it appeareth by your drawing sore conclusions from words upon suppositions that are utterly false viz. from hence that a baptised person said of an unbaptised he deserved to be hang'd though it is not affirmed for what much lesse is it affirmed that he said he deserved to be hang'd for not being baptised and how unreasonable such a conceit is I leave to any body to judge Yet you conclude sorely against the Baptists upon that uncharitable presumption thus in these words if so then he that deserveth to be hang'd must expect no better quarter than that of the halter and if justice be administred without partiality all that are in the same condemnation of ANTI-DIPPING with him may bear him company in the same expectation which cruell conclusion that if the baptised were in power the undipt may look for the halter all men may see you draw from that wrested supposition that the baptised person should say of the unbaptised he deserved to be hanged for not being baptised the conclusion otherwise being no wayes drawable from the premises Oh Sir Truth is too noble a thing to desire such weapons to fight its battels 3. Your likeness to Gangrena appeareth in this that the faults of some that were the most unworthy of the Independents he charged upon the generality of them for which you belabour him thus Doe not all men know that the composition of the world it self and of all the parts of it consisteth ex flore faece of what is excellent and what is excrement for Mr. Edwards to judge of Indepency by the miscarriages whether in practise or opinion of some few that should make an estimate of Cheap-side by the channel that runneth in the midst of it and give sentence against the holy and elect Angels by what is found in sin and wickedness in the devill The most accursed hypocrites that ever the earth bare have been of the profession of Christianity and yet Christianity the best of all professions with a great deal more to the same purpose both rationall and pleasant to read But yet as if no such words had ever proceeded from Mr. Goodwin or else that he had repented of them he can now find in his heart to argue against the Generation as he calleth them of the Baptists upon the account of the wild expressions of two persons instanced in But surely THESE MEN Again let no man think I doe not walk charitably to THESE MEN Again My conscience bears me witness I have been freindly to THESE men Well Sir the time will come when you shall look upon these men whom you have peirced and mourn 4. Mr. Edwards stirreth up the Magestrate to suppress the Independents which you do not in so many words but you foment jealousies against them and endeavour a frowning brow towards them by your bitter insinuations let all the world judge else by the words following That wise men are not a little jealous over the peace of this Nation least it should suffer as other places have done formerly from the tumuliuous and domineering spirit of this sort of men and also after your two instances of persons here at home thus These words I regard but aâ— muck notwithstanding it may concern others to look after the FIRE Whereas amongst all the professors of Religion in the Nation they are found to be as peaceable spirited if not more than any other sort of men witness the Declaration of the Messengers and Elders of many Congregations met in London from many if not most parts of the Nation published about eight or nine moneths agoe speaking their peaceable disposition as all the world may see that will read it besides let but experience speak to it what fire have these men kindled for this many yeares that the Nation hath had experience of them wherein hath their turbulency domineering and tumultuousness of spirit appeared nay are they not branded this day by some for dulness in their generation work upon this very account because they are not of a more stirring spirit 5. Your similitude to Gangrena appeareth in this that as he urged the writings of other men against the Independents to disgrace their Religion so doe you against the Anabaptists p. 64. of his Gangrena being part of a letter to him sent out of the Country We have a few Independents in our Town but we are more troubled with them than some are with many they are so TURBULENT and VIOLENT Just what Mr. Goodwin writeth from other men concerning the Anabaptists the same doth Mr Edwards write from men concerning the Independents which was that they were proud turbulent and every wayes stopping the progress of the work of Reformation But Sir will not after ages give as much heed to the writings of Mr. Edwards and Mr. Jenkins and Mr. Walker in your disparagement as you now do to the writings of Luther and the rest c. to the disparagement of the Anabaptists if they do what manner of man will you be in the thoughts of future generations Doth any of those Authors say worse of the Anabaptists than these men do of you Doe not these men strive to render you one of the most odious men living not onely a Schismatick but an Heretick in grain yea a Blasphemer But are you ever the more so for all that and would you hold them excused that should beleive the reports of cruel professed adversaries To come a little closer I look upon your self as a man of as good a conscience as the most if not as the best of those famous Writers you speak of yet so transcendent is your prejudice against us that every light appearance you have taken for a reality as if your were greedily desirous to beleive some ill of us insomuch that you your self have given as unrighteous judgement of us and printed it too to the perpetual infamy of our persons and way as the worst of them have done of you I am sure what I say is true and that you will find one day I conclude then that the testimony of professed adversaries though good men is not to be depended on And if Mr. Goodwin hath not as much need of the truth of this proposition as the poor Anabaptists let the world judge To conclude then the truth is this two and twentieth Consideration in most of the nine parts of it is so like Gangrena that one would think Mr. Goodwin had consulted that book in drawing it up as the Reader may easily perceive which being made up of such dirty stuffe without the least breathing of the Spirit from any word of Gods I think I may take my leave of it without blame and the rather because of that floud of contempt which he let in upon the Author of Gangrena for using such weapons to fight the Lords battels Onely what he saith in the ninth and last place I take my self bound to make some answer too because I suppose I am principally aimed at
judge righteous judgement and not take face for heart shadow for substance what our gain is we think it becommeth us to speak modestly of that and to strive to make it good by actions wherein oh mighty God help us rather than words And now good Reader to convince thy conscience that we were not like to doe any such strange things soon after our Baptisme that should render us such savage beasts Thou must know that Mr. Goodwin and the Church were the dearly beloved of my soul our relation thereto and fellowship therein I reckoned one of the cheifest comforts of my life I wanted not but abounded with respects from them above what my conscience told me I deserved and who that knoweth me knoweth not this to be true I doe profess in the fear of that God whose I am and whom I serve that if I know my own heart no body could have hired me from the bosome of that Church with hundreds a year And when the time came that for pure conscience I must be seperated from the embraces thereof teares was my meat day and night my greif was such at that time that it made the thoughts of death sweeter to me than ever they were in my life before my study and secret workings of heart were how to make my withdrawing as little offensive to Mr. Goodwin and the Church as I could devise how to do with a good conscience I perceived they were not able to bear any publick discourses to the point in difference Mr. Goodwins teares at the mention of something relating thereto went to my heart and weakened my hand to those further applications which I had thought to have made to them The truth is my high indeed undue respects to Mr. Goodwin kept me in a kind of bondage that I was not at that perfect liberty to discharge all the parts of that duty which their respects obliged me unto So great was my respects to Mr. Goodwin and the Church that besides my own frequent addresses to the Lord for the communication of that light to them which he had vouchsafed to me and some others I got some time solemnly set apart by some godly friends and for his cause cheifly did we bow our knee this was the frame of heart we were in honest Reader soon after our baptising and whether then we were like to perpetrate any such unworthy things as Mr. Goodwin writeth of I leave to thy conscience to determine or rather whether this Water dipping therefore be not the very monster of ingratitude Mr. Goodwin hath indeed calumniated us stoutly supposing that something will stick on us and I beleive doth which if it cost him not teares here I am sure will shame hereafter from that God that vindicateth the innocent and then Mr. Goodwin will find the vanity of sporting himself with the ruine of the good names and reputations of the people of God which are as much his interest as their estates health or any dear injoyment they possess and as much against the law of love to violate I consess the pleasantness of Mr. Goodwins wit-in writing is so lushious that it is marvellously apt to tickle and please the flesh but as the soul of any man groweth seasoned with the salt of heavenly wisdom it is affected more with sollid matter than enticing words it is ready to cry what will great words do good at the judgement day yea I bless God I have lived to that day to value more the breathing of Gods Spirit in a holy humble gratious soul than the greatest words of the gallantest Rhetorician in the world and that I have got since my Baptisme I confess for Mr Goodwin set aside these controvertal writings and consider him in the tenor of his conversation I think him nay I know him to be a pattern of patience humility meekness temperance neither do I remember one Sermon that ever he made to the point of Tythes or any consideration for preaching in all his dayes though I lived under his ministry almost twenty yeares and more than all this all the Arguments of the Gospel and out of the Gospel to preferre holiness and close walking with God I beleive there are not many men in his time if any at all that hath managed them with more authority life and power I say it I say it again and delight to speak it and will persist in it to my last breath though he grind us to pouder with his mill stone language Some change Mr. Goodwin may find in my Genius I confess it for heretofore having his person in admiration it was to some degree a snare upon me to call him Master in that sense wherein the Lord Jesus dehorteth from it Math. 23. whereas now that by the help of Gods Spirit and my own experience I see clearly that in the communication of light in the things of God God tieth not himself to this or that man I consult with Christ and lean not to the understanding of any man I see by experience that God taketh liberty to reveal to babes the truth which at some time he hideth from the wise and prudent Math. 11. And the more self-sufficient any man groweth in knowledge of the reason of things the lesse is he led by examples 'T is more noble for a man to eschew evill and do good because 't is evill and good then because such and such men that are good do so And though I was apt enough to leane that way and to those opinions Mr. Goodwin leaned too that under God had been the great meanes of any spiritual comfort and edification yet I blesse God I was not so rankly guilty of that evill but when Mr. Goodwin came to open that text Math. 28.19 and to give it for truth that by the word Teach in the Commission was meant not actuall discipling but the saying such things onely which was proper to make men so I palpably discerned the Text wronged and the interpretation was like gravell in my mouth and not onely mine but that persons also of whom Mr. Goodwin said at his buriall his worth was so great that it was a temptation on him to break promise to speak of it and enough to cast a man into an agony of sorrow to think of his death I say he was as much distasted as I at that stroke of the Text. Except in these respects or some others like these I know no change in my Genius nor I am sure no body else doth But I confess there was one unhappy mistake of a word of mine by one of the brethren which gave me a visit soon after my baptisme which hath more appearance of evill in it of my part than any or all the things can be laid against me I am sure to which I desire to give both you and all the Church satisfaction and that was this That brother spoken of before giving me a visit at my house where some part of the Church was wont
