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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	evil_a	sprinkle_v	3,712	5	10.9699	5	true

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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

terms how or after what manner this Covenant and the Grace in it is communicated or imparted unto us it is reasonable to conceive that it is sealed or confirmed unto us accordingly Consectary If the nature of Baptism and the Administration thereof answers and represents the gracious Act of Christ in applying himself unto us then ought water by which Christ with his washing cleansing and purging grace is represented be first applied unto the body or person of the baptized and not this to it in as much as Christ first comes in his promise and grace unto the soul and not the soul unto him So that such an administration of Baptism wherein the water is first applyed unto the body as it is in sprinkling or pouring water on the baptized is much more agreeable to the nature and import of it then that wherein the body is first applied unto the water which is done by dipping CONSIDERATION XLIII NO kind of washing if we speak properly is performed or made onely by the application of the thing to be washed unto the water but by the application of water unto it Proof A man is not said to wash his hands when he onely dipeth or putteth them into the water but when he applyeth water to the one hand with the other until the soil be dissolved whether he plungeth them into the water or no. The spiritual washing as well from the guilt as from the def●lement of sin is not accomplished or made by the application of the heart or soul unto Christ or his bloud but by the applying of Christ and his bloud unto these Let us saith the Apostle draw near with a true heart in full assurance of faith having our HEARTS SPRINKLED from an evill conscience and our bodies washed with pure water Heb. 10. 22. The sprinkling of the book and the people mentioned c. 9. v. 19. and so the sprinkling of the Tabernacle and all the vessels of the Ministery v. 21. was not effected by any application of the Book People Tabernacle or vessels unto the bloud wherewith they were sprinkled but by the application of the bloud unto them by way of sprinkling Semblably when the heart is sprinkled from an evill conscience i. e. is washed or cleansed from the guilt or stain of sin this is not to be conceived as done by applying the heart unto the bloud of Christ but on the contrary by an application of this bloud unto it And to note this by the way some conceive and this not improbably that the sprinkling with bloud under the Law did typically prefigure or correspond with the Baptismal sprinkling with water under the New Testament Consectary If no kind of washing properly so called be performed onely by the application of the thing or person unto the water but of the water unto these then is that administration of Baptisme which is made by dipping onely Heterodox and unproper there being no washing of the body in or by such an administration CONSIDERATION XLIV Dipping naked and without garments especially of women by or amongst men is not onely un-Christian but uncivil also and repugnant to the Law of nature Again Dipping with garments is repug●ant to the Law of Health and Self-preservation Proof Nature it self teacheth us the truth of the former part of the Consideration and that it is a far greater shame for women Tum quoque cum caderet partes velare tegendas Cura fuit castique decu● servare pudoris Ovid. Met. to be seen of men naked then it is to be shorn or shaven Reason and frequent experience teach in like manner the truth of the latter part To persons of weak sickly and tender constitutions to be dowzed in cold water must needs be as the shadow of death unto them how much more when the coldnesse of the water shall for a time be as it were close bound unto their bodies by their cloaths full of water How many are there who cannot so much as put their hands into cold water or touch a wet linnen cloath without certain prejudice to their health And however Baptists of the new order abhominate the saying as the Jews did the imputation of murther charged upon them by the Lord Christ yet it may truly at least beyond all reasonable contradiction be said that unto many their burying under water hath hastned their burial also under earth Instances not a few may be given of persons who in all probability laid the foundation of their approaching death in the waters of a Baptismal dipping and of many more who sew the seeds of many after sicknesses weaknesses and distempers as of coughs Catarrhs Squinancies Appoplexies Consumptions c. in the same waters Nor is it pertinent here to alledge that some upon their Baptismal dipping have not onely been ●ree but freed from bodily maladies c. For 1. The common saying is true That which is one man Physick may be another mans bane or poison I easily beleeve that as the constitution and condition of the body may be going into and under water may be a natural and proper means to cure some infirmities