imagined that he did see his own shape and picture stil going before him So it seems in those pathes of the Scripture where you walk you suppose you see the shadow of your opinion about baptism yea the truth in that shining with the majesty of God You argue with the Scriptures as the Papists your great pattern in the mount in more things than in this do to prove their fanatick notions and practises The text saith give not holy things to dogs Mat. 7.6 that is say they the Scriptures to the ignorant again Mat. 6.11 Give us this day our dayly bread Ergo we must communicate in one kind What 's your second reason why godly persons scrupling baptism after your manner are reckoned with God in respect of right to churchmembership among fornicators covetous c. It is this 2. Because he praised the Church of Corinth for keeping the Ordinances as he declared them unto them Just thus your foresaid pattern There are seven Sacraments for Christ brake and divided to the people five Loaves and two Fishes Mat. 14.19 Well your third reason 3. Because Order he looked upon as a beautifull thing Coll. 2.5 Ergo What do you tell us of the steadfastness of your faith without you be dipt away with you among your companions fornicators covetous idolaters drunkards railers and the rest of that cursed crew Well proceed 4. Because he cautioneth the Church to take heed of Philosophers that through vain deceit would bring them into disorder 2 Coll. 8. Coll. 2.8 what need we any further witness he that will be blinde let him be blinde can you not see baptism by dipping and believers unbaptized reckoned among the rabble of wretches in this reason also yet a little more to cure our dull eyes say you 5 Because when any disorder grew he took such care to have them corrected Tit. 1.5 If this be not light sufficient to convince the world that holy men not baptized according to our way and opinion are to be reckoned in respect of right to Church-membership among dogs without there is no hopes of conviction Yet again you proceed 6. Because he saith his word was not yea and nay as fallible mens are now 2 Cor. 1.18 I hope now it appears clearer than the Sun if clearer may be that in Pauls judgement godly and holy persons though one with Christ Jesus by faith that scruple baptism and are not baptized after our way and manner have no more right to Church-membership than those that are one in communion and fellowship even with the Devill himself or else Paul would pull down with his one hand what he built up with another Having kill'd Mr. Goodwins Argument dead six times over so that it lies at his feet like murthered Abel at his brother Cains hark how the Drums beat the Trumpets sound the Coolurs are displayed no noise but Victory Victory to be heard in the Camp see how he glories in the Triumph Good Reader Doest not thou think in thy conscience Mr. Goodwin hath the wrong end of the staff in this controversie and whether the putting this question doth not discover it and who it is that buildeth upon light conjectures loose suppositions presumptuous self-imaginations M. Goodwin or his poor brethren of the dip as he calleth them SECT LVII MR. Goodwins 13th Consideration touching the offensiveness burthensomness and grievousness of water-dipping to the natural flesh together with what others have written hereabouts and what you have answered I shall leave to men of sense that have felt it and of reason to judge upon the whole whether this be according to that Gospel freedome from such yoaks mentioned in the Law which the New-Testament speaks of The Law indeed chastised the Jews with whips but you make the Gospel like Rehoboam to chastise the Gentiles with scorpions 1 King 12.11 which as you manage your conceits of the power and vertue of baptism as if men without it and that at such time and in such manner and upon such tearms as you plead for it is as acceptable unto God as the whips of the Papists upon Good-Fryday lashing their backs until they bleed again Mr. Goodwins 14th consideration viz. that for persons to mistake about baptism is as venial and pardonable mistake all things considered as likely can be and therefore if punishable it should be with the lightest punishment that may be therefore to inflict the heaviest curse such as the unchurching men is the rendring men abhominable in the sight of God this is indeed more than summumjus yea summainjuria SECT LXVIII TO this you speak several words as if you knew not what the consideration said nor whereof it affirmed your answer seems to be to another thing I think your self cannot tell to what as if like Babels builders you understood not the language of the consideration but that it spake in an unknown tongue for say you 1. The Apostles did foresee there would be an apostacie from the primitive practise c. 2. This apostacie did fall out accordingly c. 3. Why did not the judgement of the learned stop your Mr. Gooodwins mouth and tearing your self from the national Church c. 4. You Mr. Goodwin plead stiffly for some things which rendreth you more alone than we c. What is the meaning of all this you might as wel have told us that Lots Wife was turned to a Pillar of Salt which had been as savoury an answer as that you gave unto the consideration propounded SECT LXIX YOU say the 15th Consideration saith nothing but what hath