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
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. In octavo The Anabaptists Meribah or VVaters of Strife being an answer to Mr. Tho. Lambs Book By M. I Price in quarto
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
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
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
that know him there being not many leaves pages or paragraphs therein not importing rankerous and maligne reflections upon him as if to prey upon his honour and feed upon the bloud of his reputation were the first-born of his desires and the longing of his soul as after the first ripe summer fruits Thence it is that this division which he loveth he so eagerly hunts after his pen 2s it were senting the track of his former writings Mr Lambs unkindnesâ— that it might bite him if it were possible at every turn and ever and anon he spends an arrow out of his Quiver seeking to hit him and fears not And having as he supposeth sped in his sport what a merry meeting is in Gath He rejoyceth Mr Goodwins adversarieâ— and feast made herewith in Askelon whereat the Daughters of the uncircumcised rejoyce and the Daughters of the Philistines triumph Well Offences will come How cruelly the man of his contention hath been dealt withall by the world yea and by men of better pretensions and that for the many good works which he hath done amongst them and for them is not unknown unto him But alas these are but the mint and cummin of his troubles He grieveth M Goodwin the mole-hils in his way But that his own Disciples and Scholars should be his executioners and that for nothing but his very judgment and conscience in and about the matters of his God that the sheep of his Flock yea the Lambs thereof should convert into Lyons and Tygers against him that his most hopeful and choisest trees and Vines should yeeld the apples of Sodom Grapes of gall and bitter closters that his pains and labour for their peace should at last prove not only vanity but vexation of spirit that like the Bird supposing it her own egge and in hopes to bring forth in her own likenes he should hatch up even Serpents eggs that strive to sting and devour him these cannot be but the great things of his affliction the mountains of grief threatning to bring his gray hairs with sorrow to the grave That those who were his late joy and crown of rejoycing while they stood fast in the Lord should now prove a Crown of bryars goads in his sides and thorns in his eyes what can this be but the very anguish of his soul But because Mr. Lamb pleads the glory of God the good of men the service of the truth in all that he hath written let us with all readiness of mind search the scriptures and see whether those things are so or no which with little lesse then even an Apostolical authority he would obtrude and impose upon our Judgments and Consciences for the Oracles of God and for that end let us consider the Title with all that follows The title of his Book runs thus in capital letters TRUTH PREVAILING AGAINST THE FIERCEST OPPOSITION M Lamb OR AN ANSWER TO Mr JOHN GOODWINS WATER-DIPPING c. SECT II. Mr Lamb having built and trim'd and rigg'd his ship Reply and as he supposeth rightly fraighted her ventures her to sea hoiseth up all his sails main-sail and fore-sail main top-sail top-gallant sail c not doubting but he shall ride it over the proudest waves in all storms or tempests or fiercest oppositions that have or can be made against him At his first lanching and setting of her forth here is the discharging of gun upon gun and gun after gun as if he would scare all the inhabitants of seas and shoars with the thundring noise thereof Hearken Truth prevailing against the fiercest opposition there 's one Or An Answer to Mr Goodwins Waterdipping c there 's another Wherein the invalidity of his Mr. Goodwins 23 Considerations c. there are 23 in one vollie together Together with a discovery of his great mistakes in the exposition of eight chief Scriptures c What a noise is here as if great fleets of arguments under the government of the most able Generals in the world must all vale and strike sail at this one Vessel The truth is M Lamb highly conceited of his Book the Title of his book is like a glittering gloworm seemingly ful of light and heat but if you touch it it hath neither Apothecaries boxes have sometimes goodlie titles when there is never a good drugg nor any thing medicinal in them It is like the name of a Nunnery on the out side upon the wals over the gates pretending nothing but Virginity within doors but a little search may discover as once to Gregory the great thousands of infants skuls cast into fish ponds which did argue foul doing under fair shews We have here Truth in the Title and all that is within must be of the same denomination doubtless How often is God intituled to that which his soul abhors 1 Sam 23.7 God hath delivered David into my hands saith Saul because he was in Keilah