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
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
do without the joynt concurrence both of God and the Creature So also in the new Testament Acts 26.17 18. Delivering thee from the people and from the Gentiles unto whom now I send thee to open their eyes and turn them from darkness to light and from the power of Satan unto God Is not here much more put into Pauls Commission than he was able without God to do or will any body say that Paul acted short of his Commission or falsified his trust if he did not actually open all the eyes of the Gentiles and turn them from the power of Satan to God But Sir to convince you that there is more included in the Commission than was in the Apostles power to effect supposing the word Teach should signifie onely what you apprehend namely the speaking such things which are proper to make Disciples Consider this They are charged to baptise all they taught and was that in their power could they baptise any more than were willing to be baptised or should they have been judged falsifiers of their trust or acting short of their Commission for not baptising all those that should take horses and ride away from them when they had heard the Word It appeareth therefore undeniably that the very principle whereupon you found the absurdity is not good and consequently no force in your argument but this being all you have levied against my Brother Allens Argument built upon the Text and being found weak his conclusion lifteth up its head and that is that it is disorderly for persons to hold Church-Communion before Baptisme because Baptisme by Christs order was the next thing to be done after discipling and that immediately Secondly A second Argument to prove it a disorderly Practise for the Disciples to hold Church Communion before Baptisme is this If the Scripture maketh Baptisme the gate or entrance into the visible Church or Body of Christ Then is it a most disorderly practise for persons to sit down in Church-society without it But the Scripture maketh Baptism the gate or entrance into the visible Church or Body of Christ Mr. Goodwin denâ—eth now in effect that Baptisme is the Ordinance of entrance into the visible Body of Christ yea he is so far from thinking so P. 61 Of his Water dipping that he thinketh the injunction of it is but after the manner of the free-will offerings under the Law so that men may either obey or not obey without sin yea P 48 Water dipping that a Church may be of as sound and worthy a constitution without Baptisme as with it Now before I make particular answer to Mr. Goodwins Exception to the interpretation of the Scripture alledged to prove it I desire to make one observation which I would commend to the serious consideration of the Reader which is this That notwithstanding the vast variety of differences in the judgement of Professors about other matters of Christian Religion both learned and unlearned in so much that setting aside some few famous fundamentals it is a hard matter to find two men universally agreeing Yet for this opinion that Baptisme is the Sacrament of entrance into the visible Church of Christ all the Professors of Christian Religion hath met in it as one man as far as I ever yet heard or read of whether Papal Prelatical Presbiterial or Independant or Anabaptist except some few persons lately the most whereof are given to Seekerisme And is not that opinion justly to be suspected for an error that crosseth the judgement of almost all the world reputed Christian as well those that are under no temptation by worldly respects to baulk the naked truth as those that are This Argument I confess amounteth not to a demonstration but it justly provoketh an eye of jealousie over that opinion that singleth a man out from all his brethren of like pretious faith and rendreth him like the Widdow Paul speaketh of desolate I shall now proceed to establish this truth by shewing the invalidity of your great exception to the interpretation of the 1 Corinth 12.13 which Text my Brother Allen insisteth on to prove it the words these By one Spirit we are all baptised into one Body my Brother Allen understandeth with Mr. Baxster and the generally reputed Orthodox the word baptised properly of water Baptisme P. 342. Of plain Scripture Mr. Goodwin will needs understand it just now of Spirit Baptisme but why P. 68 72. Of his water dip because the Text saith By one Spirit we are baptised and as for water it is not mentioned To which I answer 1. The not mentioning of water is no Argument that the Text is not to be understood of water Baptisme because the word water is not mentioned in the Commission it self for baptising which yet notwithstanding is plainly enough interpreted by the Apostles to be meant of water Baptisme because of their practising it by vertue of their Commission So also in the 1 Corinth 1.13 14 15. the word water is not set down but no body in their right wits will understand the words otherwise Were you baptised in the Nume of Paul I thank God I baptised none of you But you say the Text speaketh of another Element P. 342. Of Insânts Châ—rch-Membership namely the Spirit 'T is true it doth mention the Spirit as a concurrent cause saith learned Baxsten but the Text speaketh of reall Baptisme 2. How frequently are effects attributed to the Spirit in Scripture in this sence Is not Baptisme the Doctrine of the Spirit as well as other duties Acts 1.2 Acts 2.38 Act. 8.29.38 Act. 1.48 and that which the Spirit exciteth to amongst other acts of obedience did not the Spirit send Phillip to the Eunuch as well to baptise him with water as preach to him and did not the Spirit inspire Peter to command Cornelius to be baptised and is not the proper office of the Spirit to excite men to and guide men in the performance of all dutie why then may not reall Baptisme with water being an act of obedience be attributed to the Spirit 1 Pet. 1.22 as well as any other acts of obedience whatsoever 3. To understand these words By the Spirit as a working cause and Baptisme as the effect agreeth to the context from the first verse to the 12. At the first verse No man can say that Jesus is the Lord but by the holy Ghost and is not that by the agency and working of the Spirit upon the heart perswading it to think so honourably of Christ as to call him Lord. The Spirits work is to raise the esteem of Christ in the soul The soules calling him Lord is the effect of that work In the like sense I humbly apprehend all the gifts spoken of to the 12. verse are attributed to the Spirit namely as so many effects of his operation as the cause producing them Which having treated on at large he cometh in the 13. verse to tell them that by the
