Truth Prevailing Against the Fiercest Opposition, Dedication – Errata
To my Worthy Friends and Brethren, of like pretious faith, walking with Mr. Iohn Goodwin in the right Faith, though not in the right order of the GOSPEL.
Holy and Beloved,
I Have been long your debtor, it is fit I ſhould now pay you your own with intereſt, which here I preſent you, by anſwering the ſubſtance of Mr. Goodwins Waterdipping no firm footing for Church Communion, which if you will in the fear of God, and without prejudice conſider.
I make little queſtion, but the riddle of my departure from you, whoſe Society I prized (not a little) will be unfolded. That ſtrange action of our Saviours (ſo contrary to his natural genius) mentioned John 2.15. mightily affected the Diſciples, and made them to caſt about to find a ground for it: perhaps it may be ſo with ſome of you, in reſpect of me, becauſe of my ſuddain breaking off from your Society, wherein you know I took much delight, I can ſay more, than in Corn, Wine and Oil, and where I had no want, but a ſurpluſage of reſpects, above what I was able to merit at your hand. In a word, where my content was ſo great that it made departing from you more grievous to me than death it ſelf would have been.
And how contrary it is to my Spirit to make trouble or cauſe breaches I need not tell you, I take it for granted, that it is upon all your hearts, how much I abhorre it: So that I conclude it cannot lightly but be a matter of ſome wonder to you, that I ſhould thus break off from you, as well as Chriſts ſtrange action in the Temple was to the Diſciples.
Now whilſt they were caſting about to find a ground for this aſtoniſhing action of our Saviour, and ſearching in the right place, namely the Scriptures, at laſt they met with it, John 2.17. And they remembred that it was written, namely in the 69 Pſalm 9. The zeal of thy houſe hath eaten me up.
In like manner, Do you wonder? and are you caſting about for a ground to fix my departure upon, then take the Diſciples courſe, judge not according to appearance, but judge righteous judgement: do as they did, plough with the heifer of the Scriptures, and you will eaſily underſtand this riddle; hearken not to Satan, the great enemy of all righteouſneſs, who will ſuggeſt unto you ſome ignoble root or other to fix it upon: it was his way of old, when Chriſt caſt out devils, the devil ſuggeſteth he did it not by the power of God, but of Beelzebub the Prince of devils.
The Apoſtle Paul himſelf, notwithſtanding all his zeal, and faithfulneſs, and unparalell'd ſelf-denial, yet there was ſome even in the Church of Corinth, who he ſo dearly loved, who judged him as a man walking according to the fleſh in all, 2 Corinth. 10.2. I think to be bold againſt ſome which THINK of us, ſaith he, as if we walked according to the fleſh. Heavenly John, that bundle of love, met with a proud, hungerſtarved, cloſe fiſted Diotrephes prating againſt him with malitious words, 3 Epiſtle John 10. Tis an old trick of the Devil to beſpeak the rejection of the truth, by working an ill opinion of them that maintain it. If this hath been the portion of ſuch green trees, tis not for me to complain that am comparatively dry; my weakneſſes are many, and no doubt but hath afforded many appearances of evil to you, but theſe heavenly ſoules were judged where there was neither evil nor appearance of any; the conſideration whereof is no ſmall conſolation to me under all your miſ-judgings.
But for the matter it ſelf of my departing from you, as my record is on high, that no worldly thing ſhould have ſeparated me from the Church, ſo I have the witneſs within my ſelf, that no carnal conſideration whatſoever hath contributed to it, to the value of the leaſt hair of my head: and how cometh any body to dream any ſuch thing? When mens buſineſs lieth in the Eaſt, do men uſe to ſet out full Weſt? or do men uſe to take up meanes in full conteſtation to their end? Alaſs, alaſs, I conſidered beforehand, that this way is every where ſpoken againſt, and the generality of the Profeſſors of it of ſmall eſteem, for learning, parts, or any thing that commendeth men to the world: their garb and caſt that of the Diſciples, Luke 6.20. Bleſſed be ye poor: Now, that they were exclaimed on by the learned in their writings, and frequently in Pulpits at this day, their name caſt out as evil, and hated in a manner of all men, that if times of perſecution for conſcience come, they are like to be the firſt ſufferers: So that I had many ſtruglings and wreſtlings with the fleſh, before I could get the victory to ſubmit to it; nay, the truth is, had not the truth concerning it ſtruck my conſcience, and the light ſhone into my judgement with that clearneſs, that I could by no meanes avoid it with peace, I had never forſaken my old ſtanding, which was more honourable, eaſie, and every way more acceptable to the outward man.