therfore he bears an alarum to all the people to march thither to take him Zecharie speaks of shepheards that slay the flock fleecing them instead of feeding them and yet intitle God to the benefit that came thereby Zach 11.5 Deut 23 18. They say blessed be God for I am rich We read of the hire of an Whore brought into the house of the Lord and I have heard that in Rome a Jewish Maid might not be admitted into the stews of Whoredom unlesse she should be first baptized 2 Sam. 11 45 David would not commit folly with Bathsheba until she was purified I have paid my vows said the Whore at her doors in the Proverbs an holy Whore as Edward the 4th was wont to cal one of the Nuns who attended him at pleasure out of the Nunnery Here is truth in the Title without truth in the Pamphlet like a window cushion beautiful without but rip it up you 〈◊〉 find it stuft up with nothing but trash and trumperie Let us but examine what is within these great swelâ—ing words in his Epistles and their Retinue To the Reader SECT Reply An apt similitude setting forth Mr Lambs conceit of truth without truth on his side III. UPon the perusal of the prescripts and manuscripts and postscripts of the book I called to remembrance a story that I have heard of some devout papists who through the cunning and cheating artifice of their ghostly fathers were charmed into very large and bountiful offerings unto a certain pretended holy relique wrapt up in several imbroidered and rich mantles and laid up in a certain place in a chappel consecrated for that purpose Among the troops of those zealous Votaries some diseased with the itch of curiosity were very importunate to see the said relick so famously spoken of abroad in the world were willing to purchase the same at a very considerable rate This relique being depolited in the hands of â—he reverend Father the keeper therof upon a certain day appointed for that purpose he came to give them a
Vision of it and causing them to stand at a convenient distance from it having prepared and raised up the devotion of their minds with much gravity of speech at last with very low genu-flections once and again and the third time also with all reverence he took off one mantle and then with the like ceremony he took off another and another until he came to the very last which was of very rich scarlet When he came to that he required them with all serious devotion of mind and thought to gather up all their visive faculties and to look stedfastly and fixedly upon the said Relique when he should unfold that last mantle which he said he was to do and to sold it up again with all holy celerity and expedition and having most nimbly opened the said mantle and with the like speed folded it up again he demanded whether they did not see it Some held their peace others said they faw nothing How said the Priest what saw you nothing did you shut your eyes are you wilfully blind Pray Sir said some of them having a little more courage then the rest pardon us but tel us what it was What it was said the priest I am sorry that you have eyes and cannot see or which is worse you wil not see but I 'le tel you what it was mary it is the breath of the Asse upon which Christ rode to Jerusalem when the people cried Hosanna unto him At which they that were silent before did professe they saw it very plainly and wondered that the rest did not see it and so they departed very thankful very much satisfied and wel apaid at their bargain In like manner Mr Lamb hath filled the eares of the World round about him vvith the mighty noise of the great truth of God concerning baptisme on his side that it is most apparently evident in his book and by the light thereof that the baptisme of believers at age in opposition to Insant baptisme is the great truth of God and that the separation from such societies as are not of the same saith and practice therein is justifiable by the Word or God that the baptisme of such persons only and that by dipping them under vvater is the initiating Ordinance into Church-fellovvship that all Congregations othervvayes gathered are little betterthen the Synagogue of Sathan though they cal themselves Jews I mean the Churches of Jesus Christ that it becomes all men and Women that would be accounted visible christians to become devout Voraries hereunto And this grand Truth is as visible in hiâ— book that ever and anon Heaven and Earth God Angels and meâ— are called to Witness mens dovvn-right vvilfulness in shutting their eyes vvhen they might see the same and do homage thereunto We have the talk of Truth in the Title truth in the trunck or body truth in the taile of the book truth in the praescripts truth in the grand-scripts truth in the post-scripts but though you unfold mantle after mantlâ— seaf after leaf page after page paragraph after paragraph all vvhich I confesse are richly trimd imbroidered and laced vvith many holy scriptures and devout expressions yet though you should gather up all your visive capacities