How Christ is made ours; or by what means this or that man, hath that benefit by him, us to stand just before God now, and in the day of judgement.

1. I believe,Of justifi­cation. we being sin­full Creatures in our selves, that no good thing done by us, can procure of God the imputation of the righteousness of Jesus Christ. But that the imputation thereof, is an act of grace, a free gift with­out our deserving. Being justified freely by his grace through the redemption that is in Jesus Christ. He called us, and sa­ved us, with an holy calling; Not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus. Rom. 3.24. chap. 5.17. 2 Tim. 1 9.

2. I believe also, that the power of imputing righteousness resideth [Page 20] onely in God by Christ: 1, Sin being the transgression of the Law; 2. The soul that hath sinned, being his crea­ture, and the righteousness also his, and his onely. Even as David also describeth the blessedness of the man, to whom God imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, and whose sin is covered; Blessed is the man to whom the Lord will not impute sin. Hence therefore it is said again, that men shall abundantly utter the me­mory of his great goodness, and sing of his righteousness. For he saith in Moses, I will have mercy, on whom I will have mercy, and I will have compassion, on whom I will have compassion. So then, it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy. Rom. 4.6, 7. Psal. 145.7, Rom. 9.15, 16.

3. I believe, that the offer of this righteousness, as tendered in the Gospell, is to be received by faith: [Page 21] we still in the very act of receiving it, judging our selves sinners in our selves. Oh wretched man that I am! who shall deliver me from the body of this death. I thank God through Jesus Christ. Believe in the Lord Jesus Christ, and thou shalt be saved. The Gospel is preached in all nations for the obedience of faith. Being justified freely by his grace, through the redemp­tion that is in Jesus Christ; whom God hath set forth to be a propitiation (a sacrifice to appease the displeasure of God) through faith in his blood. To declare his righteousness for the re­mission of sins that are past through the forbearance of God; to declare I say, at this time his righteousness; that he might be just, and the justifyer of him that believeth on Jesus. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; And by him all that believe are justifyed from all things, from which they could not [Page 22] be justifyed by the law of Moses. Rom, 7.24. Act. 16.31. Rom 3.24.25. Act. 13.38, 39.

4. I believe, that this faith, as it respecteth the imputation of this righteousness, for justification before God; doth put forth it self in such acts, as purely respect the offer of a gift. It receiveth, accepteth of, imbraceth, or trusteth to it. As many as receiv­ed him to them he gave power to be­come the sons of God, even to them that believe on his name. This is a faithfull saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners; of whom I am chief, In whom ye also trusted, after that ye heard the word of truth, the Gospell of your salvation: In whom also after that ye believed ye were sealed with the holy spirit of promise. I believe therefore, that as to my justication from the curse of the Law, I am, as I stand in my self, ungodly, to receive accept of, imbrace, and trust to the [Page 23] righteousness, that is already provi­ded by, and wrapt up in the perso­nal doings and sufferings of Christ: it being faith in that, and that onely, that can justify a sinner in the sight of God. Joh. 1.12. 1 Tim. 1.15. Heb. 11.13. Eph. 1.13.

5. I believe, that the faith that so doth is not to be found with any but those, in whom the Spirit of God by migh­ty power doth work it; all others being fearfull and incredulous, dare not venture their souls and eternity upon it. And hence it is called the faith that is wrought by the exceeding great and mighty power of God: The faith of the operation of God. And hence it is that others are said to be fearfull, and so unbelieving. These with other ungodly sinners must have their part in the lake of fire. Eph. 1.18, 19. Col. 2.12. Eph. 2.8. Phil. 1.19. Rev. 21.8.

6. I bilieve, that this faith is effe­ctually wrought in none, but those [Page 24] which before the world, were ap­pointed unto Glory. And as many as were ordained unto eternal life be­lieved, That he might make known the riches of his Glory, upon the vessels of mercy, which he had before prepared unto Glory. We give thanks unto God alwayes for you all, making mention alwayes of you in our prayers; remem­bring without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ in the sight of God; knowing brethren, be­loved, your election of God, But of the rest he saith, ye believed not be­cause ye are not of my sheep, as I said, which latter words, relate to the 16. v. which respecteth the election of God. Joh. 10.26.

Therefore they could not believe, be­cause Esaias said again: he hath blinded their eyes, and hardened their hearts that they should not see with their eyes; nor understand with their heart, and I should heal them. [Page 25] Act. 13.48. Rom. 9.23. 1 Thes. 1.2, 3, 4. Joh. 10.26. chap. 12, 38, 39, 40.

Of Election.

1. I believe that Election is free and permanent, being found­ed in Grace, and the unchangeable will of God. Even so then at this present time also there is a remnant according to the election of Grace: And if by Grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more of grace, otherwise work is no more work. Nevertheless the foun­dation of God standeth sure, having this Seal, the Lord knoweth who are his. In whom also we have obtained an inheritance, being predestinated, according to the purpose of him who worketh all things after the conusail of his own will. Rom. 11.5, 6. [Page 26] 2 Tim. 2.19. Eph. 1.11.

2. I believe that this decree, choyce or election, was before the foundation of the world; and so be­fore the elect themselves, had being in themselves; For God who quick­eneth the dead, and calleth those things which be not as though they were, stayes not for the being of things, to determine his eternal purpose by; but having all things present to, and in his wisdome, he made his choice before the world was. Rom. 4.17. Eph. 1.4. 2 Tim. 1.9.

3. I believe, that the decree of election is so far off, from making works in us foreseen, the ground or cause of the choyce, that it contain­eth in the bowels of it, not onely the persons, but the graces that accom­pany their salvation. And hence it is, that it is said; Wa are predestina­ted to be conformed to the image of his son; not because we are, but, that we should be holy and without blame [Page 27] before him in love. For we are his workmanship, created in Christ Jesus, unto Good workes, which God hath be­fore ordained that we should walk in them. He blessed us according as he chose us in Christ. And hence it is again that the salvation and calling of which we are now made partakers, is no other then what was given us in Christ Jesus before the world began; according to his eternal purpose which he purposed in Christ Jesus our Lord. Eph, 1.3, 4. chap. 2 10. chap. 3.8, 9, 10, 11. 2 Tim. 1.9. Rom 8.26.

4 I believe that Christ Jesus is he in whom the elect are alwayes con­sidered, and that without him there is neither election, Grace, nor salva­tion. Having predestinated us to the adoption of children, by Jesus Christ to himself; according the good pleasure of his will: to the praise of the glory of his grace: Wherein he hath made us accepted in the beloved, In whom we [Page 28] have redemption through his blood, the forgiveness of sins according to the rich­es of his grace. That in the dispensa­sation of the fullness of times, he might gather together in one, all things in Christ, both which are in heaven, and which are in earth even in him. Nei­ther is their salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Eph. 1.5, 6, 7.10. Act. 4.12.

5. I believe, that there is not any impediment attending the election of God, that can hinder their conver­sion, and eternal salvation. More­over whom he did predestinate, them he also called; and whom he called, them he also justifyed; and whom he justifyed them he also glorifyed: What shall we say to these things; if God be for us, who can be against us? Who shall lay any thing to the charge of God's eiect? It is God that justifyeth: Who is he that condemneth? &c. [Page 29] What then? Israel hath not obta [...]ned that which he seeketh for; but the election hath obtained it, and the rest were blinded. For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts; though their land was filled with sin, against the holy one of Israel. When Ananias made in­tercession against Saul, saying, Lord I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem, and here he hath authority from the high-priest to bind all that call upon thy name. What said God unto him? Go thy way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and Kings, and the children of Israel, Rom. 8.30, 31, 32, 33, 34. chap. 11.7. Jer. 51.5. Act. 9.12, 13, 14, 15.

6 I believe that no man can know his election, but by his calling. The vessels of mercy, which God afore prepared unto Glory, do thus claim [Page 30] a share sherein: Even us, say they, whom he hath called, not onely of the Jews, but also of the Gentiles; As he also saith in O see; I will call them my people, which were not my people, and her beloved, which was not beloved, Rom. 9.23, 24, [...]5

7 I believe therefore, that electi­on doth not forestall or prevent the means which are of God appointed to bring us to Christ, to grace and glory; but rather putteth a necessity upon the use and effect thereof; be­cause they are chosen to be brought to heaven that way: that is by the faith of Jesus Christ, which is the end of effectual calling. Wherefore the rather brethren give diligence to make your calling and election sure. 2 Thes. 2.13, 1 Pet. 1.12. 2 Pet. 1.10.

Of Calling.

1. I believe, that to effectual Calling the holy Ghost must accom­pany the word of the Gospel, and that with mighty power: I mean that calling, which of God is made to be the fruit of electing love. I know saith Paul, to the Thessalonians, brethren, beloved your election of God: for our Gospell came not unto you in word onely; but also in power, and in the holy Ghost, and in much assurance, &c, 1 Thes. 1.4.8. Otherwise men will not, cannot, hear and turn. Samuell was called four times, before he knew the voice of him that spake from heaven. It is said of them in Hosea, That as the Prophets called them so they went from them; And instead of turning to them, sacrificed to Balaam, and burnt incense to Gra­ven Images. 1 Sam 4.6.10. Hos. [Page 32] 11.2. The reason is, because men by nature, are not only dead in sins, but enemys in their minds by reason of wicked works: The call then is; A­wake thou that sleepest, and arise from the dead, and Christ shall give thee light. Eph. 5.14. Understand; therefore that effectual calling is like that word of Christ that raised Laza­rus from the dead: A word atten­ded with an arm, that was omnipo­tent. Lazarus come forth: was a word to the dead; but not onely so: It was a word for the dead; a word that raised him from the dead; a word that outwent all opposition; and that brought him forth of the grave, though bound hand and foot therein. Joh. 11.43. Eph. 2 1, 2. Heb. 10.32. Gal. 1.15. Act. 9. And hence it is that calling, is some­times expressed by quickening, a­wakening, illuminating, or bringing them forth of darkness to light that amazeth, and astonisheth them. For [Page 33] as it is a strange thing for a man that lay long dead, or never saw the light with his eyes, to be raised out of the grave, or to be made to see that which he could not so much as once think of before, so it is with effectu­al calling 1 Pet. 2.9. Hence it is that Paul, when called, stood trem­bling and was astonished: and that Peter saith, he hath called us out of darkness into his marvellous light Eph. 4.21. Act. 7.2. In effectual calling the voyce of God is heard, and the gates of heaven are opened: when God called Abraham, he ap­peared to him in glory. Oh that of Ananius to Saul is experienced but by few. The God of our Fathers hath chosen thee, saith he, that thou shouldest know his will, and see that just one, and shouldest hear the voyce of his mouth. Act. 22.14. True; Sauls call was out of the ordinary way, but yet as to the matter, and truth of the work, twas no other [Page 34] then all the chosen have, viz.

1. An effectual awakening about the evil of sin, and especially of un­belief. Joh. 16.9. And therefore when the Lord God called Adam, he also made unto him, an effectual discovery of sin; insomuch that he stript him of all his righteousness. Gen. 3. Thus he also served the Gealer. Yea it is such an awakening, as by it, he sees he was without Christ, without hope, and a stranger to the common-wealth of Israel, and with­out God in the word. Act. 16.29, 30. Eph, 2.12. Oh the dread and amazement that the guilt of sin brings with it, when tis revealed by the God of heaven: and like to it is the sight of mercy, when it pleaseth God, who calleth us by his grace, to reveal his son in us.

