(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 G.o.d the Father (Eph 4:6). (4.) They were all made partakers of the joy of the gospel (Phil 1:7). (5.) Persons that were circ.u.mcised inwardly (Col 2:11). (6.) Persons that turned from idols to serve the living and true G.o.d (1 Thess 1:9). (7.) Those that were the body of Christ, and members in particular, that is, those that were visibly such; because they made profession of faith, of holiness, of repentance, of love to Christ, and of self-denial, at their receiving into fellowship.

Fourth, I dare not hold communion with the open profane.

(1.) Because it is promised to the church, that she shall dwell by herself; that is, as she is a church, and spiritual; Lo, the people shall dwell alone, and shall not be reckoned among the nations (Num 23:9). (2.) Because this is their privilege. 'But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light'

(1 Peter 2:9,10). (3.) Because this is the fruit of the death of Christ, 'who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works' (t.i.tus 2:14). (4.) Because this is the commandment: 'Save yourselves from this untoward generation' (Acts 2:40). (5.) Because with such it is not possible we should have true and spiritual communion. Be ye 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 infidel? And what agreement hath the temple of G.o.d with idols?

for ye are the temple of the living G.o.d, as G.o.d hath said, I will dwell in them and walk in them; and I will be their G.o.d, 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 will be a Father unto you,--saith the Lord Almighty (2 Cor 6:14-18).

Fifth, I dare not hold communion with the open profane. Because

(1.) This would be ploughing with an ox, and an a.s.s together (Deut 22:10): heavenly persons suit best for communion in heavenly matters. (2.) It subjecteth not the nature of our discipline, which is not forced, but free,[13] in a professed subjection to the will and commandment of Christ: others being excluded by G.o.d's own prohibition (Lev 1:3; Rom 6:17; 2 Cor 8:12, 9:7,13, 8:5).

Paul also, when he exhorteth Timothy to follow after righteousness, faith, charity, peace, &c., (which are the bowels of church communion,) he saith, do it 'with them that call on the Lord, out of a pure heart' (2 Tim 2:22).

Sixth, In a word, to hold communion with the open profane, is most pernicious and destructive. (1.) 'Twas the wicked mult.i.tude that fell a l.u.s.ting, and that tempted Christ in the desert (Num 11:4).

(2.) It was the profane 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 unto them' (Psa 106:35,36). (3.) It is the mingled people that G.o.d hath threatened to plague with those deadly punishments of his, with which he hath threatened to punish Babylon itself; saying, When a sword is upon her liars, her mighty, her chariots, and treasures; a sword also shall be upon the mingled people that are in the midst of her.

And no marvel: for, (1.) Mixed communion polluteth the ordinances of G.o.d. Say to the rebels, saith the Lord G.o.d, 'Let it suffice you of all your abominations, in that ye have brought into my sanctuary strangers, uncirc.u.mcised in heart, and uncirc.u.mcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant, because of all your abominations' (Eze 44:6,7). (2.) It violateth he law. 'Her priests have violated my law, and have profaned mine holy things: [how] They have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean' (Eze 20:26). (3.) It profaneth the holiness of G.o.d. 'Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange G.o.d' (Mal 2:11). (4.) It defileth the truly gracious. 'Know ye not that a little leaven leaveneth the whole lump?' (1 Cor 5:6). Look diligently therefore, 'lest any root of bitterness springing up trouble you, and thereby many be defiled' (Heb 12:15).

Lastly, To conclude, it provoketh G.o.d 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 G.o.d commixing themselves with the daughters of men; and the corruption of worship that followed thereupon (Gen 6, 7). (2.) He sent a plague upon the children of Israel, for joining themselves unto the people of Moab; and for following their abominations in worship (Num 25:1-5; Josh 22:17): 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 profane; and to sacrifice and offer their gifts to the devil (Deut 32:16-19; Psa 106:36-40)[14]: the reason is, because such have by their sin forsaken the protection of heaven, and are given up to their own heart-l.u.s.ts; and left to be overcome of the wicked, to whom they have joined themselves (Deut 12, 7:1-6). join not yourselves, said G.o.d, to the wicked, neither in religion nor marriages; 'For they will turn away thy son from following me, that they may serve other G.o.ds: so will the anger of the Lord be kindled against you, and destroy thee suddenly' (Deut 7:5). 'Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him who was beloved of his G.o.d' (Neh 13:26). Hear how Paul handleth the point; 'But I say, that the things which the Gentiles [or openly profane]

sacrifice, they sacrifice to devils, and not to G.o.d; and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: Ye cannot be partakers of the table of the Lord, and of the table of devils. Do we provoke the Lord to jealousy? Are we stronger than he?' (1 Cor 10:20-22).