thereof But this proveth not but that the same course or means may be threatning yea destructive to the healths and lives of others So that in respect of this different habitude of dipping in reference to bodies of different tempers and constitutions it is every whit as necessary to consult the Physitian as the Minister or Divine about the receiving it But whatever bodily cures may be wrought or rather be conceited to be wrought by Baptismal dippings certain I am that Baptism was and is non hos quaesitum munus in usus never intended by the great Founder and Father of it God to work the work either of Chirurgian or Physitian Therefore 2. The fancy or imaginative faculty in many I might say in most of those who are now upon the brink of the Baptismal waters and ready to be cast into them being extraordinarily affected raised and provoked in case some sensible alteration in the state and condition of the body whether for the better or the worse follow hereupon it is no more then what is ordinarily seen and felt by men women upon a like occasion I mean some high acting or working the imagination 3. And lastly the practise of Baptismal dipping being as was formerly argued and proved especially after Infant-Baptism superstitious and will-worship it is not otherwise like but that He who labours to uphold and cherish all the superstition in the world will stretch out his arm to the full length of it and do his best to cause signs and wonders bodily cures and other strange effects to be wrought by it or accompany it or however to be ascribed unto it Consectary If dipping naked and without garments and again dipping cloathed and with garments be both repugnant to the Law of nature in the cases and respects specified then dipping cannot be the regular or right manner of the Baptismal

company of the lesser especially if in stead of this it be accompanied with another much better and greater and of higher acceptation with God then it But 2. Suppose Baptism were every wayes and in every respect as necessarie to salvation as beleeving which yet is notoriously untrue as we have proved yet will it not follow that Baptism in such or such a particular mode or Externall manner of administration should be thus necessary For certain it is that the Lord Jesus Christ hath not suspended the eternall salvation of his creature especially not of those who truly believe in him upon any modalitie or formalitie of acting not particularly and precisely determined and injoyned by himself but only cōjecturally obtruded upon thē by men For what if any one man ●r any ten men should please themselves never so highly be never so confident of the authentiquenesse or legitimacie of their inferences and deductions in one kind or other from the Scriptures will their confidence in this kind amount to an infallibilitie yea or to any competent proof that either the belief or practise of what they upon such terms deduce and inferre from the Scripture is essentially necessarie unto salvation Or hath the Lord Christ any where in the Scriptures determinately enjoyned or prescribed the particular mode of dipping as essentiall unto Baptism or to the regular administration thereof Therefore however Baptism in this form cannot with any tolerable face of reason be pretended as essentially requisite unto salvation as beleeving Sect. 88. 3. Neither can Mr. A. with all his fellow-dogmatists substantially prove that the Baptizing here spoken of is to be understood of a Baptizing with water considering that there is another kind of Baptism which the Scripture from place to place makes by many degrees more necessary unto salvation then a baptizing with water This is the Baptisme of affliction or sufferings for righteousnesse sake See for this Mat. 20. 22. compared with Mar. 10. 38. Luk. 12. 50. Rom. 6. 8. 2 Tim. 2. 11 12. Mar. 8. 34 35 c. Act. 14. 22. besides many other places Besides the grounds and arguments of those who judge water-baptism at least as to the necessitie of it to have expired with the Ministerie of John the Baptist or at farthest with the destruction of the temple of Jerusalem and the dissolution of the Jewish Church have not been yet sufficiently answered not yet balanced by any arguments or grounds for Mr. A's opinion and practise extant that I know of in the world Which grounds and arguments I mean for the non-necessitie of water Baptism although I do not yet apprehend them so demonstrative as to overrule my judgement that way yet I judge them nothing so easie of solution as those which have served in the warfare of Re-baptizing hitherto 4. Suppose we the place to be understood of water-Baptism and that some kind of a necessitie hereof unto salvation is here likewise insinuated by our Saviour yet can it not upon any tolerable account be understood of the actuall or literall perception of Baptism as if this were necessary to Salvation But of an inward obedientiall frame of heart to submit unto Baptism when opportunity serveth i. when there is a conveniencie of water and a person who according to the light of a mans conscience is regularly capable of administring it and withall willing to perform the work The preparation of the heart for the performance of a duty when opportunitie serveth and requireth it as well as the performance it self is oft in Scripture injoyned in such terms or words which properly signifie the Act or performance it self See Luk. 14 33. Luk 12. 