duty will render men judged obeyers of that command by God yet will not any such desire to obey when yet obedience is not performed justifie MEN in any such judgement because Christ hath no where given to the Church any such rule to judge by Besides except men could try the reines and the heart as well as God and know who willeth sincerely and who not as God doth it is unreasonable to conceive that mens willing things should be any rule for mens judgement though it should be conceived a rule for Gods judgement And further the heart of man being deceitful above all things it is not so easie as it may be some think to know themselves whether they will sincerely or no the obedience of such commands which they cannot but see taketh them off the chair of publick esteem and setteth them upon the dunghil of disgrace and scorn and whether obedience to Gospel-baptism doth not so let the world judge by your cruel mocking them that submit to it and bitter insinuations against them To which we shall speak fully in the due place But thirdly and lastly if we ought to judge you to be actually baptised our way because you have a willing mind so to be though indeed and in truth you are not Why then surely by the same rule you ought to judge us still walking with you every one in his place though indeed and in truth we are separated from you because we also have a willing mind upon Christian termes to walk with you And have you not as much reason to judge us sincere in our profession of willingness as we have to judge you so I am certain you have much more reason so to judge because your submission to baptism in Christs way and Pauls way which is our way would be a pure piece of self denial to you As Peter and John was by the High Priest and Elders Act. 4.13 Ignorant and unlearned men And John 7.49 and that in many respects you would be numbred amongst those poor brethren of the dip which want releif that petty handful of less knowing and less considerate men as you call them those ignorant Creatures the generallity of whom know not what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that for ought they know upon their own account it may signifie to ride or to run or to build as well as to dip which are your scornful expressions concerning them Every man can find a will to seek the face of the Ruler Pro. 29.26 but who findeth will to seek the face of the poor But for us to have continued still in fellowship with you in that way was and would be again if we returned to it matter both of honour and ease in comparison whereas now with Christ and the holy Apostles we are sooles for Christs sake then we should be wise in Christ now weak 1 Cor. 4.10 then strong now despised then honourable So that we have more cause by farre to doubt your wills of COMING DOWN to us though you should say never so much how much you willed it then you have to doubt our wills of GOING Up to you if we did but whisper it And yet you have declared us no Members of your Body and pour contempt upon us for Church breakers and Church deserters and trust betrayers and what ever you think may bring our persons and Christs holy way which we profess into dis-repute because we have separated from you though we have often affirmed what trouble and sorrow it was to us to withdraw from you and our own conscience is as a thousand witnesses how careful we were to make it as little offensive to you as we could devise how to do our obligation to you as an instrument of much spiritual good to our soul being alwayes before our face How untrue therefore have you been to your own principles in thus dealing with us Rom. 14.12 Happy is the man that condemneth not himself in the thing which he alloweth Your third Consideration for substance this THat by faith Men become the Sons of God That Christ owneth all true Beleivers for brethren Therefore such of the Beleivers who are in the right order of the Gospel ought to receive them into the full Communion of the Church upon that account simply That Men become the Sons of God by faith in Christ Jesus is plain in the Scriptures as you say but that any ones faith would have pass'd with the Churches in the primitive times for the faith of Gods elect that should have been found sticking at obedience to any of the commands of Christ appeareth not in the Scripture but much to the contrary James 2.10 For whosoever shall keep the whole Law and offend in one point he is guilty of all John 15.12 Ye are my friends if you do WHATSOEVER I command you VVhy call you me Lord Lord and DOE not the thing that I say Luke 6.46 VVhat doth it profit my brethren though a man say he hath faith and hath not works Can faith save him And although now in these days we have an honourable opinion of the faith of very many persons that are unbaptised yet it is much to be feared that farre the greater part of those that are so pretending want of conviction that it is a duty do not neglect it upon that ground but the foolishness of the act it self which to the earnal eye that discerneth not the holy design of Christ in it maketh it as offensive to them now as the Gospel was at first to the Greeks 1 Cor. 1.23 In conjunction with that disgrace that attendeth it And ought not every one to be jealous over their own hearts whether something of this nature do not bribe the judgement that it is not at liberty to give sentence according to the merit of the cause or at least whether it doth not indispose the soul to the impartial weighing those grounds which serve to evince it to be a duty That in disposition to things hindreth the true genuine working of the intellectual senses appeareth by Christs words to the pharisees John 8.43 Why do ye not understand my speech Christ answereth himself in the next words EVEN because you cannot hear my words So that their disability to obey which is the sense of the word hear in this place indisposed them to understand Christs words in the 30. Deut. 17. But if thine heart turn away so that thou wilt not hear If the heart be against a thing no wonder if the ear turn away from all the meanes of proving it to be the mind and will of God and we are the rather induced to beleive that this is the true ground of the non-conviction of many that are unconvinced of the duty of baptisme because we find by experience that all the persons that are of any degree of eminency in worldly respects either for learning parts or estate that God hath perswaded to own the truth do
because his opinion cannot look them in the face without blushing there being no sign of Death Buriall or Resurrection or any such like thing in sprinkling Oh that Mr. Baxster would lay to heart this one consideration and consider once again the high and holy design of Christ in Baptisme which considered evinceth against all contradiction that the form can be no other but by dipping or burying the body in water his design what is it but to make the Gospel word and the Gospel figure to answer one another as face answereth face in the water and to be brother Preachers of the same doctrine 1 Cor. 15 3 Rom. 4.25 Compared with Rom. 6.2 3 4. Col. 2.12 Col. 3.1 namely the death of Christ for sinners and the sinners duly to die to sin and to suffer for and with Christ Christs resurrection for the sinners justification the sinners duly to rise to Christs life here because of the blessed assurance of a glorious resuâ—rection to eternal blisse with Christ hereafter all which holy doctrine which is the substance of the Gospel is preached in baptisme P. 177. Cases of Conscience as well as the Word which maketh Mr. Perkins say thus The preaching of the Word and the administration of the Sacraments are all one in substance for in the one the will of God is SEEN and in the other HEARD Now where is the will of God touching Christs Death Buriall and Resurrection and our death buriall and resurrection with him seen in the sprinkling of childrens faces Oh that we had an impartiall Judge The Apostle affirmeth of the Gospel 2 Coriâ—â—h 3.18 That we all with open face behold as in a glasse the glory of the Lord. And doth not the Apostle chiefly intend the Sacraments of the Gospel by the metaphor of a glass because they respect the eye as a glass doth whereas the Word preached respecteth the care And if we do but consider why Christ would have the Gospel preached namely to affect the hearts and soules of men with the goodness thereof It will easily appear that the form of baptisme can be no other but by dipping because in any other way the sign will no way answer the thing signified and so the glass being defaced the heart is not affected by the eye for want of a resemblance whereas otherwise the Ordinances being administred according to the last will of Christ where there is a full correspondence between