now and somwhat at another time speaks unto his people Whether I go thou canst not follow me now but thou shalt follow me HEREAFTER said Christ to Peter 13 John 36. But to returne to my dear friend the Antagonist how many Exhortations have we in scripture to love to edifie one another to build up one another in our most holie Faith can these things be done by seperations and departing away one from another How many dehortations are there against schisms rents and divisions against forsaking the fellowship of the Saints and the Churches of Jesus Christ which you have owned us to be by your pen and I know You cannot without violence offered unto Your soul and conscience yea You dare not denie it And had your Conscience judgment affections been enlightned and heated by the fire of Gods sanctuarie you would have better considered then so suddenlie and rashlie have rent your selfe from us and written so impertinentlie for the justification thereof But to proceed You tel your Reader the several reasons why you wrote that Book As pure Conscience c. so now compelleth me to make Answer to that Book c. not only TO DEFEND THE TRUTH to the therein opposed c. Mr Lamb to the Reader SECT VI. TO defend the truth opposed by Mr Goodwyn Error always defended under the notion of truth Everymans way is right in his own eyes The Turks stile themselves the only Mausulmans or true beleevers in the world The Papists the onlie Catholicks the Jew the holie Nation the peculiar people the gnosticks of old the onely knowing men * The Manachees derived their name from Manna as if what they taught was to received as the only food that came down from Heaven what Sect partie or faction professing any Religion but doth it under the pretence and notion of Truth and withstand their opposits as do those that defend the truth the very Banters Shakers Quakers do they not all plead truth do you defend the truth with untruthâ— by scandalizing abusing the defenders of the truth as you have M. Goodwin wherof you must hear know before we have done with your book but do you defend the truth with the meer name of truth without any spirit or power of truth Let any man that hath as much ill umination inspection or abilitie as to discern truth from untruth in the ABC things of the scriptures he shal see that your greatlie conceited swords spears darts which You have prepared in your Book to defend the truth as you cal it are but straw stubble rotten wood to those against which you contend And indeed you make use of them as these Egiptians do of their darts which they shoot against the sunne that scorcheth them But alas it is out of their reach scorch them it wil wil they wil they and their darts fal down again upon their own heads But you say you wrote your book not onely to de-defend the truth but first To vindicate your self with some others from the heavy charge therein given to the whole world against you as faith and trust-hreakers sacrilegious Church-breakers c. SECT VII YOu wrot your book not onely to defend the Truth but also you might have said chiefly to vindicate your self c I remember when Christ said unto his Disciples that one of them should betray him he that was guiltie was forward to demand Master is it You writ your book to vindicate your self from the heavy charge therein viz in Mr. Goodwins book given against you Are you so much as once named in that book do not you expose your self by name to be that man of an abused and distempered fancy of disingenuity of a wonderful and strange alteration for the worse which by name you were never charged to be Did you not plight your faith to walk with them whom you call holy and beloved Brethren as a member of that Church whom you stile a Church can this he done by your separation from them have not you broken trust and promise with them And could this arise from any thing but a most miserably abused and distempered fancy Have not you indeavoured to divide Pastor from people and people from pastor to demolish and tear up by the roots as thriving as loving as wel governed a Church a Church as ful of charity and good works as beautiful an edefice where Jesus Christ hath dwelt and manifested his delight therein by the comfortable influences of his truth and presence upon the hearts of your self and Brethren as eyes beheld is not this sacriledg Return return O blacksliding Isâ—aâ—ite remember from whence you are fallen and repent Your second reason of writing your book is in these words 2ly Mâ— Lamb to the Reader To make the world Judges whether we are at Mr Goodwin represented us persons of a misused and distempered sancie of stupifled Judgments to whose understanding common sense is a mistery inaccessible witâ— abundance more to the sâ—me purpose SECT VIII HEre is I fear in this reason also more of the secrets of your heart then you wel consider Reply Mâ— Lamb greatly conceited of his own abilities manifested in his Book For what is the meaning of it is it not to make the woâ—ld Judges that you are men of solid Judgements great parts strong abilities Why let them look upon your book and then let the world be Judges whether men of such abilities parts and reason as are evident and conspicuous therein are such men as Mr Goodwin doth thus undervalue Let the world be Judges if they wil but read your book whether that one of your arguments doth not chase ten and five an hundred and an hundred of yours put ten thousand of Mr Goodwins to flight That every one of your reasons is as a King against whom there is no rising up that when your sun of light appeareth all Mr Goodwins twincling stars must hide their heads Hence it is that you so often invite the Heavens and the Earth and the world to behold and look upon you and Ms Goodwin upon a publick Theater in print and see how handsomlie you handle your sword and hit and thrust M Goodwin therewith ever and anon how you can fight with him with arguments fight with him with scriptures nay fight with him with his own weapons his own Writings how you can wrastle with him and give him fall upon fall and fal after fal and make good sport for the spectators Remember Solomons councel Be not wise in thine own eyes and Pauâ—â— direction he that would be wise must be a fool that he may be wise A conceit of wisdom bars out wisdom If M Goodwin or any others by pen or other way should so much injure the happiness of the world as to hide you from them that they cannot behold your glorie this is a cup that you are not able to drink of a baptism that you cannot be baptized withall Your glorie