in it The substance this 1. That you never heard of any that got any spiritual good by Baptisme 2. But you have known yea you have known some who have lost by it I suppose you mean my self and my Brother and Companion in the Lords work Mr. William Allen with some few others whom you had more cause to take notice of than any others Now Sir having first observed how in this way of arguing you and Gangrena jump P. 22 72 73. of Gangrena They saith Mr. Edwards generally meaning the Independents walk loosely and at large ever what they did before they turned Sectaries and in comparison of the godly Presbyterians I doe not know nor hear of a Sectary in England that is so strict in his life as he was before and as thousands of the Presbyterians are they goe to bowles and other sports on dayes of publick thanksgivings As Mr. JOHN GOODWIN This I premise to shew to your self and confirm the Reader that the same Spirit that ruled in Mr. Edwards in whose strength he strives but in vain to hinder trembling soules from obedience to the truth and to hold them under the dominions of Antichrist The very self same spirit hath filled the hears of Mr. Goodwin out of the abundance whereof he speaketh the same language to fright humble soules from following their dear Lord and Master who saith The sheep meaning his own sheep follow him for they know his voyce and a stranger they will not follow BVT WILL FLEE from him for they know not the voyce of strangers John 10.4.5 But Mr. Goodwin through desire seperateth himself to all wisdome even that of the Prophets enemies Jerem. 18.18 Then said they Come and let us devise devices against Jeremiah for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet Come and let us SMITE HIM with the tongue and let us not give heed to his words Judge else by what followeth Many have we known who went into the water Lambs and came out of it WOLVES and TIGERS wany who went in Doves and came out of it SERPENTS as if they had met with the Spirit that ruleth in the air under the water instead of the sweet Spirit of Christ yea we have known some who soon after their dipping have done things so unworthy and unsuteable to their former Genius which if any man had challenged them before their dipping that they would doe after we have reason to judge they would have replied to the challenge as Hazael did to Elisha in somewhat a like case But what is thy servant a dog that he should do this great thing 2 King â— 13 That thing was He would rip up the women with child dash their children slay the young men with the sword and set the strong holds of Israel on fire So many sad STORIES they are stories indeed and spectacles wherewith our eyes and eares are filled from time to time put us into some feares least as God in his just though secret judgement giveth Satan a permission to haunt some houses and to misuse and terrifie those that shall lodge in them so he should for causes best known to himself have granted unto this enemy of mankind somewhat a like power ever the opinion and practise of rebaptising Oh unmerciful Pen that nothing will satisfie but the very life of the reputation of those it dealeth against There is this onely difference between you and Mr. Edwards in your war against the truth and people of the most High he was your match in rage and fury but he wanted your keen wit and roaring language to set it off with Mr. Goodwin all men know delighteth in figurative speaking if he be to praise men then he will lift them up to heaven and set them too near the Throne of God if he be set to dispraise them then down he throweth them as farre on the other hand he hath words at will to serve both purposes but surely to hiperbolize in the disparagement of any man much less his brethren let such straines be of what account they will in Rhetorick I am sure they are nought in Christianity they will hardly look that Text in the face Speak evill of no man Titus 3.2 Reader what thinkst thou Or will Mr. Goodwin own these words for words of truth and soberness That we went into the water Lambs and came out such savage beasts as Wolves Tigers Serpents and that since we have done things something like Hazael Who ript up women with child slew the young men with the sword dasht their children and set the strong holds of Israel on fire Is there truth in these words and will not the righteous God of heaven and earth call you to an account for these hard speeches against your intimate friends that was alwayes as tender of your reputation as the apple of their eye were it not well for Mr. Goodwin if it might be truly said of him when he wrote this book that which he mockingly suggesteth of us that we are persons of a maimed fancy would not his guilt be the lesse Honest Reader the sense of guilt breedeth fear and trembling in the soul but on the contrary the conscience of righteousness innocency and uprightness especially where absolutely perfect as inparticular cases men may be as it filleth the soul with courage so it emboldeneth it in the presence both of God and men If our heart condemneth us not saith the Apostle John 1 John 3.21 then have we BOLDNESSE towards God Mark a full testimony of conscience emboldneth the soul before God much more before weak mistaking men Again The righteous are as bold as a Lion Prov. 28.1 How then shall we hold our peace that can call God to record upon our soules that we know not any one thing we have done that should give Mr. Goodwin any just occasion thus to speak of us so that if ever there were a pack of swelling words of vanity put together they are here that are every jot as vain and empty of truth as they are swelling of poyson insomuch that if I had not had former and long experience of Mr. Goodwins holy bent in his Ministry and conversation excepting the inordinate sharpness of his pen of which I had rather speak God he knoweth a thousand times than of any thing that looketh towards his disparagement But I say if I should judge Mr. Goodwin according to the truth of what he here affirmeth concerning us I should look upon him as a man void of all sense of conscience and fear of God by taking liberty to say any thing to blast his adversary that his luxuriant wit prompted him unto But to answer a little more particulerly what these things are that we have done since our baptisme which maketh you collect our great spiritual loss I blesse God I know not any thing and I am certain no body else doth know any thing that will
