feel the like obligation to Christ by it Then for the form it being by burying the body in water and raising it out again thereof there is a most exact representation between sign and thing signified which Christ intended in this sign as appeareth by the Scriptures though not in all signes which heavenly projects of the Lord Jesus Col. 2.12 Rom. 6.4 in the Ordinance are totally frustrate in childrens sprinkling 7. I find the Scriptures in all expressnese of letter are in many places for Beleivers Baptisme whereas there is not one such Text for Childrens nor any instance of the Baptisme of so much as one Child in all the new Testament though the firmament of the Scriptures are filled with the stars of Beleivers Baptisme so that many learned men have acknowledged Infant-baptisme is not in Gods Word and those who go about to found it on Scripture build all on consequences ifs may bees and why nots which Argument Mr. Goodwin hath often used to confirm the doctrine of general Redemption and to draw the contrary opinion under the suspition of error 8. I found the unregenerate world naturally falling in with Childrens baptisme which is a shroad sign it is a device of her own The world loveth her own John 15.19 And on the contrary hating Beleivers Baptisme with an inveterate hate as she doth every Ordinance of Christ administred in the naked plainness and simplicity of it 9. Infant-Baptisme disagreeth to the spiritual state of the Church under the new Testament because Baptisme being the initiating Ordinance into the Church it letteth in a sort of members which the new Testament knoweth not namely such as cannot worship God in Spirit whereas the Scripture saith John 4 23. That God now seeketh SUCH meaning onely such because he maketh the Churches growth unto an holy Temple to be by the meanes of the building its being fitly framed together Ephes 2.21 and again he maketh the encrease of the body unto its edification and its growth up into the head to be partly at least by the meanes of the WHOLE body its being FITLY joyn'd together and compact and mark according to the effectuall working in the measure of EVERY part whereas Infants are altogether uncapable of such effectual working or of any fit conjunction with Beleivers And though children might be Church members under the old Testament when also wicked persons might if Abrahams carnal seed not so under the New it is plain from the Scripture that Christ will have the matter thereof be the spiritual seed of Abraham manifested by repentance and faith Math. 3.9 Therefore 1 Corinth 1.1 giveth the matter of the Church by due constitution to be called Saints and commandeth that if any prove themselves otherwise by disorderly walking to withdraw from them 2 Thes 3.6 14. 10. I find the sharpest adversaries this way hath even in their writings on purpose to disgrace it and to magnifie the contrary namely Infant-baptisme God maketh them to let fall such expressions as justifie it and condemn their own As for instance Mr. Rich. Baxster speaking of the full and proper ends why God instituted the Ordinance of Baptisme he saith they are rather to be fetcht from the Aged than Infants and that because MARK The Aged 1. They are the most FVLLY CAPABLE SVBJECTS 2. THE MOST EXCELLENT SVBJECTS 3. THE MOST EMINENT SVBJECTS 4. OF WHOM SCRIPTVRE FVLLY SPEAKETH 5. THE GREATER PART OF THE WORLD WHEN BAPTISME WAS INSTITVTED who were to be partakers of it But on the contrary as for Infant-baptisme he acknowledgeth in the same place P. 301. Of plain Scripture Proof that the Scripture speaketh darkly of it yea that it is SO dark in the Scripture that the controversie is thereby become not onely hard but SO hard c. as he saith he findeth it Now if this learned and holy man hath not in a few words said more for our way than in his whole book against it and that upon pure principles of reason and Religion let the world judge for if Infants baptisme be dark in the Scripture and so dark as he complaineth 1. How doth this agree with the Title of the Book and the superscription of every page Plain Scripture proof for Infants c. Doth not plain Scripture proof and dark Scripture proof directly oppose And however Mr. Baxster thinketh he seeth such a thing though it lie darkly he knoweth many learned quick-sighted men that profess they cannot see it there at all no more than we But if the case be indeed thus as it is by Mr. Baxsters own confession that of Infants Baptisme the Scripture speaketh darkly but of Beleivers or the Aged that the Scripture fully speaketh and besides that they are the most capable eminent and excellent Subjects with what conscience either of duty to God or comfort to the soul can any Christian man cleave to Infant-baptisme and despise Beleivers If Infant-baptisme be a dark way and so hard to find is he a wise man that chuseth that way when he may walk in the light Doth any honest man in his right mind chuse untroden paths when the beaten rode lieth just before him and doth not Christ say he that walketh in the dark stumbleth John 11.10 or doth it become the people of God to be so indifferent in matters of Religion as not to care whether they walk in the light or in the dark or can any man think to please God by chusing a dark way hard to find when a lightsome path beaten by the feet of Christ and the Saints looketh him full in the face Or where is that man in all the world that will give as much for land that the title too is dark as for that which is clear and unquestionable Doth not every one say of Titles not clear I le not meddle Hath not Mr. Baxster said to Mr. Bedford it is good going the surer side of the hedge p. 303. of Plain Scripture proof and is not Beleivers Baptisme the surer by his own confession Or doth it