Now what thoſe Conſiderations are that command my judgement to that point, whereat it now ſtandeth in the buſineſs of Baptiſme, which is that onelyonly thing which ſeparated between me and you, you have ſcattered up and down in this my Anſwer to Mr. Goodwin: But yet I think good to give you the ſum thereof under a few heads.
1. I conſidered the excellency of Jeſus Chriſt above Moſes, Hebr. 1. Heb. 3.3. Heb. 1.3.from thence argued to the ungodlineſs, and danger of ſlighting him in any of his Commands.
2. I found Baptiſme with Water to be one of his Commands,Mat. 28 19. Acts 2.37. and joyn'd with Teaching by name in the Commiſſion of Chriſt, and the ſame preſence of Chriſt promiſed joyntly as well to Baptiſme as Teaching, to the end of the world,Mar. 16.16 and ſerving the grand intereſt of Remiſſion of ſins and ſalvation (in ſome ſenſe) and commanded by Chriſt to be done upon all diſcipled perſons,Mat. 28.19. Mar. 16.16. and that with huge ſolemnity, In the Name of the Father, Son and Spirit, and that too amongſt the laſt words he ſpake on earth.
3. I found that he intended not the reiteration of it by the ſame perſon, and that therefore there ought to be all due care of practiſing it without corruption.
4. I found the deſign of Chriſt in the Ordinance it ſelf to be exceeding rich and ſpiritual, namely, amongſt many other ends. 1. To oblige the Diſciples unto Chriſt, that as Circumciſion bound men to keep the Law of Moſes, ſo doth Baptiſme to keep the Goſpel of Chriſt, therefore the Spirit borroweth the word Baptiſm, which reſpecteth Chriſt to expreſs the obligation of the Jewes to the Law of Moſes, 1 Corinth. 10.2. And were all baptiſed unto Moſes. Further, the deſign of Chriſt is to affect the heart by the will of God ſeen in the Ordinance of Baptiſme, as well as heard in the Word preached, therefore to preſent in a figure the ſubſtance of the Goſpel to the eye, as the Word preach'd doth to the ear, namely, the waſhing away of ſin by the bloud of Chriſt, the death,Acts 22.16 Col. 2.12. Rom 6.34. burial and reſurrection of Chriſt for ſinners, and the ſinners death to ſin, ſuffering with Chriſt, reſurrection to all newneſs of life here and glory hereafter.
5. This being the plain deſign of Chriſt in the Ordinance, I conſidered Infant-ſprinkling, which ordinarily goeth for Baptiſme, and found the great deſign of Chriſt in a manner fruſtrate by it, becauſe there is no ſign or figure of any ſuch thing as death, burial and reſurrection, and conſequently not that Sermon of the Goſpel, which Chriſt intended to make by it, as is moſt evident by the Scriptures, which palpably diſcovereth it to be a humane invention.
6. I found, that as Baptiſme was by Chriſt inſtituted, and the Apoſtles practiſed, namely, upon diſcipled perſons, made ſo by Teaching, as the Acts of the Apoſtles abundantly prove.
The form being by burying the body in water, which Calvin and others honeſtly confeſs to be the old way.
The worthy deſign of Chriſt therein is excellently ſerved.
The party being a Beleiver is capable of fellowſhip with God in the Ordinance, and voluntarily ſubmitting thereto, out of conſcience of duty, and knowledge of the intent of Chriſt in it, is like to feel their obligation to Chriſt by it, into whoſe Name they themſelves deſired to be baptiſed; whereas Infants are neither capable of deſiring it, knowledge of the meaning of it, faith about it, or any ſuch thing as fellowſhip with God in it, and when grown up, can onelyonly tell by hearſay, that ever any ſuch thing was done at all upon them, moſt unlike therefore to 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 onelyonly 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 FƲLLY CAPABLE SƲBJECTS.
2. THE MOST EXCELLENT SƲBJECTS.
3. THE MOST EMINENT SƲBJECTS.
4. OF WHOM SCRIPTƲRE FƲLLY SPEAKETH.
5. THE GREATER PART OF THE WORLD WHEN BAPTISME WAS INSTITƲTED, 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 onelyonly 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, Ile 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, ('tis 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.
Tis 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 onelyonly 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 Ch…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 FƲLLY 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. Tis 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 ſha…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 t…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 him above that which is meet; to let you ſee that Mr. Goodwin is but a man, and ſubject to like miſtakes that others are and therefore his preſent ſuperabounding confidence, though it riſe to that height, as to think all others little better than mad, that is not of his opinion, is no demonſtration that he is in the truth, tis ſo far from that, that if a man may judge what is like now to be, by what hath been, now is the time that Anabaptiſme ſhould ariſe, life up it ſelf, and be exalted in Mr. Goodwins judgement, becauſe heretofore (in other caſes) not long after ſuch high expreſſions of confidence, he gave up the bucklers, and the truth took poſſeſſion of his heart, which it never could get before. I cannot therefore be out of all hope, that Mr. Goodwin may one day fall down at the foot of that truth, which he now trampleth on without mercy. And though our Arguments ſeem weak and frothy to him for the preſent, and the fruit of a diſtempered fancy, it doth not follow that they are ſo; but this onelyonly, that Mr. Goodwin is fully perſwaded in his own mind, which he is wont to be, as well when he is out of the truth as well as in it.
