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A48462 Truth prevailing against the fiercest opposition, or, An answer to Mr. Iohn Goodwins Water-dipping no firm footing for church communion wherein the invalidity of his twenty three considerations against withdrawing from those societies that want baptisme by the bodies burial in water is manifested, and the separation from such societies justified by the word of God : together with the discovery of his great mistakes in the exposition of eight chief Scriptures, wherewith he fighteth to overthrow Mr. Allens answer to his forty queries about church communion / by Thomas Lambe. Lamb, Thomas, d. 1686. 1655 (1655) Wing L213; ESTC R25710 97,252 149

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where affirm any such thing Now whereas Mr. Goodwin supposeth as much may be drawn from the 4. Galat. 1 2 3. That the Text doth signifie a farre different state of the Church is plain and clear but that that difference should lie in a less obligation to any of the Commandments of Christ then the Church then was to the Ordinances of Moses this is not in the Text nor indeed in any other 'T is true 1. This Text saith We when we were children were in bondage to the elements of the world which at the 9. verse he calleth weak and beggarly but they were no other but the carnall Ordinances of the Law of Moses those slavish customes of the Jewish Law which he calleth the rudiments of the world or beginnings of teaching sutable to their dark state but to argue from their redemption to those Ordinances to our liberty from obedience to Christs in his which Mr. Goodwin doth or else where is the countenance this Text giveth his cause but in my poor apprehension it is a horrid consequence Again 2. The Text saith further That we are redeemed from under the Law that we might receive the adoption of sons But that the receiving the adoption of sons signifieth any such thing as a less tie to obey the great Prophet in his Ordinances than was on the Jews to obey their lesse Prophet in his or that to suppose us to stand equally bound to Christ in his Ordinances as they were to Moses in his that this will confound the difference of the two states of the Church is onely said by Mr. Goodwin not proved nor attempted to be Now as I have shewn already that the difference of the two states cannot lie in this that Christs Disciples are lesse bound to Christs Ordinances than Moses was in his by Acts 3.22 Hebr. 2.1 Hebr. 12.25 Mark 8.38 But for the further clearing of this point I shall offer breifly wherein the difference of the two states of the Church doth lie and particularly 1. In the matter of the Church the matter of the old Testament Church was Abrahams carnall seed without respect to morrals Acts 7.38 The whole posterity of Abraham are called the CHURCH in the wilderness But now under the new Testament the matter of the Church is the spiritual seed of Abraham such as follow him in faith and holiness Math. 3.9 John 4.23 24. 1 Peter 1.5 The Churches of the new Testament are or ought to be by constituation called to be Saints sanctified by Christ Jesus 1 Corinth 1.2 and if any other be admitted and prove otherwise such are not to be endured in communion 1 Corinth 5.13 2 Thes 3.6 14. Revel 2.2 Christ affirmeth it in the honour of the Church of Ephesus that they could not bear them that did evil 2 In respect of the Ordinances The Ordinances of the old Church exceeding many The Gospel sew 2. The old ones costly and afflictive The new comparatively not so 3. The old ones carnal the new comparatively spiritual Gal. 3.2 especially Baptisme which betokeneth the reward of duty namely resurrection to glory with Christ as well as our duty now and present state of death and burial with Christ Colos 2.12 compared with Colos 3.1 3. In respect of a more abundant pouring forth of the Spirit Luke 11.13 2 Corinth 3.8 the consequence whereof is 1 More boldness in approaches to God Galat. 4 6 Romans 8.15 2. More light and knowledge touching the good will of God to sinners and the way of their reconcilement to God 2 Tim. 1.10 Ephes 1.9 Titus 2.11 2 Corinth 5.19 21. 4. The Churches under the new Testament have richer grounds whereupon to raise holiness conformity to God Titus 2.11 12 13 14. Hebr. 2.3 Rom. 8. from 32. to 39. 2 Corinth 3.18 1 Peter 1.16 17 18. 