sign and thing signified they goe hand in hand with the Word excellently aiding and assisting the holy design of the Word preached when administred upon the right Gospel subject namely a converted Disciple to Christ which Mr. Baxster p. 301. of plain Scripture proof calleth the most fully capabâ—e subjects the most eminent subjects the most excellent subiects and of whom the Scripture fully speaketh In the same place complaineth of Infant baptisme as dark in Scripture and hard to find notwithstanding his flourish of plain Scripture proof for it Be astonisht therefore oh ye heavens and horribly afraid oh earth that such a silly Worm as Man is such a thimble full of dust should dare to change Christs Ordinances and deface that glasse which representeth Christs glory and blurre the last will of him before whose judgement seat they must all appear to be judged 2 Cor. 5.10 and receive according to all the deeds done in the body Are ye stronger than he Your sixth Consideration being the very self same in substance with the first I referre the Reader to my Answer to that in which thou shalt find the Answer to this also onely there is a remarkable passage in the beginning of it which I shall have occasion to speak to when I come to answer the 18th Consideration Your seventh Consideration for substance this THat in the 6. of Hebr. 2. the word Baptismes which is there reckoned amongst the foundations or beginning doctrines of Christ being in the plurall number it is not easie to determine whether by it be not meant variety of formes in baptising or a variety of subjects of Baptisme rather than a variety of Baptismes To which I answer why should that be hard to you or any man else which the Scripture hath made easie As for variety of subjects the Scripture is silent we read of no subjects but discipled persons made so by teaching For variety of formes of baptising Disciples where is there any such thing so much as whispered But as for variety of Baptismes that the Scripture speaketh fully too though but one proper reall Baptisme namely that with water Math. 3.11 Luke 12 5â— which is the Ordinance of the Church the other namely that of the Spirit and afflictions being metaphorical and by way of Analogy to that which is reall and proper is called Baptisme yet Dr. Lusâ—ington upon the place saith that the Siriac Translation rendreth the word Baptisme in the singular number but be it otherwise why should we take hedge and ditch when the Kings high-way lieth just before us Your eighth Consideration for substance this THat with-drawing upon this accompt is a schismatical practise and a sin of a high nature I confess with all my heart that Scripture Schisme is a sin of a high nature and of deep demerit and that for the reason you give but that ours is that which the Scripture condemneth I utterly deny Where ever Schisme is there is separation but it doth not follow where ever separation is that there is Schisme 2 Corinth 6.17 Come out from amongst them and be ye separate saith the Lord God and I will be a Father unto you No body will say this separation of the Text is sinfull Schisme Sinful separation cannot be but from a body regularly united according to the direction of Christ and the example of the Primitive Churches because we have a positive Command to with-draw from every brother that walketh disorderly in the Church 2 Thes 3.6 much more every Society that is not built upon the principles of the doctrine of Christ I mean those which by Christs order concern orderly joyning but yours is such a one and therefore separation can be no schisme which onely respecteth Churches of a regular constitution such as the Church of Corinth was and the rest of the Churches mentioned in Scripture Sir when you can shew us a rule from Christ to gather Churches without Baptisme in all the new Testament then what you say corcerning us will come home to us and we shall be found guilty of that hainous sin But Sir if no such rule appear from Christ nor any such Church appear in all the Word of God then will not our separation from you be found that which the Scripture calleth Schisme but a conscientious with-drawing to perfect the work of reformation according to our solemn vow to the most High which yet would have been our duty whether we had vowed it or no. But 2. Why should our separating from you be counted Schisme more
than your separating from the Parish Churches is not our ground the very self same which yours then was And what can you say to Mr. Baxster who chargeth you with Schisme for with-drawing from the Nationall Church P. 193. Of his Scripture proof which we cannot answer you with He calleth you Church-Renter as you do us and an undone person amongst others upon that account that are as pillars of Salt in his eye And is it not strange that Mr. Goodwin should be so busie with the word Schisme schismatick and schismatical as to use them eight times in 30. lines against his freinds for doing that which himself hath given them an example in upon the same ground But 3. and lastly As the fatall Apostasie from the pure Ordinances of Christ and the example of the Primitive Churches in worship was graduall so hath the recovery of primitive purity been now a little and then a little as it hath pleased God to communicate light to his upright ones that he hath used in the reformation but it hath been won as it were by inches and still been made costly to the Names at least of the Instruments they all bear this burthen which now Mr. Goodwin chargeth us with of schisme The Pope crieth Schisme and Heresie after the Church of England for renouncing communion with the Church of Rome The Pishops cry Schisme after some of the Pres byterians The Presbyterians cry Schisme after Mr. Goodwin and all Separatists from the National Church which withdrawings have been so many steps towards primitive purity Now Mr. Goodwin crieth Schisme pretty liberally too after us who have gone a few steps farther in the same path which as yet his heart serveth him not to proceed in that we may reach the things we have heard from the beginning Which Rule Calvin confesseth the Church took liberty to depart from 1 John 2.24 That we may stand compleat in ALL the will of God Colos 4.12 And walk in ALL the Ordinances and Commandments of God blameless as Zachary and Elizabeth did Luke 1.6 And keep the Ordinances as they were delivered to the Churches of old by the Apostles from Christ which was matter of praise to the Church of Corinth as long as they so kept them 1 Cor. 11.2 Which that we may doe we find the same cause to renounce the National Baptisme which Mr. Goodwin hath done to renounce the National Church which is the very basis and foundation of it and that without which it is not easie to conceive how it could come to passe at first or how it should stand long Well Sir it s not long ere your work and ours will be tried you have judged early but our comfort is that this is but mans day Christ is not farre off whose cause we plead 1 Cor. 4.3 and then not he that commendeth himself is approved but he whom God commendeth then shall every man have praise of God Come Lord Jesus come quickly 1 Cor 4.5 Your ninth Consideration is THat it is but a carnal Ceremony and so acknowledged by Mr. Lawrence now Lord President whom you stile one of the gravest Authors of the Antipaedâ— baptisticall faith But Sir though Mr Lawrence hath stiled Baptisme a carnal Ceremony I pray Sir where hath the holy Spirit called any of the Ordinances of the New Testament carnal Ordinances 'T is true the Ordinances of Moses are called carnal Ordinances by the holy Spirit Hebr 9.10 which lasted untill the time of reformation saith the Text or Christs time wherein the Church hath new Ordinances given by Christ himself whereof Baptisme is one and given by Christ as a Reformer of what was carnal therefore to call Christs Ordinances carnal I humbly conceive agreeth not to the form of wholsome words and the rather because beginning with the Gospel as the Galatians did who beleived it and put on Christ in Baptisme they are said to begin in the Spirit Galat. 3.3 unto which the carnal Ordinances of the Law are opposed under the word flesh Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh But 2. When Mr. Lawrence calleth it a carnal Ceremony it is onely in regard of the outward act which respecteth the flesh or outward man abstract from the spiritual design of Christ in it but otherwise in his judgement as well as ours an Ordinance very spiritual and full of the wisdome and Spirit of God for proof of this I referre the Reader to his book of Baptisme but especially to his Discourse from p. 101. to 113. 