The ſcope hereof is threefold.
1 To ſhew, that though you are not now of our mind, it doth not follow you never will be.
2. To prevent raſh and haſty judging.
3. To admoniſh you againſt having, not onelyonly Mr. Goodwins, but any mans perſon in admiration.
The ſnare of admiring men is great, both to the admirers and admired.
To the admirers. 1. It maketh them ſwallow what the admired ſay without due chewing, and ſo their faith will ſtand more in the wiſdom and judgement of ſuch men, who they deifie, than in the power of God.
2. It iſſueth an under eſteem of, and ſcornful ſlighting of others,1 Cor. 1.12 compared with 1 Cor 4.6. who yet are worthy inſtruments in the Lords work, this was the caſe of many in the Church of Corinth.
To the admired, the ſnare is great upon them alſo, even to puffe them up, and make them ſwell againſt their brethren, and ſo alſo to procure the diſpleaſure of God againſt them, Acts 12.22. Oh what care therefore doth Paul take to keep both the World and the Church from undue attributions to him, Acts 14.11. upon his cure of the Creeple, The people lift up their voices ſaying, The GODS are come down in the likeneſs of men, and much ado they had to keep the people from ſacrificing to them, which made the Apoſtles, Barnabas and Paul, rend their clothes, run in among the people, crying out, and ſaying, Sirs, why do ye th…ſe things? we are men of like paſſions with you; much after this manner is it with perſons that God uſeth in converting and edefying ſoules, Gal. 4.15. eſpecially when alſo found able in the warrs of Chriſt for truth; ſo that if ſuch men do not run in upon the people, and diſown all undue reverence, they will have much ado to keep within the bounds of thoſe reſpects, due to Inſtruments. They will be more apt to ſay what ſuch a man ſaith, than what Chriſt ſaith, or Paul, or Peter, or James, or John, ſaith, nay in a manner to beleive what ſuch a man beleiveth in every thing.
Now indeed we read of eminent perſons, great benefactors, and that withall have ſerved in warrs to conqueſt, the people have made them judges in civils. But this is too much to give to any mortal man in ſpirituals: There the Command is expreſs, Math. 23.9, 10. Call no man Maſter, or Father, not in the beſotted Quakers ſenſe (by denying ſuch titles to men) but Chriſts ſenſe, which is by accepting men for lords over our faith, which Paul diſowneth as to himſelf in reſpect of the Churches, in the 2 Corinth 1.24. Nor for that we have DOMINION over YOƲR FAITH, and that which Paul took ſuch great to prevent in the Churches, 1 Corinth. 2.5. That their faith ſhould not ſtand in his wiſdom; though he doth own being their Father, 1 Cer. 4.15. in a ſenſe, and Maſter too, 2 Theſ. 3.12, 14. in ſubordination to Chriſt.
But I fear I ſhall be too tedious in my Epiſtle, my heart being greatly enlarged towards you, I have much ado to ſtop the progreſs of my pen; but leaſt my Epiſtle prove to o bulky, I ſhall here break off, though abruptly, aſſuring you, that its not the want of love to you, but the conſcience of duty to Chriſt, who loved me, and gave himſelf for me, that ſeparateth between you and me.
As for your hard thoughts and ſpeeches concerning my departure, as on the one hand I am provided againſt the dint of them, by the conſcience of my own perfect innocency and integrity in that matter, and who is he that can make my glorying void? On the other hand my prayer is, they may never work to diſaffect me to you, but to the doubling of my requeſts to God, to enlighten your judgements in the truth, and ſo make way for our meeting again never to part more.
Yours unfeignedly, in the right way of the Goſpel to ſerve you faithfully, according to my meaſure in the things of Jeſus Chriſt, THO: LAMBE.
ERRATA.
PAge 14. line 12. leave out the word not. p. 33. line 10. read… my for which. p. 33. line 20. read or for beſides. p. 39. l. 2. before p. 135. adde yet. p. 39. line 7. for Pſalme read Iſaiah. p. 40 line 30. and 32. for duly read duty. p. 41. line 31. leave out the words, hard to find. p. 50. line 21. for imploy read imply. p. 64. line 18. beginning of the line add the word But. p. 113. line 11. read Ordinance for Ordinances. p. 113. line 24. read inſtitution for inſtituting.