5. They have richer grounds of comfort because clearer ground for faith and hope 1 Peter 1.21 Rom 8 21. Rom. 4.25 therefore 1 Pet. 1.8 Rom. 5.2 3 they rejoyced with joy unspeakable and full of glory 6. More peace of conscience Hebr. 7.19 Hebr. 9.9 14. Hebr. 10.1 7. More full communion with God the Father and the Son 1 John 1.3 By all which it appeareth that there are respects in abundance to shew wherein the difference of the two states of the Church lieth and consequently no necessity to conceive that if the Disciples of Christ be as straitly bound to obey him in all his Ordinances as the old Church was to obey Moses in his that then the difference of the two states of the Church would be confounded I shall conclude this with the words of Mr. Baxster If when Gods worship was so much ceremonious he yet layeth a charge to DOE WHATSOEVER he commandeth and to ADD NOTHING THERETO NOR TAKE OVGHT THEREFROM That is saith he not to or from the words commanding onely but also THE WORK COMMANDED Is it likely then that he will be lesse jealous in this now Sixthly A sixth Scripture complaining of wrong is the 1 Corinth 11.24 25 26. There is an eye of Evangelical liberty concerning external observations P. 61. Of Water dip saith Mr. Goodwin in the institution it self of the other Ordinances also as the Apostle rendereth it 1 Corinth 11 25 26. THIS DO YE AS OFT AS YE DOE IT in remembrance of me for as often as ye eat this bread and drink this cup ye do shew the Lords death till he come Here is no injunction how oft but a plain intimation of liberty touching this onely the termes for the manner of doing it is set down which is the direct calculation or manner of sanction of the institution concerning the free-will offering under the Law this kind was imposed on no man as of necessity To which I answer Your inference from the word I humbly conceive to be just contrary to the design of our Lord Jesus in the instituting you suppose he intended a liberty as to the use of the supper by not determining the time how oft they should eat that bread whereas in truth the undetermining of the time how oft following the positive command of its use This doe ye noteth rather the frequent use of it upon all convenient occasions as supposing the determining of time for the performance of commands is onely necessary where the matter commanded doth not nearly concern the party that doth obey he supposeth principles of self-love will carry men to frequent diligently the meanes of their comfort and safety which also I take to be the reason why 't is not set down punctually how oft we shall pray or hear or frequent the assemblies of the Saints That precept saith Dr. Ames of an undeterminate time Doe this admitteth no other limitation but want of opportunity or some just impediment But Vrsinus more plain from the words AS OF T The Supper therefore saith Vrsin is often to be reiterated and that 1. Because of the words of the institution and 2. Because of the end of the
some others and put it in the Commission by name with Teaching and ordained it in some sence or other to serve the grand interest of remission of sins and salvation Acts 2.38 Mar. 16.16 Mat. 28.19 and gave such a particular charge to have it done with so great solemnity even In the Name of the Father Son and holy Spirit Now what is the foundation of the standing of any of the Ordinances but the unrepealed Word of God which as much respecteth Baptisme as any other therefore disparage Baptisme and disparage all they live they die they stand they ●all together But 2. That to conceive Baptisme out of date tendeth to the destruction of the more spiritual part of Religion namely that which consisteth in a holy frame of heart and life I prove thus If the use of Ordinances be the soules edification then to dis-use them is the way to make havock of all our spiritual treasure but to conceive Baptisme out of date is the way not onely to disuse that Ordinance but all others because they all stand upon the same bottome as I have proved already Now that the use of Ordinances is the edification of the soul appeareth by many Scriptures Ephes 4.11 12 13 14 15 16. and that Baptisme by name hath a rich tendency to edification I have proved already at large by shewing the design of God in it which is to affect the heart by the death buriall and resurrection of Christ in that Ordinance SEEN as well as in the Gospel preached those truths are HEARD with other respects of edification which I shall not now mention But for more full satisfaction at this point let me give Mr. Goodwins judgement concerning the edifying nature of Baptisme p. 26. of his water dipping 1. That it is operative to the engaging the judgement and conscience to become the loyall Disciples of Christ And 2. the building up of the inward man in grace and peace If so how cometh so many suggestions from you rendering the standing of Baptisme doubtful Hath Christ appointed more wayes of teaching the Gospel and building up the inner man in grace than needs and might you not as well think that God intended to make darlings of the Christians in the first times and but step-children of all the rest of Beleivers to the end of the world as to think that he would take from them any part of the meanes of their edification and spiritual comfort and not give them others in the room I conclude then and I hope with evidence clear enough that Baptisme was not onely intended by God for an introductory Ordinance to last for a time but for a staple standing Ordinance with Teaching to the end of the world and that too ordained for the Creatures good and consequently as sinful a thing to neglect it as it would be to neglect ones daily bread If all that hath been said be not enough to satisfie the Reader concerning the standing of Baptisme I referre thee to Mr. Baxster P. 542. Of plan Scripture proof who hath in his book of Baptisme offered ten Arguments all grounded upon the plain Text of Scripture to prove it and in the end concludeth thus I will add no more because it is but on the by and because this is sufficient to those that can judge of Scripture evidence when they hear it and will be ruled by it when they know it and for others it is not many words that can cure their disease And if any body think me over zealous in this matter let them consider the words of Calvin p. 208. of his Commentary upon the Acts though he doth most ingenuously confess that since the beginning the Church did grant liberty to her self to CHANGE the Rites meaning from putting all the body into the water to sprinkling Now the use saith he is to sprinkle the body or the head But though they took the boldness to do that which Calvin justifieth the Church in yet for the continuance of Baptisme it self we ought rather saith he to fight a hundred times to death for the ceremony it self of Baptisme in as much as it was delivered us by Christ then that we should suffer the same to be taken from us But I say that there is the same reason to fight a hundred times to death for the right subject and the right form of administring it 1. Because God is wiser than men and because any body with half an eye may see that the change from dipping to sprinkling frustrateth the great design of Christ in the Ordinance it self as I have shewn already and in a manner maketh it useless and because changing of the Ordinances we find to be a hainous provoking thing to God of old Isaiah 24.5 The earth mourneth and fadeth away the earth also is defiled with the Inhabitants thereof because they have transgressed the Lawes CHANGED the Ordinance Mark not for a totall laying aside of them onely but for transgressing the rule and changing them yea the 29.16 Mark how hainously God taketh the wise mens turning things upside down I say mark all yee wise men and consider Surely your TVRNING things upside down shall be esteemed as the Potters clay yea he threateneth at the 14. verse for this very reason that their FEAR that is their worship was taught after the precepts of men The WISDOME of their WISE men should perish and the understanding of the prudent should be hid And if any one ask why God was so severe upon this account the conclusion of the 16. verse telleth all Shall the thing framed say of him that framed it HE HAD NO UNDERSTANDING This then is the account God maketh of mens changing the Ordinances that it is a reflexion upon God as if he wanted understanding changing Gods Lawes is no other but a charging God with that weakness which poor fallible men are subject unto which maketh them many times upon experience to change theirs Come close then oh world and discern the difference between us and our adversaries and judge whether our brethren that hate us and cast out our name as evill have any just ground for what they doe the difference is easily seen they have changed the great Ordinance of Baptisme thou seest Calvin honestly confesseth it whereas we think Christ wiser than Calvin or the Church he speaketh of and have we not reason for it and that instead of changing his Laws it becometh us to be humbly obedient to his Lawes and do not we do well in it They think they have mended the Ordinances we think they have spoiled them and do plainly see the ground of their first tampering with them was pomp profit and ease and that it is our duty Jude the 3. on Christs behalf to endeavour with all our might the recovery of them to their primitive purity As I have given thee good Reader the judgement of Calvin as to the form of baptising of old so take his words about the subject p.