3. And lastly That the want of it rendreth beleivers unfit for any spiritual communion I am farre from thinking so but that it rendreth them unfit for that full communion which a Church of Christ in the right order of the Gospel enjoyeth that I do beleive and have given a full account of it already in answer to your third Consideration And as for making work for a second Crucifixion of Christ I suppose Sir that which made it at first is most like to doe it the second time and that was sin and disobedience not righteousness and full walking with Christ according to the rules received of him Your tenth Consideration for substance this IGnorance in some things concerning the mystery of Christ found either in a Church or particular persons hindreth not their lawful communion in a Church way for then there would be none fit because the best know but in part therefore not to be looked for that they should be practised in full If by the word Church be meant an orderly joyn'd Church made of fit matter according to the Command of Christ 't is most true that you say that Ignorance in many things will not render their communion unlawfull and your reason good and sound But this will not prove that baptised Disciples may lawfully sit down in Church bodies with unbaptised because such conjunctions are disoderly as I have proved at large and consequently sinful and so not to be indulged but corrected and set strait according to the Rule But why doth Mr. Goodwin tell us so often of judging our brethren unclean for communion Is it we that judge you Col. 2.6 or is it not rather the Rule of the Lord Jesus All Christians are commanded to walk after Christ and that in matter of Ordinances as well as faith and if so doing judge you it is not we that judge you but Christ T is true in a sense we judge you Heb. 11.7 as Noah by obedience judged the old world but it is our grief that there is occasion for it But have we judged you any otherwise than you have judged the godly Presbyterians of Coleman-street if we be sinners herein you cannot be righteous except the same action may be grace and holiness in one man which is sin and unworthiness in another and that too when done under much the like circumstances Therefore thou art inexcusable oh man who ever
acknowledge their indisposition to the obedience of it made them indulge every weak argument to the contrary and that they were never able to submit to the truth of Christ in the naked simplicity of it till God gave them the command of their own spirits Pro. 25.28 Isai 28.9 1 Cor. 3.18 Ioh. 5.44 till they became like Children weaned from the breast In a word till they were able to become fools for Christs sake and resolve to delight their soules with that honour that cometh from God onely But whether the fault of non-obedience be chargeable upon the wills of men or the want of conviction notwithstanding all good meanes used to come at it that God onely knoweth as also the truth and falshood of mens faith but however the Church is not without ground to fear the truth of that faith that boggleth at obedience to Christ in those commands which distinguisheth the Disciples of Christ from Moses his Disciples it is not obedience to the morral Law doth that that God is to be worshipped was Moses his Doctrine as well as Christs That men should be merciful and just which is the substance of the second Table was as well the Doctrine of Moses as Christ so that by obedience to the Law morral a man may as well be said to be Moses his Disciple as Christs because they are both one in that But by obedience to the iustituted Law of Christ given for the ordering us in his worship a man is truly said to be Christs Disciple in distinction from Moses whose Ordinances were far different provided it follow repentance from dead works and faith towards God without which I confess it signifieth nothing in which respect doubtless both Jewes and Gentiles are said in baptisme to put on Christ Gal. 3.27 But more especially hath the Church cause to suspect the truth of that faith that sticketh at obedience to the positive Law of Christ because it is that chiefly that putteth men to shame and casteth out their name as evill 'T is not the simple worshipping of God that bringeth men disgrace no not with carnal men that have not sinn'd away their first principles of conscience but honour rather because every man by those principles is prompted to some worship but that which offendeth is the worshipping of God after his own way which the world cannot bear if men could be content with the Religion of Christ it self corrupted they might live at Rome and be applauded So for the other part of the morral Law which consisteth in Justice and Mercy Mercy and Justice offendeth not the generallity of men but onely some particulars where their own interest is struck at by it and the reason clear because the morral Law is written in every mans heart so that he that liveth up to that liveth to the conscience of every individual soul and consequently compelleth revereate from all men that have not sinn'd away the light of nature But for the Law of institutions they being forreign to the hearts of men found onely in the written word and in themselves of a despicable complexion and withal crossing the desires of the flesh and consequently contrary to the religion of the world which is formed by her worldly wise men according to her carnallity and to fit their own worldly interests It cometh to passe unavoidably that whosoever will follow Christ in the way of worship which he hath set up in the naked plainness and simplicity of it he shall be put to shame scorned contemned disgraced persecuted at least by tongue and pen especially by the learned whose interest is struck at by an effectual following the Lamb in his own way But suppose the faith of those that refuse Baptism to be as good as the best yet I utterly deny that it giveth them an immediate right to full communion with the Church simply upon that account The reason this because Jesus Christ himself who is the God of Order hath appointed the Communion of the Disciples to be orderly so that though persons be Disciples by faith and so have a remote right to all priviledges of Church Communion yet have not an immediate right thereto till they desire it in that way which Christ hath appointed That Christ hath establish'd order for regulating the communion of the Disciples is evident from the Coloss 2.5 where the Apostle hath these words Joying and beholding your ORDER and the stedfastness of your faith in Christ As you have therefore received Christ Jesus the Lord so walk ye in him or after him as the Preposition in is expounded at the 8. verse And not after Christ now that by in him or after him he meaneth after his teachings appeareth by the 7. verse Rooted and built up in him and stablish'd in the faith as you have been taught And that the teachings of Christ respected their order in worship as well as their faith appeareth by the 8. verse where he opposeth the Jewish Ordinances which he calleth the rudiments of the world to Christs and in the 12. verse mentioneth Baptisme by name where in he affirmeth they were buried with Christ Again that Christ hath established order for the regulation of the Disciples Communion appeareth by the 1 Cor. 11. where the Apostle blameth the Church for disorder in their eating the Lords Supper and that their sin of disorderly walking might appear the more hainous to them he telleth them at the 23. verse That which he dâ—livered them that is those rules which he had delivered them to order themselves by in their communion which they had sinfully transgressed he received from the Lord. And in the 1 Cor. 14 40. exhorteth them that all things in the Church be done decently and in order and that matter of order is a thing strictly to be minded appeareth by Titus 1.5 For this cause left I thee in Creet that thou shouldest set in order Now if it be askt how it appeareth a disorderly practise for persons to be admitted into the Church and sit down with them in full communion without Baptisme I shall first enforce some of my brother Allens Arguments and take off Mr. Goodwins exceptions against them and then add one or two more The substance of his first Argument is this If Baptisin was the next thing immediately to be done by the order of Christ after being discipled P. 17 Of his Answer to Master Goodwins 40. Queries about Communion then to sit down with the Church in full communion before it is a disorderly practise But Baptism was the next thing immediately to be done by the order of Christ That Baptisme was the next thing immediately to be done appeareth by the Commission Math. 28.19 Go teach or Disciple all Nations baptizing them where we see Baptisme is the next thing to be done after discipling and accordingly the Apostles practised it Act. 2.41 Act. 8.12 which putteth the matter out of all doubt to all ingenious men as all the instances of the