2. In effectual calling, there is great awakenings about the world to some, and the glory of unseen things; The resurrection of the dead; and [Page 35] eternal judgement; The salvati­on that God hath prepared for them that love him; with the blessedness that will attend us, and be upon us, at the coming of our Lord Jesus Christ, are great things in the soul that is under the awakening calls of God. And hence we are said to be called to Glory, to the obtaining of the Glory of our Lord Jesus Christ. 1 Thes, 2.12. 2 Thes. 2.13 14.

3. In effectual calling, there is also a sanctifying vertue; And hence we are said to be called with an holy call­ing, with an heavenly calling: Called to glory and vertue. But ye are a cho­sen Generation, a royall priesthood, an holy nation, a peculiar people, that you should shew forth the praises of him who hath called you out of darkness into his marvellous light. Heb. 3.1. 1 Thes. 4 7. 1 Pet. 1.8, 9. Yea effectual calling hath annexed to it, as its unseparable companion, the promise of through sanctification. Faithfull is he that hath [Page 36] called you, who also will do it. 1 Thes. 5 22 23, 24.

2. I believe, that effectual calling doth therefore produce, 1. Faith; and therefore it is said, that faith cometh by hearing; by hearing the word that calleth us unto the grace of Christ. For by the word that calleth us is Jesus Christ held forth to us; and offered to be our righteousness; and therefore the Apostle saith again, that God hath called us unto the fellow­ship of his son Jesus Christ; that is to be made partakers of the riches of grace, and the righteousness that is in him. Rom. 10.17. Gal. 1.6. 1 Cor. 1.9.

2. It produceth hope; It giveth a ground to hope; and therefore hope is said to be the hope of our calling. And again, Even us you are called in one hope of your calling. Eph. 1.18, 19. chap. 4 4. Now the Godly wise know, whoso misseth of effectu­al calling, misseth of eternal life; be­cause [Page 37] God justifyeth none but them whom he calleth; and glorifyes none but those whom he justifyes: And therefore it is that Peter said before, Make your calling, and (so) your election sure: make it sure, that is prove your calling right, by the word of God. For whoso staggereth at the certainty of his calling, cannot comfortably hope for a share in eter­nal life. Remember the word unto thy servant, whereon thou hast caused me to hope. My soul fainted for thy salvation, but I hope in thy word. Psa. 119.49.81.

3. It produceth repentance; For when a man hath heaven, and hell before his eyes, (as he will have if he be under the power of effectual calling) or when a man hath a reve­lation of the mercy and justice of God, with an heart-drawing invitation, to lay hold on the tender forgiveness of sins; and being made also to be­hold the goodly beauty of holiness; [Page 38] it must needs be, that repentance appears, and puts forth it self, unto self-revenging acts, for all its wick­edness which in the dayes of igno­rance, it delighted in. And hence is that saying, I came not to call the righteous but sinners to Repentance. For the effecting of which, the preach­ing of the word of the Kingdom, is most proper: Repent for the King­dom of God is at hand. Mar. 2.17. chap. 1.10.

1. Repentane is a turn­ing the heart to God in Christ:Of R [...]pen­tance. a turning of it from sin, and the Divel, and darkness; to the goodness and grace, and holyness that is in him. Where­fore they that of old are said to re­pent are said to loath, and abhor themselves, for all their abominati­ons. I abhor my self; said Iob, and repent in dust, and ashes. Ezek. 6.9. chap, 2.43. chap. 36.31. Job. 42.5, 6. Ezek. 16. v. last.

[Page 39] 2. Godly repentance: doth not onely affect the soul with the loath­some nature of sin that is past; but filleth the heart with godly hatred of sins that yet may come; When Mo­ses feared that through his being o­verburthened, with the care of the children of Israel, some unruly, or sinfull passions might shew themselves in him; what saith he? I beseech thee kill me out of hand, if I have found grace in thy sight, and let me not see my wretchedness. Num. 14.13, 14, 15.

See also, how that, that Paul call­eth godly repentance, wrought in the upright Corinthians. Behold saith he, this self same thing that ye sorrowed after a Godly sort; what carefulness it wrought in you? what clearing of your selves? yea what fear? yea what vehement desire, yea what zeal, yea what revenge? In all things you have approved your selves to be clear in this matter. 2 Cor. 7.9, 10, 11.

[Page 40] 4. It produceth also Love: Wherefore Paul when he had put the church in remembrance that they were called of God; addes, That concerning brotherly Love,Of Love. they had no need that he should write unto them. 1 Thes. 4.17.19. As who should say, If God be so kind to us, to forgive us our sins, to save our souls, and to give us the kingdom of heaven; let these be motives beyond all other, to provoke us to love again. Farther; If we that are thus beloved of God, are made members of one mans body, all partakers of his grace; clothed all with his glorious righteousness; and are together appointed to be the chil­dren of the next world; why should we not love one another? Beloved, if God so loved us we ought also to love one another. 1 Joh 4.11. And tru­ly so we shall, if the true grace of God be upon us; because we also see them to be the called of Jesus. [Page 41] Travellers, that are of the same coun­trey, love, and take pleasure one in another, when they meet in a strange Land, why? we sojourn here in a strange countrey; with them that are heirs together with us of the pro­mised kingdom and glory. Heb. 11.9. Now as I said, this holy love, worketh by love; Mark, Love in God, and Christ, when discovered, constraineth us to love, 2 Cor. 5.14.

The name, therefore, and word, and truth of God in Christ, together with the sincerity of Grace; of faith, and holyness in us, are the delightfull objects of this love. Psa. 119.47, 127.159. Psa. 5 11, and 69.36. and 1 [...]9.132. and 101.6. For it im­braceth with delight, and complacen­cy, but as it discerneth the image of God, and of Christ in the Soul, his presence in the ministery; and a suit­ableness in our worship to the word, and mind of Christ. Psa. 26.8. and [Page 42] 27.4. and 84.1 4. 1 Thes. 5.13. Phil. 1.3 7. Eph. 4.32.

Love also hath a blessed faculty, and heavenly; in bearing and suffer­ing afflictions, putting up wrongs, overlooking the infirmities of the brethren, and in serving in all Chri­stian offices the necessities of the Saints Charity suffereth long, and is kind, charity envyeth not, charity vaunteth not it self, is not puffed up, doth not behave it self unseemly; seek­eth not her own; is not easily provoked; thinketh no evil, rejoyceth not in ini­quity, but rejoyceth in the truth; hear­eth all things, believeth all things; hopeth all things, endureth all things; charity never faileth. 1 Cor 13. 1 Pet. 4.8. Gal. 5.13. In a word it designeth a holy conversation in this world; that God, and Christ, and the word of may be glorified there­by. 2 Cor. 11.10, 11, 12 1 Pet. 1.12. chap. 3.16.

Of the Scriptures.

TOuching which word of God, I thus believe and confess. 1. That all the holy scriptures are the words of God. All scriptures is given by inspiration of God. For the prophecy of the scripture came not in old time by the will of man; but holy men of God, speak as they were moved by the holy Ghost. 2 Tim. 3 16. 2 Pet. 1.21.

2 I believe that the holy scrip­tures, of themselves, without the addition of humane inventions, are able to make the man of God perfect in all things; and throughly to furnish him unto all good works. They are able to make thee wise unto salvation through faith in Jesus Christ; and to thee in all other things, that either respect the worship of God, or thy walking before all men. 2 Tim. 3.14.17. [Page 44] 2 Pet. 1.19, 20, 21.

3. I believe, the great end why God committed the Scriptures to writing was; that we might be in­structed to Christ, taught how to believe, encouraged to patience, and hope, for the grace that is to be brought unto us, at the revelation of Jesus Christ; also, that we might understand what is sin, and how to avoid the commission thereof. Joh. 20.31. 1 Joh. 5 13. Rom. 15.4 Concerning the works of men (said David) by the word of thy lips, I have kept me from the pathes of the destroyer. Through thy precepts I get understanding, therefore I hate every false way. I have hid thy word in my heart, that I might not sin a­gainst thee. Psa. 17.4. and 119.104. v. 11.

4. I believe that they cannot be bro­ken, but will certainly be fulfilled in all the prophecies, threatnings, and promises, either to the salvation, or [Page 45] damnation of men. They are like that flying roll, that will go over all the earth to cut off and curse; In them is contained also the blessing; they preach to us also the way of sal­vation; Take heed therefore lest that come upon you which is written in the prophets, Behold ye despisers, and wonder and perish, For I work a work in your dayes, a work which you shall in no wise believe, though a man de­clare it unto you. Gal 3.8. Acts 13.40, 41. Joh. 10 35. chap. 12.37.41. chap. 3.17, 18, 19. Zach. 5.2.3, 4.

5. I believe Jesus Christ, by the word of the scriptures, will judge all men at the day of doom; For that is the book of the Law of the Lord, ac­cording to Pauls Gospel. Joh. 12.41, 49. Rom 2.16.

6, I believe, that this God made the world, and all things that are there­in, for in Six dayes the Lord made Hea­ven and Earth, the Sea, and all that [Page 46] in them is; also that after the time of the making thereof, be disposed of it to the children of men, with a preserve thereof for the children of God, that should in all ages be born thereunto. When the most high divided to the nati­ons their inheritance, when he separa­ted the Sons of Adam; he set the bounds of the people according to the number of the children of Israel, for as he made of one blood all nations of men for to dwell upon the face of the earth, so he hath determined the times before ap­pointed, and the bounds of their habita­tion. Acts 17; 24, Exo, 24, 19, Deu, 32, 8, Acts 17, 26.

Of Magistracy.

I believe, that Magistracy is Gods ordinance, which he hath appoint­ed for the government of the whole world; And that it is a judgment of God, to be without those ministers of God, which he hath ordained to put [Page 47] wickedness to shame. Judg 18.7.

Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves damnation; For rulers are not a terror to good works but to the evil; Wilt thou not then be afraid of the power, do that which is Good and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evill, be afraid, for he beareth not the sword in vain, For he is the minister of God, a revenger to execute wrath upon him that doth evil: Wherefore, ye must needs be subject; not onely for wrath, but also for con­science sake: For this cause pay ye tribute also; for they are Gods minis­ters attending continually unto this ve­ry thing. Rom. 13. Many are the mercyes we receive, by a well qualifi­ed Magistrate, and if any shall at any time be otherwise inclined, let us shew ovr christianity in a patient suffer­ing [Page 48] for well doing, what it shall please God to inflict by them.

A reason of my Practise in Worship,

HAving thus made confession of my Faith, I now come to shew you my practise in Worship, with the reasons thereof. The which I shall have occasion to touch, under two distinct heads.

1, With whom I dare not hold communion.

2. With whom I dare.

Only, first, Note, that by the word Communion I mean fellowship in the things of the Kingdom of Christ, or that which is commonly called Church communion, the Communi­on of Saints. For in civil affairs and in things of this World that are honest, I am not altogether tyed up from the fornicators thereof; (Cor. 5 9, 10) Wherefore in my following discourse understand me in the first sense.