ignis fatuus and conducted into Samaria in the midst of mistakes Sands his relation mentioneth a prophane Sect not long since in Aragon who affecting in themselves a certaine angelical puritie fel suddenlie to the very counterpoint of justifiing beastilitie and yet called themselves the illuminati as if they onlie had been in the light and all the world besides in darkness The Jesuits boast that the Church is the soul of the world the Clergie of the Church and they of the Clergie Wel but the Truth is dearer unto you then any man that is your opinion then any man How apt are men to assert their own opinion for tryth Though the Pharises and the Saduces were of one faith touching their oposition against Paul while they knew not of whose Judgment he was yet when he had discovered himself to be a pharesee all the Pharise stuck unto him 23 Act. 9. Jer 14 14. How often are the brats of mens own brains a 〈◊〉 vision and divination a thing of nought a deceit of their heart insisted upon as the great Truth of God Yea urged and prosecuted with a violent opposition of the palpable and manifest truths of God The Truth is dearer unto you then any man that is your apprehensions that children must not be baptized that men believers at age onlie ought to be baptized though they were baptized in their infancie that being a nulâ—tie Where can we find this great Truth in all the writings of Gods Word it is indeâ—d a serted by your self and several others of the like authoritie But alas must we receive the writings of S. The scriptures know no such truth as Mr Lamb so magnifieth as the great truth of the gospel Dominick with the same honour and credence as those of S Paul Reading the bible said a Jesuit wil sooner make a man a Luthern-Heretick then a Roman-Catholick And at a publick Assemblie of the States of Germany one Albertus a Bishop by chance lighted upon a bible and reading therein one of the counsellors asked him what book that was I know not said he but this I know that whatsoever I reade in it is utterlie against our Religion So John Bishop of Misnia confessed that reading the holie bible he found there in a Religion much differing from that that was then established being poperie Certainlie an ingenious and impartial reader of the holie sciptures Old and new Testament shall find so many expressions importing the grace and favour of God through Jesus Christ unto children as that it wil hardlie enter into his beliefe that it should be the wil and pleasute of God that henceforth viz after Moses administrations are dead buried they must no more be numbred or reckoned among the familie of God but all cast out as illegitimate And when you handle the scriptures about this point how miserablie do you like the cammel with his feet before he drink of the clear waters lest he should see his deformitie trouble and muddifie the waters disturbing the plain sense and meaning thereof as we shall manifest when we come to examine your allegations of Scripture for your purpose But to proceed you tell us that Mr Mr Lamb to his Reader Goodwins credit alwaies was and stil is right dear and pretious in my sight SECT X. THis clause puts me in mind of what I have heard of two Philosophers Mr Labms pen stumbles at his duty but vents the contrary the one knocking at the others doore and demanding of a Maid that came to the door whether her master was within her master bid her say that he was not within and the Philosopher that was at the door heard him with which answer the man went away seemingly satisfied After a while the other Philosopher came unto his door and knocking the master of the house himself asked him what he would have I would speak with you said he I am not within said the Philosopher Not within said He why you speak to me from within With that said the Philosopher that was within thou clown wouldst thou have me believe thy maid vvhen she said thou wert not vvithin and vvilt thou not believe me my self vvhen I say I am not vvithin He vvould have him believe a most appatent untruth what ever Mr Goodwins credit was is it stil RIGHT dear and precious in your sight What means then your injurious and unchristian reflections upon Him What the same fountain send forth both sweet and bitter Waters It is said of the Jesuits as of false phisicians Officiosè occidunt they kiss and kil familiarlie Squire being sent out of Spanie to muther Queen Elizabath was taught to anoint the pummel of her saddle with poyson and to cry aloud in the hearing of the people when he clap it there on with his hand God save the Queen But as Christ said to Him that betraid Him with a kiss friend for so thou vvouldst be esteemed by a kiss wherefore art thou come as friend or as a foe if a friend vvhat mean these svvords if a foe vvhat means this kiss so say I to you is Mr Goodwins credit stil right dear and pretious in your sight what means then your Edwardizing Hâ—m your gangreninizing Him your six-book-sellerring him your unhandsome and capricious handling him from place to place His Credit seems to be as right dear and precious in your sight when you wrote that book as the honour of Iesus Christ was unto them that Crown'd him indeed but with a Crown of Thoms put a Reed into his hand instead of a Scepter did bow the knee unto him with Haile King of the Iews Just as King Richard the second who when he was to be deposed was brought forth in Royall Array whereof he was presently despoyled But you justifie your present adversariness against Mr. Goodwin because it is for the Truths sake and bring in Paul reproving and that sharply too his beloved Brother Peter for his dissembling 2 Gal. 11. But is the case like this Can you with the authority of Paul charge Mr. Goodwin with the dissembling of Peter Or are you perswaded in your conscience that Mr. Goodwin argues against his conscience Paul charged Peter to his face for his unmeet contemporizing with the Iews and Gentiles to please both against his conscience Therefore Mr. Lamb may charge Mr. Goodwin in print before the face of the whole world because he will not contemporize with him and those of his judgement and comply with the Church to please them also Peter was justly reproveable by Paul for sinning against the rationall ducture of his Light therefore Mr. Goodwin is justly reproveable by Mr. Lamb because he will not sin against the guidance of his Light Is not here strange texting it After this rate of reasoning are the rest of the Scriptures quoted by you insomuch as he thar reads you seriously and knew the School of your spirituall instruction in the things of the scriptures might wel say
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
