THE AXE LAID to the ROOT OF Separation: OR, THE Church's Cause Against It.  
By the Author who wrote in the late Times for Free Admission to the Lord's Supper.  
So those Servants went out into the Highways, and gathered together as many as they found, both Good and Bad; and the Wedding was furnished with Guests, Matth. 22.10.  
LONDON, Printed by John Leake, for the Author, MDCLXXXV.   

TO THE MOST REVEREND, The Present ARCHBISHOP OF CANTERBURY.  
May it please Your Grace,  
I Do not Dedicate this Book to You for any Interest I have In You, or for any Preferment I seek From You; who may say as the Woman, with whom the Prophet sojourned; I have nothing to be spoken for to the King; I dwell among my own People; being One that Conform Not as a Minister, but go to Church as a Parishioner, and Study to be quiet: But I lay these Sheets at the Feet of the Church, by Handing them to Your Grace, in regard to the Orb You are placed in, and in respect to the Subject I have undertaken.  
I do likewise Present it to Your Grace, as One (I understand) that do Love, and will Find a Time to Read, notwithstanding the Multiplicity and Weight of Your Affairs; being not Lifted up with Greatness, or Delighted so much in the Sunshine even of the Court, as in Retiring to the Shade of Your Books at Home: Who are One consequently, that is like to Read the Book, and make Your Own Judgement of it; and if You find any thing in it serviceable to God, are in Place to Move, and Promote it; as, if the Attempt be amiss, can, by Your proper Instruction, appoint some sit Person, to Reprove and Answer it, that the Public receive no Detriment by it.  
I must confess, I am of the Opinion, That the Notion and Doctrine Of and Concerning the Church, and Churches of Christ upon Earth, which is generally received as Orthodox, is not consistent with our Public Practice, and the Being of our Mixed Churches; and could not therefore, when Time was, Declare my unfeigned Assent and Consent to all things in the Liturgy; because I must then have both prevented this Book, and consented to Some Thing in Point of Doctrine and Use (which will be named in its Place) as by a Consequence unavoidable to me, does give up the Field to the Separatist. And when (if I may speak a Consequential Truth) I am One, that have become herein a kind of Martyr, in my loss of all Emolument within the Church, for my Resolution and Endeavour of maintaining the Church's Cause; so that there does appear something Meritorious in my Nonconformity, though nothing at all in Myself; what if I Revive a late Motion made to Your Grace, That You will hearken to those Papers of mine, Entitled, Three Steps in order to the obtaining my Liberty to Preach; which being desired for Occasional Sermons only, without Benefice, Dignity, Living or Lecture, I have, in my Third Step, brought the Matter to this Issue, That if You will concede to me but what any Bishop may do by Law, and impune also by the Canons, I may have Your Licence for the Use of my Ministry, and yet keep my Own Conscience in the Case?  
Your Grace's Humble Servant, The Author.   

The PREFACE.  
READER,  
I Am sensible under what Prejudice I am like to write; and how much more would be imputed to it, if some Other served the CAUSE I do. Truth and Interest went both to One Service: Truth did his Master's Work in good earnest: Interest laboured only to please. The Master finding his Business done, and not regarding by Whom, kept Interest, and turned Truth out of Door.  
Were I Ambitious to conciliate to me the Favour of our present Masters of the Age, I might set myself on the Magnifying the Church of England, in the Excellency of her Constitution, of her Reformation, and Glory; or I might chase some the like Task: But when the Advantage I seek, is not my Own, but That of the Public, I shall leave such Work to Those that think to g●t any thing by it. My Business, which is of other Use, is to make good our Churches, which consist of whole Parishes, and Nations, that is, our Mixed Churches, to be Churches for all that, as are warrantable from the Holy Scriptures; that the Understanding, Sober Godly of our Brethren may be satisfied to join with, and separate no longer from our Public Congregations upon that Account. To do this, is a Matter of deeper Thoughts, than most are ware of; and till this Work be done, as it ought, (unto which I can but contribute my Mite, and then call in further Aid from others) it will but far with us, in all our Endeavours after the Peace and Prosperity of the Church of God in this Nation, as with them that have raised a fair Structure, and sumptuous Building; and then lose it, in point of Law, by mistaking the Ground upon which they set it.  
That this is the Root of the Difference between Us, and Those that departed from the Public, there are none but must see, that have Eyes in their Head: And I, for my part, must say moreover, That having had long occasion to reflect on the Subject, I could never but apprehend, that the Notion which our Protestant Divines generally entertain of the Church, is so narrow, that unless we can lengthen our Cords, and strengthen our Stakes, we shall be driven out of our Tents.  
There are Two Foundations, upon which the Separatist that best understands his own Cause, will lay it. The One regards the Minister of the Parish, the Other the People, or Matter of the Church.  
That which regards the Minister, is this. The Church of England consists of so many Dioceses, and the Parishes are but Parts of the Diocese. The Bishop is sole Pastor, and the Minister but the Curate of the Bishop. It follows, that the Minister being no Pastor, and the Church no whole, or true Church, this is the First Ground of Separation.  
That which regards the People, is this. The Parish Churches consist of the Regenerate and Unregenerate, ex Institutione Humana: The Church of Christ, ex Intentione Ordinantis, consists of the Regenerate only. Here are two Ordinations inconsistent: The Matter of these Churches inconsistent. And this is the Second Ground of Separation.  
In short, Our Ministers (say they) are not true Pastors, nor our People true Flocks, according to Christ's Institution; and therefore they must Separate from our Congregations, and gather Others.  
For Answer to the former Ground, let us know, that Diocesan Episcopacy may be considered, as some hold it, to be of Divine, or, as others hold it, to be of Human Institution.  
Of those that hold it to be of Divine Right, there are some (and such as are of our late Chief Men) that do indeed assert the Diocesan Bishop to be the only Bishop, or Pastor of Christ's Appointment; to whom the Keys are committed, as succeeding the Apostles; and consequently, that the Diocesan Churches are the only Churches; which, though One Assembly at first, they were to increase into Many, as they are now at this Day; making up that one Church Insimae Speciei, which can admit of no other under it, but only several Congregations, as Parts of it, that can themselves be no Political Societies upon that Account. These Men, it must be confessed therefore, do destroy the Parish Pastor and Church; and their Opinion is to be opposed by us all, Conformist and Nonconformist, especially when they take upon them to deliver the Judgement of the Church of England; which in her Declaration of the Work or Office with which She Charges the Minister at his Ordination, (as well as otherwise) does say enough for the Confutation of these Men. There are others then, more temperate, who hold thus only, That Christ having instituted a Superiority and Inferiority in the Ministry, and the Apostles and Evangelists ceasing, in regard to the Extraordinary Part of their Office, the sixed Bishop succ●eds in th● Ordinary Part of it: But as th● Elders or Pastors, in Scripture-time, had a Power conferred on them by their Ordination, which they continued over their Congregations, notwithstanding the overruling Authority of the Apostles; and did exercise it when they interposed not, or were present with them: So is the Superintendency of the Bishops (their Successors) now but Cumulative, and not Destructive of the Government, which the Minister hath over his Parish by virtue of Christ's Institution. And these Men, by such soft Words, do quite turn the Edge of this Argument.  
Of Those who hold Episcopacy to be only of Humane Right, there are some that are ready to acknowledge, and approve of it as Prudent, and of Ecclesiastical Institution, when they will in no wise endure it to be obtruded on us as Apostolical, or of Divine Right; for this Reason more especially, because than it can never be altered, whatsoever Occasion there be for it. There are Others, that though they cannot but acknowledge the Antiquity of Bishops, as of Ecclesiastical Right, yet are they not willing to receive them, if they could help it; but only, being Established by the Supreme Power, they submit to th●m. And the Truth is, so long as all Power, Ecclesiastical or Civil, which is but Human, is subordinate to the Supreme Magistrate, it is the King's Authority must be their chiefest Hold; who, if He please, may put into their Hands the Executive Part of that Power, Circa Sacra, which belongs to Princes, making it Coercive, (so far as He will) and not Body, I know, could deny Obedience to them upon that Account; when if they challenge any from the Authority of Christ, there are many will be apt to think they own them none.  
Now, to draw up to the Argument, or this First Ground of the Separatist. I must say first, That true it is, there are some, by their Opinion, Quantum in se, do destroy the Pastoral Office of the Parish Minister; but These are not to be accounted the Church of England, or the Law, but Innovators whosoever they be. I must say then next, That suppose we were mistaken, and the Church and Law did, or does Establish such an Episcopacy as this, the Authority of Law in this Case, and Church too, is, or were of no Force, because the Authority of Christ must take place. A Pastor and People, Associated for carrying on the Worship of God, and a Christian Life, is a Church of Christ's Institution. Such Associations are our Parishes. Such Pastors also have Power, though the Exercise be obstructed; and they may exert it if they will, and venture the Issue. Such Churches, I say again, have nothing wanting in the Essentials of true Churches; and to Separate from them therefore, without other Cause, is Schism.  
For Answer to the latter Ground, (which is the old stated Ground of Donatist and Brownist) I have prepared this ensuing Discourse. That our Churches are True Churches, in opposition to, or Answer of the first Ground, Argument, or Objection, it hath been (I must confess) but the fresh Work of another Person; and in such a piece of Impartiality, and Self-denial, as is (in my Opinion) very engaging to the Church of England, (if She could acknowledge it); for he hath removed all their just Offence, and the Substance of it, I think, I have set down in this little. Only, I must add thus much more yet in his behalf, That whereas the Dispute between him, and his chief Opposer, lies in this Point, Whether it be lawful to Communicate with the Parish Assemblies, as by Law required? I must say, That the Question thus proposed includes a Fallacy in it, which is the Fallacy plurium Interrogationum, as we call it. The only Enquiry should be, Whether we may go to Church, the Law requiring it? The word As [As by Law required] includes (I say) another, or farther Interrogation, which is not needful to be Answered; and therefore is Fallacious; which I put in as a Suppletory to what that worthy good Man hath omitted. The Law requires, that we go to our Parish Church; whether as to a Part only of the Diocesan, or as to a True Particular Church, agreeable to Christ's Appointment, is a Matter of Contention, which is Needless, and may be Endless: It is enough, that it is lawful for us to go to Church. There is this Difference between the Law of Man, and God's, That when our Obedience to Him must not only be in the Matter, but in the Manner of his Commands, to be acceptable to Him; If the thing, which the Law of Man requires, be but in the Matter done, (and may be done) there is no more comes into Examination. That our Churches are True Churches, in answer of, or opposition to, the Second Ground, I do make the Work, de Industria, of these Sheets; that is, I do make it My Work; because indeed, it can never be that Worthier Man's, seeing the Way he hath gone hitherto, (which because Common, they call Orthodox) will never make any Work of it. For let us try: If we Answer hereunto, That the Church of Christ does indeed consist only of the Sound Believer, or Regenerate Persons; but the Church as Visible, that is, which appears the Church in Man's Account, consists of the Unregenerate also: Or, Those that are Members really, and in the Sight of God, are only Regenerate Believers; but those are Members in our Esteem, that profess themselves to be such Christians as the Regenerate, tho' they be not; the Argument than will come to this: The Church, as visible (to use here, for once, the common Term in the common Sense) is a number of Professors. This Profession must be of a Regenerate Saving Faith, and of no less, (that we may believe the Professor to be such, as is sit Matter for Christ's Church) according to our Protestant Divines. But in our Parish Churches there is no such Profession. Therefore, They are no True Churches. This, I say, is the old and constant Foundation of the Separatist; and who is there, that goes the common way, hath indeed Answered it to the Satisfaction of any the most Impartial among them? As for Profession of Infants, what is that for Signification to us, whether the Baptised be Regenerate, or not? And what Profession is there besides, (at least, ordinarily) but coming together in the Public Congregation?  
If the Churches of Christ's Ordination, (I must say it again) be a Number only of such Persons as do profess their Faith, Repentance, Regeneration, so credibly, or in some such manner, as the Minister and Church do receive them thereupon, as Men endowed with the Grace supposed to be professed; and our Mixed Churches be not, in good earnest, a Number of such Professors, then is there here inconsistent Matter. Our Principle is One thing, our Practice is Another. If you deny the Assumption, and will still affirm, Our Members are such Professors; you will prevail with the Opponent no more, than One whom they count will say any thing; which will but root them so much the deeper in their Conviction. They will tell you, They stand on your Bottom, and make their Practice comport with it; who admit none into their Society, but such as indeed make a Profession, that is credibly Significant, of the thing professed; and upon that, or such only, receive them to be Members. They make our Principle, and their Practice accord; but we stand on the same Bottom, and our Universal Practice is otherwise; and yet maintain our Mixed Churches. And what then must we do, to make them Good? Why, As these Men, by keeping to our Principle do forsake our Practice; so we, to avoid their Practice, must try our Principle, Whether it may not be enlarged to that Practice, which is common, and cannot but take place where Kingdoms become Christian; the Particular Congregations whereof will be acknowledged for all that, by Others, if not by th●se Men, to be Churches of Jesus Chri●t?  
I know indeed, how mean and unfit a Person I am, to become a Master-Builder; especially when I am to lay another Foundation, than That which is laid by the common Doctrine of our Protestants; and much more, when I am to lay it in Opposition to One particularly, unto whom I do not think Myself worthy to be as a Labourer, and carry his Bricks after him: From whom, nevertheless, I shall expect a more sincere and candid Consideration of what is offered, than from Others.  
It is now about One or Two and Thirty Years, that I have had for Recollection; for so long it is since I Printed Three Books about Free Admission to the Sacrament. Upon coming out of the Third Piece, I received from Mr. Blake (a grave Presbyterian) a Letter, signifying to me his Approbation of the Second Section of that Book, with Exceptions to all the Rest: When, on the contrary, I heard from the Reverend Mr. Baxter; who approved the rest, but excepted at that Section. Mr. Blake having found it necessary, in regard to some Dispute, wherein he was engaged, concerning Baptism, to enlarge the received Notion of the Church, I had in that Section contributed what present Aid I could, toward strengthening his Opinion. Mr. Baxter upon his first taking notice of the Notion in Mr. Blake, did show a very good Will to it, in his Book of Infant-Baptism; using, as I remember, some such Words, That there was more Worth in a Leaf or two of Mr. Blake, than in all Mr. Tombs' Works. By which Words Mr. Blake being encouraged, advanced in his Notion. But Mr. Baxter, having considered farther of it, and finding that it would not go, being against the Stream, (which appeared to him more especially from the Learned Gataker's Book, de Infantili Baptismo) comes out against him, in Answer to his Books, and to That little of Mine, with such a Torrent of Argument and Authority, that Mr. Blake, I believe, could never recover it. For my part, I conceived Mr. Baxter too hard for me to Cope with; and Mr. Blake being dead, there was none to take up his Cause.  
The Truth is, Mr. Blake had much to say, and a great many Scriptures appeared apt to militate for him: But he had not digested his Notion; and no Man shall ever be able to Make Good any Point, which be cannot first State. He maintained, That a Dogmatical Faith was sufficient to enter a Man in Covenant with God, and so to Entitle him to the Ordinances: But being pressed with the Authority of the Assembly, and the Fathers, That the Profession of a Justifying Faith is required to Baptism, he grants it; and accounts that Nothing to him, who never denied it. This Concession was an irrecoverable Contradiction. If a Faith less than Saving, serves to give Title to a Man himself to be Baptised; then a Profession of one less than Saving must suffice for his Admission. The Church, or Pastor cannot require, that a Man should profess any more to their Receiving him, than That which gives himself Title to be Baptised.  
It fared the like with that Learned and most Ingenious Gentleman, Sir William Morice; who appearing by the Title of his Book, in the First Edition, to defend the same Point with Mr. Blake, was discoursed from One by Letter, with all the Difficulties he could bring; to the end he should obviate them, and extricate Us out of them: But he finding it indeed beyond his Ability, did wisely, by interpreting the Term Dogmatical Faith, and making it to signify a Profession of a Saving One, decline the Task; and so glided himself off into the Stream of the Common Opinion.  
There have been of late Two Persons, of sober Judgement, both Citizens; who were of the Congregational way, but brought off from it upon this same Conception, That the Church is to be laid Wider, than (they thought before, and) is used. They wrote each of them upon the Subject, with Approbation of some Persons of Note in the Church; and the latest Book is Entitled, Catholicism; which I name particularly, because there are many things considerable in it, to the Asserting our Cause, and Answering some Objections I have not touched: Nevertheless, it does fall out with this Author, as with Those beforenamed; who having not completed his Thoughts, does at the very Beginning, when he is about stating the Matter, destroy it: For making this Query, What may That be, by which People are made Visible Members? and giving the Resolution, That it is a Mutual Covenanting between God and Them; and understanding by this Covenant the Covenant of Grance, or Covenant of Life, without any Distinction, or Apprehensions about it, but as others have: It is plain, that no Man can Covenant, on his Part, in the manner he expresses it, but he is a Regenerate Man; and so shall not the Church consist of the Regenerate and Unregenerate, as we would have it; but of the Regenerate only, or of Those only who are Visibly such, which subverts our Opinion. When accordingly, in his Eighth Query, he endeavours to disprove the Tenent of the Independents, That Men are Members of the Church, as Visible, no otherwise than as they are reputed Members of the Invisible, upon this Reason, (which is therefore to be looked on as the Stating, and all the Stating he has of the Point) because they become Members by their Voluntary Covenanting by Baptism. It is a Contradiction: For their Voluntary Covenanting by Baptism, is in the common Account, Professing themselves Members of the Church Invisible. I am very sensible, that this Notion of a Visible Member, which he opposes as the Independent Notion, is the Notion of our Protestants in general; and when he hath said so much to Confute it in the Independent, he must not go back upon his Knowledge that the Presbyterian, and the Church of England, as well as the Congregationalist, agree in the same. Nay, so long as he but uses the Term Visible, and tells us, That the Unregenerate are Members of the Church only as Visible, or only Visible Members, the Cause is given up; for to be a Visible Member, and no more, is to be a. Member of Christ in the Account of Men, when they are not so in the Sight of God; which is That, they who oppose us would have, according to the received Opinion even of all sorts of Protestant Divines, as I said but now.  
As for this Author then, and Mr. Blake, I see no Footsteps leading them out of this Difficulty, having had no Inkling of any Difference between God's Government over all Mankind for Eternal Life, and that Kingdom which He set up over the Jews, and committed to the Messiah, to be spread over all Nations by the Gospel, as subservient to that End; and consequently, between the Condition necessary to bring Men into a State of Salvation, according to the Covenant of Grace, and That which serves to make Men Subjects to this Voluntary Government or Kingdom, and capable of Entering the Covenant belonging thereunto, as Means to the Other; and so to distinguish of a Saving Faith, and One Short of it accordingly. I do much less remember in these Authors, any thing of Solidity about the Measure or Stint of that Faith, which does Entitle to Baptism, and not to Justisication. If a Faith less than Saving, do suffice to give this Right, it must be known to what Degree that Faith must come, to have this Virtue, and what That is which gives it: But I should never have found Light in their Books about the General Grace of God, from whence that Virtue springs, and whereupon it is certainly founded; Or of that Degree which specifies this Faith, which is short of Saving, and yet gives Right (upon the Account thereof) to Admission. I let thus much be yet but a Riddle, till the Book be read over, and that all of it; for the Notion is not complete, till you come to the very End. Whosoever will, let him take the Water of Life freely.  
I do not forget, that all Men know but in part; and I am conscious, how little I know, in respect of Others; and that there is like to be a great deal wanting in my Papers; and, perhaps, something of Inconsistency too, as in these Worthy Persons, (especially, in offering some Variety for Men to choose, where, if I stuck to One thing, they could not have it): And I do therefore give the like Liberty to Others, to open those Defects, with all my Heart, if it be to the same End, of helping Them, and completing the Notion. It is but little a Man can do with his single Strength. It is but little Light that any sow usually at first, which must grow up by the blowing of Others. That which I sow, I know, can but be a Seed, so small as the Mustardseed; which yet, if it be looked to, watered, and cultivated by other Hands, may spread into a Tree, for the Time to come, to gather Fruit of it.  
In the mean while I will give warning, That no Body make this Discourse a Pretext for Impiety, in the neglect either of his Exhortation of Others, or of his Care to his own Soul, in sitting themselves for Baptism, or the Supper, if they come to them. That a Man repent of all his Sins, and dedicate himself unto God in sincere Obedience, (or entire, measured by Grace) and particularly, (the more solemnly) when he comes to these Sacraments, is his unquestionable Duty. And for as much as this is the usual Theme of our Practical Books and Sermons, I do declare, by these Presents, my Approbation of such Labours; and that there is nothing in this Discourse to be understood to the contrary; but rather to press the same thing upon all Persons, as ever they expect to have the Remission of their Sins, and obtain Salvation. Nevertheless, in regard that it is Satan's Policy, to make Holiness and Peace oftentimes to become Stumbling-Blocks one to the Other; while some Men by seeking the Purity of the Church, do themselves take, and more often give occasion to others, to break the Peace of It; it is the Endeavour of these Sheets to let Men understand, That though such Lessons are well taught, and urged on all that come, yet is it their Duty still to come; and of the Church, to receive those that come: And if such be Admitted that come not as they ought, when yet they ought to come, it is not for any, upon that Account, to Separate from Us. We are indeed to take heed, we be not levened by any one's Sin; and to Admonish the Guilty, (if it be not casting Pearl before Swine); and to tell the Church, if a Brother be refractory: But our Communion with evil Men does not maculate any (says St. Austin) by partaking of the Sacrament with them, unless we join in, or consent to their Deeds. In the Threshing of the Wheat, the Corn parts from the Chaff; but Both of them keep the same Floor. And however the Devil would be setting Holiness and Peace at distance, it is our part to keep to both; not willingly letting One entrench upon the Other: And such Doctrine is to be taught, and to be so tempered, as most conduces to make them Meet.  
I shall not therefore be concerned much at those Men, who will be apt to say, That my Larger Way will bring in too many into the Church, and confound the World with it: For besides that, this is a Mistake, so long as a Christian and a Pagan are not confounded; and it is not the , (but the more tender Godly) that would stick at what they are put to profess (supposing them once willing to come in) I am not sensible of any such great Hurt in this; when according to the Prophecies of Scripture, it is the Glory of the Church, under the Gospel, that the Kingdoms of the World do become the Kingdom of the Lord Jesus.  
