same Spirit which enriched them with those gifts mentioned they became enabled to stoop to the yoak of Chtist and put him on by Baptisme by which both Jews and Gentiles receiving the Gospel became incorporated into the mystical body of Christ and so though many members yet became now but one body As with persons in civil Corporations who of many individuals become one body by solemnizing the rite of entrance without which no man is counted a Member But now not to understand the words By one Spirit and Baptised the one as the cause the other as the effect would be to sense these words By the Spirit differently from the sense of the same words divers times in the preceding verses and enforce a metaphorical use of the word Baptised without any necessity But fourthly to make it clear that by Baptisme here he meaneth it not of the baptisme of the Spirit it appeareth by that which is attributed to it namely the entring of all persons into the mystical body of Christ he saith it is â—NTO ONE BODY and we are ALL baptised into one body So that it is the meanes sanctified by God for all the members entrance into that body It cannot therefore be meant of the baptisme of the Spirit because then working of miracles and speaking with tongues and prophesying extraordinary which the Scripture meaneth onely by the baptisme of the Spirit should be the initiating Ordinance into the body of Christ for all Church members which I suppose every one will say is absurd to imagine I have onely to prove for the making good this Argument that when the Scripture speaketh of the Baptisme of the Spirit it would alwayes be understood of working miracles speaking with tongues and the like and not of common and ordinary gifts as faith and love c. It appeareth thus 1. In that the holy Spirit never giveth to faith or love or any common gifts of the Spirit the name of baptisme for men to do so is unscripturall 2. Because Christs speaking to his Apostles who had a good degree of faith and love yet he did not deem them for the present baptised with the holy Spirit but onely telleth them Acts 1.4 5. they should be so baptised and adviseth them to wait at Jerusalem for it whereupon they were baptised with it accordingly upon the day of Pentecost Acts 2.3 4. And there appeared unto them cloven tongues like as of fire and it sate And they began to speak with other tongues c. Now in the 11. Acts 16. Peter calleth Cornelius his speaking with tongues the baptisme of the holy Ghost which Christ promised Then remembred I the word of the Lord meaning when he heard them speak with tongues Acts 10 46 John indeed baptised with water but ye shall be baptised with the holy Ghost So that the meaning of John the Baptist Math. 3.11 and Christ Acts 1.4 where they speak of the baptisme of the Spirit must needs be of such a being filled with the Spirit and pouring forth of the Spirit as whereby persons do speak with tongues and the like because the Scriptures so interpreteth it and to judge otherwise were to be wise not onely above but against that which is written But thirdly and lastly to put it out of doubt you shall find the Scriptures putting abroad difference between that enjoyment of the Spirit which the Scripture calleth the Baptisme of the Spirit and that by which persons come to abound with faith love joy peace c. as to the wayes of attaining the one and the other To attain ordinary fillings of the Spirit in respect of these common fruits we are exhorted to the use of meanes to get them and blamed if we have them not Eph. 5 18. Luke 24.25 So that the largeness of the possession of them dependeth ordinarily upon the Creatures industry and in that way attained and according to mens industry or sloath they ordinarily have more or less of the Spirit But as for the Baptisme of the Spirit it is immediately conferr'd by way of extraordinary gift Consult the Scriptures where the Baptisme of the Spirit is mentioned and you shall find it so The first place is the 2 of Acts 2 3 4. verse â—nd suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting And there APPEARED unto them cloven tongues like as of fire and it sat upon each of them And they were all filled with the holy Ghost and began to speak with tongues as the Spirit gave them utterance Now the Apostle Peter â—â—lleth â—his â—he 〈◊〉 of the Spirit Acts 11.15 16. and also expresseth their attaining it by the falling of the boly Ghost upon them As I â—egâ—â—â—o speak the holy Ghost FELL on them as on us at the beginning So also in the 8. of Acts 16. Who when they were come down prayed for them that they night receive the holy Ghost meaning principally the holy Ghost in that way which they had not before for they had the holy Ghost to enable them to beleive as appeareth at the 12. verse but they had not the Baptisme of the Spirit which now Peter and John came to be instruments in by prayer for them with laying on of hands though not exclusive of a further presence of the Spirit in a common way But now how doth the Spirit express this kind of attaining the Spirit Mark at the 16. verse For as yet he was FALLEN upon none of them onely they were baptised in the Name of the Lord Jesus So in the 19. of Acts 6. And when Paul had laid his hands on them the holy Ghost CAME upon them and they spake with tongues and prophesied Doth the Sun shine clearer at noon-day than this truth that the common fruits of the Spirit are one thing and the baptisme of the Spirit another namely the gifts of speaking with tongues extraordinary prophesying and working miracles and if that be granted and who can with reason deny it It followeth then unavoidably that the 1 Corinth 12.13 speaketh not of the Baptisme of the Spirit because then speaking with tongues and working miracles should be the Ordinance of entrance into the visible Church of Christ for ALL Church-members for it is plain whatever is meant by Baptism in that Text that is the use of it we are all baptised INTO ONE BODY Fifthly and lastly to prove that by the word baptised in the 1 Cor. 12.13 is meant reall baptsme and not the baptism of the Spirit The scope and drift of the Apostle in mentioning it saith a good say to it Which is to make an argument of it 1 Cor. 1â— from 1â— 10 25. to perswade to Christian love care and tenderness one of another as one may easily see that will consult the place Now for proper reall Baptisme we find the Apostle make use of that often to the same purpose Once before in the beginning of this Epistle