Christ Saints in Christ Jesus holy and beloved Mr Lambs seperation meerly because the whole Church wil not bow to his dictates faithfull Brethren and where in what Book chapter or Verse in the holy scriptures do you find the least thing that justifies your withdrawing from such persons and that because they will not cal you Father and master because they will not bow down their Judgments and consciences against their Judgments and consciences unto your Judgments and consciences being a lesser part of our Curch and society we also beleeving in our Judgments and consciences that you are in an error Have we not severall directions from the Oracles of God very expresse of a contrary nature 14 Rom 13. Him that is weak in the faith receive let not him that eateth judge him that eateth not because God hath accepted him Him that is weak viz not throughly perswaded in all things pertaining to christian liberty but judging himself bound stil to the observations of earing or not eating meats according to Moses Law receive viz. into your bosomes affectu charitatis with the affection of love receive him into your Assemblies bear with his weaknesses Bucer rejected none though differing in some opinions in whom he found aliquid Christi any thing of Christ whose weaklings are to be tendred with all sweetness Do not judg censure and despise one another in case you have grounds to believe that God hath accepted him Do not you think that God accepteth Saints holy Brethren faithful Brethren visible Saints why then do you reiect them If you say they are not visible unto you except they be baptized after your manner why then do you cal them so if you say the Apostle there viz Rem 14 speaks of things indifferent but baptisme is a known gospel command I answer if you consider the reason and ground why the Apostle would have them receive him that is weak in the Faith it is not because the matters in controversie are smal and things indifferent but because God hath accepted him if you believe in your consciences that God hath accepted him why should not you accept and receive him 2ly Though baptisme be a gospel command yet many things may be doubtful in and about baptisme which may be reckoned of as meane a nature and consideration as the eating oâ— meats there spoken of was as viz when how by whoâ— upon whom or unto vvhom baptisme is to be administred if in these things there be different apprehension some saying this some that why let not him that saith this despise him that saith that let not him that saith that â—udg him that saies this for God hath accepted him Do you not think that God hath accepted us that he doth accept us that he wil accept us so long as we are found faithfull unto him in following him fully as we can see him going before us Would he accept us if vve did do what you would have us do though it should be granted it vvas his mind while we see it not nay while we think â—n our consciences we should sin and provoak him in so doing would he blesse us think you if we should condemn our selves in doing the things that we allow not Wil not he accept us doing all whatsoever we understand he hath commanded us if you being a small part of the Church wil take liberty to break away from us Mr Lambs pretended grounds for seperationare a foundation of all divisions in all the Churches of Christ being seven times mere then your selves in number in conjunction with our Pastor and several of the Officers the major part of them also because they do not come over to your opinion doth not this lay a foundation of breaking up all Churches and societies of Saints in the world For if suppose ten should be of one opinion in a Church and one hundred should be of a contrary judgment therein if those ten should judge that opinion a great truth of Christ c and the hundred judge it a meer mistake a smal matter an outward ceremonie in comparison of the great things of God shal the ten seperate and be justified therein what Church can then hold together long if you say if the thing wherein those tenn differ from the one hundred be essentiâ—â— I to a Church without which the consciences of those ten be fully perswaded the one hundred are no church then they ought to seperate I Answer First This is not the case here for you cal us a Church in your writing nay a Church of hoâ—ly and beloved brethren 2ly Who shal judg touching this matter the one hundred or the ten If you say the ten must judg for themselves and be able to satisfie themselves in their own peronal walking I answer that in such a case there should be many thoughts upon thoughts and considerations upon considerations much patience wisdom sobriety These should be exercised long time before the separation be made that should be the last remedy See what the Apostle saith in such a case Phil. 3.15 16. If in any thing ye be otherwise minded God shâ—â— reveal â—ven this unto you Nevertheless whereto ye have already attained let us walk by the same rule let us mind the same thing if in any thing ye be otherwise minded if any among you differ from other in any particular thing there is no reason that this should cause divisions and separations For though at present ye are not yet hereafter yee may be instructed in all things needfull for you and become of one mind and in the mean while whereunto we have already attained that is 1. Wherein we have mutuall apprehension of mutuall duty let us mutually walk together comfort and edifie one another Let us walk by the same rule line or path never stepping over or out of it lest we lose all For this was one of the laws of those Grecian Races that they must not only strive and run but strive and run lawfully this I say being one of the laws of their running viz. that they were to keep themselves in a certain path line or chalked way out of which they were not to step if they did they lost the game Some say that they were bounded with swords on the one side of the path and a great deep river on the other side so that they did not onely lose the prize but exposed themselves either to ruin by the sword or by the river If they did not keep their path Se here let us walk by the same rule not running over or stepping aside seperating our selves from the common path lest we be dipt yea drown'd by the river on the one hand or destroied by the sword on the other hand It is not to be expected that our light and apprehensions in all things should be the same especiallie should be the same at all times and together God at sundry times 1 Hebr 1 that is by peece meales Somwhat
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
