THE ANABAPTISTS MERIBAH OR VVaters of Strife BEING A Reply to a late insulting Pamphlet written by Thomas Lamb Merchant Intitulled TRUTH prevailing against the fiercest Opposition OR An Answer to Mr. John Goodwins Water-dipping no firm footing for Church-Communion WHEREIN The impertinency of M. Lamb's Answer and the validity of M. Goodwin's Water-dipping c. are manifested by I. Price a member of the Church of Christ whereof the said Mr. Goodwin is Pastor ISA I. 44.20 He feedeth on ashes a deceived heart hath turned him aside that he cannot deliver his soul nor say is there not a lye in my right hand GAL. 1.6.7 I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel which is not another but there be some that trouble you and would pervert the Gospel of Christ LONDON Printed by T. Lock for Henry Eversden and are to be sold at his shop at the Sign of the Gray-hound in St. Pauls Church-yard 1656. THE EPISTLE DEDICATORY To the Reverend my honoured and beloved PASTOR Mr. IOHN GOODWIN and the Church of Christ walking with him in the Order of the Gospell usually meeting together in Coleman-street in London Honoured and Beloved ALthough the separations rents and divisions together with the Distempers and Distractions lately made by our Brother Lamb and some few others from and in the Church were of a very sad and dangerous import threatning not to leave one Stone of Gods Building upon another which should not be thrown down yet God whose onely prerogative it is to bring Light out of Darkness and Good out of Evill hath graciously produced a very comfortable orderly and regular settlement out of that Chaos and confusion in so much that as the false Doctrines concerning the necessity of Circumcision unto Justification as some now speak little less of Baptism and that according to their way and manner introduced by false Apostles amongst the Churches in the first plantation of the Gospel did occasion severall Epistles to be written by the Apostle Paul and others for the vindication and clearing up of the truth as it is in Iesus not only in that particular but also in many other Truths of rich and high concernment and a firm establishment of the Churches in the Doctrine of Faith towards God and love amongst the Brethren Even so these late and unhappy differences through Gods blessings and goodness have had the like success amongst you setting both Pastor and people upon a diligent and studious inquiery into and discovery of the Truth and establishing them therein So that out of this Eater hath come Meat the weak are made strong and the strong stronger they that seemed to stagger do now stand and the feet of them that stood are now established none being in such danger as formerly to be turned out of the way but those things which formerly hindred being removed out of the way Faith and love Piety and charity will as they do go on and prosper yea run and be glorified in the midst of you you did lament and mourn but your sorrow is turned into joy God hath taken away your Sackcloath and Ashes and girded you with joy and gladness The foundations of your building did seem to be removed out of their places and the pillars thereof did tremble but the Highest himself hath established you and will guide your feet in the way of truth and peace And as for our brethren have they stumbled indeed at ceremonies as the Iews did that they should fall God forbid But if through their fall establishment be unto you shal not their restoration belife from the dead And let every one of us that stand take heed least we fall If we ponder the pathes of our feet our wayes will be established Prov. 4.26 Though I am not able to add unto your spirituall stature or increase in knowledge in the business in controversie who are so richly instructed herein and that very lately by our honoured and beloved Pastor and others yet if I do but put you in minde of the things which you know after mine own wonted Dialect and plain manner being moved hereunto by some of your selves I doubt not its Christian acceptance with you and who knowes whether God may not make five loaves and two fishes I mean a little of mean fare to be as a feast of fat things unto you My hearts desire and prayer unto God for you all is that henceforth none of you may stumble and fall Isa 8.15 2 Coll 8. 2 Tim. 3.6 2 Pet. 2.3 2 Cor 11.20 and be broken and snared and taken that no man may spoyl you as sheep-stealers snatching you away from the fold or flock of Christ nor take you prisoners nor make merchandize of you nor bring you into bondage but that you may florish in the Courts of the house of our God running without weariness and walking on without fainting that it might be with you yet after many and many years to come as it was with Moses in his old age whose sight did not was dim neither was his natural strength abated that as you have received Christ Jesus the Lord so ye might walk in him rooted and built up in him and established in the faith as you have been taught that your hearts may be comforted by daily refreshings from the presence of the Lord beeing knit together yea rooted and grounded in love increasing still with the increasings of God and thriving in all riches of spirituall understanding to the perception and acknowledgment of the mystery of God and of the Father and of Christ that every one of you may be made up of God amongst his jewels and be found on the right hand of Jesus Christ among his sheep at that great day and may live and reign with him for ever and ever Amen So prayeth The meanest of you all J. Price Septemb. 24. 1655. THE ANABAPTISTS MERIBAH OR VVaters of STRIFE SECT I. THe injuries which David received from his enemies were much more tolerable then those which he suffered from his friends The lifting up of the heel of his own familiar the man whom he trusted this was a sword piercing through his soul And doubtless it was none of the least of Christs sufferings that one of his Family his society of his own Disciples should betray him into the hands of sinners That Julius Caesar should be slain by his own Son Brutus among the rest this pierced him worse then any ponyard It was Queen Elizabeths complaint that she had found Treason in Trust How unkindly unnaturally and unchristianly Mr. Mr Lambs a buse of Love Lamb in his late Book hath dealt shall I say with his old Friend nay his spiritual Father and Pastor Mr. John Goodwin whom by his own acknowledgment God hath made seventy times seven times a Messenger and Angel of light life and peace unto him is not only the observation but the very astonishment of all
and most judicious Christians the true spirit of God doth not use to compell that is your own word to the Reader the more weak injudicious the milk-sops or babes in Christ as you must give me leave to judg you to be in comparison of those you contend withal viz. Mr Goodwin M Baxter to rise up with that majestick confidence in Mr Lamb a child of under standing in comparison with M Goodwin and Mr Baxter against whom he writes and of their own strength as if they could make the mountains of arguments levied against them to skip like rams and the little hils thereof like lambs in the presence of their even of their mighty pens and parts as if they were able to thrash the mountains and make the hils like chaff before the breath of their mouth and that all difficulties contradictions and the most able strong and fiercest oppositions should be as dust unto their sword and driven stubble unto their bow And my proof should be Rom 12 3 And I say through the grace given unto me to every man that is among you not to think of himself more highâ—y then he ought but to think soberly according as God hath dealt to every man the measure of Faith and the like Philip. 