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
amongst them at that day Well take heed of haltering up that conscience of yours that tels you you have received much good from him and cannot but be sore of the wounds you have given it by your thus writing against him SECT XVI IN the close of your Epistle to the Reader you commend your book to his serious consideration with an ingenious praycr for his illummâ—ation to discern the truth or mistakes therein contained and that he might chuse that that is good and refuse the evil thatshal appear unto him in the perusall thereof To your Prayer I can heartily say Amen and do believe that he to whose understanding the very Grass-Hopper of an Argument is not a burthen will be able to go on his way contrary to yours in respect of the point in controversie rejoycing and be no more troubled at the great noise of your loud pen then men of understanding are at the popping off of childrens Gun-pots SECT XVII HAving finished your Epistle to the Reader as your first Court-Gate you lead us through another before we come to your building and that is another Epistle to the Church from whence you have rent your self and this indeed is like Sampsons Hair that wherein your strength lyes which being clipt off I hope you will appear even to your self tho now you seem to have the strength and confidence of seaven men that can render a reason to be as weak as other men are This Epistle you thus superscribe TO my worthy Friends and Brethren of like precious Faith walking with Mr. John Goodwin Mr. Lamb in his second Epistle in the right Faith though not in the right Order of the Gospel SECT XVIII VVE suppose our selves in the right Order Reply as wel as in the right Faith of the Gospel and that you have disorderly and unduly departed from us and that your concluding your selfe in the Right and us in the wrong the matter being sub judice and not yet determined is nothing but a flourish before the Battel and a boasting even before your putting on your Armour as if you were putting it off But before you beat us out of the Field it wil cost you hot water as wel as cold But you court us thus HOly and Beloved I have been long your Debtor Mr. Lamb to the Church it is fit I should now pay you your own with Interect by Answering the substance of Mr. Goodwins Water-Dipping no firm footing for Church-Communion c SECT XIX HOly and beloved and yet not Holy enough nor Beloved enough for your company Reply and therefore you have withdrawn yourâ— self from us as more Holy than we I confess you have been long our Debtor even ever since your undue departing from us having broken your promise made at your first joyning with us and by neglecting your Office being chosen an Elder amongst us thereby betraying your Trust which with all readiness of mind you took upon you at your Ordination and inauguration into your Office withdrawing from us not only without but against the leave liking and Vote of the Church But I presume this is not the Debt of your meaning but the Booke you wrote was the Debt you meant How you became a Debtor to us in that respect I know not Most certain I am if you had never paid it it had never been demanded And now we have it we are not two Mites the richer for it except it be by the discovery of your self and not of God unto us You have paid us I confess with a witness if not with a vengeance by paying our honoured beloved Pastor for the blessed Commodities of life and peace which you have received from him in such Coyn which bears the I mage superscription of the Prince of Darkness upon it scandalls and reproaches rendring him evill for good doubtless to the great trouble and disquiet of his soul You have paid the Church also the Covenants and bonds which you made signed sealed and delivered unto them in the presence of God Angells and men with Cain out of the same treasury viz. by seperations rents and divisions being it seems the Commodities of the Countries where you have traded since your departure from us In the next place YOu go to unfold the Riddle of your departing from us which you call at least by insinuation a strangeact but as Christ Jesus 2 Iohn 15. did a strange act contrary to his genius to the amazing of his Disciples viz. whip the Buyers and Sellers c. out of the Temple Yet when they called to mind that that was written 69. Psal 9. The zeal of thy house hath eaten me up this satisfied them In like manner you bid us wondring at your sudden departure from us to do as they did viz. To Plough with the heifer of the Scriptures and then we shall understand the Riddle c. SECT XX. JConfess your sudden departure from us was a Riddle and is stil as anigmaticall as ever all your writings notwithstanding as for your instance of Christs whipping the buyers and sellers out of the Temple and the satisfaction that the Disciples had touching that strange act by calling to mind what was written of him c. What Oyntment can we draw from hence to annoint our eyes to perceive this Riddle Help us to draw the parrallel Christ whipt the buyers and sellers of Doves Sheep Oxen c. out of the Temple Even so Mr. Lamb left departed and rent himselfe from that Church of Christ whereof Mr. Iohn Goodwin is Pastor What an apt and concinne Analogie this is The Disciples of Christ wondred at this strange act Even so the Members of the said Church wondred at Mr. Lambs strange act of separation from them The Disciples remembred that it was written The zeale of thine house hath eaten me up Even so must we Plough with the Heifer of the Scriptures and then we shall easily understand this Riddle viz. of Mr. Lambs leaving of the Church of Christ whereof Mr. Iohn Goodwin is Pastor Where is the man that shall read this unto whose understanding common sense is not a mystery in-accessible but may now easily understand this Riddle But yet there is more truth in the writing Mr. Lambs separation is a ful filling of Scripture Prophesies Iohn 12.51 than happily was meant in the writer The High Priest prophesied when he spake he knew not what that Christ should dye for that Nation of the Jews Even so Mr. Lamb in this saying viz. that if we Plough with the Heifer of the Scripture we shall understand the Riddle of his departing from us stumbles and falls at the very truth and like a blind man with a flaming Torch in his hand gives us light to see him walking in darkness Let us therefore go and plough with the heifer of the Scriptures 2 Pet. 2.15 We have a prophesie that there shall be some that shall forsake the right way and go astray Heb. 10.25
and it is the truest answer you have yet given Mr. Goodwins 18th Consideration viz. that it is hard to prove it sinfull to refuse not only not to be dip but to be baptized in one form or other 1. Because hard to finde out a lawfull administrator 2. The command to baptize is given to the Apostles 3. They were not enjoyned to baptize any person against his will 4. Those words teaching them to observe whatsoever I command them do not prove that the Apostles did teach believers to require baptism of them except it be proved that Christ did command the Apostles so to do 5. Neither is it found in the Scriptures that the Apostles did teach a church or people to seek baptism at their hands c. SECT LXXII YOU answer first with grief of heart that such noble parts and abilities are so desperately engaged in so bad a cause By this You seem a little to grudge that such precious Oyntment should be spent upon the service of truth you know who said it were better sold and given to the poor But thus say you If I prove from Scripture that it is sinfull for Disciples to remain unbaptized and that by the precept of Christ then all your far-fetcht pleas will fall to the ground And then you fall to the work from page the 69. to page the 79. toyling and labouring to catch that which at least mist of it you might have had granted you for asking but you answer to what was objected as if like the Disciples when Christ told them of his going up to Jerusalem to suffer c. Luke 18.34 you understood none of those sayings but that they are hid from you neither know you the things that were spoken Those that have a blemish in their eye said one the more wishly they look into any thing the less they see of it the truth is in this you answer as if the language of the consideration were Barbarian unto you and you to it and instead of pursuing the Partridge with the Faulconers you flie after a gilded butterflye with children when