Name and wear the livery of their Lord and Master The same Apostle to the same purpose Acts 2 38. Even so did Ananias in respect of Paul ARISE WHY tarriest thou be baptised and wash away thy sins and that before he eat though he had fasted three dayes I remember Sir an observation of your own upon these words both rational and pleasant from hence that Ananias importuneth Paul to baptisme by those words Arise Why Behold saith Mr. Goodwin whosoever dâ—l yeth obedience to any of the Ordinances of the Gospel will never be able to give a reason for it WHY tarriest thou This observation who doth not tast the sweetness and goodness of the truth in it that hath not lost their cast But for those observations you now make of the like places who can cast them but with sorrow of heart or behold them with dry eyes Again as Ananias hastened Paul to Baptisme after faith so did Paul hasten the Jaylour Acts 16 33. And was baptised he and all his mark STâ—A â—WAY even before his eating of meat Paul was more set upon the Lords work than feeding his own belly HEAVENLY SOUL though it was night and he hungry for after they came from baptisme into the house the Jayler set meat before them yet he first mindeth his Lords work like Christ John 4. who whilst the woman of Sâ—mâ—â—â—a was present to preach too the Disciples would not so much as offer him meat but when she was gone the Text saith IN THE MEAN WHILE the Disciples said Master eat verse 31. but his content was so great â—n feeding soules that he fed upon that as other men did upon meat and drink verse 32. I have meat to eat that ye know not off But 3. To discover Mr. Goodwins great mistake of this Text consider this if Phillip should have preach'd Baptisme as an indifferent thing would it not have been to disparage the wisdome of Christ in ordaining it who not onely commanded it but picked it out of all the rest of the Ordinances to mention it by name with Teaching in the Commission Mat. 28 19. And 2 commanding it to be done with so great solemnity Acts 2 3â— Mar. 16.16 and ordering the Apostles to propound it wâ—th Repentance and Faith in order to remission of sins and salvation having first been baptised himself to fultil all righteousness If Phillip after all this should have preached 〈◊〉 as an indifferent thing would it not have been a great disparagement to the wisdome of Christ in thus instituting it and thus gracing it for what would the import of such a carriage have been but that Christ repented of instituting it that he had over shot himself in it as men use to doe and that experience proved it to be of no moment Confider and judge But fourthly from the Text it self it appeareth clearly enough that Phillip had other thoughts of Baptisme than as a thing indifferent by the high termes he putteth upon it for upon the question put on the Eunuchs part what hindred that he might not be baptised Phillip answereth If thou beleivest 2. With thy HEART 3. With ALL thy heart thou mayest should Phillip have propounded it as a thing indifferent THAT would have spoken it a matter of small moment to the Creature But it is plain he putteth high termes upon it for if he did not beleive and that with ALL the heart it would hinder and stop his proceedings to that Ordinance and therefore an unreasonable thing to imagine him propounding it as a matter of indifferency for doth not all men judge it a senseless thing for any man to put high and extraordinary termes upon a poor and mean commodity or doth so doing unbecome men and can any body judge it becomming the wisdome of the Spirit of God The truth is those words THOU MAYEST following those words If thou beleivest with all thy heart in answer to the Eunuchs question What hindreth being understood as Mr. Goodwin would have them that is that he might if he would or might refuse without sin would render his Answer to have no more savour than is in the white of an Egg because that sense of them is a plain contradiction to the high termes he putteth upon it Besides at the 12. verse in this 8. chapter of the Acts it appeareth Phillip was very chary of the Ordinance of Baptisme mark BUT WHEN THEY BELEIVED Phillip preaching the things concerning the Kingdome of God and the Name of Jesus Christ they were baptised both men and women BUT WHEN THEY BELEIVED not before the truth is not any one of the Apostles or Administrators of the Ordinances shewed a more tender spirit of the honour of Baptisme than Phillip most unlike therefore was he by those words THOU MAYEST to mean he might or he might not 5. Phillip insisting upon the doctrine of Baptisme as well as other doctrines of Christ at that time to the Eunuch when he had but a little time to instruct him in in all is that which mightily reproveth that conceit that by those words THOU MAYEST should be meant thou mayest or thou mayest chuse can any man imagine that Phillip should spend any part of his little time with him in the discourse of that which he might neglect without sin or dammage It seemeth Phillip opened the doctrine of Baptisme to him as well as other things and that he understood it not onely as his duty but a priviledge not to be admitted to absolutely but conditionally why else should he say WHAT HINDRETH Doth not that imply that he thought something might and withall doubted his own fitness which made him put the question But if any object that it appeareth not that Phillip insisted at all on Baptisme I confess it is not said in words at length that he did But 1. We find the question put on the Eunuchs part upon his converse with Phillip 2. We read of no other that instructed him in Christiaanity And 3. It was the manner of the Apostles to preach Faith and Baptisme together being the beginning doctrines of Christ and belonging to the foundation of a Christian man Heb. 6.2 Thus did this Phillip unto the Samaritans in the beginning of this 8. of the Acts we read onely of his preaching the things concerning the Kingdom of God there is no mention made of his preaching of Baptisme by Name but no body will be so brutish as to imagine that Phillip would baptise them before he instructed them concerning the nature use and ends of Baptisme because then they could not worship God in spirit but ignorantly and carnally and where then would the difference be between the worshippers under the Law and under the Gospel herein lay a main part of the reformation by Christ that he rendereth his worshippers more spiritual than under the Law 'T is such worshippers that he seeketh John 4. In a word the Apostles admission and the Beleivers submission to Baptisme doth imply their being