and abilities of ingenuity knovvledg and Wisedom you vvil find nothing of that vvhich you seek for in this kind but meer aire and breath yea sometimes breath of a very loathsome savour proceeding from distempered and ulcerated Lungs Nay the truth is if an ingenious Reader should dismantle his book 1. Of all the impertinent passages 2 M. Lambs Book fill'd and stuff'd with impertinences Of all the Quotations of scriptures irrelative to the businesse for which they were quoted â—l Of all the vain flourishes and displaying of his colours after his conceited Victory expressed in such words as these Good Reader judg c again What man is he that doth not glory in men whose faith and practise standeth not in the wisedom of men c but must conceive c again be astonished therefore O yee Heavens and horribly afraid O earth c again good Reader what saist thou hath not Mr Goodwin the wrong end of the staff c again I appeal to the Conscience of the judicious Reader c. again Heavens Earth judge with many more of the same kind 4ly Of all his unbrotherly and unhandsome reflections upon M Goodwin let his book I say be dismantled of these and their likes he shal find it a meer skeleton a starved carkasse like one of pharaos lean kind not having so much spirit life and strength of argument to the busines he pretends unto as to be able to crawl up down in the considerations of any out blind Votaries that can discern offer sacrifice unto meer air and breath folded up in many sheets of paper For the eviction whereof let us consider that that follows in the next place viz his Epistle to the Reader which begins thus Good Reader M Lamb. GOd knoweth with what regrett of spirit I publish this Answer to M Goodwins Book c. SECT IIII. THou shalt not take the Name of the Lord thy God in vain for the Lord wil not hold him guâ—â—â—ese that taketh his Name in vain Reply How desirous are you to preach into us a strong belief of your great candor of spirit unto Mr Mr. Lamb pretends much candor of spirit to M Goodw Goodwin that ever and anon throughout your Book after you have given him a rap as you suppose you fall a stroaking him againe First strapado-like you lift him up then down with him again then up again Doth not this argue there was a sore contest between your conscience and concupiscence in the writing thereof and the Victory is deplorable If you have bitter envyings and strife in your hearts saith James glory not Mr. Lamb perplexed in his conscience about writing his Book James 3 14. Rev 8 11. Were you not under the maligne influence of the star called Wormwood mentioned by John when you wrote that book against Mr Goodwin which makes more then the third part thereof so bitter against him do you not believe it Then let me tel you How a man may know conscience from concupisence and when he is acted by the corrupt principles of the flesh viz popularity spiritual pride and vanity of mind even in seemingly devout and religious performances preaching praising printing discoursing about good things and when by the holy Spirit of God is a Question the answer whereunto would be more profitable fit for you and me to study and to understand then to contend and make war with the chariots and horsemen of Israel in and about the controversie in hand And were I to give my opinion in the question I should think it would not be an impertinency to offer this for one answer viz that in cases disputable and controversall among the godly The spirit of God doth not compel in controversal points learned
and most judicious Christians the true spirit of God doth not use to compell that is your own word to the Reader the more weak injudicious the milk-sops or babes in Christ as you must give me leave to judg you to be in comparison of those you contend withal viz. Mr Goodwin M Baxter to rise up with that majestick confidence in Mr Lamb a child of under standing in comparison with M Goodwin and Mr Baxter against whom he writes and of their own strength as if they could make the mountains of arguments levied against them to skip like rams and the little hils thereof like lambs in the presence of their even of their mighty pens and parts as if they were able to thrash the mountains and make the hils like chaff before the breath of their mouth and that all difficulties contradictions and the most able strong and fiercest oppositions should be as dust unto their sword and driven stubble unto their bow And my proof should be Rom 12 3 And I say through the grace given unto me to every man that is among you not to think of himself more highâ—y then he ought but to think soberly according as God hath dealt to every man the measure of Faith and the like Philip. 