one thing is called for by Mr. Goodwin another thing is fetcht by Mr. Lamb Like that of Dabartus writing of the building of Nâ—mrods Tower Bring me quoth one a Trowel quickly quick One brings him up a Hammer Hew this brick Another bids and then they cleave a Tree Make fast this Rope and then they let it flee One calls for Plancks another Morter lacks They bring the first a Stone the last an Ax. You go about to prove it sinfull for Disciples to remain unbaptized if you mean Disciples whom Christ commanded to be baptized having all opportunities thereunto as they had in the primitive times M. Goodwin and you are of one minde in that but if you mean Disciples now in these dayes wherein we live you must prove that God hath given them the same opportunities unto baptism which he gave those Disciples in the primitive times Jesus Christ surely doth not command things to be done and that upon penalty of his sore displeasure and banishment from his dwelling place which are ultra posse or impossible Jesus Christ is no such hard Master if you will prove it incombant upon us to be baptized which is not by us denyed by vertue of the command of Christ you must then prove and that not by a flourish of words but evidence of Scripture 1. VVho is the person sufficiently authorised by Jesus Christ hereunto Hard it is for M. Lamb to prove his authority to baptize Whether you can clearly prove your commission for baptizing other men and women and why those men yea and women too whom you baptize may not go out and baptize others for where do we finde in the Scriptures that those whom John baptized did after their baptism baptize others as also the like querie may be made of those converts in the Acts of the Apostles c. 2. If you will answer the argument of the consideration in hand you must prove the command of Christ Mat. 28.19 Go ye therefore and teach all nations baptizing them c. was a Law imposed upon you if you wil take upon you to baptize others as well as upon the Apostles As also who are those mentioned in baptizing them what is the antecedent or substantive to this relative pronoun them Again you must prove that the Apostles did teach believers to require baptism of them and that Christ did command his Apostles to teach the Nations to observe it and that the Apostles in their ministry did teach churches or persons to seek baptism at their hands much less to threaten them for not seeking it Again you must prove if you will speak to the consideration or that under consideration that the Apostles had power by vertue of their commission to make it a standing Law for all Pastors and Teachers who were to succeed them in the ministry to impose the observation of the same law upon all believers and the rather because 1. water baptism seems by the practise of the Apostles to be intended by God chiefly if not only for to attend the Gospel in its first reception by a people 2. In that where the work or office of Pastors and Teachers or their qualifications are described there is no mention made of any charge upon them to baptize c. Again if you consider the consideration you must prove that those words Mat. 28.19 and so I am with you to the end of the world do necessarily imply that baptism is to continue unto the end of the world for as much as the phrase to the end of the world may mean 1. His being with them unto the end of their lives 2. That their labours should prosper and be fruitfull when they were dead and gone even to the end of the world Again you must prove the promise of his presence not only to his Apostles and successors in the administration of baptism unto the end of the world but that the like promise is made unto private Christians also in their administrations of baptism These things are propounded as Mr. Goodwin saith not as intending to argue the extinction of the Ordinance of baptism but rather as a demonstration of the many Labyrinths and Difficulties which you ought to overcome and clear who are so confidently positive and assertive of your practise and who pronounce all men unworthy of christian-communion who are not as positive and assertive as your selves But alas Mountains and Rocks are not so easie removed by Babes and Sucklings and puft away with a breath SECT LXXIII THE 19. Consideration being as you say the same with the 8th you pass over with reference to your answer thereunto and so do I with reference to my reply to that answer and if that 19th Consideration were nineteen times put upon your thoughts it would be too little for you to withstand the due weight and import thereof Mr. Goodwins 20. Consideration is to
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
We read of mens forsaking the assembling of themselves together Rom. 16.17 We read of men making divisions and offences contrary unto the true Doctrine which they formerly received 1 Cor. 1.10 We have a caution which implyes a danger against divisions an exhortation to be perfectly joyned together in the same mind c. Implying that men are apt to divide first in judgment next in practise Act. 15.1 we read of some that did put life and salvation in an outward Ceremony urging that except men were circumcised after the manner of Moses they should not be saved circumcision it self not being forbidden until the necessity thereof unto justification was maintained In many places more we read that those persons that did with such importunity and upon penalty of life and salvation insist thus upon any thing but true faith in Christ Jesus did separate and proved very sore enemies unto their Opposits the true believers It is an easie matter to take severall yoaks of the Old Oxen of the Old-Testament as wel as the Heifers of the new to plough in this field There we read of Cautions Exhortations Dehortations Instances and Examples about forsaking the Covenant of God the Law of God the house of God c. and ploughing thus with the heifers of the holy Scriptures we may finde out the Riddle of your departing from us SECT XXI In the next place you charge us for mis-judging you Mr. Lamb in his second Epistle and bring in this as your consolation that Paul and Iohn and other holy men of God suffered in this kind and why not you Where have we judged you What hath been declared by the Church against you It is true your separation from us was voted by the Church to be in their judgments and consciences an undue act which you could not but expect the Church should do otherwaies they should do little less than justifie you But what ever your person all deportment hath been unto them whereof I delight not to make mention yet you know theirs unto you have been friendly and christian and that your company and guists yea and very countenance have been very welcome to them YOu tell us that no worldly thing separated you from the Church Mr. Lamb. and complain that some body dream't such a thing SECT XXII YOu say some dreamt of such a thing of you But is not this a dream of your own brain Reply If some body did dream so how came you to the knowledge of it Did they ever tell you the dream If they did dream it it was but a dream and will you be offended at mens dreams How come you to be so touchy However we see your mighty care to be wel thought of You will divide from us break your faith and trust with us seek to extirpate and root us up scandalize our Pastor in the eyes of all men rendring him evill for good and yet would not have any man so much as dream any thingamiss of you We cannot dream waking whatever we do while we sleep Well it was no outward thing caused you to quit your former standing but say you THe truth concerning it Mr. Lamb in his second Epistle viz. Baptism and your standing c. struck my conscience and the light shone into my Judgment with that clearness that I could by no means aâ—oid it with peace SECT XXIII TRuth struck your conscience Reply Striking implyes violence and suddenness Gods ordinary way in giving Light is by gradations causing it to shine more and more unto the perfect day making men to grow in grace The spirit of God not violent in enlightning mens judgements and in the knowledg of Iesus Christ Iacobs getting Venison so suddenly which was not ordinarily gotten but by much labour and pains though pleasure in hunting gave his father just cause to suspect that it was but some counterfeit Venison For my part I ever suspect sudden flashes God is not usually in the Earth-quake nor in the rushing wind but in the soft and still voice Clearness of Iudgement in