God the injunction from heaven is very particular and express See that thou make all things according to the pattern shewed thee in the Mount Heb. 8.5 And Ezek. 43 10. Thou Son of Man shew the house to the house of Israel that they may be ashamed of their iniquity and let them measure the pattern viz. to build say you mark with ALL POSSIBLE EXACTNESSE according to it Now whether the Disciples sitting down in Church bodies before Baptisme be not directly contrary to the pattern and consequently a disorderly practise let the world judge 1. By the Scriptures where we have Christ commanding baptisme presently upon discipling Math. 18.19 which we see the Apostles practised with much faithfulness in the whole story of the Acts to which we have spoken already 2. Where we find the erection of the first famous Gospel Church the manner is thus reported Acts 2.41 1. They gladly received the Word 2. Were baptised And 3. They continued in the Apostles doctrine and fellowship and breaking bread and prayer but first you see they were baptised behold then the pattern in the Mount and must not he be next to willingly ignorant that doth not see this that is so plainly written that he that runneth may read it Why then if all other patterns be but seducers and that our duty is to build with all possible exactness according to the first pattern have you not justified our separation from you for resusing to build according to this pattern 2. Let the judgement of the learned Mr. Baxster Saints rest p 179 from Doctor Preston touching the primitive practise be taken This food we call the Eucharist saith Justin Martyr one of the most ancient Fathers from the practise of the primitive Church to which â—o man is admitted but onely he that beleiveth the truth of our doctrine being washed in the laver of Regeneration for remission of sinâ— which washing he expresseth thus Then meaning after faith and prayer they are brought to the Water and are BORN AGAIN OR BAPTISED in the same way as we our selves were born again for they are washed with water In the Name of the Father Son and Spirit But that which is home to my point is that no Disciple touched the Eucharist as he calleth it till first baptised indeed after Baptisme then he sitteth down with the body in full communion but not before 3. As we have the Scriptures of our side and the judgement of the learned on our side that this was the Primitive practise so we had you your self on our side at this point when you writ your letter to Mr. Tho. Goodwin p 7. Covenanting is not lawful before Baptisme is is evident because it is not lawfull for a Church to receive the unbaptised into fellowship with them as Members of that body neither is there example or APPEARANCE of warrant in Scripture for such a thing And at that time you were as confident as Confidence it self could make you Pag. 1. of what you then wrote as you there affirm or if you were not of other things yet of this because you say and that according to truth That there is neither example nor appearance of warrant in Scripture for such a thing Yea in that letter p. 5. Evident it is that those that were added to the Church were baptised before this is affirmed of them So that upon Principles of your own which is that we ought to build with all possible exactness according to the pattern you are condemned 1. By the Scriptures 2. By the learned 3. Out of your own mouth all which speak Baptisme to goe before Church-fellowship and consequently to walk otherwise a disorderly practise answer who can And the truth is if we are not to follow the customes of the Primitive Churches in worship in every thing that we can follow them in with this limitation Positive giving way to Morral which they did under the Law how are they a pattern to us how shall we understand where to follow them and wherein to leave them Upon the whole matter then I conclude that though by faith men become the Sons of God and that Christ owneth all true Beleivers for brethren yet they have not thereby a present immediate right to full communion with the Church simply upon that account because the same God that ordained faith the meanes of adoption hath ordained Baptisme to goe before visible membership into the Church of Christ much more before a constant sitting down in full Church Communion they then that walk otherwise cast off the Rule and so reproach the wisdom of Christ complain of the Rule as imperfect and become Judges of the Law Your fourth Consideration being of one heart and soul with the third I shall have the lesse to say to it it is for substance this THat persons that have fellowship and Communion with God are thereby immediately fittted for communion with the Church without Baptisme otherwise it is not against us This Proposition Mr. Goodwin supposeth proved by the 14. Rom. 1 2 3. Him that is weak in the faith receive you Again let not him that eateth despise him that eateth not the reason why he must be received and not despised is For God hath accepted him But how Mr. Goodwin or any man else can make this follow from thence that therefore all persons that have fellowship with God have a present right to Church communion without Baptisme I understand not For 1. The weak in faith that this Text speaketh of were baptised persons which appeareth by the sixth chapter where he useth their Baptisme as an argument to mortification and a new life That the words in the third verse So many of us is not partitive of the Disciples amongst themselves which Brother Allen hath proved unanswerably from the scope to which Mr. Goodwin hath made no reply and to the further clearing whereof I shall speak something in due place 2. Mr. Goodwin supposeth that the object of receiving is into Church communion when the Text saith Him that is weak in the faith receive you which I humbly apprehend is an ungrounded conjecture because the Apostle writeth to an establish'd Church whereof those weak ones were a part which by vertue of their membership were already in full communion with the Church Besides is it a reasonable thing to imagine that such a thought would enter into the heart of the Church to cast brethren out of fellowship with the Church of Christ that was regularly immembred because they were more self denying than others by eating hearbs which they did unto the Lord Rom. 14.6 Surely the Church wanted no exhortation to that so that this caution therefore serveth some other design as I humbly apprehend namely the common respect of Christians which strong ones can hardly vouchsafe to the weak for as the weak are apt to judge the strong so the strong to slight and despise the weak which is the words of the Text Rom. 14.3 Let