I conclude, that therefore it is an evil, and a dangerous thing to hold church communion with the openly profane and unG.o.dly. It polluteth his ordinances: it violateth his law: it profaneth his holiness: it defileth his people; and provoketh the Lord to severe and terrible judgments.

Object. But we can prove in all ages [that] there have been the open profane in the church of G.o.d.

Ans. In many ages indeed it hath been so: but mark, they appeared not such, when first they were received unto communion (Exo 12:48), neither were they with G.o.d's liking, as such, to be retained among them, but in order to their admonition, repentance and amendment of life: of which, if they failed, G.o.d presently threatened the church; and either cut them off from the church, as he did the idolators, fornicators, murmurers, tempters, sabbath breakers; with Korah, Dathan, Achan, and others (2 Cor 6; 1 Cor 5; Exo 32:25; Num 25:1-9, 21:5,6, 14:37, 16, 15:32-36; Josh 7; 2 Kings 17; Eze 22, 23) or else cut off them with the church and all, as he served the ten tribes at one time, and the two tribes at another. 'My G.o.d will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations' (Hosea 9:17). I might here greatly enlarge, but I 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 G.o.d: 'They separated from Israel all the mixed mult.i.tude' (Neh 13:1-3). Many have pleaded for the profane, that they should abide in the church of G.o.d; but such hath not considered, that G.o.d's wrath at all times hath with great indignation 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 are 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 virtues of vice, neither can it save such advocates from the heavy curse both of G.o.d and men (Prov 17:15, 24:24). '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' (Eze 23:45).

SECOND, 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 shadowish, 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 G.o.d 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 G.o.d: I therefore here declare my reverent esteem of them; yet dare not remove them, as some do, from the place and end, where by G.o.d they are set and appointed; nor ascribe unto them more than they were ordered to have in their first and primitive inst.i.tution. It is possible to commit idolatry even with G.o.d's own appointments: but I pa.s.s this, and come to the thing propounded.

Second, then, I dare have communion, church communion, with those that are visible saints by calling: with those that, by the word of the gospel, have been brought over to faith and holiness: and it maketh no matter to me, what their life was heretofore, if they now be 'washed,' if they be 'sanctified,' if they be 'justified in the name of the Lord Jesus, and by the Spirit of our G.o.d' (1 Cor 6:11). Now in order to the discovery of this faith and holiness, 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 9:26-28; 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 faithful relation of the faith and holiness of those 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 heretics in the world; yea, for devils also if they appear in human shapes. But Paul shows 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 corrupted no man; we have defrauded no man' (2 Cor 7:2). And so concerning Timothy: 'If Timotheus come, [saith he,] see that he may be with you without fear: for he worketh the work of the Lord, as I also do' (1 Cor 16:10). Also, when Paul supposed that t.i.tus might be suspected by some; see how he pleads for him: If 'any do enquire of t.i.tus, 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). Phebe also, when she was to be received by the church at Rome; see how he speaketh in her behalf: 'I commend unto you Phebe our sister, which is a servant of the church which is sat Cenchrea: that ye receive her in the Lord, as becometh saints, and that ye a.s.sist her in whatsoever business she hath need of you; for she hath been a succourer of many, and of myself 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 Paul, men that have hazarded their lives for the name of our Lord Jesus Christ,' &c. (Acts 15:25-27). Now though the occasions upon which these commendations were written were not simply, or only, in order to church relation, but also for other causes; yet because the persons concerned were of the churches to be received as faithful, and such who would partake of church privileges with them, they have, therefore, their faith and faithfulness related to the churches, as those that were particularly embodied there. Besides Timothy and t.i.tus being extraordinary 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 where they were sent.

It 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 embodied 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 them into fellowship with yourselves?