1 Cor. 1.10 and 15. so in the 4. of the Eph. 4 5. and to the Colossians also But we never read of working miracles or speaking with tongues made any Argument of union I hope then enough and more than enough is said to satisfie any indifferent man that the word baptised in the fore-mentioned place is to be understood properly even of water Baptisme and consequently the Argument from that Text to prove Baptisme the door of entrance into the visible Church of Christ unanswerable But besides this 1 Cor. 12.13 to prove Baptisme the door of the visible Church the 6 of the Romans 3. speaketh the same language Know ye not that so many of us as were BAPTISED INTO Jesus Christ were baptised into his death c. Now to prove that by Baptisme in the first clause he meaneth it not of mortification which some conceive the Baptisme of the Spirit it appeareth thus If the Baptism of the Text be used as an Argument to perswade to perfect mortification and a new life then is it not the thing it self But it is used as an Argument to perswade to perfect the work of mortification and a new life In the 2 verse How shall we â—â—â—t are dead to sin live any longer therein Now they were not already dead to sin in a proper sense they were not already actually mortified though the work was begun in them for then there would be little fear of longer continuing in sin to which they were dead from which he now dehorteth them But in the 3. verse he mentioneth their Baptisme and useth it argument wise to perswade not to live any longer in sin Know ye not that so many of us as wâ—â—e baptised into Jesus Christ were baptised into his death And at the 4. verse Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we aslo should walk in newness of life So that his doctrine in my apprehension is plainly this that though for the present they were not attained to the perfect state of actuall mortification yet by their baptisme they were under an effectual obligation to use all possible meanes to attain thereto and if this be not the true sense of the place I have lost my tast good Reader judge Now to come home to the point to prove Baptisme the entring Ordinance into the visible body of Christ The Text saith plainly of Baptisme that it was INTO JESUS CHRIST Now how into Christ but into the mystical body of Christ the Church which in the 1 Corin. 12.12 is caâ—led Christ for as the body is one and hath many members and all the members of that one body being many are one body SO ALSO IS CHRIST meaning in respect of the Church which is his mistical body where though there be many members yet all make but one body as 1 Cor 12.13 saith the gate and entrance whereinto is by the door of Baptisme But in this point having the judgement of almost all the learned on our side I need say the less I shall therefore conclude as to this with offering the words of Vrsinus and Mr. Baxsters Argument with a word from the non-repeating it as to the same person Vrsinus in his Catechisme Baptisme is a Sacrament of entrance into the Church P 421 whence it cometh that the Supper is presented to none except first baptised As a Souldier before listing and a King before crowning and taking his Oath Plain Scriture proof P. 24. so are we he putteth in infants too Church members before Baptisme But as every one that must be admitted solemnly into the Army must be admitted by listing as the solemn engaging sign SO EVERY ONE THAT HATH RIGHT TO BE SOLEMNLY ADMITTED INTO THE VISIBLE CHURCH must ordinarily be admitted by Baptisme I prove it thus If we have neither precept nor example in Scripture since Christ ordained Baptisme of any other way of admitting visible Members but onely by Baptism then all that must be admitted visible Members must ordinarily be baptised But since Baptisme was instituted we have no precept or example of admitting visible Members any other way but constant precept and example for admitting this way Therefore all that must be admitted visible Members MUST be baptised I know not what in any shew of reason can be said to this by those that RENOUNCE not Scripture Mark well Mr. Baxster thinks they that bold men may be visible members without Baptisme renounce the Word of God for their rule For what man dare go in a way that hath neither precept nor example to warrant it from a way that hath a full current of both Yet they that will admit Members into the Church without Baptisme do so And what can any man in reason imagine to be the ground why Baptisme is but once practised whereas prayer and hearing and breaking bread frequent but onely this that God in the Ordinance of Baptisme hath in some respect a different design though in many other respects the very same as I shall shew hereafter and wherein can any one conceive that difference to lie but here that it is the Rite of entrance into the body of Christ and consequently no need of reiterating it no more than there is of being twice made free of the City or twice listed into an Army Some I find make a question whether Baptisme should not be repeated in respect of the same person which is strange considering that though Christ in the Commission ordereth the Apostles to Teach the Disciples again there is not a word of baptising again Math. 18.20 neither did the Apostles ever baptise any into the Name of Christ twice that we find in Scripture and surely they both knew and practised the mind of Christ 1 Cor. 11.1 Phil. 3 17. and we are charged to follow their example and to mark those which walk contrary to avoid them From these premises it is clear enough that Baptisme is in the wisdom of Christ the Ordinance of entrance into the visible Church or Body of Christ and consequently there can be no regular enjoying the priviledges due to the body before it The truth is to admit unbaptised persons to all the priviledges of Church communion is as irregular and disorderly as to admit the Mayor to the grand priviledges of the chair before he hath been sworn to the faithful service of the City 3. To prove baptised persons sitting down in Church bodies with unbaptised disorderly I prove it thus That practise which bringeth down the esteem of Baptisme and maketh it slighted is against the Order of Christ But for Disciples that are baptised to walk together in a Church body with unbaptised bringeth down the esteem of Baptisme and maketh it sleighted That it is against the Order of Christ that any thing should be practised to prejudice the primitive esteem of Baptisme appeareth 1. By Christs joyning it
with Teaching in the Commission without the least hint of parting them Math. 28. 2. By promising the same presence to the end of the world as well to Baptising as Teaching 3. By the singular use of Baptisme to all Beleivers in all ages of which more hereafter which I suppose maketh Mr. Baxster call Baptisme a great Ordinance P. 302. Of plain Scripture But for persons that are baptised to sit down in a Church body with unbaptised will make Baptisme sleighted I prove thus If unbaptised Disciples enjoy all the self same priviledges of the Church that baptised persons do which they do if they sit down together in a Church body then must the reputation of Baptisme needs be in danger 1. Because it admiteth to no priviledge of the Church but what may be had without it 2. Because the act of Baptisme is irksome to the flesh which if not ballanced by some considerable advantage will upon that account suffer if this be not reason set them to judge that are least esteemed in the Church 4 That practise which consulteth the loss and spiritual dammage of the Disciples can never be an orderly practise But for baptised Disciples to admit of unbaptised into full communion is to consult their losse and spiritual dammage That to admit Disciples to full Communion before baptisme is to consult their loss I prove thus If they are not baptised before joyning in probability they are not like to be after because such confused joyning secretly whispereth a low esteem of the Ordinance even by the baptised themselves otherwise they would not hold their communion without it having no such president in the Word 2. Because the act is unpleasing to the flesh 3. because they are in possession of the priviledges of the Church without it and consequently one great Argument of considering the grounds of it is as it were over so that it is a rare thing if ever they be brought to submit Now not to obey every Ordinance of Christ must needs be a losse to the Creature because in their institution as well as in the creation In wisdome he ordained them all aiming as well at the Creatures good as his own glory Therefore the Pharisees that reject Baptisme Luke 7.30 are said to reject the Counsell of