2 3 Let nothing be one through strife and vain-g ory but in lowliness of mind let each esteem other better then themselves The confident and conceited man in doubtful cases hath seldome the truth on his side With the lowâ—â— is wisedom grace is given to the humble bashful shame-faced that thrust not themselves into observation The odoriferous Violet grows low to the ground-ward hangs its head downward hides it self with its own leaves and the spirit of God is not a spirit of compulsion in doubtful cases but of illumination But to proceed As pure Conscience at first separated me from that society whereof he Mr Goodwin is Pastor M Lamb to the Reader so now it compelleth me to make Answer to that Book not only to defend the truth cs SECT V. I Think here you speak more true then you are aware Reply Error of judgment often called by the name of purity of conscience for by what light law or rule from Gods Word is that Conscience guided that compelleth men to separate themselves from the societies of the Saints where they have often seen the face of God viz. the light of his countenance received daily and constant refreshings from his presence where the visions of life and immortality have been brought to light where they have had most excellent experience of the presence of Christ in the midst of them and have been rapt up as it were into the third Heavens receiving and partaking of joyes unspeakable and glorious I say where is that Conscience instructed from the Oracles of God to withdraw and separate from such a Church and society of Saints and that meerly because they durst not sinn against the light of their judgments and consciences M Lamb seperated from the Church because they keep in a good conscience because they cannot submit unto such practises as parts of Gods instituted Worship and service whereof they see not the least hint or glimmerings of light in the holy scriptures for their justification because they do that viz baptize their children which they judg themselves bound in conscience to do and forbear to do that viz submit to re-baptization or to be baptized again they supposing themselves baptized already which they believe in their consciences they should offend their Lord and master Jesus Christ if they should do And is not this our very case you cal us holy and be lâ—veà Brethren of like pretious faith with your selves a Church and yet you are compeld in Conscience to withdraw and separate from us and why not because you question our Saintship Gods love to us our love to God not that you think the effectual grace presence and spirit of God is not with us in our assembling together from day to day not that you think that the truth as it is in Jesus at least in respect of the great things of faith and love is not amongst us or that the blessed endowments and gifts of the spirit are not vouchsafed unto us but meerly because we wil not deny our Insant-baptisme and submit our selves to be baptized again in your way both which we profess in the presence of Almighty God who knoweth our hearts we dare not do as fearing we should offend against his majesty and provoke his Jealousie against us not having as we conceive upon serious perusal of his holy Word and several mens writings of piety ability of different apprehensions in the subject in hand the very least ground of the truth to justifie our selves if we should do so And we likewise call Heaven and Earth to record that in the study of these things we have renounced all hidden things of dishonesty all carnal and worldly considerations byassing us in the least herein as if it were to avoid the cross or to share with any earthly interest which steers us in our Judgment or practise and that it would be a vision of much peace satisfaction and contentment unto us if we ate out of the way to be better instructed and the God and Father of our Lord Jesus Christ who is blessed for ever more The Church froÌ„ which M. Lamb seperated could allow him his liberty in the business of baptism but he wil not allow them theirs knoweth that we lye not This is our case we that are the greater part of the Church by many degrees can bear with you and permit you to enjoy your own liberty but you cannot bear with us but have rent and torn your self from us and entitle the same unto the Word of God as justifying you therein These we shal examine when we come to your allegations of those Texts urged by you having already perused them again and again and the third time also and see not the least breathings of the spirit of God therein for your justification in your separation We find the great Apostle Paul in his writing to Churches cals them The beloved of God called to be Saints to them that are sanctified in Christ Jesus Mr Lambs sepeperation against the current of the scriptures to the Saints in Achaia to the Saints at Ephesus to the Saints in Christ Jesus at Philippi to the Saints and faithfull Brethren in Christ at Collâ—sse I say we find the Apostle writing to these provokes them to love to good works to edifie one another to frequent the assembling of themselves together to bear with one another in love to watch over one another to be knit together in love to keep the unity of the spirit in the bond of peace to take heed of rents divisions and separationâ— one from another c You judg us or else why have you written us the beloved of God a Church of
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 I say how can you read them over and not look upon them as the abhorrencie of your soul and even melt in tears for them but the Leopers lips must be covered 2. Suppose Mr. Goodwin had exceeded the rules of christianity in this kind and stumbled at that stone whereat others dash themselves in pieces was it such a worthy piece of charity to the world to be edifified by you in the discovery thereof by you I say his Son in the faith I have heard of a father who complaining that never had man so undutifull a child as he his son to throw contempt enough upon him replyed with less grace than truth my Grandfather had Do not you likewife endeavour here to render Mr. G. worse than him whom with indeed very little charity also you style an old enemy of the truth 3. I appeal to your conscience do not you believe that Mr. Goodwins end in writing this 22. consideration as wel as any of the rest was not your spiritual peace and interest according to his best thoughts and apprehensions that you might remember from whence you are fallen and repent And is this so great a crime deserving from your justice so great a censure that you should thus stigmatize him for a man of rage of fury and of a roaring language to set it off with a man of cruel mockings contemptuous revilings c. 4. Whether you do not judge it incombent as a duty upon Elders Ministers and Pastors of Churches when they perceive a danger of their Churches defection in matters of faith and practise together with other arguments from Scripture and reason to present their people and flocks over which God hath made them Overseers with the corrupt and wicked conversations of those persons I mean of the generality of those persons of the same judgement notions and apprehensions against which they argue as being fully perswaded of the corruption thereof of a dangerous tendencie to root up destroy the flourishing congregations churches of the living God Suppose some of your people baptized as you call it and gathered to your self according to your own judgement should apostize to Popery to Judaism to Turcism to Rantism and that with the plea of conscience as supposing the truth to be on their fides would it be improper or impertment if you be their Pastor amongst other arguments for their reducement to inform them of the authenticque histories relating the cruelty of the Papists the tyrany of the Turks the frauds of the Jews the prophaneness of the Ranters c. and hath Mr. Goodwin done any more 5. How were you harrased tortured and perplexed in this your answer to this 22. Consideration as if in an agony between conscience and concupiscence one while lifting Mr. Goodwin up above all his fellows for disposition and conversation according to godliness a pattern of patience humility meekness temperance and this by 20 years experience a man that hath exceeded his brethren of the Ministery in the promotion of holyness and close walking with God there being not many in his time if any at all that hath managed the same with more authority life and power another while you write him comparable with the old enemy of the truth Gangraena between whom and Mr. Goodwin say you there is but this onely difference viz. that he had not so keen a wit and roaring language to set off his rage and fury as Mr. Edwards had 6ly and lastly Instead of answering those nine particulars mentioned in this 22 Consideration you fall foul upon M. Goodwin as if your pen was in an extacie of rage and discontent and this must pass for an answer to them all and so set it pass with them that can be content to be so answered Mr. Goodwins 23 Consideration amounts to this There is no substantial argument produced to justifie such a practice of separations upon such grounds neither do he believe ever will be To this you say VVhether we have not given arguments to justifie it more than one and that grounded upon the Scriptures and your own principles and indeed the principles of all the learned I refer say you to the judgment of the Reader SECT LXXVII IF your Reader be a child in malice and a man in understanding Reply if a noble Berrean and not a giddy-headed Galathian able to try the spirits to prove all things so as to hold fast that which is good if his eyes are in his head what can he see in what you have written but a reed shaken with the wind a bubble in the ayr having indeed curious colors but fill'd only with very breath What can he see but zeal without knowledge many good words to no good purpose the holy Scriptures miserably mangled and cut in pieces like the Levites Concubine and scattered abroad throughout your book What can he see but confidence of mastery upon the very throne evidence of truth upon the very dunghil shadows of arguments exalted above the stars of God and the truth of arguments brought low and as it were covered with worms What can he see but a child of light walking in darkness and a son of desire murthering the honor of his aged father What can he see