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 cheif Scriptures wherewith he fighteth to overthrow Mr. Allens Answer to his forty Queries about Church Communion By THOMAS LAMBE Merchant once belonging to the Congregation whereof Mr. JOHN GOODWIN is Pastor now a Servant to the Church of CHRIST meeting in Loathbury It was needful for me to write unto you and exhort you that you should EARNESTLY CONTEND for the Faith which was ONCE delivered to the Saints Jude the third As ye have received Christ Jesus the Lord SO walk ye in him rooted and built up in him Col. 2.8 Beware 〈◊〉 any man spoil you through Philosophy and vain deceit after the traditions of men and NOT AFTER CHRIST Col. 2.8 I have found David the Son of Jesse a man after my own heart which shall fulfil ALL my will Acts 13.22 Hebron therefore became the Inheritance of Caleb because he WHOLLY followed the Lord God of Israel Josh 14.14 London Printed by G. Dawson and are to be sold by Francis Smith at his Shop in Flying-horse-Court in Fleet-street near Chancery-lane end 1655. TO THE READER GOOD READER GOD knoweth with what regret of spirit I publish this answer to Mr. Goodwins Book called Water-dipping no firm footing for Church Communion as pure conscience at first separated me from that Society of whom he is Pastor so now compelleth me to make answer to that Book written for our reproof not onely to defend the truth therein opposed but also to vindicate my self with some others from the heavy charge therein given to the whole world against us of Faith and Trust betrayers Promise breakers sacrilegious Church breakers c. 2. To make the world Judges whether we are as Mr. Goodwin representeth us persons of a misused and â—â—stempered fancy of stupified judgements to whose understanding common sense is a mystery inaccessible with abundance more to the same purpose 3. To let the world see that our Baptism hath not metamorphosed us from Lambs to Wolves Tygers or Serpents which strange insinuations uttered in his hast we hope confute themselves in the eyes of all rational unprejudiced men that know us but since books for the most part live longer than men I thought it my duty to make our Vindication as publick as Mr. Goodwins Aspersion except he had prevented us and truly not for our own name sake but for Christs sake whose cause we plead and least the blessed truth of the New Testament sealed in Christs heart bloud should suffer by our total silence Had not the truth been dearer to me than any man I had rather chose to loose my right hand than set it to a book that frowneth on him whose credit alwayes was and still is right dear and pretious in my sight so unhappy a thing it is for good men to be yoked with error in the things of Christ that it maketh the most intimate friends by opposition look like bitter adversaries for the truth sake Thus did Paul in respect of Peter 2 Cal. 11. when before the whole Church of Antioch he withstood him to the face because he was to be blamed he who spotteth the beautiful face of truth though ignorantly must expect a stain in his own credit and be content to suffer so much as to make the truth whole And he that contendeth FOR the truth must be like to Levi Deut. 33.9 Who said unto his Father and to his Mother I have not seen him neither did he acknowlegde his brethren nor knew his own children that he might observe Gods Word and keep his Covenant To acknowledge the good received from Instruments agreeth both to grace and nature but to baulk pleading the truth because thereof argueth a distemper in the affections The same person deserving at the same time both thanks and reproofs to return the one is a point of gratitude to administer the other in love and in the majesty of Gods Word a point of faithfulness And if in this contest thou findest any passages on my part savouring of too much sharpness though in answer to Mr. Goodwins highest provocations look upon me as disowning them and mind onely the reason of the place Christs counsel is not to resist evil Math. 5 39. But whoso shall smite me on the right cheek to turn the other to him But besides it becometh me to bear much evill from that hand by which I have received so much good And so I commend thee to the serious consideration of the ensuing discourse praying with all my soul the Father of lights to vouchsafe thee the spirit of discerning that what therein is of God may be obvious to thy understanding and readily embraced by thy will and what is not of God if yet there be any thing may utterly perish from thy soul this is the prayer of Thy faithful Friend to serve thee to my power THO LAMBE To my Worthy Friends and Brethren of like pretious faith walking with Mr. Iohn Goodwin in the right Faith though not in the right order of the GOSPEL Holy and Beloved I Have been long your debtor it is fit I should now pay you your own with interest which here I present you by answering the substance of Mr. Goodwins Water-dipping no firm footing for Church Communion which if you will in the fear of God and without prejudice consider I make little question but the riddle of my departure from you whose Society I prized not a little will be unfolded That strange action of our Saviours so contrary to his natural genius mentioned John 2.15 mightily affected the Disciples and made them to cast about to find a ground for it perhaps it may be so with some of you in respect of me because of my suddain breaking off from your Society wherein you know I took much delight I can say more than in Corn Wine and Oil and where I had no want but a surplusage of respects above what I was able to merit at your hand In a word where my content was so great that it made departing from you more grievous to me than death it self would have been And how contrary it is to my Spirit to make trouble or cause breaches I need not tell you I take it for granted that it is upon all your hearts how much I abhorre it So that I conclude it cannot lightly but be a matter of some wonder to you that I should thus break off from you as well as Christs strange action in the Temple was to the Disciples Now whilst they were casting about to find a ground for this astonishing action of our Saviour and searching in the right
Acts of the Apostles proveth Act. 18.8 If you could shew any saith Mr. Baxster that did delay Baptisme he meaneth to Disciples since Christs Command P. 24. Of plain Scripture proofs Math. 28.19 it would appear to have been sinfull as through ignorance or negligence Again That it is Christs rule that persons shall be baptised without delay when they are first made Disciples P. 126. Of Scripture proof I have fully proved already both from the Commission for baptising and from Scripture example explaining that Commission and from the end and use of Baptisme If any should be so impudent as to say it is not the meaning of Christ that baptizing should immediately follow discipling they are confuted by the constant example of Scripture So that I dare say this will be out of doubt with all rationall P. 127. considerate impartial Christians If this be so clear a truth as every one with half an eye cannot lightly but see it then is it not a plain case that they that shall attempt to sit down with Church-bodies before Baptisme or those Churches that shall admit unbaptised Disciples into full communion that they all depart from the rule of Christ and walk by a rule of their own devising and instead of Law-obeyers take the boldness to be Law-makers Mr. Goodwin objecteth p. 64. of his water-dipping that His proof meaning my Brother Allens is built upon a clear mistake of the word Teach in the Commission Math. 28.19 for to teach doth not signifie to teach men so as to make them wiling to obey which is my Brother Allens sense but to do that which is apt to make Disciples whether any he actually made Disciples or no. That this sense of the word Teach is a part of the truth I deny not but that it is all that is contained in the word Teach that I deny for these reasons following 1. Because then all persons whatsoever to whom the Gospel was at any time preached by the Apostles were upon their bare hearing of it whether they beleived or blasphemed to have been baptised by them For you say the word Teach doth not imply an actually discipled person to Christ but onely the having instructions proper to make men so If that were all the sense then the Apostles were bound by their Commission to baptise in the Name of the Father Son and Spirit all they preached the Gospel unto though they knew neither Father Son nor Spirit or beleived a word they said yea those that commanded them to teach no more in that Name and beat them for it and imprisoned them being filled with indignation Acts 5.18 Secondly To shew that this sense of yours hath not all the truth in it it appeareth by the 2. Acts 41 which saith not that all that heard the Word were baptised but they that gladly RECEIVED the Word which sheweth clearly enough what is meant by the word teach in the Commission namely such whereby persons became glad receivers of the Word why else did he not baptise every body that heard him Sir you say truly it is a loud untruth to say there is not one example of a person baptised barely upon his hearing of the Gospel preached unto him but I pray Sir whose cause do you plead by saying so your own or ours and here I heartily desire the Reader to consider whether you have not in a few words destroyed your own sense of the word Teach and established my Brother Allens for if there be not one example throught the Acts of a person baptised barely upon his hearing the Gospel but all examples speak of their being Beleivers or Disciples first Why then surely the Apostles understood by the word Teach the making them actual Disciples which is our sense and not onely the saying such things to them which were proper to make them so which is Mr. Goodwins