cases controverted among the godly learned is not quickly attained This is Venison usually gotten after and by means of much Hunting I believe you have made it one of your observations that in these latter dayes some persons have been Planet-struck blinded and blasted when they have thought themselves Truth-struck You say the Light viz. in the Doctrine of Baptism shone into your judgement with clearness Isa 28.7 Zach 13. Men may erre in vision and afterwards be ashamed of their own Vision and lament themselves with wo unto us in that we have put darkness for Light and Light for darkness To study the wiles methods and subtilties of Satan in causing men to erre in judgement is a seasonable study in these slippery times for our Christian caution against his cunning his most thriving trade in these dayes being to transform himself into an Angell of Light SECT XXIV WE have not hitherto felt so much as the weight of your little finger in arguments You have spoken much of Truth of clear Light of truth in evidence of the Scripture of truth cloathed with the majesty of God meaning still in the point of Baptism and of withdrawing from those Churches that are not so and so baptized as if the ignorance here of were so scandalous that it renders men unworthy of the meanest place so much as of being Dore-keepers in the house of God I pray let us see your strength and shew us your Light For this end you tell us in these words Now what those considerations are Mr. Lamb that commanded my Iudgement to that point whereat it now standeth in the business of Baptisme which is that onely thing which separated between me you you haâ—e scattered up and down in this my Answer to Mr. Goodwin but yet I think good to give you the summe thereof under a few Heads SECT XXV YOU say your considerations presented to us in your Epistle to the Church from whence you have withdrawn Reply do contain the sum of what is scattered up and down in your book Herein you utter in my judgment the truth for the spirit heart and soul of your book seems rather to be heated with zeal against Mr. Goodwin then for the truth Well sure the sum of all is in your considerations we will take them into our considerations also You deal your self out in the business thus 1. Mr. Lamb. I considered the excellency of Jesus Christ above Moses from thence argued the ungodliness and danger of slighting him in any of his Commandments AS for this consideration we with you speak the same thing and are perfectly joyned together in the same mind Reply and in the same judgment VVhat will you make of this to your separation from us That we shall see hereafter VVell proceed then 2. Mr. Lamb. I found Baptism with Water to be one of his viz. Christs commandments and ioyned
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
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
Christ Saints in Christ Jesus holy and beloved Mr Lambs seperation meerly because the whole Church wil not bow to his dictates faithfull Brethren and where in what Book chapter or Verse in the holy scriptures do you find the least thing that justifies your withdrawing from such persons and that because they will not cal you Father and master because they will not bow down their Judgments and consciences against their Judgments and consciences unto your Judgments and consciences being a lesser part of our Curch and society we also beleeving in our Judgments and consciences that you are in an error Have we not severall directions from the Oracles of God very expresse of a contrary nature 14 Rom 13. Him that is weak in the faith receive let not him that eateth judge him that eateth not because God hath accepted him Him that is weak viz not throughly perswaded in all things pertaining to christian liberty but judging himself bound stil to the observations of earing or not eating meats according to Moses Law receive viz. into your bosomes affectu charitatis with the affection of love receive him into your Assemblies bear with his weaknesses Bucer rejected none though differing in some opinions in whom he found aliquid Christi any thing of Christ whose weaklings are to be tendred with all sweetness Do not judg censure and despise one another in case you have grounds to believe that God hath accepted him Do not you think that God accepteth Saints holy Brethren faithful Brethren visible Saints why then do you reiect them If you say they are not visible unto you except they be baptized after your manner why then do you cal them so if you say the Apostle there viz Rem 14 speaks of things indifferent but baptisme is a known gospel command I answer if you consider the reason and ground why the Apostle would have them receive him that is weak in the Faith it is not because the matters in controversie are smal and things indifferent but because God hath accepted him if you believe in your consciences that God hath accepted him why should not you accept and receive him 2ly Though baptisme be a gospel command yet many things may be doubtful in and about baptisme which may be reckoned of as meane a nature and consideration as the eating oâ— meats there spoken of was as viz when how by whoâ— upon whom or unto vvhom baptisme is to be administred if in these things there be different apprehension some saying this some that why let not him that saith this despise him that saith that let not him that saith that â—udg him that saies this for God hath accepted him Do you not think that God hath accepted us that he doth accept us that he wil accept us so long as we are found faithfull unto him in following him fully as we can see him going before us Would he accept us if vve did do what you would have us do though it should be granted it vvas his mind while we see it not nay while we think â—n our consciences we should sin and provoak him in so doing would he blesse us think you if we should condemn our selves in doing the things that we allow not Wil not he accept us doing all whatsoever we understand he hath commanded us if you being a small part of the Church wil take liberty to break away from us Mr Lambs pretended grounds for seperationare a foundation of all divisions in all the Churches of Christ being seven times mere then your selves in number in conjunction with our Pastor and several of the Officers the major part of them also because they do not come over to your opinion doth not this lay a foundation of breaking up all Churches and societies of Saints in the world For if suppose ten should be of one opinion in a Church and one hundred should be of a contrary judgment therein if those ten should judge that opinion a great truth of Christ c and the hundred judge it a meer mistake a smal matter an outward ceremonie in comparison of the great things of God shal the ten seperate and be justified therein what Church can then hold together long if you say if the thing wherein those tenn differ from the one hundred be essentiâ—â— I to a Church without which the consciences of those ten be fully perswaded the one hundred are no church then they ought to seperate I Answer First This is not the case here for you cal us a Church in your writing nay a Church of hoâ—ly and beloved brethren 2ly Who shal judg touching this matter the one hundred or the ten If you say the ten must judg for themselves and be able to satisfie themselves in their own peronal walking I answer that in such a case there should be many thoughts upon thoughts and considerations upon considerations much patience wisdom sobriety These should be exercised long time before the separation be made that should be the last remedy See what the Apostle saith in such a case Phil. 3.15 16. If in any thing ye be otherwise minded God shâ—â— reveal â—ven this unto you Nevertheless whereto ye have already attained let us walk by the same rule let us mind the same thing if in any thing ye be otherwise minded if any among you differ from other in any particular thing there is no reason that this should cause divisions and separations For though at present ye are not yet hereafter yee may be instructed in all things needfull for you and become of one mind and in the mean while whereunto we have already attained that is 1. Wherein we have mutuall apprehension of mutuall duty let us mutually walk together comfort and edifie one another Let us walk by the same rule line or path never stepping over or out of it lest we lose all For this was one of the laws of those Grecian Races that they must not only strive and run but strive and run lawfully this I say being one of the laws of their running viz. that they were to keep themselves in a certain path line or chalked way out of which they were not to step if they did they lost the game Some say that they were bounded with swords on the one side of the path and a great deep river on the other side so that they did not onely lose the prize but exposed themselves either to ruin by the sword or by the river If they did not keep their path Se here let us walk by the same rule not running over or stepping aside seperating our selves from the common path lest we be dipt yea drown'd by the river on the one hand or destroied by the sword on the other hand It is not to be expected that our light and apprehensions in all things should be the same especiallie should be the same at all times and together God at sundry times 1 Hebr 1 that is by peece meales Somwhat