become men to be more solicitous about their temporal estates than their spiritual Or can leaving the light and walking in the dark be thought the way to the Saints everlasting rest 11. It agreeth not to the wisdom and goodness of Christ that Baptisme should be so dark in the Scripture as Mr. Baxster saith it is not to his wisdom because it is appointed for babes and because he expecteth obedience who that expecteth obedience will leave their Lawes hard to find Not to his goodness because he hath put the Disciples under a sore penalty in case of disobedience to whatsoever he hath commanded Now the way of Baptisme after faith is clear and manifest as Mr. Baxster acknowledgeth most like therefore to be the Statute of Christ for his Babes to submit too and not that which is dark Besides would it not be a good excuse at Judgement for the neglect of any Law of Christs if men could say the Command
was dark and so hard to find 12. As Beleivers Baptisme agreeth to particular Churches gathered out of the world by the Word so doth Infant-baptisme agree to the National Church and Communion therein which you have renounced because by Baptisme they are immembred into the Church and so capable of Church Communion yea 't is their right if their Baptisme be reckoned valid because according to Scripture Acts 2.42 All baptised persons were added to the Church and continued in the Apostles fellowship breaking bread and prayer by what rule then can the Parishes be withdrawn from when they are esteemed duly baptised persons till legally proceeded against for disorderly walking If then you will reject their Church state as good as you do by withdrawing from them you must not allow their Baptisme because their Baptisme if good giveth right to it Indepency then rejecteth the fruit but letteth the tree stand that beareth it If it be objected that some though not all of the Independents disallow the Baptisme of some children namely such whose Parents beleive not T is true in words but not deeds where is there one man in all the Independent Churches the truth of whose Baptisme was ever called in question 13. Infant-baptisme agreeth to the carnal interest of those men who take up preaching for filthy lucre whereas Beleivers Baptisme altogether frowneth on it Infant-baptisme taking in high and low rich and poor into the Church maketh both more and richer Customers to the Minister Beleivers both fewer and poorer because they are but few that beleive comparitively and for the most part of the poorer sort so that which way soever I looked on Infant-baptisme I found the signes of a plant which the heavenly Father never planted and on the contrary Beleivers Baptisme every way answering the breathings of the Spirit of God in Scripture and consequently that it became me as a friend to Truth and for the honour of Jesus Christ not onely to obey Christ by submitting to the Ordinance my self but to strive the restoring it to its primitive puritity to which I take my self obliged 1. By the Scripture Jude 3. It was needfull for me to write unto you and exhort you that you should earnestly contend for the faith ONCE delivered to the Saints 2. By the example of holy men of old that when they set upon reformation in the worship of God Neh. 10.19 2 Kings 23 25. Jer. 6.16 Mal. 4.4 2 Châ—on 33.8 had respect to ALL the Law in reforming both before and after the Captivity which also was according to the express Command of God 3. By Gods high approbation of such his Servants who did accordingly as you may see in the instance of Josiah 2 Kings 27.25 David is called a man after Gods own heart Acts 13.22 because a fulfiller of all his will and Caleb so highly dignified Josh 14. from 8. to the 14. because he fully followed the Lord his God Solomon is disparaged by this 1 Kings 11.6 That he went not FVLLY after the Lord as did David his Father 4. By the Covenant that the whole Church entered into with the rest of the Nation to reform both in doctrine and discipline according to the Word of God But you cannot think Baptisme any part of Christs Law and so the practise rather a piece of will-worship than fully following of Christ To which I answer When the doctrine of universal Redemption first sounded in your ear it was as hard to bear as Beleivers Baptisme is now and as farre from your thoughts to be the mind of Christ but that which was hard then is easie now that which was darkness then is light now and that which was wood hay and stubble then is gold and silver and pretious stones now yea those doctrines that when time was in your hast you were ready to say he deserved to loose his eyes that preacht them now for your joy could almost be content to pluck out your own eyes in gratitude to him that brought them Is it not true And again concerning the Church way mind Mr. Goodwins words to Mr. Thomas Goodwin when he was in Holland Your authority graces learning parts judgement and example have made the stone of separation amongst us so massie and heavie that we are constrained to be at double paines and labour in removing and rouling it from the consciences of men A great part of our imployment is to stanch the issue of that fountain of bloud which you have opened in the womb of our Churches here But yet since Mr. Goodwin hath found cause to build up that which then he threw down with so much zeal and industry and I verily beleive if a man should have said to Mr. Goodwin at that time Sir the time may come when you may find cause to separate from the national Church and gather a particular he would have said Am I a Dog that I should do this great thing Oh how he sweat at it then to roul that heavy stone of separation from the consciences of men at last found it too heavy to be done at all and so thought fit