say all the Scripture affordeth upon such accounts as these in countenance of sprinkling or pouring on water in baptizing the difficulties which attend Baptismal dippings are so insuperable and irreconcileable with the Law of nature and in this respect with the written Law of God it self at least in many cases formerly specified that either sprinkling or pouring on water must be allowed in the Administration of Baptism or else no Baptism administred at all This for the first reason why John made choice of such places for his Baptismal quarters where plenty of water was to be found Herein he consulted expedition and dispatch in his work of baptizing The latter reason of such his choice might respect as we said the spiritual and great end of Baptism which was and is to set forth commend and confirm the abundant Grace of God in cleansing men as well from the stain and filth as from the guilt of sin by Jesus Christ Now this grace of God being Sacramentally signified or represented by the element of water in Baptism the sight or beholding of a fair and large prospect of this element at the time of their baptizing might occasion or raise so much the greater and more lively apprehensions within them of the great aboundance of this grace of his towards them Whether these either one or both be the true reasons or no of John's pitching his Baptismal Tent so near unto rivers or currents of water most certain it is that both the one and the other are of a more reasonable and probable calculation then that which maketh conveniency of dipping the ground hereof This is a dull and spiritlesse conceit as hath been shewed And thus we have given a large and full account of truth in the former part of the Consideration last propounded which affirmeth that it cannot be proved from the Scriptures that any Baptismal Administration recorded here was performed by dipping For I know nothing pleaded by any man to prove the contrary beyond what hath been now answered We shall not need to insist upon any proof of the latter part of the Consideration which onely beareth that it is exceeding probable that many of the said Administrations were performed without dipping For if so be there be so little probability as hath been argued that so much as any one of these Administrations were performed by dipping there must needs be a like or rather a far greater degree of probability that some of them at least have been performed without More especially where we read of great multitudes or of several thousands baptized together or at one and the same time it is hardly reconcilable with the lowest terms of probability to imagine that they were all dipt And those arguments and reasons by which the dipping of the Jaylour and his house when they were baptized is indeavoured to be salved are not worthy reasonable or considering men It was about midnight when they were baptized Act. 16. 33. with v. 25. and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strai●way or immediately upon the washing of Paul and Silas their wounds or stripes It is but an hungry shift to suppose that the Jaylor might be provided with some vessel fit for bathing and washing the whole body If this be supposed it must yet be super-supposed that there was a sufficient quantity of water at hand to fill it or else the former supposition will not do the feat If this also be supposed it must yet further be supposed likewise that they were dipped either naked or with their garments on them The former of these is an hard supposition and will not I suppose down with sober men If the latter be supposed it must be supposed yet again that either they shifted themselves out of their wet garments

whole argument falls to the ground and becomes null and that according to the common saying in Logick Conclusio sequitur det●riorem partem i. e. the conclusion is never better then the worst of the propositions by which it is proved as a ●●affe anchor cable or the like ●re not to be esteemed stronger then what their strength is in the w●●kest parts I confesse there is no great need of delivering this Item here because we shall find both propositions tardy Onely it may possibly be that the weaknesse of one will be made more manifest unto some then of the other and in this respect the notion now presented may be of use But 1. To the major proposition in the argument we answer dy benying it and give this account of our denial First no particular observation or administration of an Ordinance or institution doth or can answer or expresse the whole mind or counsel of God therein I mean in the said Ordinance or institution When Abraham circumcised his son Isaack the eight day Gen. 21. 4. he did not act or expresse the whole counsel of God in the institution of circumcision For the mind of God was that men Jews should be circumcised as well as children at eight days of age in case their circumcision was omitted whilest they were children In like manner when Joshua circumcised men Jos 5. 5. 