been said before and therefore you have no more to say to it I have therefore no more to say to you concerning it but I believe the judicious Reader of that consideration and your answer will find it like Moses Rod devouring all that you have said in your whole Book to invalid the same SECT LXX MR. Goodwins 16th Consideration you have summ'd up thus Infant-baptism though per sprinckling is as efficacious as the baptism you plead for 1. For declaring persons the professed Disciples of Christ 2. For obliging persons to be the loyal Disciples of Christ 3. For mutter of edification and comfort to the inner man To this you answer by denying all that hath been said touching those three ends of baptism and my reply shall onely be That it is too evident to be denyed and too easie an answer to satisfie men in their wits unto matter of such palpable argumentations and to what Mr. Goodwin hath said hereabout the Reader may please to peruse Page 94 95 96. besides many other places in this reply Mr. Goodwins 17th Consideration is indeed as you have said to this purpose SECT LXXI It doth not ap pear from Scriptures that any Church of Christ was commanded to be dipt reproved for not being dipt therefore high presumption for any to lay their own commands herein upon such penalties as you do c. You have answered it is very true
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
you will let no man take from you this is as the wel of Bethlem for which you wil fight with the best friend you have in the world It was the saying of one concerning some over-weeners of themselves that they might have proved excellent schollars if they had not been perswaded that they were such already Themistocles listned to nothing so willingly as to his own commendations The Emperor Adrian oppressed some and slew others that exceld in any art or faculty that he might be held the only skilful And it is said of Aristotle that he burnt the books of many antient Philosophers that he might be the more admired Prov 16.5 Every one that is proud in heart is an abomination to the Lord. When a wal swels it is near breaking it is no smal art to conceal art nor is it a smal glory to conceal glory Emptie casks sound lowdest and purses with a very little money gingles more then those that are top ful They that best deserve praises do most desire concealment Moses shone and knew it not Christ had all the treasures of wisdome and knowledg in him but they were hid in him he did not fret when he was obscured The best of men were most modestlie conceited of themselves Jacob said he was lesse then the least of Gods mercies David a worm and no man Agur more brutish then any man Great Pauâ— the least of Saints the greatest of sinners They that think themselves rich and ful able and strong know not that they are poor and miserable and blind and naked They conceive their mole hil a mountain their kestril an eagle their goose a swan poring upon and blessing themselves in their own beauty while they gaze upon themselves as you seem to do over the banks of your baptissmal waters until they fal into the River and are drowned thereby But to proceed to your third reason of publishing your Book 3ly To let the world see that our baptisme hath not metamorphosed us Mr Lamb to his Reader from Lambs to Wolves Tygers or Serpent which is insinuated by M Goodwin in his last c. SECT IX INdeed if the world had not seen your Book Replie Mr Lamb renders himselfe in his Book a visibâ—e instance of what he seems to withstand and implead therein they might have suspected the due applicablenes of such an insinuation unto your self but he that shal see and read the same knowing what once you were and what that book represents you now to be if your spirit be in your writing may be astonished at the metamorphoses Have you not rendred your self as sad an instance of such an alteration and grown as great a proficient in the black art for rendring evil for good your time and all things else considered as any of that misterie of iniquitie that ever I knew Have you not with all love care and tenderness been treated withall by your antient Pastor as a sheep and lamb of Christ under him Mr Lambs ingratitude and unkindnes to Mr Goodwin as deare unto him as Jonathon to David nay as Benjamin to his old father Jacob the apple of his eye the signet on his arm Were you not unto him you above any other Member as John the Evangelâ—st unto Christ Jesus alwaies as it were in his bosome I had almost said his fond-ling And have not you heretofore answered at least seeminglie nay I think I may say reallie his kindness with kindness his love with love And now have you not Absolom like rallied up what strength You can against him Did you not as yesterday strive to keep the Flock of Christ whereof you were more then a commmon member Mr L. changed for the worse since his separation in a straight hand of unitie love improving your parts abilities and opportunities to keep them as close together as the scales of the Leviathan And have you not not onlie withdrawn your self but with an high hand stroven to bring off others into the same condemnation with your self endeavouring to tear up our foundations and incouraging all you had any hope to ingage a gainst us and our Church as the enemies of Jerusalem encouraged one another against it race