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
here to evince that it is the express command will and pleasure of God that baptism must be by the totall immersion of the subject of baptism by burying and dipping him in the water and that every other manner of baptizing is a nullity and meer babism and vanity These Texts speak of the blessed fruits benefits and consequences of baptism not of the manner of baptizing All that they say is this that in or by Baptism be the manner what it will we are buryed with Christ that is we have a blessed fellowship with Christ Iesus in his death buryall and resurrection God making a blessed coâ—â—enant with us in baptism and we with him that through the death buriall and resurrection of Christ he is become ours and we are become his that as he dyed was buryed and rose again for us so we would live and dye with him unto the world flesh and devill and henceforth live as those that were risen again with Christ These Texts do not prove first that dipping or plunging in the waters of baptism is the express will of God concerning persons when they are baptized respecting the manner thereof Nor secondly that the persons baptized in those dayes were so baptized but it proves as we have said that whatsoever the manner of their baptism was that believers by their baptism are buryed with Christ which is not at all denyed the very design of the Apostle here not being to set forth the manner of baptism but the benefits and fruits thereof When the Apostle saith in the next verse Rom. 6.5 if we have been planted together in the likeness of his death we shall c. this doth not shew the manner of Christs death as whether he was killed with a Sword strangled or crucified c. but some other thing if you will know the manner of Christ death you must look elsewhere for it So again when the Apostle saith in the 3. to the Philippians and the 3. ver we are the circume sion c. this doth not prove the manner of circumcision but another thing circumcision might be the cutting off of something from the fore-head or finger or any other part for all that can be gathered from that Text you must search elsewhere for that Even so when the Apostle saith we are buryed with Christ in or by Baptism if you will look for the express will and command of God concerning the manner of baptism you must find it elswhere and not in this place And further Tho it be granted that the practise of baptismin the primitive times was by dipping yet will it not follow that dipping is binding upon all persons in all places though it should be granted as possibly it may be true that persons baptized at that time and in those parts of the world where it is likely it might be done without danger to their health c. were baptized by dowsing dipping or plunging into the water and that the Apostle might take advantage from the manner thereof namely the more significantly and emphatically to put them in mind of their being dead and buryed with Christ that is of their being in the State of death and of buriall as they were when under the water c. it doth not prove that therefore they ought to be baptized no other way For though they were baptized after that manner yet they might have been baptized after another manner without offence unto God if so be they were not tyed up and restrained by God unto that manner and from all other shew us where is such restraint in the Scripture If from those Texts you will prove the necessity of the manner of baptism to be by immersion because the Text saith we are buryed with him in baptism that is as Christ was buryed in or under the earth so we were buryed in and under the waters inferring as well the manner of Christs buryall as the manner of our baptism why may you not infer thence also the manner of Christs death as well as of his buryall and with what kind of art can you make the analogy to hold there The next words speak of our being planted together in the likeness of his death c. Is there any thing in dipping setting forth the manner of Christs death Well though it be granted that some were nay that all spoken of in the Scripture were dipt in baptisme yet will it not follow that if they had been baptized any other way they had offended their Leige Lord except he had denyed them their liberty in this case and commanded them to be baptized in that manner only and no other way If we seriously consider the Texts by you urged to prove the necessity of dipping viz. Rom. 6.4 Coll. 2.12 they intend to teach men the true and most necessary Doctrine and use of baptism not the manner thereof The Doctrine Benefits and use of Baptism these are plainly taught us in the Scriptures which indeed we should more study and practise than thus disingeniously to separate rend and run away from the blessed assemblies of the Saints and Churches of God because they differ in these externall things And the truth is there being at least that we can finde no one determinate and externall manner of baptism or using the water in baptism essentiall thereunto by Gods command that therefore we ought to stand fast in that liberty wherewith Christ hath made us free and not be intangled with any yoake of bondage imposed upon us by man as you seem to impose this of dipping upon your brethren having only such thin waterish and slender Arguments and Proofs for the same But what you want in evidence you make up in confidence To proceed 6. Mr. Lamb. I find that as baptism c. THere is nothing under this head Reply which you gave us not before and whereunto we have not already made a reply Only one small Moat indeed which unto you may seem a Beam is not yet taken away and which is by you mentioned in this 6th Particular speaking of children being baptized in their infancie you say of them that SECT XLIII When they are grown up Mr. Lamb. they can only tell by hear-say that ever any such thing was done upon them most unlike therefore to feel any such Obligation by it TO insist upon this is but to spend an Arrow upon a Butterflye Reply I would know of Mr. Lamb how he comes to know his name is Mr. Lamb or whether his Fathers name was Lamb The baptizing of children nevertheless efficacious because when they come to age they cannot remember their baptism or somwhat else or whether that the children of Christian Parents have not as much reason to believe their Parents informing them of the time and place of their baptism and instructing them from day to day in the holy and due improvement thereof as Mr. Lamb hath to believe his name is Lamb because his Parents or