Seek ye Me, (says God) and seek not Bethel. That Public Worship, which God hath Instituted for Himself, as the only True God, in opposition to Idols, and False Worship, is a Means which we are to use, in order that we may Live; for This hath the Promise of Life annexed to it; Seek ye Me, and ye shall Live. Amos 5.4, 5, 6.2 Chron. 15.2. Exod. 20.24. Matth. 18.20. That the Ordinances therefore in general, and one with another are appointed to be the Means of Grace, I think a Man should believe, as his Creed: And why any good Men (that will consider) should be moved at our Inviting All, and Letting in the Willing (having first heard and received the Gospel) unto the Participation of these External Appointments, so long as we press upon them the Necessity of the same Faith and Repentance, that the most strictest Ministers do, for the obtaining the Spiritual Benefits thereof; I apprehend no such Cause, as they: For here is Holiness, and here is Peace joined together. Neither am I taken off with that worn-out Arguing, That because the Sacraments are not Administered, (as the Word) without the Church unto Heathens, to convert such to the Faith; therefore, they cannot tend, within the Church, to any Vnregen rate Member's Edification, Joh. 3.14, 15. Joh. 4.22.  
It is a more Generous Spirit, methinks, St. Paul shows, when the Corinthians seem to value themselves upon their External Christianity, without Care of a Holy Life: I would not have you ignorant, (says he) that all our Fathers were Baptised in the Cloud, and passed through the Sea, and eat of the same Spiritual Meat, and drank of the same Spiritual Drink: But with many of them God was not well pleased. The Apostle appears here to make but very little of the admitting Men unto Baptism, and the Supper, when he makes no more of their Coming to it, than the Israelites passing through the Sea, and eating of the Mannah, and drinking of the Rock; which things yet he declares to be Symbolical, or Types even of the Blood of Christ, as our Sacraments. He could hardly have had a Heart to have spoken thus, if his Thoughts had been cast in the Mould, as many of our good Men's now are. I will add, Had the Apostles been so strict about admitting Persons to Baptism in their Days, as they were after, when they kept Men so long upon Trial, as Catechumen, upon peculiar Reasons then, and had looked on Baptism as so great and chief Work of the Ministry, and Exercise of the Keys, wherein so singular Care was to be taken; I wonder, that this Zealous Doctor of the Gentiles, should profess himself to be no more concerned about it, when he tells us, how few (some Three or Four, or so) were all that he ever Baptised; and that God sent him Not to Baptise, but to Preach the Gospel.  
Not but I fear God, and reverence his Institutions; and the Panting and Breathe of the Hearts of good Men after more pure Communion even on Earth, hath been to me of deep Consideration: But we must not, for all that, make the same Conditions unto Coming into the Church, as unto the Getting into Heaven. In actione Coenae Dominicae non debemus (says Cyprian) attendere quid aliqui ante nos faciendum putaverint, sed quid ille qui ante omnes est prior fecerit, & faciendum mandaverit. In these Actions of Baptism, and the Lord's Supper, we are not to attend what some before us have thought fit to be doom; but what He, who is before all, hath Himself first done, and commanded us to do.  
The Author.   

THE Cause of our Mixed Churches AGAINST SEPARATION.  

SECT. I.  
IT is in vain to write Books for the Satisfaction of People, concerning the Lawfulness of the Liturgy and Ceremonies, and coming to Church; To think of Terms for Von and Concord; or to endeavour any the like good things; which many Considerate Ministers about London have lately done; if the Churches, unto which We Go, and would Bring Others, cannot be maintained to be True Churches, or Churches agreeable to the Institution of Christ. It is This is the First Stone to be Laid: It is This is the Cause must be made Good.  
For the doing hereof, I shall offer some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Stating or Building it Up; some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Confirming it; some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Refutation of Objections: And the Discourse shall contain Three Sections.  
To begin with the First, The Building Up our Cause, in This; and to fetch the Matter from the Bottom, I must lay my Thoughts together, in these Theses and Method following.  
As God made all things, so is He universal. Governor of his Creatures.  
The Government of God over his Creatures that are Reasonable, must be a Moral Government, requiring Obedience from them upon Motives of Reward and Punishment.  
The Insirument of this Government must be his Law.  
The Law of God is, either the Law of Nature, or his Revealed and Positive Laws.  
The Government of God is likewise double; Natural, or Conventional.  
The Natural Government of God over Men and Women, which He hath by Right of Creation, is over all the World, as they are particular Persons; giving them the Law of Nature to live by that they may please Him, and be saved.  
This Law of Nature is either the Law of Innocent, or Lapsed Nature.  
The Law of Innocent Nature, is that perfect Rule of Righteousness, that was writ in Adam's Heart when created, requiring him to preserve his Innocency and Integraty, upon Pain of Death; and it is called the Law of Works.  
The Law of Lapsed Nature, is the same Law, with mitigation, requiring the same Duty, but not as the Condition of Life: accepting of the imperfect Service of Man, according to his present State, so long as it is performed in Sincerity of Heart towards God: and this is called the Law of Grace.  
As Man in Innocency had the Notices of the most Holy God, and his Duty writ in his Heart, or could gather it from the Light of his Reason, being to live perfectly in that State: So must the World, after Man's Fall, and the Loss of his Innocency, have some the like Notices implanted there, or arising naturally from the Exercise of his Faculties, That God is Good and Merciful, and will not punish him if he Repent, but consider him according to his frail Condition; and consequently, that he must now have no Government at all over him for Life and Salvation; or else that he must be under another Law than that of Innocency, or under other Conditions in obeying it; for else must every Man on the Earth everlastingly perish.  
Upon what Account, or upon what Ground or Foundation the Righteousness of God could stand in dealing with Man, when fallen by another Law than that at first implanted in him in Innocency, was a Mystery hidden from the Foundation of the World; and not revealed, but darkly, till the Times of the Gospel: But the Belief that God was Good, and would pardon the Sinner upon his Repentance, though they could not tell how, or upon what ground it was, (the way of Reconciliation through Christ, being beyond the Ken of all Human Understanding) was general in the World; as does appear, in particular, by the Ninevites; as also, by the Sacrifices for the Atonement of the Deity, which have been in use in all Nations.  
Not but all the World is under the same Law as Adam was, (the Law that was for our Nature cannot be altered) but we are not under it on the same terms. We are under it as a Rule of Life, but we are not under it as a Rule of Judgement. We are under it so as we are bound to live according to it; but we are not under it so, that if we do not, we shall be justified or condemned by it.  
There is one Religion therefore, Law or Rule for all Mankind to obtain Life by; which being the Law of our Lapsed Nature, or Remedying Law, containing God's Grace administered to all the Earth, in a threefold State of such as were, or are, without the Law, (or before it) and under the Law, and under the Gospel; as this Administration is threefold, so hath the Faith, which is the Condition thereof, been diversified. But now is the Righteousness of God revealed from Faith to Faith. The Righteousness of God is the Righteousness of this Law, which hath ever been afoot in the World: And though a Heathen hath not that Faith as is required of the Christian under the Third Edition of it, or that which was required of the Jew under the Second; yet hath he such a Faith as belongs to the First, such as the Ancients before Abraham had; and so long as that Faith he hath does work by Love, or by Sincere Obedience to God according to his Light, it will justify him as well as that which is now further required of us under the Gospel.  
It follows, that this Law (being that which is given for Life, and so the one only true Measure of Religion to all the World) must belong to the Government of God which is Universal; and that is the Natural Government of God.  
The Government of God which is Conventional, is that Government which He hath taken over some certain Persons as they are gathered, or joined together into Societies, unto which they are called out of the World, for the Glorifying his Name in that Worship and Service of Him, which He hath Instituted by his Positive Law, Precepts or Ordinances, (I mean, such as He hath any way revealed to be his Will, whether they be such as belong to the Law of Nature also, or such as do not) in order to the taking, owning and acknowledging Him for their God in a peculiar manner; that is, in opposition to the Worship of any other God or Idols, and the serving Him the true God in any other way but what He hath appointed; and their becoming thereby a peculiar People to Him; and so being under his Favour and Blessing in regard to all the good things of this Life, and that which is to come.  
I do observe here, the Government of God which is Natural, is over all the World; this Government, which is Conventional, is over some Persons only, called out of the World into a peculiar Relation to God. That the One is over All, but considered as Single Persons, taking in every Individual in the World; the Other is over some, and so over Singulars also, but considered as Incorporated for the Public Service of God. That the One Government is by the Law of Nature, (I mean, both of Lapsed and Innocent Nature) the Other is by his Positive or Revealed Laws. That these Laws and Ordinances of God therefore, which He hath revealed, as they are more, and as they are revealed otherwise, or farther than by the Light of Nature, or Natural Reason only, are a high Privilege to such as they are vouchsafed to. What Advantage th●n bathe the Jew above the Gentile? Much every way, chief because that unto them was committed the Oracles of God, Rom. 3.1, 2. That this giving to a People his Oracles, or Positive Institutions, are advantageous upon this Account, that they are Means for obtaining his blessing, or else there could be no such Advantage in them. That this Blessing of God must not be looked on only to concern Temporal Things, but Spiritual and Eternal: For seeing Man consists of a Body, and a Soul, and that Soul is Immortal, he cannot be happy but in Both. That the great and principal Advantage therefore, that we have by these Ordinances, or Government of God which is Conventional, must and does lie in being Means for the bringing Men up to the Performance of the Terms of that Law, which God by his Government, which is Natural and Universal, hath made to be the Rule of Judgement to all Men, for Everlasting Life or Condemnation.  
There are some Learned Men, that will not have Adam, nor any in the World, to have been in Covenant with God before Abraham, (understanding it of a Covenant of Life.) But so long as God had a Government in the World before Abraham, and that Government must be by a Law, and that Law to Adam fallen, to Seth, Enoch, Melchisedeck, must be a Law of Grace, or else no Man of them could have been saved; it is but a Matter of Words whether they call this Law of Grace and Life, a Covenant or not. This we must have a Care of, that we distinguish this Law of Grace, or Law for Life and Salvation, which is contained in these Words, [Walk before Me, and be Upright] belonging out of question, to Adam, Seth, Enoch, as much as to Abraham; and the Covenant which God made with Abraham hereupon, being such an upright Person, in regard to himself and Posterity. I will make my Covenant between Me and Thee, and I will multiply thee exceedingly. I I will establish my Covenant between Me and Thee, and thy Seed after thee in their Generations, to be a God to Thee, and thy Seed after Thee. This is my Covenant, Every Manchild among you shall be Circumcised.  
There is the Covenant of Life therefore, and Covenant of Advantage.  
The Covenant of Life (I scruple not to call it Law or Covenant) was made with fallen Adam, and in him with all the World, and is all one with the Law of Grace (I say) that belongs to God's Natural Government, which is Universal; and according to this Law (or Covenant) must every Man be judged at the last Day. The Covenant of Advantage is the Covenant which God made with Abraham, and with the Israelites for his sake, beginning it with him by Circumcision, unto which were added other Rites and Ordinances by Moses, together with the Declaration of the Moral Law; and in regard hereunto, that People are said to be a holy People, a peculiar People, and preferred before all the Nations in the World. Among all the Multitude of People, Thou hast gotten Thee one People; and unto this People whom Thou lovedst, Thou gavest a Law that is approved of all, says Esdras, 2 Esd. 5.27. Ye stand this Day all of you before the Lord, to enter into Covenant with the Lord thy God, Deut. 29. Thou art a holy People unto the Lord thy God; the Lord thy God hath chosen thee to be a special People unto Himself, above all the People that are upon the Face of the Earth, Deut. 7.6. So again, Chap. 14. Vers. 2. A Special People, a Peculiar People; from whence this Covenant we speak of, is called by some the Covenant of Peculiarity; as by me the Covenant of Advantage, from the Words before of the Apostle, What Advantage then hath the Jew? He hath showed His Mind unto Jacob, his Statutes and Judgements unto Israel; He hath not dealt so with any other Nation, Psal. 147.19, 20. To whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving the Law, and the Service of God, and the Promises, Rom. 19.4. By the Adoption I understand that Sonship only which they had by their Admission into this outward Relation of being God's peculiar People: By the Covenants I understand nothing but this same Covenant of Advantage, given at first to Abraham, and renewed after by Moses; and so called Two Covenants, the Covenant of Circumcision, and the Covenant which God made with the Jews, when He took them by the hand to lead them out of the Land of Egypt, Act. 7.8. Heb. 8.9. By the Promises likewise we must understand either those that were made only to that People; or if the great Promise of Salvation by Christ be included also, we must understand that they belonged to the Israelites, in regard to the Revelation; that is, they only had the Revelation of them, but the Matter revealed belonged alike to all the World.  
It is true, that Abraham was the first Man with whom God entered Covenant, understanding it of this Covenant of Advantage or Peculiarity; and he is the first Elect therefore we read of in Scripture. Thou art the Lord the God, who didst choose Abraham, and brought'st him out of Vr of the Chaldees, Nehem. 9.7. It is an Election into this peculiar State, or relation to God, in regard to his Conventional Government we are speaking of; and as all the Israelites are said to be his Chosen People. It is not to be understood of that Decree of Election, which Divines dispute of from other Texts; but is equivalent with his Call. Get thee out of thy Country, unto a Land that I will show thee, Gen. 12.1. God's choosing Abraham, and calling him into this peculiar Relation, is but the same thing; but it is One thing to be Chosen in regard to that Election which is unto Everlasting Life, and Another to be only Called. Many are called, (says Christ) and few chosen. This is indeed here very certain, and to be observed, that it was in Abraham, and his Family, God was pleased to lay the First Foundation of any Corporation form under distinguishing Laws or Institutions for his Solemn Service or Worship, which is properly to be a Church. A Church from the Word in the Greek, is a Number of the Called, that is, called out of the World, as it is Idolatrous, or given to false Worship, unto the owning the true God, and his Government, according to his own Institutions, which was begun in the Commonwealth and Polity of Israel, (Circumcision being preliminary to it) and is now, and shall be continued in the Congregations of Christians to the end of the World.  
This Covenant then, which God made with the Jews when He brought them out of Egypt, appears to be no other than such a Covenant as passes between a Prince, and his Subjects, that is, a Political Covenant, God undertaking to be their Ruler, and they promising him Allegiance; so that the Commonwealth of Israel was indeed a Theocracy: insomuch as when the People chose Saul for their Prince, they are said to reject God; for the Lord their God was their King, 1 Sam. 12.12. Not but He continued this Conventional-Government of His for all that, allowing of their Kings as his Vicegerents, having his House, or Temple, to dwell amongst them; where he kept also his Servants, or Household, the Priests and Levites, receiving their Offerings as Rents for maintaining his Attendants. This Kingdom was not to cease until Christ, his Son, the Messiah should come into the World; and then indeed he broke up House, and delivered up the same to him. The Sceptre shall not departed from Judah, nor a Lawgiver from between his Feet, until Shiloh come; and to Him shall the gathering of the People be, Gen. 49.10.  
We read therefore, when Christ had finished the Work of Man's Redemption, and Rose from the Dead, He taketh upon Him the Administration of this Government. All Power is given me in Heaven and Earth: Go ye into all the World, and preach the Gospel, Matth. 28.18. Mar. 16.15. What is that but, Go and gather all those that will come in, and Incorporate as the People who are to be gathered to Me; that is, that will embody as Christians, who then are to be Baptised, and so to continue in Doctrine, in Fellowship, breaking Bread and Prayer, which are Laws and Institutions of his Government. I have set my King upon my holy Hill of Zion. Ask of Me, and I will give thee the Heathen for thine Inheritance, and the utmost Parts of the Earth for thy Possession. That Kingdom which God had over the ●ews, in regard to this voluntary Government, He hath now given to his Son, and all the World that will, are to be brought into it. Upon this account is the State of the Church under the Gospel (that is, the Christian Church) so often called the Kingdom of God. And Jesus began to Preach, Repent, for the Kingdom of Heaven is at hand. The Kingdom of God, and the Kingdom of Heaven, is the Kingdom of the Messiah foretell in the Prophets; and the Terms were not strange to the Jews. They thought indeed the Messiah would come, for the Restauration of the Kingdom to Israel, by Conquering the Romans, and subjecting all the Nations, and so reigning in outward Glory: but they were deceived, not in the Matter itself, nor in the Greatness and Extent of his Dominions; but they were deceived in the Manner of it, which was not to be of this World, that is, not from it, or to be set up by Worldly Means, by Armies, or the Sword, but by the Word; yet is it a Kingdom in the World; and, as other Kingdoms, comprehends the Bodies (as well as Souls) of Men and Women, living under Subjection to his Government in that External way of Worship and Discipline, as by his own Officers and Ordinances He hath appointed in the Gospel.  
It is therefore a mistaken Notion, which our Divines have ordinarily taken up of the Church, accounting it to be the Number only of the Regenerate and Elect; which in the first Apprehension, is the Number of the Called, and the Called are ex intentione vocantis, more than the Chosen. It is true, that the Church, in some Scriptures, speaking of it to other Purposes, is to be understood of the Elect only. So we read of the Church of the Firstborn, which are enroled in Heaven, Heb. 12.23. the Church that is so washed in Christ's Blood, as to be without Spot or Wrinkle, which none are but those that enter into Glory, Ephes. 5.27. So we read of that Chain of the Apostle: Whom he did Predestinate, them he also Called; and whom he Called, them he also Justified; and whom he Justified, them he also Glorified, Rom. 8.30. Nevertheless, when the Scripture speaks of the Church to the Purpose which concerns us, which is, as it is that Corporation of Christians, unto which the World is to be brought in by Preaching of the Gospel, it must consist of Regenerate, and Unregenerate; that is, of Multitudes, whereof the Elect are but few only. The whole Body of the Israelites, brought out of Egypt, are expressly called the Church, The Church in the Wilderness, Act. 7.38. The whole Body of them, Man, Woman and Child, enter into that Covenant, which denominated them God's peculiar People, Deut. 29.10, 11, 12, 13. It is yet more significant with me, that it was the Outward Jew, and not the Inward only, unto whom belonged that Advantage which the Jew is accounted to have above the Gentile, Rom. 3.1. that is, the Advantage of the Oracles of God, and consequently those Ordinances, whereby that People were distinguished, as by Tokens, from other People.  
There is the Mystical Church then, and Congregate Church, or Church Political. It is not the Regenerate and Elect, but the Congregate Church, which, according to the Contexture of this Discourse, is, and must be the immediate Recipient of the Outward Ordinances. It is in regard to his Voluntary Government, which I call Conventional, that God did institute any, or give any Laws at all, but what are of Nature: And those Persons who are the Subjects of that Government, must be the Recipients of these Appointments. Neither is it a Man's being Born again, but his Willingness to come under this Government, (that is, a Willingness to come in, and join with the Church) that gives him title to the Institutions thereof. This Privilege of the Congregate Church is One thing, and the Privilege of the Regenerate, or the Church Mystical is Another. The External Ordinances are the Privilege of all Christians, as they were of all the Jews, the Outward Jew and Christian, as well as the Inward, unto whom they belong, in opposition to the Gentile and Heathen: But the Privilege of the Inward Christian, and Mystical Church, is not the Ordinances, (being common to them with the Unregenerate) but the saving Benefits of the Ordinances; which (I say) is another Matter; There is the General and Special Grace of the Gospel. The Church of Christians, in the first Notion of it, should not be defined by the Participation of the Special, but the General Grace of the Gospel: And it is the Number of the Called into Christ's Kingdom, or under the Conventional Government of God, to the Participation of those Ordinances which He hath appointed as Means of Grace, and Exercises of Piety, by way of Advantage above others, as the Jew is said to have above the Gentile, in order to their obtaining, or farthering their Eternal Salvation.  
That there is the General Grace of God, and of the Gospel, as well as Special, is received by Eminent Divines: But how this General Grace accordingly is also to be defined, I find not many that can tell. That Christ died for All, as for his Sheep, and that God would have All to be saved, as well as his Elect, is express in Scripture. But is this General Grace? What if a Man Repent not, and Believe not, will God have such to be saved? Not so, certainly: There is thus much more therefore must come into the Definition, if they Repent, if they Believe. Christ hath died, and God would have Christ to die for All so, that if they Believe and Repent, they shall be Saved. Well! Is this the Definition then of General Grace? No, it is not; this is not yet enough. Dr. Twisse indeed, and all Men grant This; but it is short by Two Steps. For, as God is said to will all Men's Salvation; so is He said, that He would have all Men to Repent, and come to the Knowledge of the Truth. This then is also to be taken in. But hath He given Christ to die for All, that they may Repent? By no means: This would bring in Origen's Universal Grace; that All, at last, must be Saved. When God then is said to Will that any should Repent, it must be understood, without doubt, as to the Means which He offers them for Repentance. And thus does the Lord expostulate with his People; What could I have done more for my Vineyard, than I have done? There is one Mr. Cottier, a French Protestant, seems to have studied this Point of General Grace more accurately than others; who thus defines it. Gratia Vniversalis est nobis actus liberrimus, quo eligendo eos quos praecognovit, simul alios respexit, uti Creaturas suas Sathanae malignitate seductas, quousque fas & jura tulêre, pari jure seu invitandos, seu vocandos, ad Dei cultum, & consequentiâ cultus.  
Here is One Step farther than towards the Definition of Universal Grace; That God does not only Will the Salvation of All (in giving Christ to die for them) upon condition; but that He does also vouchsafe the Means to All, so far as is meet, for their Performance of that Condition.  
The Other Step is, To lay down the Specifical Difference itself, wherein this Universal Grace does consist, as it is distinguished from Special; for without the Specifical Difference of any thing, there can be no exact Definition. I will therefore humbly offer this full Definition. The Universal Grace of God, is that free Act, Love or Favour of his, whereby, together with his Electing some to be infallibly saved by Him, He does respect all others as his Creatures, with the Vouchsafement of the same Means of Salvation, so far as Right and Equity requires; (Quousque fas & jura tulère, says that cautious Divine; which I must therefore six and establish, as that alone which is wanting to complete the Definition) and that is, so far as they will.  