rather to lie under the weight of it than heave any longer at it I write not these things to shame Mr. Goodwin it is no shame to a man that he knoweth but in part and that he is not Master of all knowledge at one and the same time The path of the just being as the shining light Prov. 4 18. which shineth more and more to the perfect day If more spiritual light shine not into the judgement if it not a sore sign that the path of such men is not the path of the just And if when it is come into the judgement if it shall not appear in practise then it is a sign of a heart glued to some carnal worldly interest or other which causeth the person to withhold the truth in unrighteousness T is not changing simply that the Scriptures find fault with but being GIVEN to change Changing as the case may be is so farre from being a fault Prov. 24.21 that it is a sign of a growing soul in grace of walking after the Spirit of a self denying upright soul that lieth naked before the truth unmarried to any secular interest Truths faithful friend that so truth may get up careth not though it self go down This therefore is the glory not the shaâ—e of Mr. Goodwin that when the truth came into his judgement as it is in Jesus he consulted not with flesh and bloud but with Paul preacheth the faith which once he destroyed for which many glorified God in him I beseech you therefore let no man mis-judge me in the ground of tâ—is relation as if I intended hereby to cast the least disparagement upon him whom for the good I have received from God by his hand I am bound above many to love and honour But if you ask wherefore then serveth this story I answer that you should not think of
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
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
same Spirit which enriched them with those gifts mentioned they became enabled to stoop to the yoak of Chtist and put him on by Baptisme by which both Jews and Gentiles receiving the Gospel became incorporated into the mystical body of Christ and so though many members yet became now but one body As with persons in civil Corporations who of many individuals become one body by solemnizing the rite of entrance without which no man is counted a Member But now not to understand the words By one Spirit and Baptised the one as the cause the other as the effect would be to sense these words By the Spirit differently from the sense of the same words divers times in the preceding verses and enforce a metaphorical use of the word Baptised without any necessity But fourthly to make it clear that by Baptisme here he meaneth it not of the baptisme of the Spirit it appeareth by that which is attributed to it namely the entring of all persons into the mystical body of Christ he saith it is â—NTO ONE BODY and we are ALL baptised into one body So that it is the meanes sanctified by God for all the members entrance into that body It cannot therefore be meant of the baptisme of the Spirit because then working of miracles and speaking with tongues and prophesying extraordinary which the Scripture meaneth onely by the baptisme of the Spirit should be the initiating Ordinance into the body of Christ for all Church members which I suppose every one will say is absurd to imagine I have onely to prove for the making good this Argument that when the Scripture speaketh of the Baptisme of the Spirit it would alwayes be understood of working miracles speaking with tongues and the like and not of common and ordinary gifts as faith and love c. It appeareth thus 1. In that the holy Spirit never giveth to faith or love or any common gifts of the Spirit the name of baptisme for men to do so is unscripturall 2. Because Christs speaking to his Apostles who had a good degree of faith and love yet he did not deem them for the present baptised with the holy Spirit but onely telleth them Acts 1.4 5. they should be so baptised and adviseth them to wait at Jerusalem for it whereupon they were baptised with it accordingly upon the day of Pentecost Acts 2.3 4. And there appeared unto them cloven tongues like as of fire and it sate And they began to speak with other tongues c. Now in the 11. Acts 16. Peter calleth Cornelius his speaking with tongues the baptisme of the holy Ghost which Christ promised Then remembred I the word of the Lord meaning when he heard them speak with tongues Acts 10 46 John indeed baptised with water but ye shall be baptised with the holy Ghost So that the meaning of John the Baptist Math. 3.11 and Christ Acts 1.4 where they speak of the baptisme of the Spirit must needs be of such a being filled with the Spirit and pouring forth of the Spirit as whereby persons do speak with tongues and the like because the Scriptures so interpreteth it and to judge otherwise were to be wise not onely above but against that which is written But thirdly and lastly to put it out of doubt you shall find the Scriptures putting abroad difference between that enjoyment of the Spirit which the Scripture calleth the Baptisme of the Spirit and that by which persons come to abound with faith love joy peace c. as to the wayes of attaining the one and the other To attain ordinary fillings of the Spirit in respect of these common fruits we are exhorted to the use of meanes to get them and blamed if we have them not Eph. 5 18. Luke 24.25 So that the largeness of the possession of them dependeth ordinarily upon the Creatures industry and in that way attained and according to mens industry or sloath they ordinarily have more or less of the Spirit But as for the Baptisme of the Spirit it is immediately conferr'd by way of extraordinary gift Consult the Scriptures where the Baptisme of the Spirit is mentioned and you shall find it so The first place is