or else they practised contrary to their own judgement But thirdly that by teaching is meant actual discipling is the judgement of our Adversaries Mr. Baxter giveth this for the sense of the word Teach in the Commission very frequently in his plain Scripture proof p. 15. Go ye teach is go make me Disciples in which exposition of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Baxter confesseth to agree with Mr Tombes I say as he saith Mr. Baxter that the verb signifieth make ye Disciples Vrsinus upon these words Go teach all Nations baptising them The word which Christ useth saith he properly signifieth make Disciples thus it is expounded saith he by John Note well John 4.2 The Pharisees heard that Jesus made and baptised more Disciples than John and what Vrsinus meaneth by Disciples appeareth plainly p. 414. of his Catechisme Teach all Nations baptising them that is all who by your doctrine come unto me and p. 420. That unto the use of baptisme faith is required and in p. 415. these discipled persons he calleth converted persons So that in this learned mans judgement by teaching in the Commission is meant discipling by Disciples Beleivers commers unto Christ converted persons and not as Mr. Goodwin that to teach signifieth not to make them actual Disciples but onely the saying such things to them which are apt to make them so But fourthly and lastly the reason Mr. Goodwin giveth why by the word teach must be meant as he saith and not according to the common consent of Interpreters I humbly apprehend to be invalid his reason is this because if we understand the word Teach of actual discipling these absurdities will follow First He must be conceived to commissionate them to do that which was not in their own power to do Secondly It would follow that though they preached never so faithfully yet they had falsified trust and acted short of their Commission if they had not at all times made those to whom they preached actuall Beleivers To which I answer This Argument standeth upon an unsound bottom which is this That it is an absurd thing to conceive that God should put more into a Commission given to Men then is in the Creatures own power to do What is more frequent in Scripture than to put that into the Commission both of Prophets and Apostles which was not in their own power to effect Isaiah 6.9 10. Ge make the heart of this people fat and make their eares heavy and shut their eyes least c. is not here more put into the Prophets Commission than was in his own power to do could he make their hearts fat or make their eares heavy or shut their eyes Nay are not these effects attributed to God though put in the Prophets Commission John 12.40 He hath blinded their eyes and hardened their heart that they should not see with their eyes yea these effects are attributed to themselves in Math. 13.15 Their eyes they have closed least they should c. So that though these effects are put in the Prophets Commission yet altogether out of his own power to
do without the joynt concurrence both of God and the Creature So also in the new Testament Acts 26.17 18. Delivering thee from the people and from the Gentiles unto whom now I send thee to open their eyes and turn them from darkness to light and from the power of Satan unto God Is not here much more put into Pauls Commission than he was able without God to do or will any body say that Paul acted short of his Commission or falsified his trust if he did not actually open all the eyes of the Gentiles and turn them from the power of Satan to God But Sir to convince you that there is more included in the Commission than was in the Apostles power to effect supposing the word Teach should signifie onely what you apprehend namely the speaking such things which are proper to make Disciples Consider this They are charged to baptise all they taught and was that in their power could they baptise any more than were willing to be baptised or should they have been judged falsifiers of their trust or acting short of their Commission for not baptising all those that should take horses and ride away from them when they had heard the Word It appeareth therefore undeniably that the very principle whereupon you found the absurdity is not good and consequently no force in your argument but this being all you have levied against my Brother Allens Argument built upon the Text and being found weak his conclusion lifteth up its head and that is that it is disorderly for persons to hold Church-Communion before Baptisme because Baptisme by Christs order was the next thing to be done after discipling and that immediately Secondly A second Argument to prove it a disorderly Practise for the Disciples to hold Church Communion before Baptisme is this If the Scripture maketh Baptisme the gate or entrance into the visible Church or Body of Christ Then is it a most disorderly practise for persons to sit down in Church-society without it But the Scripture maketh Baptism the gate or entrance into the visible Church or Body of Christ Mr. Goodwin denâ—eth now in effect that Baptisme is the Ordinance of entrance into the visible Body of Christ yea he is so far from thinking so P. 61 Of his Water dipping that he thinketh the injunction of it is but after the manner of the free-will offerings under the Law so that men may either obey or not obey without sin yea P 48 Water dipping that a Church may be of as sound and worthy a constitution without Baptisme as with it Now before I make particular answer to Mr. Goodwins Exception to the interpretation of the Scripture alledged to prove it I desire to make one observation which I would commend to the serious consideration of the Reader which is this That notwithstanding the vast variety of differences in the judgement of Professors about other matters of Christian Religion both learned and unlearned in so much that setting aside some few famous fundamentals it is a hard matter to find two men universally agreeing Yet for this opinion that Baptisme is the Sacrament of entrance into the visible Church of Christ all the Professors of Christian Religion hath met in it as one man as far as I ever yet heard or read of whether Papal Prelatical Presbiterial or Independant or Anabaptist except some few persons lately the most whereof are given to Seekerisme And is not that opinion justly to be suspected for an error that crosseth the judgement of almost all the world reputed Christian as well those that are under no temptation by worldly respects to baulk the naked truth as those that are This Argument I confess amounteth not to a demonstration but it justly provoketh an eye of jealousie over that opinion that singleth a man out from all his brethren of like pretious faith and rendreth him like the Widdow Paul speaketh of desolate I shall now proceed to establish this truth by shewing the invalidity of your great exception to the interpretation of the 1 Corinth 12.13 which Text my Brother Allen insisteth on to prove it the words these By one Spirit we are all baptised into one Body my Brother Allen understandeth with Mr. Baxster and the generally reputed Orthodox the word baptised properly of water Baptisme P. 342. Of plain Scripture Mr. Goodwin will needs understand it just now of Spirit Baptisme but why P. 68 72. Of his water dip because the Text saith By one Spirit we are baptised and as for water it is not mentioned To which I answer 1. The not mentioning of water is no Argument that the Text is not to be understood of water Baptisme because the word water is not mentioned in the Commission it self for baptising which yet notwithstanding is plainly enough interpreted by the Apostles to be meant of water Baptisme because of their practising it by vertue of their Commission So also in the 1 Corinth 1.13 14 15. the word water is not set down but no body in their right wits will understand the words otherwise Were you baptised in the Nume of Paul I thank God I baptised none of you But you say the Text speaketh of another Element P. 342. Of Insânts Châ—rch-Membership namely the Spirit 'T is true it doth mention the Spirit as a concurrent cause saith learned Baxsten but the Text speaketh of reall Baptisme 2. How frequently are effects attributed to the Spirit in Scripture in this sence Is not Baptisme the Doctrine of the Spirit as well as other duties Acts 1.2 Acts 2.38 Act. 8.29.38 Act. 1.48 and that which the Spirit exciteth to amongst other acts of obedience did not the Spirit send Phillip to the Eunuch as well to baptise him with water as preach to him and did not the Spirit inspire Peter to command Cornelius to be baptised and is not the proper office of the Spirit to excite men to and guide men in the performance of all dutie why then may not reall Baptisme with water being an act of obedience be attributed to the Spirit 1 Pet. 1.22 as well as any other acts of obedience whatsoever 3. To understand these words By the Spirit as a working cause and Baptisme as the effect agreeth to the context from the first verse to the 12. At the first verse No man can say that Jesus is the Lord but by the holy Ghost and is not that by the agency and working of the Spirit upon the heart perswading it to think so honourably of Christ as to call him Lord. The Spirits work is to raise the esteem of Christ in the soul The soules calling him Lord is the effect of that work In the like sense I humbly apprehend all the gifts spoken of to the 12. verse are attributed to the Spirit namely as so many effects of his operation as the cause producing them Which having treated on at large he cometh in the 13. verse to tell them that by the
same Spirit which enriched them with those gifts mentioned they became enabled to stoop to the yoak of Chtist and put him on by Baptisme by which both Jews and Gentiles receiving the Gospel became incorporated into the mystical body of Christ and so though many members yet became now but one body As with persons in civil Corporations who of many individuals become one body by solemnizing the rite of entrance without which no man is counted a Member But now not to understand the words By one Spirit and Baptised the one as the cause the other as the effect would be to sense these words By the Spirit differently from the sense of the same words divers times in the preceding verses and enforce a metaphorical use of the word Baptised without any necessity But fourthly to make it clear that by Baptisme here he meaneth it not of the baptisme of the Spirit it appeareth by that which is attributed to it namely the entring of all persons into the mystical body of Christ he saith it is â—NTO ONE BODY and we are ALL baptised into one body So that it is the meanes sanctified by God for all the members entrance into that body It cannot therefore be meant of the baptisme of the Spirit because then working of miracles and speaking with tongues and prophesying extraordinary which the Scripture meaneth onely by the baptisme of the Spirit should be the initiating Ordinance into the body of Christ for all Church members which I suppose every one will say is absurd to imagine I have onely to prove for the making good this Argument that when the Scripture speaketh of the Baptisme of the Spirit it would alwayes be understood of working miracles speaking with tongues and the like and not of common and ordinary gifts as faith and love c. It appeareth thus 1. In that the holy Spirit never giveth to faith or love or any common