which you say he hath after used of such splashy Reply shallow watry thin and barren argumentation either pro or con than the writing of seven such booâ—s as this is which we now implead You speak much of your findings but if you have found any such place in all his writings namely where he hath denyed that true proper and natural consequences from granted premises in the Scripture are not to be admitted as the truths of God I believe you may rejoyce in it and eat the morsells thereof your self alone having no partner with you therein in any part of the world whereof the Sun in the firmament is Overseer But this is onely to give Mr. Goodwin a running-rap but you could not reach him You procee 8. Mr. Lamb. I found the unregenerate world naturally falling in with childrens baptism which is a shrewd sign is a deâ—ice of her own the world loveth her own c. SECT XLVIII YOU finde the unregenerate world no more naturally falling in with childrens baptism Reply then you found it naturally falling in with the profession of Christ For they are baptized and do baptize their children in no other name nor into the profession of any other Saviour then Jesus Christ And is not this a shrewd argument that this Doctrine of the Messiah the unregenerate world so naturally falleth in withall is a device of her own the world doth love her own Your 9th particular is summ'd up in this Mr. Lamb. infant-Baptism is unlawfull because baptism being the initiating Ordinance into the Church it letteth in a sort of Members which the New-Testament knoweth not namely such as cannot worship God inspirit God now seeking onely such to worship him The whole bedy must be fitly framed together and every part must effectually work And can these things be affirmed of children SECT XLIX First you affirm that baptism is the innitiating Ordinance into the Church I suppose you mean not the Church generall but dejure it is the initrating Ordinance into particular Churches If that be your meaning Baptism not proved to be the initiating Ordinance into Church-fellowship this then is such a conclusion as you can hardly make good no not by any ifs may-bee's and why-nots gatherable from any place or places in the Holy Scriptures that is to say that baptism did make any person ipsosacto a member of any particular Church But it is proveable that many and many were baptized of whom it is impossible to prove that by baptism or any other way they were ever immembred into any particular Church And it is a difficulty too hard for you or I or any other in the world to undertake namely to prove that all and every particular member of particular Churches were ever baptized at all 2. It is true Gad seeketh such and onely such now to worship him as can worship him in spirit and in truth Iohn 4.23 that is as I conceive according to the context Now the time of reformation approacheth God will be worshipped and obeyed neither in the Iudaicall rites consisting in external performances as some among you so much contend for nor according to the Samaritans false worship who worshipped their Idol Gods together with God 2 King 17.26 27 28 29. but in a pure spirituall manner extending to the very heart such as was typified by those shaddows and the Son of God comes now to draw all men unto this way of worship from the Iudaicall from the Samaritan way This text indeed with severall others renders men uncapable of Church-worship in an acceptable manner that content themselves only with outward forms and yet leading a vitious life But what is this to the exclusion of children As for them here is the grace of the Gospell that he accepteth of little children and would not have men forbidden as you do to bring them to Christ He accepteth according to what any person hath and not according to what he hath not 3. Again God was alwayes a spirit as well as now and he did alwayes seek for such to worship him as should worship him in spirit and in truth as well as now He alwaies loved-loved-truth in the inward parts he alwayes required of all his Sons to give him their hearts in his worship he alwayes commanded the Jews to love the Lord their God with all their hearts and minds and soul and strength Did this under the Law any way hinder that children might not be admitted members of the Iewish Church because they could not perform inward heart-worship and spirituall service did God upon their circumcision accept of them as if they did perform all those spirituall services and heart-duties untill they came to an actuall and personall capacity actually and personally to perform the same And will he not now accept of children baptized as if they did actually and personally perform those services unto him which under the Gospell he requireth untill they likewise come to an actuall and personall capacity so to do And then wil he accept or reject them as they are found faithfull or unfaithfull in these things 4. Whereas you say that the New-Testament knoweth us such member of Churches as infants c. I answer that tho I will not say or deny that the New-Testament knoweth not any infant-members of Churches yet the New Testament knoweth and hath taught others also to know that children are due subjects of Baptism And that it never knew not taught any to know where ever they were or ought to be rejected and denyed the participation thereof Our controversie is not about infant-Church-member-ship but infant-baptism Your tenth Argument for your beliefe in the business of Baptism viz. against Infant-Baptisme