the 2 of Acts 2 3 4. verse â—nd suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting And there APPEARED unto them cloven tongues like as of fire and it sat upon each of them And they were all filled with the holy Ghost and began to speak with tongues as the Spirit gave them utterance Now the Apostle Peter â—â—lleth â—his â—he 〈◊〉 of the Spirit Acts 11.15 16. and also expresseth their attaining it by the falling of the boly Ghost upon them As I â—egâ—â—â—o speak the holy Ghost FELL on them as on us at the beginning So also in the 8. of Acts 16. Who when they were come down prayed for them that they night receive the holy Ghost meaning principally the holy Ghost in that way which they had not before for they had the holy Ghost to enable them to beleive as appeareth at the 12. verse but they had not the Baptisme of the Spirit which now Peter and John came to be instruments in by prayer for them with laying on of hands though not exclusive of a further presence of the Spirit in a common way But now how doth the Spirit express this kind of attaining the Spirit Mark at the 16. verse For as yet he was FALLEN upon none of them onely they were baptised in the Name of the Lord Jesus So in the 19. of Acts 6. And when Paul had laid his hands on them the holy Ghost CAME upon them and they spake with tongues and prophesied Doth the Sun shine clearer at noon-day than this truth that the common fruits of the Spirit are one thing and the baptisme of the Spirit another namely the gifts of speaking with tongues extraordinary prophesying and working miracles and if that be granted and who can with reason deny it It followeth then unavoidably that the 1 Corinth 12.13 speaketh not of the Baptisme of the Spirit because then speaking with tongues and working miracles should be the Ordinance of entrance into the visible Church of Christ for ALL Church-members for it is plain whatever is meant by Baptism in that Text that is the use of it we are all baptised INTO ONE BODY Fifthly and lastly to prove that by the word baptised in the 1 Cor. 12.13 is meant reall baptsme and not the baptism of the Spirit The scope and drift of the Apostle in mentioning it saith a good say to it Which is to make an argument of it 1 Cor. 1â— from 1â— 10 25. to perswade to Christian love care and tenderness one of another as one may easily see that will consult the place Now for proper reall Baptisme we find the Apostle make use of that often to the same purpose Once before in the beginning of this Epistle
not him that eateth DESPISE him that eateth not But by despising them to understand the rejection of them from Church communion the Scripture saith no such thing and for you to say it it is to be guilty of that which you charge us with namely to take a half for a whole and to indulge a light appearance and to let it pass for an evident demonstration But 3. Suppose the word receive should respect the Communion of the Church and the Argument this That God having received the weak into communion with himself it is the Churches duty to receive â—hem into her communion Doth it follow from thence that it would be her duty to receive them disorderly into her communion To come a little closer Cornelius the person you instance in from Acts 10.25 being a fearer of God and worker of righteousness was ACCEPTED of God yet when God had a purpose to adde him to the visible Church of Christ he sendeth him to a Minister of Christ and inspireth him to command Cornelius to be baptized in the Name of the Lord Jesus Acts 10.48 Neither doth Peter notwithstanding he was convinced of his being a person accepted of God hold any Church communion with him before it what ever he did after 4. If fellowship with God give immediate right to full communion with the Church simply upon that account then not onely the godly of the Presbyterians have such a right but the Episcopal party too nay 't is probable a many in the darkness of Popery for I suppose no body can be so uncharitable as to think there are no persons there upright nay to shew the unreasonableness of this opinion I could go further and say Pagans debt and Dowry p. 14. many amongst the Heathen which in your judgement may be in the state of grace These and all these have a present actual immediate right to Church communion In a word as this principle was contrary to your judgement heretofore so also hath your practise been ever since you took up the Church way I remember not one man that ever sat down with the Church in the constant fellowship thereof but was orderly joyn'd according to the Independant principles Nor one man that ever occasionally broak bread with the Church but it was matter of offence to some except they were members of some Church or other Who then may not see whose eyes are not too heavy to open what a strait your opposing us bringeth you too namely to turn head upon the principles of the way you walk in and your own constant practise and what man is he who doth not glory in men whose faith and practise standeth not in the wisdome of men but in the power of God 1 Cor. 3.21 1 Cor. 2.5 James 2.1 and that hath not the faith of our Lord Jesus Christ with respect of persons but must conceive with jealousies as strong as death that that cause which you now plead is not right which putteth so learned a man as your self to so desperate a losse Your fifth Consideration for substance this THat learned men are not agreed about the exact signification of the word BAPTIZO whether it be to dip or not therefore not fit for any much less such illiterate ones to determine it and build so great a matter upon it To which I answer 1. What considerable advantage would it be to us to know the original at this point it seemeth all the knowledge of the learned worketh