God AGAINST themselves 5. That practice in the worship of God which in reason is like to lay the foundation of jâ—rrs discentions and discords in the Church can never be of Christs ordering because jarrs and discentions in the Church standeth in direct enmity to his interest wherefore he would not have the Church onely be at peace amongst themselves but as much as in them lieth live peaceably with ALL men But for persons that are baptised to sit down in Church bodies with unbaptised in all reason will breed jarrs Can two walk together except they be agreed I suppose he meaneth that they cannot walk comfortably together for otherwise they may walk together after a fashion besides such Interrogations in Scripture affirm with Emphasis the matter Interrogated So that when he saith CAN two walk together he would insinuate not onely some degrees of improbability but that it is next to an impossibility that they should maintain sweet communion but those words except they be agreed must be understood warily not of every light difference in opinion for then there would be little sweet communion in the Church at all there being few that agree in every thing But in matters of moment as this will easily be apprehended to be by any indifferent person that weigheth it it cannot lightly be but there must be jarrs discentions to the embittering their fellowship That difference about meats and dayes what trouble did it work in the Church at Rome Roman 14.3 Let not him that eateth DESPISE him that eateth not and let not him which eateth not JVDGE him that eateth yea at the 10. verse Why dost thou judge thy Brother why dost thou set at NOVGHT thy Brother So that despising judging and setting at nought followed that poor difference about meats and dayes What difference then in reason would this about Baptisme work when that one party namely the unbaptised shall look upon the other as practising will-worship and making their Religion ridiculous and adhering to a generation of men scarce worthy to live as now Mr. Goodwin thinketh of them And on the other hand the baptised they shall look upon their brethren sprinkling childrens faces presuming to call that the Ordinance of Baptisme which in their judgements is a meer mockery and doing it too in the Name of the Father Son and holy Spirit which in their apprehensions is little less than blasphemy How should these two parties of Beleivers walk together without sore differences and the more by how much the more zealous they are for the pure worship of God a luke-warm Spirit will best befit Churches of that constitution this is so plain a case that I think I need not proceed further in the demonstration 6. That practise which in the worship of God is not onely beside the custome of the first Churches which was settled by the Apostles but directly contrary can never be an orderly practise 1. Because they did what they did therein by special Commission 1 Cor. 11.23 2 Cor 10.8 2. We have no reason to doubt the faithfulness of the Apostles in excuting it for though they had frailties as other men yet in what they did in settling the religion of Christ they did by special direction and extraordinary assistance Math. 28.19 and so their example is as Lawes to us Excellent is Mr. Baxster to this point Moses being appointed to the forming of the old Church and Common-wealth of the Jews Saints Rest 212. to the building of the Tabernacle his precepts and examples in these works though we could not find his particular direction are to be taken as divine so also the Apostles having commission to form and order the Gospel Churches their doctrine and examples therein are by their general Commission warranted and their practise in stablishing the Lords day in settling the Officers and Orders of Churches are to us as Lawes still binding with those limitations as positives onely which give way to greater The ground of this position is because it is inconsistent with the wisdom of God and faithfulness too to set men to a work and promise to be with them and yet to forsake them and suffer them to erre in the building of that house which must endure to the end of the world That practise then in the worship of God which is directly contrary to Apostolical custome can never be orderly And Sir if I mistake not very much you have heretofore said as much to this point as any man in the world can say for you have these words in your fourth Caution for Reformation The best patternes and examples under heaven are but seducers in what they fall short of or besides the Word of
thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest another dost the same thing Roman 2.1 If you will needs find fault with us you must repent and return to the Parish again As to your odious foul language of sacrilegious Church-breakers I answer 1 Pet. 2.20 21 22 23. hereunto are we called from the example of Christ when we are reviled not to revile again but to commit ourselves to him that judgeth righteously Your eleventh Consideration followeth and for substance this THat Baptisme is no constituting principle of a true Church yea probably no part of Churchship or the visibility thereof and that the Apostles did not so look upon it as being either 1. Because in his inscription to the Churches be mentioneth their sanctification calling to be Saints c. but not their Baptisme 2. It is not mentioned by way of commendation either of Church or person more than the observance of other Ordinances That Baptisme is so essential to a right raised Church of Christ that without it there can be none in the right order of the Gospel I have proved already in my Answer to your third Consideration To the Reasons you give why the Apostles did not look upon the Baptisme of the Churches as any part of their churchship or visibility thereof I shall now address my self to make answer Your first is because in the inscription of his Epistles to the Churches he mentioneth their faith with divers other things but not their Baptisme If this be ground to presume that the Apostles looked not upon their Baptisme as any part of their-churchship or visibility thereof then neither was their preaching or hearing the Word nor breaking bread nor watching over one another nor admonition in case of sin neither is the great duty of prayer any part of their churchship or visibility thereof for there is none of all these mentioned by name in the inscriptions of his Epistles to the Churches but I know it is farre from Mr. Goodwin to say that these duties were no part of their churchship or visibility thereof and if these were not I marvell what were This therefore is so farre from being a reason that it hath scarce the appearance of one But 2. You say it is not mentioned in Scripture by way of commendation more than other Ordinances Here Sir but with respect to your gravity and my own obligation of respects to you I must crave leave for the truth sake to say that our affirming there can be no true raised Church without Baptisme doth not force us to find that Baptisme must be commended in Scripture above other Ordinances nothing lieth upon us but to shew what service Christ hath appointed it to and not what preheminence of commendation the Scriptures give to it above other Ordinances neither doth Christs choise of this Ordinance for the service we speak of necessarily imploy the superexcellency of it above others no more than faith its justifying us and not love proveth faith to be a more noble grace in the nature of it than love love is said to be greater than either faith or hope 1 Corinth 18.13 love being a giving grace having the whole world for its object but faith a receiving yet notwithstanding the honour of that high and excellent service of our first justification is given to faith and not to love Rom. 5.1 Gal. 2.16 So here though Baptisme should be found a lesse noble act of obedience than some others yet it will not follow from thence that it s not the Ordinance of initiation into the visible body of Christ For a Souldier to behave himself worthily as a Souldier more commendeth him to God and men than his listing himself yet is he not reputed a member of the Army without it Let this therefore suffice to be spoken against all the insinuations you give throughout your book against Baptismes having the honour of entring persons into the visible body of Christ because of the meanness of it least you be found reproveable for objecting against Baptisme for the bodies visible incorporation as the Jews was against faith for justification because to them works seemed more sightly and agreeable to their reason Your twelfth Consideration for substance this VVHen the Apostle Paul instructeth Christian Churches what manner of persons they are who are unmeet for Christian communion