gifts of the Spirit the name of baptisme for men to do so is unscripturall 2. Because Christs speaking to his Apostles who had a good degree of faith and love yet he did not deem them for the present baptised with the holy Spirit but onely telleth them Acts 1.4 5. they should be so baptised and adviseth them to wait at Jerusalem for it whereupon they were baptised with it accordingly upon the day of Pentecost Acts 2.3 4. And there appeared unto them cloven tongues like as of fire and it sate And they began to speak with other tongues c. Now in the 11. Acts 16. Peter calleth Cornelius his speaking with tongues the baptisme of the holy Ghost which Christ promised Then remembred I the word of the Lord meaning when he heard them speak with tongues Acts 10 46 John indeed baptised with water but ye shall be baptised with the holy Ghost So that the meaning of John the Baptist Math. 3.11 and Christ Acts 1.4 where they speak of the baptisme of the Spirit must needs be of such a being filled with the Spirit and pouring forth of the Spirit as whereby persons do speak with tongues and the like because the Scriptures so interpreteth it and to judge otherwise were to be wise not onely above but against that which is written But thirdly and lastly to put it out of doubt you shall find the Scriptures putting abroad difference between that enjoyment of the Spirit which the Scripture calleth the Baptisme of the Spirit and that by which persons come to abound with faith love joy peace c. as to the wayes of attaining the one and the other To attain ordinary fillings of the Spirit in respect of these common fruits we are exhorted to the use of meanes to get them and blamed if we have them not Eph. 5 18. Luke 24.25 So that the largeness of the possession of them dependeth ordinarily upon the Creatures industry and in that way attained and according to mens industry or sloath they ordinarily have more or less of the Spirit But as for the Baptisme of the Spirit it is immediately conferr'd by way of extraordinary gift Consult the Scriptures where the Baptisme of the Spirit is mentioned and you shall find it so The first place is the 2 of Acts 2 3 4. verse â—nd suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting And there APPEARED unto them cloven tongues like as of fire and it sat upon each of them And they were all filled with the holy Ghost and began to speak with tongues as the Spirit gave them utterance Now the Apostle Peter â—â—lleth â—his â—he 〈◊〉 of the Spirit Acts 11.15 16. and also expresseth their attaining it by the falling of the boly Ghost upon them As I â—egâ—â—â—o speak the holy Ghost FELL on them as on us at the beginning So also in the 8. of Acts 16. Who when they were come down prayed for them that they night receive the holy Ghost meaning principally the holy Ghost in that way which they had not before for they had the holy Ghost to enable them to beleive as appeareth at the 12. verse but they had not the Baptisme of the Spirit which now Peter and John came to be instruments in by prayer for them with laying on of hands though not exclusive of a further presence of the Spirit in a common way But now how doth the Spirit express this kind of attaining the Spirit Mark at the 16. verse For as yet he was FALLEN upon none of them onely they were baptised in the Name of the Lord Jesus So in the 19. of Acts 6. And when Paul had laid his hands on them the holy Ghost CAME upon them and they spake with tongues and prophesied Doth the Sun shine clearer at noon-day than this truth that the common fruits of the Spirit are one thing and the baptisme of the Spirit another namely the gifts of speaking with tongues extraordinary prophesying and working miracles and if that be granted and who can with reason deny it It followeth then unavoidably that the 1 Corinth 12.13 speaketh not of the Baptisme of the Spirit because then speaking with tongues and working miracles should be the Ordinance of entrance into the visible Church of Christ for ALL Church-members for it is plain whatever is meant by Baptism in that Text that is the use of it we are all baptised INTO ONE BODY Fifthly and lastly to prove that by the word baptised in the 1 Cor. 12.13 is meant reall baptsme and not the baptism of the Spirit The scope and drift of the Apostle in mentioning it saith a good say to it Which is to make an argument of it 1 Cor. 1â— from 1â— 10 25. to perswade to Christian love care and tenderness one of another as one may easily see that will consult the place Now for proper reall Baptisme we find the Apostle make use of that often to the same purpose Once before in the beginning of this Epistle
not him that eateth DESPISE him that eateth not But by despising them to understand the rejection of them from Church communion the Scripture saith no such thing and for you to say it it is to be guilty of that which you charge us with namely to take a half for a whole and to indulge a light appearance and to let it pass for an evident demonstration But 3. Suppose the word receive should respect the Communion of the Church and the Argument this That God having received the weak into communion with himself it is the Churches duty to receive â—hem into her communion Doth it follow from thence that it would be her duty to receive them disorderly into her communion To come a little closer Cornelius the person you instance in from Acts 10.25 being a fearer of God and worker of righteousness was ACCEPTED of God yet when God had a purpose to adde him to the visible Church of Christ he sendeth him to a Minister of Christ and inspireth him to command Cornelius to be baptized in the Name of the Lord Jesus Acts 10.48 Neither doth Peter notwithstanding he was convinced of his being a person accepted of God hold any Church communion with him before it what ever he did after 4. If fellowship with God give immediate right to full communion with the Church simply upon that account then not onely the godly of the Presbyterians have such a right but the Episcopal party too nay 't is probable a many in the darkness of Popery for I suppose no body can be so uncharitable as to think there are no persons there upright nay to shew the unreasonableness of this opinion I could go further and say Pagans debt and Dowry p. 14. many amongst the Heathen which in your judgement may be in the state of grace These and all these have a present actual immediate right to Church communion In a word as this principle was contrary to your judgement heretofore so also hath your practise been ever since you took up the Church way I remember not one man that ever sat down with the Church in the constant fellowship thereof but was orderly joyn'd according to the Independant principles Nor one man that ever occasionally broak bread with the Church but it was matter of offence to some except they were members of some Church or other Who then may not see whose eyes are not too heavy to open what a strait your opposing us bringeth you too namely to turn head upon the principles of the way you walk in and your own constant practise and what man is he who doth not glory in men whose faith and practise standeth not in the wisdome of men but in the power of God 1 Cor. 3.21 1 Cor. 2.5 James 2.1 and that hath not the faith of our Lord Jesus Christ with respect of persons but must conceive with jealousies as strong as death that that cause which you now plead is not right which putteth so learned a man as your self to so desperate a losse Your fifth Consideration for substance this THat learned men are not agreed about the exact signification of the word BAPTIZO whether it be to dip or not therefore not fit for any much less such illiterate ones to determine it and build so great a matter upon it To which I answer 1. What considerable advantage would it be to us to know the original at this point it seemeth all the knowledge of the learned worketh not union in judgement about it you confess they are not agreed for all that But 2. Whether learned men can agree about the signification of the word BAPTIZO or no it is of little consideration to us in this case because the Spirit of God hath interpreted it to our hand in the holy Scripture elsewhere namely in the 6. of Romans 4. and Colos 2.12 Therefore we are BURIED with him by Baptisme Again being BURIED with him in Baptisme wherein also we are risen with him besides many other places So that if these Scriptures speak of water Baptisme which is but few mens question That one of them doth I have proved already and would the other if need required it there must be a buriall of the body in water where the Baptisme of the Gospel of Christ is rightly administred otherwise it is none of the Baptisme of Christ and the Apostles and Primitive Churches The late Annotators are much to be commended for their honest and upright dealing with the Scripture herein upon this 4 verse of the 6. Romans these words Buried with him by Baptisme in this phrase say they the Apostle seemeth to allude to the antient manner of Baptism which was to dip the parties baptised and as it were to bury them under the water for a while and then to draw them out of it and lift them up to represent the buriall of our old Man and our Resurrection to newness of life Again upon the 8. of Acts 38. these words They both went down into the water and he baptised him They were wont say they to goâ— down into the water and dip the whole body As in the 3. Math. 16. So that their judgement of the Text there also And Jesus when he was baptized went up straight way out of the water I say their judgement is that his body was dipt by John in Jordan and who can think otherwise with reason for to what purpose should he go to the River to be baptised but because there would be a want of much water And how clear is this apprehension to an unprejudiced mind since that the abundance of water is given for the reason of Johns baptising at Enon John 3.23 And John also was baptising in Enon near to Salim because there was MVCH WATER there But besides the 3. Math. 16. saith of Jesus that when he was baptised he went Up straitway OUT of the water And so Mark 1.9 10. and how could he be said to go up out of the water except he first went down into it As the Scripture saith expresly of Phillip and the Eunuch I say as expresly as they can speak read else Acts 8.38 And Phillip and the Eunuch went both DOWN INTO the water and he baptised him and when they were come Up OUT of the water And can any body with any shew of reason conceive that they went down into the water to be sprinkled of the face Justin Martyr therefore telleth us that in their Baptisme they were BORN of water which he propoundeth as their practise from the Primitive custome Mr. Baxster Saints Rest p. 179. Now the whole man its coming out of the womb of the water hath a perfect Analogy to a natural birth to which he doth allude but in the sprinkling of the face there is no likeness at all to any such thing as a birth Calvin himself as much a friend as he was to Infant-sprinkling yet was so honest as to affirm its practise was not from the