[Page 49] Now, Then, I dare not have com­munion with them that profess not faith and holiness; or that are not visible Saints by calling: but note that by this assertion, I meddle not with the elect; but as he is a visible Saint by calling; neither do I exclude the secret Hypocrite, if he be hid from me by visible Saint ship. Wherefore I dare not have communion with men from a single supposition, that they may be elect, neither dare I exclude the other from a single supposing that he may be a secret Hypocrite. I meddle not here with these things; I onely exclude him that is not a visi­ble Saint: Now he that is visibly or openly prophane, cannot be then a visible Saint,; for he that is a visi­ble Saint must profess faith, and re­pentance, and consequently holyness of life: And with none else dare I communicate.

First, Because God himself hath so strictly put the difference, both by [Page 50] word and deed; For from the be­ginning, he did not only put a dif­ference between the Seed of the wo­man and the children of the wicked, onely the instinct of grace and change of the mind as his own, but did cast out from his presence the father of all the ungodly, even cursed Cain when he shewed himself open prophane, and banished him to go into the Land of the Runnagate or Vagabond, where from Gods face, and so the priviledges of the communion of Saints he was ever after hid. Gen. 3.15. chap. 4 9, 10.14, 15, 16.

Besides, when after this, through the policy of Satan, the children of Cain, and the seed of Seth, did com­mix themselves in worship, and by that means had corrupted the way of God: what followed, but first, God judged it wickedness, raised up Noah to preach against it, and after that, because they would not be reclaimed, he brought the floud, upon the whole [Page 51] world of these ungodly; and saved onely Noah alive because he had kept himself righteous. Gen. 6.1, 2 v. 3.11, 1 [...], 13.

Here I could inlarge abundantly, and add many more instances of alike nature, but I am here onely for a truth upon things.

Secondly, Because it is so often commanded in the Scriptures, That all the congregation should be holy. I am the Lord your God, ye shall therefore sanctifie your selves; and ye shall be holy for I am holy. Ye shall be holy, for I the Lord your God am holy. Sanctifie your selves therefore and be ye holy, for I am the Lord your God. Besides, 1. The Gates of the temple were to be shut against all o­ther. Open ye the gates, that the righteous nation, that keepeth the truth may enter in: This Gate of the Lord into which the righteous shall en­ter. Thus saith the Lord, no stranger uncircumcised in heart, or uncircum­cised [Page 52] in flesh shall enter into my sanctu­ary of any stranger which is amongst the children of Israel. 2. Because, the things of worship are holy; Be ye holy that bear the vessels of the Lord. 3. Because all the limits, and bounds of communion are holy. This is the law of the house, upon the top of the mountain, the whole limit thereof shall be most holy: Behold this is the Law of the house. Lev. 11.44. chap. 19.2. chap. 20.7. 1 Pet. 1.15, 16. Esa. 26.2. Psa. 128.20. Eze. 43.12. chap. 44.9. Esa. 52.11.

Thirdly, I dare not have commu­nion with them; Because the exam­ple of new testament churches before us, have been a community of visible Saints. Paul to the Romanes, writes thus: To all that are at Rome, be­loved of God, called to be Saints, And to the rest of the Churches thus: Vnto the Church of God which is at Corinth; to them that are sanctified in Christ Jesus, called to be Saints. [Page 53] To the Saints that are at Ephesus, and to the faithfull in Christ Jesus; To all the Saints that are at Philippi with the Bishops and Deacons. To the Saints and faithfull brethren which are at Colosse. To the Church of the Thes­salonians, which is in God the Father; and in our Lord Jesus Christ; &c. Thus you see under what denominati­on, those persons went of old, who were counted worthy to be members of a visible Church of Christ. Rom. 1 7. 1 Cor. 1 2. Eph. 1.1. Col. 1.2. Phil 1.1. 1 Thes. 1.1. Besides, the members of such Churches, go under such characters as these.

1. The called of Christ Jesus. Rom. 1.6.

2. Men that have drank into the spirit of Jesus Christ. 1 Cor. 12.13.

3. Persons in whom was God the Father. Eph. 4 6.

4. They were all made partakers of the joy of the Gospell Phil. 1 7.

[Page 54] 5. Persons that were circumcised inwardly. Col. 2.11.

6. Persons that turned to God from Idols, to serve the living and true God. 1 Thes. 1.4.

7. Those that were the body of Christ, and members in particulars that is those that were visibly such; because they made profession of faith, of holyness, of repentance, of love to Christ, and of self denyal, at their receiving into fellowship.

Fourthly, I dare not hold commu­nion with the open prophane:

1. Because it is promised to the Church, that she shall dwell by her self; that is, as she is a Church, and spiritual; Lo the people shall dwell a­alone, and shall not be reckoned among the nations. Num. 23, 9.

2. Because this is their priviledge. But ye are a chosen generation, a roy­all priesthood, an holy nation, a peculi­ar people; that ye should shew forth the praises of him, who hath called you out [Page 55] of darkness into his marvellous light. 1 Pet. 1.9, 10,

3. Because this is the fruit of the death of Christ, who gave himself for us, that he might redeem as from all iniquity; and purify unto himself a peculiar people zealous of good works. Tit. 3.14,

4. Because this is the Command­ment: Save your selves from the un­toward generation. Act, 2, 40,

5. Because with such it is not possible we should have true and spi­ritual communion. Be not unequally yoked together with unbelievers: For what fellowship hath righteousness, with unrighteousness? And what commu­nion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidell? Or what agreement hath the temple of God with Idols? For ye are the temple of the living God, as God hath said, I will dwell in them and walk in them, and I will be their [Page 56] God, and they shall be my people. Wherefore, Come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you, and I will be a Father unto you saith the Lord Almighty. 2 Cor. 6, 14—18.

Fifthly, I dare not hold communi­on with the open prophane.

1. Because this would be plowing with on Ox, and an Ass together: heavenly things suit best for commu­nion in heavenly matters. Deut, 22.10.

2. It subjecteth not the nature of our discipline, which is not forced, but free, in a professed subjection to the will and commandment of Christ: others being excluded by God's own prohibition, Levit. 1.3. Rom. 6.17, 2 Cor. 8, 12. chap. 9 7.13. chap. 8.5.

Paul also when he exhorteth Ti­mothy to follow after righteousness; Faith, Charity, Peace, &c. (which [Page 57] are the bowels of Church communi­on) he saith, do it with those that call on the name of the Lord, out of a pure heart. 2 Tim. 2, 22.

Sithly, In a word, to hold com­munion with the open prophane, is most pernicious and destructive.

1, 'Twas the wicked multitude, that fell a lusting, and that tempted Christ in the desert, Num. 11.4.

2, It was the prophane, heathen, of whom Israel learned, to worship Idols. They were mingled among the heathen, and learned their works, and served their Idols, which were a snare to them. Psa. 106.25, 26, 27,

3, It is the mingled people that God hath threatned to plague with those deadly punishments of his, with which he hath threatned to punish Ba­bylon it self: saying; When a sword is upon her Glyars, her mighty, her chariots and treasures; a sword also shall be upon the mingled people that are in the middest of her.

[Page 58] And no marvail: for,

1, Mixed communion polluteth the ordinances of God. Say to the rebells saith the Lord God. Let it suffice you, of all your abomina­tions, that you have brought into my san uary strangers, uncircumcised in heart, and uncircumcised in flesh; to be in my sanctuary to pollute it; even my house, when ye offered my bread and the fat, and the blood: And they have broken my Covenant, because of all their abominations. Eze. 44.6, 7, 8.

2. It violateth the law; her priests have violated my Law, and prophaned my holy things. (how) they have put no difference, between the holy and prophane; neither have they shewed dif­ference between the unclean, and the clean. Eze. 22.6.

3, It prophaneth the holyness of God: Judah hath dealt treacherously, and an abomination is committed in Israel, and Jerusalem: For Judah [Page 59] hath prophaned the holyness of th [...] Lord which he loved, and hath married the daughter of a strange God. Mal. 2, 11.

4. It defileth the truly Gracious; Know ye not that a little Leaven, lea­veneth the whole lump: Look diligent­ly therefore lest any root of bitterness springing up trouble you, and there­by many be defiled. 1 Cor. 5, 6, Heb. 12, 15, 16.

Lastly, To conclude, as I said be­fore, it provoketh God to punish with severe judgments: And there­fore heed well.

1. As I said before, The drown­ing of the whole world was occasion­ed, by the sons of God commixing themselves with the daughters of men; and the corruption of worship that followed thereupon, Gen. 6, and 7 chapters.

2, He sent a plague upon the chil­dren of Israel, for joyning themselves unto the people of Moab; and for [Page 60] following their abominations in wor­ship: And let no man think, that now I have altered the state of the question: for it is all one with the Church to Communicate with the prophane; and to sacrifice, and offer their gifts to the Divel: the reason is, because such have by their sin forsaken the protection of heaven, and are given up to their own heart-lusts; and left to be overcome of the wicked to whom they have joyned their selves. Num, 25, 1, 2, 3, 4, 5. Jos, 22, 17, Deut, 32, 16 19, Psa. 106, 30, 40, Deut, 12, Deut, 7, 1, 2 6, Neh, 1 [...], 26.

Joyn not your selves, saith God, to the wicked, neither in religion nor marriages; for they will turn away thy son from following me, that they may serve other Gods; so will the an­ger of the Lord be kindled against you, and destroy thee suddainly. Did not Solomon King of Israel sin by these things? ye. among many nations was [Page 61] there no King like him who was belov­ed of his God,

Hear how Paul handleth the point; This I say, saith he, That the things which the Gentiles or openly prophane sacrifice; they sacrifice to Devils, and not to God: And I would not that you should have fellowship with Divels. Ye cannot drink of the Cup of the Lord, and the cup of Divels: Ye cannot be partakers of the table of the Lord, & of the table of Divels, Do we provoke the Lord to jealousie? Are we stronger then he? 1 Cor. 10, 21, 22, 23. I conclude that therefore it is an evil, & a dangerous thing to hold Church-communion with the open prophane, and ungod­ly. It polluteth his ordinances: It violateth his Law: It prophaneth his holyness: It defileth his people; and provoketh the Lord to severe, and terrible judgments.

Object. But we can prove in all ages, there have been the open pro­phane [Page 62] in the Church of God.

Answ. In many ages indeed it hath been so; but marke, they ap­peared not such, when first they were received unto Communion neither was they with Gods liking, as such to be retained among them, but in order to their admonition repentance and amendment of life: of which if they failed; God presently threat­ned the Church; and either cut them off from the Church, as he did the Idolaters, Fornicators, murmurers, Tempters, Sabbath-breakers; with Korah, Dathan, Achan and others: or else cut of them with the Church and all, as he served the ten tribes at one time, and the two tribes at another. My God shall cast them away, because they did not hearken to him, and they shall be wanderers among the nations. Exod, 1 [...], 48. 2 Cor. 6, 1 Cor. 5.4, 5; 10.12, 13. Exo. 32 25. Numb, 25. 1 9. chap. 21. 5 [...]6 chap. 1.4. 37. chap. [Page 63] 16. chap. 15 32 36. Josh 72 Kin. 17. Ezek. 22. chap 23. Hos 9.17. Neh 13.1, 2, 3, I might here greatly enlarge but I only intend brevity; yet let me tell you, that when Nehe­miah understood by the book of the Law of the Lord, that the Ammonite, and the Moabite should not come into the congregation of God; they separated from Israel all the mixed multitude. Many have pleaded for the prophane, that they should abide in the Church of God; but such have not considered, that Gods wrath at all times hath with great indignation hath been shewed against such offen­ders and their conceits. Indeed they like not for to plead for them under that notion, but rather as Korah, and his company. All the congrega­tion is holy every one of them Num. 16 3. But it maketh no matter by what name they are called; if by their deeds they shew themselves o­penly wicked: for names, and no­tions, [Page 64] sanctify not the heart, and nature: they make not vertues of vice, neither can it save such advo­cates, from the heavy curse both of God and Men. The righteous men they shall judge them after the manner of adulteresses; and after the manner of women that shed-blood, because they are adulteresses, and blood is in their hands. Pro. 17.15. chap. 24 24. Eze. 23.45.