Behold! When there are no Means of Salvation, which God does vouchsafe his Elect, but He vouchsafes the same to the Non-Elect, and so to All according to the State they are in, if, or as, they will; who can deny this Grace to be indeed Universal? If Christ hath Died for all Men, if God would have all M●n Return and Live, and if, according to the State they are in, they have their Means of Return, and if any Know and Desire more, they are not Refused; who can deny (I say) this Grace to be Universal? And when this Grace is adjusted according to Men's Will, who does not see the true Difference between that Grace which is Special, and This? Universal Grace is God's vouchsafing the same Means to All, H●ct and Reproba●● so far as they Will: Special Grace is his vouchsafing that Operation with the Means, as makes some Willing, when else they World not. This is what is agreeable to God's Goodness, what is Meet and Equitable, (Quousque fas & jura rulêre) according to his Nature; That He should not withhold those Means which are necessary to Salvation, from any; That He should be beforehand with every Body; and so long as they are Willing, He should never Refuse them any thing to save them: who waits to be Gracious, and his loving Kindness endureth for ever. But if they first Refuse Him, and Will not, than it is meet indeed He be free, and that He should not Force them to any thing, whether they will or no, or Proceed farther with them, unless He please.  
It is true, if He please, He may. He may do what He will with his own Free Grace; and when He loves all Thus far, He may love some More. When He Wills that All be saved, He may Will Some Men's Salvation yet Above others. What hinders, but God may Majùs & minùs velle, & amare? When He Wills that All should if they Will, He may Will that Some should though they Will not. But when He Acts thus, it must be confessed to be not according to those Ways of his, which are said in Scripture to be Equal; but out of a Benevolence, which is Singular. O Jerusalem, Jerusalem! How often (says our Lord) would I have gathered you as an Hen gathers her Chickens under her Wings; but ye would not? He would have gathered them, if They would: He would have gathered them, but they Would not. If any Means would save the Reprobate, which he would, but God will not; then shall the fault lie on God, or on the want of his Grace, and not upon Himself; which is direct contrary to the Scripture. O Israel, thou hast destroyed thyself; but in Me is thy Help. There are many Texts we have of this Nature. God will have All to be Saved; He will have All to Repent; He hath given Christ to Die for All; He gives his Outward Ordinances; He gives his Spirit in the Use of those Ordinances: There is no Means of Salvation, but He offers them to the Elect and Non-Elect, without Exception: to every one so far as they Will, even so far as no Man shall be able to complain on God's Part; no, nor plead indeed a want of Power, but of Will only, if he be not Saved.  
From what is said, it appears, that forasmuch as God, who Saith not to the Seed of Jacob, Seek ye my Face in vain, hath appointed his Ordinances, whether of Worship or Discipline, even in Societies which are Christian, to be the External Means of Men's Repentance and Salvation; in the Use of which He hath also promised his Spirit: there are no Persons, who are by Him made Willing to come in to partake of them, but they have a Warrant from the Universal Grace of God for their Admission. If there be any Means of Man's Salvation withheld by God from the Reprobate, that is vouchsafed to the Elect, which he would have, so that Man would, and God will not, the General Grace of God is overthrown.  
Not but when Christ Commissionated his Apostles to Preach the Gospel to the World, for calling People into a Church-State, which is his Kingdom, (and so to the Means) He intended to Call them also to Virtue and Glory: Yet seeing the next and immediate End of that Gospel-Commission was this, that is, The setting up the Conventional Government of God, which was before Peculiar to the Jews, but now Enlarged to take in all Nations, and so committed into Christ's Hands; it is even manifest in the thing itself, that nothing but the Receiving the Gospel Preached, so far as to be Willing to come under that Government, and submit to the Institutions thereof, (which requires that first we be Baptised) could be necessary to the giving a Man right to be Admitted to the same. The Church, I must say over again, is the Number of the Called: From What now are they called? They are called out of the World: But how Out of the World? The whole World is under the Natural Government of God; and the Laws thereof are the Rule we must live up to in Sincerity, in order to Life. We are not called out of the World upon this Account; but out of the World, as it is Idolatrous, and sets up its own Inventions and Institutions, without God, about Religion. And unto what then are we Called, in opposition hereunto? Why? unto those Institutions and Ordinances which God, by another Voluntary Government over some Persons, superadded to that which is Natural, hath Himself appointed for Worshipping Him aright, and also (in the making them Means of his Grace) for the Attaining the End of his Natural Government, in the Salvation of those among them that are Elect. And if here then be the true Description of the Church, we see also who do belong to it.  
I perceive indeed where the Difficulty lies, when we speak of the State of Christians and Jews, in opposition to the Heathen and Gentiles, and distinguish God's Government into Natural and Conventional; and the Covenant into that of Life, and that of Advantage: Our Divines do ordinarily confound them, as likewise do the Scriptures. We are therefore to know, that this Covenant of Advantage, and Conventional Government, may be taken Complexly, so as to include God's Natural Government, and Covenant of Life together with Them; or Precisely, with Contra-Distinction thereunto. If they be taken Complexly, there is no Man, without doubt, can enter this Covenant, or give up himself to this Government, but his Faith must be saving, and his Obedience universal, (consisting in the Preference of God's Interest above the Flesh, and the World) for upon this Account there can be no less required of the Persons that are admitted into the Church, and unto the Sacraments, than is required unto their Salvation. But if that Government and Covenant be taken Precisely, as when we stand upon the Point they may be, we have concluded all along how such a Faith as receives the Doctrine of Christ in opposition to all other Religions, and subjection to the Ordinances, (as he that consents to the Terms of any sort of Covenant, does enter it thereby, and has the Privileges of it) is all that is of Necessity to a Man's Admission.  
I distinguish therefore, Here, between what is required of Persons that Come into the Church, or To the Sacraments; and what is required to their Coming, so as else they may not come. No more is necessary to a Man's Coming, so as without it he may not come, but what is necessary only to the Conventional Government of God, and Covenant of Peculiarity, considered Precisely, in Contra-Distinction to the Natural Government of God, and Covenant for Salvation: Though that is necessary to the Persons that come, which is required also in their Complex Consideration. And upon this account it appears, how no Man can be put upon a Profession of such a Faith and Repentance as is saving, in order to his Admittance to the Church or Sacraments; though he on his own part be required to examine himself, and to see that his Grace be sound when he comes to them. The Reason being, because if his Faith be but true so far as makes him Willing to Come in, and Join with us, it gives him title to the Ordinances; when, unless his Faith be so True also as to be Saving, he is like to reap no other Fruit by it, but the Outward Enjoyment. And this is the very Use we are to make of this Doctrine, That no Person be discouraged in his attending on the Means, seeing Regenerate and Unregenerate may have Title: and yet none be Secure, but Piously solicitous how they Come; as knowing, that it is One thing that gives a Man title to the Ordinances, and Another to the Effectual Benefits, which can be attained by the Sincere only.  
It may be asked by the way; But what then is That I count Necessary to the Government and Covenant, which I press, taken Precisely? I mean, what is the Terms or Conditions thereof? If the Covenant for Life, and This Covenant be distinguished, the Terms of them must be divers. Now the Terms of this Covenant may be discovered, by knowing what That was chief, which God accounted the Breach thereof: And this we find very frequent, both in regard to the Single Jew, and the Whole Body. If there be found within thy Gates a Man or Woman that hath wrought Wickedness in the Sight of the Lord, in transgressing his Covenant, and hath gone and served other Gods; then let that Person be stoned, Deut. 17.2.— 7. You see what God calls Transgressing his Covenant. He was their King, and the serving Another God was Crimen laesae Majestatis; and therefore Capital. Let us look into 2 King. 17. and we shall find there the whole Ten Tribes at once carried away, and given up of God for being any longer his People: And what is the matter? They Rejected (it is said) his Statutes, and his Covenant, and followed Vanity. What Vanity? Why, they Went after the Heathen, concerning whom they were charged not to do like them; and they made them molten Images, and worshipped Baal, etc. and therefore, God was angry with them, and removed them out of his Sight, Vers. 10, 12, 15, 16, 18. They did many other things which was Against their Covenant, and He bore with them; but Idolatry and False-Worship was such Breaking of it as Whoredom, and caused their Divorce, and his writing Loammi upon them. And this Event we find Prophesied of, even so long before as Moses; who tells of the Nations ask, why God dealt thus with his People? Then Men shall say, Because they have forsaken the Covenant of the Lord, which he made with them when he brought them out of Egypt. Here we have Our Covenant and Government: And what was the Forsaking of it? Why, they Served other Gods, and worshipped them, Vers. 24, 25. So again, Chap. 31. Vers. 20. Jer. 22.19. with other Places. Well now, if going after other Gods, and False-Worship, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Breaking this Covenant, then must the Terms of this Covenant be mainly the Owning the True God, and his Worship, in opposition to all False Gods, and False Religion, and consequently a Subjection to the Ordinances of that Worship Himself hath appointed; unto which they were admitted under the Old-Testament by Circumcision, and Now by Baptism.  
Upon what is already said, I know the Way I go is not the Road; when yet there are Some that go the Road do seem to me to seek Mine, but Miss it. The Church with them is the Company of the Faithful; and the understand by the Faithful, such only whose Faith is Saving, that engrasis them in Christ; makes them his Members, or Members of his Mystical Body: For Others whom they call Members of the Church Visible, if they be Visible Members only, are Christians but in Appearance, not Members of Christ indeed; and so no Church-Members with them, but in Show, or the Account of Men. And the Result of this Divinity, which goes for the Orthodox, comes to This, That nothing less than such a Faith that is Saving, gives a Man Right, as to his Own Part, to come; and the Profession of no less than of a Faith and Repentance which is Such, gives a Man Right of Reception, on the Part of the Admitter, into the Church, and unto Baptism. I have several Arguments to add therefore, to what I have said already, against this Opinion.  
Only, I will yet say a little more to the Explaining my Own, before I give them. The Church, according to the common Opinion, must be taken for a Corporation of Regenerate Persons; that is, of such Believers only as are already all Sincere Converts: But I would have it rather, in my Opinion, be looked on as a School, wherein such Persons as are Wrought upon by the Gospel to Believe so far only as to be Willing to Come into it, and be Baptised, may There, by the Use of the Ordinances, as the Means of Grace, be brought up to that Sincerity of Heart and Life which yet they have not, and which God hath made the Condition of their Salvation. There is a Conversion from Heathenism to Christianity, that brings Men into the Church, must be One thing; and a Conversion unto the Life and Power of Grace, called Effectual Conversion, is Another. That the Latter of these Conversions is wrought in the Church ordinarily, though not Confined to it, is to be doubted of no Body. Let the Commission of our Lord, (which ordinarily, I think, is overlookt) be consulted: Go ye, and disciple all Nations, Baptising them in the Name of the Father, Son and Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. I pray mark it: They are here to Call, by their Preaching, all them that will Come in, and make them Disciples by Baptism; and then, after they are Discipled, they are to be Instructed in the Things that Christ hath Commanded; that is, they are to Learn in his School, when they are there, their farther Duty; which is, the walking up Fully to the Precepts of the Gospel. And in the first sixth, sound Act of Resolution thereof, I mean, of doing so in Sincerity, (whensover a Man is wrought up to it) does lie the Essence of that Work which we call Effectual Conversion.  
If the School of all Christ's Disciples, the Church of all Believers, the Kingdom of all God's People were so narrow as to hold the Regenerate only, how comes there to be a Proclamation for all the World to come into it, even all that Will, (for it is not a Kingdom of such as are brought in by Force, but of a Willing People, Psal. 110.3. over whom the Word prevails) from one end of the Earth to the other? If any Man will have Christ, this is certain, God offers Him. Whosoever Will, May have Him. Whosoever Will be saved, May be saved. God Wills it, and it is Man only Will not. And shall we think, that if any would come in to these External Means, whereby his Grace is Communicated, that they are to be Refused? It is a strange thing, that Divines should be able to see how Christ, how the Spirit itself, (or its Help) can be the Fruit of Universal Grace; and yet their Eyes be holden, as not to see the External Ordinances to be so, while they make the Church to consist of the Regenerate only. I pray, let us consider a little of other Societies. What is it makes a Man the Member of any other Society, which he may be of if he will? Is it not his Consent only to be of it, his Coming-in itself, that which gives him his Right, and makes him one of that Company? And, why is it otherwise with the Church, or Society of Christians? It is the Will of a Man, upon his Hearing the Gospel Preached, or his Receiving the Gospel Preached, so as to be Willing, is the Foundation, (I should say Condition, to speak exactly) of his Right to be Received. If he will be Baptised upon it, he may be Baptised without more terms. It is his Consent to it, is the Ratio fundandi in This, as in other Voluntary Relations.  
It is true, that the Nature of Christian Society is such as requires, that a Man be one that hath Received the Christian Doctrine, (that is, to be a Believer) and that he lives not in any open, gross Sin, seeing that would Excommunicate from it, if he were In: But supposing him such a one that believes, that Christ is the Son of God, (I mean it, according to the Articles of the Creed; for how shall he be Baptised in the Name of the Father, Son and Holy Ghost, if he Believe not the Trinity?) and stands not actually Guilty of any such notorious Sin, as if the were in the Church, he must to be turned out for it, there is nothing but his Willingness enjoined of God, nor aught to be required of us to the Receiving Him.  
There are some, says St. Austin, that Put on Christ so far as to come into the Church, and be Baptised; Vsque ad Sacramentorum receptionem, in his Words; and some that put Him on ad vitae Sanctificationem, unto that Sanctification of Life as brings them to Heaven. I add so much, because there are Many Saints, or Sanctified Men, (says Mr. Richard Baxter) that shall never come thither. There are Saints by Separation from Paganism unto Fellowship with the Political Body of Christians, which yet are not so by Separation from all Ungodliness into Fellowship with the Mystical Body of Christ. The Door of the Church (says that Learned and Pious Author) is incomparably wider than that of Heaven, and the Gospel is a free Offer to All. If any Man will come quite over in Spirit to Christ, they shall be welcome; if they will come but only to a Visible Profession, He will not deny them Admittance there, because they intent to go no farther; but will let them come as near as they will: and that they come no farther, shall be their own fault. Saints Rest, Part 4. Sect. 3. Let me make bold to set this right; and as I have put in before Political Body of Christians, instead of his terms, Visible Church, and also left out the word Visible; so instead of Visible Profession, let me say Participation of Ordinances, as St. Austin but now hath it; and I take it to be very happily spoken.  
As for the terms Visible and Invisible, which our Divines use ordinarily when they distinguish the Congregate and Mystical Church, I do avoid them; they are a Snare to us. The Sense of the term Visible can have no Place with God, who Judges always according to Truth; and hath no footing therefore neither in Scripture. There is indeed the Outward Jew, and Inward Jew in Scripture; but the Outward Jew was a Real Jew, or really a Jew in God's and Man's Account alike, who had thereby ex intentione Dei Ordinantis, a Right to be Circumcised, and consequently to the Privilege of all the Ordinances of Israel. But a Visible Christian, a Visible Member, according to our common Notion of Visible, is one that is not a Christian or Member Indeed, but one only that Appears to be a Christian or Member; and as None, hath no Right therefore to the Ordinances at all in God's Sight. A Visible Profession must be consequently an Hypocritical Profession, that hath nothing in it but a Lie and Falsehood altogether. And can Mr. Baxter indeed say, That if any will come to Such a Profession, he is welcome? No, no: God Almighty indeed is willing, that All should come in to Him; and They may come as Far as they will; if but to be Baptised, or Circumcised, they are Welcome. But I am against that Doctrine and Practice, which depends upon this ensnaring Distinction.  
I am for a Believing in Earnest the Gospel Preached, and a Man's Coming-in thereupon, and being Willing to be Received, or to be Baptised; and then, I say, whosoever Will, he May. Whosoever would be Circumcised, (or Take hold of the Covenant, Isa. 56.4, 6.) he might. Whosoever will be Baptised under the New-Testament, he may. Whosoever will come in to Christ, so far as ever he Will Come, this must be held for certain, He will in no wise cast him out. But no Man must (nor be suffered to) say, He Believes, he Repent●, if he does Not, (at least, in any Sense otherwise than he Does.) We must have none of this fame Visible Profession, whatsoever comes of it. We must see our Way clear, how we can admit the Unregenerate, as well as the Regenerate, into our Mixed Churcher, without a Lie; or we must allow none but Gathered ones, and turn all Independents, unless we should Preach One thing, and Practice Another; which not honest Man, but must hate to do.  
The People of Samaria are all said to believe Philip Preaching the things concerning the Kingdom of God, and were Baptised; and Simon himself believed also. Here we have none of this Visible Faith, or Visible Profession, but a Real Belief of what was Preached; and that Belief prevailing upon the Will, their Willingness to be Baptised is the Rat●o Baptizandi, the Ground of their Baptism, and Fight to be Admitted. Simon Magus believed: What is that? Is it a Profession that he Did, when he did Not? No such matter; his Faith, and That of the City was Real, and shown by the Deed, in their being Baptised. A Man must Believe Indeed, and his Faith be True, as True does signify Undissembled, or else he cannot be Baptised: But his Faith may be far from True, (as Simon's was) as True does signify Saving; and yet so far as he can come in with any Truth, he hath his Warrant from the Gospel.   

SECT. II.  
I Proceed now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to my Arguments. If the common Opinion be received, and a Profession of no less than True Grace, or a Regenerate Faith, be the Rule of Admission to the Church and Sacraments; I do not see, in the First place, but we must all give up the Cause of our Mixed Churches (Parochial or National) to the Separatist. They who require such a Profession in the Adult, as necessary to give Right to Church Communion, and do indeed understand themselves, will say, It must be a Profession de praesenti, Serious, Intelligent, Resolved, with whatsoever else is needful to make it Credibly Significant of the Thing they profess; so that the Person Professing must be indeed Regenerate, to be able to Make it, and the Persons that Receive him must look on him as Regenerate, upon his Making it: And what more can be imagined, for the yielding to the Congregationalist his whole Foundation? It is true, that some will persist, and say, The Independent does require yet more than this Profession; they require also a Church-Covenant: But this is, in good earnest, to Impose upon them. The Judicious among them will avouch, That let but a Man make his Profession of the Baptismal Covenant, and his Profession be only thus qualified, which Mr. Baxter in his Books still insists upon; and there is nothing Besides, but what on necessity does arise upon a Man's joining merely in Society, is, or can be required of any. It is this Profession individuated into a Particular Congregation, is all they do, and will stand upon; even so understood, so qualified, so explained. But now, such a Profession as this, will they all say, is incompatible with our Parochial, National Churches. There are none can make a Profession of what they have not. There are but few, here and there, who are Regenerate, and consent Indeed to the Covenant, in the Sense as the Baptismal Covenant is understood. There are but Few that are Elect, in comparison of the Multitude of others. And seeing there are none but these Few (as I say) are able to make such a Profession, it is They who ought, and must be Gathered out of the rest into their Select Congregations. And what can be offered with more Reason, if this indeed were Christ's Rule of Communion? I must, for my part, protest therefore, as one that loves to be plain, and single-hearted; I see not, in good earnest, but either we must come Off from this Rule, or we must come Over to their Gathered Congregations.  
In the Second place: This Opinion does not only fundamentally Yield, but Betray our Cause by a Defence that will stand us in no stead. It defends our Parochial Churches, upon a Supposition of what it Would have, not upon a Supposition of What is. It would have us Baptise our Children upon Profession of the Parents, as in Covenant, with them; and wh●n they come of Age themselves, to be Confirmed upon their Own; which should be th●n such a one. But as this Use of Confirmation cannot be evidently proved in Scripture, nor A●y at all perhaps, since the Extraordinary Gifts of the Holy Ghost, by the Laying on of Hands, are ceased: So is it more apparent, that our Infants are Baptised in our Parish Churches, upon the Child's Own Profession, and not the Parents. The Godfathers Make Profession in their Names. And how an Infant can Make a Profession which is Understanding, Serious, and Credibly Significant, that it Is, or Does, what it Professes; or how any other can make such a Profession de praesenti, for Children in their Names, there are none, who will Speak plain, but must say, they cannot apprehend. And who can yet say, That such a Profession as is supposed, is required by the Bishops of the Confirmed; or looked after as any such Test of Christianity, in our Days?  
In the Third place: The Going this way hath cast a vile Slander on the Catholic, National, Parochial Churches; as if They were but a Company of Hypocrites, mixed with a few of the Elect and Regenerate among them. It is their Submission only to this Rule, makes the Unregenerate to be Hypocrites. A Man were no Hypocrite to come to Church, and join with the Congregation for Conversion: But if he must Profess, that he is Converted before his Coming, and he be Not, then is he made a Liar, a Dissembler, and Hypocrite indeed. If it were not ordinary in the Mouths of Divines, but the Language only of Two or Three that speak thus, it would be a most hateful, opprobrious kind of speaking, to call every Unregenerate Christian and Hypocrite. I will not be one therefore that choose to Speak or Understand thus, that the Church consists of the Regenerate and Hypocrites; but of the Converted, and those that are in the Way to it.  
In the Fourth place: This Rule, unless it be stated after the Congregational manner, will not answer the End unto which it is designed. A Profession is not required as a Duty for it Self, but for the Admitters; that supposing none may be of the Church but the Regenerate, this Profession of Regeneration does make the Party to be reputed to be Such, whether he be or not; and consequently, to be Admitted. Now, it is not sufficient to this end, that a Profession be Credible only, or Credibly Significant only of that which is Professed, unless it be Credited. I cannot report a Story for True, let it be never so credible, unless I myself do Credit it: It is but a Lie else. In like manner, although a Man's Profession be never so Credible, yet if it be not more than Credible, that is, unless it be also Credited, the Church cannot account or Repute the Professor to be what he professes, because our Account and Repute of things must be according to what we Think; or else our Account and Repute is a Lie In us, as their Profession is In them that are Hypocrites. You will say, It is our Duty, when they Profess, to Believe them, unless we can Disprove them. I Answer, It is true; yet if the Church does not Believe them, they cannot Account them Regenerate, and receive them for Such as they do not think them, whether they ought, or no. And unto This there is nothing to be Answered substantially, but by the Congregational Men; who will say, That they leave not this Business on the Judgement of the Single Minister, but on the Whole Society; and they require the Profession to be such as gives the Major Part Satisfaction: So that it is upon a Profession Credited, and upon a Real Belief of Man's being what he Professes, that he is Admitted. And this is to make something of the Rule in earnest. For to what purpose should there be any Pro●ession at all, if it be less than what is Satisfactory as to the End of it? Especially, considering that upon Profession of the Party, it is not the Pastor only, but the Whole Society is concerned to receive him as a B●other; and which requires Offices from th●m in that Relation. Blame not this Preceding then of Tyranny. If this be the Rule, h●re is nothing that is too Strict, but Careful and Prudent: If it be not, it is not their Proceeding; it is the Rule itself is in s●●lt only. And truly, when we find in Scripture, that the Keys are given by Christ to Peter, and the Ministers, but not to the People, the Rul● ●nd their Practice must be as good as one another.  