and for your separation Mr. Lamb. c. is taken from your observation of the righteous hand of God who causeth the sharpest and most able Adversaries to you in this point to let fall such expressions as justifie what they go about to oppose and condemn as Mr. Richard Baxter saith the aged are 1. the most fully capable subiects 2. the most excellent subiects 3. the most eminent subiects 4. of whom Scripture fully speaketh 5. the greater part of the world when Baptism was instituted who were to be partakers of it But on the contrary for infant-baptism he Mr. Baxter acknowledgeth it so dark in the Scripture that the controversie is thereby become not onely hard but so hard c. SECT L. YOU needed indeed to have written this in Capitall Letters that every one that runs may read the profundity thereof Reply The aged are the most capable subjects of Baptisme Ergo Children are no subjects thereof The aged are the most eminent subjects Ergo Children are no subjects Mr. Lambs miserable inferences from Mr. Baxters words the Scripture speaketh fully of them Ergo not at all of Children The aged were the greater part of the world that did partake of Baptisme Ergo Children were no part of the world that did partake
and most judicious Christians the true spirit of God doth not use to compell that is your own word to the Reader the more weak injudicious the milk-sops or babes in Christ as you must give me leave to judg you to be in comparison of those you contend withal viz. Mr Goodwin M Baxter to rise up with that majestick confidence in Mr Lamb a child of under standing in comparison with M Goodwin and Mr Baxter against whom he writes and of their own strength as if they could make the mountains of arguments levied against them to skip like rams and the little hils thereof like lambs in the presence of their even of their mighty pens and parts as if they were able to thrash the mountains and make the hils like chaff before the breath of their mouth and that all difficulties contradictions and the most able strong and fiercest oppositions should be as dust unto their sword and driven stubble unto their bow And my proof should be Rom 12 3 And I say through the grace given unto me to every man that is among you not to think of himself more highâ—y then he ought but to think soberly according as God hath dealt to every man the measure of Faith and the like Philip. 2 3 Let nothing be one through strife and vain-g ory but in lowliness of mind let each esteem other better then themselves The confident and conceited man in doubtful cases hath seldome the truth on his side With the lowâ—â— is wisedom grace is given to the humble bashful shame-faced that thrust not themselves into observation The odoriferous Violet grows low to the ground-ward hangs its head downward hides it self with its own leaves and the spirit of God is not a spirit of compulsion in doubtful cases but of illumination But to proceed As pure Conscience at first separated me from that society whereof he Mr Goodwin is Pastor M Lamb to the Reader so now it compelleth me to make Answer to that Book not only to defend the truth cs SECT V. I Think here you speak more true then you are aware Reply Error of judgment often called by the name of purity of conscience for by what light law or rule from Gods Word is that Conscience guided that compelleth men to separate themselves from the societies of the Saints where they have often seen the face of God viz. the light of his countenance received daily and constant refreshings from his presence where the visions of life and immortality have been brought to light where they have had most excellent experience of the presence of Christ in the midst of them and have been rapt up as it were into the third Heavens receiving and partaking of joyes unspeakable and glorious I say where is that Conscience instructed from the Oracles of God to withdraw and separate from such a Church and society of Saints and that meerly because they durst not sinn against the light of their judgments and consciences M Lamb seperated from the Church because they keep in a good conscience because they cannot submit unto such practises as parts of Gods instituted Worship and service whereof they see not the least hint or glimmerings of light in the holy scriptures for their justification because they do that viz baptize their children which they judg themselves bound in conscience to do and forbear to do that viz submit to re-baptization or to be baptized again they supposing themselves baptized already which they believe in their consciences they should offend their Lord and master Jesus Christ if they should do And is not this our very case you cal us holy and be lâ—veà Brethren of like pretious faith with your selves a Church and yet you are compeld in Conscience to withdraw and separate from us and why not because you question our Saintship Gods love to us our love to God not that you think the effectual grace presence and spirit of God is not with us in our assembling together from day to day not that you think that the truth as it is in Jesus at least in respect of the great things of faith and love is not amongst us or that the blessed endowments and gifts of the spirit are not vouchsafed unto us but meerly because we wil not deny our Insant-baptisme and submit our selves to be baptized again in your way both which we profess in the presence of Almighty God who knoweth our hearts we dare not do as fearing we should offend against his majesty