conceive it was to instruct them to inform the world that now the salvation of God is sent unto the Gentiles also as to the Jews and that the blessing of Abraham is now come upon the Gontiles through Iesus Christ being rejected by the Jews and that the Gentiles should be fellow-heirs and of the fame body and partakers of his promise in Christ by the gospell The words Iews nation under the Law were comprehensive importing the men women and children The words Gentiles and nations under the Gospel cannot with the least shew of reason be restrictive importing only men and women with the exclusion of children The salvation sent by God to the Jews the blessing of Abraham that was upon the Jews the Covenant whereof the Jews were heirs was such a salvation such a blessing such a covenant as was assured signed and sealed unto the children of the Jews The children therefore of those Gentiles that accept of this salvation this blessing this covenant which the Jews rejected being in no place of Scripture cut off God forbid that we should dare to cut them off though it seems you dare Consider as it is a cursed thing to add unto the word of God so it is no less a cursed thing to take any thing from the same Christ saith plainly go teach all nations baptizing them viz. all taught nation you say go teach all nations baptizing only such of every nation as are actually taught and instructed In Scripture acceptation men women and children made up the taught nation of the Jews in your sense and meaning only the men and women must be the taught nation of the Gentiles and children excluded The Scripture makes the Covenant of Grace and the figns thereof to belong to the men women and children of the Jews and in the application thereof unto the Gentiles makes use of the same comprehensive Expressions to them as were used to the Jews viz. Gentiles Nation But you will take upon you to cut off more than a third part thereof without any commission or authority from God or from Iesus Christ for your instruction or voucher It is a sin of an equall demerit to pul down Gods posts and set ours up by his as it is to set up by Gods posts any posts of our own Again whereas you adde in this Consideration Mr Lamb. That the same presence of Christ is promised ioyntly to Baptisme as to Teaching to the end of the world SECT XXX I Reply That if by the same presence of Christ you mean the same Reply in respect of reality and truth that is that there is a true and reall presence of Christ promised unto Baptism as there is in Teaching we are Partners with you in the same meaning But if by the same presence of Christ your meaning be the same every way and no otherwaies that is there is one and the self same and no other operating presence of Christ in the Administration of Baptism as there in Teaching or Preaching the Gospel then it is denyed There is a reall but a different presence of Christ in the Baptisme of Infants from that in preaching the word There is a manifold presence of Christ or operation of his Holy Spirit in the preaching of the Gospel which is not at all in the Ministration of Baptism There is nothing symbolicall or otherwaies in baptism preaching Jesus Christ to be the Son of the Virgin Mary that he was betrayed by Judas one of his Disciples that he was the Son of David that he suffered death upon the Cross c. which is to be known by teaching the Gospell and a sutable presence of Christ doth accompany such Doctrines c. But yon insinuate as I conceive such a thing as this in saying there is the same presence of Christ promised unto the Ordinance of Baptism as is promised to that of teaching to the end of the world viz. That there is such a kind of the presence of Christ in teaching which none are capable to understand but persons at years of discretion having personally an actuall capacity of understanding receiving and believing the same and that the self same presence of Christ there is in Baptism whereof children are not capable I mean so to understand and that therefore as teaching belongs not unto Infants because they cannot understand nor enjoy the presence of Christ in that Ordinance even so Baptism be longs not to children because they cannot understand the same neither can they enjoy the presence of Christ therein If this is your meaning I answer SECT XXXI FIrst In what sense children are capable of the Doctrine of baptism that no such presence of Christ is promised unto or doth accompany baptism otherwaies then was promised unto or did accompany the Ordinance of circumcision under the Law The presence of Christ necessary to make the Ordinance of baptism profitable is such a prefence as shall first teach the subjects of Baptism to speak in your Language the Doctrine of dying unto sin rising up and living unto God the Doctrine of mortification of sanctification And secondly such a presence of Christ as shall duly affect their minds with sutable affections and heavenly dispositions under in and by such a vision Such a presence of Christ as this was as necessarie for the usefull improvement of the Ordinance of circumcision of old namely such a presence of Christ as should first teach and instruct the subjects thereof according to their capacities in the Doctrine of the circumcision of the heart the cutting off of the superfluity of naughtiness the circumcision made without hands And thirdly Such a presence of Christ as should duly affect their minds with holy and heavenly sutable affections And the children were not capable of such a presence of Christ yet you know they were by Gods will and pleasure to partake of that Ordinance notwithstanding Surely God did not command the Ordinance of circumcision under the Law but he did vouchsafe his presence unto those upon whom he did enjoyn it Even so as great and effectuall a presence of Christ is promised and performed unto children baptized under the Gospel as was performed unto children circumcised under the Law 2. The presence of Christ promised and made good unto persons that are found under those Ordinances which God hath appointed may not be so much for the present benefit and sensible accommodation of all the true subjects of such an Ordinance as for the immediate benefit of the standers by and persons that are Witnesses thereof And the benefit of Christs presence when it was first administred unto them may not influence it self at least in a sensible manner untill they come to years of discretion As the presence of God blessing the Seeds-man in the act of soweing is not sensibly found untill the Harvest You know the presence of Christ in the administration of circumcision did not appear in the children of the Jews in a spirituall benefit