In the Fifth place: It is manifest, th●t Peter Baptised the Gentiles, in the Tenth of the Acts, upon another Ground than This. If This were the Rule of Admission appointed by Christ for his Ch●rch, St. Peter Would not, or Can not have Baptised any upon Another Ground. But we read, upon the Falling of the Holy Ghost upon those that were met in Cornelius' Ho●se, they were Baptised by the Apostle, Where I must add, That it need not be told likewise, that the Gifts of the Holy Ghost in those Days, which were speaking with Tongues, and the like, were not Commensurate with the Regenerate only.  
In the Sixth place: If this Rule be followed, which, if it were Christ's, it ought to be, it must bring all People in our Mixed Churches, and so in the whole Nation, to this Profession. Which is a thing, that if it were required by a Law, would prove (I take it) one of the most Abhorrent Impositions, and Profanation of Religion, that could be in the Earth. It is not possible, I think, that any that loves Sincerity, could endure such a Piece of Formality, and a Lie. Nay, what Heart would not be ready to tremble, to have Religion made to signify so little, and so many be hardened to Death by it? Let us suppose such a Customary Usage taken up, who is there would refuse their Submission? Not the Ignorant or Profane, not the Secure and Presumptuous; or any of Those who indeed make no Regard of Conscience or Religion at all. These will all make no more question to say, That they take Christ to be their Lord, as well as Saviour, and the Spirit to be their Sanctifier, and that they unfeignedly Repent of all their Sins; than they do to Answer to the Minister at their Neighbor's Child's Baptism, That they forsake the Devil, the Flesh, and the World; not knowing whether it be in their Own, or the Child's Name. It is only the Serious, the Tender, the Humble and Examining Christian would make a Stand. And not without Reason; for I cannot say, that it is given to the State of God's Children in this Life, that they should have ordinarily such an Assured Persuasion of their Sincerity and Grace, as such a Profession comes to; but that they must depend upon God rather with Hope and Awe, as their Helper and Judge. And what a goodly Rule would this be, when those that are most forward to observe it, would be most fit to be Rejected; and those that are most backward, the fittest for Admission? That is, when if it were practised quite contrary, the Conscience would have more Peace in it, and the End itself be better Attained.  
In the Seventh place: If this indeed were a Rule of the Holy Ghost's Appointment for the keeping the Church pure, and preserving Christ's Honour in his Ordinances, as some will have it; I should have expected a Record of some Signal Instances in several Places, at least in the Tim●s of the Apostles, of certain Persons Struck Dead, as Ananias and Saphira was, at their daring to offer themselves unto Baptism, or coming in to the Church while they were Hypocrites: For a Man who lives in his known Sin, and resolves to go on in it, to come and make a Profession, that he contents to the Baptismal Covenant, which he ●nows in his Conscience is most Flase, and that in the Face of God, and the Congregation; if it were indeed the Rule too of the Holy Ghost, that no Unregenerate Man, upon ●his Reason, should offer to come; what were ●t but a Lie, as palpably and directly against ●he Holy Ghost; and more proper, in regard ●f our more lasting Future Concern, for such 〈◊〉 Judgement, than that of those Persons re●aining Part of their Possession, when they ●rought in the Other Part of it? But we ●ead of none made such Examples; no, nor ●f the least Discouragement offered to any a●out their Coming-in to Christianity.  
In the Eighth place: This is a Rule that ●●ts the Conscience so much on the Rack, that ●od forbid, it should be His. If Truth of ●●ace be required as necessary to the Ordinances themselves, as well as to the Receiving ●●e Benefits, or to Salvation, then how shall ●●e Admitters act in Faith, that cannot know ●hether any have the Truth of Grace, or no? 〈◊〉 you say, He must go by their Profession, I ●●st say again, But what if it be Short? ●hat if he Believes it not? And what shall ●e do mainly about the Baptising Infants, when the Child itself cannot, and the Parent does not Make that Profession? Here is the Minister at a plain loss, and the People a●● at a great deal worse; when there is no● Christian, upon this Account, who is in doubt of his Grace, can come in Faith, according to the R●l●, nor without danger of a L●● in such a Profession. As for the terms of G●●● Conventional Government, those he Knows 〈◊〉 Yields to; and it is that indeed gives hi● Right to the Ordinances, which are the Institutions thereof: But when he is in qu●●● about the term; of the Covenant of Life, o● his Right to the Saving Benefits, it is not s● easy a thing for every good Man to b● persuaded in his Mind, as he ought, in th●● Matter.  
In the Ninth place: As for the Covenant which is so much stood upon, in regard t● the Profession thereof at Baptism, understanding by it on God's Part, his Grant of Pardon and Life upon our Faith and Repentant through the Mediation and Merits of Chri●● Promulgated by the Gospel, and Sealed by t●● Sacraments; and on Our Part, an Accept●●● on those Terms, (which, as always our Duty is required at our Entrance in the Church, b●● not made the Condition of our Coming, as th● Reader must see more both before and after) I distinguish: The Covenant may be consider●● in the Internal, and the External Administration. Consent to the Covenant puts a Man in ●ovenant, as the Consent of the Man and Wo●an makes the Marriage. Consent to the Co●●nant in the Inward Administration of the Spi●●t and Grace, gives Men Right, or puts Men ●●to Inward Fellowship with Christ, and his church, in the Saving Benefits of the Covenant. consent to the Covenant in the External Administration, gives them Right to, or puts them ●●to, External Covenant Relation. This Con●●●t I define by the Acknowledgement of the ●rue Religion, in opposition to all other, and willingness to come in to the Church, and join 〈◊〉 the Ordinances; to the end a Man may ●●tain Grace, if he yet hath it not, in the ●●se of God's Means, and purpose to walk as ●her Christians, so as not to do any thing ●hereby he shall deserve to be cast out again 〈◊〉 their Society; and will submit to the Cen●●re of the Church, if he do. This is the ●ll which is contained in that Consent, which ●●ts a Man into External Covenant Relation, ●●d suffices to Church-Communion.  
In the Tenth place: There is one thing ●ore will go to the Root of the Matter. It ●●d be granted, that He who consents to be 〈◊〉 Christian upon the Term, of the Covenant, must received into the Church. Now, there are too Parts, the Promissory, and Comminatory Part of the Covenant. No Man Consents with Understanding to the Covenant, but he do●s and must Consent to Both Parts of it. I assume then, that he that Consents but to th● Covenant, so as to be dealt with by God according to Either Part of it, as he shall, 〈◊〉 shall not perform the Condition, is one th● Consents to be a Christian upon the Terms the Covenant. I add moreover: So long 〈◊〉 it is not a Consenting Absolutely, but a Consenting thus in the Way of Covenant, or ●●on Terms, which is (I say) to be dealt w●● by God according to his Performance; th●● needs no more Sweat to be spent, in sh●●ing how the Unregenerate, as well as the ●●generate, may Enter Covenant, though it 〈◊〉 One of them only that Keep Covenant wi●● Him.  
In the Eleventh place: I am a little s●●sible, how in these Two latter Arguments speak rather after Others, than my Own p●per Terms and Sentiments. When Per●●● come to Baptism, or to the Sacrament, 〈◊〉 Divines do still press upon them the Duty Entering or Renewing th●ir Covenant with G●● and though they understand by it the C●●●nant of Life, which belongs to God's N●●●ral Government, which is Universal; and th● Duty consequently, which they press, is 〈◊〉 Peculiar therefore to the Church, or Sacraments, but belongs to all the World, to every Man, and to all Times, whether he ever Enter into any Church-Society, or be Baptised, or not, (for upon this Act does depend the Saving or Perishing of every Man's Soul for ever) and upon this Account, that it is incumbent upon All, and at all Times, they do well to press it upon the Baptised, and on the Communicant, they having at such times so apt an Occasion for it: Yet if they press it so far, as if no Person but such as have actually Performed that Duty, or do actually Perform it at present, and Testify it, must be held Admittable into the Church, or to be Baptised, it is time for me to mind them; that when a Person comes to Enter into the Church, or a Church-State, whether that of the Jew formerly, and now the Christian, he Did, he Does not, come directly to give up himself to be a Subject unto God's Natural Government, under which every Man in the Earth is Born, and aught to devote himself to his Governor, from the Beginning of his Life to the End of it: But to be a Subject of his Conventional Government, which he was not till now; or a Subject of that Kingdom, which Christ hath set up by the Gospel since his Coming, over the whole World, being till He came, Peculiar to the Jews, as I have described the same before. So that, to be consonant to my Premises, I must say, If it were the Covenant of Life that Men were immediately Entered into, by their Rec●ption into the Church, (understand me, if it were so ex prima intentione Instituti) Reason would, that they should bear with the Minister, if he required of them a Saving Faith, a Sound Repentance, and the Testimony of a Holy Life, to admit them to the intended Benefits: But when it is into the Covenant of Peculiarity that he directly Enters them, or Church-State, in order to Life, when they come in, and are Baptised, the Matter is otherwise; and the Difficulties, which others make about the Covenant, in Their Sense which I obviate, do blow off without other Help. I know, till Camero wrote the Triplici Foedere, our Divines usually speak only of a Twofold Covenant; and, besides that of Works, acknowledge but One of Grace, and no more, though Diversely Administered to Adam fallen, North, Abraham, the Israelites, and Us under the Gospel. And if any shall choose to speak after Them, they may; and yet not differ with Me in the Matter, so long as they distinguish of the Internal and External Oeconomy thereof, (which I have purposely dropped before) for they may say the same things of the External Oeconomy of the Covenant of Grace, as I say of the Covenant of Advantage. Only they must beware, that by External Covenanting, they understand not with some a Covenanting by Profession; conceiving that a Man making the same Profession as the Regenerate make, (or professing the same Faith, Repentance, as the Regenerate have) he is from this Profession to be Reputed in Covenant, as the Regenerate is; which b●ing not made from the Hea●t, but in Tongue, they call External Covenanting; by which Sense th●y pervert the Diff●●●●●●, and deprive us of the Use of it: Whereas by the External Administration, or Oeconomy of the Covenant, I mean the Ordinances wherein it is Administered; and I do suppose a real Consent to it, so far as to come under that Oeconomy, or that a Man Really is Willing to come into the Church, and join Orderly in God's Public Worship, though he be short otherwise in his Obedience to God. And this Consent to the Covenant, in the External Oeconomy, I have before defined, and must add This to it; That if the Church or Minister should indeed require such a Declaration as That, of every Man whom he admits to Church-Society, I think it were proper and warrantable, provided it be not Imposed but only in the Matter, leaving Men Free to their own Expressions. Not that when I signify this for Peace-sake, I do any ways Desert the thing I am doing; that is, the Opening and Distinguishing the Covenant and Government of God, which is so necessary to the Clearing our Cause, and so evident in Scripture and Reason. For how shall that Government of God which is Universal, (and Covenant appertaining to it) be the Same with That which was Peculiar only to the Jews? It cannot be. How shall the Covenant of Grace, in reference whereunto it is said, All shall know God, from the least to the greatest, (as belonging to all Mankind) be made Another Covenant from That which God struck with the Israelites, if they were both the Same? How shall it be said, Not according to that Covenant, if they were but One? And how shall all the Jews be said now to be Broken off from their Covenant, or from their own Olive, which is their Church-State, or God's Peculiar Kingdom over them, if it were meant of that Covenant, or Kingdom of God, which is Universal, or out of which Government none can be? Nay, how shall we say, That any Israelite once in the Covenant of Life, can be again Broken off? This cannot be said, I know, without Dispute: But how the Jews in their Rejection, or Unbelief of Christ, were broken off That Kingdom, which God before had over them as a Peculiar People, appears plain. For God having given up this Kingdom to Christ, He expects that the Jews (as all other Men) should come in, and give the same Faith and Allegiance to his Son, as they did by their Covenant give before to Him. Ye believe in God, (says Christ) believe also in Me. But these Jews, rejecting the Gospel, and refusing to be Baptised in his Name, do, as it were, openly say, We will not have this Man rule over us; and so are these Children of the Kingdom cast out, and the Gentiles that receive Him, Grasted in. And so long as it is that Olive, Covenant, Kingdom or Church-State, wherein the Unregenerate (if Such as may be cast out) are, or may be, let Men have but such a Faith as makes them Willing, and such a Life as is free from Scandal, that would turn them Out of the Church again, if they were In; or make a Confession of their Sin, (with professing their Repentance, if it be notorious) this is sufficient to their Admittance upon the Account thereof: For what is the Advantage, Privilege or Benefit of this Covenant, Olive, or Church-State, but the Enjoyment only of the Ordinances, which are the Means for the Bringing People up to the Terms of the Covenant of Life, if they have not Entered the same already, as well as to Confirm them in it, if they Have?  
In the Twelfth place: This Rule is not agreeable to those many Glorious Texts, and Prophecies of the Times of the Gospel, which we read in Scripture. When the Heathen, the Gentiles, the Nations, the Isles, the Utmost Ends of the Earth, Kindred's, People, from the Rising of the Sun to the Going down thereof, are to be brought into the Church, or Christ's Kingdom; it is not to be imagined, that it is Christ's Will and Appointment, that none but the Regenerate should Come in, and none but such as Can make such a Profession should be Admitted. When the Prophets tell us of Kings and Queens becoming Nursing-fathers' and Nursing-mothers', in regard, I count, of bringing their People ●●●o, and upholding them In, the Christian Religion; How does the Selecting a few People out of other Christians, to be here and there a Gathered Congregation, agree with such Prophecies? I pray, turn to these Texts: Isa. 52.15. & 55.5. & 60.3. Isa. 42.4, 10. & 49.7, 23. Psal. 2.8. & 22. ●7. Ae●h. 2.11. & 9.10. Mal. 1.11. Matth. 21.13. & 28.19. Rom. 11.15. Revel. 11.15. and let the Reader make his own farther Improvement. How is it for the Honour of our Lord, to paucifie his Subjects, and narrow his Dominions? When to be a Christian, and Profess it, was indeed certain Death and Martyrdom; it is no wonder, if the Entrance was by a Renunciation of the World: But Profession now is not a thing so dear, nor is it the Will of our Good Lord, to call us to so much Cost. And This, I count, hath been hid from the Independent, that he could never yet (so wise as he is) Frame his Church, but according to the Times of the First Calling of the 〈◊〉, and not according to the Fullness of them Come in: That is, according to the Times of Nero and Dioclesian, and not those of Constantine; which makes him shrivel it up into its First Beginnings. I do yet wonder, how These Men can read the Parable of the King, that makes a Marriage for his Son; how Serious, and in Earnest he is to have his House to be Filled, (so that not only the Streets and Lanes in the City are searched for the Poor, the Halt, and the Blind, but the Hedges, and the High ways, for all they Can get) and their Hearts not Relent at their own Practice? Is the Kingdom of Heaven (which is the Church) to be likened to their Glean? O what a blessed thing would it have been thought by Justin Martyr, Athenagoras, Origen, Clemens, Tertullian, Cyprian, if they might have enjoyed the Times we do; when the Chief Magistrate, and all the People can Unite, and Meet in the Service of the Same God, and the True Religion! And is this the Fruit of our Thankfulness, that the Largeness of God's Goodness, and Facility of our Assembling, should make us the more Scanty, and Willing to be reduced to the Model of those Primitive Persecutions?  
In the Thirteenth place: Let us suppose upon this, the Gospel Preached to a Country, a Kingdom, a Nation; and the Prince thereof and many of his Nobles, and Multitudes of the People, convinced of the Evil of their Idolatry, or Falseness, Wickedness, and Delusion of the Religion they profess; who therefore are Willing to become Christians, and Desire to be Baptised: Suppose the Ministers that have Preached to them, should consider, that if they should immediately press upon them the Great Duties of Christ's Disciples, Self-denial and Mortification, (which would be putting New Wine into Old Bottles) and tell them accordingly, That they must not only Forsake their False Religion, but every Lust, Prosit or Pleasure that is S●●●ul, or else they can neither be Saved or Baptised: If they should proceed in Faithfulness, and rip up all their Ill Customs and Practices, wherein they place the Delight of their Lives at present; and let them know, that they must come to a Perfect Resolution never to use them any more while they live, or else they will not Admit them to Baptism: If they foresee, upon this, that the Prince, and the Great Ones will never Consent to it, but Go off, and so Carry the People along with them; I would fain know of any Man that is wise, and can be concerned about the Thought of such a Case, what he would do in it? Whether he would not rather follow Christ's Rule, which is to make them Disciples by Baptising them; and then Instruct them further, by little and little, as they could pear it, in what Christ hath commanded them. It is no Scruple to a good Man, in the Case where we are all Christians, and Baptised in our Infancy, to suppose no Hurt in it to stand here upon a Profession, as Strict as this, to be the Rule of Admission: But if his Practice should answer his Disputation in such a Case, (or the like) as now mentioned, and he thereby should be a Cause or Occasion of hindering Christ, his Lord, of so many Subjects, nay, of the Apostasy of a whole Country that were Coming-in to Him, and of the Loss of Salvation to their Posterity, whereof they would have been under the Means, if their Parents had been Baptised; I see little Reason for him to be Stiff in such an Opinion. For my part, if any Person or Persons among us, whose Parents being Anabaptists, are grown up, and not yet Baptised, should desire Baptism of me, I do think I should be apt to tell him of his Duty; that he should first sit down, and cast up his Accounts, what Christianity will cost him, and to Build wisely; nay, if he seemed Remiss in Self-Examination, I should be like to Advise him to Forbear a while yet, till he were better Fitted for his Baptism: But if I should find, that by this means he were like to go Away, and mind his being Baptised no more, and perhaps to fall in with some Sect that is against Water-Baptism, or to a Regardlesness of his Duty, of Walking with any in Christian Communion, being not capable of it till This is done; nay, if I should but be Convinced, that I should do him more Hurt than Good by Putting him off, I should beware of Refusing him, (supposing he hath a Competent Understanding of the Creed, and no Scandal lies upon him) for want of Signs of Regeneration. I cannot but think the Bringing Men into the Church, rather than their Abiding out, to be the Means of Saving Conversion.  
In the Last place: It does appear, that the Lord Jesus, since the Jews Partition-Wall is Broken down, and the Gentiles Called, hath given his Ordinances to the World, as God gave his Statutes to Israel. Go Preach the Gospel to all Nations, to Every Creature, Baptising them. Here is the Gospel and Baptism, which are Two of his chief Ordinances, (and which, consequently, draws on the rest) vouchsafed unto the whole Earth; and whosoever will Receive them, the Apostles are commissionated to Administer them without any Exception; their Actual Interest depending only upon That. Under the Old Testament we know how God's Institutions were so much the Privilege and Peculiarity of the Jews, that the Apostles were at first very doubtful, whether they might Preach to Any but that Nation: But now is that Difference decided, the Gentiles Engrafted into their Olive, and the Ordinances of the Kingdom made common by Christ's own Charter. This is the Fruit of General Grace, bringing Salvation to every Man's Door, and leaving it upon their own Will. It is true indeed, before a Man Believes, he cannot be Willing; but a Willingness to Come in after the Gospel Herd, supposes a Belief of it so far, at least, as That reaches; and if it reaches no farther than to produce a Willingness to Be of the Church, and to Join in the Ordinances, so Far as he Will, according to God's General Grace, he must be Admitted. We do read accordingly of John the Baptist, when Jerusalem, and all Judaea, and the Region round about Jordan, came to Him for Baptism, He Baptises all Comers. It is said indeed, They confessed their Sins; but I read not of any He Refused, whatsoever Confession they Made: Nor do I read what Confession it was that served. It may be, this Confession is recorded in regard only of the Notoriety of some Sinners, that came in to Him. We read certainly, that He Admonished them after Baptism, to Bring forth the Fruits of Repentance, as the Use of that Ordinance, I conceive it: and consonantly, we read not, that it is said, They Repent unto Baptism; but, They were Baptised unto Repentance: And I do apprehend truly, that his Ministry is called, a Ministry of Repentance, in this Sense; to wit, as intended to lead Men to Repentance, and not to Gather the Penitent alone into a Corporation. I think the same of the Apostles afterward, in their Discipling all Nations; who when they are Discipled and Baptised, were to be taught to Do what Christ commanded, as I before noted. And what are Those things, think we? I have thought sometimes, that those Commands sure must be, or were, some peculiar Ordinances after Baptism, belonging only to the Regenerate; but it was a narrow Apprehension. The Commands of Christ, in this Text, are but the same (likely) with Those, where He says, If you love Me, keep my Commandments; and those are the Universal Precepts of God, which according to the Law of Nature, and Christ's Law, are obligatory both to the Disciples, and all the World.  
Let us look forward into the Acts, and we find Peter Preaching a Sermon, and Exhorting them to Baptism; and Three thousand receive the Word gladly at one Time, and are Baptised. I observe here, that it is this Glad Receiving the Word, which so far as comes to Human Sight, can be only their being so Wrought upon by it, as to be Willing to come in, was the Ground of their Admission. If there were such a Profession necessary to Baptism, as the Congregationalists stand upon, a solemn examined Profession, how could so many be Admitted into the Church, in one Day, after Sermon? How could the Jailor, and his House be Baptised in one and the Same Hour? We have yet an Instance in Philip, that exceeds This; who Preaching to those in Samaria, it is said, They All, who had gave heed before to Simon, that is, even the whole City, Believed, and were Baptised, both Men and Women. And what was this Faith now of Simon, and his Followers, as I have also before enquired? Why, it is expressed; They believed Philip preaching the things concerning the Kingdom of God, and the Name of the Lord Jesus: That is, they believed Him, and These things so, as to be made Willing to come in upon his Preaching; and this Willingness upon such a Belief as Simon's was, or as this Whole City had at once, is that which gives them Title to Baptism. As for the Words of the same Philip to the Eunuch, at the End of the Chapter, If thou believest with all thy Heart; which is as much as to say, If thou believest in Earnest, so as Indeed to be Willing to be Baptised, Thou mayst: They must be conceived as spoken in reference to the Receiver, or the Eunuches own Part; unto whom the Belief of so much as he Declared, to wit, That Christ was the Son of God, must indeed be necessary, seeing it is into His Name we are Baptised: When as to the Part of the Admitter, or Philip himself, it is the Eunuches Willingness upon his Preaching Christ to him, (which would suppose such a Belief as This, if he had not proposed the Question which came to occasion that Profession) as it was before with them of Samaria, that would warrant his Administering the Ordinance. Neither may the questioning of a Person, in the Case of this Æthiopian, whether he be In Earnest, and Believes Indeed; or of some Notorious Sinner, in the Case of such as came to the Baptist, whether they do Repent, or no? be any Obstacle to this Conclusion; but that, notwithstanding so much as This, the Willingness of a Person after Christ is Preached to him, (which supposes his Belief of what is Preached, and that the Minister knows not of any open Sin he lives in, which would cast him out of the Church again if he were in) is to be maintained upon the Account of God's General Grace at first defined, to be the ●round of Church-Admission.  