in it The substance this 1. That you never heard of any that got any spiritual good by Baptisme 2. But you have known yea you have known some who have lost by it I suppose you mean my self and my Brother and Companion in the Lords work Mr. William Allen with some few others whom you had more cause to take notice of than any others Now Sir having first observed how in this way of arguing you and Gangrena jump P. 22 72 73. of Gangrena They saith Mr. Edwards generally meaning the Independents walk loosely and at large ever what they did before they turned Sectaries and in comparison of the godly Presbyterians I doe not know nor hear of a Sectary in England that is so strict in his life as he was before and as thousands of the Presbyterians are they goe to bowles and other sports on dayes of publick thanksgivings As Mr. JOHN GOODWIN This I premise to shew to your self and confirm the Reader that the same Spirit that ruled in Mr. Edwards in whose strength he strives but in vain to hinder trembling soules from obedience to the truth and to hold them under the dominions of Antichrist The very self same spirit hath filled the hears of Mr. Goodwin out of the abundance whereof he speaketh the same language to fright humble soules from following their dear Lord and Master who saith The sheep meaning his own sheep follow him for they know his voyce and a stranger they will not follow BVT WILL FLEE from him for they know not the voyce of strangers John 10.4.5 But Mr. Goodwin through desire seperateth himself to all wisdome even that of the Prophets enemies Jerem. 18.18 Then said they Come and let us devise devices against Jeremiah for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet Come and let us SMITE HIM with the tongue and let us not give heed to his words Judge else by what followeth Many have we known who went into the water Lambs and came out of it WOLVES and TIGERS wany who went in Doves and came out of it SERPENTS as if they had met with the Spirit that ruleth in the air under the water instead of the sweet Spirit of Christ yea we have known some who soon after their dipping have done things so unworthy and unsuteable to their former Genius which if any man had challenged them before their dipping that they would doe after we have reason to judge they would have replied to the challenge as Hazael did to Elisha in somewhat a like case But what is thy servant a dog that he should do this great thing 2 King â— 13 That thing was He would rip up the women with child dash their children slay the young men with the sword and set the strong holds of Israel on fire So many sad STORIES they are stories indeed and spectacles wherewith our eyes and eares are filled from time to time put us into some feares least as God in his just though secret judgement giveth Satan a permission to haunt some houses and to misuse and terrifie those that shall lodge in them so he should for causes best known to himself have granted unto this enemy of mankind somewhat a like power ever the opinion and practise of rebaptising Oh unmerciful Pen that nothing will satisfie but the very life of the reputation of those it dealeth against There is this onely difference between you and Mr. Edwards in your war against the truth and people of the most High he was your match in rage and fury but he wanted your keen wit and roaring language to set it off with Mr. Goodwin all men know delighteth in figurative speaking if he be to praise men then he will lift them up to heaven and set them too near the Throne of God if he be set to dispraise them then down he throweth them as farre on the other hand he hath words at will to serve both purposes but surely to hiperbolize in the disparagement of any man much less his brethren let such straines be of what account they will in Rhetorick I am sure they are nought in Christianity they will hardly look that Text in the face Speak evill of no man Titus 3.2 Reader what thinkst thou Or will Mr. Goodwin own these words for words of truth and soberness That we went into the water Lambs and came out such savage beasts as Wolves Tigers Serpents and that since we have done things something like Hazael Who ript up women with child slew the young men with the sword dasht their children and set the strong holds of Israel on fire Is there truth in these words and will not the righteous God of heaven and earth call you to an account for these hard speeches against your intimate friends that was alwayes as tender of your reputation as the apple of their eye were it not well for Mr. Goodwin if it might be truly said of him when he wrote this book that which he mockingly suggesteth of us that we are persons of a maimed fancy would not his guilt be the lesse Honest Reader the sense of guilt breedeth fear and trembling in the soul but on the contrary the conscience of righteousness innocency and uprightness especially where absolutely perfect as inparticular cases men may be as it filleth the soul with courage so it emboldeneth it in the presence both of God and men If our heart condemneth us not saith the Apostle John 1 John 3.21 then have we BOLDNESSE towards God Mark a full testimony of conscience emboldneth the soul before God much more before weak mistaking men Again The righteous are as bold as a Lion Prov. 28.1 How then shall we hold our peace that can call God to record upon our soules that we know not any one thing we have done that should give Mr. Goodwin any just occasion thus to speak of us so that if ever there were a pack of swelling words of vanity put together they are here that are every jot as vain and empty of truth as they are swelling of poyson insomuch that if I had not had former and long experience of Mr. Goodwins holy bent in his Ministry and conversation excepting the inordinate sharpness of his pen of which I had rather speak God he knoweth a thousand times than of any thing that looketh towards his disparagement But I say if I should judge Mr. Goodwin according to the truth of what he here affirmeth concerning us I should look upon him as a man void of all sense of conscience and fear of God by taking liberty to say any thing to blast his adversary that his luxuriant wit prompted him unto But to answer a little more particulerly what these things are that we have done since our baptisme which maketh you collect our great spiritual loss I blesse God I know not any thing and I am certain no body else doth know any thing that will
was dark and so hard to find 12. As Beleivers Baptisme agreeth to particular Churches gathered out of the world by the Word so doth Infant-baptisme agree to the National Church and Communion therein which you have renounced because by Baptisme they are immembred into the Church and so capable of Church Communion yea 't is their right if their Baptisme be reckoned valid because according to Scripture Acts 2.42 All baptised persons were added to the Church and continued in the Apostles fellowship breaking bread and prayer by what rule then can the Parishes be withdrawn from when they are esteemed duly baptised persons till legally proceeded against for disorderly walking If then you will reject their Church state as good as you do by withdrawing from them you must not allow their Baptisme because their Baptisme if good giveth right to it Indepency then rejecteth the fruit but letteth the tree stand that beareth it If it be objected that some though not all of the Independents disallow the Baptisme of some children namely such whose Parents beleive not T is true in words but not deeds where is there one man in all the Independent Churches the truth of whose Baptisme was ever called in question 13. Infant-baptisme agreeth to the carnal interest of those men who take up preaching for filthy lucre whereas Beleivers Baptisme altogether frowneth on it Infant-baptisme taking in high and low rich and poor into the Church maketh both more and richer Customers to the Minister Beleivers both fewer and poorer because they are but few that beleive comparitively and for the most part of the poorer sort so that which way soever I looked on Infant-baptisme I found the signes of a plant which the heavenly Father never planted and on the contrary Beleivers Baptisme every way answering the breathings of the Spirit of God in