which you say he hath after used of such splashy Reply shallow watry thin and barren argumentation either pro or con than the writing of seven such booâ—s as this is which we now implead You speak much of your findings but if you have found any such place in all his writings namely where he hath denyed that true proper and natural consequences from granted premises in the Scripture are not to be admitted as the truths of God I believe you may rejoyce in it and eat the morsells thereof your self alone having no partner with you therein in any part of the world whereof the Sun in the firmament is Overseer But this is onely to give Mr. Goodwin a running-rap but you could not reach him You procee 8. Mr. Lamb. I found the unregenerate world naturally falling in with childrens baptism which is a shrewd sign is a deâ—ice of her own the world loveth her own c. SECT XLVIII YOU finde the unregenerate world no more naturally falling in with childrens baptism Reply then you found it naturally falling in with the profession of Christ For they are baptized and do baptize their children in no other name nor into the profession of any other Saviour then Jesus Christ And is not this a shrewd argument that this Doctrine of the Messiah the unregenerate world so naturally falleth in withall is a device of her own the world doth love her own Your 9th particular is summ'd up in this Mr. Lamb. infant-Baptism is unlawfull because baptism being the initiating Ordinance into the Church it letteth in a sort of Members which the New-Testament knoweth not namely such as cannot worship God inspirit God now seeking onely such to worship him The whole bedy must be fitly framed together and every part must effectually work And can these things be affirmed of children SECT XLIX First you affirm that baptism is the innitiating Ordinance into the Church I suppose you mean not the Church generall but dejure it is the initrating Ordinance into particular Churches If that be your meaning Baptism not proved to be the initiating Ordinance into Church-fellowship this then is such a conclusion as you can hardly make good no not by any ifs may-bee's and why-nots gatherable from any place or places in the Holy Scriptures that is to say that baptism did make any person ipsosacto a member of any particular Church But it is proveable that many and many were baptized of whom it is impossible to prove that by baptism or any other way they were ever immembred into any particular Church And it is a difficulty too hard for you or I or any other in the world to undertake namely to prove that all and every particular member of particular Churches were ever baptized at all 2. It is true Gad seeketh such and onely such now to worship him as can worship him in spirit and in truth Iohn 4.23 that is as I conceive according to the context Now the time of reformation approacheth God will be worshipped and obeyed neither in the Iudaicall rites consisting in external performances as some among you so much contend for nor according to the Samaritans false worship who worshipped their Idol Gods together with God 2 King 17.26 27 28 29. but in a pure spirituall manner extending to the very heart such as was typified by those shaddows and the Son of God comes now to draw all men unto this way of worship from the Iudaicall from the Samaritan way This text indeed with severall others renders men uncapable of Church-worship in an acceptable manner that content themselves only with outward forms and yet leading a vitious life But what is this to the exclusion of children As for them here is the grace of the Gospell that he accepteth of little children and would not have men forbidden as you do to bring them to Christ He accepteth according to what any person hath and not according to what he hath not 3. Again God was alwayes a spirit as well as now and he did alwayes seek for such to worship him as should worship him in spirit and in truth as well as now He alwaies loved-truth in the inward parts he alwayes required of all his Sons to give him their hearts in his worship he alwayes commanded the Jews to love the Lord their God with all their hearts and minds and soul and strength Did this under the Law any way hinder that children might not be admitted members of the Iewish Church because they could not perform inward heart-worship and spirituall service did God upon their circumcision accept of them as if they did perform all those spirituall services and heart-duties untill they came to an actuall and personall capacity actually and personally to perform the same And will he not now accept of children baptized as if they did actually and personally perform those services unto him which under the Gospell he requireth untill they likewise come to an actuall and personall capacity so to do And then wil he accept or reject them as they are found faithfull or unfaithfull in these things 4. Whereas you say that the New-Testament knoweth us such member of Churches as infants c. I answer that tho I will not say or deny that the New-Testament knoweth not any infant-members of Churches yet the New Testament knoweth and hath taught others also to know that children are due subjects of Baptism And that it never knew not taught any to know where ever they were or ought to be rejected and denyed the participation thereof Our controversie is not about infant-Church-member-ship but infant-baptism Your tenth Argument for your beliefe in the business of Baptism viz. against Infant-Baptisme and for your separation Mr. Lamb. c. is taken from your observation of the righteous hand of God who causeth the sharpest and most able Adversaries to you in this point to let fall such expressions as justifie what they go about to oppose and condemn as Mr. Richard Baxter saith the aged are 1. the most fully capable subiects 2. the most excellent subiects 3. the most eminent subiects 4. of whom Scripture fully speaketh 5. the greater part of the world when Baptism was instituted who were to be partakers of it But on the contrary for infant-baptism he Mr. Baxter acknowledgeth it so dark in the Scripture that the controversie is thereby become not onely hard but so hard c. SECT L. YOU needed indeed to have written this in Capitall Letters that every one that runs may read the profundity thereof Reply The aged are the most capable subjects of Baptisme Ergo Children are no subjects thereof The aged are the most eminent subjects Ergo Children are no subjects Mr. Lambs miserable inferences from Mr. Baxters words the Scripture speaketh fully of them Ergo not at all of Children The aged were the greater part of the world that did partake of Baptisme Ergo Children were no part of the world that did partake