but a stragling sheep wandring away from the flock of Christ a prodigal son turning his back upon his fathers family What can he see but your high presumption in cutting off and keeping away innocent babes from Christs benediction in tearing up and rending in pieces the Churches of Christ united together by a holy covenant in obtruding your meer fancies for the objects of Faith and your unscriptural conceits for the Oracles of God in cursing those armies of Israel and flocks of Christ whom he hath blessed and in calling them common and unclean whom hee hath clensed In a word what shall he see but that notwithstanding all that you have written yet WATER-DIPPING IS NO FIRM FOOTING FOR CHVRCH-COMMVNION SECT LXXVIII To conclude If your Reader of what you have written to answer M. Goodwin be also M. Goodwins Reader of what you have pretended to answer and a Reader of such a Character mentioned in the last Paragraph I need not in the least suspect his discerning faculty in observing your most importune weakness in discovering as you call it M. Goodwins great mistakes in the exposition of eight chief Scriptures about Church-communion the truth is as in the former part of your book you call darkness light so in the rear of it you call light darkness and as the real darkness of that pretended light so the manifest light of that which you here call darkness cannot but be evidently discerned by him that wil diligently search those Scriptures and examine what M. Goodwin and your self his corrector have offered as the
that know him there being not many leaves pages or paragraphs therein not importing rankerous and maligne reflections upon him as if to prey upon his honour and feed upon the bloud of his reputation were the first-born of his desires and the longing of his soul as after the first ripe summer fruits Thence it is that this division which he loveth he so eagerly hunts after his pen 2s it were senting the track of his former writings Mr Lambs unkindnesâ— that it might bite him if it were possible at every turn and ever and anon he spends an arrow out of his Quiver seeking to hit him and fears not And having as he supposeth sped in his sport what a merry meeting is in Gath He rejoyceth Mr Goodwins adversarieâ— and feast made herewith in Askelon whereat the Daughters of the uncircumcised rejoyce and the Daughters of the Philistines triumph Well Offences will come How cruelly the man of his contention hath been dealt withall by the world yea and by men of better pretensions and that for the many good works which he hath done amongst them and for them is not unknown unto him But alas these are but the mint and cummin of his troubles He grieveth M Goodwin the mole-hils in his way But that his own Disciples and Scholars should be his executioners and that for nothing but his very judgment and conscience in and about the matters of his God that the sheep of his Flock yea the Lambs thereof should convert into Lyons and Tygers against him that his most hopeful and choisest trees and Vines should yeeld the apples of Sodom Grapes of gall and bitter closters that his pains and labour for their peace should at last prove not only vanity but vexation of spirit that like the Bird supposing it her own egge and in hopes to bring forth in her own likenes he should hatch up even Serpents eggs that strive to sting and devour him these cannot be but the great things of his affliction the mountains of grief threatning to bring his gray hairs with sorrow to the grave That those who were his late joy and crown of rejoycing while they stood fast in the Lord should now prove a Crown of bryars goads in his sides and thorns in his eyes what can this be but the very anguish of his soul But because Mr. Lamb pleads the glory of God the good of men the service of the truth in all that he hath written let us with all readiness of mind search the scriptures and see whether those things are so or no which with little lesse then even an Apostolical authority he would obtrude and impose upon our Judgments and Consciences for the Oracles of God and for that end let us consider the Title with all that follows The title of his Book runs thus in capital letters TRUTH PREVAILING AGAINST THE FIERCEST OPPOSITION M Lamb OR AN ANSWER TO Mr JOHN GOODWINS WATER-DIPPING c. SECT II. Mr Lamb having built and trim'd and rigg'd his ship Reply and as he supposeth rightly fraighted her ventures her to sea hoiseth up all his sails main-sail and fore-sail main top-sail top-gallant sail c not doubting but he shall ride it over the proudest waves in all storms or tempests or fiercest oppositions that have or can be made against him At his first lanching and setting of her forth here is the discharging of gun upon gun and gun after gun as if he would scare all the inhabitants of seas and shoars with the thundring noise thereof Hearken Truth prevailing against the fiercest opposition there 's one Or An Answer to Mr Goodwins Waterdipping c there 's another Wherein the invalidity of his Mr. Goodwins 23 Considerations c. there are 23 in one vollie together Together with a discovery of his great mistakes in the exposition of eight chief Scriptures c What a noise is here as if great fleets of arguments under the government of the most able Generals in the world must all vale and strike sail at this one Vessel The truth is M Lamb highly conceited of his Book the Title of his book is like a glittering gloworm seemingly ful of light and heat but if you touch it it hath neither Apothecaries boxes have sometimes goodlie titles when there is never a good drugg nor any thing medicinal in them It is like the name of a Nunnery on the out side upon the wals over the gates pretending nothing but Virginity within doors but a little search may discover as once to Gregory the great thousands of infants skuls cast into fish ponds which did argue foul doing under fair shews We have here Truth in the Title and all that is within must be of the same denomination doubtless How often is God intituled to that which his soul abhors 1 Sam 23.7 God hath delivered David into my hands saith Saul because he was in Keilah therfore he bears an alarum to all the people to march thither to take him Zecharie speaks of shepheards that slay the flock fleecing them instead of feeding them and yet intitle God to the benefit that came thereby Zach 11.5 Deut 23 18. They say blessed be God for I am rich We read of the hire of an Whore brought into the house of the Lord and I have heard that in Rome a Jewish Maid might not be admitted into the stews of Whoredom unlesse she should be first baptized 2 Sam. 11 45 David would not commit folly with Bathsheba until she was purified I have paid my vows said the Whore at her doors in the Proverbs an holy Whore as Edward the 4th was wont to cal one of the Nuns who attended him at pleasure out of the Nunnery Here is truth in the Title without truth in the Pamphlet like a window cushion beautiful without but rip it up you 〈◊〉 find it stuft up with nothing but trash and trumperie Let us but examine what is within these great swelâ—ing words in his Epistles and their Retinue To the Reader SECT Reply An apt similitude setting forth Mr Lambs conceit of truth without truth on his side III. UPon the perusal of the prescripts and manuscripts and postscripts of the book I called to remembrance a story that I have heard of some devout papists who through the cunning and cheating artifice of their ghostly fathers were charmed into very large and bountiful offerings unto a certain pretended holy relique wrapt up in several imbroidered and rich mantles and laid up in a certain place in a chappel consecrated for that purpose Among the troops of those zealous Votaries some diseased with the itch of curiosity were very importunate to see the said relick so famously spoken of abroad in the world were willing to purchase the same at a very considerable rate This relique being depolited in the hands of â—he reverend Father the keeper therof upon a certain day appointed for that purpose he came to give them a