he mentioneth fornicators 1 Cor. 5.11 2 Thes 3.6 covetous railers and the like but never unbaptised persons 'T is true Paul was wiser than to write any thing in his Epistles to the Churches by which he should suppose them guilty of that wherein he knew they were not in fault doth he not write to the whole Church of Corinth 1 Corinth 1.13 Were ye baptised in the Name of Paul nay 1 Cor. 12.13 Doth he not say We are ALL baptised And doth he not praise them 1 Corinth 11.2 that for the matter of Ordinances they had kept them AS he delivered them unto them and he delivered them from Christ 1 Corinth 11.1 and we have proved already that Christs Order was to baptise all the Disciples presently without delay And if all that hath been said in answer to your third Consideration be not enough to this point I heartily desire the Reader to lay to heart that which followeth To prove that no persons were reputed of the visible body of Christ before Baptisme and consequently farre enough from sitting down in Church societies without it I prove from the 4. of the Ephesians 4 5. There is one body which at the 12. verse is in plain termes and in words at length called the body of Christ Now that by the word body he did not mean it onely of the particular Church of Ephesus or any other particular Church of Christ but of the universal body of Christ it appeareth by that which he affirmeth concerning the body which belongeth no more to the Church of Ephesus than to any single Christian yea those many things wherein they are one he affirmeth as belonging to them in common with all the Scripture Christians in the world Now to accommodate his design of peace and love in the body he proceedeth to mention the many things wherein that body is one which he delivereth as so many notable Characteristical marks whereby all the members of that body may be known from all the world upon these marks I would fix the eye of the Reader behold then the Scripture marks of all the members of the visible body of Christ 1. They have one Spirit 2. One Hope 3. One Lord. 4. One Faith 5. One BAPTISME 6. One God and Father of all who is above all and in all and hath Christ linked their oneness in Baptisme with their union in those other things yea placed it in the order of words before their oneness in respect of God who is the Father of them all as being altogether the characters of a member of that body we speak of
and doth he speak according to the form of wholsome words that saith men may be visible members without it or will Christ hold that man guiltless that striveth to break this chain which he in wisdome hath linked together That the Text speaketh of reall proper Baptisme with water and not of metaphorical it appeareth 1. As for that which some conceive though untruly the Baptisme of the Spirit namely the common fruits of the Spirit such as faith that he spoke of before as that wherein they were one in distinction from Baptisme Secondly As for that which is in truth the Baptisme of the Spirit namely speaking with tongues and the like that cannot be meant because the Baptisme here is affirmed of all the members of the body of whom that cannot be truly said I understand therefore by Baptisme in the fourth of the Epesians the Church Ordinance of Baptisme with water by which the Apostle affirmeth both Jewes and Gentiles put on Christ Gab 3.27 And further how can any one imagine with any shew of reason that in the primitive times there was any such confusion as the sitting down of baptised with unbaptised Disciples Since its plain 1. That Christ commanded their baptisme presently after discipling 2. That the Apostles so practised it as we find in every example 3. Where any backwardness appeared the Servants of God hastened the Disciples to Baptisme Arise Acts 22.16 why tarriest thou saith Ananias to Paul And truly it is a remarkable thing that though Paul had fasted three dayes yet after his discipling he is hastened to Baptisme before he is permitted to eat meat Acts 9.18 4. We read not of one discipled person that ever refused Baptisme 5. Considering the judgement of the Spirit of God concerning those Rabbi men that did refuse Baptisme or Johns Ministry whereof Baptisme was a part which was Luke 7.29 that they rejected the counsell of God against themselves I say considering all this with what is offered in Answer to your third Consideration it is I humbly apprehend one of the most unreasonable apprehensions that ever was founded upon the Scriptures And now let the world judge whose building is Babel whether ours that answereth the Rule to a hairs breadth or yours which is quite besides it and here Sir we challenge you to make out your opinion and practise from the Scripture as we make out ours or else your great words rhetoricall flourishes angry invectives being in a manner the best of your strength wherewith you fight with us must all goe for tubbish and dirt But you say in case you should releive the poor and grant us that the Sun shineth at noon-day that in the Primitive times was no such confusion of baptised Disciples holding communion with unbaptised yet how we know that in case there had been any unbaptised brethren whether the Apostle would have prohibited communion with them as well as with fornicators To this I answer if by communion be meant that full communion which orderly Churches enjoy I make little doubt but he would 1. Because he was so full of this point of advising the Disciples to punctuality in the point of order Col. 2.6 1 Cor. 14.40 2. Because he praised the Church of Corinth for keeping the Ordinances AS he delivered them unto them 1 Cor. 11.2 3. Because order he looked upon as a beautiful thing and rejoyced to behold it in the Church of Colosse Colos 2.5 4. Because he cautioneth the Church to take heed of Philosophers that through vain deceit would bring them to disorder Col. 2.8 5. Because when any disorder grew in the Church he took such care to have them corrected Titus 1.5 6. Because he saith his word was not yea and nay 2 Cor. 1.18 as fallible mens are now being guided in his orders by an infallible spirit So that to ask whether Paul would not have prohibited the Churches to hold communion with unbaptised persons is to ask whether Paul would not pull down with one hand what he buildeth up with another But good Reader Mr. Goodwin asketh us one question and I would ask thee another and it is whether thou dost not think in thy conscience Mr. Goodwin hath the wrong end of the staffe in this controversie and whether the putting this question do not discover it and who it is that buildeth upon light conjectures loose suppositions presumptuous self-imaginations Mr. Goodwin or his poor brethren of the dip as he calleth them Your thirteenth Consideration for substance this BAptisme is at some seasons offensive burthensome and grievous to the flesh and that for Men and Women especially being weak and tender of constitution to submit to it in winter and cold seasons is as expresse a tempting of God as passing through the fire would be To which I answer 1. Experience hath proved this to be the vainest insinuation of all the rest there being not one person that I ever yet knew since we came into this way young or old though baptised in the depth of winter that ever suffered any thing in their health to the value of the least hair of their head yea some that have been aged and weak in body have professed that since the time of their obedience to Christ in this Ordinance of his they have not found those weaknesses that formerly they were troubled with no question but in case of sickness God will have mercy and not sacrifice and God will accept the wills of such for their deed but will that excuse those that are in health or doth Mr. Goodwin think that scores of persons I might say hundreds of aged and weak persons that have been baptised without dammage might have pass'd through the fire with as little hurt or if indeed Mr. Goodwin hath reason to judge the danger to be so great Then 2. Is it not a notable Argument to perswade Mr. Goodwin to cast in his lot with these men because these God knoweth above all the Professors of Religion in the world besides because though miracles are ceased and dead as to others yet it seemeth are alive to them and they daily find the manifestation of Gods out-stretched arm for their preservation that as God took care of the Jewes when they went up to worship at Jerusalem that it should not enter into the heart of their enemy to invade their Land so doth he order the element of water that the worshippers of Christ by being born of it shall have no losse their bodily health shall not be invaded by it But 3. It is very true that the spiritual design of Christ in Baptisme being partly to represent Christs death for â—s and to oblige us to the death of all sin it hath pleased him and that in great wisdome to order the buriall of the body in the element of water that the bitter sufferings of the Lord Jesus for sinners may be remembred by the help of that sensible sign wherein Nature hath a gentle taft of some suffering though