thereof The proof of Childrens baptism in Scripture is hard Ergo impossible Can you be offended that any that should reason thus should be esteemed by rational men persons of a maimed fancie having their judgments and understandings stupified distraught and confounded Are these Arguments Men or the shadows of the Mountains Are not most and greater terms of comparisons and must these exclude all positives He that should say Mr. Lamb is the most ingenious in all his Family doth he deny the least degree of ingenuity in his children He that saith I trust the parallel will please you Mr. Lamb is the most Christian most Charitable most Edifying most Wise most Holy most Humble among his Brethren doth he deny that there is any christian charitable edifying wise holy and humble person amongst them all except M. Lamb If Mr. Baxter hath said more for your way in those few words and that upon pure principles of reason then he hath said against it in all his whole book his whole book would as much edifie the world were it in ashes as it doth now in ink and paper inriched with truth But alas the light of God shining therein will like the Sun in the Firmament run its course and prosper against all that shall rise up against it Again Do not you blush when you read over this your emphaticall query importing an assertion with might and majesty of truth Doth not plain Scripture proof and dark Scripture proof directly oppose Doth Scripture proof oppose Scripture proof Scripture proof is Scripture proof whether plain or dark and must the one oppose the other because the one is plain and the other is dark Is the Sun in its brightness and the Sun in a cloud opposite Can there be no proof fetcht from the Scriptures but that that is in the plain expressions of the letter Again because Mr. Baxter speaks on the surer side of the hedg hath the hedge therefore but one side Because Mr. Baxter saith it is safe baptizing those that are actuall believers not being baptized before doth he â—imply that it is safe refusing or neglecting to baptize infants What shall we say If a spiders web be as bars of Brass to you there is no hope It agreeth not with the wisdome and goodness of Christ Mr. Lamb. that Baptism should be so dark as Mr. Baxter saith it is c. SECT LI. MR. Baxter doth not say it is so dark as that the way thereof is not plain enough to be found by men that will seek it out Reply and enquire after it And it is agreeable to Gods wisdome and goodness that it should be as his wisdom and goodness have declared it to be in the Scriptures and it is no argument of your wisdome and goodness to question the same SECT LII Your 12th Particular is built upon a false foundation viz. that by baptism persons are immembred into churches which you have not yet proved Your quotation of Act. 2.42 will not prove your position Act. 2.42 Mr. Lamb. Observe your argument they that were baptized were added to the Church ergo all baptized persons in the Apostles dayes were Church-members May not I as well argue thus they that heard the word were baptized ergo all that heard the word in the Apostles dayes were baptized To insist more upon this would be but to follow you in speaking much to little purpose SECT LIII Your 13th Argument is barren of proof altogether viz. that infant-baptism agreeth to the carnall I presume you mean sinfull and wicked interest of men that preach for filthy lucre c. It is wholly denyed standing upon your own bare affirmation which shall pass having your own image and superscription upon it and if any wil take it for current coyn let him inrich himself with it if he pleaseth SECT LIV. HAving thus given us your grounds of your separation from us as if you had made us all proselytes by them having now drawn us not with the cords of a man but as it were of an Angell you justifie your self in your way and bless your self with an expectation not only of peace but even of reward as a man that hath now contended for the faith viz. Gods mind and pleasure that children should not be baptized that was once delivered to the Saints no where to be found in holy writ as of a man that had followed the example of the holy men of old in separating themselves from their holy and beloved brethren as of one that hath followed the Lord fully by forsaking his Church and people as one that hath kept the nationall covenant by breaking covenant which he made with the Church of Christ What shall I say He feeds upon ashes a deceived heart hath turned him aside that he cannot deliver his soul nor say is there not a lye in my right hand SECT LV. BEfore you have made an end of your Epistle you have yet one parting-blow again at Mr. Goodwin after the manner of some of his quondam adversaries who as you here have twitted and upbraided him with what he once writ to Mr. Thomas Goodwin touching separation from Parish Churches as you intimate as being a weak fleeting and uncertain man though for your part you profess it is not Mr. Goodwins shame you seek for hereby I believe your conscience will not say it was his glory that steerd your pen herein M. Goodwin no separate from the godly Presbyterians in his reformation as M. Lamb affiâ—ms But to answer you and all other Scribes of the same Order with you touching this point First know that Mr. Goodwin never came to Coleman-street at first as a parish-person nor after the manner of such mens inductions into parishes but there being a considerable pious and godly party in that parish who having a longing desire to enjoy the Ordinances of God in purity purchased the impropriation thereof whereby they enjoyed the liberty of chusing their own Minister And Mr. Davenport their Pastor having left them the said party made choice of Mr. Goodwin to be their Pastor and accordingly a considerable number of them did fetch him unto them He and they lived together severall years upon the best terms of purity and reformation in the Ordinances of God which their light and the frowardness of the times did admit 2. That when Mr. Goodwin wrote to Mr. M. John Goodwin not contrary in his practise to what he writ to Mr. Thomas Goodwin when he was in Holland as hath been injuriously cast in his teeth by his adversaries formerly now by Mr. Lamb also after the rest Thomas Goodwin as aforesaid the said Mr. Thomas Goodwin was in Holland as your self observe at which indeed Mr. Goodwin was offended namely that the holy learned and good men of those times such as Mr. Thomas Goodwin and others were should break away out of the Nation taking with them the hewen-stones of Gods Temples as you know many went away into severall
the same as formerly all endeavours to gain them notwithstanding and the disterences grew as great as ever At last the twelve persons chosen as aforesaid six by Mr. Goodwin and six by the Parish having met several times did conclude upon several proposal to be tendered to Mr. Goodwin And a time was appointed for M. Goodwin to give in his answer whether he would consent thereunto or not M. Goodwin having perused the same immediately consented thereunto and signified his resolutions to give in his consent unto the Vestry at the time appointed There was also another Vestry held in which it was ordered as followeth At a Vestry held the 12th of December 1643. ordered THat all those that shall desire and be sound worthy by M Goodwin and such as he shall nominate in the parish and the parish approve of to partake of the Sacrament in this parish shal submit to have their names written down in a book kept for that purpose by which they shal be accounted members of this Church and congregation and that other Parishioners being members have liberty to inform those persons so instructed with their Objections against any man Mr. Goodwin having thus complied with the dissenting brethren as aforesaid and having resolved also to submit unto the proposals aforesaid and signified the same unto them that he would subscribe them in publike Vestrie upon the day appointed some few of the said dissenting party for it is not imputable to them all before the said Vestry were to meet contrary to all former proceedings relating to union and reformation applyed themselves to the then Committee of Plundered Ministers by way of Petition complaining against M. Goodwin that he caused rents and divisions in the Parish refused to administer the Sacrament introduced innovations gathered a people unto himself c. and in fine procured as it was said though it was never shewed unto the Parish as I could ever understand the sequestration of the Vicaridge of Steven Coleman-street from the use of M. Iohn Goodwin unto the use of M. Ieremy VVhitaker then living But M. VVhitaker upon the full understanding of the whole matter would not accept of the same By all which it appears to all impartiall men that ever understood the History of these transactions that it was not M. Goodwin and those of the Parish that joyned with him in that reformation who separated from the godly Presbyterians as you call them but that they were the true separatists though they would be known by another name And God almighty pardon them and lay not their separation unto their charge shew you mercy also for your groundless separation from us and for your untrue charging M. Goodwin for separation from the godly Presbyterians in Coleman-street for those by you meant were not such at that time 4. Suppose M. Goodwin had altogether been now of another opinion about Church-work then he was before when he wrote that Letter to M. Thomas Goodwin must this in M. Goodwins judgement and conscience justifie your separation from the Church where you were because you judge your present way the truth and that you were before in an error It may indeed and I think it ought to keep him from censuring you as sinning against your light and conscience as supposing your heart right with God in respect of your intentions in your separations and so it doth For where hath he censured you or the rest of the brethren walking with you as so sinning I believe he hath exercised more charity to you-ward in this kinde than you have towards him and it is fit he should for he hath more to exercise But doth this wholly excuse you or reflect dishonour upon M. Goodwin for condemning your separation Suppose you had turn'd Papists Iews Turks in your very judgement and consciences or as many Ranters and licentious persons and still by the delusion of your judgements and consciences would it have been dishonourable for M. Goodwin to write against you because M. Goodwin turned separate from the Church of England Certainly a man would think that such arguments as these would hardly make a Net strong enough to catch and hold a very flie but a child is known by his doings Pro. 20.11 SECT LVI VVE accept of your Exhortation to suffer none to have dominion over our faith to call no man much less a child master on earth in respect of it And therefore you must shew us better arguments than hitherunto we have seen before you pull us away from our present standing in the Courts of the house of our God where we arefed with the marrow and fatness thereof and have sweet refreshings from his presence from day to day HAving done with your Epistle wherein you have contracted what you have dispersed in your Book I shall take a very brief survey of the Book and body thereof also And because I wil not trouble the Reader with vain repetitions shall wave that which hath been already insisted upon and speak to the rest The whole Book indeed containing many needless and heartless repetitions unnecessary digressious tedious prolixities proceeding not so much from strength of judgement as hear of affection being like corn on the house top yeilding neither seed to the sower nor bread to the eater or as Iudes clouds without water and giving out little refreshment to any man but blackness and darkness SECT LVII M. Goodwins first consideration is summarily thus Moral precepts when in competition with ceremonial must be obeyed and Ceremoniall suspended Mat. 12.3 4.7.11 Mat. 5.23 24. Hence he inferrs the inexcusableness of such persons in the sight of God and men who pretend themselves disobliged from the performance of such lawfull yea holy and righteous promises which they solemnly made unto their brethren by a necessity of subjecting to an external rite or ceremony as water-dipping is especially when the generality of the most judicious learned and faithful servants of God in the Christian world adjudged the same no ways necessary by vertue of any precept or command of God To this you answer that you allow the consideration as importing an undoubted Truth But secondly that this is ill applied unto you though separating from the Church whereof you were a member upon the account of their refusal to be rebapâ—ized and that too by dipping You ground your exception upon two things First the solemn League and Covenant taken by you and the whole Nation to go one before another in reformation according to light 2. Mr. Goodwins own practise in separating from the godly Presbyterians and joyning in that way of worshipping God wherein he now walketh I Reply The solemn league covenant no pleafor separation First to that of the Covenant that it was in the very design of it a covenant of union and not of division of the godly party in the three nations that it was intended by the framers and imposers thereof that each person should be an example unto