Ans. Even by a discovery of their faith and holiness, 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 fellowship?

Ans. No; But tarry, and take my sense with my word. For herein lies the mistake, To think that because in time past baptism was administered upon conversion, that therefore it is the initiating and entering ordinance into church communion: when by the word no such thing is testified 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 a right to, and a being of, membership with that particular church by which it is administered. I say, a right to, and a being of, membership, without the addition of another church act. This is evident by the law of circ.u.mcision, which was the initiating law of old; for by the administration of that very ordinance, the partaker thereof was forthwith a member of that congregation, without the addition of another church act (Gen 17). This is declared in its first inst.i.tution, and therefore it is called the token of the covenant.

The token or sign of righteousness, of Abraham's faith, and of the visible membership of those that joined 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's servant, that is bought for money, when thou hast circ.u.mcised him, then shall eat' of the pa.s.sover (Exo 12:44), without the addition of another church act, to empower him thereunto; his circ.u.mcision hath already given him a being there, and so a right to, and privilege in church relation: 'A foreigner and an hired servant shall not eat thereof, [because not circ.u.mcised]. And when a stranger shall sojourn with thee, and will keep the pa.s.sover to the LORD, let all his males be circ.u.mcised, 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 land: for no uncirc.u.mcised person shall eat thereof' (Exo 12:48). Neither could any other thing, according to the law of circ.u.mcision, give the devoutest person that breathed a being of membership with them. 'He that is born in thy house, and he that is bought with thy money, must needs be circ.u.mcised:--and the uncirc.u.mcised man child, whose flesh of his foreskin is not circ.u.mcised, that soul shall be cut off from his people' (Gen 17:13,14). Note then, that that which is the initiating ordinance admitteth none into church communion but these that first partake thereof. The angel sought to kill Moses himself, for attempting to make his child a member without it (Exo 4:24-26). Note again, that as it admitteth of none to membership without it; so as I said, the very act of circ.u.mcising them, without the addition of another church act, gave them a being of membership with that very church, by whom they were circ.u.mcised. But none of this can be said of baptism. First, there is none debarred or threatened to be cut off 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 19:3-5). 'And unto him shall the gathering of the people be' (Gen 49:10). Besides, after Christ's ascension, Philip baptized the eunuch, but made him by that no member of any particular church,. We only read, that Philip was caught away from him, and that the eunuch saw him no more, but went on his way rejoicing to his master and country of Ethiopia (Acts 8:35-40). Neither was Cornelius made a member of the church at Jerusalem, by his being baptized at Peter's command at Cesarea (Acts 10, 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 [in water] at all, joined to the church at Jerusalem (Acts 11:19). No, they were after gathered and embodied 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 was baptized made a member; made a member of a particular church, by the very act of water baptism. Neither ought any by G.o.d's 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 G.o.d. 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, 9:17, 16:33).

Take it again; Baptism [in water] makes thee no member of the church, neither particular nor universal: 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?

Ans. 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 buried, and risen with him to newness of life (Col 2:12; Rom 6:4). 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 (Gal 3:26; 1 Cor 15:29; Acts 2:38, 22:16; 1 Peter 3:21). Now then, if baptism be not the initiating ordinance, we must seek for entering 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 its initiating and entering ordinance: it must not therefore be, unless we should think that Moses was more punctual and exact than Christ, but that also our Lord hath his entering appointment. Now that which by Christ is made the door of entrance 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?

Ans. 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 G.o.d therefore, by which their faith, experience and conversation, being examined, is found good; by that the church should receive them into fellowship with them.