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
some others and put it in the Commission by name with Teaching and ordained it in some sence or other to serve the grand interest of remission of sins and salvation Acts 2.38 Mar. 16.16 Mat. 28.19 and gave such a particular charge to have it done with so great solemnity even In the Name of the Father Son and holy Spirit Now what is the foundation of the standing of any of the Ordinances but the unrepealed Word of God which as much respecteth Baptisme as any other therefore disparage Baptisme and disparage all they live they die they stand they â—all together But 2. That to conceive Baptisme out of date tendeth to the destruction of the more spiritual part of Religion namely that which consisteth in a holy frame of heart and life I prove thus If the use of Ordinances be the soules edification then to dis-use them is the way to make havock of all our spiritual treasure but to conceive Baptisme out of date is the way not onely to disuse that Ordinance but all others because they all stand upon the same bottome as I have proved already Now that the use of Ordinances is the edification of the soul appeareth by many Scriptures Ephes 4.11 12 13 14 15 16. and that Baptisme by name hath a rich tendency to edification I have proved already at large by shewing the design of God in it which is to affect the heart by the death buriall and resurrection of Christ in that Ordinance SEEN as well as in the Gospel preached those truths are HEARD with other respects of edification which I shall not now mention But for more full satisfaction at this point let me give Mr. Goodwins judgement concerning the edifying nature of Baptisme p. 26. of his water dipping 1. That it is operative to the engaging the judgement and conscience to become the loyall Disciples of Christ And 2. the building up of the inward man in grace and peace If so how cometh so many suggestions from you rendering the standing of Baptisme doubtful Hath Christ appointed more wayes of teaching the Gospel and building up the inner man in grace than needs and might you not as well think that God intended to make darlings of the Christians in the first times and but step-children of all the rest of Beleivers to the end of the world as to think that he would take from them any part of the meanes of their edification and spiritual comfort and not give them others in the room I conclude then and I hope with evidence clear enough that Baptisme was not onely intended by God for an introductory Ordinance to last for a time but for a staple standing Ordinance with Teaching to the end of the world and that too ordained for the Creatures good and consequently as sinful a thing to neglect it as it would be to neglect ones daily bread If all that hath been said be not enough to satisfie the Reader concerning the standing of Baptisme I referre thee to Mr. Baxster P. 542. Of plan Scripture proof who hath in his book of Baptisme offered ten Arguments all grounded upon the plain Text of Scripture to prove it and in the end concludeth thus I will add no more because it is but on the by and because this is sufficient to those that can judge of Scripture evidence when they hear it and will be ruled by it when they know it and for others it is not many words that can cure their disease And if any body think me over zealous in this matter let them consider the words of Calvin p. 208. of his Commentary upon the Acts though he doth most ingenuously confess that since the beginning the Church did grant liberty to her self to CHANGE the Rites meaning from putting all the body into the water to sprinkling Now the use saith he is to sprinkle the body or the head But though they took the boldness to do that which Calvin justifieth the Church in yet for the continuance of Baptisme it self we ought rather saith he to fight a hundred times to death for the ceremony it self of Baptisme in as much as it was delivered us by Christ then that we should suffer the same to be taken from us But I say that there is the same reason to fight a hundred times to death for the right subject and the right form of administring it 1. Because God is wiser than men and because any body with half an eye may see that the change from dipping to sprinkling frustrateth the great design of Christ in the Ordinance it self as I have shewn already and in a manner maketh it useless and because changing of the Ordinances we find to be a hainous provoking thing to God of old Isaiah 24.5 The earth mourneth and fadeth away the earth also is defiled with the Inhabitants thereof because they have transgressed the Lawes CHANGED the Ordinance Mark not for a totall laying aside of them onely but for transgressing the rule and changing them yea the 29.16 Mark how hainously God taketh the wise mens turning things upside down I say mark all yee wise men and consider Surely your TVRNING things upside down shall be esteemed as the Potters clay yea he threateneth at the 14. verse for this very reason that their FEAR that is their worship was taught after the precepts of men The WISDOME of their WISE men should perish and the understanding of the prudent should be hid And if any one ask why God was so severe upon this account the conclusion of the 16. verse telleth all Shall the thing framed say of him that framed it HE HAD NO UNDERSTANDING This then is the account God maketh of mens changing the Ordinances that it is a reflexion upon God as if he wanted understanding changing Gods Lawes is no other but a charging God with that weakness which poor fallible men are subject unto which maketh them many times upon experience to change theirs Come close then oh world and discern the difference between us and our adversaries and judge whether our brethren that hate us and cast out our name as evill have any just ground for what they doe the difference is easily seen they have changed the great Ordinance of Baptisme thou seest Calvin honestly confesseth it whereas we think Christ wiser than Calvin or the Church he speaketh of and have we not reason for it and that instead of changing his Laws it becometh us to be humbly obedient to his Lawes and do not we do well in it They think they have mended the Ordinances we think they have spoiled them and do plainly see the ground of their first tampering with them was pomp profit and ease and that it is our duty Jude the 3. on Christs behalf to endeavour with all our might the recovery of them to their primitive purity As I have given thee good Reader the judgement of Calvin as to the form of baptising of old so take his words about the subject p.