than your separating from the Parish Churches is not our ground the very self same which yours then was And what can you say to Mr. Baxster who chargeth you with Schisme for with-drawing from the Nationall Church P. 193. Of his Scripture proof which we cannot answer you with He calleth you Church-Renter as you do us and an undone person amongst others upon that account that are as pillars of Salt in his eye And is it not strange that Mr. Goodwin should be so busie with the word Schisme schismatick and schismatical as to use them eight times in 30. lines against his freinds for doing that which himself hath given them an example in upon the same ground But 3. and lastly As the fatall Apostasie from the pure Ordinances of Christ and the example of the Primitive Churches in worship was graduall so hath the recovery of primitive purity been now a little and then a little as it hath pleased God to communicate light to his upright ones that he hath used in the reformation but it hath been won as it were by inches and still been made costly to the Names at least of the Instruments they all bear this burthen which now Mr. Goodwin chargeth us with of schisme The Pope crieth Schisme and Heresie after the Church of England for renouncing communion with the Church of Rome The Pishops cry Schisme after some of the Pres byterians The Presbyterians cry Schisme after Mr. Goodwin and all Separatists from the National Church which withdrawings have been so many steps towards primitive purity Now Mr. Goodwin crieth Schisme pretty liberally too after us who have gone a few steps farther in the same path which as yet his heart serveth him not to proceed in that we may reach the things we have heard from the beginning Which Rule Calvin confesseth the Church took liberty to depart from 1 John 2.24 That we may stand compleat in ALL the will of God Colos 4.12 And walk in ALL the Ordinances and Commandments of God blameless as Zachary and Elizabeth did Luke 1.6 And keep the Ordinances as they were delivered to the Churches of old by the Apostles from Christ which was matter of praise to the Church of Corinth as long as they so kept them 1 Cor. 11.2 Which that we may doe we find the same cause to renounce the National Baptisme which Mr. Goodwin hath done to renounce the National Church which is the very basis and foundation of it and that without which it is not easie to conceive how it could come to passe at first or how it should stand long Well Sir it s not long ere your work and ours will be tried you have judged early but our comfort is that this is but mans day Christ is not farre off whose cause we plead 1 Cor. 4.3 and then not he that commendeth himself is approved but he whom God commendeth then shall every man have praise of God Come Lord Jesus come quickly 1 Cor 4.5 Your ninth Consideration is THat it is but a carnal Ceremony and so acknowledged by Mr. Lawrence now Lord President whom you stile one of the gravest Authors of the Antipaedâ— baptisticall faith But Sir though Mr Lawrence hath stiled Baptisme a carnal Ceremony I pray Sir where hath the holy Spirit called any of the Ordinances of the New Testament carnal Ordinances 'T is true the Ordinances of Moses are called carnal Ordinances by the holy Spirit Hebr 9.10 which lasted untill the time of reformation saith the Text or Christs time wherein the Church hath new Ordinances given by Christ himself whereof Baptisme is one and given by Christ as a Reformer of what was carnal therefore to call Christs Ordinances carnal I humbly conceive agreeth not to the form of wholsome words and the rather because beginning with the Gospel as the Galatians did who beleived it and put on Christ in Baptisme they are said to begin in the Spirit Galat. 3.3 unto which the carnal Ordinances of the Law are opposed under the word flesh Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh But 2. When Mr. Lawrence calleth it a carnal Ceremony it is onely in regard of the outward act which respecteth the flesh or outward man abstract from the spiritual design of Christ in it but otherwise in his judgement as well as ours an Ordinance very spiritual and full of the wisdome and Spirit of God for proof of this I referre the Reader to his book of Baptisme but especially to his Discourse from p. 101. to 113. 3. And lastly That the want of it rendreth beleivers unfit for any spiritual communion I am farre from thinking so but that it rendreth them unfit for that full communion which a Church of Christ in the right order of the Gospel enjoyeth that I do beleive and have given a full account of it already in answer to your third Consideration And as for making work for a second Crucifixion of Christ I suppose Sir that which made it at first is most like to doe it the second time and that was sin and disobedience not righteousness and full walking with Christ according to the rules received of him Your tenth Consideration for substance this IGnorance in some things concerning the mystery of Christ found either in a Church or particular persons hindreth not their lawful communion in a Church way for then there would be none fit because the best know but in part therefore not to be looked for that they should be practised in full If by the word Church be meant an orderly joyn'd Church made of fit matter according to the Command of Christ 't is most true that you say that Ignorance in many things will not render their communion unlawfull and your reason good and sound But this will not prove that baptised Disciples may lawfully sit down in Church bodies with unbaptised because such conjunctions are disoderly as I have proved at large and consequently sinful and so not to be indulged but corrected and set strait according to the Rule But why doth Mr. Goodwin tell us so often of judging our brethren unclean for communion Is it we that judge you Col. 2.6 or is it not rather the Rule of the Lord Jesus All Christians are commanded to walk after Christ and that in matter of Ordinances as well as faith and if so doing judge you it is not we that judge you but Christ T is true in a sense we judge you Heb. 11.7 as Noah by obedience judged the old world but it is our grief that there is occasion for it But have we judged you any otherwise than you have judged the godly Presbyterians of Coleman-street if we be sinners herein you cannot be righteous except the same action may be grace and holiness in one man which is sin and unworthiness in another and that too when done under much the like circumstances Therefore thou art inexcusable oh man who ever
and doth he speak according to the form of wholsome words that saith men may be visible members without it or will Christ hold that man guiltless that striveth to break this chain which he in wisdome hath linked together That the Text speaketh of reall proper Baptisme with water and not of metaphorical it appeareth 1. As for that which some conceive though untruly the Baptisme of the Spirit namely the common fruits of the Spirit such as faith that he spoke of before as that wherein they were one in distinction from Baptisme Secondly As for that which is in truth the Baptisme of the Spirit namely speaking with tongues and the like that cannot be meant because the Baptisme here is affirmed of all the members of the body of whom that cannot be truly said I understand therefore by Baptisme in the fourth of the Epesians the Church Ordinance of Baptisme with water by which the Apostle affirmeth both Jewes and Gentiles put on Christ Gab 3.27 And further how can any one imagine with any shew of reason that in the primitive times there was any such confusion as the sitting down of baptised with unbaptised Disciples Since its plain 1. That Christ commanded their baptisme presently after discipling 2. That the Apostles so practised it as we find in every example 3. Where any backwardness appeared the Servants of God hastened the Disciples to Baptisme Arise Acts 22.16 why tarriest thou saith Ananias to Paul And truly it is a remarkable thing that though Paul had fasted three dayes yet after his discipling he is hastened to Baptisme before he is permitted to eat meat Acts 9.18 4. We read not of one discipled person that ever refused Baptisme 5. Considering the judgement of the Spirit of God concerning those Rabbi men that did refuse Baptisme or Johns Ministry whereof Baptisme was a part which was Luke 7.29 that they rejected the counsell of God against themselves I say considering all this with what is offered in Answer to your third Consideration it is I humbly apprehend one of the most unreasonable apprehensions that ever was founded upon the Scriptures And now let the world judge whose building is Babel whether ours that answereth the Rule to a hairs breadth or yours which is quite besides it and here Sir we challenge you to make out your opinion and practise from the Scripture as we make out ours or else your great words rhetoricall flourishes angry invectives being in a manner the best of your strength wherewith you fight with us must all goe for tubbish and dirt But you say in case you should releive the poor and grant us that the Sun shineth at noon-day that in the Primitive times was no such confusion of baptised Disciples holding communion with unbaptised yet how we know that in case there had been any unbaptised brethren whether the Apostle would have prohibited communion with them as well as with fornicators To this I answer if by communion be meant that full communion which orderly Churches enjoy I make little doubt but he would 1. Because he was so full of this point of advising the Disciples to punctuality in the point of order Col. 2.6 1 Cor. 14.40 2. Because he praised the Church of Corinth for keeping the Ordinances AS he delivered them unto them 1 Cor. 11.2 3. Because order he looked upon as a beautiful thing and rejoyced to behold it in the Church of Colosse Colos 2.5 4. Because he cautioneth the Church to take heed of Philosophers that through vain deceit would bring them to disorder Col. 2.8 5. Because when any disorder grew in the Church he took such care to have them corrected Titus 1.5 6. Because he saith his word was not yea and nay 2 Cor. 1.18 as fallible mens are now being guided in his orders by an infallible spirit So that to ask whether Paul would not have prohibited the Churches to hold communion with unbaptised persons is to ask whether Paul would not pull down with one hand what he buildeth up with another But good Reader Mr. Goodwin asketh us one question and I would ask thee another and it is whether thou dost not think in thy conscience Mr. Goodwin hath the wrong end of the staffe in this controversie and whether the putting this question do not discover it and who it is that buildeth upon light conjectures loose suppositions presumptuous self-imaginations Mr. Goodwin or his poor brethren of the dip as he calleth them Your thirteenth Consideration for substance this BAptisme is at some seasons offensive burthensome and grievous to the flesh and that for Men and Women especially being weak and tender of constitution to submit to it in winter and cold seasons is as expresse a tempting of God as passing through the fire would be To which I answer 1. Experience hath proved this to be the vainest insinuation of all the rest there being not one person that I ever yet knew since we came into this way young or old though baptised in the depth of winter that ever suffered any thing in their health to the value of the least hair of their head yea some that have been aged and weak in body have professed that since the time of their obedience to Christ in this Ordinance of his they have not found those weaknesses that formerly they were troubled with no question but in case of sickness God will have mercy and not sacrifice and God will accept the wills of such for their deed but will that excuse those that are in health or doth Mr. Goodwin think that scores of persons I might say hundreds of aged and weak persons that have been baptised without dammage might have pass'd through the fire with as little hurt or if indeed Mr. Goodwin hath reason to judge the danger to be so great Then 2. Is it not a notable Argument to perswade Mr. Goodwin to cast in his lot with these men because these God knoweth above all the Professors of Religion in the world besides because though miracles are ceased and dead as to others yet it seemeth are alive to them and they daily find the manifestation of Gods out-stretched arm for their preservation that as God took care of the Jewes when they went up to worship at Jerusalem that it should not enter into the heart of their enemy to invade their Land so doth he order the element of water that the worshippers of Christ by being born of it shall have no losse their bodily health shall not be invaded by it But 3. It is very true that the spiritual design of Christ in Baptisme being partly to represent Christs death for â—s and to oblige us to the death of all sin it hath pleased him and that in great wisdome to order the buriall of the body in the element of water that the bitter sufferings of the Lord Jesus for sinners may be remembred by the help of that sensible sign wherein Nature hath a gentle taft of some suffering though