your war against the truth and people of the most high he was your match in rage and fury but he wanted your keen wit and roaring language to set it off with I say how can you read them over and not look upon them as the abhorrencie of your soul and even melt in tears for them but the Leopers lips must be covered 2. Suppose Mr. Goodwin had exceeded the rules of christianity in this kind and stumbled at that stone whereat others dash themselves in pieces was it such a worthy piece of charity to the world to be edifified by you in the discovery thereof by you I say his Son in the faith I have heard of a father who complaining that never had man so undutifull a child as he his son to throw contempt enough upon him replyed with less grace than truth my Grandfather had Do not you likewife endeavour here to render Mr. G. worse than him whom with indeed very little charity also you style an old enemy of the truth 3. I appeal to your conscience do not you believe that Mr. Goodwins end in writing this 22. consideration as wel as any of the rest was not your spiritual peace and interest according to his best thoughts and apprehensions that you might remember from whence you are fallen and repent And is this so great a crime deserving from your justice so great a censure that you should thus stigmatize him for a man of rage of fury and of a roaring language to set it off with a man of cruel mockings contemptuous revilings c. 4. Whether you do not judge it incombent as a duty upon Elders Ministers and Pastors of Churches when they perceive a danger of their Churches defection in matters of faith and practise together with other arguments from Scripture and reason to present their people and flocks over which God hath made them Overseers with the corrupt and wicked conversations of those persons I mean of the generality of those persons of the same judgement notions and apprehensions against which they argue as being fully perswaded of the corruption thereof of a dangerous tendencie to root up destroy the flourishing congregations churches of the living God Suppose some of your people baptized as you call it and gathered to your self according to your own judgement should apostize to Popery to Judaism to Turcism to Rantism and that with the plea of conscience as supposing the truth to be on their fides would it be improper or impertment if you be their Pastor amongst other arguments for their reducement to inform them of the authenticque histories relating the cruelty of the Papists the tyrany of the Turks the frauds of the Jews the prophaneness of the Ranters c. and hath Mr. Goodwin done any more 5. How were you harrased tortured and perplexed in this your answer to this 22. Consideration as if in an agony between conscience and concupiscence one while lifting Mr. Goodwin up above all his fellows for disposition and conversation according to godliness a pattern of patience humility meekness temperance and this by 20 years experience a man that hath exceeded his brethren of the Ministery in the promotion of holyness and close walking with God there being not many in his time if any at all that hath managed the same with more authority life and power another while you write him comparable with the old enemy of the truth Gangraena between whom and Mr. Goodwin say you there is but this onely difference viz. that he had not so keen a wit and roaring language to set off his rage and fury as Mr. Edwards had 6ly and lastly Instead of answering those nine particulars mentioned in this 22 Consideration you fall foul upon M. Goodwin as if your pen was in an extacie of rage and discontent and this must pass for an answer to them all and so set it pass with them that can be content to be so answered Mr. Goodwins 23 Consideration amounts to this There is no substantial argument produced to justifie such a practice of separations upon such grounds neither do he believe ever will be To this you say VVhether we have not given arguments to justifie it more than one and that grounded upon the Scriptures and your own principles and indeed the principles of all the learned I refer say you to the judgment of the Reader SECT LXXVII IF your Reader be a child in malice and a man in understanding Reply if a noble Berrean and not a giddy-headed Galathian able to try the spirits to prove all things so as to hold fast that which is good if his eyes are in his head what can he see in what you have written but a reed shaken with the wind a bubble in the ayr having indeed curious colors but fill'd only with very breath What can he see but zeal without knowledge many good words to no good purpose the holy Scriptures miserably mangled and cut in pieces like the Levites Concubine and scattered abroad throughout your book What can he see but confidence of mastery upon the very throne evidence of truth upon the very dunghil shadows of arguments exalted above the stars of God and the truth of arguments brought low and as it were covered with worms What can he see but a child of light walking in darkness and a son of desire murthering the honor of his aged father What can he see but a stragling sheep wandring away from the flock of Christ a prodigal son turning his back upon his fathers family What can he see but your high presumption in cutting off and keeping away innocent babes from Christs benediction in tearing up and rending in pieces the Churches of Christ united together by a holy covenant in obtruding your meer fancies for the objects of Faith and your unscriptural conceits for the Oracles of God in cursing those armies of Israel and flocks of Christ whom he hath blessed and in calling them common and unclean whom hee hath clensed In a word what shall he see but that notwithstanding all that you have written yet WATER-DIPPING IS NO FIRM FOOTING FOR CHVRCH-COMMVNION SECT LXXVIII To conclude If your Reader of what you have written to answer M. Goodwin be also M. Goodwins Reader of what you have pretended to answer and a Reader of such a Character mentioned in the last Paragraph I need not in the least suspect his discerning faculty in observing your most importune weakness in discovering as you call it M. Goodwins great mistakes in the exposition of eight chief Scriptures about Church-communion the truth is as in the former part of your book you call darkness light so in the rear of it you call light darkness and as the real darkness of that pretended light so the manifest light of that which you here call darkness cannot but be evidently discerned by him that wil diligently search those Scriptures and examine what M. Goodwin and your self his corrector have offered as the