207. of his Commentary upon the Acts If Baptisme be given without faith whose seal it is It is BOTH A WICKED AND TOO GROSSE A PROFANING 't is true for reasons which were so to himself he was for Infant-Baptisme notwithstanding but the reason he giveth is no more a proof to us than Abrahams begetting Isaack proveth we shall have new heavens and a new earth Learn'd Vnsin advising when Baptisme is rightly and lawfully used faith It is P. 414. Catechis when the Rites instituted by Christ in Baptisme are not CHANGED And saith further that the Sacraments are no Sacraments where they are unlawfully administred Now compare these two learned men together Calvin saith the Church hath changed the Rite from dipping to sprinkling and Vrsin saith that where there is change the Sacraments are no Sacraments If then Calvin say true whereof there is no doubt that is that the primitive practise was dipping then in Vrsins judgement the Ordinance being changed to sprinkling it ceaseth to be any thing and so all sprinkled persons are unbaptised Further as to the subject P. 414. Of Catechis This condition is added speaking of beleiving unto the promise for they who are baptised cannot receive that which is promised and sealed in Baptisme but by faith so that without faith neither is the promise ratified nor the Baptisme AVAILABLE he goeth on In these words is noted breifly the right use of Baptisme in which right use the Sacraments are ratified to them which receive them with a true faith but in whatsoever corrupt and unlawful use and administration the Sacraments are no Sacraments Note well BVT ARE SACRAMENTS TO THEM ONELY WHO RECEIVE THEM WITH A TRVE FAITH But if any body say why but yet Vrsin was for childrens Baptisme as well as Calvin yes he was but mark the ground Whereas they say P. 420. Câ—techis Mark the 〈◊〉 slippeth out aâ— meaning the Antipaedo Baptists that unto the use of Baptisme faith is required We grant it but yet distinguishing of faith so that we say saith he actuall faith is required in those of understanding but in Infants is required an inclination onely to this actuall faith afterwards thus Faith is in Infants potentially and by inclination Thus by the help of this distinction he hooketh in the baptisme of Children But will this satisfie the conscience of any considerate Christian where is an inclination to beleive made the condition of Baptisme for any body young or old in Scripture Is there such a word and if there be none as surely there is not are these men ruled by the Word or rather do not they rule it Or is there any such thing in Infants as an inclination to beleive Is it not the judgement of these men that all Infants are born children of wrath by nature dead in sins and trespasses as dead to any thing that is spiritual as a dead man is to natural if so how come they to conceive of such their inclinations to beleive which is a spiritual thing and who can tell of any inclinations in Infants no one thing or other can any body tell by experience of any inclinations they had in infancy What a woful ground is this to administer Gospel-Ordinances upon Or is the next any better though they have not faith actuall yet they have potential faith and is that any more than to say they may beleive one day and is not that the condition of Pagans and Infidels and shall they be baptised upon that ground doth not this arguing savour of that Philosophy and vain deceit Paul warneth the Colossians of by which they were in danger of being carried after the rudiments of the world and not after Christ Good Reader dost thou not perceive it I know that thou perceivest it But this is too great a digression I should now return to Mr. Goodwins pleas which render the standing of Baptisme doubtful but that labour is saved because I have proved already the continuation of Baptisme with Teaching I hope to the satisfaction of all unprejudiced minds and because my Brother Allen hath lately published a Book called Satisfaction for Seekers where the case touching an Administrator of Gospel-Ordinances in these times is handled with many other questions thereabout of near affinity to these pleas of Mr. Goodwins or rather the Seekers which Mr. Goodwin hath espoused and put so great a countenance upon them as if they had so much weight in them as to make the matter difficult whether the Ordinance of Baptisme be standing or no. Consider his words We do not intend that any thing hitherto argued P. 31. Of Water dip should be taken for a demonstrative or positive proof that the Ordinance of Baptisme is now extinct or not administrable without sin in the world He confesseth they are not a demonstrative proof of the death of Baptisme but it seemeth they goe a great way and say a good say to it the truth is Sir you fear not to make great adventures to come into your end you seem willing not onely to be content to part with Baptisme which Calvin saith one would fight to a hundred deaths rather than loose but to hazard the reputation of all the Ordinances rather than the true Baptisme of the New Testament should advance in the minds of men though the deceit of sprinkling be detected that it can scarce look the light of this day in the face what else meaneth your countenancing of the Seekers Arguments which lie as well against all the Ordinances as Baptisme and which heretofore you have trampled on like dirt Sir you say to Mr. Edwards that his Gangrena made great joy in hell whatever his Gangrena did in hell I know not but I beleive upon good grounds that your water dipping especially this eighteenth Consideration hath made more joy on earth amongst the Seekers Ranters and all sorts of non-Churchers than ever they had in all their lives before by how much you excell the most in parts learning wit c. by so much the more is their consolation that you seem to feel weight in their Arguments HEARK HOW THEY CLAP THEIR HANDS AND SING But to conclude Sir may not Baptisme say to you as Christ to the Jewes for which of my good workes doe yoâ— stone me Hath not God made the Scriptures concerning Baptisme upright why then doe you seek out so many inventions Your nineteenth Consideration being of one heart and soul with the eighth I shall wholly passe it over referring the Reader to the Answer of that in which he shall find the Answer to this also Your twentieth Consideration for substance this PEter being questioned for holding communion with Cornelius and his Company by the Brethren of Jerusalem he justifieth it by telling them they had received the holy Ghost as a testimony of their faith and doth not so much as hint any thing of their Baptisme in his justification and with that account they were satisfied To which the