Scripture and consequently that it became me as a friend to Truth and for the honour of Jesus Christ not onely to obey Christ by submitting to the Ordinance my self but to strive the restoring it to its primitive puritity to which I take my self obliged 1. By the Scripture Jude 3. It was needfull for me to write unto you and exhort you that you should earnestly contend for the faith ONCE delivered to the Saints 2. By the example of holy men of old that when they set upon reformation in the worship of God Neh. 10.19 2 Kings 23 25. Jer. 6.16 Mal. 4.4 2 Châ—on 33.8 had respect to ALL the Law in reforming both before and after the Captivity which also was according to the express Command of God 3. By Gods high approbation of such his Servants who did accordingly as you may see in the instance of Josiah 2 Kings 27.25 David is called a man after Gods own heart Acts 13.22 because a fulfiller of all his will and Caleb so highly dignified Josh 14. from 8. to the 14. because he fully followed the Lord his God Solomon is disparaged by this 1 Kings 11.6 That he went not FVLLY after the Lord as did David his Father 4. By the Covenant that the whole Church entered into with the rest of the Nation to reform both in doctrine and discipline according to the Word of God But you cannot think Baptisme any part of Christs Law and so the practise rather a piece of will-worship than fully following of Christ To which I answer When the doctrine of universal Redemption first sounded in your ear it was as hard to bear as Beleivers Baptisme is now and as farre from your thoughts to be the mind of Christ but that which was hard then is easie now that which was darkness then is light now and that which was wood hay and stubble then is gold and silver and pretious stones now yea those doctrines that when time was in your hast you were ready to say he deserved to loose his eyes that preacht them now for your joy could almost be content to pluck out your own eyes in gratitude to him that brought them Is it not true And again concerning the Church way mind Mr. Goodwins words to Mr. Thomas Goodwin when he was in Holland Your authority graces learning parts judgement and example have made the stone of separation amongst us so massie and heavie that we are constrained to be at double paines and labour in removing and rouling it from the consciences of men A great part of our imployment is to stanch the issue of that fountain of bloud which you have opened in the womb of our Churches here But yet since Mr. Goodwin hath found cause to build up that which then he threw down with so much zeal and industry and I verily beleive if a man should have said to Mr. Goodwin at that time Sir the time may come when you may find cause to separate from the national Church and gather a particular he would have said Am I a Dog that I should do this great thing Oh how he sweat at it then to roul that heavy stone of separation from the consciences of men at last found it too heavy to be done at all and so thought fit rather to lie under the weight of it than heave any longer at it I write not these things to shame Mr. Goodwin it is no shame to a man that he knoweth but in part and that he is not Master of all knowledge at one and the same time The path of the just being as the shining light Prov. 4 18. which shineth more and more to the perfect day If more spiritual light shine not into the judgement if it not a sore sign that the path of such men is not the path of the just And if when it is come into the judgement if it shall not appear in practise then it is a sign of a heart glued to some carnal worldly interest or other which causeth the person to withhold the truth in unrighteousness T is not changing simply that the Scriptures find fault with but being GIVEN to change Changing as the case may be is so farre from being a fault Prov. 24.21 that it is a sign of a growing soul in grace of walking after the Spirit of a self denying upright soul that lieth naked before the truth unmarried to any secular interest Truths faithful friend that so truth may get up careth not though it self go down This therefore is the glory not the shaâ—e of Mr. Goodwin that when the truth came into his judgement as it is in Jesus he consulted not with flesh and bloud but with Paul preacheth the faith which once he destroyed for which many glorified God in him I beseech you therefore let no man mis-judge me in the ground of tâ—is relation as if I intended hereby to cast the least disparagement upon him whom for the good I have received from God by his hand I am bound above many to love and honour But if you ask wherefore then serveth this story I answer that you should not think of
acknowledge their indisposition to the obedience of it made them indulge every weak argument to the contrary and that they were never able to submit to the truth of Christ in the naked simplicity of it till God gave them the command of their own spirits Pro. 25.28 Isai 28.9 1 Cor. 3.18 Ioh. 5.44 till they became like Children weaned from the breast In a word till they were able to become fools for Christs sake and resolve to delight their soules with that honour that cometh from God onely But whether the fault of non-obedience be chargeable upon the wills of men or the want of conviction notwithstanding all good meanes used to come at it that God onely knoweth as also the truth and falshood of mens faith but however the Church is not without ground to fear the truth of that faith that boggleth at obedience to Christ in those commands which distinguisheth the Disciples of Christ from Moses his Disciples it is not obedience to the morral Law doth that that God is to be worshipped was Moses his Doctrine as well as Christs That men should be merciful and just which is the substance of the second Table was as well the Doctrine of Moses as Christ so that by obedience to the Law morral a man may as well be said to be Moses his Disciple as Christs because they are both one in that But by obedience to the iustituted Law of Christ given for the ordering us in his worship a man is truly said to be Christs Disciple in distinction from Moses whose Ordinances were far different provided it follow repentance from dead works and faith towards God without which I confess it signifieth nothing in which respect doubtless both Jewes and Gentiles are said in baptisme to put on Christ Gal. 3.27 But more especially hath the Church cause to suspect the truth of that faith that sticketh at obedience to the positive Law of Christ because it is that chiefly that putteth men to shame and casteth out their name as evill 'T is not the simple worshipping of God that bringeth men disgrace no not with carnal men that have not sinn'd away their first principles of conscience but honour rather because every man by those principles is prompted to some worship but that which offendeth is the worshipping of God after his own way which the world cannot bear if men could be content with the Religion of Christ it self corrupted they might live at Rome and be applauded So for the other part of the morral Law which consisteth in Justice and Mercy Mercy and Justice offendeth not the generallity of men but onely some particulars where their own interest is struck at by it and the reason clear because the morral Law is written in every mans heart so that he that liveth up to that liveth to the