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
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 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 hath prophaned the holyness of thâ— 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 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 1â— 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 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 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 1â— 48. 2 Cor. 6 1 Cor. 5.4 5 10.12 13. Exo. 32 25. Numb 25. 1 9. chap. 21. 5â—6 chap. 1.4 37. chap. 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 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 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
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 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 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 't is 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 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 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 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 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 have falâ—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 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 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