Before I conclude these Arguments or Considerations of mine, which I bring against the common Doctrine; choosing hitherto such mainly as have arose in my Thoughts de Proprio, and aiming at making the Quomodo of what I Argue, to appear more than the Quod sit, which looked to me obvious, whereof several therefore are but Topical Arguments; I must not omit yet what is insisted on by Others; which, as for the Proof of That, is, I account, even Demonstration. If the Church of God or Christ does, according to the Intention of the Institutor, consist of the Regenerate and Unregenerate, then must that Doctrine, which requires no less than a Saving Faith, or Regenerating Grace, and the Profession thereof as necessary to Church-Membership or Baptism, be untrue, and urged upon us no longer; for it is a Contradiction. But now, that the Church, or Kingdom of God and Christ does consist in the Intention of the Institutor of Such, let us look over the whole Scriptures relating to the Church, both of the Old, and of the New Testament, and all the particular Churches in the World ever since, and the Evidence does prove even Ocular and Palpable. In Abraham, we know, the Jews Church began; and it pleased God, for his extraordinary Faith, and upright Life, to give him a Seed by way of a Blessing, and to multiply that Seed into a Nation; and then to take them, for Abraham, Isaac and Jacob's sake, into his Pr●●●i●●n, to do W●nders for them, and become a God to them in a Peculiar manner, (as before I have been speaking) above all the Earth. Hereupon He gives them his Oracles, and appoints them to enter Covenant with Him for Themselves, and their Posterity; who, as being of the Seed of Abraham, were All to be Circumcised, whether their next Parents were Unregenerate or Regenerate: And this was God's Token, (Gen. 17.11.) Badge or Mark upon them, as his People; and so they continued from Generation to Generation: and all according to God's own Appointment. Here is the Church of the Jews, every one of them being Members of it by their Natural, not New Birth, through the whole Old Testament. Turn we then to the New: The Lord Jesus sends forth his Apostles to Teach and Baptise all Nations: When any Come in, they Baptise them, and their Families: When Kingdoms come in, the Children of Nations are Baptised, and their children's Children After them. Thus hath it been in Our Kingdom: And as they were of old Jews by Nature, Gal. 2.15. so are we now Born Christians. And do not our Protestants generally own Infant-Baptism, and their Church-Membership, as the Ground of it? Do they not own our Public Churches for True Churches, and plead for them against those that Separate from us? Nay, do they not own the Baptising our Children to be according to Divine Appointment? Now, how they should come then Not to see the Church of Christ under the Gospel, together with the Church of the Jews under the Law, to be Constituted of the Unregenerate, as well as the Regenerate, and that ex intentione Ordinantis; unless really, as our Proverb has it, they Cannot see Wood for Trees, I do admire.  
It is evident, that Saving Grace was no Birth-Priviledge among the Jews, Rom. 9.8. Gal. 3.29. And we Christians have no other Charter for Baptising Our Children, than the Jews for Circumcising Theirs. The Right which Infants have, must be founded in Covenant-Relation to God, by virtue of their Parents; and that not as Regenerate and Elect, it is plain, but only as of the Church, or Kingdom of God; and so his People, Rom. 2.25. & 3.9. Rom. 11.26. Gal. 2.15. 1 Cor. 7.14. If Mystical Membership only gives them Right, then besides what is signified but now, That no Children but those of Godly Parents might be Circumcised and Baptised, which is quite contrary to the Course of Scripture and Example; the Children of Godly Parents, who have the Right, must be born in a State of Grace, and not (as Others) in a State of Nature: And how then can the Apostle say of all, that We are by Nature the Children of Wrath, even as others, Ephes. 2.3?  
Look again. Under the Old Testament the Body of Israel are God's Church, Act. 7.37, the Congregation of the Lord, Num. 31.16. All of them Holy, Num. 16.3. A Holy People, a Special People, Deut. 7.6. A Chosen, a Loved People, Vers. 7, 8. & 14.2, 21. A Congregation of Saints, Psal. 149.1. God's Inheritance, Deut. 9.26. Joel 2.17. He was the Lord their God, Exod. 20.2. They his Own, John 1.11. God's People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 33.13. His Servants, Leu. 25.42. Deut. 32.36. His Sons, Verse. 19 Hos. 11.1. His Portion, Deut. 32.8, 9 His Peculiar Treasure, Psal. 135.4. Nevertheless, let us now but see what these People of God and Church indeed were, and we shall find the Generality visibly wicked, Act. 7.39. Not Knowing their Owner, when He fed them, Isa. 1.3. Disobedient, while He Stretches his Hand out to them, Rom. 10.21. Stiffnecked, Exod. 32.9. Murmurers, Num. 14.27. Rebels, Num. 20.10. Isa. 1.2. Idolatrous, Adulterous, Men of Blood, Profaners of God's Sanctuary and Sabbaths; when yet, in regard to their Church-State, their Children are said to be Born to God, Ezek. 23.37, 38, 39 Sacrificers to Devils, and Provoking the Lord to Jealousy, when He owns them for Sons and Daughters, Deut. 32. Vers. 29. with 16.17. A Seed of Evil-Doers, corrupted all over, Isa. 1.6. Who Forsook God, Verse. 4. Waxed fat, and kicked, Deut. 32.15. And therefore, for their manifold and continual Iniquities, were Destroyed, 1 Cor. 10.10. Num. 14.32. 2 Chron. 36.14, 15, 16. To trace these Jews yet farther, would be endless: I will content. myself with this one Text only more; where it is said, That All the House of Israel were Uncircumcised in Heart, (as other Nations in the Flesh) and that is, questionless, all one with Unregenerate Persons, Jer. 9.26. Now, if the Generality of the Jews were Such, their have we proved, (unless you will answer something as absurd, I say, as to deny, that Trees are Wood) That the Members of God's Church, under the Law, were not the Regenerate only. Under the Gospel we have the same Characters of the Church or Churches of Christians, as of That of the Jews. Called to be Saints, A Chosen Generation, a Holy Nation, a Peculiar People, 1 Cor. 1.2. 1 Pet. 2.9, 10. which is of the Old Style, to name no more: And shall we not find These also much alike, as to their Lives? In Christ's Time we find an Iscariot among the Twelve, Matth. 10.4. Many Disciples, and I think the most, Backsliders, Joh. 13.42, 43. & 6.66. In the Gospel-Churches we find some Members ignorant, and Shamefully so, 1 Cor. 15.24. Some Disorderly, 2 Thess. 3.11. Some Contentious, 1 Cor. 1.11. Schisimatical, Vers. 10. Such as Served not the Lord Jesus, but their own Belly, Rom. 16.18. Some that denied the Resurrection, 1 Cor. 15.12. Some that Obeyed not the Truth, Gal. 3.1. Some that were Enemies to the Cross of Christ, Phil. 3.18. Some Superstitious, Col. 2.20. Some Unworthy Drunken Prophaners of Christ's Holy Table, 1 Cor. 11.21. Some not come quite off from their Idolatry, 1 Cor. 10.20. Some that had a Name to Live, but were Dead, Rev. 3.1. Some that had Defiled their Garments, Verse. 4. Some Lukewarm, and so to be Spewed out of God's Mouth, Verse. 16. Some that Minded earthly things, Phil. 3.19. Some Carnal, 1 Cor. 3.4. One that was Incestuous, 1 Cor. 5.1. Many (if the Apostle's Fear was not vain) who had Sinned, and not Repent of their Uncleanness, Fornication and Lasciviousness which they had committed, 2 Cor. 12.31. Such finally, whose God was their Belly, and whose End was Destruction, Phil. 3.19. And if This be the Complexion of the Primitive Christian Churches, who does not see, but this Matter is Mixed Matter; these Churches, even under the Gospel, Mixed Churches? Who is there, I say, unless he cannot see Wood for Trees, but must see it? It is true, when the Scripture styles them Elect, Sanctified, Justified, and the like, that which is Divinitùs dictum, must be So, and some of them must be Such: But when the same Scripture says these things of them likewise, both must be true, and some of them must also be otherwise. The Church of Christ, while 'tis on Earth, is, must, and will be Mixed; and the Objection shall be Answered farther in its place.  
And again, yet look. I pray, where do we find any such thing, as imports Regeneration to be required of God, to the Admittance of Persons unto Membership, in the Old Testament; so that, for want of that Qualification, they were not Admitted? Nay, where do we find any one Man put off on that Account, in the New? 'Tis true, that Repentance and Faith, and such as is Sound, is required of those that come, and that as necessary to Remission of their Sins, by Baptism: But is it of Necessity to Baptism? If it be, then must the Baptism of those Persons, whose Faith and Repentance is unsound, be invalid, null, and no Baptism. If a due Subject be not of the Essence of Baptism, what is? But is there any of our Divines think such Baptism void? Is there any will re-Baptize such; if they come after to be Savingly Converted? And if there be none, then let no Man, I say, until he can prove, that Wood is more than Trees, or Trees are less than Wood, go to impose upon me That which they have Devised; but acknowledge, that what Christ only hath Appointed, must be the Rule of Church-Admission.  
The Truth is, That the Matter of Christ's Church or Kingdom upon Earth, is made up of Good and Bad, is so open in the Scripture, so even under Sight, and pronounced to be so by the Blessed Mouth of our Lord, in several Parallels on purpose; that I should not need to write a Book to tell any This, but only for the Difficulties that attend it. And they are either in respect to the Nature of the Church, as called out of the World to a Peculiarity in God, which hath caused my chief Labour therefore in the Stating and Explication of our CAUSE in the First Section: Or in respect to the Darkness, and Sophisticated Notions that are on our Understandings about the same, which I have endeavoured to Obviate and Heal in the Second Section, now Finished: Or in respect to the many Scruples and Objections that are raised and agitated concerning it, which are to be Answered and Satisfied; and that brings me to the Last Part of my Work, which remains now on my Hands in the Section ensuing.   

SECT. III.  
THUS much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for the Stating our CAUSE, and Confirming it: I descend now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Answering Objections.  
But how can an Vnregenerat Man be Admitted Into the Church, that is not Of it? How can he that is not In Christ, be Received as a Member, or into his Body? How can he that is Out of Covenant, be Admitted to Enter Covenant? How can a Sealed Pardon be delivered to him whose Faith is not sound, and Repentance sincere? How can one be a Christian, that hath no Grace? These Objections, and the like, which are multiplied, do receive their Solution by the Preceding Thread of this Discourse. If the Government and Covenant we have been speaking of, be understood aright, and that the Church is the Number of those directly that be brought under That Government, and into That Covenant; we see all the way, how the Unregenerate, as well as the Regenerate, may be of it; and that they who say, That Such are only In the Church, and not Of it, do but mistakingly allude to St. John's Words, in this Case. We see, how the Unregenerate may be In Christ, as they are of his Political Body; and as Christ himself says expressly, That there are Branches in Him that bring forth no Fruit. We see, how the Unregenerate may Enter into the Covenant of Peculiarity, when yet he hath not brought his Soul to a Full Decree and Purpose of Constant and Entire Obedience; which is required of him also in the Covenant of Life. We see, how he may Enter it in the Precise, though he does not (as he ought to do also) in the Complex Consideration thereof. We may understand also, how that Universal Conditional Pardon, which God hath passed in the Gospel, may be Delivered or Sealed to a Man, though a Simon, or a Judas, as well as to a Philip himself, or to a John. We see likewise, how that a Man, who hath not one Spark of that Grace that is Saving, may have his Share in the General Grace of God, or of the Gospel, as well as others. The Acute and Profound Mr. Baxter, in one of his Books, hath these Words. You must first believe that Common Grace and Love, mentioned Joh. 3.16. 2 Cor. 5.19, 20, 14, 15. 1 Tim. 2.6. Heb. 2.9. And you must believe your Interest in this; that is, that God hath by Christ made to All, and to You, an Act of Oblivion, and free Deed of Gift, that you shall have Christ, and Pardon, and Eternal Life, if you will believingly accept the Gift, and not finally ●●ject it. And the Belief of This, even of this Common Love and Grace, must first persuade your Hearts accordingly to accept the Offer; and than you have a Special Interest. Life of Faith, pag. 152. Mark here: There is the General Grace of God, and a Particular Interest in that General Grace; the Belief whereof is the orderly way to a Special Interest; that is, to the putting a Man upon the Performance of the Condition, that he may have Interest in the Benefit. Let me ask then, Whether the Confirming, and stirring up this Belief of a Man's Particular Interest in God's General Grace, is not to be endeavoured in order to this End, the getting the Special Interest? And if it be, how shall the Word, Baptism, and the Lord's Supper, which are Ordinances that do indeed directly and immediately nothing else, (howsoever People may mistake) but Declare, Seal, and Confirm the Particular Interest of every Man in this General Grace of the New-Testament, (and so are delivered to all alike, that have an External Right to them) be Denied to any one, (the fuller Definition of General Grace before laid down, duly also considered) who, upon an Assent to the Truth of the Gospel, doth desire Admission upon this Account, or to this End? If there be any Reason for their Refusal otherwise, well and good; but it must be left to themselves, to make further Application, as to their Special Interest, only by way of Consequence and Deduction, according to their Evidence of having, or not having, performed the Condition required to the Benefits, of Remission and Salvation.  
It is Objected in the Cure of Church-Divisions. 1. This Doctrine confounds the Catechumen with the Christians. Answ. It is true, that the Primitive Church, after the Apostles, in the Times of the Ten Persecutions, were very strict in their Admitting Members; and so had their Catechumeni, which continued upon the good Use of that Custom, for a long Season: And Albaspinaeus (as I remember) does tell us a good Reason they had for it, in regard of the Danger they then were in, in case of any False Brother, (upon which Account we find the Disciples, at first, so shy of Paul, Act. 9.26.) who might, at that time, betray the whole Church, and her Sacred Mysteries, to the Persecutor: Besides the horrid Scandal to those both Within and Without, in the Case of the Lapsi. This Reason being now ceased, God be blessed, and the Command of Christ, with the First Times of the Gospel, and Acts of the Apostles, being the Rule and Examples which we are to follow in our Practice; this Objection, I must say, is for the Times before Constantine; but is now out of date. The Practice of the Apostles we find otherwise; the Practice of the Church now we know otherwise. There was Reason after the Apostle's Time for this Strictness; but the Rule was not so at first. What? Would you like, that the People of our Mixed Churches should be held but as Catechumen; and when any are grown to be Sound Christians, the Independent should Gather them into Their Congregations? Our Times continue no such Custom. Infant-Baptism alone confounds this Objection. 2. This Doctrine makes the Church consist of such as are no Christians; Of such as take Christ for their Teacher, and not their King. Answ. Of Such, or most Such, as are no Regenerate Christians. It was the Belief of their Creeds, among the Ancients, made them Christians; and there is none of us believe Christ to be a Teacher, but he believes Him also a Priest, and a King. I understand not this dividing Christ's Offices. He that comes in but to the Conventional Government of Christ, and submits to the Institutions of it, takes Him for his King: Nay, he that takes Christ for his Teacher, takes Him Therein also to be his Ruler; that is, to be led by Him. And, I say, the Unregenerate takes Christ to be his Ruler so far as to join in his Ordinances; and so far as he takes Him, the Minister cannot Refuse him. If he takes Him so far as to Obey Him farther, it is his Duty; and his Salvation depends upon it: But if no farther, so far as any will take Him, or come in to Him, it is the General Grace of God and Christ, that must, and that will warrant his Admission against all that gainsay it. 3. They therefore that hold this, (the dividing Christ's Offices) introduce a New Christianity. Answ. And they that savour it not, retain but the Old. 4. And a New sort of Baptism. Answ. No, good Sir, but another Profession than That, which, by an unavoidable Consequence, must else bring us all to Separation. It is true, that the Tradition of Baptism is Sacred; and it is a Benefit, not to be lost, that it hath delivered down what Christianity is, by our Christening. But Infant-Baptism is a part of that Tradition, if the Fathers be not out: And I hope that we may know what Christianity is, by engaging our Children to it, as well as by our making them the praesenti, to Profess it. If the Child be made to answer Polliceor, and that in the Sense which respects both Parts of the Covenant, as hath been intimated, it will be all one with an Abrenuncio, as for that. The Church herself, which, for the Ancient Forms sake, retains the Words in her Baptism, does recall them in effect, by rendering this Interpretation in her Catechism. 5. This large Doctrine destroys the Special Love of Christ's Members. Answ. By no means. We are to Receive all that are Willing: We know not how Far they are Willing. If they be Willing to come in thus Far, they may be Such, for aught we know, as are willing Altogether: And as Charity Hopeth all things, as well as Believeth all things, we are to judge the best of them, and behave ourselves to them accordingly. Besides, it is too narrow a thing for Brotherly Love, to sit down in the Comforts only of my Brethren's Mutual Faith, and not be at the Pains for their Conversion. 6. Hence it will follow, that the Church must be constituted of Two sorts of Professors, and so be Two Churches. Answ. There is one thing I must remember, while I think of it, which else may work a great deal of Prejudice to my CAUSE. It must be acknowledged, that our Divines generally do make Profession to be That which gives Right, Coram Ecclesia, to the Ordinances and Membership; and Truth of Grace (say the most) Coram Deo. Now, whilst I seem to lay another Ground, which is Willingness or Consent upon Belief of the Gospel, upon the Account of General Grace, both Coram Deo and Ecclesia, I must declare, that This is, or shall be accounted by me to be Profession. I say, That when a Man comes, and offers himself to join, or joins with the Church in her Service, this is Profession. If any will not let me call This Profession, than I must say, It is Not Profession, but This Consent or Willingness upon Receiving the Word, that is the Rule of Admission: If they will, than I say, It is My Profession is the Rule, and not Theirs, which is a Profession of no less than Regeneration. Not but that a Man who believes the Gospel, and comes in, may make what Profession of Grace he Can, and Will, as he hath occasion, without Making or Marring the Constitution of the Church. The Church is Constituted of the Willing, of those that Offer Themselves. These are Regenerate and Unregenerate, according to Christ's Intendment in several of his Parables. This Church moreover, I must say, is Catholic, One, and Entire after Cyprian, de Vnitate Ecclesiae, and after Augustine. The Objection then of Two Churches, upon the Diversity of Professions, that being not our Rule, is built upon the Sand, tho' the Church Political and Mystical, be not indeed the same.  
There are more Objections, with greater Variety, in the Book called, Right to Sacraments. And the Sum of most of them, I take it, comes to This. The whole Church have the Denomination of Saints, Sanctified, Believers, Justified; and multitude of things are attributed to It, which none but the Regenerate really are capable of: And Therefore, it must be upon a Profession which amounts to that Importance, Wherefore the Unregenerate are so Reckoned, and Received. This Objection is multiplied, and Scriptures abundantly Urged and Improved accordingly. I will Answer therefore very plainly: The whole Church is thus Denominated (or such things are attributed to It) from the Better Part, or from the Regenerate Part only, (which our Divines do commonly say) who are Such; where I need not stand (I think, after them) to show, how the Scriptures abound with frequent Passages, where Something is attributed to All, that belongs properly to a Part only of Those, to Whom, or of Whom it is spoken: but assume straight, That forasmuch as it is for the sake of Those to whom the Unregenerate Christian is Joined, that such Titles or Things are attributed to him; it does appear, that it is his Coming in to the Church, or Willingness to be one of their Society, that gives him that Advantage; and not his telling a Lie in an Hypocritical Profession. Yes sure, you will say, it must be a Man's Professing himself to be Thus, makes the Church Repute him thus: But I say, No; for it is not We only Repute him Thus, but the Scripture: The Holy Ghost calls all the Members such; and the Holy Ghost and Scripture cannot Repute them So, but upon a Ground of Truth, and not upon the Foundation of a Lie, or what is Visible only. Now, that Truth is this, that Some are indeed Such, and the Rest are of their Society; which, in the Whole, is so denominated on their Account. I will yet say That, which does yield myself most Satisfaction. The Unregenerate Christian, who comes in to the Church, is under the Means, and in the Way, to attain That himself, which yet he is Reputed to Be for the sake of Them with whom he is Joined. As we are said to be Justified by Faith, according to Austin, when Faith in its self, distinct from Repentance and Good Works, is the Initium only, or Entrance of a Christian towards it, (there being a particular Interest in the General Grace of God, upon Belief of That only, which is First, and in the Way to a Special Interest, as One before hath told us) and as the Apostle intimates, when he says, We have Believed, (as a first thing) that we might be Justified: So do I judge, that an Unregenerate Man may be said to be a Disciple, Saint, Sanctified, Justified, Saved, as this Coming into the Church is his beginning the Course to obtain it. The Children of the Koathites are said From a Month old to keep the Charge of the Sanctuary, (Num. 3.27, 28.) because they were so designed, or devoted thereunto. Neither is this unusual in our common Speech: For let a Man go out of London but Yesterday towards Cornwall, we say, He is gone to Cornwall, when it will be many Days before he reaches Thither. As we say then, This Man is Gone to Cornwall; so is the Unregenerate Member Sanctified, Justified; that is, he is In the Way to get to it. I will clear this farther. The Apostle, speaking of the Person whom he would have Excommunicated, bids us yet, Not to count him as an Enemy, but admonish him as a Brother, 2 Thess. 3.15. It may be demanded, How this can be, when he is cast out from the Society, and so is actually a Brother no longer? I Answer, That forasmuch as he is Cast out to this End only, that he may Return, and so be a Brother again, he is still to be Had, and in this respect to be Dealt with as a Brother. If then a Person shall be held a Brother in respect to his Repentance and Return, as being under the Means (the Church's Censure and Admonition) to bring him to it, we see how the Unregenerate may have the like Denominations as This, on that Account; which is indeed the Same only.  