not union in judgement about it you confess they are not agreed for all that But 2. Whether learned men can agree about the signification of the word BAPTIZO or no it is of little consideration to us in this case because the Spirit of God hath interpreted it to our hand in the holy Scripture elsewhere namely in the 6. of Romans 4. and Colos 2.12 Therefore we are BURIED with him by Baptisme Again being BURIED with him in Baptisme wherein also we are risen with him besides many other places So that if these Scriptures speak of water Baptisme which is but few mens question That one of them doth I have proved already and would the other if need required it there must be a buriall of the body in water where the Baptisme of the Gospel of Christ is rightly administred otherwise it is none of the Baptisme of Christ and the Apostles and Primitive Churches The late Annotators are much to be commended for their honest and upright dealing with the Scripture herein upon this 4 verse of the 6. Romans these words Buried with him by Baptisme in this phrase say they the Apostle seemeth to allude to the antient manner of Baptism which was to dip the parties baptised and as it were to bury them under the water for a while and then to draw them out of it and lift them up to represent the buriall of our old Man and our Resurrection to newness of life Again upon the 8. of Acts 38. these words They both went down into the water and he baptised him They were wont say they to goâ— down into the water and dip the whole body As in the 3. Math. 16. So that their judgement of the Text there also And Jesus when he was baptized went up straight way out of the water I say their judgement is that his body was dipt by John in Jordan and who can think otherwise with reason for to what purpose should he go to the River to be baptised but because there would be a want of much water And how clear is this apprehension to an unprejudiced mind since that the abundance of water is given for the reason of Johns baptising at Enon John 3.23 And John also was baptising in Enon near to Salim because there was MVCH WATER there But besides the 3. Math. 16. saith of Jesus that when he was baptised he went Up straitway OUT of the water And so Mark 1.9 10. and how could he be said to go up out of the water except he first went down into it As the Scripture saith expresly of Phillip and the Eunuch I say as expresly as they can speak read else Acts 8.38 And Phillip and the Eunuch went both DOWN INTO the water and he baptised him and when they were come Up OUT of the water And can any body with any shew of reason conceive that they went down into the water to be sprinkled of the face Justin Martyr therefore telleth us that in their Baptisme they were BORN of water which he propoundeth as their practise from the Primitive custome Mr. Baxster Saints Rest p. 179. Now the whole man its coming out of the womb of the water hath a perfect Analogy to a natural birth to which he doth allude but in the sprinkling of the face there is no likeness at all to any such thing as a birth Calvin himself as much a friend as he was to Infant-sprinkling yet was so honest as to affirm its practise was not from the
Word of God but the CHURCH HER TAKING TO HER SELF THE LIBERTY meaning to vary from the Apostolick practise which was by plunging the body into the water and this he acknowledgeth from Acts 8.38 Phillip and the Eunuch going down into the water and coming up out of it Com. upon the Acts p. 208. and did not Calvin understand the original And doth he not further plainly say this practise was taken up since the beginning for of old the rite was to put all the body into the water Or what if so be that the words translated INTO and OUT OF may from the Originall be rendred UNTO and FROM doth it follow that they must needs be so rendred in this place or was they ever so translated by any one since the new Testament was put into English and indeed how can it be with any reason thought they should be so since it is plain they were come unto the water before this is affirmed of them that they went down into it by v. 36. which saith they came unto a certain water and the Eunuch said lo here is water But 2. Suppose the words should be so translated here would that force us to beleive they went but to the water side and not into the water and that they came but from the water side and not UP out of the Element of water besides the cry of the Scriptures lately mentioned and the judgements of learned men upon them which Mr. Baxster well knoweth surely every body that goeth into the water goeth unto it first Mr. Baxster alloweth the custome of the Primitive times are patterns to us with the limitation formerly spoken of p. 135. of his plain Scripture proof arguing against the necessity of dipping saith 1. It is not yet proved by any that dipping was the Primitive practise which is strange since he himself giveth us the judgement of Justin Martyr as orthodox who relating their way of baptising from the Primitive times p. 129. of Saints Rest saith That they are brought to the water and are BORN again or baptised doth not that imply their dipping how else is there the least resemblance between an ordinary birth and their baptisme and is not an Analogy therein aimed at but I referre the Reader to what hath been said to this point already but I cannot but much wonder that Mr. Baxster should say that the Jaylour was baptised in his house doth the Scripture say so read Acts 16.33 And he took them the same hour of the night and washed their stripes and was baptised he and all his strait way but where he was baptised is not set down But the next words rather give us that it was not in the house because presently after the mention of his