way of God whereby you seek to pervert the strait wayes of the Lord I shall say little but Lord lay not this sin to your charge Suppose they should do so ought the errors of men to be indulged or corrected onely let me mind you of your own words which as at many other times so at this rise up in judgement against you Sir in one of your Letters to Mr. Tho. Goodwin p. 11. you have these words If we judged it any advantage to the truth and cause we maintain against you we durst vye morrall imputations with you and are confident that we could assign and suggest against you both as many and as likely indirect and fleshly grounds for your departure from us as you can against us for keeping our first standing and profession BVT the truth will never be made GREAT by such demonstrations or arguments as these on either side If Mr. Goodwin thinkes the truth will never be made great by such demonstrations as these it is because he judgeth there is no reason why it should and if so as on the one hand it condemneth him for using them so on the other hand it justly begetteth suspition of error concerning that opinion that such Arguments are used to maintain But to proceed you say that as to another end of Baptisme namely the obliging persons to be the loyal Disciples of Christ you say your Infant-sprinkling or baptisme is as operative that way upon the Conscience as out Baptisme is upon ours or would be upon yours if you should come under it Here is two things affirmed but neither of them proved nor indeed is it possible to prove them one is that your Baptisme is as bearing upon your conscience to become Christs Disciples as our Baptisme is upon ours this is a thing which you affirm at randome not knowing how the baptisme of those that are indeed rightly baptised and that take up the wayes of God in uprightness I say how it heareth upon them nor ever are like to doe because your prejudice is grown so great that you know not how to interpret any action they doe charitably nor scarce word they say Another thing you affirm is that your Infant-baptisme is as bearing upon your conscience as ours would be if you came under it and how can you tell that without tryall Truly Sir I should hope that passing under that figure wherein in so fully represented Christs death buriall and resurrection and your death buriall and resurrection with him being approached unto in the Name and fear of God and in obedience to Jesus Christ that it might be a meanes of killing that spirit of cruelty that haunteth your pen in many of your controvert all writings to the dishonour of God and discredit of the opinion you maintain in them the strait wayes of truth as they have no need of the crooked wayes of sin to build them with so they are never like to be built by them But thirdly and lastly You say your Infant-baptisme is as edifying and comforting To which I answer You must first prove it to be of Christs appointing or else you impose upon us to beleive that the Spirit of God which is the Spirit of edification and comfort will take as much pleasure to concurre with mens inventions as his own Ordinances which is quite contrary to the Scripture Mark 7.7 In vain doe they worship me teaching for doctrines the traditions of men But 2. You say your soules have thriven under that Baptisme 'T is probable so but that doth not prove it was by the meanes of Infant-baptisme of which you are ignorant whether ever any such thing was done or no onely that you have heard so if this arguing be like Mr. Goodwin in other things I am much mistaken Christ telleth the Jewes John 649. That their Fathers did eat Mannah in the wilderness and are dead but can any body gather from hence that their death was caused by the eating of Mannah These are your own words p. 44. Of Water dipping And is not your reasoning in this place much after the same manner you were baptised in Infancy and thrive in godlinesse when grown up to yeares of discretion but it no more followeth that your thriving in godlinesse was by the meanes of your Infant-baptisme than that their death was caused by eating of Mannah And is it likely that ignorant worship of God should have any lively operation upon the soul much lesse that it should have as much as that which is done knowingly and voluntarily and belâ—ivingly the soul having communion with God in it And why may you not as well say that hearing Sermons in infancy is as edifying as at age I know not Infants would understand as much of the one as of the other and when grown up it might be told them what was said then as well as now they are told what was done then in Baptisme is the darkness of the darkest night more void of light than this proposition is of truth Reader judge Your seventeenth Consideration for substance this IT doth not appear from Scripture that any Church of Christ or embodied Society of Beleivers was commanded by Christ or the Apostles to be dipt nor yet threatned or reproved for the non-practise of dipping I answer It is very true because the Apostles did not use to spend their breath in vain they would not command that to be done twice which Christ had ordered to be done but once nor to reprove where there was no cause If you would have the Reader feel any weight in this Argument you are bound to find us a Society of embodied Beleivers undipt which is a task too hard for you but yet this light supposition is the very foundation of your Argument which being rotten and sandy the building falleth of it self I need say no more to it Your eighteenth Consideration for substance this THat it is more than any of us will be ever able to prove that there is any precept of Christ whereby it is made sinful for any person whatsoever not to be baptised in one form or other 1. Because it can be no sin to be undipt whilst there is no legal Adminstrator 2. Because the Commission to baptise is given to the Apostles onely 3. Because they were not enjoyned to baptise any person against their wils 4. It is hard to know what is the Antecedent to the Pronoune THEM in the Commission or whom or what persons they are whom our Saviour here authorizeth his Apostles to baptise 5. In the Commission is no Command laid upon any person to be baptised 6. Neither doth it appear from those words teaching them to observe whatsoever I have commanded you that the Apostles did teach Beleivers to require Baptisme of them 7. It appeareth not that the Apostles in the course of their Ministry did ever teach either Church or person to seek baptisme at their hand 8. Though that should be granted yet it followeth not
faith in Christ to be true by this that they were not ashamed to put on Christ to bear his Name publickly whatever it should cost them And then 2. Whereas he saith AS MANY OF YOU as have been baptised into Christ have put on Christ They and onely they that were baptised into Christ were judged by the Churches as persons that had put on Christ in distinction from Moses and that had now embraced the Religion of the Lord Jesus And although it be very true that beleiving persons are not in so-good a way of perfecting by the gifts of Christs pastors and Teachers out of Churches as in Churches yet that will not justifie the Church in breaking any of Christs rules for their admission their suffering is through their own fault the mouth of God being open and his heart enlarged towards them And thus good Reader how easily maist thou see that the Scriptures complain of the yoak wherein Mr. Goodwin forceth them to draw Your two and twentieth Consideration hath many parts and for substance thus FIrst we understand by books and writings of such authority and credit that we have no ground as all to question their truth that the generation of men whose judgements have gone wandring after dipping and re baptising have from the very first originall and spring of them since the late reformation been very turbulent and trouble some in all places where they have encreased to any numbers considerable and wiser men than I are not a little jealous over the peace of this Nation lest it should suffer as other places have formerly done from the tumultuous and domineering spirit of this sort of men so numerously prevailing as they doe There is a strong tide of report both from Ireland and Scotland that as farre as the interest and power so far the insolency also and importune haughtiness of that generation we speak of extendeth in both these Nations and that all persons of what integrity or worth soever who are not enlightned with their darkness about their dipping are trodden under foot like unsavoury Salt and judged unmeet for any place of trust or power with them being allowed onely the preferments of drawing water and hewing wood One of this faction or party in England and he no small beggar neither speaking of a person who though not of his judgement about the necessity of dipping yet otherwise a man that had very well deserved of that way in severall respects yet speaking of this person he said in the presence of several persons of quality that He deserved to be hanged an Aphorisme consonant to a latter saying of a Preacher of that way about the City who in discourse with a person walking in communion with me about his judgement and being as it seemeth worsted in the skirmish at last recovered the lost ground with this or the like Epiphonema that she might find her Church at Tyburn and the Gallows These words I regard but as muck notwithstanding it may concern others to look after the fire But surely these men when they come into their Kingdome of authority and power will execute judgement without partiality if so then he that deserveth to be hanged must expect no better quarter than that of the halter and if Justice be administred without partiality all that are in the same condemnation of anti-dipping with him may bear him company in the same expectation Before I make particular answer to this Consideration I must say it cannot passe my observation how strangely Mr. Goodwins zeal in opposing us transporteth him how it maketh him