2 3 Let nothing be one through strife and vain-g ory but in lowliness of mind let each esteem other better then themselves The confident and conceited man in doubtful cases hath seldome the truth on his side With the lowâ—â— is wisedom grace is given to the humble bashful shame-faced that thrust not themselves into observation The odoriferous Violet grows low to the ground-ward hangs its head downward hides it self with its own leaves and the spirit of God is not a spirit of compulsion in doubtful cases but of illumination But to proceed As pure Conscience at first separated me from that society whereof he Mr Goodwin is Pastor M Lamb to the Reader so now it compelleth me to make Answer to that Book not only to defend the truth cs SECT V. I Think here you speak more true then you are aware Reply Error of judgment often called by the name of purity of conscience for by what light law or rule from Gods Word is that Conscience guided that compelleth men to separate themselves from the societies of the Saints where they have often seen the face of God viz. the light of his countenance received daily and constant refreshings from his presence where the visions of life and immortality have been brought to light where they have had most excellent experience of the presence of Christ in the midst of them and have been rapt up as it were into the third Heavens receiving and partaking of joyes unspeakable and glorious I say where is that Conscience instructed from the Oracles of God to withdraw and separate from such a Church and society of Saints and that meerly because they durst not sinn against the light of their judgments and consciences M Lamb seperated from the Church because they keep in a good conscience because they cannot submit unto such practises as parts of Gods instituted Worship and service whereof they see not the least hint or glimmerings of light in the holy scriptures for their justification because they do that viz baptize their children which they judg themselves bound in conscience to do and forbear to do that viz submit to re-baptization or to be baptized again they supposing themselves baptized already which they believe in their consciences they should offend their Lord and master Jesus Christ if they should do And is not this our very case you cal us holy and be lâ—veà Brethren of like pretious faith with your selves a Church and yet you are compeld in Conscience to withdraw and separate from us and why not because you question our Saintship Gods love to us our love to God not that you think the effectual grace presence and spirit of God is not with us in our assembling together from day to day not that you think that the truth as it is in Jesus at least in respect of the great things of faith and love is not amongst us or that the blessed endowments and gifts of the spirit are not vouchsafed unto us but meerly because we wil not deny our Insant-baptisme and submit our selves to be baptized again in your way both which we profess in the presence of Almighty God who knoweth our hearts we dare not do as fearing we should offend against his majesty and provoke his Jealousie against us not having as we conceive upon serious perusal of his holy Word and several mens writings of piety ability of different apprehensions in the subject in hand the very least ground of the truth to justifie our selves if we should do so And we likewise call Heaven and Earth to record that in the study of these things we have renounced all hidden things of dishonesty all carnal and worldly considerations byassing us in the least herein as if it were to avoid the cross or to share with any earthly interest which steers us in our Judgment or practise and that it would be a vision of much peace satisfaction and contentment unto us if we ate out of the way to be better instructed and the God and Father of our Lord Jesus Christ who is blessed for ever more The Church froÌ„ which M. Lamb seperated could allow him his liberty in the business of baptism but he wil not allow them theirs knoweth that we lye not This is our case we that are the greater part of the Church by many degrees can bear with you and permit you to enjoy your own liberty but you cannot bear with us but have rent and torn your self from us and entitle the same unto the Word of God as justifying you therein These we shal examine when we come to your allegations of those Texts urged by you having already perused them again and again and the third time also and see not the least breathings of the spirit of God therein for your justification in your separation We find the great Apostle Paul in his writing to Churches cals them The beloved of God called to be Saints to them that are sanctified in Christ Jesus Mr Lambs sepeperation against the current of the scriptures to the Saints in Achaia to the Saints at Ephesus to the Saints in Christ Jesus at Philippi to the Saints and faithfull Brethren in Christ at Collâ—sse I say we find the Apostle writing to these provokes them to love to good works to edifie one another to frequent the assembling of themselves together to bear with one another in love to watch over one another to be knit together in love to keep the unity of the spirit in the bond of peace to take heed of rents divisions and separationâ— one from another c You judg us or else why have you written us the beloved of God a Church of