33. 2 Tim. 2. 3. Mat. 5. 25 44. For it is against the main current of the Scriptures and against the sence of all considering men that God should suspend the eternall salvation of any man especially of a true Beleever upon the will and pleasure of another man or upon the receiving of any thing especially any externall thing which may be withheld from him against his will or which possibly he may never meet with an opportunitie to receive Therefore however such a Baptism as Mr. A. and his have taken up and as he presseth from the Scripture in hand is not simply or universally but only in particularitie of case if this in any degree necessarie unto salvation But 5. And lastly the clear and unquestionable sence of the place is to understand the Baptism or Baptising here spoken of synecdochically a form of speech then which there is none more frequent or familiar in the Scriptures viz. for a profession of that Faith or beleevings which our Saviour speaks of Baptism especially in those times when and of which our Saviour now speaks being a known part or piece of this profession In this figure of speech to fall by the sword to die by the sword with the like signifies any kind of death by the hand of an enemie as well as that which is properly and literally executed by the sword the sword being an ordinarie or known weapon by which men are slain in war 2 Sam. 11. 25. Psal 44 3. This interpretation is every wayes consonant to a master-vein of texts in the body of the Gospell viz. all such which hold forth a publique and open owning or professing of the Name of Christ and of the Gospell as required of all Beleevers in order to their being saved See more particularly upon this account Rom. 10. 9 10. which two verses are a very plain and significant exposition of the clause in hand as also Mat. 10. 33 34. 2 Tim. 2. 12. Mar. 8. 38. to omit several others whereas Mr. A's sence of the place who understands it properly strictly and literally of water-baptism hath neither so much as any one text of Scripture nor any argument of weight to stand by it And how unreasonable is it to conceive or think that a true Faith in coniunction with a Christian and holy conversation on the one hand and with sufferings for righteousnesse and the Gospels sake on the other hand should not be as available for all ends and purposes with God especially for that great end Salvation as a like Faith only in conjunction with a single act of once going into water to be baptized All Protestant Expositors that I have had opportunity to consult upon the place agree in the Substance of the interpretation last asserted yea some of them parallel it with Rom. 10. 9 10. which passage as we lately hinted is a better commentary upon the clause in hand then we are like to receive from any person whatsoever in these dayes dissenting from it Sect. 89. The other Scripture which it seems hath been a snare upon Mr. A. not only to intangle him with this most dangerous Doctrine that a Declaration of a mans R●pentance by Baptism is required on mans part as well as Repentance it self to interesse him i● remission of sins but also with the guilt

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

the rudiments of the world in such a sence as this viz. because they are managed and ordered by such principles of wisdom as those by which the Mosaicall ceremonies were ordered by God which yet must be M. A's sence to make his citation of the words any wayes pertinent to his purpose But if we must needs for Mr. A's sake though contrary to reason interpret the rudiments of the world the ceremonies of Moses that character of evill or of danger upon things which the Apostle placeth in this that they are after the rudiments of the world must be conceived to stand in this that they are of like nature and consideration in appearance with the old ceremonies of the Law viz. externall and carnal rites and observations having no communion with the spiritualnes or inwardnes of the Gospel which hath chiefly to do with the hearts souls consciences of men and injoyneth such wayes and actions and exercisings of themselves unto men which are proper to arise and proceed from an heart sanctified thorow Faith and fill'd with the love of God Now Baptism to whomsoever administred cannot in any such sence as this be said to be after the rudiments of the world or the Legall ceremonies because it is an Evangelicall Ordinance and commanded by Christ himself or if it be after these it is as well and as much after them when administred unto men and women as when unto children inasmuch as the nature of it is not altered or changed by being administred unto men So that Mr. A. is extreamly out of his way to think that the Administration of Baptism unto Infants is any wayes touched or concerned in