Vision of it and causing them to stand at a convenient distance from it having prepared and raised up the devotion of their minds with much gravity of speech at last with very low genu-flections once and again and the third time also with all reverence he took off one mantle and then with the like ceremony he took off another and another until he came to the very last which was of very rich scarlet When he came to that he required them with all serious devotion of mind and thought to gather up all their visive faculties and to look stedfastly and fixedly upon the said Relique when he should unfold that last mantle which he said he was to do and to sold it up again with all holy celerity and expedition and having most nimbly opened the said mantle and with the like speed folded it up again he demanded whether they did not see it Some held their peace others said they faw nothing How said the Priest what saw you nothing did you shut your eyes are you wilfully blind Pray Sir said some of them having a little more courage then the rest pardon us but tel us what it was What it was said the priest I am sorry that you have eyes and cannot see or which is worse you wil not see but I 'le tel you what it was mary it is the breath of the Asse upon which Christ rode to Jerusalem when the people cried Hosanna unto him At which they that were silent before did professe they saw it very plainly and wondered that the rest did not see it and so they departed very thankful very much satisfied and wel apaid at their bargain In like manner Mr Lamb hath filled the eares of the World round about him vvith the mighty noise of the great truth of God concerning baptisme on his side that it is most apparently evident in his book and by the light thereof that the baptisme of believers at age in opposition to Insant baptisme is the great truth of God and that the separation from such societies as are not of the same saith and practice therein is justifiable by the Word or God that the baptisme of such persons only and that by dipping them under vvater is the initiating Ordinance into Church-fellovvship that all Congregations othervvayes gathered are little betterthen the Synagogue of Sathan though they cal themselves Jews I mean the Churches of Jesus Christ that it becomes all men and Women that would be accounted visible christians to become devout Voraries hereunto And this grand Truth is as visible in hiâ— book that ever and anon Heaven and Earth God Angels and meâ— are called to Witness mens dovvn-right vvilfulness in shutting their eyes vvhen they might see the same and do homage thereunto We have the talk of Truth in the Title truth in the trunck or body truth in the taile of the book truth in the praescripts truth in the grand-scripts truth in the post-scripts but though you unfold mantle after mantlâ— seaf after leaf page after page paragraph after paragraph all vvhich I confesse are richly trimd imbroidered and laced vvith many holy scriptures and devout expressions yet though you should gather up all your visive capacities and abilities of ingenuity knovvledg and Wisedom you vvil find nothing of that vvhich you seek for in this kind but meer aire and breath yea sometimes breath of a very loathsome savour proceeding from distempered and ulcerated Lungs Nay the truth is if an ingenious Reader should dismantle his book 1. Of all the impertinent passages 2 M. Lambs Book fill'd and stuff'd with impertinences Of all the Quotations of scriptures irrelative to the businesse for which they were quoted â—l Of all the vain flourishes and displaying of his colours after his conceited Victory expressed in such words as these Good Reader judg c again What man is he that doth not glory in men whose faith and practise standeth not in the wisedom of men c but must conceive c again be astonished therefore O yee Heavens and horribly afraid O earth c again good Reader what saist thou hath not Mr Goodwin the wrong end of the staff c again I appeal to the Conscience of the judicious Reader c. again Heavens Earth judge with many more of the same kind 4ly Of all his unbrotherly and unhandsome reflections upon M Goodwin let his book I say be dismantled of these and their likes he shal find it a meer skeleton a starved carkasse like one of pharaos lean kind not having so much spirit life and strength of argument to the busines he pretends unto as to be able to crawl up down in the considerations of any out blind Votaries that can discern offer sacrifice unto meer air and breath folded up in many sheets of paper For the eviction whereof let us consider that that follows in the next place viz his Epistle to the Reader which begins thus Good Reader M Lamb. GOd knoweth with what regrett of spirit I publish this Answer to M Goodwins Book c. SECT IIII. THou shalt not take the Name of the Lord thy God in vain for the Lord wil not hold him guâ—â—â—ese that taketh his Name in vain Reply How desirous are you to preach into us a strong belief of your great candor of spirit unto Mr Mr. Lamb pretends much candor of spirit to M Goodw Goodwin that ever and anon throughout your Book after you have given him a rap as you suppose you fall a stroaking him againe First strapado-like you lift him up then down with him again then up again Doth not this argue there was a sore contest between your conscience and concupiscence in the writing thereof and the Victory is deplorable If you have bitter envyings and strife in your hearts saith James glory not Mr. Lamb perplexed in his conscience about writing his Book James 3 14. Rev 8 11. Were you not under the maligne influence of the star called Wormwood mentioned by John when you wrote that book against Mr Goodwin which makes more then the third part thereof so bitter against him do you not believe it Then let me tel you How a man may know conscience from concupisence and when he is acted by the corrupt principles of the flesh viz popularity spiritual pride and vanity of mind even in seemingly devout and religious performances preaching praising printing discoursing about good things and when by the holy Spirit of God is a Question the answer whereunto would be more profitable fit for you and me to study and to understand then to contend and make war with the chariots and horsemen of Israel in and about the controversie in hand And were I to give my opinion in the question I should think it would not be an impertinency to offer this for one answer viz that in cases disputable and controversall among the godly The spirit of God doth not compel in controversal points learned
now and somwhat at another time speaks unto his people Whether I go thou canst not follow me now but thou shalt follow me HEREAFTER said Christ to Peter 13 John 36. But to returne to my dear friend the Antagonist how many Exhortations have we in scripture to love to edifie one another to build up one another in our most holie Faith can these things be done by seperations and departing away one from another How many dehortations are there against schisms rents and divisions against forsaking the fellowship of the Saints and the Churches of Jesus Christ which you have owned us to be by your pen and I know You cannot without violence offered unto Your soul and conscience yea You dare not denie it And had your Conscience judgment affections been enlightned and heated by the fire of Gods sanctuarie you would have better considered then so suddenlie and rashlie have rent your selfe from us and written so impertinentlie for the justification thereof But to proceed You tel your Reader the several reasons why you wrote that Book As pure Conscience c. so now compelleth me to make Answer to that Book c. not only TO DEFEND THE TRUTH to the therein opposed c. Mr Lamb to the Reader SECT VI. TO defend the truth opposed by Mr Goodwyn Error always defended under the notion of truth Everymans way is right in his own eyes The Turks stile themselves the only Mausulmans or true beleevers in the world The Papists the onlie Catholicks the Jew the holie Nation the peculiar people the gnosticks of old the onely knowing men * The Manachees derived their name from Manna as if what they taught was to received as the only food that came down from Heaven what Sect partie or faction professing any Religion but doth it under the pretence and notion of Truth and withstand their opposits as do those that defend the truth the very Banters Shakers Quakers do they not all plead truth do you defend the truth with untruthâ— by scandalizing abusing the defenders of the truth as you have M. Goodwin wherof you must hear know before we have done with your book but do you defend the truth with the meer name of truth without any spirit or power of truth Let any man that hath as much ill umination inspection or abilitie as to discern truth from untruth in the ABC things of the scriptures he shal see that your greatlie conceited swords spears darts which You have prepared in your Book to defend the truth as you cal it are but straw stubble rotten wood to those against which you contend And indeed you make use of them as these Egiptians do of their darts which they shoot against the sunne that scorcheth them But alas it is out of their reach scorch them it wil wil they wil they and their darts fal down again upon their own heads But you say you wrote your book not onely to de-defend the truth but first To vindicate your self with some others from the heavy charge therein given to the whole world against you as faith and trust-hreakers sacrilegious Church-breakers c. SECT VII YOu wrot your book not onely to defend the Truth but also you might have said chiefly to vindicate your self c I remember when Christ said unto his Disciples that one of them should betray him he that was guiltie was forward to demand Master is it You writ your book to vindicate your self from the heavy charge therein viz in Mr. Goodwins book given against you Are you so much as once named in that book do not you expose your self by name to be that man of an abused and distempered fancy of disingenuity of a wonderful and