Neighbours if his Parents dyed in his Infancie told him so May not Christians when they they come to age nay are they not bound as much to believe their Parents telling them of their baptism as the Iewish Children were bound to believe their Parents telling them that the Mark on the foreskin of their flesh or the want of their praepatium was the Mark of their circumcision which they received according to the Laws of their religion when they were but eight dayes old Or whether that baptism upon such an information and belief of it be not as proper and apt to do spirituall service upon their hearts as circumcision was to do upon the hearts of the Jews children when they come to age It is sad to see such shadows of Arguments to divert men from the wayes of truth Your seventh Particular contains little also but what you have already spoken and hath been also spoken unto I see we have seen your strength and what you have to say You run so much upon repititions but though your spirits be spent and strength is gone yet your courage remains You have a good minde at it still Hence it is that you snatch up your we opens again tho the strength of your arm is hardly able to hold them Here also you reminde us of your findings which you have â—an over and over and over again as if you had no sooner found any thing but you lost it again and then you finde it again What have you found here I finde the Scriptures in all expressness of Letter are in many places for Believers Baptism Mr. Lamb. This hath been affirmed and granted granted and affirmed but what then Reply Whereas there is not one such Text for children Mr. Lamb. nor any instance of the Baptism so much as of one child in all the New-Testament SECT XLI WHat if there be not one such Text for childrens baptism for it may be your emphasis lyeth there doth it follow that there is no text at all for the justification thereof We have found text upon text and text after text namely all those texts recording the commands of Christ upon his Apostles and Disciples concerning baptism so conditioned qualified and phrased as that all the art and skill that either you or the greatest of your Champions you have cannot with a salvage unto your right reason honour and conscience exclude children from the intention of Iesus Christ as the legitimate and due subjects of baptism And where as you say there is not any instance of the baptism so much as of one child in all the New-Testament we have found also satisfaction upon satisfaction and satisfaction after satisfaction from all those texts likewise recording the exequation of Christs commands concerning baptism as that neither you nor all the Armies of your party can evince the contrary but that here were many hundreds of children baptized where and when Ierusalem and all Iudea and all the Regions beyond Iordan being Iews and therefore would doubtless have quarrelled if their children had been rejected were baptized as also where we read of thousands and of families and houses c. that were baptized But it is worthy observation that you tell us That many learned men have acknowledged Mr. Lamb. that Infant-baptism is not in Gods Word SECT XLV 1. Reply IF you mean that many learned men have acknowledged that there is no expressness of Letter in Gods word Mr. Lamb rejoyceth in the testimony of learned men when he can finde any of them of his judgment about baptism though he cautioneth us about Mr. Goodwins learning shewing de facto that children were baptized it is not denyed you nor doth it make any thing for your purpose For neither is there any expressness of the Letter shewing where any women did partake of the Lords Supper And yet you judge it their duty being otherwayes qualified for the same to partake thereof But 2. If you mean that many learned-men have acknowledged that Infants baptism cannot be proved in Gods word to be lawfull nay not a duty I cannot but observe how that one of a City and two of a Tribe of learned men of your way do amount unto many in your eyes Surely if you glory thus in the gleanings what would you do if the vintage were your own Why should Mr. Goodwins learning hang in his light any more than other mens Well however every one of the many you mention be interpreters even one of a thousand yet shall they not be Rabbies unto me nor have any dominion over my faith in the point in hand You add And those that go about to found it Infant-baptism on Scripture build all on consequences ifs may-bees Mr. Lamb. why-nots which argument Mr. Goodwin hath often used to confirm the Doctrine of generall Redemption and to draw the contrary opinion under the suspition of error SECT XLIV DOth not Scriptures speak consequences in premises Reply as well as the premises themselves The Scripture no where saith Scripture speaks consequences as welas principles or premises That any one whose name was is or ever should be Thomas Lamb shall or may possibly be saved Can it not be proved therefore that one Thomas Lamb shall or possibly may be saved as well as if the Scripture had the express saying therein that one Thomas Lamb shall or may be saved The Scripture makes mention of Paul desiring Philemon to receive Onesimus not as a servant but above a servant a brother beloved May not a man affirm hence that Onesimus was not with Philemon when he wrote thus unto him When the Scripture saith speaking of Christs Mother and the virgins name was Mary may not we say and insist upon it as a truth very proveable from the Holy Scriptures that Mary was a virgin Again if we must not build upon ifs may-bee's and why-nots Mr. Lambs proofs by consequences are good but he wil not suffer other men to prove Doctrines by consequences how come you to affirm with that magisteriall confidence as you do that the baptizing of children is unlawfull that no children were baptized by Iohn or any others mentioned in the Holy Scriptures that it is unlawful to joyn with such persons in Church-fellowship that were baptized only in their infancie with many other of the like nature having indeed not so much as any rationall ifs may-bee's and why-nots from Scripture for the confirmation thereof would any man suppose that so much as a babe in Christ would reason after this rate Where have you been since you left us But whereas you add Mr. Lamb. which argument I suppose you mean which manner of arguing by Mr. Goodwins adverse viz. from ifs may-bee's why-nots Mr. Goodwin hath often used to confirm the Doctrine of Generall Redemption and to draw the contrary opinion under the suspition of error SECT XLVII IT would require you more pains to shew us one place in all his writings
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
thereof The proof of Childrens baptism in Scripture is hard Ergo impossible Can you be offended that any that should reason thus should be esteemed by rational men persons of a maimed fancie having their judgments and understandings stupified distraught and confounded Are these Arguments Men or the shadows of the Mountains Are not most and greater terms of comparisons and must these exclude all positives He that should say Mr. Lamb is the most ingenious in all his Family doth he deny the least degree of ingenuity in his children He that saith I trust the parallel will please you Mr. Lamb is the most Christian most Charitable most Edifying most Wise most Holy most Humble among his Brethren doth he deny that there is any christian charitable edifying wise holy and humble person amongst them all except M. Lamb If Mr. Baxter hath said more for your way in those few words and that upon pure principles of reason then he hath said against it in all his whole book his whole book would as much edifie the world were it in ashes as it doth now in ink and paper inriched with truth But alas the light of God shining therein will like the Sun in the Firmament run its course and prosper against all that shall rise up against it Again Do not you blush when you read over this your emphaticall query importing an assertion with might and majesty of truth Doth not plain Scripture proof and dark Scripture proof directly oppose Doth Scripture proof oppose Scripture proof Scripture proof is Scripture proof whether plain or dark and must the one oppose the other because the one is plain and the other is dark Is the Sun in its brightness and the Sun in a cloud opposite Can there be no proof fetcht from the Scriptures but that that is in the plain expressions of the letter Again because Mr. Baxter speaks on the surer side of the hedg hath the hedge therefore but one side Because Mr. Baxter saith it is safe baptizing those that are actuall believers not being baptized before doth he â—imply that it is safe refusing or neglecting to baptize infants What shall we say If a spiders web be as bars of Brass to you there is no hope It agreeth not with the wisdome and goodness of Christ Mr. Lamb. that Baptism should be so dark as Mr. Baxter saith it is c. SECT LI. MR. Baxter doth not say it is so dark as that the way thereof is not plain enough to be found by men that will seek it out Reply and enquire after it And it is agreeable to Gods wisdome and goodness that it should be as his wisdom and goodness have declared it to be in the Scriptures and it is no argument of your wisdome and goodness to question the same SECT LII Your 12th Particular is built upon a false foundation viz. that by baptism persons are immembred into churches which you have not yet proved Your quotation of Act. 2.42 will not prove your