and provoke his Jealousie against us not having as we conceive upon serious perusal of his holy Word and several mens writings of piety ability of different apprehensions in the subject in hand the very least ground of the truth to justifie our selves if we should do so And we likewise call Heaven and Earth to record that in the study of these things we have renounced all hidden things of dishonesty all carnal and worldly considerations byassing us in the least herein as if it were to avoid the cross or to share with any earthly interest which steers us in our Judgment or practise and that it would be a vision of much peace satisfaction and contentment unto us if we ate out of the way to be better instructed and the God and Father of our Lord Jesus Christ who is blessed for ever more The Church froÌ„ which M. Lamb seperated could allow him his liberty in the business of baptism but he wil not allow them theirs knoweth that we lye not This is our case we that are the greater part of the Church by many degrees can bear with you and permit you to enjoy your own liberty but you cannot bear with us but have rent and torn your self from us and entitle the same unto the Word of God as justifying you therein These we shal examine when we come to your allegations of those Texts urged by you having already perused them again and again and the third time also and see not the least breathings of the spirit of God therein for your justification in your separation We find the great Apostle Paul in his writing to Churches cals them The beloved of God called to be Saints to them that are sanctified in Christ Jesus Mr Lambs sepeperation against the current of the scriptures to the Saints in Achaia to the Saints at Ephesus to the Saints in Christ Jesus at Philippi to the Saints and faithfull Brethren in Christ at Collâ—sse I say we find the Apostle writing to these provokes them to love to good works to edifie one another to frequent the assembling of themselves together to bear with one another in love to watch over one another to be knit together in love to keep the unity of the spirit in the bond of peace to take heed of rents divisions and separationâ— one from another c You judg us or else why have you written us the beloved of God a Church of
now and somwhat at another time speaks unto his people Whether I go thou canst not follow me now but thou shalt follow me HEREAFTER said Christ to Peter 13 John 36. But to returne to my dear friend the Antagonist how many Exhortations have we in scripture to love to edifie one another to build up one another in our most holie Faith can these things be done by seperations and departing away one from another How many dehortations are there against schisms rents and divisions against forsaking the fellowship of the Saints and the Churches of Jesus Christ which you have owned us to be by your pen and I know You cannot without violence offered unto Your soul and conscience yea You dare not denie it And had your Conscience judgment affections been enlightned and heated by the fire of Gods sanctuarie you would have better considered then so suddenlie and rashlie have rent your selfe from us and written so impertinentlie for the justification thereof But to proceed You tel your Reader the several reasons why you wrote that Book As pure Conscience c. so now compelleth me to make Answer to that Book c. not only TO DEFEND THE TRUTH to the therein opposed c. Mr Lamb to the Reader SECT VI. TO defend the truth opposed by Mr Goodwyn Error always defended under the notion of truth Everymans way is right in his own eyes The Turks stile themselves the only Mausulmans or true beleevers in the world The Papists the onlie Catholicks the Jew the holie Nation the peculiar people the gnosticks of old the onely knowing men * The Manachees derived their name from Manna as if what they taught was to received as the only food that came down from Heaven what Sect partie or faction professing any Religion but doth it under the pretence and notion of Truth and withstand their opposits as do those that defend the truth the very Banters Shakers Quakers do they not all plead truth do you defend the truth with untruthâ— by scandalizing abusing the defenders of the truth as you have M. Goodwin wherof you must hear know before we have done with your book but do you defend the truth with the meer name of truth without any spirit or power of truth Let any man that hath as much ill umination inspection or abilitie as to discern truth from untruth in the ABC things of the scriptures he shal see that your greatlie conceited swords spears darts which You have prepared in your Book to defend the truth as you cal it are but straw stubble rotten wood to those against which you contend And indeed you make use of them as these Egiptians do of their darts which they shoot against the sunne that scorcheth them But alas it is out of their reach scorch them it wil wil they wil they and their darts fal down again upon their own heads But you say you wrote your book not onely to de-defend the truth but first To vindicate your self with some others from the heavy charge therein given to the whole world against you as faith and trust-hreakers sacrilegious Church-breakers c. SECT VII YOu wrot your book not onely to defend the Truth but also you might have said chiefly to vindicate your self c I remember when Christ said unto his Disciples that one of them should betray him he that was guiltie was forward to demand Master is it You