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spirit_n	able_a	account_n	act_v	18	3	6.6552	4	false

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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

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

children of your Father c. 1. that ye may be known to be so Mat. 5. 45. And the man whom the Lord shall chuse shall be holy i. shall be owned or acknowledged for holy Num. 16. 7. So again And now I beseech thee let the power of my Lord be great 1. appear or be discovered to be great Num. 14 17. That sin might BE out of measure sinfull by the commandement 1. might appear or be known to be so Rom. 7. 13. Besides many the like a This interpretation of the verb Substantive BE Mr. Fisher himself attesteth affirming that Circumcision was a seal to Abraham to honour the greatness of the Faith he had and to NOTIFIE him to be the Father of the Faithfull as is plainly expest Rom. 4. 11. Baby-Baptism p. 153. As God by chusing Moses out of all the children of Israel yea out of the whole world to be the first and immediate Receiver from himself of those lively Oracles as Stephen expresseth them Act. 7. hereby declaclared and commended him both unto the nation of the Jews and then to all the world besides for a Great Prophet Person highly interessed in his favour c. and did the like by John Baptist in making choice of him from amongst all the holy worthy persons in the world to be the first imediate Receiver of Baptism from his hand that s● by and from him it might be propagated unto all those to whom it was intended in like manner by singling and chusing Abraham out from amongst the generation of men spread upon the face of the whole Earth to be the first and imediate Receiver of the Great Ordinance of Circumcision intended and given for a sign and seal of the Righteosness of such a Faith or kind of Faith as he had being yet uncircumcised by and from him to be derived unto all those that should desire or be found meet to partake thereof he did I say hy casting the Spirit of this glory upon him recommend and set him forth unto the world as the Father of all those that should believe i. for a person whose Faith he so highly esteemed that he invited the world to follow his steps herein So that Abraham was not properly or formally constituted or made the Father of all that believe in the sence declared by his receiving the sign of Circumcision a seal of the righteousnesse os the Faith which c. but by that great and worthy spirit of Faith acting and shewing it self from time to time so exemplarily in him in severall cases upon occasion as appears Rom. 4. 18. Who against hope believed in hope that he might become the Father of many a See Rom. 4 18 19 20 21. Heb. 11. 8 9 17 c. nations according to that which was spoken So shall thy seed be c. Onely the honour of this Father-hood which was Abrahams equitable right upon the account now specified before his receiving Circumcision God was pleased to attest and set his seal unto in the sight and presence as it were of Heaven and Earth by revealing that his mysterious and great Ordinance of circumcision first unto him as for his own personall accommodation and heavenly securitie in matters of highest concernment unto him so likewise for the like benefit and blessing unto his posteritie and all those who should incorporate and make one nation and people with them And that the world might understand and know that the consignment of this great Ordinance unto Abraham was intended by God as an honourable cognizance of that signall Faith which was in him he was pleased to impose this sence and signification upon the said Ordinance viz. that it should be a seal or means of confirmation unto the world that in whomsoever that kind of Faith which was in Abraham should be found he should with Abraham be justified in his sight Rom. 4. 11 22 23 24. Gal. 3. 6 7 8. 9. Sect. 63. 6. And lastly for this evident it is 1. that Abraham his being circumcised or his receiving this Ordinance in the flesh is not in this Scripture so much as mentioned or intended but only his receiving the first discovery and command of it from God as a Feoffee in trust for his posteritie and those who should desire to incorporate with them 2. That Circumcision the Ordinance whereof Abraham thus received was not intended or given by God as either a sign or seal either of Abrahams Faith or of the Faith of any other person nor yet as either sign or seal of the righteousness of Abrahams personall or individuall Faith as such but of the righteousness of the same kind of Faith in whomsoever or in how many soever it should be found during the time assigned by God for the continuance in it in the world 3. That Abraham was very notably and solemnly declared by God unto the world to be the Father of all that believe not by any kind of receiving Circumcision in his flesh wherein all his posteritie were equally priviledged with him but by receiving the Ordinance and commandment of it immediately and before any other person from God which was his prerogative alone 4. And lastly That the counsell and minde of God in circumcision was that it should be both a sign and seal of the righteousnesse of a true and unfeigned Faith i. of that kind of Faith which was in Abraham in whomsoever it should be found as well as in Abraham yea simply and indefinitely so i. whether this Faith had ever been found in any man or no inasmuch as neither mens beleeving nor their non-beleeving do or can at all alter the purpose or counsell of God in any of his Ordinances Sect. 64. Did I not judge the explication given of the Scripture lately argued abundantly sufficient to satisfie and convince any man to whom Paul being alive would not say if he be ignorant let him be ignorant that Circumcision was not a sign or seal of the righteousness of Abrahams personall or individuall Faith only but generally and universally of the righteousness of the same kind of Faith in whomsoever it should be found I should adde much more for his satisfaction in that behalf I trust the Reader will pardon the digression considering that the text of ●cripture opened herein thorowly and distinctly understood gives little lesse then a thorow light into the Question about Infant-Baptism And I am in no degree doubtfull had but Mr. Fisher and Mr. A. been both willing and able to reach the mind of the holy Ghost therein and withall quitted themselves like men in the consideration of it they had been preserved in the streight way of God and of the Gospel and not turned aside into the crooked path of Ana-Baptism But let us now return and hear what Mr. A. hath farther to say why God's design touching Repentance for the Remission of sins should be better served or answered by the Baptizing of men then of children Therefore