judge righteous judgement and not take face for heart shadow for substance what our gain is we think it becommeth us to speak modestly of that and to strive to make it good by actions wherein oh mighty God help us rather than words And now good Reader to convince thy conscience that we were not like to doe any such strange things soon after our Baptisme that should render us such savage beasts Thou must know that Mr. Goodwin and the Church were the dearly beloved of my soul our relation thereto and fellowship therein I reckoned one of the cheifest comforts of my life I wanted not but abounded with respects from them above what my conscience told me I deserved and who that knoweth me knoweth not this to be true I doe profess in the fear of that God whose I am and whom I serve that if I know my own heart no body could have hired me from the bosome of that Church with hundreds a year And when the time came that for pure conscience I must be seperated from the embraces thereof teares was my meat day and night my greif was such at that time that it made the thoughts of death sweeter to me than ever they were in my life before my study and secret workings of heart were how to make my withdrawing as little offensive to Mr. Goodwin and the Church as I could devise how to do with a good conscience I perceived they were not able to bear any publick discourses to the point in difference Mr. Goodwins teares at the mention of something relating thereto went to my heart and weakened my hand to those further applications which I had thought to have made to them The truth is my high indeed undue respects to Mr. Goodwin kept me in a kind of bondage that I was not at that perfect liberty to discharge all the parts of that duty which their respects obliged me unto So great was my respects to Mr. Goodwin and the Church that besides my own frequent addresses to the Lord for the communication of that light to them which he had vouchsafed to me and some others I got some time solemnly set apart by some godly friends and for his cause cheifly did we bow our knee this was the frame of heart we were in honest Reader soon after our baptising and whether then we were like to perpetrate any such unworthy things as Mr. Goodwin writeth of I leave to thy conscience to determine or rather whether this Water dipping therefore be not the very monster of ingratitude Mr. Goodwin hath indeed calumniated us stoutly supposing that something will stick on us and I beleive doth which if it cost him not teares here I am sure will shame hereafter from that God that vindicateth the innocent and then Mr. Goodwin will find the vanity of sporting himself with the ruine of the good names and reputations of the people of God which are as much his interest as their estates health or any dear injoyment they possess and as much against the law of love to violate I consess the pleasantness of Mr. Goodwins wit-in writing is so lushious that it is marvellously apt to tickle and please the flesh but as the soul of any man groweth seasoned with the salt of heavenly wisdom it is affected more with sollid matter than enticing words it is ready to cry what will great words do good at the judgement day yea I bless God I have lived to that day to value more the breathing of Gods Spirit in a holy humble gratious soul than the greatest words of the gallantest Rhetorician in the world and that I have got since my Baptisme I confess for Mr Goodwin set aside these controvertal writings and consider him in the tenor of his conversation I think him nay I know him to be a pattern of patience humility meekness temperance neither do I remember one Sermon that ever he made to the point of Tythes or any consideration for preaching in all his dayes though I lived under his ministry almost twenty yeares and more than all this all the Arguments of the Gospel and out of the Gospel to preferre holiness and close walking with God I beleive there are not many men in his time if any at all that hath managed them with more authority life and power I say it I say it again and delight to speak it and will persist in it to my last breath though he grind us to pouder with his mill stone language Some change Mr. Goodwin may find in my Genius I confess it for heretofore having his person in admiration it was to some degree a snare upon me to call him Master in that sense wherein the Lord Jesus dehorteth from it Math. 23. whereas now that by the help of Gods Spirit and my own experience I see clearly that in the communication of light in the things of God God tieth not himself to this or that man I consult with Christ and lean not to the understanding of any man I see by experience that God taketh liberty to reveal to babes the truth which at some time he hideth from the wise and prudent Math. 11. And the more self-sufficient any man groweth in knowledge of the reason of things the lesse is he led by examples 'T is more noble for a man to eschew evill and do good because 't is evill and good then because such and such men that are good do so And though I was apt enough to leane that way and to those opinions Mr. Goodwin leaned too that under God had been the great meanes of any spiritual comfort and edification yet I blesse God I was not so rankly guilty of that evill but when Mr. Goodwin came to open that text Math. 28.19 and to give it for truth that by the word Teach in the Commission was meant not actuall discipling but the saying such things onely which was proper to make men so I palpably discerned the Text wronged and the interpretation was like gravell in my mouth and not onely mine but that persons also of whom Mr. Goodwin said at his buriall his worth was so great that it was a temptation on him to break promise to speak of it and enough to cast a man into an agony of sorrow to think of his death I say he was as much distasted as I at that stroke of the Text. Except in these respects or some others like these I know no change in my Genius nor I am sure no body else doth But I confess there was one unhappy mistake of a word of mine by one of the brethren which gave me a visit soon after my baptisme which hath more appearance of evill in it of my part than any or all the things can be laid against me I am sure to which I desire to give both you and all the Church satisfaction and that was this That brother spoken of before giving me a visit at my house where some part of the Church was wont