conscience of every individual soul and consequently compelleth revereate from all men that have not sinn'd away the light of nature But for the Law of institutions they being forreign to the hearts of men found onely in the written word and in themselves of a despicable complexion and withal crossing the desires of the flesh and consequently contrary to the religion of the world which is formed by her worldly wise men according to her carnallity and to fit their own worldly interests It cometh to passe unavoidably that whosoever will follow Christ in the way of worship which he hath set up in the naked plainness and simplicity of it he shall be put to shame scorned contemned disgraced persecuted at least by tongue and pen especially by the learned whose interest is struck at by an effectual following the Lamb in his own way But suppose the faith of those that refuse Baptism to be as good as the best yet I utterly deny that it giveth them an immediate right to full communion with the Church simply upon that account The reason this because Jesus Christ himself who is the God of Order hath appointed the Communion of the Disciples to be orderly so that though persons be Disciples by faith and so have a remote right to all priviledges of Church Communion yet have not an immediate right thereto till they desire it in that way which Christ hath appointed That Christ hath establish'd order for regulating the communion of the Disciples is evident from the Coloss 2.5 where the Apostle hath these words Joying and beholding your ORDER and the stedfastness of your faith in Christ As you have therefore received Christ Jesus the Lord so walk ye in him or after him as the Preposition in is expounded at the 8. verse And not after Christ now that by in him or after him he meaneth after his teachings appeareth by the 7. verse Rooted and built up in him and stablish'd in the faith as you have been taught And that the teachings of Christ respected their order in worship as well as their faith appeareth by the 8. verse where he opposeth the Jewish Ordinances which he calleth the rudiments of the world to Christs and in the 12. verse mentioneth Baptisme by name where in he affirmeth they were buried with Christ Again that Christ hath established order for the regulation of the Disciples Communion appeareth by the 1 Cor. 11. where the Apostle blameth the Church for disorder in their eating the Lords Supper and that their sin of disorderly walking might appear the more hainous to them he telleth them at the 23. verse That which he dâ—livered them that is those rules which he had delivered them to order themselves by in their communion which they had sinfully transgressed he received from the Lord. And in the 1 Cor. 14 40. exhorteth them that all things in the Church be done decently and in order and that matter of order is a thing strictly to be minded appeareth by Titus 1.5 For this cause left I thee in Creet that thou shouldest set in order Now if it be askt how it appeareth a disorderly practise for persons to be admitted into the Church and sit down with them in full communion without Baptisme I shall first enforce some of my brother Allens Arguments and take off Mr. Goodwins exceptions against them and then add one or two more The substance of his first Argument is this If Baptisin was the next thing immediately to be done by the order of Christ after being discipled P. 17 Of his Answer to Master Goodwins 40. Queries about Communion then to sit down with the Church in full communion before it is a disorderly practise But Baptism was the next thing immediately to be done by the order of Christ That Baptisme was the next thing immediately to be done appeareth by the Commission Math. 28.19 Go teach or Disciple all Nations baptizing them where we see Baptisme is the next thing to be done after discipling and accordingly the Apostles practised it Act. 2.41 Act. 8.12 which putteth the matter out of all doubt to all ingenious men as all the instances of the
do without the joynt concurrence both of God and the Creature So also in the new Testament Acts 26.17 18. Delivering thee from the people and from the Gentiles unto whom now I send thee to open their eyes and turn them from darkness to light and from the power of Satan unto God Is not here much more put into Pauls Commission than he was able without God to do or will any body say that Paul acted short of his Commission or falsified his trust if he did not actually open all the eyes of the Gentiles and turn them from the power of Satan to God But Sir to convince you that there is more included in the Commission than was in the Apostles power to effect supposing the word Teach should signifie onely what you apprehend namely the speaking such things which are proper to make Disciples Consider this They are charged to baptise all they taught and was that in their power could they baptise any more than were willing to be baptised or should they have been judged falsifiers of their trust or acting short of their Commission for not baptising all those that should take horses and ride away from them when they had heard the Word It appeareth therefore undeniably that the very principle whereupon you found the absurdity is not good and consequently no force in your argument but this being all you have levied against my Brother Allens Argument built upon the Text and being found weak his conclusion lifteth up its head and that is that it is disorderly for persons to hold Church-Communion before Baptisme because Baptisme by Christs order was the next thing to be done after discipling and that immediately Secondly A second Argument to prove it a disorderly Practise for the Disciples to hold Church Communion before Baptisme is this If the Scripture maketh Baptisme the gate or entrance into the visible Church or Body of Christ Then is it a most disorderly practise for persons to sit down in Church-society without it But the Scripture maketh Baptism the gate or entrance into the visible Church or Body of Christ Mr. Goodwin denâ—eth now in effect that Baptisme is the Ordinance of entrance into the visible Body of Christ yea he is so far from thinking so P. 61 Of his Water dipping that he thinketh the injunction of it is but after the manner of the free-will offerings under the Law so that men may either obey or not obey without sin yea P 48 Water dipping that a Church may be of as sound and worthy a constitution without Baptisme as with it Now before I make particular answer to Mr. Goodwins Exception to the interpretation of the Scripture alledged to prove it I desire to make one observation which I would commend to the serious consideration of the Reader which is this That notwithstanding the vast variety of differences in the judgement of Professors about other matters of Christian Religion both learned and unlearned in so much that setting aside some few famous fundamentals it is a hard matter to find two men universally agreeing Yet for this opinion that Baptisme is the Sacrament of entrance into the visible Church of Christ all the Professors of Christian Religion hath met in it as one man as far as I ever yet heard or read of whether Papal Prelatical Presbiterial or Independant or Anabaptist except some few persons lately the most whereof are given to Seekerisme And is not that opinion justly to be suspected for an error that crosseth the