writ your book to vindicate your self from the heavy charge therein viz in Mr. Goodwins book given against you Are you so much as once named in that book do not you expose your self by name to be that man of an abused and distempered fancy of disingenuity of a wonderful and strange alteration for the worse which by name you were never charged to be Did you not plight your faith to walk with them whom you call holy and beloved Brethren as a member of that Church whom you stile a Church can this he done by your separation from them have not you broken trust and promise with them And could this arise from any thing but a most miserably abused and distempered fancy Have not you indeavoured to divide Pastor from people and people from pastor to demolish and tear up by the roots as thriving as loving as wel governed a Church a Church as ful of charity and good works as beautiful an edefice where Jesus Christ hath dwelt and manifested his delight therein by the comfortable influences of his truth and presence upon the hearts of your self and Brethren as eyes beheld is not this sacriledg Return return O blacksliding Isâ—aâ—ite remember from whence you are fallen and repent Your second reason of writing your book is in these words 2ly Mâ— Lamb to the Reader To make the world Judges whether we are at Mr Goodwin represented us persons of a misused and distempered sancie of stupifled Judgments to whose understanding common sense is a mistery inaccessible witâ— abundance more to the sâ—me purpose SECT VIII HEre is I fear in this reason also more of the secrets of your heart then you wel consider Reply Mâ— Lamb greatly conceited of his own abilities manifested in his Book For what is the meaning of it is it not to make the woâ—ld Judges that you are men of solid Judgements great parts strong abilities Why let them look upon your book and then let the world be Judges whether men of such abilities parts and reason as are evident and conspicuous therein are such men as Mr Goodwin doth thus undervalue Let the world be Judges if they wil but read your book whether that one of your arguments doth not chase ten and five an hundred and an hundred of yours put ten thousand of Mr Goodwins to flight That every one of your reasons is as a King against whom there is no rising up that when your sun of light appeareth all Mr Goodwins twincling stars must hide their heads Hence it is that you so often invite the Heavens and the Earth and the world to behold and look upon you and Ms Goodwin upon a publick Theater in print and see how handsomlie you handle your sword and hit and thrust M Goodwin therewith ever and anon how you can fight with him with arguments fight with him with scriptures nay fight with him with his own weapons his own Writings how you can wrastle with him and give him fall upon fall and fal after fal and make good sport for the spectators Remember Solomons councel Be not wise in thine own eyes and Pauâ—â— direction he that would be wise must be a fool that he may be wise A conceit of wisdom bars out wisdom If M Goodwin or any others by pen or other way should so much injure the happiness of the world as to hide you from them that they cannot behold your glorie this is a cup that you are not able to drink of a baptism that you cannot be baptized withall Your glorie
We read of mens forsaking the assembling of themselves together Rom. 16.17 We read of men making divisions and offences contrary unto the true Doctrine which they formerly received 1 Cor. 1.10 We have a caution which implyes a danger against divisions an exhortation to be perfectly joyned together in the same mind c. Implying that men are apt to divide first in judgment next in practise Act. 15.1 we read of some that did put life and salvation in an outward Ceremony urging that except men were circumcised after the manner of Moses they should not be saved circumcision it self not being forbidden until the necessity thereof unto justification was maintained In many places more we read that those persons that did with such importunity and upon penalty of life and salvation insist thus upon any thing but true faith in Christ Jesus did separate and proved very sore enemies unto their Opposits the true believers It is an easie matter to take severall yoaks of the Old Oxen of the Old-Testament as wel as the Heifers of the new to plough in this field There we read of Cautions Exhortations Dehortations Instances and Examples about forsaking the Covenant of God the Law of God the house of God c. and ploughing thus with the heifers of the holy Scriptures we may finde out the Riddle of your departing from us SECT XXI In the next place you charge us for mis-judging you Mr. Lamb in his second Epistle and bring in this as your consolation that Paul and Iohn and other holy men of God suffered in this kind and why not you Where have we judged you What hath been declared by the Church against you It is true your separation from us was voted by the Church to be in their judgments and consciences an undue act which you could not but expect the Church should do otherwaies they should do little less than justifie you But what ever your person all deportment hath been unto them whereof I delight not to make mention yet you know theirs unto you have been friendly and christian and that your company and guists yea and very countenance have been very welcome to them YOu tell us that no worldly thing separated you from the Church Mr. Lamb. and complain that some body dream't such