But what if a Man shall say, I Believe the Articles of the Creed, but I will not leave my Sins: I would have Christ to save me, but I Renounce his Government: Shall such a Man be Admitted? I Answer, These are Tragical kinds of Exaggerations of the same Objection, which stands on a mistaken Supposition. If it be proved, that it is Christ's Will, that every Man must come with such a Profession, as to tell what he Is before he is Baptised; it were but Reason he should tell all, and say the Worst as well as the Best of himself; and I know not what then you would do with him: But if it be a Man's Offering Himself only is his Profession, there is no footing for any Words of this Nature. I say, moreover, As you will receive the Hypocrite under the Name of a Professor; so will I receive the Willing under the Notion of a Comer, to get Grace, or more Grace, in the Use of the Ordinances, as the Means thereof, by God's Appointment.  
Baptism is for Remission of Sins, and so is the Lord's Supper; and how shall any Man, whose Faith and Repentance is not Sound, be Baptised, or Communicate, seeing his Sins be not Forgiven? I Answer, Baptism, and the Supper are for Remission; and they are for something Else too. They are For the Owning and Acknowledging God and Christ, according to his Institutions. Jesus Christ was Baptised, and Partook of his own Supper; but He had no Sins to be Remitted. He did it, He tells us, for Fulfilling of Righteousness. These Acts in the Unregenerate, are Acts of External Righteousness; and so far as he can Do it, his Duty must be Done. When there are More Ends than One of an Ordinance, or of an Action, and some Other of those Ends may be Attained, the Ordinance or Action must not be omitted, because That One Cannot. Neither indeed is it the Advantage of Man, but the Will and Glory of God, that is the Ground of our Duty. Neque enim quia bonum est idcircò auscultare debemus, sed quia Deus praecepit. Prior est Authoritas imperantis quàm utilitas servientis. Tertul. de Poen. Lib. But I have Answered this Objection before also, Otherwise; and because it may be urged with as much Strength and Importunity, as Any else whatsoever, I will repeat that Answer, and Enlarge it. That God hath granted Pardon and Life upon our Faith and Repentance, is the Substance of the Gospel. That this Grant is ordinarily called The Covenant by Divines, is not to be denied. That this Covenant is Conditional and Universal, appears in the Proposal; and consequently, that All Persons, and Every Person in the World, hath a Share in it; so that, if he Reputes and Believes, he shall be Pardoned and Saved. Every Person that comes into the Church, and is Baptised, does take Possession, I must say, of that Share or Interest which he hath in this Universal Conditional Remission and Salvation, whatsoever else he does farther. This Possession, and Understanding of it, is a Matter of greater moment than most do think of; being Worthy of all Acceptation, according to the Apostle, 1 Tim. 1.15. Those Persons that hear the Gospel, and Refuse to come in, and be Baptised, do leave their Share, Part, Portion or Interest in this General Grace; and thereby do Refuse or Forsake their own Mercy: at least, they do not Take their Share, and Apply it to their Souls, as those do (or should do) that Receive the Gospel. This Application of a Man's Interest in the General Grace of God, is the Means to bring him to a Special Interest, as we have been instructed before by a sound Divine, as well as moving Preacher; and his Meaning (as I take it) is, That a Man appropriating the Doctrine of General Grace to himself, (to wit, that if he, for his own part, does Repent, Christ hath died for him, having Died for All, and he shall be Pardoned and Saved as well as any) is that ordinary way which the Spirit of God takes to the working the Soul up to a Resolution of Repentance, and Trust in his Mercy; which is necessary to that End. Well! The Covenant then, which the Gospel declares, and the Sacraments Seal, being the Conditional Covenant, that Remission and Salvation which they Confer (Pronounce or Exhibit, Signify or Seal) to any Body, is Conditional only, and can be no other. Whatsoever is common to the Regenerate, and the Hypocrite, (which the Sacraments must needs be) can Exhibit no Remission, or any thing else, but such as belongs both to Regenerate and Unregenerate, and that is Conditional Remission. It is the particular Share, Part, or Interest, that every Man hath in this Universal Conditional Remission, that the Minister doth deliver to the Baptised, and the Communicant, when he delivers them their Pardon sealed by these Ordinances. If the Person that receives them hath performed the Condition, though he receives from the Minister the Seal only of the Conditional Universal Pardon belonging to Him, and all the Rest alike; yet is this Pardon, upon that Account, made Absolute to him; and he is accordingly to apply the Consolation with Thanksgiving and Blessing, with Joy and Peace in Believing: If he hath not performed it, yet hath he his Share in the General Grace of God delivered to him, (so that there is no Sealing to a Blank) and he is, at least, to Take it, and Carry it home with him, to Lay it to his Heart with that Christian Consideration that is meet: And in so doing, who knows but God may give him his Grace, that by this Means (if by any in the World) he may be stirred up to the Performance, and so come Also to be Absolutely Pardoned and Saved.  
Baptism is the putting off the Filth of the Flesh, the Old Man, a Burial with Christ to our Sins, a Signified Taking God and Christ as offered, a Consent to our Part of the Covenant, the Answer of a good Conscience, a Putting on Christ, and the like. Ergo; No Unregenerate Man can be Baptised. Answ. This is the same Objection with That which precedes the Two Last; and I give the same Solution. Baptisin is so to the Regenerate; and in regard to Such it is so Denominated. The Regenerate when they are Baptised Do Thus; they put off Sin, put on Christ, Consent, and so forth: The Unregenerate are brought under the Means to do it. Baptism to them is the Ark, which Saves them only, as they are got into the Way to be saved. But do not these Mediums prove, that the Profession we make at Baptism, must be of no less than a Saving Faith, which alone does operate thus? Answ. I acknowledge the Puissance of that Author; and gainsay it not, upon his Supposition, that Profession is the Rule of Admission: But I deny that Rule; I apprehend the Supposition to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and would not have been taken up by so searching a Judgement, but upon deep Authority; and so presumed generally without Precept from Christ, and without Example from the Apostles. I must then say farther, His Arguments prove powerfully, that the Baptised should Have a Saving Faith; but they prove not (methinks scarce at all) that he must Profess it: They prove, that the Person should come With it; but they prove not, that Without it he must not come. Yes, you may reply, A Signal Profession of Doing That which a Man really Does not, is a Lie, Ergo; Without the Thing signified, it is Unlawful for him to come. Answ. A Man's Coming is indeed such a Signum Mentis as This, in the Regenerate that means it; but it is not such in Others. It is in the Unregenerate a Signification of his Willingness to Join with the Church, or to be One of their Society; and so long as he is indeed Willing to that, it is sufficient for the Act to be done in Truth, and for him to Come; because it is this Consent of his, or Will, in good earnest, is the very Rule of Admission. God hath given Man the Faculty of Speech, to express his Mind by it; and He commands him to Speak as he Thinks, and not Otherwise. A Profession therefore in Words that agrees not with the Mind, is Sin in Its Self, or in its Own Nature; and such Words may not be spoken: But in Things and Actions the Lie is not in the Nature of those Things and Acts, but in the Interpretation of Others; and so is a Lie only by Accident; and the Thing or Act being Good in itself, it must be done. As Evil must not be committed, because Good may come of it; so that which is Good, or Duty, must not be omitted, because Evil May.  
How will you prove, that any Unregenerate Man hath Right to Baptism? Answ. Very well. By Right we understand any Good due to us upon a Grant of him that hath Authority; which Grant (or Gift) is the Foundation of Right, called Title. When the Condition than is performed, upon which such a Grant is made, here the Good is Due; and that is Right. This is the most proper of Rights, and which concerns us; and I will wave all Rights otherwise. Now, when Christ took Possession (as hath been expressed) of the Government, that God before had over the Jews, (which being a Voluntary Government, and not his Natural One, he could part with) he sets up Baptism, and commissionates the Apostles to Go and Preach to all Nations, and to Baptise them, as the Badge, Sign or Token of their being his Subjects; enlarging thereby that Kingdom of God (and now His) over the World. In this Commission then, or in the Gospel, there is a Grant included of Baptism, together with the Consequential Ordinances, (which are the Positive Laws or Institutions of this Government) as Privileges belonging to these Subjects of Christ's Kingdom, as God's Statutes were of old peculiar to the Jews: And we must ask, To whom they are Granted, and upon what Condition? It is plain now, and undeniable, that the Whole Earth are the Persons; and the Condition (as plain to me) is, if they Come in, if they Accept them. If they will hear, let them hear; if they will be Baptised, Baptise them. Where the Gospel and Baptism are offered unto any, and they made Willing, here is the Condition on their Part extant, and the Grant takes place. If God Will have All to be Saved, He must be Willing that they have the Means. The Coming in to the Church, and Partaking of the Ordinances, is God's way of Salvation: Salvation is of the Jews, Joh. 4.22. The Affording the Means is the Fruit of General Grace. General Grace belongs to the Unregenerate, as well as the Regenerate. God Wills still, if Man Will. If any Man then will come to the Means, and God Wills that he Should, if he Will, who art thou that Refusest to Admit them? Take heed, if you go on with this Rule, lest you destroy General Grace, and subvert the Gospel. You may, if you please indeed, say still, Baptism is only for the Regenerate; and you may look on all you Baptise to be Regenerate, and give the Sacrament, and Administer the other Ordinances as Means only for the Edification of such; and you must maintain consequently, that ex intentione Instituentis, there is no Conversion within the Church, to be expected by any, (when no Member Unregenerate can be Edified, unless Converted): And I shall then humbly tell you, That if your Preaching and Practice did not indeed contradict your Doctrine, you should destroy the most of Souls in our ordinary Congregations.  
But what shall we think of the Man, that comes into the Feast without the Wedding-Garment? To come in to the Church, is to come in to the Feast; and what a dangerous thing must that be unto such? I Answer, And what shall we say to the Man, that comes to hear the Word, and to Pray, without a Saving Faith, or True Grace? The Case is the same in all the Ordinances; and there is no doubt, but he sins in all: nevertheless he must Come. He should sin more, if with the Pharisee, he shall Reject the Counsel of God, and refuse to be Baptised. It is true, the Man in the Parable, that was without the Wedding-Garment, is condemned; but this is to be understood at Judgement: Neither is it for his Coming, but for his unworthiness being There. The Servants brought him In, and did but what they were bid. Besides, if he had stayed Out, when Called, he had been more certainly destroyed. It was his Fault, he had no Wedding-Garment; it would have been Double, if he had also refused the Call. For the One he is bound hand and foot, and thrown into Darkness; for the Other he must have been brought before the Lord's Face, and slain.  
To come in an Unregenerate State, is to be Unworthy; and he that Eats and Drinks unworthily, Eats and Drinks Damnation to himself, not discerning the Lord's Body. Answ. This Text hath need to be a little opened, for the moderating that Dread which is ordinarily too excessive on Tender Minds; or else I might spare the Objection. For the understanding then the Meaning: That which is first solidly to be thought on, is the Rule of Exposition; and the Rule of Exposition is the Institution; for that only is laid down in the Place. In general therefore, by the word Unworthily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is nothing else is, or can be accordingly understood, but Vnmeetly, Vnsutably, or not Answerably to the Nature of the Ordinance, and the Ends of it. Thus St. Ambrose: Is indigne sumit qui aliter accipit quam Christus instituit. See his Comment upon the Place. On the contrary, Dignè manducare, To Eat worthily, (says Chemnitius) est Eucharistiâ uti eo modo, & in eum finem sicut ex ipso Filio Dei instituta est, is to use the Eucharist after that Manner, and to that End as Christ hath Instituted it. See his Examen. Conc. Trid. de Coena Domini. Nothing can be more plain, or said with better Judgement. This is also most fully confirmed by the other Phrase, Not discerning the Lord's Body; which is brought in manifestly, as exegetical of the former. The Argument of the Chapter, (which is the Corinth's Sin of Disorder, and the Reproof thereof; who mingling their Love-Feasts with the Sacrament, came without any Reverence to the Holiness of the Institution, insomuch as they were ready even to be Drunken at it) does explain it to perfect Satisfaction; and it does, and must signify therefore nothing else, in the First Sense, but the not putting a Difference between this Sacred, & a Common Table. Paulus dicit Corinthios non dijudicare Corpus Domini, quia illud in Coena Dominica non majori reverentia tractabant quam vidgares Concoenationes, says the same Examiner of the Council of Trent, in the same Place. And this is the true, and certain Interpretation. I will yet Establish it with the Authority of the Great and Devout St. Augustine. Indignè dicit acceptam ab cis, qui non discernebant à caeteris cibis veneratione singulariter debita. Continuò quippe cùm dixisset, Judicium sibi manducat & bibit, addidit ut diceret, Non dijudicans Corpus Domini, quod satis toto ipso loco si diligenter attendatur, apparet. Aug. Ad Inquisitiones Januarii, Lib. 1. Cap. 3. If the Meaning of either of the Phrases were to come in Unregeneration, then must those Corinth's that fell asleep under the Gild, be not only Chastened of the Lord, but Condemned with the World; which were to give the Lie to the Text.  
Our Divines generally distinguish the Church into Visible and Invisible, and make that a Distribution of a Subject into its Adjuncts; and consequently, when the Church Invisible is the Number of the Regenerate and Elect, and the Subject is One, the Visible must be nothing but Those, who by Profession are Such; that is, Appear so, and are Not; and the Unregenerate are excluded. Answ. I confess, this is the Common Judgement of our chief Protestant Divines; and it hath confounded us. I must therefore, for my own part, declare Against it. I dislike the Terms, (which I suppose not Cyprian's or Augustine's, but Late Ones) and being forced therefore to some Description of the Church, and to Distinguish about it, (for else we should not know of What we speak) I use Others. I distinguish the Church into Political and Mystical; and I speak of It under the former Conception. Now, this Distinction (understanding, by the way, the word Political in a Generical, not Specifical Notion) I take not to be Distributio Rei, into its divers Accidents, or Parts Essential or Integral; but Nominis, into its divers Significations: That is, I take it not for a Distribution of a Genus into its Species, which are its Essential Parts, or a Totum into its Integrals, or of a Subject into its Adjuncts, or Accidents; but I tell what I mean by the Church, when I use the word, through the Means of that Distinction. I do not (I say) distribute One Thing into its Two Parts or Adjuncts; but I distribute One Word, or Homonymous Term into Two Things, signified by it. To be United to Christ by his Spirit, so as to Have Him a Head of Influences to me, for Spiritual Life and Salvation, is One Thing; and to be of the number of Those who are brought under his Positive Institutions, and Subject themselves to his Officers for the proper End, and so Have Him as a Political Head only for External Government, (though it be in order to bring them on to Saving Grace, and into the Mystical Church also) is Another. If I speak of the Seed of Abraham; To be his Seed by Birth is One Thing, and to be his Seed by Faith is Another. It is One Thing to be an Outward Jew, or a Jew by Nature, and Circumcision in the Flesh; and it is Another to be an Inward Jew, by Circumcision in the Spirit, by Grace, and Keeping the Commandments of God. And what a Distribution then is this? Why? It is Distributio Homonymi sive Equivocantis in Equivocata: And the Distribution of a Genus into its Species, of a Whole into its Parts, of a Subject into its Adjuncts, being (as I count) Distributiones Vnivoci, This can be none of those Three. Here is Idem Nomen, the same Word or Term, [CHURCH] but Nominis Ratio Diversa, the Reason of the Denomination, the Conceptus Objectivus, not the Same. When there is One Name then, there are Two Things. The Things are divers and disparate; but not Two Species of One Genus, or Two Parts of One Integrum, or Two Accidents of One Subject; there is no need of That. The Political Body is One Society, and the Mystical Body is One Society; Both are headed by One Christ, Both are Catholic, and Both are One; and One Person may be a Member of Both, but Both are not the Same. It is not a Distribution of an Integrum into its divers Sorts of Members, (as I have been formerly apt to think) because the Coetus then must be One; when That Coetus which consists of the Regenerate and Unregenerate, and That which consists of the Regenerate Only, cannot be One and the Same Coetus, but Two: Especially, when there may be Some, who are Members of the Church Mystical, (as being already in a State of Salvation) and not yet Admitted into the Congregate, or Political Body, (either Universal or Particular; for so I use these Terms) Act. 10.4, 22, 35. Rom. 2.26, 27. as well as Many, who are Members of a Christian Congregation, but Foreigners to the Assembly of Heaven. It is not a Distribution of a Subject into its Adjuncts, for the same Reason; which yet our Divines intent, by their Terms, Visible and Invisible, already noted. The Church, which is Christ's Church, is that One Mystical Body of the Elect and Regenerate only, according to them, distinguished into a double Respect, or Consideration thereof, as Invisibly or Visibly such; that is, as Men be Indeed, or in Appearance Members of it. A goodly Distribution! As if we should divide Man in Specie into its Singulars; Plato Socrates, Paul John, and the Pictures of Men; when the Picture of a Man is No Man, and a Visible Member No Member; that is, a dividing a Church-Member, or Church, into one that is One, and into one that is None. Besides, that this is a Conception, (as before intimated) that makes the Apostle understand by the Outward Jew (when he distinguishes them, Rom. 2.) to be the Inward One according to Appearance; one that appears to be an Inward One, or a Jew only Putatiuè & secundum apparentiam, as they speak; when nothing is more contrary to his Mind; who means undoubtedly, a Jew by Nature, (as Gal. 2.) one of Abraham's Seed according to the Flesh; Born a Jew, and thereby having a Right to Circumcision, and the Consequences of it. The Formal Reason giving Being and Relation to One Church, is distinct and different quite from That which Constituteth, and giveth Relation to the Other. I am nevertheless afraid to say likewise, That it is a Distribution of a Genus into its Species, because the making Two Churches specifically distinct under One Vnivocum Vnivocans, will be Absonant, I doubt, to the General Ear; though if any will make the Coetus Vocatorum the Number of the Called in Genere, to be divided into the Number of the Called Effectually, and of the Externally Called, and then divide these, as the Species, into their Singulars; Peter Paul Regenerate, Judas Simon Unregenerate, I shall be far from falling out with them; who must rather declare, That if they can make it good, they have won our CAUSE. For my part, I am only pretty sure methinks of This, that the term CHURCH is Homonymous; and so long as I go no farther than I do, I seem to myself the more safe. For thus much appears, The Inward Jew hath another Relation to God than the Outward; in regard to which, the Outward Jew is said to be No Jew; that is, None as so meant; when in regard to that Relation which is common to Both, he was a Jew, (the true proper Jew, and the Other but Metaphorically so) having the same Privileges thereof equal with the Other. It is One thing to have One of these Relations, and to have the Other is Another; and the Societies to which they relate therefore, are not the Same. To be Called is One thing, to be Elected Another. The Mystical Church is the Number of the Spiritual Seed, Inward Jew or Christian, or of the Elect: The Political Church is the Number of the Called. To speak yet more exactly: There is the Kingdom of Christ, and there are Some Persons among them, whom He Chooses, to give his Special Grace and Spirit unto; and thereby to make them One with Himself in another (or stricter) manner than the rest. These Select or Elect Persons are sometimes called the Church; and sometimes this whole Kingdom is called the Church. This Kingdom is Universal or Catholic, because it is over the World. These Elect are Catholic, because scattered here and there, every where in it. This Kingdom is One, because they are All under One Head and Government, (and have One Faith, and One Baptism, Ephes. 4.5.) These Elect are One, because united into a Mystical Body, even so as to be said One Christ, 1 Cor. 12.12. If Divines had used to distinguish these Two Things by Two Words, and called the One Christ's Kingdom, and the Other the Church, the Matter would have been more easy: But when they are Both called the Church, I am forced to distinguish the word Church, and tell, That I understand by it, Christ's Kingdom, (that which is called the Kingdom of God, the Kingdom of Heaven, in the Gospel, Matth. 13.44. Mar. 4.26. Act. 20.25.) And if it appear, that Unregenerate Men are of This Kingdom, (Matth. 8.12:) it is all one to me, as to say, They are of the Church. Unto Christ's Kingdom certainly do Christ's Institutions, Christ's Positive Laws and Officers belong; and consequently, the Ordinances of Baptism, which is appointed to Admit Men into the Same. That Door now, which admits Hypocrites as well as Sound Believers, cannot Admit Men into the Mystical Church; for there are no Hypocrites There. But Hypocrites, as well as Sound Believers, are Baptised; and it cannot be otherwise. The Mystical Body than is One thing, and the Political Body (which alone concerns our Dispute) is Another. They are Two Things, though called by One Name. The Objection consequently, being founded on the contrary Supposition, does fall.  
There is One Thing yet, puts me most to it. It is the Form of Baptism in the Liturgy, (which I suppose very Ancient by Tertullian) where the Covenant is Entered by every one that is Baptised, in the way of Question and Response: And when That Question is asked, Dost thou Renounce the Devil, the World, and the Flesh, in the Words as there expressed; and no less an Answer is required, than, I Renounce them all; it appears, that the Church of England receives none for her Members, but Such as She supposes Regenerate Persons. If none but Such as make that Profession, which none but the Regenerate can Make, are Admitted to Membership and Baptism; it is evident what is the Church's Judgement. To this purpose are Thanks given for every Child upon its Baptism, That God hath pleased to Regenerate it by his Holy Spirit, (not only by Water.) When these Children come of Age, they must be Confirmed; and All, as supposed in a State of Grace, are to come to the Communion. When any Die, they are likewise, as being in the Church, supposed to go all to Heaven: Neither ought the Words in the Burial give Offence to any, being spoken according to a Church-Judgment of Charity, of every Body, upon that Supposition.  
In the First place therefore, for Answer: I acknowledge myself a Nonconformist: And as All, who are Such, have some particular Reasons above others, why they Assent and Consent not to all, and every thing contained in, and prescribed by the Book of Liturgy; I am content that this be alleged for My Reason, though it be not my only Reason: I Assent, and Consent not, that this Abrenuncio be imposed in Baptism: And not only because no Child can make that Profession, but because I cannot find in my Heart to receive such a Tenent, by Consequence, from the Liturgy, for Conforming to the Church; which must lead me, if I be true to it, to Separate from Her. Not but really, if any Body can make this Profession, it is well; but to impose it on every one as necessary to Baptism, (without Liberty of a Man's own Words) and to suppose it of every one that is Baptised, This is the Point. We intent our Mixed Churches to be of the Regenerate and Unregenerate: This Profession intends them to be of the Regenerate only. These are inconsistent things; and This is no little matter therefore, for which I Dissent; and She may the better bear with me. We can never maintain our Parochial, our National, our Mixed Churches, against the Congregational Party, in my Judgement, if we give them This Ground, That the Churches of Christ's Institution do consist ex intentione Instituentis, of the Regenerate only.  