untill they came to years of knowledg and understanding Even so baptizing of children as well as men and women of discretion may be accompanied with the presence of Christ unto the standers by unto the administrators and Witnesses of the thing done and do service for the present upon them and upon children also when they are capable to understand the Mysteries of God imported therein As for that passage in this your second consideration wherein you say that Baptism with water c. is an Ordinance and command of Christ Serving the Grand Interest of Remission of sins Mr. Lamb. and salvation in some sense SECT XXXIII IF by serving the grand-interest of remission of sins and salvation in some sense be meant only this Reply How baptisme serveth the interest of Remission of Sins and how not that as the other Ordinances of Jesus Christ preaching prayer c. do serve or subserve unto these grand ends mentioned we are all brethren in this precious faith together with you We do believe that all Gods Ordinances and consequently this of baptism do accommodate and serve the grand-interest of remission of sins and salvation in some sense though every one in its own order and manner But 2. If by serving the grand-interest of remission of sins and salvation in some sense You mean as if there was as absolute necessity unto remission of sins and salvation that men and women should be baptized as well as believe and that it is not faith alone that justifieth or without baptism because as some of you have sensed it Jesus Christ hath said that he that believeth and is baptised shall be saved if you say of haptism and of the manner thereof according to your apprehensions as the Iews that came from Iudea Acts the 15. chapt ver 1. said of circumcision except ye be circumcised after the manner of Moses ye cannot be saved if this be your sense concerning baptism and the manner thereof viz. Dipping c. then I say though you or an Angell from heaven shall bring in baptism or any thing else in competition with faith unto justification as some once brought in circumcision contrary to the Doctrine of truth which we have received you are and shall be unto us in this point as accursed And we rather affirm that if in this sense or with this hope and expectation you preach the necessity of baptism and dipping c. that Christ shall profit you nothing Again Whereas you further adde in this your second consideration that Baptism was Commanded by Christ to be done upon Discipled Persons I Answer Mr. Lamb. SECT XXXIII 1. Reply In whatsense children are discipled persons cipled persons in what sense not THat if by Discipled persons you mean only persons that are taught and have learned personally the truth as it is in Jesus I deny any such command of Christ concerning Baptism neither doth any word in the commission imply in the least any such thing The word in the Commission is Nations Go ye and teach all Nations baptizing them c. and we have granted that no nations are to be baptised but the discipled nations as no nation was to be circumcised but the discipled nation of the Jews Yet undiscipled persons at least in your sense undiscipled were circumcised Even so I conceive though no nations of the Gentiles were to be baptized but discipled nations yet children not actually and with understanding brought to the knowledg of Christ may be baptized 2. Suppose it be granted that none but discipled persons are to be baptized yet will it not follow that children must not be baptized The reason is because in Scripture-sense children of discipled parents are called discipled persons Act. 15.10 VVhy do ye tempt God to put a yoak upon the neck of the Disciples Children are called Disciples in Scripture c. This yoak is circumcision all are called Disciples upon whom this yoak was put Now this yoak was not put upon the neck of the believing Jews in respect of their personall subjection to circumcision for they were circumcised already but upon their children or upon them in respect of their children who are here called Disciples Again Iohn 9.28 said the Jews to the man whom Christ cured being born blinde we are Moses Disciples we that is the whole Nation of us Jews are Moses Disciples under the discipline of Moses Law And you know that children were under Moses his discipline in respect of circumcision Again the Scripture calls children by the name of Gods servants Lev. 25.41 42. Then shall he depart from thee both he and his children with him speaking of the jewish servants and their children when the year of Jubile comes for saith God they are my servants he and his children c. for they that is he and his children are my Servants If children may be called Moses Disciples and Gods Servants under the Law why may they not be reputed Christs Disciples and his Servants under the Gospel Again the holy actions of Parents are said to be done also by their children 2 Chron. 