Mark; not as they practice things that are circ.u.mstantial, 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 7:2, see also 5:18-21). 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 gospelized, we ought to judge of the fitness of members by, by which we ought also to receive them to fellowship: For he that in these things proveth sound, he hath the ant.i.type of circ.u.mcision, which was before the entering ordinance. 'For he is not a Jew, which is one outwardly; neither is that circ.u.mcision, which is outward in the flesh. But he is a Jew, which is one inwardly; and circ.u.mcision is that of the heart, in the spirit,--whose praise is not of men, but of G.o.d' (Rom 2:28,29: Phil 3:1-4). Now a confession of this by word and life, makes this inward circ.u.mcision visible; when you know him therefore to be thus circ.u.mcised, you ought to admit him to the Lord's pa.s.sover: he, if any, hath a share not only in church communion, but a visible right to the kingdom of heaven. Again, 'For the kingdom of G.o.d, [or our service to Christ] is not meat and drink, but righteousness, peace and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to G.o.d, and approved of men' (Rom 14:17,18; Deut 28:47). By which word Righteousness, he meaneth as James doth, the royal law, the perfect law, which is the moral precept evangelized, or delivered to us by the hand of Christ (John 2:8.9). The law was given twice on Sinai: the last time it was given with a proclamation of grace and mercy of G.o.d, and of the pardon of sins going before (Exo 19, 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 G.o.d, and approved of men. For who is he that can justly find fault with him, that fulfilleth the royal law from a principle of faith and love. 'If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well'; ye are approved of men. Again, he that hath loved another hath fulfilled 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; G.o.d accepteth him, men approve him. Now that the royal law is the moral precept, read the place (John 2:8-12). 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, &c.

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 (1 Cor 9:21). So when he forbiddeth us communion with men, they be such as are dest.i.tute of the faith of Christ, and live in the transgression of a moral precept: 'I have 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'

(1 Cor 5:11). He saith not, if any man be not baptized [in water], have not hands laid on him, or join with the unbaptized, these are fictious, 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, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law' (Rom 13:9,10). The word of faith, and the moral precept, is that which Paul enjoins the Galatians and Philippians, still avoiding outward circ.u.mstances: hence therefore when he had to the Galatians treated of faith, he falls point blank upon moral duties.

'For in Christ Jesus neither circ.u.mcision availeth anything, nor uncirc.u.mcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of G.o.d' (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 deceitful l.u.s.ts'; lying, anger, sin, giving place to the devil, corrupt communication, all bitterness, wrath, clamour, 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 holiness'; 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, on 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 Jesus it is not so; of Abraham's flesh was the national Jewish congregation; but it is Abraham's faith that makes New Testament churches: They that are of faith, are the children of faithful Abraham. They that are of faith, the same are the children of Abraham (Gal 3:7-9). So then the seed being now spiritual, the rule must needs be spiritual also, viz. The word of faith and holiness. This is the gospel concision knife, sharper than any two-edged sword; and that by which New Testament saints are circ.u.mcised in heart, ears, and lips. 'For in Christ Jesus,' [is]

no outward and circ.u.mstantial thing, but the new creature; none are 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 holiness. 'And they that are Christ's, have crucified the flesh with the affections and l.u.s.ts' (Gal 5:24). Hearken how delightfully Paul handleth the point: The new creatures are the Israel of G.o.d. 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 G.o.d. Paul to the Philippians commandeth as much; where treating of his own practice in the doctrine of faith and holiness, 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 G.o.d is their belly, who glory in their shame, and who mind earthly things. Brethren, saith he, 'be followers together of me, and mark them which walk so' (Phil 3:17). Mark them; for what? For persons that are to be received into fellowship, and the choicest 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 holiness; 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 therein, in the joy and peace of the Holy Ghost, no man can reject him; he cannot be a man if he object 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 unG.o.dly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for wh.o.r.emongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; according to the glorious gospel of the blessed G.o.d, which was committed to my trust' (1 Tim 1:9-11). Paul also, when he would leave an everlasting conviction upon the Ephesians, concerning his faith and holiness, treating first of the sufficiency of Christ's blood, and the grace of G.o.d to save us; he adds, 'I have coveted no man's silver, or gold, or apparel,' he bringeth them to the moral precept, to prove the sincerity of his good conversation by (Acts 20:33). 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, lieth in an outward conformity to an outward circ.u.mstance in religion, their profession is not worth two mites. 'Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the l.u.s.ts 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 circ.u.mstantials; 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 circ.u.mstantials, may lightly reproach or vilify him. And indeed such persons are the honour of Christian congregations. Indeed he is prejudiced, for want of light in these 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 man's 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 G.o.d by breaking of the same? 'Speak not evil one of another, brethren.

He that speaketh evil of his brother, and judgeth his brother, speaketh 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' (James 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 fail in substance, for then he is worthy to be judged (1 Cor 5:12).