it race it even to the ground Did not the language of your deportment to our Church pastor and people speak as Peter to Christ though all men would be offended with thee yet will not I But have You not like Orpah in the 1. of Ruth 14. not with so much as a parting salute turned Your back upon them and like the Isralites in the Wildernesse started aside like a broken bow and vvith Peter withdrawn away from us as if you never knew us Yea eagerlie and Tigerâ—y made at the face of your faithful pastor in the eies of all men Did ever any of the Church lift up such Hosannahâ— Mr Lamb once the greatest admirer now the chiefest slighter of M G spread his way with such palm branches and garments of praise and commendations before his very face and the face of the whole Church to the frequent offence both of himself and the Church as You have done And hath any one of them yea of them that have departed from us lifted him up indeed but it is unto the Crosse to be crucified in the sight of the world as Your self in this book You seem indeed with Jael in your book to speak smooth words soft and pleasing language to spread over him mantles of love and kindness but your hammer and naile are readie in your hands to strike him through the verie Temples rejoicing therby not the armies of Israelites Mr Lamb first crowns then kils Mr Goodwins reputation but of the Cananites dealing with him as Xerxes did with his stears-man crown him in the morning and cut off his head in the afternoon of the same day Or like the fickle Isralites that with great zeal fought but verie latelie for David and a little after crie out We have no part in David neither have we inheritance in the son oâ— Jessie every man to his tents O Israel and now all the crie is for Sheba the son af Bâ—â—ri is not here a change However you proceed vvith a verie oilie lip thus Had not the truth been dearer to me then any man Mr Lamb to his Reader I had rather choose to lose my right hand then set it to a Book that frowneth on him Mr Goodwin whose credit alwaies was and stil is right dear and pretious in my sight SECT IX YOur pen stumbles at Truth Reply and speaks of nothing more then truth without Truth being indeed more accustomed to articulate then to argue out Truth And as for that Truth that you so much pretend unto in your book we may as soon find grapes on thorns and figgs on thistles as find it there He that thinks to be led by the light that shines therein unto Dothan shal find himself at last abused by an
with teaching by name in the commission of Christ and the same presence of Christ promised ioyntly to Baptism as teaching to the end of the world and serving the Grand Interest of Remission of Sins and Salvation in some sense and commanded by Christ to be done upon discipled persons and that with huge solemnity in the Name of the Father Son and Spirit and that too amongst the last words he spake on earth SECT XXVI THat Baptism with VVater is one of Christs commands Reply is our belief as well as yours But what you mean in these words and joyn'd with teaching by name in the commission of Christ I do not wel understand If you understand the particle and distributively thus That Christ commanded or appointed his Disciples to Teach as wel as to Baptise your Yea in that sense is our Amen But if you mean and understand the Particle and conjunctively as I think you do in this sense as if Baptism and Teaching must be companions and go together then it is denyed For if there must be teaching whereever there is baptizing because they are joyned together in the commission then it will follow that there must be baptizing whereever there is this teaching upon the same ground because in the Commission baptizing is as well joyn'd with teaching as teaching with baptizing if you say Teaching must precede baptizing Obj. because it is put before it in the Commission SECT XXVII J Answer Answ first That the Prelocation of the word teaching in the Commission before baptizing is no more an argument that teaching must precede baptizing in time than the prelocation of the word Iacob before Esau in Rom. the 9th 13. doth argue that Iacob was the elder brother no more then because we have Iacob also mentioned before Abraham in the 7th of Micah 20. that therefore Abraham was born after Iacob Yea Mark 1.4 We have baptizing mentioned before teaching or preaching Iohn did baptize in the wilderness and preach the Baptism of Repentance c. SECT XXVIII 2. THe Commission you see is concerning Nations Mat. 28.19 The word Nations doth include children Go ye therefore and teach all Nations haptizing them it is not go teach every person Baptizing them It is not denyed but Nations must be taught before Nations be baptized and families must be taught before families be baptized that is those that are capable in both must be taught and more than taught before they be baptized But this doth no more argue that every individuall person must be taught yea and must understand and receive that teaching before they be baptized than it did follow that because the Nation of Israel was to be taught and instructed in the wayes of God under the Law before circumcision that therefore none of their children must be circumcised untill they were first actually taught and instructed Genesis 17. and the ten first verses you will find that God first instructed Abraham in the Doctrine of his Covenant and afterward imposed upon him Circumcision which was a seal of the righteousness of faith or of the Covenant of Justification by Faith The Nation of the Jews were Gods taught people before circumcised and this is most apparent that the Proselytes of the Gentiles were first instructed before they became Jews This did not argue that their children must not or might not be circumcised before they were likewise actually instructed You know they were to be circumcised by the express command of God You have replyed to your self in mentioning the word of God they had the express command of God for their circumcision Object shew us the like for baptism and we shall give all up unto you SECT XXIX IF God gave his express commands to circumcise the children of taught Parents Answ or of Parents instructed in the Mysteries of the Doctrine of circumcision before those children were capable of any such teachings or of understanding the same then it will follow that there was a time when children even Infants at eight dayes old were capable subjects of such Ordinances of God and of Christ for they were his Ordinances which were very mysterious and spirituall Children in Gods acceptation capable of circumcision and the Doctrine thereof under the Law why not alike capable of baptism and the doctrine thereof under the Gospel and which they could not understand untill they came to years of discretion and that God did thereby instruct their Parents in the extent of his grace through the Mediation of Christ or the Messiah unto them and their children except they themselves did afterwards reject and refuse the same which was matter of great comfort to them If children were thus capable under the Law except you can find that they are expresly or by infallible consequence from the Scriptures excluded under the Gospel by what authority dare you exclude them Are they not as capable of the Doctrine of Baptism as the children of the Jews were of circumcision Were not there as deep Mysteries in the Ordinance of Circumcision as there are in the Ordinance of Baptism Did God did Christ command circumcision to children under the Law and hath God hath Christ forbidden or prohibited Baptism unto children under the Gospel If so shew us where and we have no more to say And whereas you say shew us an express command for the Baptizing of children the text is at hand Mat. 28.19 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son Gods express command for baptizing of children and of the Holy Ghost Are not Nations made up of men women and children 'T is true children are not nam'd in the Commission neither are men or women named if children must be excluded because not named why do you not exclude men and women upon the same reason and whom then will you baptize If you say those that are actually capable of teaching and no more I answer then you obey not the extent of the Commission which is not to baptize the capable part in your sense of Nations but all Nations If the Jews consisting of men women and children were a taught Nation in Scripture Language and in Gods acceptation why may not a Nation of the Gentiles consisting of men women and children be likewise a taught Nation and the men women and children thereof receive all the characters and signs of Gods gracious acceptation of them all as well as the Jews did If by the word Nation in Scripture when applyed to the Jews the men women and children of the Jews are intended as you know they are and as will appear by the Texts in the Margin * Deut. 4.34 Deut. 32.28 2 Sam. 7.23 1 Chron. 17.21 Psal 83.4 Psal 147.20 Isa 1.4 Luke 7.5 c. Act. 8.28 Gal. 3.14 Eph. 3.6 why then by the word nation when applyed to the Gentiles shall we not understand the men women and children also And whereas the Text saith Go teach all nations I
in the Name of the Father Son and Spirit and that too amongst the last words he spake on Earth I Shall only offer this that those words in the name of the Father and of the Son and of the Holy Ghost do not imply the huge solemnity of the administration to speak in your uncouth expression but a consecrating them unto the service of God discovered now unto them more clearly than formerly to be the Father Son and Holy Ghost it makes not one hair of the head of your Opinion about baptizing of persons at age c. white or black And whereas you add with an Emphasis viz. and that too amongst the last words he 1. Christ spake on earth it is so impertinently brought in by you to your purpose that these first words shall be the last words that I shall speak unto them and therefore shall proceed to your third Consideration which you give out thus 3. I find Mr. Lamb in the second Epistle that he Christ intended not the reiteration of it baptism by the same person and that therefore there ought to be all due care of practising it without corruption SECT XXXIV WE have digged in the same field of the Scriptures with you Reply Rebaptization condemned by Mr. Lamb himselfe and have found the same treasures with your self touching what you say in this consideration Only give us a like liberty with your self to add an Use of Reproof or of Correction to yours of Instruction viz. that seeing Christ intended not the Reiteration of baptism that therefore those are