Thus have I shewed you with whom I dare not have communion: And now to shew you with whom I dare. But in order thereto, I desire you first to take notice; That touching shaddowish, or figurative ordinan­ces; I believe that Christ hath or­dained but two in his Church, viz. Water baptism and the Supper of the Lord: both which are of excellent use to the Church, in this world; they being to us representations of the death, and resurrection of Christ, and are as, God shall make them [Page 65] helps to our faith therein; But I count them not the fundamentals of our Christianity; nor grounds or rule to communion with Saints: servants they are, and our mystical Ministers, to teach and instruct us, in the most weighty matters of the Kingdom of God: I therefore here declare my reverent esteem of them; yet dare not remove them, as some do, from the place, and end, where by God they are set and appointed; nor ascribe unto them more, then they were or­dered to have in their first, and pri­mitive institution: Tis possible to commit Idolatry, even with Gods own appointments: But I pass this, and come to the thing propounded.

Secondly, then, I dare have com­munion; Church communion with those that are visible Saints by calling; with those that by the word of the Gospell, have been brought over to faith and holyness And it maketh no matter to me, what their life was [Page 66] heretofore, if they now be washed, if they be sanctified. if they [...]e justified in the name of our Lord Jesus Christ, and by the Spirit of our God. 1 Cor. 6.9, 10, 11. Now in order to the discovery of this faith and holyness, and so to fellowship in Church com­munion: I hold it requisite that a faithful relation be made thereof by the party thus to be received; yea if need be by witnesses also, for the satisfaction of the church, that she may receive in faith and judgment, such as best shall suit her holy pro­fession. Acts 9.26, 27, 28. 1 Cor. 16.10. 2 Cor. 8.23. Observe it; these Texts do respect extraordinary officers; and yet see, that in order to their reception by the Church, there was made to them a faithfull relation, of the faith and holyness of these very persons; For no man may intrude himself upon, or thrust him­self upon, or thrust himself into a Church of Christ: without the [Page 67] Church have first the knowledge, and liking of the person to be received; If otherwise there is a door opened for all the hereticks in the world; yea for Divels also if they appear in humane shapes. But Paul shews you the manner of receiving, by pleading (after some disgrace thrown upon him by the false Apostles) for his own admission of his companions: Receive us, saith he, we have wrong­ed no man; we have defrauded no man; we have corrupted no man: and so concerning Timothy; If Timothy come, saith he, see that he may be with you without fear; for he worketh the work of the Lord, as I also do. 2 Cor. 7.2. 1 Cor 16 10. Also when Paul supposed that Titus might be suspected by some; see how he pleades for him: If any do enquire of Titus; he is my partner, and fellow helper, concerning you; or our bre­thren be enquired of, they are the mes­sengers of the Churches, and the glory [Page 68] of Christ. 2 Cor. 8.23. Phaebe also when she was to be received by the Church at Rome; see how he speak­eth in her behalf: I commend unto you Phaebe our sister, which is a servant of the Church, which is at Ceuchrea; that ye receive her in the Lord, as be­cometh Saints; and that you assist her in whatsoever business she hath need of you; for she hath been a succourer of many, and of my self also Rom. 16.1, 2 Yea when the Apostles, and brethren sent their Epistles, from Jerusalem to Antioch: under what characters do those go, that were the messengers to them? It seemed good, Saul was in Antioch before, but being brought into suspici­on by false Apostles, he had need of a new com­mendation. unto the holy Ghost, and to us. to send chosen men unto you, with our beloved Barnabas, and Saul, men that have ha­zarded their lives for the name of our Lord Jesus Christ, &c. Acts 15.25, 26, 27. Now though [Page 69] the occasion upon which these com­mendations were written, were not simply, or onely, in order to Church relation, but also for other causes; yet because the persons concerned were of the Churches to be received as faithfull, and such who would par­take of Church priviledges with them, they have therefore, their faith, and faithfulness relate to the Churches, as those that were particularly imbo­dyed there. Besides Timothy and Titus being extrordinary officers, stood as members and officers in every Church where they were received: Likewise Barnabas, and Saul, Judas, and Silas, abode as members, and officers there where they were sent. 'Twas requisite therefore that the Letters of recommendation, should be in substance the same with that re­lation, that ought to be made to the Church, by or for the person, that is to be imbodyed there. But to re­turn; I dare have communion, Church-communion [Page 70] with those that are visible Saints by calling.

Quest. But by what rule would you receive him into fellowship with your selves.

Answ Even by a discovery of their faith and holyness; and their declara­tion of willingness to subject themselves to the laws and government of Christ in his Church.

Quest. But do you not count that by water-baptism, and not otherwise that being the initiating, and entering ordinance, they ought to be received into felowship.

Answ. No; But tarry, and take my sense with my word. For herein lyes the mistake, To think that be­cause in time past, Baptism was admi­nistred upon conversion, that therefore it is the initiating, and entring ordi­nance into Church-communion: when by the word no such thing is testifyed of it. Besides, that it is not so, will be manifest, if we consider the na­ture, [Page 71] and power of such an ordi­nance.

That ordinance then, that is the initiating or entering ordinance as be­fore, Doth give to them that partake thereof, aright to; and a being of mem­bership, with that particular Church, by which it is administred. I say; a right to, and a being of member­ship, without the addition of another Church-Act. This is evident by the Law of circumcision, which was the initiating Law of old; For by the ad­ministration of that very ordinance, the partaker thereof was forthwith member of that congregation, with­out the addition of another Church-act. Gen. 17. This is declared in its first institution, and therefore it is called the token of the Covenant: The token or sign of righteousness of Abrahams Faith, and of the visible membership of those that joyned themselves to the Church with him; the very inlet into Church-communion; that gave a be­ing [Page 72] of membership among them And thus Moses himself expounds it; Every Man-servant saith he, that is bought with money when thou hast cir­cumcised him, he shall eat of the pass­over: without the addition of another Church-act, to impower him there un­to; his circumcision hath already gi­ven him a being there, and so a right to, and priviledge in the blessing of Church-relation: A Forreigner and an hired servant shall not eat thereof. (because not circumcised) but when a stranger that sojourneth with thee. will keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it. (for then he is one of the Church) and he shall be as one born in the Laad; for no un­circumcised person shall eat thereof. Exo. 12.43, 45, 46, 47, 48, 49. Neither could any other thing, accor­ding to the Law of Circumcision, give the devoutest person that breathed, a being of membership with them. [Page 73] He that is born in thine house, & he that is bought with thy money, must needs be circumcised, & the uncircumcised man­child, whose flesh of his foreskin is not c [...]rcumcised, that Soul shall becut off from his people. Gen. 17.13, 14. Note then, that that which is the ini­tiating ordinance, admitteth none into Church-communion, but those that first partake thereof; The Angel sought to kill Moses himself, for at­tempting to make his child a member without it. Note again, that as it admitteth of none to membership without it, so as I said, the very act of circumcising them, without the addi­tion of another Church act, gave them a being of membership with that very Church, by whom they were cir­cumcised. Exo. 4.24, 25, 26. But none of this can be said of Baptism: First there is none debarred or threat­ned to be cutoff from the Church; if they be not first baptized: Secondly, nei­ther doth it give to the person bapti­zed, [Page 74] a being of membership, with this or that Church, by whose mem­bers he hath been baptized. John gathered no particular Church, yet was he the first, and great baptizer with water; he preached Christ to come, and baptized with the baptism of repentance, and left his Disciples to be gathered by him. Acts 19.3, 4, 5. And to him shall the gathering of the people be Gen, 49.10, Be­sides after Christs ascension, Phillip baptized the Eunuch; but made him, by that, no member of any particular Church: We onely read, that Phil­lip was caught away from him, and that the Eunuch saw him no more, but went on his way rejoycing to his Masters and countrey of Ethiopia. Acts 8.35.40. Neither was Cornelius made a member of the Church at Jerusalem, by his being baptized at Peters commandment at Caesarea. Acts 10. chap. 11. Nei­ther were they that were converted [Page 75] at Antioch, by them that were scat­tered from the Church at Jerusalem, by their baptism (if they were bapti­zed at all) joyned to the Church at Jerusalem. Acts 11.19. No, they were after gathered, and imbodyed among themselves, by other Church acts. Acts 16. What shall I say? Into what particular Church was Lydia baptized by Paul, or those first converts at Philippi? Yea even in the second of the Acts, Baptizing and adding to the Church, appear to be acts distinct: but if Baptism were the initiating ordinance, then was he that we Baptized made a member; made a member of a particular Church, by the very Act of water baptism: Neither ought any by Gods ordinance to have Baptized any, but with re­spect to the admitting them by that Act, to a being of membership in this particular Church. For if it be the initiating ordinance, it entereth them into the Church: What Church? [Page 76] Into a visible Church; Now there is no Church visible but that which is particular; The Universal being utterly invisible, and known to none but God. The person then that is baptized stands by that, a member of no Church at all, neither of the visible, nor yet of the invisible. A visible Saint he is, but not made so by Baptism; for he must be a vi­sible Saint before, else he ought not to be baptized Acts 8.37. Acts 9.17. Acts 16.33.

Take it again; Baptism makes thee no member of the Church, nei­ther particular nor universall: nei­ther doth it make thee a visible Saint: It therefore gives thee neither right to, nor being of membership at all,

Quest. But why then were they Baptized.

Answ. That their own Faith by that figure might be strengthened in the death and resurrection of Christ. And that themselves might see, that [Page 77] they have professed themselves, dead, and buryed, and risen with him to newness of life. It did not seal to the Church that they were so (their satisfaction as to that arose from better arguments) but taught the party himself, that he ought so to be. Farther, It confirmed to his own conscience the forgiveness of sins, if by unfeigned faith he laid hold upon Jesus Christ. Col. 2.12. Rom. 6.3, 4. Gal. 3.26. 1 Cor. 15.29. Acts 2.38. Acts 22.16. 1 Pet. 3.21.

Now then, if Baptism be not the initiating ordinance, we must seek for entring some other way, by some other appointment of Christ; unless we will say, that without rule, with­out order and without an appoint­ment of Christ, we may enter into his visible Kingdom. The Church under the Law had their initiating and entering ordinance, it must there­fore be; unless we should think that [Page 78] Moses was more punctual and exact then Christ, but that also our Lord hath his entering appointment. Now that which by Christ is made the door of enterance into the Church, by that we may doubtless enter; and seeing Baptism is not that ordinance, we ought not to seek to enter thereby, but may with good conscience enter without it.

Quest. But by what rule then would you gather persons into Church-communion?