His failure is then in a circ.u.mstance, for which he ought not to be judged.

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

Ans. 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 no marvel though in the primitive times it was so generally practised first, for the unconverted themselves know, it belonged to the disciples of Jesus Christ (John 1:24-27). Yet that all that were received into fellowship were even then baptized first, would strain a weak man's wit to prove it, if arguments were closely made upon these three texts of holy scripture (1 Cor 1:14-16; Gal 3:27; Rom 6:3). But I pa.s.s 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 without it. But should I grant more than can be proved, viz. That baptism was the initiating ordinance; and that it once did, as circ.u.mcision 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 be, that these things notwithstanding, men might be received into fellowship without it. All these things intailed to circ.u.mcision; 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 (Josh 5). Yet for all this more than 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 uncirc.u.mcised were cut off. But why then were they not circ.u.mcised? Doubtless there was a reason; either they wanted time, or opportunity, or instruments, or something. But they could not render a bigger reason than this, I have no light therein: which is the cause at this day that many a faithful man denieth to take up the ordinance of baptism: but I say whatever the hindrance was, it mattereth not; our brethren have a manifest one, an invincible one, one that all the men on earth, nor angels in heaven can remove: For it is G.o.d that createth light; and for them to do it without light would but prove them unfaithful to themselves, and make them sinners against G.o.d; 'For whatsoever is not of faith is sin' (Rom 14:23). If therefore Moses and Joshua thought fit to communicate with six hundred thousand uncirc.u.mcised 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 G.o.d was never made the wall of division betwixt us. I shall therefore hold communion with such.

First, Because the true visible saint hath already [been] subjected to that which is better; even to the righteousness of G.o.d, which is by faith of Jesus Christ; by which he stands just before G.o.d; 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 gospel of Christ. He is therefore to be received, received I say, not by THY light, not for that in circ.u.mstances he jumpeth with thy opinion; but according to his own faith which he ought to keep to himself before G.o.d. 'Conscience, I say, not thine own, but of the other; for why is my liberty judged of another man's conscience' (1 Cor 10:29). Some indeed do object, that what the apostles wrote, they wrote to gathered churches, and so to such as were baptized. And therefore the arguments that are in the epistles about things circ.u.mstantial, 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 expressly written to all the G.o.dly, as well as particular churches. Again; if water baptism, as the circ.u.mstances with which the churches were pestered of old, trouble their peace, wound the consciences of the G.o.dly, dismember and break their fellowship; 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.

Second, 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 G.o.d and Father of all, who is above all, and through all, and in you all' (Eph 4:1-6). This is a sufficient rule for us to hold communion by, and also to endeavour the maintaining that communion, and to keep it in unity, within the bond of peace against all attempts whatsoever (1 Cor 12:16).

Third, I am bold therefore to have communion with such (Heb 6:1,2). Because they also have the doctrine of baptism: I say the doctrine of them. For here you must note, I distinguish between the doctrine and practice of water baptism; The doctrine being that which by the outward sign is presented to us, or which by the outward circ.u.mstance 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 doctrine which baptism preacheth, or that which by the outward action is signified to the believing receiver. Now I say, he that believeth in Jesus Christ hath richer and better than that [of baptism in water], viz. is dead to sin, and that lives to G.o.d 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 circ.u.mstances thereof. Nor yet is THAT despised but forborne 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 G.o.d.

Indeed it is a sign to the person baptized, and an help to his own faith. He should know by that circ.u.mstance, 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 G.o.d.

Fourth, I am bold to hold communion with visible saints as afore [described]; because G.o.d hath communion with them; whose examples in the case, we are straitly commanded to follow. 'Receive ye one another as Christ also received us [saith Paul,] to the glory of G.o.d' (Rom 15:1-7). Yea, though they be saints of opinions contrary to you; though it goeth against the mind of them that are strong.

'We then that are strong ought to bear the infirmities of the weak, and not to please ourselves' (Rom 15:1). What infirmities?

Those that are natural are incident to all, they are infirmities then that are sinful, that cause a man, for want of light, to err in circ.u.mstantials; And the reason upon which he grounds this admonition is, that 'Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee, fell on me.'