forget his old brave sayings wherein he certainly had the Spirit of God with him he once said The truth would never be made great by the suggesting of morral imputations against the enemies of it Ye a in his Cautions for Reformation he beginneth as well he may thus They who intend a reformation according to the Word of God must take heed of admitting humane passions into their consultations For in James his divinity The wrath of man worketh not the righteousness of God that is saith he MARK subjecteth a wan to an incapability of doing that which is truly agreeable to his will And doth not these words come home to Mr. Goodwin for hath he not left calm reasoning from Scripture ground and betaken himself to wrath and the weapons of reflexion his spirit being as it were of a light fire no marvell then if he manage this controversie upon termes so disagreeable to Gods will and that he come to shake hands with the old enemy of the truth Gangrena in many of his methods and will heaven or earth like of it He once said Gangrena would be found a strumpet of the race and lineage of the great scarlet whore that the vine of the Author was as the vine of Sodome and his grapes grapes of gall his clusters bitter his wine the poyson of dragons and the cruell poyson of aspes And hath not Mr. Goodwin now justified it But if the question be How Mr. Woodwin hath justified Gangrena The answer is by doing himself just as that Author did which hath made some lift up their eyes to heaven and say LORD WHAT IS MAN THAT THOU ART MINDFUL OF HIM If the question be wherein it is answered 1. By taking up disparaging reports against his brethren that never did him harm and publishing them to disgrace their religion by This was the great fault of Mr. Edwards for which Mr. Goodwin reproveth him thus p. 4 of Cretensis The form of those accusations Mr. Edwards hath levied against his brethren is much more inexcusable than the matter of them We do not read that either Cham or Doeg though sons of much unworthiness ever traded with Satan for these black commodities or compassed the earth too and fro with their Eves-droppers Agents or Factors to gather up and furnish themselves with the sins or infirmities of the Saints no nor that they ever took up a report into their lip against any man upon either the loose or malitious suggestion of others BVT ONELY mark that RELATED and informed what themselves SAW WITH THEIR OWN EYES and that casually without any waiting the opportunity But Mr. Goodwin hath not onely taken up a report against a man but against many even the generation as he calleth them that he is now writing against 2. He hath not onely taken up these reports into his lip but like Mr. Edwards he hath published them to the world in print to be an everlasting monument of dishonour to them which hainous sin of yours against the royal Law of love will he found agravated by these two notorious circumstances 1. The matter of the story it self being utterly untrue though you did not think so And 2. Against persons many whereof have had honourable thoughts of you and much love for you Secondly To convince you that the same spirit or a worse acted you in writing this book that inspired Mr. Edwards in his Gangrena
in it The substance this 1. That you never heard of any that got any spiritual good by Baptisme 2. But you have known yea you have known some who have lost by it I suppose you mean my self and my Brother and Companion in the Lords work Mr. William Allen with some few others whom you had more cause to take notice of than any others Now Sir having first observed how in this way of arguing you and Gangrena jump P. 22 72 73. of Gangrena They saith Mr. Edwards generally meaning the Independents walk loosely and at large ever what they did before they turned Sectaries and in comparison of the godly Presbyterians I doe not know nor hear of a Sectary in England that is so strict in his life as he was before and as thousands of the Presbyterians are they goe to bowles and other sports on dayes of publick thanksgivings As Mr. JOHN GOODWIN This I premise to shew to your self and confirm the Reader that the same Spirit that ruled in Mr. Edwards in whose strength he strives but in vain to hinder trembling soules from obedience to the truth and to hold them under the dominions of Antichrist The very self same spirit hath filled the hears of Mr. Goodwin out of the abundance whereof he speaketh the same language to fright humble soules from following their dear Lord and Master who saith The sheep meaning his own sheep follow him for they know his voyce and a stranger they will not follow BVT WILL FLEE from him for they know not the voyce of strangers John 10.4.5 But Mr. Goodwin through desire seperateth himself to all wisdome even that of the Prophets enemies Jerem. 18.18 Then said they Come and let us devise devices against Jeremiah for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet Come and let us SMITE HIM with the tongue and let us not give heed to his words Judge else by what followeth Many have we known who went into the water Lambs and came out of it WOLVES and TIGERS wany who went in Doves and came out of it SERPENTS as if they had met with the Spirit that ruleth in the air under the water instead of the sweet Spirit of Christ yea we have known some who soon after their dipping have done things so unworthy and unsuteable to their former Genius which if any man had challenged them before their dipping that they would doe after we have reason to judge they would have replied to the challenge as Hazael did to Elisha in somewhat a like case But what is thy servant a dog that he should do this great thing 2 King â— 13 That thing was He would rip up the women with child dash their children slay the young men with the sword and set the strong holds of Israel on fire So many sad STORIES they are stories indeed and spectacles wherewith our eyes and eares are filled from time to time put us into some feares least as God in his just though secret judgement giveth Satan a permission to haunt some houses and to misuse and terrifie those that shall lodge in them so he should for causes best known to himself have granted unto this enemy of mankind somewhat a like power ever the opinion and practise of rebaptising Oh unmerciful Pen that nothing will satisfie but the very life of the reputation of those it dealeth against There is this onely difference between you and Mr. Edwards in your war against the truth and people of the most High he was your match in rage and fury but he wanted your keen wit and roaring language to set it off with Mr. Goodwin all men know delighteth in figurative speaking if he be to praise men then he will lift them up to heaven and set them too near the Throne of God if he be set to dispraise them then down he throweth them as farre on the other hand he hath words at will to serve both purposes but surely to hiperbolize in the disparagement of any man much less his brethren let such straines be of what account they will in Rhetorick I am sure they are nought in Christianity they will hardly look that Text in the face Speak evill of no man Titus 3.2 Reader what thinkst thou Or will Mr. Goodwin own these words for words of truth and soberness That we went into the water Lambs and came out such savage beasts as Wolves Tigers Serpents and that since we have done things something like Hazael Who ript up women with child slew the young men with the sword dasht their children and set the strong holds of Israel on fire Is there truth in these words and will not the righteous God of heaven and earth call you to an account for these hard speeches against your intimate friends that was alwayes as tender of your reputation as the apple of their eye were it not well for Mr. Goodwin if it might be truly said of him when he wrote this book that which he mockingly suggesteth of us that we are persons of a maimed fancy would not his guilt be the lesse Honest Reader the sense of guilt breedeth fear and trembling in the soul but on the contrary the conscience of righteousness innocency and uprightness especially where absolutely perfect as inparticular cases men may be as it filleth the soul with courage so it emboldeneth it in the presence both of God and men If our heart condemneth us not saith the Apostle John 1 John 3.21 then have we BOLDNESSE towards God Mark a full testimony of conscience emboldneth the soul before God much more before weak mistaking men Again The righteous are as bold as a Lion Prov. 28.1 How then shall we hold our peace that can call God to record upon our soules that we know not any one thing we have done that should give Mr. Goodwin any just occasion thus to speak of us so that if ever there were a pack of swelling words of vanity put together they are here that are every jot as vain and empty of truth as they are swelling of poyson insomuch that if I had not had former and long experience of Mr. Goodwins holy bent in his Ministry and conversation excepting the inordinate sharpness of his pen of which I had rather speak God he knoweth a thousand times than of any thing that looketh towards his disparagement But I say if I should judge Mr. Goodwin according to the truth of what he here affirmeth concerning us I should look upon him as a man void of all sense of conscience and fear of God by taking liberty to say any thing to blast his adversary that his luxuriant wit prompted him unto But to answer a little more particulerly what these things are that we have done since our baptisme which maketh you collect our great spiritual loss I blesse God I know not any thing and I am certain no body else doth know any thing that will
were added unto them or the Church about three thousand soules who continued in the Apostles fellowship But by this doctrine of Mr. Goodwins Baptisme should be a crime rather than an act of obedience because he maketh the Church not to consist of such persons as have been baptised is this doctrine according to the form of wholsome words Doth not the Apostle write to the CHURCH of Corinth 1 Cor. 1.10 13. Rom. 6.3 4 Col. 2.12 Gal. 3.27 and CHURCH at Rome and Church at COLOSSE and the CHURCHES of Galatia and were they not made up of baptised persons But 2. Mr. Goodwin saith The Lord added to the Church such as should be saved which say you was NOT by being BAPTISED but beleiving Here Mr. Goodwin opposeth Baptisme to beleiving in reference to salvation but it is not by vertue of this Text He that beleiveth and is baptised shall be saved And by vertue of what Text of Scripture he doth it I know not for though Baptisme should not be looked upon as a condition of absolute necessity to salvation as faith is yet sure it is some way necessary to salvation it is plain in the Text and therefore not to be put in opposition to faith in reference thereto what a wide difference there is between making Baptisme equaâ— with faith as conditional of salvation which is the judgement of many learned men as you know and making it stand in opposition to faith in reference thereto as you doe Sir will that God that ordained Baptisme to be Faiths companion to serve the same interest of the pretious soules of men will he take it kindly that you toil thus to make them look like enemies rather than friends In a word Sir this doctrine is altogether unscriptural and as pleasant to the tast of a healthful soul as vinegar to the teeth But 3. and lastly you say though it should