judgement of almost all the world reputed Christian as well those that are under no temptation by worldly respects to baulk the naked truth as those that are This Argument I confess amounteth not to a demonstration but it justly provoketh an eye of jealousie over that opinion that singleth a man out from all his brethren of like pretious faith and rendreth him like the Widdow Paul speaketh of desolate I shall now proceed to establish this truth by shewing the invalidity of your great exception to the interpretation of the 1 Corinth 12.13 which Text my Brother Allen insisteth on to prove it the words these By one Spirit we are all baptised into one Body my Brother Allen understandeth with Mr. Baxster and the generally reputed Orthodox the word baptised properly of water Baptisme P. 342. Of plain Scripture Mr. Goodwin will needs understand it just now of Spirit Baptisme but why P. 68 72. Of his water dip because the Text saith By one Spirit we are baptised and as for water it is not mentioned To which I answer 1. The not mentioning of water is no Argument that the Text is not to be understood of water Baptisme because the word water is not mentioned in the Commission it self for baptising which yet notwithstanding is plainly enough interpreted by the Apostles to be meant of water Baptisme because of their practising it by vertue of their Commission So also in the 1 Corinth 1.13 14 15. the word water is not set down but no body in their right wits will understand the words otherwise Were you baptised in the Nume of Paul I thank God I baptised none of you But you say the Text speaketh of another Element P. 342. Of Insânts Châ—rch-Membership namely the Spirit 'T is true it doth mention the Spirit as a concurrent cause saith learned Baxsten but the Text speaketh of reall Baptisme 2. How frequently are effects attributed to the Spirit in Scripture in this sence Is not Baptisme the Doctrine of the Spirit as well as other duties Acts 1.2 Acts 2.38 Act. 8.29.38 Act. 1.48 and that which the Spirit exciteth to amongst other acts of obedience did not the Spirit send Phillip to the Eunuch as well to baptise him with water as preach to him and did not the Spirit inspire Peter to command Cornelius to be baptised and is not the proper office of the Spirit to excite men to and guide men in the performance of all dutie why then may not reall Baptisme with water being an act of obedience be attributed to the Spirit 1 Pet. 1.22 as well as any other acts of obedience whatsoever 3. To understand these words By the Spirit as a working cause and Baptisme as the effect agreeth to the context from the first verse to the 12. At the first verse No man can say that Jesus is the Lord but by the holy Ghost and is not that by the agency and working of the Spirit upon the heart perswading it to think so honourably of Christ as to call him Lord. The Spirits work is to raise the esteem of Christ in the soul The soules calling him Lord is the effect of that work In the like sense I humbly apprehend all the gifts spoken of to the 12. verse are attributed to the Spirit namely as so many effects of his operation as the cause producing them Which having treated on at large he cometh in the 13. verse to tell them that by the
and doth he speak according to the form of wholsome words that saith men may be visible members without it or will Christ hold that man guiltless that striveth to break this chain which he in wisdome hath linked together That the Text speaketh of reall proper Baptisme with water and not of metaphorical it appeareth 1. As for that which some conceive though untruly the Baptisme of the Spirit namely the common fruits of the Spirit such as faith that he spoke of before as that wherein they were one in distinction from Baptisme Secondly As for that which is in truth the Baptisme of the Spirit namely speaking with tongues and the like that cannot be meant because the Baptisme here is affirmed of all the members of the body of whom that cannot be truly said I understand therefore by Baptisme in the fourth of the Epesians the Church Ordinance of Baptisme with water by which the Apostle affirmeth both Jewes and Gentiles put on Christ Gab 3.27 And further how can any one imagine with any shew of reason that in the primitive times there was any such confusion as the sitting down of baptised with unbaptised Disciples Since its plain 1. That Christ commanded their baptisme presently after discipling 2. That the Apostles so practised it as we find in every example 3. Where any backwardness appeared the Servants of God hastened the Disciples to Baptisme Arise Acts 22.16 why tarriest thou saith Ananias to Paul And truly it is a remarkable thing that though Paul had fasted three dayes yet after his discipling he is hastened to Baptisme before he is permitted to eat meat Acts 9.18 4. We read not of one discipled person that ever refused Baptisme 5. Considering the judgement of the Spirit of God concerning those Rabbi men that did refuse Baptisme or Johns Ministry whereof Baptisme was a part which was Luke 7.29 that they rejected the counsell of God against themselves I say considering all this with what is offered in Answer to your third Consideration it is I humbly apprehend one of the most unreasonable apprehensions that ever was founded upon the Scriptures And now let the world judge whose building is Babel whether ours that answereth the Rule to a hairs breadth or yours which is quite besides it and here Sir we challenge you to make out your opinion and practise from the Scripture as we make out ours or else your great words rhetoricall flourishes angry invectives being in a manner the best of your strength wherewith you fight with us must all goe for tubbish and dirt But you say in case you should releive the poor and grant us that the Sun shineth at noon-day that in the Primitive times was no such confusion of baptised Disciples holding communion with unbaptised yet how we know that in case there had been any unbaptised brethren whether the Apostle would have prohibited communion with them as well as with fornicators To this I answer if by communion be meant that full communion which orderly Churches enjoy I make little doubt but he would 1. Because he was so full of this point of advising the Disciples to punctuality in the point of order Col. 2.6 1 Cor. 14.40 2. Because he praised the Church of Corinth for keeping the Ordinances AS he delivered them unto them 1 Cor. 11.2 3. Because order he looked upon as a beautiful thing and rejoyced to behold it in the Church of Colosse Colos 2.5 4. Because he cautioneth the Church to take heed of Philosophers that through vain deceit would bring them to disorder Col. 2.8 5. Because when any disorder grew in the Church he took such care to have them corrected Titus 1.5 6. Because he saith his word was not yea and nay 2 Cor. 1.18 as fallible mens are now being guided in his orders by an infallible spirit So that to ask whether Paul would not have prohibited the Churches to hold communion with unbaptised persons is to ask whether Paul would not pull down with one hand what he buildeth up with another But good Reader Mr. Goodwin asketh us one question and I would ask thee another and it is whether thou dost not think in thy conscience Mr. Goodwin hath the wrong end of the staffe in this controversie and whether the putting this question do not discover