You say, to have communion with such weak brethren, reproacheth your opinions, and practice. Grant it, your dulness and deadness, and imperfections also reproach the holiness of G.o.d; if you say no, for Christ hath borne 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 G.o.d; hath taken away their shortness in conformity to an outward circ.u.mstance in religion. Both your infirmities are fallen upon Christ; yea, if notwithstanding thy great sins, thou standest by Christ complete before the throne of G.o.d; why may not thy brother, notwithstanding his little ones, stand complete before thee in the church.

Vain man! think not by the straitness of thine order, in outward and bodily conformity, to outward and shadowish circ.u.mstances, that thy peace is maintained with G.o.d, for peace with G.o.d is by faith in the blood of his cross; who hath borne the reproaches of you both. Wherefore he that hath communion with G.o.d for Christ's sake, is as good and as worthy of the communion of saints as thyself. He erreth in A CIRc.u.mSTANCE, thou errest in A SUBSTANCE; who must bear these errors? Upon whom must these reproaches fall?

(Phil 1:10). Some of the things of G.o.d 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 wisdom of heaven is reproached have fallen upon me, saith Christ. But to return; G.o.d HATH RECEIVED HIM, Christ hath received him, therefore do you receive him. There is more solidity in this argument, than if all the churches of G.o.d had received him. This receiving then, because it is set as an example to the church, is such as must needs be visible to them; and is best described by that word which discovereth the visible saint. Whoso, therefore, you can by the word, judge a visible saint, one that walketh with G.o.d; you may judge by the selfsame word that G.o.d hath received him. Now him that G.o.d receiveth and holdeth communion with, him you should receive and hold communion with. Will any say we cannot believe that G.o.d hath received any but such as are baptized [in water]? I will not suppose a brother so stupefied; and therefore to that I will not answer.

Receive him 'TO THE GLORY OF G.o.d.' To the glory of G.o.d, is put in on purpose, to show what dishonour they bring to G.o.d, who despise to have communion with them; who yet they know have communion with G.o.d. For how doth this man, or that church, glorify G.o.d, or count the wisdom and holiness of heaven beyond them, when they refuse communion with them, concerning whom, they are by the word convinced, that they have communion with G.o.d. 'Now the G.o.d 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 choicest Christians do mingle their best performances with. And by this of consolation, how readily G.o.d overlooks, pa.s.seth by them, and comforteth you notwithstanding. Now that this mind should be in Christians one to another, is manifest; because Paul prays that it might be so. But this is an heavenly gift, and therefore must be fetched from thence. But let the patience of G.o.d, and the willingness of Christ, to bear the reproaches of the weak; and the consolations that they have in G.o.d, notwithstanding, moderate your pa.s.sions, and put you upon prayer, to be minded like Jesus Christ.

Fifth, Because a failure in such a circ.u.mstance as water, doth not unchristian us. This must needs be granted, not only from what was said before; but for that thousands of thousands that could not consent thereto as we have, more gloriously than 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 G.o.d: not the worse before men: still meaning as Paul doth, provided I walk according to my light with G.o.d: otherwise it 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 G.o.d; 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 circ.u.mstance which thou professest; yet he is a partaker of that liberty and mercy by which thou standest. He hath liberty to call G.o.d father, as thou: and to believe he shall be saved by Jesus: his faith, as thine, hath purified his heart: he is tender of the glory of G.o.d 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 G.o.d 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 rejoice in G.o.d together: let us exalt his name together. Indeed the baptized can thank G.o.d for that, for which another cannot; but may not he that is unbaptized thank G.o.d for that which the baptized cannot?

Wouldest thou be content that I should judge thee, because thou canst not for my light give thanks 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 stumblingblock or an occasion to fall in his brother's way' (Rom 14:13). And seeing the things wherein we exceed each other, are such as neither make nor mar Christianity; let us love one another and walk together by that glorious rule above specified, leaving each other in all such circ.u.mstances to our own master, to our own faith. 'Who art thou that judgest another man's servant? to his own master he standeth or falleth.

Yea, he shall be holden up: for G.o.d is able to make him stand'

(Rom 14:4).

Sixth, I am therefore for holding communion thus, because the edification of souls in the faith and holiness of the gospel, is of greater concernment than an agreement in outward things;[16]