In the Next place, I must say this: Though the Church, by requiring such a Profession of the Baptised, must indeed, by Consequence, be interpreted to be of the common Opinion; which I oppose, for the great Reason mentioned: Yet does She, by allowing this Profession to be made by Infants, vere again from it. An Infant can make no Profession de praesenti: And as the Abrenuncio therefore is well interpreted by a Polliceor in her Catechism, I could wish accordingly, if ever there be another Emendation of the Common-Prayer-Book, that these Words in the Baptism, of the Adult, as of the Infant, were changed; and instead of, I Renounce them all, some such words were put in, I engage to it, God being my Helper. If they were, you may say, How would this mend the Matter? No Man can say, I engage to do a thing Hereafter; but he must resolve upon it Now, or he lies. If the Baptised resolve Now to Repent, or to live Holy for the Time to come, he must be Regenerate, all one as if he professed He did already. I Answer, There is no doubt, but a Man may really Intent, or Purpose to Repent Hereafter, or sometimes Before his Death, (as he may Desire, Wish, and Hope it, lest he be Damned) who, at the Present, is for Enjoying yet the Pleasures of the World for a Season: And whether such an Engagement, de futuro, will save the Adult Person, as well as the Infant, from a Lie, (when it will not save him from Sin, and Desert of Wrath, if he makes any Delay, Heb. 3.7, 8.) I leave to Others to judge, that will: I must Offer yet farther. The Baptised is supposed to be Entering Covenant in these Responses; and there is Difference between an Absolute, and a Covenant-Engagement. A Man cannot engage Absolutely to do any thing, but he must, at Present, be Resolved, or he Lies: But a Man may make a Conditional-Engagement without a Lie, before he be Resolved upon the Performance. A Covenant-Engagement is no more, but I Engage to perform my Part of the Covenant, as ever I expect God should perform His, or as ever I expect the Benefit of it; or, if I do not (that is, if I Never do) Perform the Condition, I consent to go without what is Promised. The Lord Jesus will be sure, for his Part, to perform his Promise; wherefore this Infant must also, for its Part, promise by You, to Renounce the Devil, to Believe, to Obey, says the Priest to the Godfathers', in Words more at large: And if the whole Form were so moulded, as to make the Engagement of this Baptismal Vow to be Conditional, that the Unregenerate, as well as the Regenerate, might make these Responses, and the Thing be Justified; there is nothing, I judge, could be done Better; and nothing, I think, aught to be done Less, for maintaining our Mixed Churches Against, or saving them F●●m, Separation.  
If This satisfy not, I have yet Something more laid in. In the Covenant, there are the Precepts, the Promises, and the Threats. As the Person Covenanting engages himself to the Precepts, as ever he hopes to enjoy the Blessings: So he consents to Undergo the Penalty, in case of Non-Performance. There is no question now, but a Man may Engage to Do a Thing, or Bear the Penalty, when he is not yet Resolved either To Do, or Not to do it. No question, but he may Engage himself to the Loss and Punishment, without the Resolution of Doing that which is the Condition of avoiding of it. At University, when we were Matriculated, we swear to Keep the Statutes: No one that Understands them, does think of always Keeping them; and yet they tell us, We are not to Scruple the Oath, because it is a Penal Oath: And so long as we Submit to the Penalty, in case of Breach, we sin not, though we Swear without Resolution to Perform the Matter Sworn. To this Purpose above all, we must not forget, that the Israelites had the Curses proposed to them, as well as the Promises, in their Covenanting; and every Man was to say Amen to the Curses. Dent. 27.26, And they entered into a Curse, and an Oath, to walk in God's Law, which was given by Moses, Nehem. 10.29. God, on his Part, is Engaged to be Israel's God, and to Bless them, if they do their Duty; and to Punish them, if they Neglect it. The People, on their Part, do accordingly Engage themselves to the Performance, or Submit to his Judgements, as Righteous. It is a Covenant-Engagement as to Both Parts; and so long as the People (whether Regenerate or Unregenerate) do believe God will be Gracious to them if they be Obedient, and are ready to acknowledge Him for Righteous if He punishes their Disobedience; there is nothing hinders, but that the whole Body may say, We engage to it. The Truth is, the Command of God for all the People to say Amen to the Curses, may be a Key for Opening the Nature of the Jew's Covenanting, as intended by God. If their Engagement to do all things that God had commanded was Absolute, then must their Engagement, when they say, in effect, If we do not, let us be accursed, be Absolute also. But far be it from God, to require the whole Congregation to Engage themselves to Continue in all the Words of the Law, to do them, (which Strictly none of them Did, or Can) or else be Absolutely accursed. As many as are of the Works of the Law, (says St. Paul) are under the Curse, Gal. 3.10. But were they Absolutely under it? God forbidden! How then should any of them be delivered from the Law and Curse? How then should Salvation be through Jesus Christ, even to Paul himself the Apostle? In one Place it is said, Go thou near, and speak thou to us all that God shall speak to thee; and we will do it, Deut. 5.27. They know not what some of these Commands will be, yet Engage to do Them. I ask, How can this be Absolute? Ignorantis non est Consensus. If any one than says, He understands not my Distinction before, between an Absolute, and Covenant-Engagement, let him bring his Mind to some good Conceptions about this Saying Amen to the Curses, (which our Church uses also in Lent) and, I suppose, he may then understand something of it. It may be objected, An Unregenerate Man cannot Consent to the Sanction, any more than to the Preceptive Part of the Covenant. I Answer: But he can, and does Assent to it; and for the Entering the Covenant in regard to the Comminatory Part of it, that Assent is enough. He cannot help his Belief, though he would never so fain; and so long as he knows he is within the Sanction whether he will or no, so that according to his Performance or Non-Performance of the Condition he must be Saved or Damned, though he cannot be Willing to be Damned, yet does his Conscience bind him over to it. Which also will tell him, That he might yet, if he would, Forbear those things, in the Doing whereof he is said, by an unavoidable Consequence, to Will, (Ezek. 18.31.) to Choose, (Deut. 30.19.) to Love Death, (Prov. 8.26.) It is true, that the Israelite, who had not Performed the Condition, could never say Amen to the Curse with a Good Will; but he Must say it. For when a Man's Consent to the Condition is requisite to have his Part in the Promise of the Covenant, he shall and must have his Part in the Threat, whether he will or not. This is Christ's Law, (saith the Sagacious Mr. Baxter) He that Believeth, and is Baptised, shall be Saved; and he that Believes not, shall be Damned. He that professeth to be Governed by Christ, professeth to be Governed by this very Law; and therefore professeth his Consent to be Damned, if he Believe not. Christ told you, You must Consent to both Parts, or to neither. The Curses of the Covenant (Deut. 29.21.) were to be repeated to the People of Israel; and they were expressly to say Amen to each of them. For Life and Death were set before them, Blessings and Curse, (Deut. 30.1, 19) and not Life and Blessings alone. And so the Gospel, which we are to Believe, containeth though principally and eminently the Promises, yet secondarily the Threaten of Hell to Impenitent Believers; and our Consent doth speak our Approbation. Life of Faith, pag. 303. Neither is this to be looked on as any thing Singular; Promissio non minus iram incredulis minatur, quam gratiam fidelibus offered, says Calvin, Mar. 16.16. Unto which I will add this, The Application of that Part of the Covenant to a Man's own Soul, which belongs to him upon a due Examination of his State, is a Duty surely of Great Concern to every Body; and the Applying the Curse to himself, if he be under it, is as direct, proper, and convincing a Means to his Repentance, and Saving Conversion, as the Application of the Promises to the truly Faithful is for their Establishment in the Grace of God. I will add again thus much. As Adam, when he was in Innocency, could Enter Covenant with God, in regard to the Comminatory Part, that if he fell He should die, when he was at present only Under Life; so can an Unregenerate fallen Sinner enter Covenant with God, in regard to the Promissory Part, that if he Repent he shall Live, while he is yet actually Under Death and Condemnation. When the whole Body of Israel promiscuously, without any Discrimination, say, All that God hath said we will do, it must be understood (as to an All above their owning God, and his Worship, in opposition to other Gods, which they then Absolutely did) of such an Engagement, which I call a Covenant-Engagement. I will yet add moreover, That time may come, when such Men who let nothing almost escape their Sight, but can speak things so true, so clear and full as Above, may see their own selves how to walk in the Light and Consequence of what they have spoken.  
In the Third place: I must offer from hence by way of Quaere; Whether an Engaging to the Covenant be not a Duty of that Nature as other Duties, where the Matter of the Duty must not be omitted for any Impotency of ours, or Defect in the Manner of the Performance? When a thing is Evil in itself, it must be avoided; but when a thing is commanded, and hath Evil cast on it Externally by the Agent that doth it, the Doer must be reform, but the Duty must be done. God commands all Israel (which we are here yet upon) to enter Covenant with Him: The most Part of them are uncapable of Sincere Performance; and yet they all Engage, and God and Moses seem to approve it. In like manner, God calls all Nations, as He did Israel, to come in to the Christian Church, and to enter Covenant with Father, Son and Holy Ghost. If the Gospel be Preached, and they Believe that these Three Persons are the only true God, they are to be Baptised into their Name. They are to Come, and to come So as to be Sincere Converts. They are to Engage, and to engage So as to resolve upon the Performing the whole Condition on their Parts, that they may be Saved. If they fail in the Manner, and do not Engage so as they ought, or do not resolve upon the Performance, (supposing it a Conditional Engagement) or rather resolve not Entirely, but in Part, (or so far as to take God for their God and King, in opposition to other Gods, which is the main thing of that Covenant, as the Israelites, for the most of them, at this Time we may be sure, Did) so that there is a Partial, but not Total Hypocrisy, (to make it Evil in itself) in their Engagement; I Quaere, Whether the Matter is not yet still what they are called to? And if it be, they Must, and, for aught I see, they May engage, as Israel did. Where they fail then in regard to the Manner, they are to be Reform; but what Their Duty is, must be done. If they Resolve not as they ought, they sin, I suppose, in the Manner of their Engagement: But I must ask, Whether they shall not sin more, if they Engage not at all; if they quite turn their Back upon God, and the Gospel, and leave both the Manner and Matter undone. You may object: But can we think that the People could say, They Would do all God commanded, and God approve of it, as Well said of them, (Deut. 5.27.) or that they should make a Covenant, by Sacrifice passing between the Parts thereof, (Jer. 34.18.) and Enter into a Curse and Oath to walk in God's Law, (Nehem. 10.29.) and yet intent nothing but a Conditional, Dis-junctive Obligation to Do it, or be subject to the Penalty? Answ. I say not so. They did all take God to be the True God, and their God, in opposition to all false Gods: And as for these Words here, which they Said, and God Approved, I must first premise This; That to engage a Man's self under the Curse of God, to Do any thing, must be laying the greatest Obligation on his Soul that can be, to the Performance; and if it were God's Will, that the whole Body of Israel should engage to their Part of the Covenant, so as to say Amen to the Curses, (which, I think, is not to be denied) it does appear, that this Obligation by Covenant must be their Duty, even the Duty of the Whole Body; and consequently, their Doing it, and God's Command of them to do it, must be Justified: Which being premised, I say, that when these Words, [All that God hath said we will do] are attributed to the Whole Body, they were all under great Commotion (that we know for certain) at the Terrible Appearance of God, as ever was; and some of them (I doubt not) said So, with a present Resolution of Sincere Obedience, and did Perform it; as Zachary and Elizabeth walked in all the Ordinances of the Lord blameless: Others of them (I believe) said So, out of that present Fear only, and Awe of God upon them; as the Seed that fell on the Stony Ground, sprung up Presently, but, for want of Root, Withered: The Generality (it is like) had the Idea of a General, Implicit Obedience in their Thoughts, which they did also endeavour (I suppose) in their Lives; but it was External altogether, thinking That sufficient to their Justification before God: And such an Obedience the Unregenerate Man (we know) can Engage to, and Perform, all alike with the Regenerate; there being no Duty in the Outward Matter, or Outward Act, but he can do as well as the other; he can Hear, Read, Pray, give Alms, as well as the other; when yet he cannot do it out of that Principle, to that End, and after that Manner, as the other; which is the Doing it so as to be acceptable to Salvation. Now, if I should rest here, and say, That these Words [All that God commandeth we will do] are to be understood of such an Engagement, and that such an Obedience which is External only, and Insincere, is yet in the Matter, or in Its self good, and Man's Duty, so that, notwithstanding the Failure in the Manner, it must be Engaged to and Done; I do apprehend the Cause were carried: But because my chiefest Cause aught to be Truth, I must yet add, That a great many of this Multitude (I believe) did say I for Company; that is, they consented with others in the General Terror, without any form Consideration of what they promised, or Resolution to perform it: nay, their Hearts bring wicked, they could have no mind to do it, whatsoever Fear might constrain from them. And when we see well, how the First sort could say these Words with the Acceptation of God, and how the Second might say the Same without any present Lie; yea, how the Third also might engage so Far, and God in Tantum approve it; I would fain know, in respect to the Fourth sort of them, how God and Moses could require of the Whole Body any Engagement to the keeping all God's Precepts, but upon the Account I have offered; that is, upon this Account, That it was a Covenant-Engagement? which being of Validity for obtaining the Blessings to all those that Perform it, was not in Vain as to those (whom He deals withal still as Men) that perform it Not; because they were thereby (even according to Agreement) yet obliged to the Penalty; and God was Righteous, as their Lord and King, to make every one of them Subscribe to it. I will add a Simile, that will come a little more near the Matter, than some One we have had before. In an Oath of Allegiance to a Prince, a Man cannot swear to the King's Government, but it includes Subjection to his Laws; which Laws perhaps he knows not; or if he do, he knows he Breaks many: and yet so long as the Substance of that Oath lies in the Owning his Authority against all Foreign Jurisdiction, and being True to the Crown, which one that is no Popeling does hearty consent to, he makes no Scruple to take it, notwithstanding those Laws; for he makes this Account, that if he submit to the Penalty in case of Transgression, or can escape without Resistance, that is consistent with his Allegiance: So in the Covenant of the Jews, which was a Covenant of Fealty to God, as their King, so long as they could freely and absolutely Consent to take God for their Lord, and to serve Him alone in his Appointed Worship, in opposition to ull other Gods, their Submission to the rest of God's Precepts we may conceive to be under such Political Terms, as in this Instance is signified. See, I have set before thee Life and Good, Death and Evil; therefore choose Life, Deut. 30.15, 19 One can't imagine, how these People should be left to choose what they would do, but that their Engagement must have this Construction; As ever we expect to escape the Curse, or reap the Blessing, we will do it. And forasmuch as that which they Can and Did, was the main thing to be Done, and they were called to it, it was not for any to leave undone So much, because More was also required; Unto Which the most of them could Engage only under God's terms, leaving themselves to Mercy; and Which accordingly they neither Absolutely intended, nor Did. I will add: So long as a Jew cleaved to God, in opposition to Idols, and lived in general as other Jews, here was the Essentials of That Covenant; and the Breach of other Precepts was failing in the Integrals: But the Essence of the Covenant of Life consists in Integrity, (Integrity measured by Grace, accepting of what is Done, and forgiving what is Undone, through the Righteousness and Satisfaction of Jesus Christ) which none but the Regenerate have, must be confessed.  
In the Fourth place: I must say upon this, It having pleased God to set up a Kingdom over this People, and as a King to give them his Statutes and Judgements, and they as his Subjects declaring they will obey them; (In the Division of the Nations, He set a Ruler over them; but Israel is the Lord's Portion, says Ecclesiasticus) I must take leave to ask, How these Words [All that the Lord hath said, we will do] can prove, That no Person therefore, that says not the same Words, may be Baptised; or that because the Israelites said so, therefore the Baptised must say Abrenuncio and Spond●o? Especially when they were not prescribed by God, but Words of their own; and if they had spoken them Examiningly, and with more Caution, and said but as we do in the Common-Prayer, Lord have Mercy upon us, and incline our Hearts to keep all these thy Laws; I am persuaded, it had been better. It is manifest, that every Jew was to Circumcise his Children, and Joshua all the Congregation in the Wilderness; but I find not, that every Father, or every One there, was to make such a Profession, a Profession in such large Words, in the Doing. I find not such a Profession neither required of any of the Baptised, in the New Testament. The Eunuch says, He believed Christ was the Son of God; and those that came to John's Baptism, confessed their Sins, (both which I have provided against) and that is all I find There. Nay, though Israel indeed used these Words when God gave the Law at first, I find not in Deut. 29. when Moses called them to Covenant Again, or to Another Covenant, (v. 1.) about Forty Years after that, (v. 5.) that they used the same Words. This is certain, Man, Woman and Child enter Covenant, (v. 12.) but what Words passed, or whether they Consented by Silence, or otherwise, we read not. Suppose then these Questions in the Church's Form to be retained, and the Baptised Persons left to use what Words they Can, and Would, in their Responses; I pray, were not the Baptism good? Suppose, instead of saying [All this I steadfastly believe,] a Man should say, I believe it with all my Heart, or, I Really and in Truth believe it, as the Eunuch forementioned; or should be only able to say, I believe it; Lord, help my Unbelief, with the Man in the Gospel: Should such a one be turned away for That? I am pleased to see, how in the Third Question, [Wilt thou obediently keep God's Holy Will?] when the Child, who Answers by his Sureties, and is Innocent, is made to answer, [I will,] the Adult Person, who Answers for himself, and must think of Performing it, does say with all Tenderness and Caution, [I will endeavour so to do, God being my Helper]: And when the Church herself doth vary the Response, if the Baptised, who is yet more Tender, (being fearful lest he is defective in that Endeavour) should be able to say only, I do acknowledge this Renunciation of Flesh, World and Devil; I own this Walking in God's Commandments all the Days of my Life, to be my Duty; Pray God give me his Grace to do it; I desire I may; I can say no more: I would be very willing to know, whether such a Man might not be Baptised? For my part, I should judge such a one sitter to be Received, than the most of Confident Believers, that make no Bones at all of the Matter. I would have no Man here so high for the Church, as not to consider the Foundation. I do acknowledge, that every Man who was Circumcised, became a Debtor thereby to the whole Law; and every one that is Baptised, is a Debtor to the Practice of all Christianity: But I am apprehensive also, that the Unregenerate Man cannot actually, in Words, say, I Renounce the Devil, World, and the Elesh, so as Not to be led by them; when yet he may be obliged to it, as well as the Regenerate, by Covenant-Engagement, at least in the Sign of it. I am willing to have a Man's Duty pressed on him, in regard to the Obligation, as much as any: But as for the Profession he makes in Words, I cannot but be Tender of it for my Life. I am Conscious, how one Excellent good Man is still for to have some Law Established, (in case, at least, of any Accommodation) that every Man who offers his Child to Baptism, or Himself to the Eucharist, should make his Profession, that he Takes God for his Chief Good, Christ for his Lord and Saviour, the Holy Ghost for his Sanctifier; and unfeignedly Repenting of all his Sins, he does resolve upon a Sincere Obedience, through the Course of his Life, for the Time to come; or the like Words: Which, I must confess, is so grievous a thing to my Mind, in regard to that Formality, and Authorized Lying, which the Most should be put Upon; and that Scruple and Perplexity, which the Best, most Serious, and most Tender, should be Put To thereby, that I cannot, in my Heart, but rather be glad, (though simply I approve not the thing) that the Church hath imposed this Profession upon the Uncapable Infant, and the Sureties in their Names. Neither is there any thing, I know, in the Scripture, for such strict Injunctions, unless these Words of the Israelites (Words of their Own, not Imposed) be any thing; which hath made me therefore speak thus much the more about it. It is said, for mollifying the Matter, If a Man can say, I am willing to be a Christian upon the Terms of the Covenant, it is enough; but this is the Thing (if you understand by it the Covenant of Life) that a Man doubts. Neither is it less, but only in Words, than what is said before. A Person is afraid, that he is indeed Unwilling to Submit to something or other, that is in the Terms, when he hath strictly examined his whole Life, and is in Good Earnest with his Soul. It is not so easy a thing with every Good Man, (as with So good a One) to assume to himself so much as but amounts to All that is necessary to make a Man a Christian, when he speaketh but as he thinks, upon faithful Endeavours to avoid Deceit. There may be Thousands of the Temper of Holy Mr. Bradford; who, the more tender they are of their Duty, the more sensible they are of their Defects, and more fearful of Hypocrisy: And God forbidden, but many of them, whose Consciences do condemn them, should yet be acquitted by Him, who is Greater than their Consciences; and who Does, and Will do it, while they are secretly yet borne up in their Desponding Dependence on his Goodness and Mercy. It was more fairly said once to me, by a Chief Pastor of the Anabaptists, That the Way they went was not Thus; but the Person that offers himself to their Church, (said he) was only to declare what Work of God there is on his Heart; and the Church are to make Judgement of it: So that though the Man himself should profess, he did Not believe his own Sincerity, and yet the Church Did, they could Receive him. This, I told him, I liked well; but it was to departed so much from the received Rule of Profession, and to verge towards Mine; that is, towards an Admission of the Willing, who are to come (as I cannot choose but think) to the Use of the Means for Grace, if they have it Not; as well as for farther Edification, if they Have.  