be read thus Then they that gladly received his word were baptised and the same day there were added to the Church yet the recording their addition to the Church after their Baptisme doth not prove their addition was BY their Baptisme The cause doth not require it neither doth my Brother Allen affirm it from this Text but onely that addition to the Church followed it and did not goe before it which was your own words heretofore as I have shewn already and we think it is safest to follow the Scripture pattern partly because of what you said heretofore that all others were but seducers but cheifly because of the express Word of God But whatever the matter is you think now one may goe another way and doe as well The second Scripture which in my apprehension suffereth under your pen is Math. 28.19 which I have proved at large already p. 13 14 15 16. of this book where I have laid down my Brother Allens Argument from the words and answered Mr. Goodwins objections against it in doing which the Reader will easily perceive that Text complaining of hard usage The third is the 1. Corinth 12.13 which I have also discharged the service Mr. Goodwin employed it in p. 18 19 20 21 22 23. of this book because the truth is it is not pleased with it The fourth which doth not onely whisper but cry out of injury is the 8. of Acts 27. And Phillip said if thou beleivest with all thy heart thou mayest The words its evident are an answer to the Eunuch who asked Phillip upon the sight of water what hindred that he might not be baptised Mr. Goodwin supposeth by these words THOU MAYEST he not saying to him THOU MUST is noted a liberty which he calleth an Evangelicall liberty concerning external Ordinances implying he might be baptised if he would he should not sin or he he might refuse without sin This I take to be the most unnatural unkindly and indeed injurious stroke of the Text of any that hath been touched Gird up therefore the loines of thy mind and consider good Reader that thou beest not hurt by this dangerous gloss of the Text. 1. If Phillip should have propounded Baptisme to the Eunuch upon such slight termes not as a duty on him but a thing indifferent he should have done that he had no warrant for from Christ Christ gave all his Commands to be obeyed not to be trifled with John 15.14 Ye are my friends if you doe WHATSOEVER I command you Revel 22.12 14. Blessed are they that DOE his Commandments that they may have right to the tree of life Acts 3 22. A Prophet shall the Lord your God raise up unto you him shall you hear in ALL things WHATSOEVER he shall say unto you And it shall come to passe that every soul that wil not hear that Prophet shall be destroyed from amongst the people that by hearing is meant obeying in this Scripture is your own sense Luke 6.46 Why call you me Lord Lord and DOE not the things that I say So that if Baptisme be one of the Commands of Christ Mat. 28.19 Acts 2.37 Mar. 16.16 as I have proved from Acts 2.37 and might do it from many others And 2. that Christ gave all his Commands to be observed John 15.14 Rev. 22.14 Acts 3.22 And 3. that he counteth those no friends of his that baulketh any of them 4. That he threateneth them with destruction that observeth him not in whatsoever he commandeth without exception of any thing yea that he distateth any ones calling him Lord that doth not obey him Then I think it followeth roundly enough that if Phillip should have propounded Baptisme to the Eunuch upon such termes of indifferency he should have betrayed his trust Reader what thinkst thou 2. To evince that Phillip by those words THOU MAYEST did not intend them by way of indifferency as to the Eunuchs obedience appeareth by this because then he should act by a differing Spirit from all the rest of his brethren the Servants of Christ that were imployed in the Lords work But he was acted by the same Spirit I shall take that for granted that the Spirit that said unto Phillip Goe near and joyn thy self Acts 8.29 that it was the Spirit of the ever-living God which acted Phillip thorough that negotiation he had with the Eunuch Now that Spirit inspireth Peter to COMMAND Cornelius and his Company to be baptised after faith Acts 10.47 Peter did not say you may or you may chuse but though they were deeply baptised with the Spirit yet Peter commandeth them to be baptised with water for all that In the Name of the Lord Jesus which was in full pursuit of his Commission which also is a clear interpretation of it that when Christ saith Disciple me all Nations baptising them his meaning was that they should having discipled them command the Disciples to be baptised In the Name of the Lord Jesus that they should lay it home to the consciences of the Disciples and a duty to be baptised into his Name and so bear the
the want of circumcision or being uncircumcised is nothing to hinder the Gentiles acceptation with God but now under the Gospel or in Christ Jesus as we have it in this Galat. 5.6 that which now heareth sway is FAITH Gal. 6.15 THE NEW CREATURE And in this 1 Corinth 7.19 THE KEEPING THE COMMANDMENTS OF GOD meaning the Commandments of the Gospel now in being which is the character of the new Creature in that 6. Galat. 16. As many as WALK ACCORDING TO THIS RVLE peace be on them So then of the doctrine of these Scriptures this is the sum That however Circumcision was a great priviledge heretofore and a matter acceptable to God and the want of Circumcision did debarre men from many priviledges which the Jewes enjoyed yet now neither will the one doe the Jew any good nor the want of it doe the Gentile any hurt but now Jew and Gentile meeting in faith the new Creature and keeping the Commandments of God now in being shall both meet in the self same priviledges and respects from God according to the 3 Galat. 28. There is neither Jew nor Greek there is neither bond nor free there is neither mal nor female mark for ye are ALL ONE IN CHRIST JESVS Upon the whole matter then I conclude that by those words NOR UNCIRCUMCISION in all these three places Galat. 5 6. Galat. 6.15 1 Corinth 7.19 the Apostle intendeth not the exclusion of any thing but onely to note that being uncircumcised or the want of circumcision would doe the Gentile no dammage no more than the presence of circumcision would doe the Jew no good now under the Gospel and my reason for this apprehension is grounded upon the 19. verse of the 1 Corinth 7. where those words NOR UNCIRCUMCISION are given for the reason why if any Gentile was converted to the faith they should not be circumcised which words could be no reason why converted Gentiles should not be circumcised but upon supposition that being uncircumcised would not prejudice them 2 To understand the words NOR UNCIRCUMCISION of the shutting out of any thing as it must be of some priviledge of the Gentiles so it must be of some they had in distinction from the Jewes because he includeth all belonging to the Jewes under the word Circumcision but they had none in distinction from the Jewes therefore none to shut out as for the Ordinances of the Gospel they had them in common with the Jewes upon beleiving and before the Gospel they had none at all but lived without God in the world Ephes 2.12 To the Jewes onely were committed the Oracles of God not any to the Gentiles Romans 3.2 3. The scope and drift of the Apostle in this Epistle is to inveigh against the standing of the Jewish religion ONELY and that because the converted Jewes were very apt to be intangled with a conceit of the old Religion its being of force under the Gospel Galat. 5.1 Stand fast therefore in the liberty wherewith Christ hath made you free and be not entangled again with the yoak of bondage meaning the Jewish Ordinances to which they were inclinable he was not troubled with their over esteem but their under esteem rather of the Ordinances of the new Testament therefore farre enough from offering any thing to their disparagement but on the contrary every thing to encrease their esteem of them that they might the more easily be brought off the old 4. The words as they lie doe not enforce us by those words Nor UNCIRCUMCISION to understand the shutting out of any thing consider them In Christ Jesus neither circumcision availeth any thing nor uncircumcision He doth not affirm the same thing of uncircumcision that it doth not avail any thing as he doth of circumcision He saith indeed nor uncircumcision after his affirming that circumcision did not avail which at first sight doth tempt to that understanding of them but by comparing this Text with that other mentioned namely 1 Corinth 7.18 19. where we have the same words used by the Apostle to another Church and by a narrow inspection into them it appeareth plainly enough that his mind is not to suppose the Gentiles possess'd of any thing to exclude as available but onely to affirm that as Ciroumcision now under the Gospel would not avail so neither on the other hand would being uncircumcised unavail as hath been proved already If any one think that the supplying of these words NOR UNCIRCUMCISION in the Text with the addition of these DOTH NOT UNAVAIL OR HINDER to compleat the sense that this is harsh To such I answer it is a most frequent thing in Scripture for the holy Spirit to express himself so that there is an absolute necessity of making such supplies which notwithstanding the scope context and clear reason of the thing leadeth to but I shall instance onely in these words in the 1 Corinth 7.19 Circumcision is nothing here is the same reason indeed necessity of supply to compleat the sense by these words DOTH NOT AVAIL as there is to supply the next words NOR UNCIRCUMCISION with these DOTH NOT UNAVAIL He then that complaineth of harshness in the one may as well complain of it in the other But if it be objected No because the 5. Galat. 6. giveth the sense of the words IS NOTHING in the 1 Corinth 7. to be availeth nothing or doth not avail any thing I answer so doth the Apostle his making those words NOR UNCIRCUMCISION in the 1 Corinth 7.19 the reason why converted Gentiles should not be circumcised clearly give the sense of the words in the 5. Galat. 6. to be DOTH NOT VNAVAIL because thereby is a full reason given why new Converts should not be circumcised to which we have spoken at large already By all which it appeareth the Apostle intended not the exclusion of any thing by those words NOR UNCIRCUMCISION so farre was he from shutting out any of the Commands of Christ by them or setting some of them against others but this untrue supposition being the foundation of Mr. Goodwins Argument from the Text his whole building falleth to the ground with all his scoffes at the end of it The eighth and last Scripture that complaineth of the service P. 81. Of Water dip is Galat. 3.27 For as many of you as have been baptised into Christ have put on Christ You say questionless the Apostles meaning plainly and directly by the particle As many As is to part the Beleivers amongst themselves and consequently noteth a mixture of baptised with unbaptised persons in full Church communion This cannot be the meaning of the place that the words As many As doth not import All because such a construction of them spoileth the sense they being given as an account why he presumeth them ALL the children of God by faith Now for him to go about to prove them ALL the children of God by faith because of what was done but to a part of them had been to fall short