a thing SECT XXII YOu say some dreamt of such a thing of you But is not this a dream of your own brain Reply If some body did dream so how came you to the knowledge of it Did they ever tell you the dream If they did dream it it was but a dream and will you be offended at mens dreams How come you to be so touchy However we see your mighty care to be wel thought of You will divide from us break your faith and trust with us seek to extirpate and root us up scandalize our Pastor in the eyes of all men rendring him evill for good and yet would not have any man so much as dream any thingamiss of you We cannot dream waking whatever we do while we sleep Well it was no outward thing caused you to quit your former standing but say you THe truth concerning it Mr. Lamb in his second Epistle viz. Baptism and your standing c. struck my conscience and the light shone into my Judgment with that clearness that I could by no means aâ—oid it with peace SECT XXIII TRuth struck your conscience Reply Striking implyes violence and suddenness Gods ordinary way in giving Light is by gradations causing it to shine more and more unto the perfect day making men to grow in grace The spirit of God not violent in enlightning mens judgements and in the knowledg of Iesus Christ Iacobs getting Venison so suddenly which was not ordinarily gotten but by much labour and pains though pleasure in hunting gave his father just cause to suspect that it was but some counterfeit Venison For my part I ever suspect sudden flashes God is not usually in the Earth-quake nor in the rushing wind but in the soft and still voice Clearness of Iudgement in cases controverted among the godly learned is not quickly attained This is Venison usually gotten after and by means of much Hunting I believe you have made it one of your observations that in these latter dayes some persons have been Planet-struck blinded and blasted when they have thought themselves Truth-struck You say the Light viz. in the Doctrine of Baptism shone into your judgement with clearness Isa 28.7 Zach 13. Men may erre in vision and afterwards be ashamed of their own Vision and lament themselves with wo unto us in that we have put darkness for Light and Light for darkness To study the wiles methods and subtilties of Satan in causing men to erre in judgement is a seasonable study in these slippery times for our Christian caution against his cunning his most thriving trade in these dayes being to transform himself into an Angell of Light SECT XXIV WE have not hitherto felt so much as the weight of your little finger in arguments You have spoken much of Truth of clear Light of truth in evidence of the Scripture of truth cloathed with the majesty of God meaning still in the point of Baptism and of withdrawing from those Churches that are not so and so baptized as if the ignorance here of were so scandalous that it renders men unworthy of the meanest place so much as of being Dore-keepers in the house of God I pray let us see your strength and shew us your Light For this end you tell us in these words Now what those considerations are Mr. Lamb that commanded my Iudgement to that point whereat it now standeth in the business of Baptisme which is that onely thing which separated between me you you haâ—e scattered up and down in this my Answer to Mr. Goodwin but yet I think good to give you the summe thereof under a few Heads SECT XXV YOU say your considerations presented to us in your Epistle to the Church from whence you have withdrawn Reply do contain the sum of what is scattered up and down in your book Herein you utter in my judgment the truth for the spirit heart and soul of your book seems rather to be heated with zeal against Mr. Goodwin then for the truth Well sure the sum of all is in your considerations we will take them into our considerations also You deal your self out in the business thus 1. Mr. Lamb. I considered the excellency of Jesus Christ above Moses from thence argued the ungodliness and danger of slighting him in any of his Commandments AS for this consideration we with you speak the same thing and are perfectly joyned together in the same mind Reply and in the same judgment VVhat will you make of this to your separation from us That we shall see hereafter VVell proceed then 2. Mr. Lamb. I found Baptism with Water to be one of his viz. Christs commandments and ioyned
Neighbours if his Parents dyed in his Infancie told him so May not Christians when they they come to age nay are they not bound as much to believe their Parents telling them of their baptism as the Iewish Children were bound to believe their Parents telling them that the Mark on the foreskin of their flesh or the want of their praepatium was the Mark of their circumcision which they received according to the Laws of their religion when they were but eight dayes old Or whether that baptism upon such an information and belief of it be not as proper and apt to do spirituall service upon their hearts as circumcision was to do upon the hearts of the Jews children when they come to age It is sad to see such shadows of Arguments to divert men from the wayes of truth Your seventh Particular contains little also but what you have already spoken and hath been also spoken unto I see we have seen your strength and what you have to say You run so much upon repititions but though your spirits be spent and strength is gone yet your courage remains You have a good minde at it still Hence it is that you snatch up your we opens again