7. neither did he expresse herein the full mind of God in the Ordinance as is evident nay he herein acted expresly contrary to the letter of the institution which confined circumcision to the eight day and yet was blamelesse When the Priests and their families observed the Ordinance of God in eating the Shew bread they did not herein expresse the whole counsel of God in this Ordinance For this extended to a lawfulnesse even for others also who were not of any Priestly family to eat of this bread in case of much hunger and defect of provisions otherwise as is evident by what David and those that were with him did in the daies of Abiathar the Priest a Mar. 2. 26. When the Jews observed the institution of the Sabboth according to the greatest precisenesse of the letter that can be imagined as when neither themselves son nor daughter man servant nor maid servant cattel nor stranger within their gate did any work at all they did not by such an observation as this expresse the whole counsel of God in and about the Sabboth For his counsel and intent herein further was that they should do good on the Sabboth day as well as on any other day as in ministring unto the sick in helping an Oxe or an Asse out of a ditch or pit whereinto they were fallen c Our Saviour himself in his administration of the supper did not act to the extent or compasse of his own counsel and intendment in the institution For he did not administer it unto women when as notwithstanding we generally beleeve and this upon sufficient grounds that his intentions in the institution reached unto these also From hence then it evidently follows that John's and so Christs and the Apostles administring Baptism unto Beleevers or Repentant persons onely and not unto Infants is no sufficient argument or proof that therefore it was no part of Gods intent in the institution of Baptism that it should be administred unto infants God as hath been said and shewed alwaies intends more in an institution then any administration of it doth expresse Sect. 15. If it be here replied that in case it had been any part of the mind of God in the institution of Baptism that infants should partake of it it is no ways likely but that either John or Christ or one or other of the Apostles would first or last have made the administration unto them I answer 1. It hath not yet been proved nor I beleeve ever will that none of these ever made an administration of Baptism unto infants But more of this in our answer to the minor proposition 2. Why is it not as likely supposing the counsel of God in the institution we speak of to stand as well for the baptizing of Infants as of men that yet neither John Christ nor any the Apostles should baptize infants as that Paul should baptize onely so few as himself reporteth he did a 1 Cor. 1. 14 15 16. when as according to the counsel of God he might have baptized twenty times as many yea and doubtlesse had opportunity to have done it 3. And lastly As the reason why Paul baptized so few as he did and I suppose he had not sinned in case he had not baptized these yea or any at all was because he had another work of far greater weight worth and concernment unto him to lay out himself upon viz the preaching of the Gospel then baptizing was in like manner John Christ and the rest of the Apostles probably did conceive and judge that it did more principally in those times concern them to look after and provide for the baptizing of men and women then of children and upon this account might though not neglect yet omit the baptizing of children Yet this doth no waies prove but that it might be lawfull for them to have baptized children as questionlesse it was lawfull for Paul to have baptized a thousand more then he did baptize the baptizing of whom notwithstanding he omitted without sin Again 2. We deny the consequence in the said major Proposition upon another account also which is this Circumstances and aspects of probable inconveniences may render not onely things that are lawfull but even such which in some cases are necessary in expedient in some others and consequently better and fitter for the servants of God to let alone during the said posture of circumstances then to practise This is so evident both in the Scriptures and in reason it self that I suppose I may without losse spare the proof of it Therefore John Christ c. might upon consideration of some circumstance one or more possibly unknown unto us forbear the baptizing of infants in their daies though a practice lawful enough and ordinarily in Churches constituted necessary And whereas Mr. A. pleads the cause of his proposition or consequence which upon the grounds now specified we deny by this reason viz. That that which was a reason to them then to forbear baptizing infants and upon which they did forbear it is or ought to be a reason to all men now to forbear it likewise we answer that this reason hath but a very waterish and faint taste of reason in it For Sect. 16. 1. It proceeds ex non conc●ssis takes that for granted which is denied by his adversaries viz. that John Christ c. did forbear the practise in question 2. If they did forbear it for a time it followeth not that they did forbear it perpetually or altogether 3. If they did forbear the said practise altogether and never baptize any infant in the