baptisme the Text saith He brought them into the house so that though this Text speaketh clearly onely to his being baptised presently upon beleiving not to the place where or the manner how yet it giveth more ground to beleive it was done out of doors than in the house But what need we grope in the dark doth not the light shine bright from other Scriptures why should we think the Jaylors baptisme to differ from all other mens But Mr. Baxster objecteth further that the River Enon where the Text saith was MUCH water which also is given for the reason why John baptised there Travellers say is a small brook that a man may almost step over Whatever Travellers say I hope Mr. Baxster that hath written so much to prove the Scriptures truth will beleive the plain Word of God namely that there was much water there then when John baptised there whatever there may be when the Traveller was there There might be much water there when John baptised there as doubtless there was or the Scripture would not say so and yet little enough when the Traveller pass'd that way that Mr Baxster speaketh of Doth not the Scriptures say Psalm 107.33 34. He turneth Rivers into a wilderness and the water springs into dry ground for the wickedness of them that dwell therein Nay doth he not threaten the Jewes Psalm 42.15 That he would dry up their pooles and promise when he restoreth them that he will make their thirsty lands springs Isaiah 35 7. Their present driness then is no argument that there was not much water in Johns dayes But honest Reader is not this an ugly suggestion infinitely disparaging the Scriptures Is the report of Travellers any thing to us against the express Word of God and doth not Mr. Baxster urge the report of Travellers as considerable to the contrary of what is written in the Word I offer not this as any Argument that Mr. Baxster hath not a due esteem of the Scripture No no I pray God strengthen my faith in them and make it equall to his he is a person that my soul honoureth for his edge God-ward but to shew the Reader what cause he hath to suspect that cause that putteth such learned men as Mr. Goodwin and Mr. Baxster is upon such strange adventures to make it good In the mean time thou canst not lightly but see that we have the plain words of Scripture on our side that their mouth is open and their heart enlarged to justifie our practise but they will neither be courted nor forced to speak against us But Mr. Baxster further objecteth against the necessity of dipping thus P. 135. of plain Scripture The thing signified is set forth by the phrase of washing or sprinkling and the sign need not exceed the thing signified I confess the sign need not exceed the thing signified but it is farre from the truth that sprinkling or any washing that is not by dipping can be any sign of all the holy thing signified in baptisme which is plainly set down in the 6. Roman 4 and Colos 2.12 Being buried with him in Baptisme wherein also you are risen with him If the Baptisme of the New Testament sealed in Christs hears bloud be the sign of Death Buriall and Resurrection then is not sprinkling or any washing that is not by dipping sufficient to signifie it but the Baptisme of the New Testament is a sign of Death Buriall and Resurrection 't is plain in the Text Mr. Baxster acknowledgeth both these Scriptures to be meant of water Baptisme p. 342. Of his Scripture proof As for those Scriptures namely 1 Corrinth 6.11 Titus 3.5 with some others P. 135. Of Scripture proof which Mr. Baxster instanceth in as hinting the spiritual good things signified by Baptisme I acknowledge they respect a part of the good things signified by baptisme namely the soules cleansing from sin by Christs bloud but not all nor indeed half what he intended to signifie by Baptisme But what should the reason be that Mr. Baxsters design being to enumerate the Scriptures speaking of the holy thing signified in baptisme should leave out the two grand capital Scriptures to the point namely Colos 2.12 Roman 6.34 Is it not
the want of circumcision or being uncircumcised is nothing to hinder the Gentiles acceptation with God but now under the Gospel or in Christ Jesus as we have it in this Galat. 5.6 that which now heareth sway is FAITH Gal. 6.15 THE NEW CREATURE And in this 1 Corinth 7.19 THE KEEPING THE COMMANDMENTS OF GOD meaning the Commandments of the Gospel now in being which is the character of the new Creature in that 6. Galat. 16. As many as WALK ACCORDING TO THIS RVLE peace be on them So then of the doctrine of these Scriptures this is the sum That however Circumcision was a great priviledge heretofore and a matter acceptable to God and the want of Circumcision did debarre men from many priviledges which the Jewes enjoyed yet now neither will the one doe the Jew any good nor the want of it doe the Gentile any hurt but now Jew and Gentile meeting in faith the new Creature and keeping the Commandments of God now in being shall both meet in the self same priviledges and respects from God according to the 3 Galat. 28. There is neither Jew nor Greek there is neither bond nor free there is neither mal nor female mark for ye are ALL ONE IN CHRIST JESVS Upon the whole matter then I conclude that by those words NOR UNCIRCUMCISION in all these three places Galat. 5 6. Galat. 