21. I believe that when he comes his saints shall have a reward of grace for all their work and labour of Love which they shewed to his name in the world And every man shall receive his own reward according to his own labour And then shall every man have praise of God And behold I come quickly and my reward is with me to give to every man according as his work shall be Wherefore my beloved brethren be stedfast unmoveable always abounding in the work of the Lord for asmuch as ye know your labour is not in vain in the Lord Knowing that of the Lord ye shall receive the reward of inheritance for you serve the Lord Christ 1 Cor. 3.8 chap. 4.5 Rev. 22.12 1 Cor. 15 58. Col 3 24. 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 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 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 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 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 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 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 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
have in their first and primitive institution T is 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 heretofore if they now be washed if they be sanctified if they â—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 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 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 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 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 'T was 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 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 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 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 He that is born in thine house he that is bought with thy money must needs be circumcised the uncircumcised man-child whose flesh of his foreskin is not câ—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 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 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 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 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 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 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 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 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 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 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 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 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 â—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 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 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 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 man-slayers 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 â—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 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 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 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 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 â—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 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 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 Gâ—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 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