20.4 Jehoshaphat proclaimed a fast and Iudah gathered themselves together to ask or pray for help of the Lord Who are meant by Judah See verse the 13th And all Iudah stood before the Lord with their little ones their wives and their children thus children are said to pray with their fathers Again Deut. 29.10 11. Ye stand this day all of you before the Lord your God your captains of your Tribes your Elders and your Officers with all the men of Israel your little ones your wives c. that thou shouldest enter into covenant with the Lord thy God and into his Oath c. Thus children are said to Fast to Pray to Repent to enter into covenant viz. in Gods mercifull acceptation their Parents being exercised in those duties Why may they not be said now also to be the same with their Parents Again Psal 22.9 David saith thus Thou art he that tookest me out of the womb thou did'st make me to hope when I was upon my Mothers Breasts What is more plain in Scripture than this viz. in Gods gracious account children are said to hope and depend upon him even before they come to understand the Doctrine of hope Again Mat. 18.5 6. children are said to believe in Christ and a fearfull judgement denounced against those that shall do them injury And whether you do not wrong them by excluding them from the Ordinance of Baptism it concerns you wel to consider See the like Mark 9.36 37. and 42. compared together Again Mark 10.13 14 15. Again Math. 19.13 14 15. You shall see the heart and soul of Jesus Christ is free in the admission of children unto him though you thrust them away from him As for that last clause in your second consideration wherein you take notice that the celebration of Baptism upon discipled persons was commanded to be done With huge solemnity
their Church-fellowship they are ashamed of them of whom Christ is not ashamed Heb. 2.11 It follows then that Christ must look upon them as having a conceit that they have either more holyness or dignity than Christ himself in that they are ashamed of those of whom Christ is not ashamed c. SECT LIX To this you answer by granting the truth of the consideration but offer that no mans faith was accepted with God in the premitive times who was found sticking at any of his commandments Now baptisme being the express command of Christ you insinuate no man must be owned by you as Brethren that stict at it as we do If this be not your insinuation you say nothing but grant all that M. Goodwin affirms and your self to be convicted of disowning Christs brethren as ashamed of them if this be your sense 1. I Reply That you have owned us for holy brethren Mr. Lamb owns those for holy brethren beloved of God believers a Church and yet separates from them as walking in the right faith of the gospell as beloved of God therefore you are condemned by your own mouth 2. You insinuate that we stick at the commands of Christ which is an uncharitable and scandalous insinuation We dare not receive your weak and shallow interpretation of Scripture for the commands of Christ you must prove it the command of Christ that persons baptized in their infancie must be baptized again that childrens baptism is forbidden in Scripture or a nullity you may sooner be able to shew us one of the feathers of the Raven that fed Elias than shew us any such thing and yet you boast that you have the express will of God the plain word of Christ the command of God c. for the same you take your dead and unsound interpretation of Scripture 1 King 3.20 as the Harlot her dead child and cast it in the bosome of the holy Scriptures and this you would enforce upon us as the off-spring of Gods word and after a most proud and popish manner you exalt your interpretation as equipolent with the Text and the rejection thereof by those that differ from you is the rejection of the command of Christ the sticking at it is to stick at the command of God exalting your interpretation of the Scriptures above beyond or besides all that is called Gods speaking perverse or distorted things to discerp or violently drag Disciples after you and indeed bringing your sense to the Scriptures and setting it cheek-by-jowle with the Scriptures and not receiving it from the Scriptures 3. Do you make no difference between sticking as you call it at a known duty and at a doubtful practise did not you once stick at it your self as we do and had the person done you no wrong that should then affirm that you never gave any visible testimony or fruit of your faith until you were newly baptized From the 9th Page of your book speaking to M. Goodwins third consideration you take an excursion even unto the 32. Page quite forsaking the business in hand and repeating M. Allens Arguments about baptism which have been answered once and again by Mr. Goodwin and to run after you is to persue the wind which will bring nothing but vanity in the latter end Mr. Goodwins fourth Consideration runs thus such persons whom God judgeth fit for communion with himself upon grounds visible unto men ought not to be judged unmeet for communion with the holyest of men Rom. 14.1 2. Act. 10.31 Rom. 14.17 18. 