it and who it is that buildeth upon light conjectures loose suppositions presumptuous self-imaginations Mr. Goodwin or his poor brethren of the dip as he calleth them Your thirteenth Consideration for substance this BAptisme is at some seasons offensive burthensome and grievous to the flesh and that for Men and Women especially being weak and tender of constitution to submit to it in winter and cold seasons is as expresse a tempting of God as passing through the fire would be To which I answer 1. Experience hath proved this to be the vainest insinuation of all the rest there being not one person that I ever yet knew since we came into this way young or old though baptised in the depth of winter that ever suffered any thing in their health to the value of the least hair of their head yea some that have been aged and weak in body have professed that since the time of their obedience to Christ in this Ordinance of his they have not found those weaknesses that formerly they were troubled with no question but in case of sickness God will have mercy and not sacrifice and God will accept the wills of such for their deed but will that excuse those that are in health or doth Mr. Goodwin think that scores of persons I might say hundreds of aged and weak persons that have been baptised without dammage might have pass'd through the fire with as little hurt or if indeed Mr. Goodwin hath reason to judge the danger to be so great Then 2. Is it not a notable Argument to perswade Mr. Goodwin to cast in his lot with these men because these God knoweth above all the Professors of Religion in the world besides because though miracles are ceased and dead as to others yet it seemeth are alive to them and they daily find the manifestation of Gods out-stretched arm for their preservation that as God took care of the Jewes when they went up to worship at Jerusalem that it should not enter into the heart of their enemy to invade their Land so doth he order the element of water that the worshippers of Christ by being born of it shall have no losse their bodily health shall not be invaded by it But 3. It is very true that the spiritual design of Christ in Baptisme being partly to represent Christs death for â—s and to oblige us to the death of all sin it hath pleased him and that in great wisdome to order the buriall of the body in the element of water that the bitter sufferings of the Lord Jesus for sinners may be remembred by the help of that sensible sign wherein Nature hath a gentle taft of some suffering though
Name and wear the livery of their Lord and Master The same Apostle to the same purpose Acts 2 38. Even so did Ananias in respect of Paul ARISE WHY tarriest thou be baptised and wash away thy sins and that before he eat though he had fasted three dayes I remember Sir an observation of your own upon these words both rational and pleasant from hence that Ananias importuneth Paul to baptisme by those words Arise Why Behold saith Mr. Goodwin whosoever dâ—l yeth obedience to any of the Ordinances of the Gospel will never be able to give a reason for it WHY tarriest thou This observation who doth not tast the sweetness and goodness of the truth in it that hath not lost their cast But for those observations you now make of the like places who can cast them but with sorrow of heart or behold them with dry eyes Again as Ananias hastened Paul to Baptisme after faith so did Paul hasten the Jaylour Acts 16 33. And was baptised he and all his mark STâ—A â—WAY even before his eating of meat Paul was more set upon the Lords work than feeding his own belly HEAVENLY SOUL though it was night and he hungry for after they came from baptisme into the house the Jayler set meat before them yet he first mindeth his Lords work like Christ John 4. who whilst the woman of Sâ—mâ—â—â—a was present to preach too the Disciples would not so much as offer him meat but when she was gone the Text saith IN THE MEAN WHILE the Disciples said Master eat verse 31. but his content was so great â—n feeding soules that he fed upon that as other men did upon meat and drink verse 32. I have meat to eat that ye know not off But 3. To discover Mr. Goodwins great mistake of this Text consider this if Phillip should have preach'd Baptisme as an indifferent thing would it not have been to disparage the wisdome of Christ in ordaining it who not onely commanded it but picked it out of all the rest of the Ordinances to mention it by name with Teaching in the Commission Mat. 28 19. And 2 commanding it to be done with so great solemnity Acts 2 3â— Mar. 16.16 and ordering the Apostles to propound it wâ—th Repentance and Faith in order to remission of sins and salvation having first been baptised himself to fultil all righteousness If Phillip after all this should have preached 〈◊〉 as an indifferent thing would it not have been a great disparagement to the wisdome of Christ in thus instituting it and thus gracing it for what would the import of such a carriage have been but that Christ repented of instituting it that he had over shot himself in it as men use to doe and that experience proved it to be of no moment Confider and judge But fourthly from the Text it self it appeareth clearly enough that Phillip had other thoughts of Baptisme than as a thing indifferent by the high termes he putteth upon it for upon the question put on the Eunuchs part what hindred that he might not be baptised Phillip answereth If thou beleivest 2. With thy HEART 3. With ALL thy heart thou mayest should Phillip have propounded it as a thing indifferent THAT would have spoken it a matter of small moment to the Creature But it is plain he putteth high termes upon it for if he did not beleive and that with ALL the heart it would hinder and stop his proceedings to that Ordinance and therefore an unreasonable thing to imagine him propounding it as a matter of indifferency for doth not all men judge it a senseless thing for any man to put high and extraordinary termes upon a poor and mean commodity or doth so doing unbecome men and can any body judge it becomming the wisdome of the Spirit of God The truth is those words THOU MAYEST following those words If thou beleivest with all thy heart in answer to the Eunuchs question What hindreth being understood as Mr. Goodwin would have them that is that he might if he would or might refuse without sin would render his Answer to have no more savour than is in the white of an Egg because that sense of them is a plain contradiction to the high termes he putteth upon it Besides at the 12. verse in this 8. chapter of the Acts it appeareth Phillip was very chary of the Ordinance of Baptisme mark BUT WHEN THEY BELEIVED Phillip preaching the things concerning the Kingdome of God and the Name of Jesus Christ they were baptised both men and women BUT WHEN THEY BELEIVED not before the truth is not any one of the Apostles or Administrators of the Ordinances shewed a more tender spirit of the honour of Baptisme than Phillip most unlike therefore was he by those words THOU MAYEST to mean he might or he might not 5. Phillip insisting upon the doctrine of Baptisme as well as other doctrines of Christ at that time to the Eunuch when he had but a little time to instruct him in in all is that which mightily reproveth that conceit that by those words THOU MAYEST should be meant thou mayest or thou mayest chuse can any man