that clause of the Apostle wherein he censureth things as dangerous and of threatning consequence for being after the rudiments of the world and not after Christ Sect. 141. Although it nothing concerns the cause in hand to follow him in his Answers to that objection which he falls upon though very unseasonably and irrelatively to the businesse before us and led unto it by the false light of his understanding the clause lately mentioned after the rudiments of the world p. 32. yet to afford him an opportunitie to reflect upon his importunitie in opposing Infant-Baptism let us endeavour to shew him the Mr. A. p. 32 weaknesse of his answer thereunto The Objection as himself propounds it p. 32. is this That both our Saviour and his Apostles vindicate and assert practises under the Gospell from the examples and practises under the Law as the disciples gathering ears of corn on the Sabbath from Davids eating the shew bread c. Mat. 12. 3 4 5. The ministring in carnall things to Ministers of the Gospell from the not muzling the mouth of the Ox that treadeth out the corn under the Law 1 Cor. 9. 9 10. To this Objection he answers 1. that it doth not appear that men of private spirits wanting that infallible guidance of the holy Ghost which Christ and his Apostles had may use like libertie in this behalf But for answer to this answer 1. Are not seeing men competent guides unto those that are blinde And if it be not lawfull or safe for us to follow or imitate Christ and his Apostles in any thing they did because we want the infallible guidance of the holy Ghost which they had what Christian or worthy way almost is left for us to walk in 2. Whereas he seems to distinguish between the guidances of the holy Ghost and to make some infallible and others fal●ible I can at no hand subscribe his distinction I cannot believe any guidance whatsoever of the holy Ghost to be fallible i● such which may mislead or deceive those that are guided by it Only if by an infallible guidance he means such a guidance which they who are partakers of it know certainly to be such I mean infallible and by a fallible guidance such that they who are guided by it may possibly doubt whether it be his guidance and so infallible or no and in this respect may deceive them his distinction I suppose may passe But then ● Of what guidance of the holy Ghost can we be more confident that it is his and consequently infallible then when we are led by him to such grounds and principles of arguing upon which he taught those to argue and conclude in whom his guidance was infallible and known to be such by these persons themselves and acknowledged for such by us also Sect. 142. And whereas Mr. A. endeavours to strengthen his Answer thus Nay hath not the presumption thus to do been the sluce thorow which many popish superstitions have first entred into the world as supposing them to hold an analogicall and equitable proportion with many the Jewish customes I answer That what sluce soever a PRESVMPTION of imitating Christ and his Apostles in the methods and grounds of their arguings may be for the letting in either of Popish superstitions or other erroneous opinions certain it is that a duly considerate and reall imitation of them in this kind must needs be an happy sluce to let in many necessarie and important truths into the world For how small a portion of those truths which are importantly necessary to be known are expresly or as we use to say totidem verbis delivered in Scripture And if it be not lawful or safe to draw conclusions from Scripture-Principles or grounds the christian world must bear an intolerable burthen of darknesse and ignorance or of hesitancie and doubtfulnesse at the best which is little better then ignorance if not the same in things of highest concernment unto it Yea if it be not safe to draw conclusions upon the terms now mentioned Mr. A. with all his Anti-poedo-baptismall train have run a dangerous course in opposing Infant-Baptism there being as is notoriously known no plain or expresse Scripture against it no not yet the truth is of any more remote or obscure overture But Mr. A. seems to be a little jealous that his objection would ride over the head of this answer therefore he brings a second to encounter it The tenour hereof is 1. Though Christ and his Apostles did both back and illustrate their Doctrine and Precepts from instances and examples under the Law yet they never made these examples the sole ground and foundation thereof but these are still built upon that authority which they had from God otherwise 2. The things which both Christ and the Apostle in the cases ob●ected plead for examples out of the Law were not meerly and barely institutive and positive but of a morall consideration and so of a more ready perception and deduction from those examples For answer Sect. 143. 1. Are the two members of this answer of any good accord between themselves or when the things which they Christ and his Apostles taught were of a morall consideration and so of a more ready perception deduction from Scripture-examples was it proper for them to insist upon