Answ. Even by that rule, by which they are discovered to the Church to be visible Saints; and willing to be gathered into their body and fellowship. By that word of God therefore, by which their Faith, experience, and conversation (being examined) is found Good; by that the Church should receive them into fellowship with them. Marke; Not as they practise things that are circumstantial; but as their faith is commended by a [Page 79] word of faith, and their conversation by a moral precept. Wherefore that is observable, that after Paul had declared himself sound of faith; he falls down to the body of the Law: Receive us, saith he, we have wrong­ed no man, we have corrupted no man, we have defrauded no man; he saith not, I am baptized; but I have wronged no man, &c. 2 Cor. 5.18, 19, 20, 21. chap. 7.2. And if Churches after the confession of faith, made more use of the ten command­ments, to judge of the fitness of per­sons by; they might not exceed by this seeming strictness christian ten­derness towards them, they receive to communion.

I will say therefore, that by the word of faith and of good works; moral duties Gospellized; we ought to judge of the fitness of members by, by which we ought also to re­ceive them to fellowship: Eor he that in these things proveth sound, [Page 80] he hath the antitype of circumsion, which was before the entering ordi­nance. For he is not a Jew, which is one outwardly; neither is that cir­cumsion which is outward in the flesh. But he is a Jew which is one inwardly; and circumcision is that of the heart in the spirit, whose praise is not of men but of God. Rom. 2.28, 29. Phil. 3.1.2 3, 4.

Now a confession of this by word and life, makes this inward circumsion visible; When you know him there­fore to be thus circumcised, you ought to admit him to the Lords pass­over: he, if any hath a share, not onely in Church communion, but a visible right to the Kingdom of Heaven.

Again, For the Kingdom of God, or our Service to Christ, consisteth not in meats or drinks, but in righteousness, peace, and joy in the holy Ghost; And he that in these things serveth Christ, is ac­cepted of God, and approved of men. Rom. 14 18. Deut. 23.47. By which [Page 71] word righteousness he meaneth as Iames doth; the royal Law, the per­fect Law, which is the moral precept Evangelized or delivered to us by the hand of Christ. James 2.8 9. The Law was given twice on Sinai; The last time it was given with a proclama­tion of grace and mercy of God, and of the pardon of sins going before. Exo. 19. and chap. 34.1.10 The second giving is here intended; for so it cometh after faith, which first receiveth the proclamation of for­giveness; hence we are said to do this righteousness in the joy and peace of the holy Ghost. Now he that in these things serveth Christ, is accept­ed of God, and approved of men. For who is he that can justly find fault with him that fullfilleth the royal Law from a principle of Faith and Love. If ye fullfill the royal Law according to the Scriptures, Thou shalt love thy neighbour as thy self; ye do well; ye are approved of men. Again, he [Page 82] that hath loved another hath fullfilled the Law, for love is the fulfilling of the Law. He then that serveth Christ, according to the royal Law, from faith and love going before, he is a fit person for Church-communi­on; God accepteth him, Men ap­prove him. Now that the royal Law, is the moral precept; read the place. James 2.8, 9, 10, 11, 12. It is also called the law of liberty, be­cause the bondage is taken away by forgiveness going before; and this is it by which we are judged, as is said, meet or unmeet for Church-com­munion, &e.

Therefore I say; the rule by which we receive Church-members; it is the word of the Faith of Christ, and of the moral precept Evangelized, as I said before, I am under the Law to Christ, saith Paul. So when he forbideth us, communion with men, they be such as are destitute of the Faith of Christ, and live in the trans­gression [Page 83] of a moral precept: I haue written unto you, saith he, not to keep company, if any man that is called a brother, be a fornicator, or covetous, or an Idolater, or a railer, or a drun­kard, or an extortioner, with such an one no not to eat. He saith not, if any man be not Baptized, have not hands laid on him, or joyne with the unbaptized: these are fictions, scrip­tureless notions. For this, Thou shalt not commit Adultery; Thou shalt not Kill; Thou shalt not Steal; Thou shalt not bear false witness; Thou shalt not Covet. And if there be any other Commandment, it is briefly compre­hended in this saying, Thou shalt Love thy Neighbour as thy self. Love thinketh no ill to his Neighbour; there­fore Love is the fullfilling of the Law. Rom. 13.9, 10.

The word of Faith, and the moral precept, is that which Paul injoyns the Galathians and Philippians; still avoiding outward circumstances: [Page 74] hence therefore when he had to the Galathians treated of Faith, he falls point blank upon moral duties. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcisi­on, but a new creature: And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. Gal. 6 15, 16. As many as walk, according to this rule; What rule? The rule by which men are proved new creatures: The word of Faith and the moral precept. Wherefore Paul exhorteth the Ephe­sians, not to walk as other Gentiles, in the vanity of their mind; seeing they had received Christ, and had heard him, and had been taught by him, as the truth is in Jesus; that they would put off the old man; what is that? Why, the former con­versation, which is corrupt according to the deceitfull lusts; Lying, Anger, Sin, giving place to the Divel, cor­rupt communication, all bitterness, [Page 75] wrath, clamor, evil speaking, with all malice; and that they would put on the new man; What is that? That which is created in righteousness and true holyness; A being renewed in the spirit of their mind, and a putting away all these things. Eph. 4 For in Christ Jesus, these words are put in of purpose, to shew us the nature of new Testament administrations; And how they differ from the old: In Moses an outward conformity, to an outward and carnal ordinance, was sufficient to give (they subjecting themselves thereto) a being of membership with the Jews: But in Christ [...]esus it is not so: of Abrahams flesh was the national Jewish congregation; but it is Abrahams Faith that makes new testament Churches; They that are of Faith, are the children of faithfull Abraham. They that are of Faith, the same are the children of Abraham. So then the seed being now spiritual, the rule must needs be spiritual also [Page 86] viz. the word of Faith and holyness; This is the Gospel concision knife; sharper then any two edged sword; and that by which new testament Saints are circumcised in heart, ears, and lips. For in Christ Jesus, no outward and circumstantial thing; but the new creature; none subjects of the visible Kingdom of Christ but visible Saints by calling; Now that which manifesteth a person to be a visible Saint, must be conformity to the word of Faith and Holyness. And they that are Christs, have crucified the flesh with the affections and lusts. Hearken how delightfully Paul han­dleth the point? The new creatures, are the Israel of God. The new creature hath a rule by himself to walk by; And as many as walk ac­cording to this rule, peace be on them, and mercy, and upon the Israel of God. Paul to the Philippians com­mandeth as much; where treating of his own practice in the doctrine of [Page 87] Faith and Holyness; requireth them to walk by the same rule, to mind the same thing. I desire to be found in Christ; saith he, I reach forward to­ward the things that are before; my conversation is in heaven, and flatly opposite to them, whose God is their belly, who glory in their shame; and who mind earthly things. Brethren, saith he, be ye followers together with me, and mark them that walk so; Mark them; For what? For persons that are to be received into fellowship and the choycest communion of Saints. And indeed this is the safest way to judge of the meetness of persons by. For take away the confession of Faith and holyness; and what can distin­guish a Christian from a Turk? He that indeed receiveth faith, and that squareth his life by the royal, perfect, moral precept; and that walketh there, in the joy and peace of the holy Ghost; no man can reject him; he cannot be a man if he object a­gainst [Page 78] against him; not a man in Christ; not a man in understanding. The Law is not made for a righteous man; neither to debar him the communion of Saints if he desire it, nor to cast him out if he were in. But for the Lawless and disobedient, for the ungodly and for sinners, for unholy and pro­phane: For murtherers of fathers and for murtherers of mothers; for man­slayers, for whoremongers: for them that defile themselves with mankind; for manstealers, for prejured persons; and if there be any other thing contrary to sound doctrine, according to the glori­ous Gospell which is committtd to my trust. 1 Tim, 1.9, 10, 11. Paul also, wen he would leave an everlast­ing conviction upon the Ephesians concerning his Faith and Holyness; treating first of the sufficiency of Christs blood, and the grace of God to save us; he adds, I have coveted no mans Silver, or Gold, or Apparell, he bringth them to the moral precept, [Page 79] [...]o prove the sincerity of his good conversation by. Acts 20.28.32.33. And when men have juggled what they can, and made never such a prattle about religion; yet if their great­est excellency, as to the visibility of their Saintship, lyeth in an outward con­formity, to an outward circumstance in religion; their profession is not worth two mites. Let us walk ho­nestly, as in the day, not in rioting, and drunkenss; not in chambering and wantonness; not in strife and envy; but put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfill the lusts thereof. Rom. 13.13, 14. And it is observable, That after the Apostle had in the 9th and 10th verses of this chapter told us, that the moral precept is the rule of a good conversation; and exhorted us to make no provision for the flesh; he adds (these things provided) we may receive any that believe in Christ Jesus, unto communion with us; [Page 90] how weak soever and dark in circum­stantialls; and chiefly designs the proof thereof, in the remaining part of his Epistle. For he that is of sound Faith, and of conversation honest in the world; no man, however he may fail in circumstances, may lightly re­proach or vilify him. And indeed such persons are honour of Christian congregations. Indeed he is preju­diced, for want of light in those things about which he is dark; as of Baptism or the like; but seeing that is not the initiating ordinance, or the visible character of a Saint; yea seeing it maketh no breach in a good and holy life; nor intrencheth upon any mans right but his own; and seeing his Faith may be effectual with­out it, and his life approved by the worst of his enemies; why should his friends, while he keeps the Law, dis­honour God by breaking of the same? Speak not evil one of another brethren: he that speaketh evil of his [Page 91] brother, and judgeth his brother; speak evil of the Law and judgeth the Law: But if thou judge the Law thou art not a doer of the Law, but a judge. Jam. 4.11. He that is judged, must needs fail somewhere in the apprehen­sion of him that judgeth him, else why is he judged, But he must not fail in substance, for then he is worthy to be judged. 1 Cor. 5.12. his failure is then in a circumstance, for which he ought not to be judged.

Object. But notwithstanding all that you have said: Water baptism ought to go before Church-membership; shew me one in all the New Testa­ment, that was received into fellow­ship without it.

Answ. 1. That Water-baptism hath formerly gone first is granted: But that it ought of necessity so to do, I never saw proof.

2. None ever received it without light going before, unless they did [Page 82] play the Hypocrite: And besides on marvail though in the primitive times it was so generally practised first, for the unconverted themselves know, it belonged to the Disciples of Jesus Christ. Joh 1.24, 25, 26, 27. Yet that all that were received into fel­lowship, were even then baptized first, would strain a weak mans wit to prove it, if arguments were close­ly made upon these three texts of holy scriptures (1 Cor. 1.14, 15, 16 Gal. 37.27. Rom 6.3.) But I pass them, and say, If you can shew me the Christian, that in the primitive times remain­ed dark about it, I will shew you the Christian that was received wthout it.