1 Iohn 1.7 that you therefore acknowledg us to have worth yea more worth holiness righteousness the fear and love of God in us than many among your selves baptized after your own minds have and separating from us and not receiving us into fellowship with you in Church-communions do sin contrary to the truth of this consideration To this you say 1 The persons to whom the Apostle wrote Rom. 14. were baptized 2 That by the word receiving is not meant into Church-fellowship but into common respect and brotherly familiarity 3. That though it should be to receive them into Church-communion it doth not follow that they should be disorderly received 4. Upon this ground godly Presbyterians godly Episcopal men godly Papists nay honest Heathens should be admitted into Church-communion 5. That it is contrary to Mr. Goodwins own practise and having here gotten as you suppose Mr. Goodwin under your feer you flourish your naked sword as if the trophies of victory must make halt to your temples for you say who then may not see c. but hold a little SECT LX. 1. VVHat if the persons spoken of Rom. 14. were baptized which we shall grant Reply Rom. 14.1 2. There may be visible testimony of faith without baptism whether you be able to prove it or no what is this to impeach the truth of the consideration Could not the persons give visible testimony of their communion with God before their baptization or though they had never been baptized If so why were they baptized having given no testimony that they did believe and so were fit for baptism again if so why do you call us holy and beloved brethren though not baptized to speak in the language of Ashdod if there could be a visibility of their communion with God without baptism the rule imported in the consideration takes place whether they were baptized or no. 2. By the word receive say you is not meant into Church-fellowship but into common respects I reply 1. Their very being in Church Fellowship the greater and more spirituall Fellowship required much more their reception into common respect certainly they that do the great things of the law wil not stick at the tything of Mint and Commin 2. If the Apostle would have them to receive them into common respect they being already in Church-fellowship then would not he have any dis-respect at all in any kind cither common or special upon the account of their different apprehensions in some things there being a visible testimony of their faith and that God hath accepted them what then have you gotten here also for your purpose You object 3. Though it should be to receive them into Church-communion it doth not follow they should be disorderly received I reply If Scruple had been about the order or manner of their reception some being weak in the faith hereabout if God hath accepted them except you will put them upon new terms which God never did and be wise above what is written receive them for the reason you see is for God hath accepted them You go on 4. Upon this ground godly Presbyterians Episcopal Popish nay beathenish persons may be received I reply If a Presbyterian a prelaticall man a Papist nay a heathen can give a visible testimony of his communion and fellowship with God and that God hath accepted him though he should scruple the manner of baptism and severall circumstances therein and should make his
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
true sense and meaning thereof in relation to the business in controversie between you viz. separation from Churches made up of holy brethren vvalking in the right faith of the Gospel because of their disterence in judgement concerning baptism 1 Bohn 2.10 for he that loveth his brother abideth in the light and there is none occasion of stumbling in him FINIS Mr. LAMB'S POSTSCRIPT Prescribed There is one thing further observable in Mr. Goodwins Answer to my brother Allen which I take my self bound to give the Reader notice of lest he erre through the ignorance of it that is that he doth with my brother Allen just as the six Book-sellers did with him p. 64. by leaving out the very word such though I suppose through over-sight whereupon the stress of the argument lyeth THere is one thing further observable in Mr. Goodwins Answer to my Brother Allen Reply it seems the very fragments of any thing that will serve in your warfare against M. Goodwins reputation are so precious that nothing thereof must be lost VVhich I take my self bound to give the Reader notice of bound by what bonds what of nature to rise up against your friend your brother your great benefactor your spiritual Father or are they bonds of grace viz. to bear false witness against your neighbour Maximinian the Emperor thought that the blood of Christians was a very acceptable sacrifice unto his Gods and in the sixth Consul of Tolledo it was enacted that the King of Spain should suffer none but Roman Catholicks to live in