tho the strength of your arm is hardly able to hold them Here also you reminde us of your findings which you have â—an over and over and over again as if you had no sooner found any thing but you lost it again and then you finde it again What have you found here I finde the Scriptures in all expressness of Letter are in many places for Believers Baptism Mr. Lamb. This hath been affirmed and granted granted and affirmed but what then Reply Whereas there is not one such Text for children Mr. Lamb. nor any instance of the Baptism so much as of one child in all the New-Testament SECT XLI WHat if there be not one such Text for childrens baptism for it may be your emphasis lyeth there doth it follow that there is no text at all for the justification thereof We have found text upon text and text after text namely all those texts recording the commands of Christ upon his Apostles and Disciples concerning baptism so conditioned qualified and phrased as that all the art and skill that either you or the greatest of your Champions you have cannot with a salvage unto your right reason honour and conscience exclude children from the intention of Iesus Christ as the legitimate and due subjects of baptism And where as you say there is not any instance of the baptism so much as of one child in all the New-Testament we have found also satisfaction upon satisfaction and satisfaction after satisfaction from all those texts likewise recording the exequation of Christs commands concerning baptism as that neither you nor all the Armies of your party can evince the contrary but that here were many hundreds of children baptized where and when Ierusalem and all Iudea and all the Regions beyond Iordan being Iews and therefore would doubtless have quarrelled if their children had been rejected were baptized as also where we read of thousands and of families and houses c. that were baptized But it is worthy observation that you tell us That many learned men have acknowledged Mr. Lamb. that Infant-baptism is not in Gods Word SECT XLV 1. Reply IF you mean that many learned men have acknowledged that there is no expressness of Letter in Gods word Mr. Lamb rejoyceth in the testimony of learned men when he can finde any of them of his judgment about baptism though he cautioneth us about Mr. Goodwins learning shewing de facto that children were baptized it is not denyed you nor doth it make any thing for your purpose For neither is there any expressness of the Letter shewing where any women did partake of the Lords Supper And yet you judge it their duty being otherwayes qualified for the same to partake thereof But 2. If you mean that many learned-men have acknowledged that Infants baptism cannot be proved in Gods word to be lawfull nay not a duty I cannot but observe how that one of a City and two of a Tribe of learned men of your way do amount unto many in your eyes Surely if you glory thus in the gleanings what would you do if the vintage were your own Why should Mr. Goodwins learning hang in his light any more than other mens Well however every one of the many you mention be interpreters even one of a thousand yet shall they not be Rabbies unto me nor have any dominion over my faith in the point in hand You add And those that go about to found it Infant-baptism on Scripture build all on consequences ifs may-bees Mr. Lamb. why-nots which argument Mr. Goodwin hath often used to confirm the Doctrine of generall Redemption and to draw the contrary opinion under the suspition of error SECT XLIV DOth not Scriptures speak consequences in premises Reply as well as the premises themselves The Scripture no where saith Scripture speaks consequences as welas principles or premises That any one whose name was is or ever should be Thomas Lamb shall or may possibly be saved Can it not be proved therefore that one Thomas Lamb shall or possibly may be saved as well as if the Scripture had the express saying therein that one Thomas Lamb shall or may be saved The Scripture makes mention of Paul desiring Philemon to receive Onesimus not as a servant but above a servant a brother beloved May not a man affirm hence that Onesimus was not with Philemon when he wrote thus unto him When the Scripture saith speaking of Christs Mother and the virgins name was Mary may not we say and insist upon it as a truth very proveable from the Holy Scriptures that Mary was a virgin Again if we must not build upon ifs may-bee's and why-nots Mr. Lambs proofs by consequences are good but he wil not suffer other men to prove Doctrines by consequences how come you to affirm with that magisteriall confidence as you do that the baptizing of children is unlawfull that no children were baptized by Iohn or any others mentioned in the Holy Scriptures that it is unlawful to joyn with such persons in Church-fellowship that were baptized only in their infancie with many other of the like nature having indeed not so much as any rationall ifs may-bee's and why-nots from Scripture for the confirmation thereof would any man suppose that so much as a babe in Christ would reason after this rate Where have you been since you left us But whereas you add Mr. Lamb. which argument I suppose you mean which manner of arguing by Mr. Goodwins adverse viz. from ifs may-bee's why-nots Mr. Goodwin hath often used to confirm the Doctrine of Generall Redemption and to draw the contrary opinion under the suspition of error SECT XLVII IT would require you more pains to shew us one place in all his writings