6.15 1 Corinth 7.19 the Apostle intendeth not the exclusion of any thing but onely to note that being uncircumcised or the want of circumcision would doe the Gentile no dammage no more than the presence of circumcision would doe the Jew no good now under the Gospel and my reason for this apprehension is grounded upon the 19. verse of the 1 Corinth 7. where those words NOR UNCIRCUMCISION are given for the reason why if any Gentile was converted to the faith they should not be circumcised which words could be no reason why converted Gentiles should not be circumcised but upon supposition that being uncircumcised would not prejudice them 2 To understand the words NOR UNCIRCUMCISION of the shutting out of any thing as it must be of some priviledge of the Gentiles so it must be of some they had in distinction from the Jewes because he includeth all belonging to the Jewes under the word Circumcision but they had none in distinction from the Jewes therefore none to shut out as for the Ordinances of the Gospel they had them in common with the Jewes upon beleiving and before the Gospel they had none at all but lived without God in the world Ephes 2.12 To the Jewes onely were committed the Oracles of God not any to the Gentiles Romans 3.2 3. The scope and drift of the Apostle in this Epistle is to inveigh against the standing of the Jewish religion ONELY and that because the converted Jewes were very apt to be intangled with a conceit of the old Religion its being of force under the Gospel Galat. 5.1 Stand fast therefore in the liberty wherewith Christ hath made you free and be not entangled again with the yoak of bondage meaning the Jewish Ordinances to which they were inclinable he was not troubled with their over esteem but their under esteem rather of the Ordinances of the new Testament therefore farre enough from offering any thing to their disparagement but on the contrary every thing to encrease their esteem of them that they might the more easily be brought off the old 4. The words as they lie doe not enforce us by those words Nor UNCIRCUMCISION to understand the shutting out of any thing consider them In Christ Jesus neither circumcision availeth any thing nor uncircumcision He doth not affirm the same thing of uncircumcision that it doth not avail any thing as he doth of circumcision He saith indeed nor uncircumcision after his affirming that circumcision did not avail which at first sight doth tempt to that understanding of them but by comparing this Text with that other mentioned namely 1 Corinth 7.18 19. where we have the same words used by the Apostle to another Church and by a narrow inspection into them it appeareth plainly enough that his mind is not to suppose the Gentiles possess'd of any thing to exclude as available but onely to affirm that as Ciroumcision now under the Gospel would not avail so neither on the other hand would being uncircumcised unavail as hath been proved already If any one think that the supplying of these words NOR UNCIRCUMCISION in the Text with the addition of these DOTH NOT UNAVAIL OR HINDER to compleat the sense that this is harsh To such I answer it is a most frequent thing in Scripture for the holy Spirit to express himself so that there is an absolute necessity of making such supplies which notwithstanding the scope context and clear reason of the thing leadeth to but I shall instance onely in these words in the 1 Corinth 7.19 Circumcision is nothing here is the same reason indeed necessity of supply to compleat the sense by these words DOTH NOT AVAIL as there is to supply the next words NOR UNCIRCUMCISION with these DOTH NOT UNAVAIL He then that complaineth of harshness in the one may as well complain of it in the other But if it be objected No because the 5. Galat. 6. giveth the sense of the words IS NOTHING in the 1 Corinth 7. to be availeth nothing or doth not avail any thing I answer so doth the Apostle his making those words NOR UNCIRCUMCISION in the 1 Corinth 7.19 the reason why converted Gentiles should not be circumcised clearly give the sense of the words in the 5. Galat. 6. to be DOTH NOT VNAVAIL because thereby is a full reason given why new Converts should not be circumcised to which we have spoken at large already By all which it appeareth the Apostle intended not the exclusion of any thing by those words NOR UNCIRCUMCISION so farre was he from shutting out any of the Commands of Christ by them or setting some of them against others but this untrue supposition being the foundation of Mr. Goodwins Argument from the Text his whole building falleth to the ground with all his scoffes at the end of it The eighth and last Scripture that complaineth of the service P. 81. Of Water dip is Galat. 3.27 For as many of you as have been baptised into Christ have put on Christ You say questionless the Apostles meaning plainly and directly by the particle As many As is to part the Beleivers amongst themselves and consequently noteth a mixture of baptised with unbaptised persons in full Church communion This cannot be the meaning of the place that the words As many As doth not import All because such a construction of them spoileth the sense they being given as an account why he presumeth them ALL the children of God by faith Now for him to go about to prove them ALL the children of God by faith because of what was done but to a part of them had been to fall short