his Dominions King Philip accordingly having narrowly escaped shipwrack in his passage from the Low-Countries said hee was delivered by the singular providence of God to root out Lutheranism and this he thought himself bound to do and so Paul thought he verily ought to do many things against the name of Jesus of Nazareth Well consider of it if the light that is in you be darkness how great is that darkness beware of an injudicious minde what man bound to thrust your pen up to the feathers as a sword to the hilt in the blood of Mr. G. good name by fixing upon him a very falshood I still demand by what Law are you bound and you answer vertually yes bound and that by the Law of charity to your honest Reader For thus say you I take my self bound to give the Reader notice thereof least he erre through the ignorance of it I confess it is a very charitable thing to be eys to the blind but a cursed thing to make the blind man go out of his way for if your Reader be blind in the thing you speak of sure I am he hath but a blind guide of you in this point as we shall see presently and if he be not blind then you endeavour very charitable to pluck out his eyes that he may see the better through the holes of his head But I further demand What great error was your Reader like to incur by the ignorance of this great piece of truth whereof you do inform him Suppose he had never known this way of truth untruly so call'd had it been much out of the way of his peace and edification I confess he had not seen so much your own nakedness had you not anointed his eyes with this eye-salve and therein might have been a loser But what is the vision You give it out thus That is that he M. Goodwin doth with my Brother Allen just at the six Book-Sellers did with him viz. M. Goodwin In your Praescript you raked the grave to find out if it were possible the worst amongst the dead Reply and painted out M. Goodwin according to his ghostly and gastly image in your Praescript you Diogenes like walk up and down the City of London with your candle in your hand to find out a pack of very honest men having neither honour nor conscience among the living that you might chain M. Goodwin with them also to crucifie Christ with thieves and to number him with transgressors was the trick of the Rulers of the Jews to make Jesus odious to the people for my part make good your charge and I will turn separate from M. Goodwin also professing that he that shall deal with any man good or bad as the six Book-sellers did deal with M. Goodwin is not worthy to set amongst the Dogs of Iobs Flocks much less amongst men of any credit or conscience but Solomon saith he that uttereth a slander is a fool But wherein did M. G. deal with M. A. as the six Book-sellers did deal with him You proceed Page 64. of his Book by leaving out the very word such though I suppose through over sight whereupon the stress of the argument lyeth the very word such This is I confess a very obseveable thing that he should not only leave out the very word such but that he should leave it out just as the six Book-sellers did is such a thing as must not be omitted though he did it through a mistake 1. If M. G. did leave out the very word such as the six Book-sellers did if it were through a mistake do you think he left it out just as the six Book-sellers did did they do it through a mistake also 2. But did he leave out the very word such just as the six Book-sellers did Yea say you Consider else Here let us consider how the six Book sellers deal with Mr. G. in leaving out that word such in transcribing M. G. words and how M. G. did with M. A. just as they did with M. Goodwin M. Goodwins words out of the 335. page of his Redemption-Redeemed speaking against the assurance of the love of God to a person outragiously and desperately wicked and prophane these are his very words I verily believe that in case any such assurance of the unchangeableness of Gods love were to be found in or could regularly be deduced from the Scriptures it were a iust ground to any intelligent and considering man to question their authority and whether they were from God or no. The six Book sellers to render M. Goodwin an Heretick transcribed his words out of the same place affirming that M. Goodwin said thus That in case any assurance of the unchangeableness of Gods love were to be found in or regularly be deduced from the Scriptures it were a iust ground to any intelligent man to question their authority and whether they were from God or no. Would not a man think that these six Book sellers were all brethren of the linage of one of those two false witnesses against Christ Mar. 14.58 who affirmed that they heard him say I will destroy this Temple that is made with hands and within three dayes I will build up another made without hands which was neither his saying nor meaning his saying was Iohn 2.19 destroy ye they affirm that he said I will destroy his saying was this Temple they affirm he said this Temple made with hands