strange alteration for the worse which by name you were never charged to be Did you not plight your faith to walk with them whom you call holy and beloved Brethren as a member of that Church whom you stile a Church can this he done by your separation from them have not you broken trust and promise with them And could this arise from any thing but a most miserably abused and distempered fancy Have not you indeavoured to divide Pastor from people and people from pastor to demolish and tear up by the roots as thriving as loving as wel governed a Church a Church as ful of charity and good works as beautiful an edefice where Jesus Christ hath dwelt and manifested his delight therein by the comfortable influences of his truth and presence upon the hearts of your self and Brethren as eyes beheld is not this sacriledg Return return O blacksliding Isâ—aâ—ite remember from whence you are fallen and repent Your second reason of writing your book is in these words 2ly Mâ— Lamb to the Reader To make the world Judges whether we are at Mr Goodwin represented us persons of a misused and distempered sancie of stupifled Judgments to whose understanding common sense is a mistery inaccessible witâ— abundance more to the sâ—me purpose SECT VIII HEre is I fear in this reason also more of the secrets of your heart then you wel consider Reply Mâ— Lamb greatly conceited of his own abilities manifested in his Book For what is the meaning of it is it not to make the woâ—ld Judges that you are men of solid Judgements great parts strong abilities Why let them look upon your book and then let the world be Judges whether men of such abilities parts and reason as are evident and conspicuous therein are such men as Mr Goodwin doth thus undervalue Let the world be Judges if they wil but read your book whether that one of your arguments doth not chase ten and five an hundred and an hundred of yours put ten thousand of Mr Goodwins to flight That every one of your reasons is as a King against whom there is no rising up that when your sun of light appeareth all Mr Goodwins twincling stars must hide their heads Hence it is that you so often invite the Heavens and the Earth and the world to behold and look upon you and Ms Goodwin upon a publick Theater in print and see how handsomlie you handle your sword and hit and thrust M Goodwin therewith ever and anon how you can fight with him with arguments fight with him with scriptures nay fight with him with his own weapons his own Writings how you can wrastle with him and give him fall upon fall and fal after fal and make good sport for the spectators Remember Solomons councel Be not wise in thine own eyes and Pauâ—â— direction he that would be wise must be a fool that he may be wise A conceit of wisdom bars out wisdom If M Goodwin or any others by pen or other way should so much injure the happiness of the world as to hide you from them that they cannot behold your glorie this is a cup that you are not able to drink of a baptism that you cannot be baptized withall Your glorie
ignis fatuus and conducted into Samaria in the midst of mistakes Sands his relation mentioneth a prophane Sect not long since in Aragon who affecting in themselves a certaine angelical puritie fel suddenlie to the very counterpoint of justifiing beastilitie and yet called themselves the illuminati as if they onlie had been in the light and all the world besides in darkness The Jesuits boast that the Church is the soul of the world the Clergie of the Church and they of the Clergie Wel but the Truth is dearer unto you then any man that is your opinion then any man How apt are men to assert their own opinion for tryth Though the Pharises and the Saduces were of one faith touching their oposition against Paul while they knew not of whose Judgment he was yet when he had discovered himself to be a pharesee all the Pharise stuck unto him 23 Act. 9. Jer 14 14. How often are the brats of mens own brains a 〈◊〉 vision and divination a thing of nought a deceit of their heart insisted upon as the great Truth of God Yea urged and prosecuted with a violent opposition of the palpable and manifest truths of God The Truth is dearer unto you then any man that is your apprehensions that children must not be baptized that men believers at age onlie ought to be baptized though they were baptized in their infancie that being a nulâ—tie Where can we find this great Truth in all the writings of Gods Word it is indeâ—d a serted by your self and several others of the like authoritie But alas must we receive the writings of S. The scriptures know no such truth as Mr Lamb so magnifieth as the great truth of the gospel Dominick with the same honour and credence as those of S Paul Reading the bible said a Jesuit wil sooner make a man a Luthern-Heretick then a Roman-Catholick And at a publick Assemblie of the States of Germany one Albertus a Bishop by chance lighted upon a bible and reading therein one of the counsellors asked him what book that was I know not said he but this I know that whatsoever I reade in it is utterlie against our Religion So John Bishop of Misnia confessed that reading the holie bible he found there in a Religion much differing from that that was then established being poperie Certainlie an ingenious and impartial reader of the holie sciptures Old and new Testament shall find so many expressions importing the grace and favour of God through Jesus Christ unto children as that it wil hardlie enter into his beliefe that it should be the wil and pleasute of God that henceforth viz after Moses administrations are dead buried they must no more be numbred or reckoned among the familie of God but all cast out as illegitimate And when you handle the scriptures about this point how miserablie do you like the cammel with his feet before he drink of the clear waters lest he should see his deformitie trouble and muddifie the waters disturbing the plain sense and meaning thereof as we shall manifest when we come to examine your allegations of Scripture for your purpose But to proceed you tell us that Mr Mr Lamb to his Reader Goodwins credit alwaies was and stil is right dear and pretious in my sight SECT X. THis clause puts me in mind of what I have heard of two Philosophers Mr Labms pen stumbles at his duty but vents the contrary the one knocking at the others doore and demanding of a Maid that came to the door whether her master was within her master bid her say that he was not within and the Philosopher that was at the door heard him with which answer the man went away seemingly satisfied After a while the other Philosopher came unto his door and knocking the master of the house himself asked him what he would have I would speak with you said he I am not within said the Philosopher Not within said He why you speak to me from within With that said the Philosopher that was within thou clown wouldst thou have me believe thy maid vvhen she said thou wert not vvithin and vvilt thou not believe me my self vvhen I say I am not vvithin He vvould have him believe a most appatent untruth what ever Mr Goodwins credit was is it stil RIGHT dear and precious in your sight What means then your injurious and unchristian reflections upon Him What the same fountain send forth both sweet and bitter Waters It is said of the Jesuits as of false phisicians Officiosè occidunt they kiss and kil familiarlie Squire being sent out of Spanie to muther Queen Elizabath was taught to anoint the pummel of her saddle with poyson and to cry aloud in the hearing of the people when he clap it there on with his hand God save the Queen But as Christ said to Him that betraid Him with a kiss friend for so thou vvouldst be esteemed by a kiss wherefore art thou come as friend or as a foe if a friend vvhat mean these svvords if a foe vvhat means this kiss so say I to you is Mr Goodwins credit stil right dear and pretious in your sight what means then your Edwardizing Hâ—m your gangreninizing Him your six-book-sellerring him your unhandsome and capricious handling him from place to place His Credit seems to be as right dear and precious in your sight when you wrote that book as the honour of Iesus Christ was unto them that Crown'd him indeed but with a Crown of Thoms put a Reed into his hand instead of a Scepter did bow the knee unto him with Haile King of the Iews Just as King Richard the second who when he was to be deposed was brought forth in Royall Array whereof he was presently despoyled But you justifie your present adversariness against Mr. Goodwin because it is for the Truths sake and bring in Paul reproving and that sharply too his beloved Brother Peter for his dissembling 2 Gal. 11. But is the case like this Can you with the authority of Paul charge Mr. Goodwin with the dissembling of Peter Or are you perswaded in your conscience that Mr. Goodwin argues against his conscience Paul charged Peter to his face for his unmeet contemporizing with the Iews and Gentiles to please both against his conscience Therefore Mr. Lamb may charge Mr. Goodwin in print before the face of the whole world because he will not contemporize with him and those of his judgement and comply with the Church to please them also Peter was justly reproveable by Paul for sinning against the rationall ducture of his Light therefore Mr. Goodwin is justly reproveable by Mr. Lamb because he will not sin against the guidance of his Light Is not here strange texting it After this rate of reasoning are the rest of the Scriptures quoted by you insomuch as he thar reads you seriously and knew the School of your spirituall instruction in the things of the scriptures might wel say