position Act. 2.42 Mr. Lamb. Observe your argument they that were baptized were added to the Church ergo all baptized persons in the Apostles dayes were Church-members May not I as well argue thus they that heard the word were baptized ergo all that heard the word in the Apostles dayes were baptized To insist more upon this would be but to follow you in speaking much to little purpose SECT LIII Your 13th Argument is barren of proof altogether viz. that infant-baptism agreeth to the carnall I presume you mean sinfull and wicked interest of men that preach for filthy lucre c. It is wholly denyed standing upon your own bare affirmation which shall pass having your own image and superscription upon it and if any wil take it for current coyn let him inrich himself with it if he pleaseth SECT LIV. HAving thus given us your grounds of your separation from us as if you had made us all proselytes by them having now drawn us not with the cords of a man but as it were of an Angell you justifie your self in your way and bless your self with an expectation not only of peace but even of reward as a man that hath now contended for the faith viz. Gods mind and pleasure that children should not be baptized that was once delivered to the Saints no where to be found in holy writ as of a man that had followed the example of the holy men of old in separating themselves from their holy and beloved brethren as of one that hath followed the Lord fully by forsaking his Church and people as one that hath kept the nationall covenant by breaking covenant which he made with the Church of Christ What shall I say He feeds upon 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 SECT LV. BEfore you have made an end of your Epistle you have yet one parting-blow again at Mr. Goodwin after the manner of some of his quondam adversaries who as you here have twitted and upbraided him with what he once writ to Mr. Thomas Goodwin touching separation from Parish Churches as you intimate as being a weak fleeting and uncertain man though for your part you profess it is not Mr. Goodwins shame you seek for hereby I believe your conscience will not say it was his glory that steerd your pen herein M. Goodwin no separate from the godly Presbyterians in his reformation as M. Lamb affiâ—ms But to answer you and all other Scribes of the same Order with you touching this point First know that Mr. Goodwin never came to Coleman-street at first as a parish-person nor after the manner of such mens inductions into parishes but there being a considerable pious and godly party in that parish who having a longing desire to enjoy the Ordinances of God in purity purchased the impropriation thereof whereby they enjoyed the liberty of chusing their own Minister And Mr. Davenport their Pastor having left them the said party made choice of Mr. Goodwin to be their Pastor and accordingly a considerable number of them did fetch him unto them He and they lived together severall years upon the best terms of purity and reformation in the Ordinances of God which their light and the frowardness of the times did admit 2. That when Mr. Goodwin wrote to Mr. M. John Goodwin not contrary in his practise to what he writ to Mr. Thomas Goodwin when he was in Holland as hath been injuriously cast in his teeth by his adversaries formerly now by Mr. Lamb also after the rest Thomas Goodwin as aforesaid the said Mr. Thomas Goodwin was in Holland as your self observe at which indeed Mr. Goodwin was offended namely that the holy learned and good men of those times such as Mr. Thomas Goodwin and others were should break away out of the Nation taking with them the hewen-stones of Gods Temples as you know many went away into severall
the same as formerly all endeavours to gain them notwithstanding and the disterences grew as great as ever At last the twelve persons chosen as aforesaid six by Mr. Goodwin and six by the Parish having met several times did conclude upon several proposal to be tendered to Mr. Goodwin And a time was appointed for M. Goodwin to give in his answer whether he would consent thereunto or not M. Goodwin having perused the same immediately consented thereunto and signified his resolutions to give in his consent unto the Vestry at the time appointed There was also another Vestry held in which it was ordered as followeth At a Vestry held the 12th of December 1643. ordered THat all those that shall desire and be sound worthy by M Goodwin and such as he shall nominate in the parish and the parish approve of to partake of the Sacrament in this parish shal submit to have their names written down in a book kept for that purpose by which they shal be accounted members of this Church and congregation and that other Parishioners being members have liberty to inform those persons so instructed with their Objections against any man Mr. Goodwin having thus complied with the dissenting brethren as aforesaid and having resolved also to submit unto the proposals aforesaid and signified the same unto them that he would subscribe them in publike Vestrie upon the day appointed some few of the said dissenting party for it is not imputable to them all before the said Vestry were to meet contrary to all former proceedings relating to union and reformation applyed themselves to the then Committee of Plundered Ministers by way of Petition complaining against M. Goodwin that he caused rents and divisions in the Parish refused to administer the Sacrament introduced innovations gathered a people unto himself c. and in fine procured as it was said though it was never shewed unto the Parish as I could ever understand the sequestration of the Vicaridge of Steven Coleman-street from the use of M. Iohn Goodwin unto the use of M. Ieremy VVhitaker then living But M. VVhitaker upon the full understanding of the whole matter would not accept of the same By all which it appears to all impartiall men that ever understood the History of these transactions that it was not M. Goodwin and those of the Parish that joyned with him in that reformation who separated from the godly Presbyterians as you call them but that they were the true separatists though they would be known by another name And God almighty pardon them and lay not their separation unto their charge shew you mercy also for your groundless separation from us and for your untrue charging M. Goodwin for separation from the godly Presbyterians in Coleman-street for those by you meant were not such at that time 4. Suppose M. Goodwin had altogether been now of another opinion about Church-work then he was before when he wrote that Letter to M. Thomas Goodwin must this in M. Goodwins judgement and conscience justifie your separation from the Church where you were because you judge your present way the truth and that you were before in an error It may indeed and I think it ought to keep him from censuring you as sinning against your light and conscience as supposing your heart right with God in respect of your intentions in your separations and so it doth For where hath he censured you or the rest of the brethren walking with you as so sinning I believe he hath exercised more charity to you-ward in this kinde than you have towards him and it is fit he should for he hath more to exercise But doth this wholly excuse you or reflect dishonour upon M. Goodwin for condemning your separation Suppose you had turn'd Papists Iews Turks in your very judgement and consciences or as many Ranters and licentious persons and still by the delusion of your judgements and consciences would it have been dishonourable for M. Goodwin to write against you because M. Goodwin turned separate from the Church of England Certainly a man would think that such arguments as these would hardly make a Net strong enough to catch and hold a very flie but a child is known by his doings Pro. 20.11 SECT LVI VVE accept of your Exhortation to suffer none to have dominion over our faith to call no man much less a child master on earth in respect of it And therefore you must shew us better arguments than hitherunto we have seen before you pull us away from our present standing in the Courts of the house of our God where we arefed with the marrow and fatness thereof and have sweet refreshings from his presence from day to day HAving done with your Epistle wherein you have contracted what you have dispersed in your Book I shall take a very brief survey of the Book and body thereof also And because I wil not trouble the Reader