were added unto them or the Church about three thousand soules who continued in the Apostles fellowship But by this doctrine of Mr. Goodwins Baptisme should be a crime rather than an act of obedience because he maketh the Church not to consist of such persons as have been baptised is this doctrine according to the form of wholsome words Doth not the Apostle write to the CHURCH of Corinth 1 Cor. 1.10 13. Rom. 6.3 4 Col. 2.12 Gal. 3.27 and CHURCH at Rome and Church at COLOSSE and the CHURCHES of Galatia and were they not made up of baptised persons But 2. Mr. Goodwin saith The Lord added to the Church such as should be saved which say you was NOT by being BAPTISED but beleiving Here Mr. Goodwin opposeth Baptisme to beleiving in reference to salvation but it is not by vertue of this Text He that beleiveth and is baptised shall be saved And by vertue of what Text of Scripture he doth it I know not for though Baptisme should not be looked upon as a condition of absolute necessity to salvation as faith is yet sure it is some way necessary to salvation it is plain in the Text and therefore not to be put in opposition to faith in reference thereto what a wide difference there is between making Baptisme equaâ— with faith as conditional of salvation which is the judgement of many learned men as you know and making it stand in opposition to faith in reference thereto as you doe Sir will that God that ordained Baptisme to be Faiths companion to serve the same interest of the pretious soules of men will he take it kindly that you toil thus to make them look like enemies rather than friends In a word Sir this doctrine is altogether unscriptural and as pleasant to the tast of a healthful soul as vinegar to the teeth But 3. and lastly you say though it should be read thus Then they that gladly received his word were baptised and the same day there were added to the Church yet the recording their addition to the Church after their Baptisme doth not prove their addition was BY their Baptisme The cause doth not require it neither doth my Brother Allen affirm it from this Text but onely that addition to the Church followed it and did not goe before it which was your own words heretofore as I have shewn already and we think it is safest to follow the Scripture pattern partly because of what you said heretofore that all others were but seducers but cheifly because of the express Word of God But whatever the matter is you think now one may goe another way and doe as well The second Scripture which in my apprehension suffereth under your pen is Math. 28.19 which I have proved at large already p. 13 14 15 16. of this book where I have laid down my Brother Allens Argument from the words and answered Mr. Goodwins objections against it in doing which the Reader will easily perceive that Text complaining of hard usage The third is the 1. Corinth 12.13 which I have also discharged the service Mr. Goodwin employed it in p. 18 19 20 21 22 23. of this book because the truth is it is not pleased with it The fourth which doth not onely whisper but cry out of injury is the 8. of Acts 27. And Phillip said if thou beleivest with all thy heart thou mayest The words its evident are an answer to the Eunuch who asked Phillip upon the sight of water what hindred that he might not be baptised Mr. Goodwin supposeth by these words THOU MAYEST he not saying to him THOU MUST is noted a liberty which he calleth an Evangelicall liberty concerning external Ordinances implying he might be baptised if he would he should not sin or he he might refuse without sin This I take to be the most unnatural unkindly and indeed injurious stroke of the Text of any that hath been touched Gird up therefore the loines of thy mind and consider good Reader that thou beest not hurt by this dangerous gloss of the Text. 1. If Phillip should have propounded Baptisme to the Eunuch upon such slight termes not as a duty on him but a thing indifferent he should have done that he had no warrant for from Christ Christ gave all his Commands to be obeyed not to be trifled with John 15.14 Ye are my friends if you doe WHATSOEVER I command you Revel 22.12 14. Blessed are they that DOE his Commandments that they may have right to the tree of life Acts 3 22. A Prophet shall the Lord your God raise up unto you him shall you hear in ALL things WHATSOEVER he shall say unto you And it shall come to passe that every soul that wil not hear that Prophet shall be destroyed from amongst the people that by hearing is meant obeying in this Scripture is your own sense Luke 6.46 Why call you me Lord Lord and DOE not the things that I say So that if Baptisme be one of the Commands of Christ Mat. 28.19 Acts 2.37 Mar. 16.16 as I have proved from Acts 2.37 and might do it from many others And 2. that Christ gave all his Commands to be observed John 15.14 Rev. 22.14 Acts 3.22 And 3. that he counteth those no friends of his that baulketh any of them 4. That he threateneth them with destruction that observeth him not in whatsoever he commandeth without exception of any thing yea that he distateth any ones calling him Lord that doth not obey him Then I think it followeth roundly enough that if Phillip should have propounded Baptisme to the Eunuch upon such termes of indifferency he should have betrayed his trust Reader what thinkst thou 2. To evince that Phillip by those words THOU MAYEST did not intend them by way of indifferency as to the Eunuchs obedience appeareth by this because then he should act by a differing Spirit from all the rest of his brethren the Servants of Christ that were imployed in the Lords work But he was acted by the same Spirit I shall take that for granted that the Spirit that said unto Phillip Goe near and joyn thy self Acts 8.29 that it was the Spirit of the ever-living God which acted Phillip thorough that negotiation he had with the Eunuch Now that Spirit inspireth Peter to COMMAND Cornelius and his Company to be baptised after faith Acts 10.47 Peter did not say you may or you may chuse but though they were deeply baptised with the Spirit yet Peter commandeth them to be baptised with water for all that In the Name of the Lord Jesus which was in full pursuit of his Commission which also is a clear interpretation of it that when Christ saith Disciple me all Nations baptising them his meaning was that they should having discipled them command the Disciples to be baptised In the Name of the Lord Jesus that they should lay it home to the consciences of the Disciples and a duty to be baptised into his Name and so bear the