not at all to its inconvenience And whereas you say that Baptisme was ordained for Disciples of the first peep out of the shell and greatest weakness in the faith and from thence argue that surely Christ intended it not to be so offensive to the flesh and the rather because the other Sacrament which yet is ordained for the strong is of a more welcome import To this I answer 1. 'T is true Baptisme was ordained for young Disciples but that this is any Argument why it should not be greivous to the flesh I understand not I am sure it is not scriptural Christ saith to those that are young Disciples Luke 9.23 and he said to them ALL If any man will be my Disciple let him deny himself take up his crosse daily and follow me and to those that were looking towards Christianiy Christ putteth the worst to them and therefore would have them sit down and cast up the cost In the 8. of Math. 20. To the Scribe that said Master I will follow thee whithersoever thou goest Jesus saith to him the foxes have holes the birds of the air have nests but the Son of man hath not where to lay his head But 2. Why you should say the other Ordinance is provided for the strong as if it were so appropriately to them and exclusive of the weak or otherwise where lieth any strength in the Argument this is not onely unscripturall but anti-scriptural Acts 2. They all both weak and strong all that gladly received the word and were baptised continued in the Apostles doctrine and fellowship and breaking bread and prayer and indeed more for the weak sake than the strong who had less need and so I appeal to the conscience of the judicious Reader what weight there is in all this Argument against us and whether these be not carnal complaints against the hardness of Christs yoak and the fruit of such workings of heart as was found in Peter Math. 16.22 Your fourteenth Consideration for substance this THat for persons to mistake in the matter of Baptisme so as to judge they have no need to be baptised after beleiving because they judge themselves sufficiently baptised in infancy is a mistake of a veniall nature because almost all the judicious learned and grave all the zealous faithful and best conscienced Christians and Servants of God throughout the world Fathers Martyrs Reformers and others for sixteen Generations together even from the dayes of the Apostles until now have been so mistaken To which I answer 1. The Apostles did foresee in their time that there would be an apostasie from the primitive practise in the worship of God as well as the primitive faith for doctrine the mystery of iniquity beginning to work very early which was the reason of those items to hold fast the Ordinances 2 Thes 2 14. and Col. 2 6. and to beware of Philosophers that would carry them from the simplicity of the Gospel Accordingly it did fall out many departures there were even in the Apostles dayes 1 John 2.19 and more foretold amongst which this of Infant-sprinkling is one wherein there hath been a palpable deviation from the rule which yet notwithstanding many worthy men suffered supposing the Church to have power to make alterations in matter of Ordinances Com. upon Acts 8. Calvin himself acknowledgeth that the liberty of sprinkling whereas the antient custome was dipping the Church took to her self And Mr. Bedford as Mr. Baxster reporteth p. 301. of plain Scripture proof flieth to tradition for proof of Infant-Baptisme One Doctor Eck against the new Church Orders in the upper Marquesdome and Territories of Noremburge writeth That the Ordinances concerning the Baptisme of Children is without Scripture and is found to be onely a custome of the Church with a cloud of other witnesses yea even Luther himself the great Reformer in his book of Anabaptisme acknowledgeth That it cannot be proved by sacred Scripture that Childrens Baptisme was instituted by Christ or begun by the first Christians after the Apostles for many yeares since it came to be in use in the Church saith he and was established by Pope Innocentius And yet for all that he allowed of it so that though he was a godly man and a great Reformer yet allowed of alterations in worship upon that ground which Mr. Baxster abhorreth to doe now Mr. Baxster thinketh he hath plain Scripture proof for Infants baptisme or he would not own the practise because he looketh upon the Scriptures as a perfect rule as well he may and all deviations from them in worship in ordinary cases but so many complaints against the perfection of Scripture 2. If the judgements of the learned and godly be of so much consideration as that it may justly stop proceeding in the work of Reformation why did it not curbe you from that frightfull tearing your self off from the Nationall Church which had been in reputation with the godly many hundred yeares and that in the face of the Sun and that when such things were comparatively rare to the scandal and great offence of your brethren of the Ministry wherein as I remember you were pretty early in leading the way of separation from the womb that bear you and the paps that gave you suck or doe you think one of fourty of those antiently godly and holy men would have liked it and yet for conscience sake you did it notwithstanding 3. This Argument becommeth not you of all men living because it is no new thing with you to leave the road nay at this day and in this book that I am now answering you plead stifly for some things which rendereth you more alone than we in the point of denying Infant-baptisme namely in denying though not in plain words at length yet in effect that Baptisme is the Ordinance of entrance into the visible Church of Christ and that a Church may be of as found a constitution without it as with it and ordained upon the termes of the free-will Offering under the Law Water dipping p. 48.61 wherein I beleive you have no fellow except some Seekers and some few persons leaning that way others that have gone before have stumbled at the same stone and fell and never rise more which ought to be like pillars of salt in the eye of all good men to take heed of slighting and undervaluing any of the Ordinances of Jesus Christ least because they receive not the truth in the love of it I say in the love of it God deliver them up to a reprobate mind and send them strong delusions that they may beleive a lie But I hope better things of you though I thus speak and 't is my earnest prayer to God for you upon the bended knee of my soul to shew you the evill of these arguings that you may repent in dust and ashes before you goe hence and be no more seen Your fifteenth Consideration followeth THat Baptisme how duly soever administred is no Church-maker
Answer is ready 1. It appeareth clearly these persons the Text speaketh of were baptised persons Acts 10.47 48. 2. The Communion Peter had with them was after their Baptisme for presently upon the testimony of their faith by Gods giving them the gift of the holy Ghost Peter commanded them to be baptised in the Name of the Lord which was the manner of Peter and the rest in the course of their ministry Now if Mr. Goodwin could prove Peter broke bread with them between the time of their faith and Baptisme which is the matter Mr. Goodwin would prove lawfull by it then it were something to favour his cause but not home to the point neither because an occasional act with some few persons will not justifie the constant proceedings of a Church But why doth Mr. Goodwin think that this instance will prove mixt communion lawful Because Peter in his justification when questioned for eating with Cornelius insisted onely upon Cornelius his having the holy Ghost not his Baptisme To which I answer 1. The Scriptures silence doth not prove that he did not mention his Baptisme and insist on it too because the Scriptures doth not contain all the Apostles sayings Acts 2.40 With many other words did he testifie and exhort saying So John the Baptist Luke 3.18 with many other words 2. There was no necessity upon Peter for the justification of his eating with Cornelius to mention his Baptisme by name though he could not have communion with him without it because in those dayes a beleiving person and a baptised person was presumed the same Paul proveth they all beleived because they were baptised Gal. 3.27 And that 1. Because by the Commission of Christ all Beleivers were presently to be baptised Math. 28.19 And 2. Because none but such was the regular subjects of it Acts. 8.37 And 3. Because it was the constant practise of the Servants of God to call the Beleivers to Baptisme without delay Acts 22.16 So that the Apostles and Brethren understood him sufficiently as to their Baptisme by telling them of their having the holy Ghost as a testimony of their faith If they did not take that for granted it must be either because they doubted his understanding of the Commission of Christ or else his faithfulness in executing it or else their will to be baptised but there was no cause to doubt either nor Peters understanding the Commission or faithfulness in executing it because they had experience before of Peter in the case of the three thousand Acts 2.41 who the same day that they gladly received the word were baptised not their willingness Acts 10.33 because Cornelius was so ready to obey God in every thing that he had but a few fellows so that the mentioning of his Baptisme would have been like a kind of an impertinency 3. There was no necessity upon him to mention their Baptisme by name in his justification of eating with them though he could not have communion with them without it Because it is common both in Scripture language and common converse with men to include all appurtenances in the mention onely of some cheif part see for this John 5.44 Galat. 