imagine that Phillip should spend any part of his little time with him in the discourse of that which he might neglect without sin or dammage It seemeth Phillip opened the doctrine of Baptisme to him as well as other things and that he understood it not onely as his duty but a priviledge not to be admitted to absolutely but conditionally why else should he say WHAT HINDRETH Doth not that imply that he thought something might and withall doubted his own fitness which made him put the question But if any object that it appeareth not that Phillip insisted at all on Baptisme I confess it is not said in words at length that he did But 1. We find the question put on the Eunuchs part upon his converse with Phillip 2. We read of no other that instructed him in Christiaanity And 3. It was the manner of the Apostles to preach Faith and Baptisme together being the beginning doctrines of Christ and belonging to the foundation of a Christian man Heb. 6.2 Thus did this Phillip unto the Samaritans in the beginning of this 8. of the Acts we read onely of his preaching the things concerning the Kingdom of God there is no mention made of his preaching of Baptisme by Name but no body will be so brutish as to imagine that Phillip would baptise them before he instructed them concerning the nature use and ends of Baptisme because then they could not worship God in spirit but ignorantly and carnally and where then would the difference be between the worshippers under the Law and under the Gospel herein lay a main part of the reformation by Christ that he rendereth his worshippers more spiritual than under the Law 'T is such worshippers that he seeketh John 4. In a word the Apostles admission and the Beleivers submission to Baptisme doth imply their being
in his demonstration and consequently to loose his Argument so that parting the Disciples amongst themselves can never be the design of the Spirit in those words AS MANY AS 2. To confirme the Reader therein I referre thee to that proof we have made in answer to Mr Goodwins third Consideration by which it fully appeareth that there was no such thing in those dayes as Church-fellowship before Baptisme where I hope thou wilt have full satisfaction as in divers other places of this Book 3. Consider this the same persons that in the 27. verse are noted under the words As many As in the 28. verse are called ALL as well as in the 26. verse for YE are ALL one in Christ Jesus that the object of the word YE is not a part of the Churches but the whole as well in the 28. verse as in the 26. there is no question because there is nothing affirmed between to enforce nay not to invite to a restrain'd understanding them But if any one ask what the reason should be that the Apostle chuseth such words as these which for the most part are partitive and yet by them intend all and every individuall I answer For variety the scope and context necessitating them to be understood universally yea the word MANY is upon that account as I apprehend often put in Scripture for ALL as in the 9. Hebr. 28. He was once offered to bear the sins of many Now the 1 Timot. 2.6 saith He gave himself a ransome for ALL and Mr. Goodwin understandeth the word ALL largely as well he may So in the 5. Romans 15. If through the offence of one many be dead but by the 12. verse it appeareth by this word MANY he meaneth the whole posterity of Adam for he saith Death passed upon ALL men Now the words As many As served the Apostles design in this place with as much advantage every jot as the word All would do There being two sorts of persons become proselites to Christian Religion namely Jewes and Gentiles and the Gentiles being apt to think that they should not be the children of God upon so good termes as the Jewes because of the high respect God bear from the beginning to the Jewes more than the Gentiles and that therefore onely so many of the Church as were Jewes should become heires of that priviledge through beleiving the Apostle for their comfort doth assure them that not onely so many of the Church as were Jewes became the Sons of God by faith and put on Christ by Baptisme but AS MANY as were baptised into Christ though they were never so many and of what rank sex condition soever whether they were Jewes or whether they were Gentiles and though they were like the starres in the skie for multitude they had all put on Christ and were all members of the same body according to the next words verse 20. There is neither Jew nor Greek nor bond nor free nor male nor female but ALL one in Christ Jesus So that there is a strain of Elegancy in the Apostles varying the word All to As many As so farre are they from necessitating us to understand them parting the Disciples amongst themselves So I have done with the Scriptures which Mr. Goodwin useth to overthrow my Brother Allens Arguments levied to prove the unlawfulness of mixt communion of baptised and unbaptised persons in Church-fellowship besides these eight I doe not find any he useth to found any Argument on to answer him if then it appear that the Scriptures Mr. Goodwin buildeth on like not the service but in truth bitterly complain of it and whether they doe not so I referre to the judgement of the judicious Reader and let him judge of Mr. Goodwins whole building accordingly And whether Mr. Goodwin find that heaving at my Brother Allens Answer to his fourty Queries be but like the heaving at a feather P. 55. Of Water dip which he saith is too childish a posture for a man or rather whether the truth in it be not like a mountain rather which the greatest Giant heaving at though Mr. Goodwin himself cannot make to stir And now let all the world judge between us and Mr. Goodwin 1. Whether we are as lie representeth us Persons of a maimed fancy P. 4. Of Water dip having our reasons judgements and understandings stupified distraught and confounded that all reason opposing us is a Barbarian to us that common sense is a mystery in accessible to our understandings men of sound intellectuals are as men that speak to us in a strange tongue P. 41 42. that if they speak any thing against our way we know not valleys from hills nor hills from valleys rivers from trees trees from rivers halfes from wholes nor wholes from halfes precepts from promises nor promises from precepts ceremony from substance nor substance from ceremony every distinction that attempteth to shew us the error of our way Ipso facto becometh a Chaos and confusion On the other hand for the maintenance and defence of our way the shadowes of mountains seem valiant and arm'd men stubble and rotten wood are turned into weapons of steel and iron before us letter becometh spirit face becometh heart promise becometh precept ceremony becometh substance Apostles become ordinary men and women disputables become demonstrations and peradventures become all Yeas and Amens in respect of these marvellous and sad distempers in our fancies and understandings to reason with us about our way or to endeavour our conviction seldome turneth to any better account than a beating of the air or their Diogenes his begging applications to the statues of men 2. Whether these expressions may not be justly numbred amongst those cruel mockings which the cruel persecutors of old tried the worthies of the Lord with Hebr. 11.36 even those of whom the world was not worthy 3. Whether such contemptuous revilings be not the way to harden fallen persons in their sin there being no sign of charity in them but hatred rather than recover them and as directly contrary to the rule as flesh is to spirit 2 Timothy 2.24 And the Servant of the Lord MUST NOT STRIVE but be GENTLE TO ALL MEN apt to teach patient in meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth and that they may recover themselves out of the snare of the devill So also Galations 6.1 If a man be overtaken in a fault ye which are spiritual restore such a one in THE SPIRIT OF MEEKNESSE considering thy self least thou also be tempted 4. Whether these expressions are not directly contrary to the advice of the Spirit of God in these Scriptures following Phillip 2.3 In lowliness of mind let each esteem other BETTER than themselves Romans 12.9 In honour preferring one another Titus 3.2 Speak evill of no man Colos 3.12 Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness
duty will render men judged obeyers of that command by God yet will not any such desire to obey when yet obedience is not performed justifie MEN in any such judgement because Christ hath no where given to the Church any such rule to judge by Besides except men could try the reines and the heart as well as God and know who willeth sincerely and who not as God doth it is unreasonable to conceive that mens willing things should be any rule for mens judgement though it should be conceived a rule for Gods judgement And further the heart of man being deceitful above all things it is not so easie as it may be some think to know themselves whether they will sincerely or no the obedience of such commands which they cannot but see taketh them off the chair of publick esteem and setteth them upon the dunghil of disgrace and scorn and whether obedience to Gospel-baptism doth not so let the world judge by your cruel mocking them that submit to it and bitter insinuations against them To which we shall speak fully in the due place But thirdly and lastly if we ought to judge you to be actually baptised our way because you have a willing mind so to be though indeed and in truth you are not Why then surely by the same rule you ought to judge us still walking with you every one in his place though indeed and in truth we are separated from you because we also have a willing mind upon Christian termes to walk with you And have you not as much reason to judge us sincere in our profession of willingness as we have to judge you so I am certain you have much more reason so to judge because your submission to baptism in Christs way and Pauls way which is our way would be a pure piece of self denial to you As Peter and John was by the High Priest and Elders Act. 4.13 Ignorant and unlearned men And John 7.49 and that in many respects you would be numbred amongst those poor brethren of the dip which want releif that petty handful of less knowing and less considerate men as you call them those ignorant Creatures the generallity of whom know not what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that for ought they know upon their own account it may signifie to ride or to run or to build as well as to dip which are your scornful expressions concerning them Every man can find a will to seek the face of the Ruler Pro. 29.26 but who findeth will to seek the face of the poor But for us to have continued still in fellowship with you in that way was and would be again if we returned to it matter both of honour and ease in comparison whereas now with Christ and the holy Apostles we are sooles for Christs sake then we should be wise in Christ now weak 1 Cor. 4.10 then strong now despised then honourable So that we have more cause by farre to doubt your wills of COMING DOWN to us though you should say never so much how much you willed it then you have to doubt our wills of GOING Up to you if we did but whisper it And yet you have declared us no Members of your Body and pour contempt upon us for Church breakers and Church deserters and trust betrayers and what ever you think may bring our persons and Christs holy way which we profess into dis-repute because we have separated from you though we have often affirmed what trouble and sorrow it was to us to withdraw from you and our own conscience is as a thousand witnesses how careful we were to make it as little offensive to you as we could devise how to do our obligation to you as an instrument of much spiritual good to our soul being alwayes before our face How untrue therefore have you been to your own principles in thus dealing with us Rom. 14.12 Happy is the man that condemneth not himself in the thing which he alloweth Your third Consideration for substance this THat by faith Men become the Sons of God That Christ owneth all true Beleivers for brethren Therefore such of the Beleivers who are in the right order of the Gospel ought to receive them into the full Communion of the Church upon that account simply That Men become the Sons of God by faith in Christ Jesus is plain in the Scriptures as you say but that any ones faith would have pass'd with the Churches in the primitive times for the faith of Gods elect that should have been found sticking at obedience to any of the commands of Christ appeareth not in the Scripture but much to the contrary James 2.10 For whosoever shall keep the whole Law and offend in one point he is guilty of all John 15.12 Ye are my friends if you do WHATSOEVER I command you VVhy call you me Lord Lord and DOE not the thing that I say Luke 6.46 VVhat doth it profit my brethren though a man say he hath faith and hath not works Can faith save him And although now in these days we have an honourable opinion of the faith of very many persons that are unbaptised yet it is much to be feared that farre the greater part of those that are so pretending want of conviction that it is a duty do not neglect it upon that ground but the foolishness of the act it self which to the earnal eye that discerneth not the holy design of Christ in it maketh it as offensive to them now as the Gospel was at first to the Greeks 1 Cor. 1.23 In conjunction with that disgrace that attendeth it And ought not every one to be jealous over their own hearts whether something of this nature do not bribe the judgement that it is not at liberty to give sentence according to the merit of the cause or at least whether it doth not indispose the soul to the impartial weighing those grounds which serve to evince it to be a duty That in disposition to things hindreth the true genuine working of the intellectual senses appeareth by Christs words to the pharisees John 8.43 Why do ye not understand my speech Christ answereth himself in the next words EVEN because you cannot hear my words So that their disability to obey which is the sense of the word hear in this place indisposed them to understand Christs words in the 30. Deut. 17. But if thine heart turn away so that thou wilt not hear If the heart be against a thing no wonder if the ear turn away from all the meanes of proving it to be the mind and will of God and we are the rather induced to beleive that this is the true ground of the non-conviction of many that are unconvinced of the duty of baptisme because we find by experience that all the persons that are of any degree of eminency in worldly respects either for learning parts or estate that God hath perswaded to own the truth do