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
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
the conusail of his own will Rom. 11.5 6. 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 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 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. What then Israel hath not obtaâ—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 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 â—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. 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 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 t was no other 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 t is 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 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 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 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 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 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 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. 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 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 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
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 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 't is 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 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 â—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 1â— And seeing the things wherein we exceed each 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 't is 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. â— 10 17. 1 Cor. 8.1 chap. 18.1 2. That the edification of Soul is of the greatest concern 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 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 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 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 â—ord succour them By excusing them and rebuking their adversaries 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
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