in his demonstration and consequently to loose his Argument so that parting the Disciples amongst themselves can never be the design of the Spirit in those words AS MANY AS 2. To confirme the Reader therein I referre thee to that proof we have made in answer to Mr Goodwins third Consideration by which it fully appeareth that there was no such thing in those dayes as Church-fellowship before Baptisme where I hope thou wilt have full satisfaction as in divers other places of this Book 3. Consider this the same persons that in the 27. verse are noted under the words As many As in the 28. verse are called ALL as well as in the 26. verse for YE are ALL one in Christ Jesus that the object of the word YE is not a part of the Churches but the whole as well in the 28. verse as in the 26. there is no question because there is nothing affirmed between to enforce nay not to invite to a restrain'd understanding them But if any one ask what the reason should be that the Apostle chuseth such words as these which for the most part are partitive and yet by them intend all and every individuall I answer For variety the scope and context necessitating them to be understood universally yea the word MANY is upon that account as I apprehend often put in Scripture for ALL as in the 9. Hebr. 28. He was once offered to bear the sins of many Now the 1 Timot. 2.6 saith He gave himself a ransome for ALL and Mr. Goodwin understandeth the word ALL largely as well he may So in the 5. Romans 15. If through the offence of one many be dead but by the 12. verse it appeareth by this word MANY he meaneth the whole posterity of Adam for he saith Death passed upon ALL men Now the words As many As served the Apostles design in this place with as much advantage every jot as the word All would do There being two sorts of persons become proselites to Christian Religion namely Jewes and Gentiles and the Gentiles being apt to think that they should not be the children of God upon so good termes as the Jewes because of the high respect God bear from the beginning to the Jewes more than the Gentiles and that therefore onely so many of the Church as were Jewes should become heires of that priviledge through beleiving the Apostle for their comfort doth assure them that not onely so many of the Church as were Jewes became the Sons of God by faith and put on Christ by Baptisme but AS MANY as were baptised into Christ though they were never so many and of what rank sex condition soever whether they were Jewes or whether they were Gentiles and though they were like the starres in the skie for multitude they had all put on Christ and were all members of the same body according to the next words verse 20. There is neither Jew nor Greek nor bond nor free nor male nor female but ALL one in Christ Jesus So that there is a strain of Elegancy in the Apostles varying the word All to As many As so farre are they from necessitating us to understand them parting the Disciples amongst themselves So I have done with the Scriptures which Mr. Goodwin useth to overthrow my Brother Allens Arguments levied to prove the unlawfulness of mixt communion of baptised and unbaptised persons in Church-fellowship besides these eight I doe not find any he useth to found any Argument on to answer him if then it appear that the Scriptures Mr. Goodwin buildeth on like not the service but in truth bitterly complain of it and whether they doe not so I referre to the judgement of the judicious Reader and let him judge of Mr. Goodwins whole building accordingly And whether Mr. Goodwin find that heaving at my Brother Allens Answer to his fourty Queries be but like the heaving at a feather P. 55. Of Water dip which he saith is too childish a posture for a man or rather whether the truth in it be not like a mountain rather which the greatest Giant heaving at though Mr. Goodwin himself cannot make to stir And now let all the world judge between us and Mr. Goodwin 1. Whether we are as lie representeth us Persons of a maimed fancy P. 4. Of Water dip having our reasons judgements and understandings stupified distraught and confounded that all reason opposing us is a Barbarian to us that common sense is a mystery in accessible to our understandings men of sound intellectuals are as men that speak to us in a strange tongue P. 41 42. that if they speak any thing against our way we know not valleys from hills nor hills from valleys rivers from trees trees from rivers halfes from wholes nor wholes from halfes precepts from promises nor promises from precepts ceremony from substance nor substance from ceremony every distinction that attempteth to shew us the error of our way Ipso facto becometh a Chaos and confusion On the other hand for the maintenance and defence of our way the shadowes of mountains seem valiant and arm'd men stubble and rotten wood are turned into weapons of steel and iron before us letter becometh spirit face becometh heart promise becometh precept ceremony becometh substance Apostles become ordinary men and women disputables become demonstrations and peradventures become all Yeas and Amens in respect of these marvellous and sad distempers in our fancies and understandings to reason with us about our way or to endeavour our conviction seldome turneth to any better account than a beating of the air or their Diogenes his begging applications to the statues of men 2. Whether these expressions may not be justly numbred amongst those cruel mockings which the cruel persecutors of old tried the worthies of the Lord with Hebr. 11.36 even those of whom the world was not worthy 3. Whether such contemptuous revilings be not the way to harden fallen persons in their sin there being no sign of charity in them but hatred rather than recover them and as directly contrary to the rule as flesh is to spirit 2 Timothy 2.24 And the Servant of the Lord MUST NOT STRIVE but be GENTLE TO ALL MEN apt to teach patient in meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth and that they may recover themselves out of the snare of the devill So also Galations 6.1 If a man be overtaken in a fault ye which are spiritual restore such a one in THE SPIRIT OF MEEKNESSE considering thy self least thou also be tempted 4. Whether these expressions are not directly contrary to the advice of the Spirit of God in these Scriptures following Phillip 2.3 In lowliness of mind let each esteem other BETTER than themselves Romans 12.9 In honour preferring one another Titus 3.2 Speak evill of no man Colos 3.12 Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness