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soul_n	body_n	fear_v	life_n	4,543	5	5.0312	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

an argument as well against the c●rcumcising of Infants under the Law as against the Baptism of Infants under the Gospell because there is the same reason to suppose that circumcision should have lesse answered the ends thereof when applied to Infants as there is to conceive that Baptism should lesse answer its ends when it is applied to Infants and yet we well know that this was no barre to Infant-circumcision then and therefore why should it be any against their Baptism now This argument or Objection is the great dread and abhorring of Mr. A's soul fearing it seems least his second argumēt against Infant-Baptism should die by the hand of it And the truth is that were it yet alive he had reason enough for such his fear but we have seen it a dead corps already a body of words without any soul of sound reason or truth in it And how vain a thing is it to be solicitous about the rescue of a dead mans life from the hand of an enemie Nor is it so proper when a man hath lost his life by one hand for any man to undertake to prove that had he escaped this hand yet he would have fallen by another Notwithstanding since we have in our canvasse of the said argument now and then intersprinkled somewhat of that notion I mean about the proportion between Infant-circumcision and Infant-Baptism the disparagement whereof Mr. A. here undertaketh let us see Mr. A's Objection and his Answer play a little before us Sect. 121. His objection as ye have heard pleads that there is the same reason to suppose that circumcision should have lesse answered the ends thereof when applied to Infants as there is to conceive that Baptism should lesse answer its ends when applied unto Infants c. This Mr. A's answer denieth and no marvell for what should it else do unlesse it meant to be an answer by concession only But nothing is more easie then to denie but in many cases to give a substanticall account of a mans deniall hic labor hoc opus est this will trie the ingenuitie and strength of a man And at this turn Mr. A. with his Answer faileth For of all the three Grounds or Reasons which he commendeth unto us for that his deniall there is none competent to justifie it First be saith p. 26. that Circumcision and the Covenant to which it related remained in the flesh of him who was circumcised all the dayes of his life as visible to him and as capable of improvement to spirituall ends many years after it was made as if it had been but newly acted and done before his eyes Whereas Baptism is a transient act and leaves no such visible impression in the Infant as matter of memoriall signification or instruction unto him when he comes to be a man as that of Circumcision did So that w● see there is not the like reason but an apparent difference in this respect But for answer to this 1. The remaining of Circumcision in the flesh of the circumcised as matter of memoriall signific●tion c. could be no reason why Infants were appointed by God to be circumcised Because had men only been circumcised their circumcision would have remained every whit as much or rather more in their flesh and have been altogether as competent matter of memoriall signification and instruction unto them as now it was being received in their infancie Nor was it any advantage unto them by way of memoriall signification c. during all the time of their infancie or untill they came to years of discretion So that in this respect the end of Baptism by way of memoriall signification instruction c. is as well answered as fully attained by the baptizing of Infants as the same or like end of Circumcision was attained by the circumcising of Infants Sect. 122. 2. Whereas he saith that Circumcision remained in the flesh as visible to him that was circumcised c. If he would be understood generally and with reference to all persons whatsoever that were circumcised I know not what ground he hath so to affirm For what thinks he of the circumcisiō in the flesh of Isaac after his eys were dim that he could not see Gen. 27. 1. so of the circumcision of him that was born blind Joh. 9. were these visible unto them There is the same consideration of the Circumcisions of all that were blinde among the Jews Besides if it be supposed that there were any men in this Nation as corpulent as Eglon Judg. 3. 17. seems to have been their circumcision was hardly visible unto them unlesse haply by reflexion in a looking glasse And yet doubtlesse the Circumcision of all these was as competent matter of memoriall signification c. unto them as the circumcision of those to whom it was visible Therefore Baptism though not visible in the flesh to the Baptized may notwithstanding be as pregnant matter of memoriall signification c. unto them as Circumcision was at least unto many notwithstanding any such visibilitie in it as Mr. A. pretendeth 3. Neither doth the Scripture any where insist upon any such visibilitie of Circumcision as any such advantage unto the circumcised as Mr A. conceiteth nor doth God any where exhort counsell or command any circumcised person to look with the eyes of his flesh upon his circumcision either to he put in mind of or to be instructed in any thing signified thereby Therefore an externall visibilitie is no Scripture-difference between Circumcision and Baptism nor indeed is it in it self any such difference which should make the former any whit more spiritually advantagious unto the subject thereof then the latter Baptism unto its subject So that this difference is only an impertinent shift thought upon and talked of by the adversaries of Infant-Baptism to relieve their cause against such an argument which grindeth it to powder 4. Whereas Mr. A. advanceth his discourse in the point in hand in these words p. 26. Nor can it be truly said that either the report of Parents or neighbours or any Parish or other Register is or can be equivalent unto the sign in the flesh before mentioned as to the ascertaining of men and women of their being baptized in their infancie 1. because there is not the like certaintie nor satisfaction in reports and hear sayes as there is in seeing and beholding which difference notwithstanding we have in the two cases in hand 2. Because opportunity of such satisfaction as these reports are capable of giving may be cut off by the death or other removall of such from whom it is to be received or else by the removall of such Infants themselves into places far remote before ever they came to age c. he only seweth a few fig-leaves together to cover the nakednesse of his cause For Sect. 123. 1. In the beginning of this transcription he reproacheth that Law of the living God established by him long since under Moses and repeated by

that contendeth not as well yea and as much for love and peace as for truth is no good souldier of Jesus Christ or of the truth 5. If such a person cannot be delivered from his conceit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great thing in his new notion § 20. or private opinion let him declare himself before his Brethren in publick simply and plainly that such is his judgment By this means he shal give testimony unto that which he conceiveth to be a truth and so acquit himself in point of conscience both towards God and man without making a breach upon the Church of Christ or his godly Brethren by separating or rending himself from them as Peter Martyr sometimes here in England did and several other worthy and conscientious men have done else where in like cases 6 And lastly for this because men of unsound and strange notions and separating principles have frequently as the Apostle gives warning Eph. 4. 14. a slight and cunningness of craft whereby they lye in wait to deceive and the generality of professors are weak and easie to be ensnared where the snare especially with a plausible ba●t is spread in their way therefore admit not without some special cause or providence leading you unto it of much familiarity or intimateness of converse with such men no not though they seem conscientious yea or high or hot spirited for God and be of plausible behaviour otherwise For as the Tragoedian said long since venenum in auro bibitur Poyson is commonly drunk out of a cup of gold so is an errour or by-notion soonest taken into the judgement and conscience of a well-meaning person from persons of fair carriage and smooth conversation especially when they are familiar and frequent with them and of their bosome acquaintance And if the ways of an angry man which at first must needs be harsh and unpleasing to a person of a quiet and meek spirit are yet apt by the advantage of a familiar converse with such a man to insinuate themselves into him much more are the principles and practises of men seemingly religious and of loving and friendly behaviour otherwise like to gain upon the minds and affections even of well-disposed persons if they converse intimately and frequently with them As for your occasional communion let it be Christian honest fair and civil towards all men 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle exhorts Heb. 12. 15. i. Act ye every man respectively the part of a Bishop Watchman or Overseer one towards or over another lest any man fail of or fall from the grace of God lest any root of bitterness spring up amongst you and many be defiled The exhortation implyeth that a member of a Church body cannot lightly putrifie or miscarry but through the negligence of the body it self or of its fellow members as well as through the weakness or unworthyness of the member miscarrying It is reported as the frequent saying of Matthias the Apostle in his days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the neighbour of an Elect person meaning of a Christian or Beleever sinneth it argueth that the Elect person himself hath sinned meaning in being wanting unto him in such means which might have preserved him Let every mans heart therefore be deeply set within him to take all his present company all along with him if it be possible in his way to Heaven not suffering any person to straggle or wander from his fellows in any by-way of sin or vanity For it seldom happeneth in case so much as one member in a Church Society breaketh his rank or turneth after Satan in any way of ungodliness but that the example wil propagate yea and occasion many fruits of bitterness and disturbance in the body otherwise Therefore let every man of you labour to possess his soul with this apprehension that it very narrowly concerns the interest of his own comfort and peace to look diligently about him and to bestir himself that every member of his Church-brotherhood keep a Christian decorum all along his race as well as himself 12. Take heed of falling in your esteem of any the ways and Ordinances of God and so of cooling § 19. or languishing in your zeal towards the enjoyment of them You can want none of them if the want be voluntary but with certain detriment and loss in your spiritual estate They are like the hollow Trunks or Pipes which lying between the full fountain or River and the dry and empty Cistern joyn them together and supply the emptyness of the one out of the native fulness of the other God is a fountain full of all grace goodness light life strength wisdom knowledge c. And his good pleasure is to derive and communicate of his fulness in all these unto the poor barren indigent creature man But his pleasure is withall to make this derivation at least ordinarily by certain Ordinances and Administrations which lye like golden Pipes fastened in the one end to his own heart and soul and in the other to the heart and soul of man And as they dissolve and destroy the communion between the fountain and Cistern who either obstruct or cut off the Pipe by which the water is conveyed from the one unto the other so do they estrange themselves from God and stiffle their Communion with him who without necessity or justness of occasion forsake his Ordinances and separate themselves from them Most certain it is that he that hath appointed them for the sons and daughters of men hath not appointed them in vain therefore they who forsake them sin against and forsake their own mercies The best means to preserve you in honourable and worthy thoughts of them is to use and improve them conscientiously and carefully and upon every enjoyment of them respectively to take a steady account what you have spiritually gained by them The loose and negligent use of them deprives men of the benefit and blessing of them and when men and women find themselves no ways blest by them they are at the next door to a despising and forsaking them I have hitherto been your remembrancer of such § 13. things which more particularly relate to the keeping of your judgements sound and untainted with errour and to the regulation of your behaviour and dep●rtment in your Church Communion I shal onely subjoyn with much more brevity a few directions more proper for the manageing of your private and secret converse with your selves and your own souls Therefore 12. When you reason or commune with your hearts either about the worth or worthlesness of of the world that now is or the good things hereof or about the worth and consequence of the things of that world which is to come let the discourse both of the one and the other be managed maintained and carryed on as much as may be in the language phrases and term● of the Scriptures For God doubtless hath sanctified the words and

baptizing the children of Christians at age must needs run all into confusion Consectary If the practise of baptizing Christian 's children at age in constituted Churches be such a method or course of baptizing The third Head of Considerations which more immediately relate unto Infant-Baptism and argue the lawfulness of it yea and more then lawfulness ordinarily which is apt to fill these Churches with perpetual contentions and strife then is it not a Method allowed much less prescribed by Christ CONSIDERATION XXIV THe ordinary practise of baptizing Infants in the Church is much more edifying both to the Church and to the persons also baptized when come to years of discretion then the baptizing of men and women only Proofs This Consideration as to point of truth is demonstratively argued and asserted more then once in the latter part of this discourse and so needs no traverse here The Reader is desired for his satisfaction in this to peruse Sect. 56. 73. 159. 160. of that part Consectary If Infant-Baptism contributes more towards the edification both of the Body of the Church and of the persons themselves also baptized then the baptizing of men and women only then is it the unquestionable Will of God that Infant-Baptism should be practised in the Churches of Christ in as much as his order appointment is very express in this Let all things be done to edification 1 Cor. 14. 26. And again Seek that ye may excel to the edification of the Church 1 Cor. 14. 12. of which Scriptures in the second part of this Discourse Sect. 159. 48. CONSIDERATION XXV CHildren were admitted unto Baptism in the days of Christ and of the Apostles Proof For proof of this the Reader is only desired diligently to peruse the 22 23. and so the following Sections of the latter part of this discourse to the end of the 32 Section as also the 40. 132. 157. 158. Sections with several other passages hereof Consectary If Children were admitted unto Baptism in the dayes of Christ and his Apostles then can there no sufficient reason be given why water should be denied unto them in these dayes that they should not be baptized CONSIDERATION XXVI AS Circumcision was a Seal of the righteousness of Faith under the Law so is Baptism a Seal of the same righteousness under the Gospel Proof That Circumcision was a Seal of the righteousness mentioned under the Law and this simply and indefinitely and not with any appropriation unto Abraham or the righteousnesse of his faith onely is demonstratively proved in the latter part of this Treatise Sect. 61 62 63. c. That Baptism is a Seal of the same righteousnesse under the Gospel cannot reasonably be denied and is granted by the more considering persons of the adverse party The Author of the Treatise entituled Of Baptism having said pag. 4. That the righteousness which Abraham had by Faith the acceptation he had was sealed up to him by the signe of Circumcision c. immediately subjoyneth Now what Abraham had by Circumcision that the Saints have by Baptism for so the Apostle intimates in Col. 2. 11. 12. Again pag. 18. speaking of Baptism We shall find saith he beating it out as far as the Scripture gives light that as it seals and confirms our union with him so it also seals and confirms to us the most desirable thing in the world which is the pardon of all our sins Now we know that the remission or pardon of sin and the righteousnesse of faith are Termini convertibiles sive aequivalentes words importing one and the same thing And yet again the same Authour and Book pag. 20. Now for this God hath formed an Ordinance on purpose to confirm and ratifie unto us the remission of sins and this is baptism therefore be not amazed but repent and be baptized The same Author delivereth the same Doctrine in the same discourse ten times over yea Master W. A. himself in his Treatise stiled some baptismal Abuses c. as the Reader will find in the latter part of this Treatise is not tender of breaking with his Tutour Mr. Fisher in this point although in the mean time he contradicts himself as well as his Teacher herein For if Baptism be a Seal of remission of sins it cannot be required on mans part for the obtaining of remission of sins it is not the property of a Seal to procure unlesse it be the ratification and confirmation of what is already procured or done And indeed Mr. Fishers notion which alloweth Baptism to be a Signe but denieth it to be a Seal is upon the matter contradictions to it self For certainly God signifieth nothing but what hath reality and truth of being If so then by what means soever he signifieth a thing he must needs seal ratifie and confirm the being of it But for the truth of the Consideration before us were it not granted by our adversaries in which respect it needeth no proof it might be clearly argued and evinced from that known Scripture Discription of Baptism wherein it is stiled The Baptism of repentance for the remission of sins Consectary If Circumcision under the Law was a Seal of the righteousness of Faith or of the remission of sins and Baptism under the Gospel be a seal likewise of the same righteousness then must children under the Gospel needs be as capable subjects of the latter seal I mean Baptism as they were of the former Circumcision under the Law CONSIDERATION XXVII JT was a gracious priviledge vouchsafed by God unto children under the Law to be admitted members of that Church-body which was most highly favoured and respected by him and amongst whom besides many other most great and pretious promises made unto them he promised to dwell for ever Proof Neither should we need to levy any proof of this Consideration if we had to do only with reasonable and considering men For if it were not a gracious priviledge unto children to be admitted members of such a body as that described then was the Ordinance of God enjoyning men the Circumcising of their children by which they became formal and compleat members of this Body either a kind of Idol Ordinance which did neither good nor evil to those who received and enjoyed it or else such an Ordinance wherein or whereby God intended evil unto them But as well the one as the other of those conceits are the abhoring of every Christian and considering Soul Ergo If it be said that C●rcumcision might benefit children in some other way though not by immembring them into the Iewish Church I Answer 1. It is not easie to conceive in what other way it should benefit them 2. What way soever may be thought upon wherein it should profit them otherwise Baptism must needs be conceived to be as profitable to them in the same 3. and lastly it is very unreasonable and importune and not worthy a sober man to affirm or think that children had no priviledge or

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

where it comes Nor hath God ordinarily blessed the Ministery of the Anabaptists to the true conversion of souls as he hath done other mens but rather they have been instruments of the Churches scandal and misery a Pag. 138. Afterwards But alas what need we look into other Kingdomes to enquire whether the fire be hot when we are burning in it or to know the nature of that poison that is working in our bowels and which is striving to extinguish the life of Church and State England is now the Stage where the doleful tragedy is acting and the eyes of all reformed Churches are upon us as the miserable objects of their compassion b Pag. 143. A little after I have had opportunity to know too many of these called Anabaptists and to be familiar with them And having first examined my heart lest I should wrong them out of any disaffection through difference in judgement as I clearly discover that I bear no ill-will to any one man of them nor ever did nor find any passion but compassion moving me to say what I do so I do impartially and truly affirm concerning the most of them that I have conversed with as followeth 1. That I have known few of them so much as labour after the winning of souls from sin unto God but the main scope of their indeavours in publick and private is to propogate their opinions And if they do preach any plain wholesome Doctrine it is usually but subservient to their great design that the Truth may be as Sugar to sweeten their errors that they may be the easilier swallowed c. c Pag. 144. Afterwards he compares the Doctrine and practise of those Anabaptists who indeavour to perswade the people that it is sinfull for them to hear or join with their Teachers being unbaptized men with the most mischievous Doctrine and insinuation of the Papists whose onely strength he saith amongst us is to make the people beleeve it is a sin to hear us or join with us and then they are out of all waies of recovery they may make them beleeve any thing when no body contradicteth it d Pag. 145. A little after this Moreover that very scandal of these mens opinions and practises hath been an unconceivable hindrance to the successe of the Gospel and the salvation of multitudes of souls Oh how it stumbleth and drives off the poor ignorant people from Religion when they see those who have seemed Religious prove such And going on he sheweth how the Papists are hardned the Episcopal party confirmed the Kings party which began to stagger at their cause now perswaded of the lawfulnesse of it meerly from the miscarriages of these men All this with much more the worthy man reporteth bewailingly out of his own knowledge and experience of the way which is called Anabaptism together with those who walk in it and occasionally all along sheweth the impertinency and weaknesse of whatsoever can with any colour of Reason be pretended to ease the burthen laid upon them So that there is little question to be made but that the progress of the Gospel in those parts of the European world where the late Reformation of Christian Religion ever set foot hath been more obstructed and retarded by the unsound Doctrines and extravagant practises of Rebaptizers then by the irregularities or disorders of any other sect Consectary If the way of Ana-baptism with those who uphold and walk in it have alwaies been injurious to the Gospel and obstructors of the course and passage of it in the world it is at no hand to be conceived to be from God because then God should be divided in and against himself CONSIDERATION LI. THe Wrath of God hath been from time to time revealed from Heaven against the way of Ana-baptism and those who un-repentingly have walked in it Proof The wrath of God is commonly revealed with an high hand in one or more or all of these waies 1. By deliveing men and women up to an injudicious mind or to beleeve lies and untruths 2. By delivering them up to vile affections and practises suitable 3. And lastly by pursuing them with ruinating judgements That God hath plainly witnessed from Heaven against the way and practise of Anabaptism in all these several ways may be sufficiently evinced from the reports and testimonies of many witnesses beyond exception yea I suppose by all persons of worth and conscience who in all places where any considerable numbers of men have been ingaged in this way have been diligent observers of what hath passed between the providence of God and them and withall have had occasion to record what they observed in this kind for the use of present and future ages For the first that Anabaptism hath been and is the ordinary harbinger to other fond fantastick uncouth and pernicious opinions and prepares their way into the minds and judgements or fancies rather of men and women who suffer themselves to be insnared with it hath been the observation of former times and is the experience of our own Calvin in his Preface to his Brief Instruction for the fortifying of Beleevers against the Errors of the common sect of the Ana-baptists gives this account of this his writing v●z that many religious persons came unto him and told him that there was a book sent from remote parts which required his answer unlesse th● ruine of many souls were pleasing to him a Nisi multarum animarum interitus mihi gratus esset The Treatise it sel● he begins in these words If I should intena to write against all the errors and opinions of the Anabaptists I should undertake a long work and enter a gulf from whence I should n●ver get out For this rabble of men herein differ from all ●ther Sects of Hereticks that they do not erre in some certain points onely but are a kind of immense or vast sea of portentuou● phrensies insomuch that it is hard to find the Head of any one Anabaptist which differs not in some conceit or other from all the r●st S● that th●re would be no end of my discourse if I meant t● examine yea or so much as recite all the impious Doctrines and opinions of this Sect. b Si adversùs omnes errores falsas opiniones Anabaptist●rum scribere vellem longum opus susciperem atque ingrederer abyssum u●de mihi exitus non pateret Nam ista colluvies ab alijs haer●ticorum s●ctis in eo diff●rt quòd non tan●um c●●tis in r●bus errav●rit verum sitimmensum quod am st●pendor●● deliri●rum ●●re adeò utvix ●nius Anaba●tista caput reperiri possit quod non sit imbutum aliqu● opinione diversa a reliquis Itaque nullus esset operi finis si i●pias omnes hu●us Sectae Doctrin●● excutere aut etiam recitare vellem Soon after distinguishing this sect into two sorts and acknowledging the one though full fraug●t with many impious and pernicious errors

thing may be agreeable enough with another when there is a disagreeablenesse between them in many properties and scarce a similitude in any Righteousnesse is agreeable enough with Christ and so with a regenerate soul yet in how many properties or considerations do they differ The meat which a man eats if it be wholesome though Mr. A. p. 32. 