But should I grant more then can be proved; viz. That Baptism were the initiating ordinance; and that it once did, as circumcision of old, give a being of membership to the partakers; yea set the case that men were for­bidden then to enter into fellowship without it: yet the case may so bee, [Page 83] that these things notwithstanding, men might be received into fellow­ship without it. All these things intailed to circumcision; That was the initiating ordinance; that gave being of membership; that was it without which it was positively com­manded, none should be received into fellowship, Jos. 5. Yet for all this more then six hundred thousand were received into the Church with­out it; yea received, and also re­tained there and that by Moses and Joshua, even those to whom the Land was promised, when the uncir­cumcised were cut off. But why then were they not circumcised? Doubtless there was a reason; either they wanted time, or opportunity, or instruments, or something. But they could not [...]ender a bigger reason then this. I have no light therein: which is the cause at this day that ma­ny a faithful man denyeth to take up the ordinance of Baptism, But I say [Page 94] what ever the hinderance was, it mattereth not; our brethren have a manifest one, an invincible one, one that all the men on earth nor Angels in heaven cannot remove; For it is God that createth light; and for them to do it without light would but prove them unfaithfull to them­selves, and make them sinners against God; For whatsoever is not of Faith is sin. Rom. 14. If therefore Moses and Joshuah thought fit to communi­cate with six hundred thousand uncir­cumcised persons; when by the Law not one such ought to have been re­ceived among them; why may not I have communion, the closest commu­nion with visible Saints as afore descri­bed, although they want light in, and so cannot submit to that, which of God was never made the wall of division betwixt us. I shall there­fore hold communion with such.

First. Because the true visible Saint hath already subjected to that [Page 95] which is better; even to the righte­ousness of God, which is by Faith of Jesus Christ; by which he stands just before God; he also hath made the most exact and strict rule under hea­ven, that whereby he squares his life before men. He hath like precious Faith with the best of Saints, and a conversation according to light re­ceived, becoming the Gospell of Christ: He is therefore to be receiv­ed, received I say, not by thy light, not for that in circumstances he jumpeth with thy opinion; but ac­cording to his own Faith which he ought to keep himself before G [...]d. Conscience I say, not thine own, but of the other; For why is my liberty judged by another mans conscience. 1 Cor. 10.29. Some indeed do object that what the Apostles wrote, they wrote to gathered Chruches, and so to such as were baptized. And therefore the arguments that are in the Epistles about things circumstan­tial, [Page 86] respect not the case in hand. But I will tell such, that as to the first part of their objection, they are utterly under a mistake. The first to the Corinthians, The Epistle of James, both them of Peter, and the first Epistle of John, were expresly written to all the Godly, as well as particular Churches. Again; if Water-baptism, as the circumstances with which the Churches were pester­ed of old, trouble their peace, wound the consciences of the Godly; dis­member and break their fellowships, it is although an ordinance for the present to be prudently shunned; for the edification of the Church as I shall shew anon, is to be preferred before it.

Secondly, and observe it; One Spirit, one Hope, one Lord, one Faith, one Baptism (not of Water, for by one Spirit are we all Baptized into one body) one God and Father of all, who is above all and through all, and [Page 87] in you all; is a sufficient rule for us to hold communion by, & also to endea­vour the maintaining that communi­on, and to keep it in unity, within the bond of peace against all attempts what soever. Eph. 4.1 6. 1 Cor. 12.16.

Thirdly, I am bold therefore to have communion with such Heb. 6.2. Because they also have the doctrin of Baptisms: I say the doctrins of them; For here you must note, I distinguish between the doctrin and practise of Water-baptism; The Doctrin being that which by the out­ward sign is presented to us, or which by the outward circumstance of the act is preached to the believer: viz. The death of Christ; My death with Christ; also his resurrection from the Dead, and mine with him to new­ness of life. This is the doctrin which Baptism preacheth, or that which by the outward action is signifyed to the believing receiver. Now I say, he that believeth in Jesus Christ; that [Page 88] richer and better then that, viz. is dead to sin, and that lives to God by him, he hath the heart, power and doctrine of Baptism: all then that he wanteth, is but the sign, the shadow, or the outward circum­stance thereof; Nor yet is that des­pised, but forborn for want of light: The best of Baptisms he hath; he is Baptized by that one spirit; he hath the heart of Water-baptism, he want­eth only the outward shew, which if he had; would not prove him a truly visible Saint; it would not tell me he had grace in his heart: It is no Cha­racteristical note to another, of my Sonship with God; Indeed 'tis a sign to the person Baptized, and an help to his own Faith; he should know by that circumstance, that he hath received remission of sins; if his Faith be as true, as his being Bap­tized is felt by him. But if for want of light, he partake not of that sign, his Faith can see it in other things, [Page 89] exceeding great and precious promi­ses. Yea as I also have hinted already, if he appear not a Brother before, he appeareth not a Brother by that, And those that shall content them­selves to make that the note of visible Church-membership; I doubt make things not much better, the note of their sonship with God:

Fourthly, I am bold to hold com­munion with visible Saints as afore; because God hath communion with them; whose example in the case, we are streightly commanded to fol­low. Receive you one another as Christ Jesus hath received you, saith Paul, to the glory of God. Rom. 15.1 6. Yea though they be Saints o opinions contrary to you;The Strong­est may sometimes be out of the way. though it goeth against the mind of them that are strong. We that are strong ought to bear the infirmities of the weak; and not to please our selves. What infirmityes? Those [Page 90] that are natural are incident to all, they are infirmityes then that are sin­full, that cause a man for want of light, to erre in circumstantials; And the reason upon which he ground this admonition is, that Christ pleased not himself; but as it is written, the re­proaches of them that reproached thee, have fallen upon me. You say, to have communion with such weak bre­thren, reproacheth your opinions, and practise; Grant it, your dulness and deadness, and imperfections also reproach the holyness of God; If you say no, for Christ hath born our sins; The answer is still the same, Their sins also are fallen upon Christ; He then that hath taken away thy sins from before the throne of God; hath taken away their shortness in confor­mity to an outward circumstance in religion. Both your infirmityes are fallen upon Christ; yea if notwith­standing thy great sins; thou standest by Christ compleat before the Throne [Page 91] of God; why may not thy Brother. notwithstanding his little ones, stand compleat before thee in the Church.

Vain man! Think not by the streightness of thine order, in out­ward and bodily conformity, to out­ward and shadowish circumstances, that thy peace is maintained with God; for peace with God is by Faith in the blood of his cross; who hath born the reproaches of you both. Wherefore he that hath communion with God for Christs sake, is as good and as worthy of the communi­on of Saints as thy self. He err­eth in a circumstance, thou errest in a substance; who must bear these er­rors? Upon whom must these re­proaches fall? Phil. 1.10. Some of the things of God that are excellent have not been approved by some of the Saints: What then? Must these for this be cast out of the Church? No, these reproaches by which the wisedom of heaven is reproached [Page 92] have fal [...]en upon me, saith Christ. But to return; God hath received him, Christ hath received him, therefore do you receive him. There is more solidity in this argument, then if all the Churches of God had received him. This receiving then, because it is set an example to the Church is such as must needs be visible to them; and it best described by that word which discovereth the visible Saint: Who so therefore you can by the word, judge a visible Saint, one that walk­eth with God; you may judge by the self same word that God hath received him. Now him that God receiveth and holdeth communion with, him you should receive and hold communion with. Will any say we cannot believe that God hath re­ceived any but such as are Baptized? I will not suppose a Brother so stupify­ed; and therefore to that I will not answer.

Receive him to the Glory of God; [Page 93] [To the Glory of God] is put in on purpose, to shew what dishonour they bring to God who despise to have communion with them; who yet they know have communion with God. For how doth this man or that Church glorify God, or count the wisdom and holyness of heaven beyond them, when they refuse communion with them; concerning whom, they are by the word convinced, that they have communion with God.

Now the God of patience and conso­lation, grant you to be like minded one towards another, according to Christ Jesus. Rom. 15.5. By this word Patience, Paul insinuateth how many imperfections, the choycest Christi­ans, do mingle their best performan­ces with. And by this of consolati­on, how readily God overlooks, passeth by them and comforteth you notwithstanding. Now that this mind should be in Christians one to another, is manifest; bcause [Page 94] Paul praies that it might be so. But this is an heavenly gift, and therefore must be fetched from thence. But let the patience of God, and the willingness of Christ to bear the reproaches of the weak, and the consolations that they have in God, notwithstanding, mode­rate your passions and put you upon prayer, to be minded like Jesus Christ.

Fifthly, Because a failure in such a circumstatce as Water doth not un­christian us; This must needs be granted, not onely from what was said before; but for that thousands of thousands that could not consent thereto, as we have more gloriously, then we are like to do, acquitted themselves and their Christianity be­fore men, and are now with the in­numerable company of Angels, and the spirits of just men made perfect: What is said of Eating or the contrary may as to this be said of Water bap­tism. Neither if I be Baptized, am I the better, neither if I be not. am I [Page 95] the worse: Not the better before God; not the worse before men; still meaning as Paul doth, provided I walk according to my light with God: otherwise 'tis false; For if a man that seeth it to be his duty, shall despisingly neglect it; or if he that hath no Faith therein shall foolishly take it up; both these are for this the worse, being convicted in themselves for transgressors. He therefore that doth it according to his light, doth well; and he that doth it not, or dare not do it for want of light doth not ill; for he approveth his heart to be sincere with God: he dare not do any thing but by light in the word. If therefore he be not by Grace a partaker of light, in that circumstance which thou professest; yet he is a partaker of that liberty and mercy by which thou standest. He hath liber­ty to call God Father, as thou: And to believe he shall be saved by Jesus: His Faith, as thine, hath pu­rifyed [Page 96] his heart: He is tender of the Glory of God as thou art: and can claim by Grace an Interest in Hea­ven; which thou must not do because of Water: Ye are both then Christi­ans before God and men without it: He that can let him preach to himself by that: He that cannot let him preach to himself by the promises; But yet let us rejoyce in God together; let us exalt his name together, In­deed the Baptized can thank God for that, for which another cannot; But may not he that is unbaptized thank god for that which the baptized cannot Wouldst thou be content that I should judge thee, because thou canst not for my light give [...]hanks with me? Why then should he judge me for that I cannot give thanks with him for his? Let us not therefore judge one another any more: but judge this ra­ther, that no man put a stumbling block, or occasion of offence in his Bro­thers way. Rom. 14.1 [...]. And seeing the things wherein we exceed each [Page 97] other, are such as neither make nor marre Christianity; let us love one another and walk together by that glorious rule above specifyed, leav­ing each other in all such circumstan­ces to our own Master, to our own Faith. Who art thou that judgest a­nother mans servant? To his own Master he standeth or falleth; yea he shall be holden up, for God is able to make him stand. Rom. 14.4.

Sixthly, I am therefore for holding communion thus, because the edifica­tion of Souls in the Faith and holyness of the Gospell, is of greater concern­ment, then an agreement in outward things; I say, 'tis of greater concern­ment with us, and of far more profit to our Brother; then our agreeing in, or contesting for the business of Water-baptism. Joh. 16.13. 1 Cor. 14.20. 2 Cor. 10 8 chap. 12.19. Eph. 4.12. 2 Tim. [...].10, 17. 1 Cor. 8.1. chap. 18.1, 2. That the edi­fication of Soul, is of the greatest con­cern, [Page 98] is out of measure evident: be­cause heaven and eternal happiness are so immediately concerned there­in. Besides, this is that for which Christ dyed, for which the holy Ghost was given, yea for which the Scriptures and the gifts of all the Godly are given to the Church; yea and if gifts are not bent to this very work, the persons are said to be proud or uncharitable that have them; and stand but for cyphers or worse among the Churches of God. Farther, Edification is that that che­risheth all grace, and maketh the Christians quick and lively, and mak­eth sin lean and dwindling, and fill­eth the mouth with thanksgiving to God. But to contest with gracious men, with men that walk with God; to shut such out of the Churches; be­cause they will not sin against their Souls, rendereth thee uncharitable. Rom. 14.15.20 Thou seekest to destroy the work of God; thou begett­est [Page 99] contentions, janglings, murmur­ings, and evil surmisings; thou mini­strest occasion for whisperings, back­bitings, slanders and the like, rather then godly edifying; contrary to the whole current of the scriptures and peace of all communityes. Let us therefore leave off these contentions, and follow after things that make for peace, and things wherewith one may edify another. Rom. 14.19. And know that the edification of the Church of God dependeth not upon, neither is tyed to this or that circum­stance. Especially when there are in the hearts of the Godly; different perswasions about it: then it becom­eth them in the wisedom of God, to take more care for their peace and u­nity; then to widen or make large their uncomfortable diffe­rences.