untill they came to years of knowledg and understanding Even so baptizing of children as well as men and women of discretion may be accompanied with the presence of Christ unto the standers by unto the administrators and Witnesses of the thing done and do service for the present upon them and upon children also when they are capable to understand the Mysteries of God imported therein As for that passage in this your second consideration wherein you say that Baptism with water c. is an Ordinance and command of Christ Serving the Grand Interest of Remission of sins Mr. Lamb. and salvation in some sense SECT XXXIII IF by serving the grand-interest of remission of sins and salvation in some sense be meant only this Reply How baptisme serveth the interest of Remission of Sins and how not that as the other Ordinances of Jesus Christ preaching prayer c. do serve or subserve unto these grand ends mentioned we are all brethren in this precious faith together with you We do believe that all Gods Ordinances and consequently this of baptism do accommodate and serve the grand-interest of remission of sins and salvation in some sense though every one in its own order and manner But 2. If by serving the grand-interest of remission of sins and salvation in some sense You mean as if there was as absolute necessity unto remission of sins and salvation that men and women should be baptized as well as believe and that it is not faith alone that justifieth or without baptism because as some of you have sensed it Jesus Christ hath said that he that believeth and is baptised shall be saved if you say of haptism and of the manner thereof according to your apprehensions as the Iews that came from Iudea Acts the 15. chapt ver 1. said of circumcision except ye be circumcised after the manner of Moses ye cannot be saved if this be your sense concerning baptism and the manner thereof viz. Dipping c. then I say though you or an Angell from heaven shall bring in baptism or any thing else in competition with faith unto justification as some once brought in circumcision contrary to the Doctrine of truth which we have received you are and shall be unto us in this point as accursed And we rather affirm that if in this sense or with this hope and expectation you preach the necessity of baptism and dipping c. that Christ shall profit you nothing Again Whereas you further adde in this your second consideration that Baptism was Commanded by Christ to be done upon Discipled Persons I Answer Mr. Lamb. SECT XXXIII 1. Reply In whatsense children are discipled persons cipled persons in what sense not THat if by Discipled persons you mean only persons that are taught and have learned personally the truth as it is in Jesus I deny any such command of Christ concerning Baptism neither doth any word in the commission imply in the least any such thing The word in the Commission is Nations Go ye and teach all Nations baptizing them c. and we have granted that no nations are to be baptised but the discipled nations as no nation was to be circumcised but the discipled nation of the Jews Yet undiscipled persons at least in your sense undiscipled were circumcised Even so I conceive though no nations of the Gentiles were to be baptized but discipled nations yet children not actually and with understanding brought to the knowledg of Christ may be baptized 2. Suppose it be granted that none but discipled persons are to be baptized yet will it not follow that children must not be baptized The reason is because in Scripture-sense children of discipled parents are called discipled persons Act. 15.10 VVhy do ye tempt God to put a yoak upon the neck of the Disciples Children are called Disciples in Scripture c. This yoak is circumcision all are called Disciples upon whom this yoak was put Now this yoak was not put upon the neck of the believing Jews in respect of their personall subjection to circumcision for they were circumcised already but upon their children or upon them in respect of their children who are here called Disciples Again Iohn 9.28 said the Jews to the man whom Christ cured being born blinde we are Moses Disciples we that is the whole Nation of us Jews are Moses Disciples under the discipline of Moses Law And you know that children were under Moses his discipline in respect of circumcision Again the Scripture calls children by the name of Gods servants Lev. 25.41 42. Then shall he depart from thee both he and his children with him speaking of the jewish servants and their children when the year of Jubile comes for saith God they are my servants he and his children c. for they that is he and his children are my Servants If children may be called Moses Disciples and Gods Servants under the Law why may they not be reputed Christs Disciples and his Servants under the Gospel Again the holy actions of Parents are said to be done also by their children 2 Chron. 20.4 Jehoshaphat proclaimed a fast and Iudah gathered themselves together to ask or pray for help of the Lord Who are meant by Judah See verse the 13th And all Iudah stood before the Lord with their little ones their wives and their children thus children are said to pray with their fathers Again Deut. 29.10 11. Ye stand this day all of you before the Lord your God your captains of your Tribes your Elders and your Officers with all the men of Israel your little ones your wives c. that thou shouldest enter into covenant with the Lord thy God and into his Oath c. Thus children are said to Fast to Pray to Repent to enter into covenant viz. in Gods mercifull acceptation their Parents being exercised in those duties Why may they not be said now also to be the same with their Parents Again Psal 22.9 David saith thus Thou art he that tookest me out of the womb thou did'st make me to hope when I was upon my Mothers Breasts What is more plain in Scripture than this viz. in Gods gracious account children are said to hope and depend upon him even before they come to understand the Doctrine of hope Again Mat. 18.5 6. children are said to believe in Christ and a fearfull judgement denounced against those that shall do them injury And whether you do not wrong them by excluding them from the Ordinance of Baptism it concerns you wel to consider See the like Mark 9.36 37. and 42. compared together Again Mark 10.13 14 15. Again Math. 19.13 14 15. You shall see the heart and soul of Jesus Christ is free in the admission of children unto him though you thrust them away from him As for that last clause in your second consideration wherein you take notice that the celebration of Baptism upon discipled persons was commanded to be done With huge solemnity
according to your Notion of it this being to shew forth the buriall of Christ Is not this an earthly and dull interpretation representation and exposition of water in baptism as you carry it Again to represent unto us the Resurrection of Christ you must manage it thus First here is water the outward visible Sign 2. What must be signified thereby It cannot be the blood of Christ. For as Christ was not buried in his own blood so he did not rise out of his own blood That that must answer water here also must be the earth again out of which Christ rose Is not this a most fansifull and unscripturall use of the word Water But you will object and say The Scriptures themselves are their own best Interpreter and the best Interpreter likewise of Gods Ordinances And do not the Scriptures refer our dipping in water to Christs buâ—â—all our rising out of water to Christs resurrection Rom. 6.4 5. VVe are buried with him by Baptism unto death that like as Christ was raised up from the dead by the glory of the Father so we also should walk in newness of life For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection c. Col. 2.12 Buryed with him in baptism wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead SECT XLV THese doubtless are your thoughts and these are the main Scriptures wherein you so much boast that you have found out the truth in the matter of difference between us in this point Ans as if they were as plain clear and express for your turn as words and expressions can make them And this is the evidence of the Scriptures which manifesteth the palpableness of the error of our practise as baptizing Infants by sprinckling But if a man shall seriously consider it will appear that it is not the Text but your interpretation of it that thus magnifie And it is your i. e. and not Christs scriptum est that you call by the