here to be reproved for their extream boldness and presumption that shall press persons already consecrated unto the service of the Father Son and Holy Ghost at the Waters of their baptism in the time of their infancie and that upon terms little lower than upon their salvation to a Reiteration of their baptism contrary to the intention of Iesus Christ Your fourth consideration runneth thus 4. Mr. Lamb. I found the design of Christ in the Ordinance it selfe be exceeding rich and spirituall namely amongst many other ends c. SECT XXXV THE Ordinance of baptism is indeed Reply exceeding rich and spirituall but I fear while you seek out the spiritualness and richness thereof administred unto such persons only and after such a manner as you plead for instead of finding these you lose the richness and spiritualness of the baptism you have received in your infancie which however it is or hath been unto you yet that Ordinance administred unto others in their infancie and duly improved in their riper years hath been as a cloud dropping fatness upon their souls and as the Tree of Life yeilding various fruits every month yea every moment of rich and pleasant tasts unto their spiritual palate You proceed in this fourth consideration to shew us wherein consists those rich and Spirituall designes of Christ As 1. Mr. Lamb. To oblige the Disciples unto Christ that as circumcision bound men to keep the law of Moses so doth baptism to keep the law of Christ. Therefore the Spirit borroweth the word baptism which respecteth Christ to express the obligation of the Jews to the law of Moses 1 Cor. 10.2 and were all baptised unto Moses SECT XXXVI HErein I confess that in my judgement you speak after Reply Mr. Lamb by consequents grants that children doe capable subjects of baptism notwithstanding theio infancie or according unto the Oracles of God and the analogy of faith For if circumcision bound men that is those that were partakers of it who were children in their infancie as well as men of riper years if I say circumcision bound the subjects thereof who were children as well as men to keep the Law of Moses why should not baptism bind them to keep the Law of Christ For if circumcision taken or received by children at eight dayes old did binde these children when they came to years of discretion to keep the Law of Moses what tolerable shadow or shew of reason can be given why that Baptism administred now unto children should not also bind them all the after-dayes of their lives to keep the Law of Christ I very much honour and approve of your Orthodoxism in this point at this turn You proceed Further the design of Christ is to affect the heart by the will of God seen in the Ordinance of Baptism Mr. Lamb. as well as heard in the word preached c. SECT XXXVII TO grant you this also in a due and qualified sense were but to grant you out of the aboundance of our own apprehensions in the truth thereof These holy designs of Christ in baptism Reply are as effectually brought about and his heavenly hand hath found out his enterprize herein by baptism administred unto Infants as by the administration of it unto others at age Your four first considerations premised you advance to the fifth This being the plain design of Christ in the ordinance Mr. Lamb. I considered Infants-Sprinckling which ordinarily goeth for baptism and found the great designe of Christ in a manner frustrate by it because there is no Sign or figure of any such thing as death burial and resurrection and consequently not that Sermon of the Gospel which Christ intended to make by it as is most evident by Scriptures which palpably discovereth it to be a humane invention SECT XXXVIII IT seems you took Infant-sprinckling called baptism Reply into your consideration as the Iews did Christ when they looked upon him as the Carpenters Son or as a Root out of a dry ground having no form or comeliness and beauty that it should be desired Mat. 13.55 And hence it is that it is despised and rejected and not esteemed by you Well however to us that believe our Infant-baptism to be by Gods appointment it is precious but unto those that be disobedient unto Gods will therein it is a Stone of stumbling and a Rock of offence I believe it hath been of a higher esteem with you There were some that grew miserably defective both in their opinion of and respects unto the Apostle Paul who once could be willing to pull out their eyes for him which argued themselves but not the Apostle to decline in godliness The true Reason why infant-baptism doth no more good unto some men The truth is as Christ could do no great miracle among those that did not believe even so your misbelief of the mind of God in your Infant-baptism hath hindred the rich and spirituall effects thereof upon your heart and soul But you say You found the great design of Christ frustrate by it viz. by sprinckling of Infants SECT XXXIX IT is not one of the least of mercies purchased by Iesus Christ Reply that there is an attonement made for the ignorances of his people The froward in heart finde no good certain I am if there be tares in that field of Infant-baptism that God sowed wheat there and it
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
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
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