33. it be dead or without life yet may it be agreeable enough to his body which is alive So that this argument hath not so much as the face or colour of a proof in it And 3. When he saith that the Gospel-ministration is therefore called the ministration of the spirit because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law 1. I do not very well understand what he means by the Gospel-ministration as viz. whether the publication or manifestation of the Gospell which was made by Christ and his Apostles unto the world in their dayes or whether that publishing or preaching of it which hath been made since in generations succeeding by the ordinarie ministers and Preachers of it If he means the former I confesse the ministration of the Gospel may well be termed as it is by the Apostle the ministration of the spirit for the spirit was abundantly poured out under and by this ministration But if the latter I make a great question whether the Apostle intended to stile this the ministration of the spirit considering how sparingly and for the most part imperceptibly and without observation the spirit hath been or in these our dayes is given under it This by the way 2. Neither is it so demonstratively true that the worship and service which God generally receives from men under the Gospel-ministration in the latter sence either is or ought to be more spirituall then that was in reference to many persons at least or ought to have been in respect of all under the Law For it is no great shame for any man to believe that the worship and service which Moses Aaron Joshua David with others in great numbers exhibited unto God under the Law was altogether as spirituall i. had as much of their spirit heart and soul in it as any worship or service which is no● at least ordinarily performed unto him under the Gospel And it is yet lesse questionable of the two that that worship and service which Moses Aaron Joshua David did perform under the Law were no works of Supererogation and consequently not more spirituall then they ought to have been or then the Law required So that this third and last proof levied by Mr. A. upon the account of his said Proposition hath lesse in it then either of the former Sect. 146. Neverthelesse Mr. A. maketh a long businesse to fill up with words an argument so empty of weight and truth as we have heard But he that pleadeth an evill cause cannot do it effectually by speaking truth and pittie it is that Mr. A's understanding should be so over-mated with an unfeasible undertaking as I find it here 1. He saith that Baptism is a part of the Gospel-ministration If it be so then is an Ordinance a piece or part of an action For certain it is I suppose to Mr. A. himself that Baptism is an Ordinance and suppose no lesse certain that the Gospel-ministration is an action But who ever notioned or conceited an Ordinance to be a part of an action If he had said the administration of Baptism is a part of the Gospel-ministration it had been more regular and proper though haply no whit more a truth For as Baptism is rather an appendix unto the Gospel then a part of it as was formerly shewed Sect. 102. so is the administration of Baptism rather an Appendix to the ministration of the Gospell then any part of it And doubtlesse if Paul had included the Administration of Baptism in the Gospel ministration when he termed it the ministration of the spirit he would have been so far from thanking God that he had baptized so few as those mentioned by him 1 Cor. 1. 14 16. that he would rather have been humbled or sorrowfull before God that he had baptized no more yea in the very next words ver 17. he makes a plain opposition between Baptizing and Preaching i. ministring the Gospell For Christ sent me not to baptize but to preach the Gospell Yes 2 Cor. 5. 18. he expresly saith that God had given or committed unto him with the other Apostles the ministerie of reconciliation what is this but the ministration of the Gospell again 1 Cor. 9. 17. that the dispensation of the Gospel was commitred unto him Therefore certainly had he judged the administration of Baptism any part of the Gospel ministration he would not have affirmed that Christ sent him not to baptize Sect. 147. 2. Concerning what he argues from Act. 2. 38. to prove that Baptism when duly administred and received contributes towards mens receiving the spirit c. hath been answered at large already viz. Sect. 89 90 91. c. I here adde 1. I presume Mr. A. will acknowledge that when John baptized Baptism was duly administred and received yet he did not look upon his Baptism as much contributing towards the receiving of the spirit in respect of a greater presence and operation nor did he bear his baptized ones in hand that any such thing was to be expected by it or from it but represented it unto them as a matter of inferiour concernment declaring unto them from whom they might expect another Baptism which was of a rich and high concernment indeed I indeed have baptized you with water meaning that his Baptism was of mean consequence but he viz. Christ who came after him SHALL baptize you with the holy Ghost a Mar. 1. 8. Mat. 11. 11. Luk 3 16. If upon or by means of Johns Baptism they had received the Spirit or had bin baptized with the holy Ghost he would not have said he SHALL baptize you or ye SHALL be baptized with the holy Ghost but ye have been already herewith baptized So likewise Act. 19. we read of Disciples who had been baptized by John or by some authorized in that behalf by Iohn and therefore their Baptism doubtlesse had been duly administred and received yet this notwithstanding they had been so far from receiving the Spirit by their Baptism that they professed that they had not so much as heard whether there were an holy Ghost or no. And Pauls question unto them Have ye received the holy Ghost since ye BELIEVED plainly importeth that the receiving of the holy Ghost either depended upon or was a consequent of their believing not of their being baptized according to that of our Saviour He that believeth on me as the Scripture hath said out of his belly b Ioh. 7. ae 8 39. shall flow rivers of living waters But this he spake of the Spirit which they that