name of truth cloath'd with the majesty of God with other great swelling words You deal with us in this point Anabaptists Anti-Remonstrants bring their meaning 〈◊〉 the Scriptures and then force it upon their brethren for the Oracles of God as some others do about the Doctrines of the extent of Christs death of election and reprobation of the liberty of the will of man c. who declining the express letter of the Text bring their interpretation-sense and meaning to the Text contrary to the interpretation sense and meaning of other persons whose abilities piety parts and worth are no way inferiour to their own These likewise will take upon them to digest their opinions and interpretations of such Texts into certain positions and these must be Articles of faith fundamentalls in Religion the Golden Reeds laid up even in the very Sanctuary of God to try other mens doctrines withall If they speak according to their sense then they speak as the Oracles of God and according to the analogy of Faith then they pass for Orthodox they have a sacred and fatherly benediction an authoritative God-speed in the work of the Ministry speaking according to that rule there is a peace be upon them and upon all such the Israel of God And so they pass with an Ecclesiasticall vale to preach and premulgate their presumed notions for articles of faith If you on the other-hand and any person comes before them sitting together cloathed as it were with glory and majesty from on earth viz. the authority of man he is presently brought to the rest that as the Papists Prelates in the Marian-dayes when they would know â—n Heretick would presently demand of any brought before them what do you be believe concerning the Sacrament of the Altar Even so these demand what do you believe concerning the extent of Christs death election reprobation the power of the will falling away c. If they answer never so pertinently to every one of these speaking only the very Scripture phrase and nothing else though therein they exercise and manifest much learning much dexterity in the Scriptures much holyness of mind sweetness of lip yet though they spend severall hours and dayes in such examinations and such answers yet they are judg'd subtile men that speak warily and covertly And so long as they will speak nothing but the Language of the Scriptures they are put off or put by their enemies their Judges not being satisfied who in a word will not pass them for Orthodox untill they leave off and desist to give their answers thus in Parables I mean in Scripture sayings and speak plainly whether they do or will receive their conceits and plucits the brood of their own brain without sound proof of Scripture for the infallible truth of God If they do not or wil not it is not their piety their parts their gifts of knowledg and utterance their University education and perficiencie of learning it is not Certificates though never so authenticque of their holy life and unspotted conversation that shall serve their turn they are laid aside as men unsound in the faith men that believe and will preach another Gospell their truth or tormentors rather thus making their own judgments and opinions in the said points their positions and articles by themselves made not only equall with but above the Holy Scriptures themselves Or as the Pope and his Cardinalls make their Canons and decrees of equall authority with the Scriptures sending out their Bulls and Excommunications against those that refuse to receive them or as the Mahometan Priests and Turks will not suffer Mebomet-Dictates to be questioned upon pain of death even so you produce Scriptures against the baptizing of children which you say give a distinct sound that it is against the will of God to baptize such that such were never baptized that the manner of baptism according to Gods express will and word is by dipping c. which Scriptures notwithstanding make no more for the same than those Texts that say that two Sparrows are sold for a farthing that they took up so many Fishes that the Net broke c. And yet he that shall not receive your interpretations nay though Paul or an Angell from heaven say otherwaies he is as a man accursed from Christ you excommunicate such men unchurch them holding them unfit to partake of the Ordinances of Gods House although the Texts in the mean time urged and produced by you as Balaam by Balack to curse us yet do not curse but bless us altogether For confirmation hereof let us examine the two Texts last quoted by you Rom. 6.4 5. VVe are buryed with him by Baptism c. Colloss 2.12 VVe are buryed with him in Baptism c. What is here against baptizing of children what to justifie separation from churches baptized only in their infancie What is
which you say he hath after used of such splashy Reply shallow watry thin and barren argumentation either pro or con than the writing of seven such booâ—s as this is which we now implead You speak much of your findings but if you have found any such place in all his writings namely where he hath denyed that true proper and natural consequences from granted premises in the Scripture are not to be admitted as the truths of God I believe you may rejoyce in it and eat the morsells thereof your self alone having no partner with you therein in any part of the world whereof the Sun in the firmament is Overseer But this is onely to give Mr. Goodwin a running-rap but you could not reach him You procee 8. Mr. Lamb. I found the unregenerate world naturally falling in with childrens baptism which is a shrewd sign is a deâ—ice of her own the world loveth her own c. SECT XLVIII YOU finde the unregenerate world no more naturally falling in with childrens baptism Reply then you found it naturally falling in with the profession of Christ For they are baptized and do baptize their children in no other name nor into the profession of any other Saviour then Jesus Christ And is not this a shrewd argument that this Doctrine of the Messiah the unregenerate world so naturally falleth in withall is a device of her own the world doth love her own Your 9th particular is summ'd up in this Mr. Lamb. infant-Baptism is unlawfull because baptism being the initiating Ordinance into the Church it letteth in a sort of Members which the New-Testament knoweth not namely such as cannot worship God inspirit God now seeking onely such to worship him The whole bedy must be fitly framed together and every part must effectually work And can these things be affirmed of children SECT XLIX First you affirm that baptism is the innitiating Ordinance into the Church I suppose you mean not the Church generall but dejure it is the initrating Ordinance into particular Churches If that be your meaning Baptism not proved to be the initiating Ordinance into Church-fellowship this then is such a conclusion as you can hardly make good no not by any ifs may-bee's and why-nots gatherable from any place or places in the Holy Scriptures that is to say that baptism did make any person ipsosacto a member of any particular Church But it is proveable that many and many were baptized of whom it is impossible to prove that by baptism or any other way they were ever immembred into any particular Church And it is a difficulty too hard for you or I or any other in the world to undertake namely to prove that all and every particular member of particular Churches were ever baptized at all 2. It is true Gad seeketh such and onely such now to worship him as can worship him in spirit and in truth Iohn 4.23 that is as I conceive according to the context Now the time of reformation approacheth God will be worshipped and obeyed neither in the Iudaicall rites consisting in external performances as some among you so much contend for nor according to the Samaritans false worship who worshipped their Idol Gods together with God 2 King 17.26 27 28 29. but in a pure spirituall manner extending to the very heart such as was typified by those shaddows and the Son of God comes now to draw all men unto this way of worship from the Iudaicall from the Samaritan way This text indeed with severall others renders men uncapable of Church-worship in an acceptable manner that content themselves only with outward forms and yet leading a vitious life But what is this to the exclusion of children As for them here is the grace of the Gospell that he accepteth of little children and would not have men forbidden as you do to bring them to Christ He accepteth according to what any person hath and not according to what he hath not 3. Again God was alwayes a spirit as well as now and he did alwayes seek for such to worship him as should worship him in spirit and in truth as well as now He alwaies loved-truth in the inward parts he alwayes required of all his Sons to give him their hearts in his worship he alwayes commanded the Jews to love the Lord their God with all their hearts and minds and soul and strength Did this under the Law any way hinder that children might not be admitted members of the Iewish Church because they could not perform inward heart-worship