3.23 Galat. 3.2 Roman 10.8 Mat. 21.25 Acts 10.37 Johns Baptisme put for his whole Ministry Luke 7.30 Calvin calleth Baptisme an appâ—rtenance of faith p. 207. of his Commentary of the Acts. And no doubt this language was well enough known and understoood by the Apostles and Elders so that having mentioned the holy Ghosts coming on them as a testimony of their faith what need had he to draw it out in words at length that they were baptised and thus thou seest good Reader how Mr. Goodwin indulgeth every light appearance from the Scripture being passionately desirous to make that strait which God hath made crooked Your twenty one Consideration for substance this THat Pastors and Teachers were given by Christ that all Saints one or other should be perfected by them and the whole body of Christ edified then certainly they have all right to Church-fellowship inasmuch as they have their callings onely by and resident in Churches neither are they in any probable way of perfecting them but onely when and whilst they are incorporated with them in their Churches respectively Eph. 4.8 11 12. To which I answer 1. It s true that Pastors and Teachers were given by Christ that all Saints should be perfected by them but it is as evident the Saints this Text speaketh of for whom they were given in speciall to serve as Officers in the Church and who had power to give them their call they were such Saints as were of the visible body of Christ who as they had other characteristical marks of the members of that body namely to have one God one Spirit one Hope one Lord one Faith so one BAPTISME consult the 4. and 5. verses of this 4. of Ephesians which Text Mr. Goodwin groundeth his Argument upon and you will find it so and although other persons that were discipled by the word taught but yet had not put on Christ visibly by baptisme into his Name The gifts of Pastors and Teachers were given for the perfecting of them too yet but secondarily not primarily those gifts primarily respect the body of Christ so marked as before is noted 't is plain in the 12. verse For the edifying of the BODY of Christ That unbaptised persons were not then reputed of the visible body of Christ I have proved at large already and although they might be Saints before Baptisme in the sight of God yet in the account of the Church none passe for Saints till then because their faith it self in Christ which maketh Saints could not be clear to the Church till then and that because Baptisme being one of the beginning doctrines of Christ Heb. 6.2 Acts 2.38 Mar. 16 16. and preached by the Apostles as a duty with repentance and faith and that in order to remission of sins and salvation in some sense or other should any man have stuck at it and refused Baptisme what ground would the Church have had to look upon the faith of such as sound nay had they not all the reason in the world to doubt the soundness of it because the character of a true lively saith would be found wanting namely universal obedience and they rejecters of the counsel of God Nothing in reason could appear as a ground to refuse it but the danger of the crosse following it I conclude then that though the truth of their faith made them Saints before God yet without publick profession of their faith by Baptisme they were not owned for Saints by the Church or any such persons whose faith was of the right kind let their professions otherwise be that they would be This is clearly the doctrine of the 3. Galat. 27. Ye are all the children of God by faith FOR mark as many of you as have been baptised into Christ have put on Christ he proveth their
of mind meekness long suffering c. 5. Whether there be not as palpable a breach of the royall law of Love without which all profession of Religion is vain 1 Corinth 13.1 2. James 1.26 which Christ calleth the new Commandment 1 John 3.14 His Commandment John 15.12 The scope of the Gospel 1 Timothy 1.5 The Character of Christs Disciples John 13.35 The mark of translation from death to life 1 John 3.14 as any can be imagined considering what Paul saith Galat. 5.14 15. where he opposeth biting and devouring one another to the great law of Love All the Law is fulfilled in one word Thou shalt love thy Neighbour as thy self BUT IF YE BITE AND DEVOUR c. Again considering what he saith 1 Corinth 13.4 5. Charity suffereth long and is kind Charity VAUNTETH not it self doth not behave it self unseemingly is not easily provoked THINKETH NO ILL 6. Whether these contemptuous rebukes be not condemned by the 14. Romans 10. But why dost thou judge thy brother or why dost thou SET AT NOUGHT thy brother and whether such that use them can expect to stand with comfort before God at the great day without repentance since the Apostle sub-joyneth these words We shall all stand before the judgement seat of Christ to those Why dost thou set at nought thy brother And considering the words of our Saviour Math. 5.22 But whosoever shall say THOU FOOL shall be in danger of hell fire And Math. 10.3 4 6. Except ye be converted and become as little children ye shall not enter into the Kingdome of heaven whosoever shall humble himself as this little child the same is greatest in the Kingdome of heaven verse 6. But who so shall offend one of these little ones which beleive in me it were better for him that a mill-stone were hanged about HIS NECK and that he were drowned in the depth of the Sea 7. Whether then the good Spirit of God which all good men are exhorted to be filled with Ephes 5.18 had any thing to do with Mr. Goodwin in the drawing up this book which not onely in this one page but frequently even to the end thereof is stuft with reproaches either of the morrals or intellectuals of those he writeth against and that without all bounds and that too of such that not long before he lift up as high towards heaven as now he throweth them down towards hell 8. Whether such like Arguments are ordinarily fled too but in cases of extream necessity when the cause is barren of Scripture evidence and demonstration and lastly whether Mr. Goodwin may not as soon prove the lawfulness of this way of writing from the holy Scriptures as baptised persons sitting down in Church societies with unbaptised HEAVENS EARTH Judge FINIS POSTSCRIPT 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 least 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 oversight whereupon the stresse of the Argument lieth Consider else My Brother Allens Argument runneth thus If one Person may be admitted without Baptisme why not two if two why not ten and so a hundred or a thousand and consequently SUCH Gospel order laid totally aside meaning Baptisme Mr. Goodwin answereth thus If a hundred P. 64. Of Water dip or a thousand or ten thousands should be admitted to Church Priviledges upon a manifestation of their faith which may be otherwise done and so farre better satisfaction then by being baptised with an exclusion of all others who are able to give no such accompt of a work of faith in them would this be a totall laying aside of Gospel order Good Reader consider and judge My Brother Allen saith not that it would be a totall laying aside of Gospel order but a totall laying aside of SUCH Gospel order which he was speaking of namely the great Ordinance of Baptisme as Mr. Baxster calleth it and if the Reader be indeed good and will obey your summons to consider first and judge after he must needs judge the truth in Mr. Allens Argument shining with its own light