with vain repetitions shall wave that which hath been already insisted upon and speak to the rest The whole Book indeed containing many needless and heartless repetitions unnecessary digressious tedious prolixities proceeding not so much from strength of judgement as hear of affection being like corn on the house top yeilding neither seed to the sower nor bread to the eater or as Iudes clouds without water and giving out little refreshment to any man but blackness and darkness SECT LVII M. Goodwins first consideration is summarily thus Moral precepts when in competition with ceremonial must be obeyed and Ceremoniall suspended Mat. 12.3 4.7.11 Mat. 5.23 24. Hence he inferrs the inexcusableness of such persons in the sight of God and men who pretend themselves disobliged from the performance of such lawfull yea holy and righteous promises which they solemnly made unto their brethren by a necessity of subjecting to an external rite or ceremony as water-dipping is especially when the generality of the most judicious learned and faithful servants of God in the Christian world adjudged the same no ways necessary by vertue of any precept or command of God To this you answer that you allow the consideration as importing an undoubted Truth But secondly that this is ill applied unto you though separating from the Church whereof you were a member upon the account of their refusal to be rebapâ—ized and that too by dipping You ground your exception upon two things First the solemn League and Covenant taken by you and the whole Nation to go one before another in reformation according to light 2. Mr. Goodwins own practise in separating from the godly Presbyterians and joyning in that way of worshipping God wherein he now walketh I Reply The solemn league covenant no pleafor separation First to that of the Covenant that it was in the very design of it a covenant of union and not of division of the godly party in the three nations that it was intended by the framers and imposers thereof that each person should be an example unto
imagined that he did see his own shape and picture stil going before him So it seems in those pathes of the Scripture where you walk you suppose you see the shadow of your opinion about baptism yea the truth in that shining with the majesty of God You argue with the Scriptures as the Papists your great pattern in the mount in more things than in this do to prove their fanatick notions and practises The text saith give not holy things to dogs Mat. 7.6 that is say they the Scriptures to the ignorant again Mat. 6.11 Give us this day our dayly bread Ergo we must communicate in one kind What 's your second reason why godly persons scrupling baptism after your manner are reckoned with God in respect of right to churchmembership among fornicators covetous c. It is this 2. Because he praised the Church of Corinth for keeping the Ordinances as he declared them unto them Just thus your foresaid pattern There are seven Sacraments for Christ brake and divided to the people five Loaves and two Fishes Mat. 14.19 Well your third reason 3. Because Order he looked upon as a beautifull thing Coll. 2.5 Ergo What do you tell us of the steadfastness of your faith without you be dipt away with you among your companions fornicators covetous idolaters drunkards railers and the rest of that cursed crew Well proceed 4. Because he cautioneth the Church to take heed of Philosophers that through vain deceit would bring them into disorder 2 Coll. 8. Coll. 2.8 what need we any further witness he that will be blinde let him be blinde can you not see baptism by dipping and believers unbaptized reckoned among the rabble of wretches in this reason also yet a little more to cure our dull eyes say you 5 Because when any disorder grew he took such care to have them corrected Tit. 1.5 If this be not light sufficient to convince the world that holy men not baptized according to our way and opinion are to be reckoned in respect of right to Church-membership among dogs without there is no hopes of conviction Yet again you proceed 6. Because he saith his word was not yea and nay as fallible mens are now 2 Cor. 1.18 I hope now it appears clearer than the Sun if clearer may be that in Pauls judgement godly and holy persons though one with Christ Jesus by faith that scruple baptism and are not baptized after our way and manner have no more right to Church-membership than those that are one in communion and fellowship even with the Devill himself or else Paul would pull down with his one hand what he built up with another Having kill'd Mr. Goodwins Argument dead six times over so that it lies at his feet like murthered Abel at his brother Cains hark how the Drums beat the Trumpets sound the Coolurs are displayed no noise but Victory Victory to be heard in the Camp see how he glories in the Triumph Good Reader Doest not thou think in thy conscience Mr. Goodwin hath the wrong end of the staff in this controversie and whether the putting this question doth not discover it and who it is that buildeth upon light conjectures loose suppositions presumptuous self-imaginations M. Goodwin or his poor brethren of the dip as he calleth them SECT LVII MR. Goodwins 13th Consideration touching the offensiveness burthensomness and grievousness of water-dipping to the natural flesh together with what others have written hereabouts and what you have answered I shall leave to men of sense that have felt it and of reason to judge upon the whole whether this be according to that Gospel freedome from such yoaks mentioned in the Law which the New-Testament speaks of The Law indeed chastised the Jews with whips but you make the Gospel like Rehoboam to chastise the Gentiles with scorpions 1 King 12.11 which as you manage your conceits of the power and vertue of baptism as if men without it and that at such time and in such manner and upon such tearms as you plead for it is as acceptable unto God as the whips of the Papists upon Good-Fryday lashing their backs until they bleed again Mr. Goodwins 14th consideration viz. that for persons to mistake about baptism is as venial and pardonable mistake all things considered as likely can be and therefore if punishable it should be with the lightest punishment that may be therefore to inflict the heaviest curse such as the unchurching men is the rendring men abhominable in the sight of God this is indeed more than summumjus yea summainjuria SECT LXVIII TO this you speak several words as if you knew not what the consideration said nor whereof it affirmed your answer seems to be to another thing I think your self cannot tell to what as if like Babels builders you understood not the language of the consideration but that it spake in an unknown tongue for say you 1. The Apostles did foresee there would be an apostacie from the primitive practise c. 2. This apostacie did fall out accordingly c. 3. Why did not the judgement of the learned stop your Mr. Gooodwins mouth and tearing your self from the national Church c. 4. You Mr. Goodwin plead stiffly for some things which rendreth you more alone than we c. What is the meaning of all this you might as wel have told us that Lots Wife was turned to a Pillar of Salt which had been as savoury an answer as that you gave unto the consideration propounded SECT LXIX YOU say the 15th Consideration saith nothing but what hath been said before and therefore you have no more to say to it I have therefore no more to say to you concerning it but I believe the judicious Reader of that consideration and your answer will find it like Moses Rod devouring all that you have said in your whole Book to invalid the same SECT LXX MR. Goodwins 16th Consideration you have summ'd up thus Infant-baptism though per sprinckling is as efficacious as the baptism you plead for 1. For declaring persons the professed Disciples of Christ 2. For obliging persons to be the loyal Disciples of Christ 3. For mutter of edification and comfort to the inner man To this you answer by denying all that hath been said touching those three ends of baptism and my reply shall onely be That it is too evident to be denyed and too easie an answer to satisfie men in their wits unto matter of such palpable argumentations and to what Mr. Goodwin hath said hereabout the Reader may please to peruse Page 94 95 96. besides many other places in this reply Mr. Goodwins 17th Consideration is indeed as you have said to this purpose SECT LXXI It doth not ap pear from Scriptures that any Church of Christ was commanded to be dipt reproved for not being dipt therefore high presumption for any to lay their own commands herein upon such penalties as you do c. You have answered it is very true