Although Aaron transgressed the Law, because he eat not the sin offer­ing of the people; yet seeing he could [Page 100] not do it with satisfaction to his own conscience; Moses was content that he left it undone. Lev. 10.16.20.

Joshuah was so zealous against El­dad and Medad, for prophesying in the camp; without first going to the Lord to the door of the taberna­cle, as they were commanded, that he desired Moses to forbid them; Num. 11.16: 26. but Moses calls his zeal, envy, and praies to God for more such Prophets; knowing that although they failed in a circumstance, they were right in that which was better. The edification of the people in the camp was that which pleased Moses.

In Hezekiahs time; Though the people came to the passover in an un­due manner; and did eat it otherwise then it was written; yet the wise King would not forbid them; but rather admitted it, knowing that their edification was of greater concern, then to hold them to a circumstance [Page 101] or two. 2 Chro: 30.13. — 27. Yea God himself, did like the wisdom of the King, and healed, that is, forgave the people at the prayer of Hezekias And observe it, not­withstanding this disorder, as to cir­cumstances; the feast was kept with great gladness; and the Levites and the priests praised the Lord, day by day, singing with loud instruments unto the Lord: yea there was not the like joy in Jerusalem, from the the time of Solomon unto that same time What shall we say, all things must give place to the profit of the people of God. Yea sometimes Laws themselves, or their outward preser­vation; much more for Godly edify­ing; When Christs disciples plucked the ears of corn on the Sabbath (no doubt for very hunger) and were re­buked by the Pharisees for it, us for that which was unlawfull; How did their [...]ord succour them? By excu­sing them, and rebuking their adver­saries. [Page 78] Have ye not read, said he, what David did when he was an hun­gred; and they that were with him, how he entred into the house of God, and did eat the shew-bread, which was not lawfull for him to eat, neither for them that were with him, but for the Priests onely; or have ye not read in the Law, how that on the Sabbath-day, the Priests in the Temple prophaned the Sabbath and were blameless. Why blameless? Because they did it in or­der to the edification of the people. Mat. 12, 1. [...]6. If Laws and ordi­nances of old, have been broken and the breach of them born with (when yet the observance of outward things was more strictly commanded then now) when the profit and edification of the people, came in competition, how much more may not we have communion, Church-communion, no Law where is transgressed thereby.

Seventhly, Therefore I am for holding communion thus, because [Page 103] Love, which above all things we are commanded to put on; is of much more worth then to break about Baptism; Love is also more discovered when it receiveth for the sake of Christ, and grace; then when it refuseth for want of Water: And observe it, as I have also said before, this exhortati­on to Love is grounded upon the put­ting on of the new creature; which new creature hath swallowed up all distinctions, that have before been common among the Churches. As I am a Jew, you are a Greek; I am circumci­cised, you are not: I am free, you are bound. Because Christ was all in all these, Put on therefore, saith he, (as the elect of God, holy and beloved) bowels of mercyes kindness, humbleness of mind, long suffering, that is, with reference to the infirmities of the weak, forbearing one another, and forgiving one another, If any man have a quarrel against any; even as Christ forgave you, so also do ye: And above all things put on cha­rity, [Page 104] which is the bond of perfectness. Col, 3.8, 9, 10, 11, 12, 13, 14. Which forbearing and forgiving re­specteth not onely private and perso­nal injuries, but also errours in judg­ment about inclinations and destincti­ons tending to divisions, and separa­ting upon the grounds laid down in v. 1 [...]th, which how little soever they now seem to us who are beyond them, were strong, and of weight to them who in that day were intangled with them. Some Saints then, were not free to preach to any but the Jews; denying the word of Life to the Gentiles, and contending with them who preferred it to them: which was a greater error then this of Baptism. Act. 11.1, 2, 3: 19. But what should we do with such kind of Saints? Why love them still, forgive them, bear with them, and maintain Church-communion with them. Why? Because they are new crea­tures, because they are Christs; For [Page 105] these swallow up all distinctions. Farther, because they are elect and beloved of God. Divisions and distinctions are of shorter date then election; let not them therefore that are but momentary and hatcht in darkness, break that bond that is from everlasting It is Love, not Bap­tism that discovereth us to the world to be Christs Disciples. It is Love that is the undoubted character of our interest in, and sonship with God: I mean when we Love as Saints, and desire communion with others, because they have fellowship one with ano­ther, in their fellowship with God the Father, and his Son Jesus Christ. 1 Joh. 1.2. And now though the truth and sincerity of our Love to God, be then discovered when we keep his commandments, in love to his name; yet we should remember again, that the two head and chief Commandments, are Faith in Jesus, and Love to the brethren: 1 Joh 3.23. [Page 106] So then he that pretendeth to Love, and yet seeks not the profit of his Brother in chief; he Loveth, but they are his own opinions and froward notions. Jam. 4.11. Rom. 14.21. Love is the fulfilling of the Law; but he fulfills it not who judgeth, and setteth at nou [...]ht his Brother; that stumbleth, offendeth and maketh weak his Bro­ther, and all for the sake of a circum­stance, that to which he cannot con­sent, except he sin against his own Soul, or Papist like, live by an im­plicite Faith. Love therefore is some­times more seen and shewed, in for­bearing to urge and press what we know, then in publishing and impo­sing. I could not saith Paul, (Love would not let me) speak unto you as unto spiritual, but as unto carnal, even as unto Babes in Christ: I have fed you with Milk and not with strong meat, for hitherto you have not been able to bear it; neither yet [Page 107] now are you able. 1 Cor. 3.1, 2. The Apostle considered not onely the knowledge that he had in the myste­ries of Christ; but the temper, the growth, and strength of the Churches, and accordingly kept back, or com­municated to them, what might be for their profit. Act 20.18, 19, 20. So Christ, I have many things to say unto you, but ye cannot bear them now. It may be some will count these old and threadbare texts; but such must know, that the word of the Lord must stand for ever. Isa. 40.8. And I should dare to say to such: if the best of thy new shifts, be to slight, and abuse old Scriptures; It shewes thou art more fond of thy unwarrantable opinion, then swift to hear, and ready to yield to the authority that is unfallible. But to conclude this, when we attempt to force our Brother beyond his light, or to break his heart with grief, to thrust him beyond his Faith, or to [Page 108] bar him from his priviledge: how can we say, I love? What shall I say? To have fellowship one with another for the sake of an outward circumstance, or to make that the door to fellowship which God hath not; yea to make that the including, excluding charter: The bounds, bar, and rule of Communion, when by the word of the everlasting testament there is no warrant for it (to speak charitably) If it be not for want of Love, it is for want of knowledge in the mysteries of the Kingdom of Christ. Strange! Take two Christ­ans equal in all points but this, nay let one go beyond the other far, for grace and holyness; yet this circum­stance of Water shall drown and sweep away all his excellencies, not count­ing him worthy of that reception, that with hand and heart shall be given a novice in religion, because he consents to Water.

[Page 109] Eighthly, But for Gods people to divide into parties, or to shut each other from Church communion; though from greater points, and up­on higher pretences, then this of Wa­ter-baptism; hath heretofore been count­ed carnal, and the actors herein babish Christians: Paul and Apollo, Cephas, and Christ were doubtless higher things then those about which we contend: yet when they made divi­sions for them; how sharply are they rebuked? Are ye not Carnall, Car­nall, Carnall? For whereas there are among you, envyings, strife, divisions, or factions: are you not carnall. 1 Cor. 1.11, 12. chap. 3.1, 2, 3, 4. While one saith I am of Paul, and another I am of Apollo; are you not carnall? See therefore from whence arise all thy, indeavours, zeal and labour to ac­complish divisions, among the God­ly; Let Paul or Cephas, or Christ himself be the burthen of thy song, [Page 110] yet the heart from whence they flow is carnall, and thy actions, discoveries of childishness. But doubtless when these contentions were among the Corinthians? and one man vilifyed that another might be promoted; a lift with a carnall Brother, was thought great wisedom to widen the breach. But why should he be rebuked, that said he was for Christ? because he was for him in opposition to his holy Apostles. Hence he saith, Is Christ divided; or separate from his servants Note therefore that these divisions are deserted by the persons the divisi­ons, were made about; Neither Paul nor Apollo, nor Cephas, nor Christ is here. Let the cry be never so loud, Christ, order, the rule, the command, or the like; Carnality is but the bottom, and they are but babes that do it; their zeal is but a puffe, 1 Cor, 4.6. And observe it, the great division at Corinth, was helped forward by Water-baptism: [Page 111] This the Apostle intimates by; Were ye Baptized in the name of Paul? Ah Brethren! Carnall Christians with outward circumstances, will if they be let alone, make sad work in the Churches of Christ, against the spiritual growth of the same. But I thank God, saith Paul, that I Baptized none of you, &c. Not, but that it was then an ordinance of God, but they abused it, in making parties thereby. I Baptized none of you, but Crispus and Gaius, and the houshold of Stephanus; men of note among the Brethren, men of good judgement, and reve­renced by the rest; they can tell you I intended not to make a party to my self thereby. Besides I know not whether I Baptized any other. By this negligent relating, who were Baptized by him; he sheweth that he made no such matter of Baptism, as some in these dayes do; nay, that he made no matter at all thereof, [Page 112] with respect to Church-communion; for if he did not heed who himself had Baptized; he much less heeded, who were Baptized by others; but if Baptism had been the initiating or entering ordinance, and so ap­pointed of God; no doubt he had made more conscience thereof, then so lightly to pass it over. For Christ sent me not to Baptize, but to Preach the Gospel. The Gospel then may be effectually preached, and yet Baptism neither administred nor mentioned. The Gospel being good tidings to sinners, upon the account of free grace through Christ; but Baptism with things of like nature, are dutyes injoyned such a people who received the Gospel before: I speak not this, because I would teach men to break the least of the Commandments of God; but to per­swade my brethren of the Baptized way, not to hold too much thereupon; not to make it an essential of the [Page 113] Gospel of Christ, nor yet of com­munion of Saints. He sent me not to Baptize: These words are spoken with holy indignation against them that abuse this ordinance of Christ. So when he speaketh of the Ministers themselves, which also they had a­bused; in his speaking, he as it were, trampleth upon them; as if they were nothing at all. Who then is Paul? and who is Apollo? He that planteth is not any thing; neither is he that watereth: but God that giveth the increase: 1 Cor. 3.5: 7. Yet for all this, the Ministers and their ministry are a glorious appointment of God in the World. Baptisme also is a holy ordinance, but when Sathan abuseth it, and wrencheth it out of its place; making that which was ordained of God, for the edification of believers; the only weapon to break in pieces, the love, the unity, the concord of Saints; then what is Baptism; then neither is Baptism any thing And [Page 114] this is no new doctrine; For God by the mouth of his Prophets of old; cryed out against his own institutions, when abused by his people: To what purpose is the multitude of your sacri­fices to me? saith the Lord, I am full of burnt offerings, of rams; and the fat of fed Beasts: I delight not in the blood of Bullocks, or of Lambs, or of he Goats: When you come to appear before me, Who hath required these things at your hands, to tread my Courts? Bring no more vain oblations, incense is an abominatien to me: The new Moons and the Sabbaths, and the calling of assemblyes, I cannot away with; it is iniqui [...]y, even the solemn meeting. Your new Moons, and your appointed Feasts my Soul hateth, they are a trouble to me, my Soul hateth, I am even weary to bear them. Isa. 1.11, 12, 13, 14. And yet all these were his own appointments. But why then did he thus abhor them? Because they retained the evil of their [Page 115] doings, and used them as they did other of his appointments. viz. For strife and debate, and to strike with the fist of wickedness. chap. 58.4. Wherefore when that of God, that is great, is overweighed by that which is small; it is the wisedom of them that see it, to put load to the other end of the scale; untill the things thus abused, poise in their own place. But to pass this, and proceed.