and spirituall service did God upon their circumcision accept of them as if they did perform all those spirituall services and heart-duties untill they came to an actuall and personall capacity actually and personally to perform the same And will he not now accept of children baptized as if they did actually and personally perform those services unto him which under the Gospell he requireth untill they likewise come to an actuall and personall capacity so to do And then wil he accept or reject them as they are found faithfull or unfaithfull in these things 4. Whereas you say that the New-Testament knoweth us such member of Churches as infants c. I answer that tho I will not say or deny that the New-Testament knoweth not any infant-members of Churches yet the New Testament knoweth and hath taught others also to know that children are due subjects of Baptism And that it never knew not taught any to know where ever they were or ought to be rejected and denyed the participation thereof Our controversie is not about infant-Church-member-ship but infant-baptism Your tenth Argument for your beliefe in the business of Baptism viz. against Infant-Baptisme and for your separation Mr. Lamb. c. is taken from your observation of the righteous hand of God who causeth the sharpest and most able Adversaries to you in this point to let fall such expressions as justifie what they go about to oppose and condemn as Mr. Richard Baxter saith the aged are 1. the most fully capable subiects 2. the most excellent subiects 3. the most eminent subiects 4. of whom Scripture fully speaketh 5. the greater part of the world when Baptism was instituted who were to be partakers of it But on the contrary for infant-baptism he Mr. Baxter acknowledgeth it so dark in the Scripture that the controversie is thereby become not onely hard but so hard c. SECT L. YOU needed indeed to have written this in Capitall Letters that every one that runs may read the profundity thereof Reply The aged are the most capable subjects of Baptisme Ergo Children are no subjects thereof The aged are the most eminent subjects Ergo Children are no subjects Mr. Lambs miserable inferences from Mr. Baxters words the Scripture speaketh fully of them Ergo not at all of Children The aged were the greater part of the world that did partake of Baptisme Ergo Children were no part of the world that did partake
their Church-fellowship they are ashamed of them of whom Christ is not ashamed Heb. 2.11 It follows then that Christ must look upon them as having a conceit that they have either more holyness or dignity than Christ himself in that they are ashamed of those of whom Christ is not ashamed c. SECT LIX To this you answer by granting the truth of the consideration but offer that no mans faith was accepted with God in the premitive times who was found sticking at any of his commandments Now baptisme being the express command of Christ you insinuate no man must be owned by you as Brethren that stict at it as we do If this be not your insinuation you say nothing but grant all that M. Goodwin affirms and your self to be convicted of disowning Christs brethren as ashamed of them if this be your sense 1. I Reply That you have owned us for holy brethren Mr. Lamb owns those for holy brethren beloved of God believers a Church and yet separates from them as walking in the right faith of the gospell as beloved of God therefore you are condemned by your own mouth 2. You insinuate that we stick at the commands of Christ which is an uncharitable and scandalous insinuation We dare not receive your weak and shallow interpretation of Scripture for the commands of Christ you must prove it the command of Christ that persons baptized in their infancie must be baptized again that childrens baptism is forbidden in Scripture or a nullity you may sooner be able to shew us one of the feathers of the Raven that fed Elias than shew us any such thing and yet you boast that you have the express will of God the plain word of Christ the command of God c. for the same you take your dead and unsound interpretation of Scripture 1 King 3.20 as the Harlot her dead child and cast it in the bosome of the holy Scriptures and this you would enforce upon us as the off-spring of Gods word and after a most proud and popish manner you exalt your interpretation as equipolent with the Text and the rejection thereof by those that differ from you is the rejection of the command of Christ the sticking at it is to stick at the command of God exalting your interpretation of the Scriptures above beyond or besides all that is called Gods speaking perverse or distorted things to discerp or violently drag Disciples after you and indeed bringing your sense to the Scriptures and setting it cheek-by-jowle with the Scriptures and not receiving it from the Scriptures 3. Do you make no difference between sticking as you call it at a known duty and at a doubtful practise did not you once stick at it your self as we do and had the person done you no wrong that should then affirm that you never gave any visible testimony or fruit of your faith until you were newly baptized From the 9th Page of your book speaking to M. Goodwins third consideration you take an excursion even unto the 32. Page quite forsaking the business in hand and repeating M. Allens Arguments about baptism which have been answered once and again by Mr. Goodwin and to run after you is to persue the wind which will bring nothing but vanity in the latter end Mr. Goodwins fourth Consideration runs thus such persons whom God judgeth fit for communion with himself upon grounds visible unto men ought not to be judged unmeet for communion with the holyest of men Rom. 14.1 2. Act. 10.31 Rom. 14.17 18. 1 Iohn 1.7 that you therefore acknowledg us to have worth yea more worth holiness righteousness the fear and love of God in us than many among your selves baptized after your own minds have and separating from us and not receiving us into fellowship with you in Church-communions do sin contrary to the truth of this consideration To this you say 1 The persons to whom the Apostle wrote Rom. 14. were baptized 2 That by the word receiving is not meant into Church-fellowship but into common respect and brotherly familiarity 3. That though it should be to receive them into Church-communion it doth not follow that they should be disorderly received 4. Upon this ground godly Presbyterians godly Episcopal men godly Papists nay honest Heathens should be admitted into Church-communion 5. That it is contrary to Mr. Goodwins own practise and having here gotten as you suppose Mr. Goodwin under your feer you flourish your naked sword as if the trophies of victory must make halt to your temples for you say who then may not see c. but hold a little SECT LX. 1. VVHat if the persons spoken of Rom. 14. were baptized which we shall grant Reply Rom. 14.1 2. There may be visible testimony of faith without baptism whether you be able to prove it or no what is this to impeach the truth of the consideration Could not the persons give visible testimony of their communion with God before their baptization or though they had never been baptized If so why were they baptized having given no testimony that they did believe and so were fit for baptism again if so why do you call us holy and beloved brethren though not baptized to speak in the language of Ashdod if there could be a visibility of their communion with God without baptism the rule imported in the consideration takes place whether they were baptized or no. 2. By the word receive say you is not meant into Church-fellowship but into common respects I reply 1. Their very being in Church Fellowship the greater and more spirituall Fellowship required much more their reception into common respect certainly they that do the great things of the law wil not stick at the tything of Mint and Commin 2. If the Apostle would have them to receive them into common respect they being already in Church-fellowship then would not he have any dis-respect at all in any kind cither common or special upon the account of their different apprehensions in some things there being a visible testimony of their faith and that God hath accepted them what then have you gotten here also for your purpose You object 3. Though it should be to receive them into Church-communion it doth not follow they should be disorderly received I reply If Scruple had been about the order or manner of their reception some being weak in the faith hereabout if God hath accepted them except you will put them upon new terms which God never did and be wise above what is written receive them for the reason you see is for God hath accepted them You go on 4. Upon this ground godly Presbyterians Episcopal Popish nay beathenish persons may be received I reply If a Presbyterian a prelaticall man a Papist nay a heathen can give a visible testimony of his communion and fellowship with God and that God hath accepted him though he should scruple the manner of baptism and severall circumstances therein and should make his