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
c. If these Book-sellers should thus prevaricate with those with whom they trade about mens estates as they have with M. Goodwin in matters relating to his good name would any wise men deal with them for three pence Certain I am however they may flatter themselves and may have pillows under their Elbows and men known by the name of the Prophets of God too may speak peace to them for their pretended zeal for the truth of God and against errors yet the Holy Scriptures yeilds no hopes much less assurance of salvation unto such persons living and dying in such wilfull abuse of men without repentance and M. Lamb chargeth this cursed delinquencie upon M. Goodwin dealing with M. Allen as these six Book-sellers did with him But let us examine whether this be so or no. M. Allens words as your self hath transcribed them are these If one person may be admitted without baptism why not two if two why not ten and so an hundred or a thousand and consequently such Gospel order laid totally aside meaning baptism M. Goodwin dealing with those words by way of answer in the 64. page of his VVater-Dipping c. transcribes them thus If one person should be admitted upon such terms that is as you explain it without baptism then why not two if two why not ten and so an hundred or a thousand and consequently such Gospel order laid totally aside What injury hath M. Goodwin done here to M. Allen in the transcribing his words Hath he dealt with him as the six Book-sellers dealt with M. Goodwin You cry out against M. G. unmercifull pen because it vexeth with evidence and sharpness of argument and aptness of expression may not he cry out against your pen for a false and scandalous pen Is there any one word sillable or tittle or the least Iota of difference either by adding unto or taking from between M. Goodwins transcript and M. Allens words so transcribed But wherein do you pretend the parallel Thus say you Mr. Goodwin answereth thus If a hundred or a thousand or ten thousands should be admitted to Church-priviledges upon a manifestation of their faith which may be otherwaies done to far better satisfaction then by being baptized with an exclusion to all others who are able to give no such account of a work of faith in them would this be a total laying aside of Gospel-order My Brother Allen saith not that it would be a total laying aside of Gospel order but a total laying aside of such Gospel order which he was speaking of namely the great Ordinance of Baptisme as Mr. Baxter calleth it c. 1 And is this all that you can say to justifie that loud and filthy charge cast upon M. Goodwin in chaining him with those six Book-sellers namely because he did not answer as you suppose the strength of M. Allens Argument will it not then follow that whosoever doth not answer every word of a book which the Author judgeth to have strength in it is as vile and unworthy as he or they that shall falsly and scandalously charge a man with untruths and if so must not you come up to the chain also 2. M. Goodwin pleads a possbility of evidencing faith and visibility of Saint-ship and so a capacity of a holy fellowship even in Gospel Order though baptism had not been appointed or that there had been no such Ordinance M. Allen on the other hand argues that upon the admission of any persons one or more without baptism you take a course to destroy all such Gospel Order that is as you interpret him all Gospel Order by way of baptism would you have M. Goodwin say that if there were no baptism yet there were a baptism that if there were no admission by baptism there were admission by baptism his work was to prove that all Gospel Order would not be destroyed though there were no baptism M. Allen saith all such Gospel Order would be destroyed which because M Goodwin denies not you number him among the six Book-sellers as if a brother with them in their iniquitie 3. If M. Allen and your self do allow of a Gospel order though there be not such a Gospel Order as is by baptism as you seem to grant otherwaies why do you thus except against M Goodwin for charging M. Allen that he denies it then I demand why do you forsake a Church of Jesus Christ meerly and only because they want as you judge this or such Gospel order as is by baptism ex ore tuo c. God will judge you for these things He that should have read your book especially knowing your former respects to Mr. Goodwin and his better deserts at your hands would have thought you had said enough and more than enough before by way of abuse and injurie done unto him that you needed not thus to thrust out your sting at him in the tail thereof charging him with such an open broad-fac'd-falshood but what shall I say Ephraim is joyned unto Jdols let him alone No God forbid I rather expect to hear him bemoaning himself in dust and ashes for his former apostacie and pouring out his soul unto God saying turn thou me and I shall be turned for thou art the Lord my God surely after I was turned I repented and after I was instructed I smote upon my thigh I was ashamed even confounded because I did bear the reproach of my youth FINIS Reader if thou takest no pleasure in the errors of the times mend by thy pen what the Printer hath marr'd by his press Page 1. line ult for division read venison p. 3. l. 2. for rightly read richly p. 5. l. 36. for kind r. kine p. 13. l. ult for for r. of p. 19. for stew'd r. slew p. 22. l. 5 for Cain r. quoin ibid. l. 20. for anigmatical r. aenigmatical p. 41. l. 19. for that thus magnifie r. that you thus magnifie p. 42. for 34. r. 42. ibid. l. 14. for plucits r. placits ibid. l. 17. for perficiency r. proficiency ibid. l. 21. for truth r. tryers p. 43. for 35. r. 44. p. 45. l. 13. for praepatium r. praeputium p. 46 for 38. r. 46. ibid. l. 18. for exequation r. exequution l. 47. for 39. r. 48 ibid. l. 32. for adverse r. adversaries p. 48. l. 2. for after r. often p. 52. l. 37. for parish person 1. parish parson p. 60. l. 40. for persons are r. persons who are p. 61. for equipolent r. equipollent p. 68. l. 5. for and there durst not r. and therefore durst not p. 71 l2 2. for at least mist of it r. at the least motion for it Thy charity will stir thee up to correct both these and what else occurs thine eyes and thereby oblige Thine in the service of truth and love I. P. These Books following are Printed for and sold by Henry Eversden at the Grey-hound in Pauls-Church-yard I Renicum Evangelicum an Idea of Church-Discipline by I. Rogers An Exposition on the whole Book of Canticles with practicall Observations by I. Robotham in quarto An Exposition on the three first Chapters of the Proverbs in quarto by Mr. Francis Taylor Minister at Canterbury The Rich Closet of Physicall Secrets Or The Child-Bearers Cabinet In quarto Mercy in her Exaltation A Sermon preached at the Funerall of M. Taylor by M. John Goodwin in quarto Lucas Redivivus Or The Gospel-Physician prescribing by way of meditation Divine Physick to prevent Diseases not yet entred on the Soul and to cure those maladies which have already seized upon the Spirit By I. Anthony late Dr. of Physick A Comment on Ruth together with two Sermons the one teaching how to live well the other minding how to dye well By Tho. Fuller Author of the Holy State The Naturall mans case stated Or An exact map of the little world man in seventeen Sermons By Ch. Love The Foundation-Doctrine of laying on of hands vindicated and asserted against L. Coll. Hobson By Tho. Tillam in quarto The Male of the Flock A Sermon Preached before the Lord Mayor on Mal. 1. chap. Nov. 14. By Ben Agas The mystery of the two VVittnesses unveiled with a Description of their Persons and Office their time and manner of Prophecie their Acts and Sufferings Death and Resurrection By M. I. Robotham in octavo A Vindication of the Lords Prayer against all Schismaticks and Hereticks in octavo By J Harwood B. D. Gods Glory in mans Happiness together with Gods Choice in mans Diligence being a Treatise of Election By M. Francis Taylor in octavo The Christians Diurnall or Dayly duties to be practised by every Christian By Dr. Morgan in twelves Sion and Parnassus or Select Poems on the Bible By I. Hoddessen Gent. 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