Ninthly, If we shall reject visible Saints by calling, Saints that have communion with God; that have received the Law, at the hand of Christ, that are of holy conversation among men; they desiring to have communion with us, as much as in us lyeth, we take from them their very priviledge, and the blessings to which they are born of God: For Paul saith, not only to the gathered Church at Corinth, but to all scat­tered Saints that in every place call [Page 116] upon the name of the Lord: That Jesus Christ is theirs, That Paul and Apollo, and the World, and Life, and Death, and all things are theirs, because they are Christs, and Christ is Gods. But saith he, let no man glory in men, such as Paul and Cephas, though these were excellent: because this priviledge comes to you upon another bottom, even by Faith of Jesus Christ. Drink you all of this, is intailed to Faith, not Baptism: Nay Baptized persons may yet be excluded this; when he that discern­eth the Lords body hath right, and pri­viledge to it. 1 Cor. 11.28, 29. But to exclude Christians from Church communion, and to debar them their Heaven-born priviledges, for the want of that which yet God never made a wall of division between us.

1. This looks too like a spirit of persecution. Job. 19.25, 26, 27, 28.

[Page 117] 2. It respecteth more a form, then the spirit, and power of Godli­ness. 2 Tim. 3.5.

3. This is to make Laws, where God hath made none, and to be wise above what is written; con­trary to Gods word, and our own principles.

4. It is a directing of the Spirit of God.

5. It bindeth all mens Faith and light to mine opinion.

6. It taketh away the Childrens Bread.

7. It withholdeth from them the increase of Faith.

8. It tendeth to harden the hearts of the wicked.

9. It tendeth to make wicked the Hearts of weak Christians.

10 It setteth open a door to all temptations

11. It tempteth the Divel to f [...]l upon those that are alone, and have none t [...] help them.

[Page 118] 12. It is the Nursery of all vain janglings, backbitings, and stran­genes among the Christians.

13. It occasioneth the World to reproach us.

14. It holdeth staggering consci­ences, in doubt of the right way of the Lord.

15. It giveth Occasion to many to turn aside to most dangerous heresies.

16. It abuseth the holy Scriptures; It wresteth Gods ordinances out of their place.

17. It is a Prop to Antichrist.

18. Shall I add, It is not that which greatly prevailed to bring down these judgments, which at present we feel and groan under; I will dare to say, it was the cause thereof.

Tenthly, and Lastly. Bear with one word farther: What greater contempt can be thrown upon the Saints; then for their Brethren to [Page 119] cast them off, or to debar them Church communion? Think you not that the World may groundly say, Some great iniquity lyes hid in the skirts of your Brethren; when in truth the transgression is yet your own? But I say what can the Church do more to the sinner or open prophane? Ci­vil commerce you will have with the worst, and what more have you with these? Perhaps you will say we can pray and Preach with these, and hold them Christians, Saints, and Godly. Well but let me ask you one word farther: Do you believe, that of very conscience, they cannot consent, as you, to that of Water baptism? And that if they had light therein, they would as willingly do it as you? Why then as I have shewed you our refusal to hold communion with them is without a ground from the word of God.

But can you commit your Soul to their Ministry, and joyne with [Page 120] them in Prayer; and yet not count them meet for other Gospel p [...]ivi­ledges? I would know by what Scripture you do it? Perhaps you will say I commit not my Sou to their Ministry, only hear them oc­casionally for tryall. If this be all the respect thou hast for them and their Ministry, thou mayest have as much for the worst that pisseth against the Wall. But if thou canst hear them as Gods Ministers. and sit under their Ministry as Gods ordinance; then shew me where God hath such a Gospel Ministry, as that the persons Ministring, may not though desiring it, be admit­ted with you to the closest com­munion of Saints. But if thou sit­est under their Ministry for fleshly politick ends; thou hearest the word like an Atheist, and art thy self, while thou judgest thy Brother, in the practise of the worst of men. But I say, where do you find this [Page 121] peicemeal communion with men that profess Faith and Holyness as you, and separation from the World.

If you object that my Princi­ples lead me to have communion with all; I answer with all as a­fore described; if they will have communion with me.

Object. Then you may have communion with the members of Antichrist.

Answ. If there be a visible Saint yet remaining in that Church; let him come to us, and we will have communion with him.

Quest, What! Though he yet stand a member of that sinfull num­ber, and profess himself one of them?

Answ. You suppose an impossibi­lity; For it cannot be that at the same time, a man should visibly stand a member of two bodys, diametrically opposite one to ano­ther Wherefore it must be sup­posed, [Page 122] that he who professeth him­self a member of a Church of Christ; must forthwith, nay before, for­sake the Antichristian one. The which if he refuseth to do, it is evident he doth not sincerely de­sire to have fellowship with the Saints.

But he saith he cannot see that that company to which you stand opposite, and conclude Antichri­stian, is indeed the Antichristian Church.

If so: he cannot desire to joyn with another, if he know them to be professedly, and directly op­posite.

I hold therefore to what I said at first; That if there be any Saints in the Antichristian Church, my heart, and the door of our Con­gregation is open to receive them, into closest fellowship with us.

[Page 123] Object. But how if they yet retain some Antichristian prin­ciples?

Answ. If they be such as eat out the bowels of a Church, so soon as they are detected, he must be either be kept out, while out, or cast out, if in: For it must be the prudence of every community, to preserve its own unity with peace and truth: The which the Churches of Christ may do; and yet as I have shewed already, receive such persons as differ upon the point of Water-baptism: For the doing or not doing of that, neither maketh nor marreth, the bowels or foundation of Church communion.

Object. But this is receiving for opinion sake; as before you said of us.

Answ. No, We receive him for the sake of Christ, and grace, and for our mutual edification in the [Page 124] Faith; and that we respect not opinions, I mean in lesser matters, 'tis evident; for things wherein we differ are no breach of commu­nion among us; We let every man have his own Faith in such things to himself before God.

I now come to a short Application.

I, Keep a strict separation, I pray you, from communion with the open prophane; and let no man use his liberty in Church re­lation, as an occasion to the flesh; but in Love serve one another; Looking diligently least any root of bitterness (any poisonfull herb. Deut. 29.18.) springing up trou­ble you, and thereby many be defiled And let those that before were reasons for my separation; be motives to you maintain the like: and remember that when men have said what they can for a sinfull [Page 125] mixture in the worship of God, the arm of the Lord is made bare against it.

2. In the midst of your zeal for the Lord, remember that the visible Saint is his; and is privi­ledged in all those spiritual things, that you have in the word, and live in the practise of, and that he is to partake thereof, according to his light therein. Quarrel not with him about things that are cir­cumstantial; but receive him in the Lord as becometh Saints; if he will not have communion with you, the neglect is his, not yours. But saith the open prophane; Why cannot we be reckoned Saints also? We have been Christened, we go to Church, we take the Communion. Poor People! This will not do; for so long as in Life and Conver­sation you appear to be open pro­phane; we cannot unless we sin, receive you into our fellowship: [Page 126] For by your ungodly lives you shew that you know not Christ; and while you are such by the word, you are reputed but Beasts: Now then judge your selves, if it be not a strange community that con­sisteth of men and Beasts: Let Beasts be with the Beasts; you know your selves do so; you re­ceive not your Horse nor your Hog to your Table; you put them in a room by themselves Besides I have shewed you before, that for many reasons we cannot have com­munion with you.

1. The Church of God must be Holy. Lev. 11.44. chap 19 2. chap. 20.7. 1 Pet. 1.15, 16. Isa. 26.2. Psa. 128.20 Ezek. 43.12. chap. 44. 9. Isa. 52.11.

2. The example of the Churches of Christ before, hath been a com­munity of visible Saints. Rom. 1.7. 1 Cor. 1.2. Eph. 1.1, 2. [Page 127] Col. 1.1. 1 Thes. 1.1, 2. 2 Thes. 1.1. Poor carnal man, there are many other reasons urged in this little book, that shew why we cannot have communion with thee: Not that we refuse of pride or stoutness, or because we scorn you as men: No, we pity you, and pray to God for you; and could if you were converted, with joy receive you to fellowship with us: Did you never read in Daniel, That Iron is not mixed with miry Clay? Dan. 2.43. No more can the Saints with you, in the worship of God, and fellowship of the Gospel. When those you read of in the fourth of Ezra, attempted to joyn in Temple work with the children of the captivity; what said the children of Judah? you have nothing to do with us, to build an house to the Lord our God; but we our selves together will build unto the Lord God [Page 128] of Israel. &c. Ezra. 4 1, 2, 3.

I return now to those that are visible Saints by Calling, that stand at a distance one from another, upon the accounts before specifyed: Brethren: Close; Close; Be one as the Father and Christ is one.

1. This the way to convince the World that you are Christs, and the Subjects of one Lord; where­as the contrary makes them doubt it. Joh. 13.34, 35. Joh. 17.23,

2. This is the way to increase Love; that Grace so much de­sired by some, and so little en­joyned by others. 2 Cor. 7.14, 15.

3. This is the way to favour and taste the Spirit of God in each others experience; for which if you find it in truth you cannot but bless (if you be Saints) the name our Lord Jesus Christ. 1 Thes. 1.2, 3, 4.

[Page 129] 4. This is the way to increase knowledge, or to see more in the word of God: for that may be known by two; that is not seen by one. Isa. 52.8.

5. This is the way to remove secret jealousies, and murmurings one against the other; yea this is the way to prevent much sin, and greatly to frustrate that design of hell, Prov. 6.16, 17, 18, 19.

6. This is the way to bring them out of the World into fellowship; that now stand off from our Gospel privi­ledges, for the sake of our vain jang­lings,

7. This is the way to make Anti­christ shake, totter and tumble. Isa 11.13, 14.

8. This is the way to leave Ba­bylon, as an habitation for Divels on­ly; and to make it an hold for soul Spirits, and a cage only for every un­clean and hatefull bird.

9. This is the way to hasten the [Page 130] work of Christs Kingdom in the World; and to forward his coming to the eternal judgment.

10. And this is the way to obtain much of that Well done, Good and Faithfull Servant, when you stand before his face.

I beseech you Brethren suffer the word of exhortation; for I have writ­ten a Letter unto you in few words. Heb, 13.22.