In the Last place, to come home: I have, in my foregoing Discourse, delivered my Thoughts about the Church and Covenant. And though it be true, that no Man can Enter, or be in Covenant with God, in that Sense, which signifies the Performing the Condition, but he must be Regenerate, and a Member of Christ's Mystical Body, or Church, taking the Covenant (whether Abstractly or Complexly) for the Covenant of Life: Yet as for Admitting Men and Women into the Society of Christians, which is the Congregate Church, or Christ's Political Body, and Entering them into the Covenant of Peculiarity, whereby they obtain only the Advantage of the Ordinances, as Means for the bringing them up to the Terms of Salvation, if they are not Effectually Converted already, (whereof I have all the way before been speaking) I apprehend the Scene is, as it were, quite changed; and I must stand still upon this, That if any one Receives the Gospel, and Believes it but so far, (Let not any one then say foolishly, That when I let those That Will come into the Church, I let in Turks, Jews, Infidels; for by Receiving the Gospel, i. e. the Doctrine, or Creed of it, I do suppose them turned Christians) as to be Willing to come in, and be Baptised, whether he makes any other Profession or not; This is sufficient hereunto, and there is nothing Else I find required of him; unless we doubt, whether a Man be In Earnest, and a Christian in his Heart, when he comes; and then are we to Put the Question to him, and he is to own the Faith: Or unless he be a Profligate, Scandalous Sinner; who then must make his open Confession, and declare his Repentance, or be kept out. I see not, but the Owning the True God, in opposition to all false Religions, and other Gods, was the main Intendment of the Jews Covenant; and that a Common Faith, (left the word Dogmatical be too short) which is less than Saving, did suffice to the Entering it, or Taking hold of it; and that the Unregenerate consequently, as well as the Regenerate, were in the Intention of God, to be Members of that Church: And I do think, that the same Latitude ought to be maintained, in regard to the same Kingdom, as it is now Enlarged over the Nations, and put into Christ's Hands, which belonged to it before when a Theocracy of the Jews. Indeed, it must be confessed, (lest I seem Deficient, in waving That before, though once touched upon, which was needless till Now) That besides their taking God to Worship Him only, there was a Consent in the Generality likewise to all that Political, Ceremonial, Moral, External Obedience, which was required in that Covenant, according to those Words of theirs, All things that the Lord hath commanded, we will do: Only, this must be known withal, that these All Things which they were to do, as the Matter of that Covenant, in Observing all the Commandments thereof, was short of the Righteousness of a Regenerate Man, or of that Righteousness that justifies a Christian. This appears expressly by St. Paul, who was a Pharisee of the chiefest Sect of the Jews, and Touching the Righteousness of the Law (he says) blameless; but yet, in point of Justification, he tells us, He Counted it but Loss, desiring to be Found in Christ, not having his own Righteousness, but the Righteousness which is of God by Faith. The Apostle by his Own Righteousness, understands the Righteousness which he had as a Jew; the Righteousness of Moses' Covenant, described by him thus: And it shall be our Righteousness, if we observe to do all these Commandments, Deut. 6.25. & 24.13. It shall be Our Righteousness, that is so, as the Law hath nothing against Such, but that they shall live in the Land, and be Blessed; or that God, as Rector, shall Reward them with the Temporal Blessings, promised in that Covenant: But it was never intended, by God, for such a Righteousness, as should Justify a Man to Life Everlasting; for how then should Enoch, Job, Melchisedeck, and those Good Men that lived before the Law, have been Justified? Were they Justified any other ways than we? If Righteousness come by the Law, then is Christ dead in vain. The Jews indeed generally (that were not Saducees) thought to obtain Salvation by their Works, according to this Covenant, which proved so deadly to them. For they being ignorant of God's Righteousness, and going about to Establish their own Righteousness, did not submit to the Righteousness of God. This Righteousness of Theirs, and Paul's Own, (which he calls so, I say, as a Jew; for his Own, as a Christian, he must have, and be Judged according to it) is that Righteousness whereof Christ speaks, when He tells his Disciples, that were Jews, Unless your Righteousness exceeds the Righteousness of the Scribes and Pharisees, you cannot be saved. There is a Conformity to the Law, or Covenant of Moses, which is the Righteousness of the Jew, and so of the Scribes and Pharisees: And there is a Conformity to the Law, or Covenant of Grace; and This is the Christian Righteousness, that exceeds the Other. The One consists in External Obedience, in the Political, Ceremonial, Moral, External Obedience (I say) of That Covenant: The Other in Sincerity of Heart and Life, accepted through Christ; which is That, which exceeds the Former. As Abraham's Walking Uprightly before God, exceeded his being Circumcised. This Righteousness is called the Righteousness of God, as of his Inventing, Appointing, Accepting, instead of that Righteousness of Innocent Nature, from whence we are fallen; and it is called also, the Righteousness of Faith, whereby we are Justified, in opposition to the Works of the Law; that is, both of the Law of Nature, because no Man hath those Works, and therefore cannot be Justified by them; and of the Law of Moses, because if a Man had them, he could not be Justified thereby, as hath been now said: So that, here being a Righteousness of One Covenant, which is Justifying, (for Jesus Christ, by his Merits, procured this Covenant, that we might be Justified by it; but He died not for the Redemption of Israel out of Egypt, or the Procuring Moses' Covenant) and the Righteous of Another, that is Not Justifying; it does appear, that these Covenants must be Distinguished; and that So, as a Faith, Short of Saving, must be made to suffice for a Man to enter One, when a Saving One is necessary to the Other; and consequently, that the Unregenerate, as well as the Regenerate, may be brought in to be Members of the Charch, or Subjects of God's and Christ's Kingdom, by being capable of Entering this Covenant belonging thereunto, (a Covenant of Allegiance); when none can be Members of Christ's Myspical Body, by Entering the Covenant of Life, but the Regenerate only. If our Church then, instead of the Three Questions at Baptism, letting the First stand, (supposing a Dogmatical Faith sufficient for Answer to That) should for the other Two ask, Do You renounce the Heathenism, Idolatry, Mahometism, or This or That False Religion, which you Separate from, when you Join with us? And do you intent to live such a Christian Life in your whole Conversation, as not to Leven the Society by your Being of it? I must confess, the Answer to these Questions (supposing we doubt of the Persons, when else there is no necessity of any) in the Affirmative, were a Qualification plainly necessary to a Man's being Admitted, and proper to a Covenant of this Nature, which is made for Receiving Men into such a Society: But when these Covenants are confounded, and the Baptismal Covenant advanced into the Covenant of Life, so that there are no less Conditions required of a Person unto his Coming into the Church, and being Baptised, than unto his Entrance into Everlasting Blessedness; What shall we say to these things? but that for a through Satisfaction to the whole Objection, these Interrogatories therefore, and Responses of the Church, (which have been brought into Baptism by Men, I will suppose for good Reason, at the time, but not by Christ's Commandment) are to be looked on by none, I hope, as Essential, or Necessary to the Institution, but may be Omitted, Altered or Relaxed at her Will; at least, when better Reason appears for it: And they were Omitted, we know of late, at Home, under the Directory; and are, I suppose, in most of the Reformed Churches Abroad. Nevertheless, if the Church, when She can require no more of a Person, but what is necessary to the Conventional Government of God, and Covenant of Peculiarity, (I mean, can require of him to do no more, than Consent to the Terms Thereof) so as to Refuse his Admittance Without It, shall, in regard to the Complex Consideration of God's Government and Covenant, require an Engagement further unto the Terms that are necessary, even to Life and Salvation also; so long as it be not made by a Profession, de praesenti, which must draw Regeneration along with it; but by a Covenant-Engagement understood aright, and Authenticated by an Interpretation of the Church, I shall humbly give way Thereunto, both out of Reverence to what She hath hitherto prescribed, as also (and rather) for the Good Use, which Is (especially in our Catechistical Divinity) and May still be made of it. Only, as for the Abrenuncio in the Liturgy, I must lodge my Opinion, That either the Engagement should be declared to be Conditional, or the Question only be imposed, and the Baptised left to make his own Answer.  
If after This you be not satisfied, as judging that no Person Unregenerate can say, I Engage, (into which, I confess, I would have the word changed) but it is a Lie, as much as if he said Abrenuncio; Let the Church make her Interpretation, with the Change of the Word, and I am not of your Mind: Nevertheless, I will Answer you also otherwise. If the Church were willing to turn her Abrenuncio to a Polliceor, and That Won't serve; then may She turn it into some other Words, [God grant I may] as Will serve: And I doubt not, but if the Person, that is tender of the Form imposed, makes his Answer in such Words as he can, with a good Conscience, and without Doubting, it were better than in those Prescribed; seeing it is not Words, nor Works, but a Man's Will, (as I humbly understand) or a Man's Consent, a Believing Consent, or a Consent upon Believing; that is, Believing the Gospel Preached, and Consent to come in, and be Baptised, (that no Body may mistake my Meaning) upon the Account of General Grace, is the Gospel's, Christ's, and his Apostle's Rule of Admission. Suffer them to come unto Me, and forbidden them not.  
In the Going Off, I cannot but take notice, how the Want of a more Timely, or more Through Consideration of what I have Insisted upon; to wit, this Distinction of the Covenants and Government of God; and the Necessity thereof, hath led some Eminent Divines into the Particular Opinion, That Children are to be held in the Same State with their Parents, in regard to Salvation, as well as in regard to their Outward Privileges, as they were Jews or Christians: But I will humbly offer it to their Consideration, whether there be any Places in Scripture, that speak of the Parents entering Covenant for their Children, or of the Covenant being made With them, or To them, and their Children after them; but it is to be understood of the Covenant of Peculiarity, and not of the Covenant for Salvation. The Covenant God Establishes between Him and Abraham, and his Seed after him, is manifestly the Covenant of Circumcision, Gen. 17. v. 7. with v. 10. And that Covenant He Enters with the Jews for Posterity, (Deut. 29.9.— 15.) is but the same Covenant enlarged, and expressly Distinguished from the New Covenant, (which is the Covenant of Grace, or Covenant for Life) in Heb. 8. v. 9, 10. When therefore a Right to the Privileges of that Covenant is sound argued for Children, from their Parents being in it; and the Baptising our Children as Christians, as the Jews Circumcised theirs, stands firm on the same Bottom, because the Covenant of Peculiarity takes in the Children with the Parent, by God's Ordination, [I will Establish my Covenant between Me and Thee, and thy Seed after thee]; it follows not, that we may argue the same thing, as to the Covenant for Life. In Ezek. 18. All Souls are Mine, (says God) as the Soul of the Father, so the Soul of the Son. The Son shall not bear the Iniquity of the Father. The Soul that sinneth, it shall die. In Rom. 9 it is said of Jacob and Esau, That while they were Yet unborn, God said, Jacob have I loved, and Esau have I hated; which though it be spoken (I believe) of their Posterity, and in regard to their Temporal Inheritance; yet does it carry, methinks, a Figure in it of something farther; to wit, That the Eternal State of Children (while Infants) depends not on the Condition of the Parents, (which was here the Same to Both) but on God's Free Election. Above all, if the Salvation of Children depends on the Faith and State of the Parent; as this is comfortable Doctrine to the Sound Believer, whose Infants therefore must be Saved: so must it follow, That all the Children of the Unregenerate, though their Parents be Christians, and bring them to Baptism, must be inevitably damned: Which is a Consequence too hard upon the Church, and harder in itself than can be borne. Let the Case here of Adam alone be set by.  
I must note farther, How through want of the same Distinction insisted on, and Application of the Light of it to our CAUSE, some Worthy Men, who have gone before me, have Faltered in it. It is not for any one to tell us of a Faith, short of Saving, (called by them Dogmatical) that suffices to Enter Covenant with God, while they think of no other Covenant, but That which gives Pardon and Life upon a Faith that is Saving, and None else: Whereas, let the Government of God, and Covenants thereof, be distinguished, and then shall the Distinguishing of Faith also suit with it. For when there is no Faith, less than Saving, sufficient for a Man to Enter into the Covenant of Life, (it being a Contradiction, to think we should Live by a Faith, that is less than Saving); yet did a Faith, (call it Dogmatical, or what you will) which consists in the Owning of the only true God, and his Worship, in opposition to all false Gods, and false Worship, (which Faith may be separate from Sincere Obedience) suffice to the General Body of Israel, for their Entering that Covenant, (for This was the Main of it) which God made with them, When He took them by the Hand, to lead them out of the Lard of Egypt. Let any prove, That the Faith of the Whole Body of Israel, could come to any More. Besides This, that Faith alone, and That only which lies in an Assent, could say Amen to the Curses; which making a Man obnoxious to the Minatory Part of the Covenant, must put him in Covenant Conditionally, in regard also to the Promissory Part with it. And the Truth is, a Faith of Assent, a Belief of a God, and that his Word is True, does lay an Obligation on the Conscience, which none can have that Believe not: And though a Resolution of doing what may escape the Threat, be Another thing (called Consent) than that bare Obligation; yet so long as the Obligation itself is laid thereby, whether a Dogmatical Faith goes not farther into the Covenanting Act, than some Men are ware, I commit to their farther Consideration. And as for the Covenant whereof I am speaking, which I have said, was a Political Covenant between God and Them, as King and Subject, Lord and People, and such an Owning Him as a Dogmatical Faith suffices to, was the main Substance and Intendment of it, as their departing to Idolatry was the Chief (if not Only) Breach of it, as I have also noted, I do take it to be that Covenant, which was repeated often by their good Rulers. In the Time of Asa, a great Confluence of Persons are summoned together, and it is said, They Covenanted to seek the Lord with all their Heart, 2 Chron. 15.12, 15. If by this Covenanting we understand a Resolution of Universal Obedience, according to the Covenant for Salvation; I cannot see well, how this could be said of such a Mixed Multitude: But if it be understood of a Refreshing the Covenant mentioned, and a Seeking the Lord, in opposition mainly to Idolatry, (as indeed it must be so understood, comparing Vers. 8.16.) then may we apprehend likewise, how These Men (the most of Them) might have a Faith less than Saving; and yet (secundum quid) do This from their Hearts. And Jehoiada made a Covenant between the Lord, and the King and People, That they should be the Lord's People; and between the King, and the People, 2 King. 11.17. What was the Covenant between King and People, but a kind of Oath of Allegiance to him, in opposition to Athaliah's Faction? And what was the Covenant between the Lord and Them, but the like higher Allegiance to Him, as their Supreme Lord, in opposition to Baal, as appears in the next Verse? Here is a Covenant, we see, unto Which nothing but the want of a Dogmatical Faith could be a Bar; and nothing requisite to Enter it, but the believing that God was the only True God. And as for that Qualification, it is most certain, that the Israelites had it in the Whole Body of them, when they first Covenanted this Covenant with God, as their King, in the Time of Moses; who were under such a Conviction at the Appearing of God himself to them, as never had any the like under the whole Cope of Heaven; so that, neither Man, nor Woman, nor Child, that were capable of Seeing and Believing, could be under Unbelief: Yet can I not think, that many of them had Saving Faith, whose Carcases all of them, save Two or Three, fell afterwards in the Wilderness. Let me come now then from this Church in the Wilderness, to the Christian Church under the Gospel, into Which Men are Entered by Baptism. And what is here the Covenant of Christianity? The Words of Christ's Institution are these only: Go, Baptise in the Name of the Father, Son, and the Holy Ghost: Which Words, undoubtedly, do import thus much; to wit, An Owning the Blessed Trinity to be that Only True God, whom the Jews owned in their Covenant before. And what Else, but the Consequences of it, who can say? Unto This now, such a Faith, which is Dogmatical, does appear absolutely necessary; and was therefore required of the Eunuch. I believe Christ to be the Son of God. But if the Church, by her Additions to Baptism, hath made more Qualification necessary to them, than Christ to his Institution, so that no Adult Person, whose Faith is less than Saving, can, without a Lie, make these Responses; what shall I say, but that She may Diminish what She hath Added, and hath Power over her own Additions to Change them, or Interpret them; and declare, That She understands them in a Covenant Construction.  
The last Objection, as to this Doctrine in hand, is the innumerable Testimonies of Modern and Ancient Divines, that Are, and May be cited for the received Opinion, against What I have proposed: Unto Which I have also some Little to say. I remember well, that Austin hath one Book, which especially touches the Point. It is de Fide & Operibus. The Case was This: There were Persons, who, while they were Heathens, had put Away their Wives, and Married Others; and some had Concubines. They are Loath to part with this Custom; and yet Willing to be Baptised. Augustine gives his Judgement, That if they Would not, they are not to be Admitted: Concluding in the Main, That it is not enough for a Man's Admission to the Church, to Own the True Faith, if his Life be not suitable to God's Commandments. I remember likewise, that Eminent Passage of Justin Martyr, in his Second Apology; who having told of the Christian Assemblies, and what they did There, as to their whole Exercises, he adds, That they did Admit none to this Fellowship with them, (more particularly, in the Eucharist) but such as Lived, as they ought to do, like Christians: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a Life therefore, or such Sins, which are not consistent with a State of Grace, or not consistent with the State of Membership, or the State of that Society into which we Enter. I will suppose, with these Fathers, that such a Life, or such Sins, that will not consist with the State of Membership, or the Common Good of the Society, when it will Leven and Destroy it, may keep a Person from Admission: but not such a Life, or Sins only, which are not consistent with Regeneration. The Truth is, the Church looks not into the Heart, or to Effectual Grace, which is known only to God, that tryeth it; and consequently, is not to require such a Profession as is requisite to a Judgement Thereof; which the Congregationalists yet therefore do: But the Church is to look indeed, that her Society be kept Pure from Scandal; or that That be Purged out, which would Defame and Leven it, so far as stands most to her Preservation. This I take to be sufficient, as to the Mind of these Fathers, St. Augustine especially; who is One, we know every where, that is open for Tolerating the Evil, rather than Disturb the Church's Peace; as, in good earnest, for the Casting them Out, when it will do the Church good.  
The Church, even the Catholic Church, as One, is with him still, as I remember, the Field in the Gospel, which does consist of Tares and Wheat; even such Tares as are Discerned among the Wheat, and yet are to stand unto Judgement. And there is one Argument I must not let pass, before I have done, but produce out of him, in respect to our Congregational Brethren; for I know no kind of thing almost more Unanswerable and Convincing. It is the express Command of our Lord to his Servants, That they Pull not the Tares up, when it will Endanger the Wheat to be Rooted up with them: From whence that Judicious and most Temperate Father, lays down this Rule, which will serve for deciding many Difficulties and Scruples. That when we can Root out any Tare without hurt to the Wheat, we are to be careful of Discipline; and all those Texts, which speak of keeping no Company with Such, and the like, are to be pressed: But when we cannot Pull up the Tares without Endangering the Corn, we must, for the Church's Advantage and Peace, be content to Suffer them; and be satisfied with such Texts as these, which say, Let them alone till the Harvest. Now, there are none of the Moderate, Pious and Learned of any of our Sects, who Do, who Dare deny, but that there are some true Christians, and Members of Christ, in our Mixed Churches. But to Vnchurch a whole Nation, and all our Parishes at once, by this Congregational Practice and Opinion, is certainly to Eradicate the Wheat with the Tares, beyond all Possibility of Answer. If the Servant may not Pluck up the Tares, if it will but Endanger any of the Single Wheat, how shall he dare to Root up the Whole Wheat, on purpose for the Tares sake? When the Lord does say, Let it stand, who art thou, my Independent Brother, that goest to meddle with it? There is indeed a Separate Church, as a Mixed Church: But the Mixed Church remains in This Life; and the Separate Church is not be expected till a Future State The Church is the House, wherein are Vessels of Silver, and Vessels of Wood: Those of Wood are for use, as those of Silver; and the Master intends both shall be There. The Church is the Net, that takes the Fish, little and great; and it is intended all should be Taken, which are within its reach. The Church is the Feast, unto Which all are Called; and the Lord of it intends, that Whosoever Will, should come to it. The Church is the Field, whereof I am speaking: And it is objected, The Field is said to be the World, and the Enemy is said to Sow the Tares; therefore, it was not God's Intention, they should be In it. I Answer; Here are Two Objections, and One confounds the Other. If the Field be the World, you cannot object, God would not have the Tares There; for God will have Good and Bad in the World, out of question. The Field therefore must be the Church, as the Feast is; and it is God's Will, that All should be Called to come In to it. It is his Will, that they should Come also, as they ought to Come. This is the Intention of their Call; and Both are his Will. It is true now, Of Those that Come, some are Tares; and it is of the Devil, that they are Tares: Some have not the Wedding Garment; and it is of the Devil, they Come without it: But if they Come for all that, they must be Let in. The Rule is this, Whosoever will, let him come; and though Tares, they must Stand. Parables (our Divines say well) are like Knives, whereof the Edge, and not the Back, is for use; and the Main Scope (take the Parables together) appears plainly to be this, That the Church in This World, (for That is the Meaning of Christ's saying, The Field is the World) is Mixed; and the Separation is not to be (as I said even now) till the Life to come. Thus do the Fathers speak against the Donatists: And whereas in the Discipling of Nations, the Refusing one Person, or some few Persons, as Tares, might hinder the Coming in of a Country, I perceive, in such a Case, according to the Judgement of this Discreet Father, it were but a Shallow Conceit to think, that when they Are In, they may Stand; but may not be Admitted upon the same Terms as they are let Stand: Though in the common Case of others, I have provided against the main Objection upon my Hands, in the Stating my Mat●er; who say, That when a Man believes the Gospel, and is Willing to Come in, if he live in any open notorious Sin, as would Excommunicate one that Is a Member, he may be required to declare his Repentance, or be Refused upon the same Account. It is but one Exercise of the Keys, to Keep a Man Out, as to Turn him Out, when there is the same Reason. And this must ordinarily needs be for the Good of the Wheat. But when there is a Willingness upon the Gospel Preached, and there be no such Reason to hinder, I am for gainsaying not Bodies Admission. Whatsoever Passages there be then in the Fathers, or Other Men, that run in an higher Strain than This comes to, they are to be Reduced (I will account) to this Model, or to be seasoned with the same Interpretation.  
I will Conclude yet with One Authority, which seems to me to incline to my Cause, with Declination from the common Opinion. Our British Divines, in the Synod of Dort, upon the Fifth Article, De Perseverantia Sanctorum, have these Theses. Quihusdam non Electis conceditur quaedam Illuminatio Supernaturalis, cujus virtute intelligunt ea quae in Verbo Dei annunciantur essa vera, iisdemque assensum praebent minime simulatum. To some Persons, not Elect, God does afford a certain Supernatural Illumination, by virtue whereof they understand those things which are declared in the Word of God to be true; and do give an Assent to them not counterfeit. In iisdem ex hac Cognition & Fide oritur affectuum quaedam mutatio, & morum aliqualis emendatio. Out of such a Knowledge and Faith as this, in the same Persons, does there arise some kind of Change in their Affections, and Amendment of their Lives. Ex his initialibus, etiam per externa Obedientiae opera testatis sumuntur, & Charitatis judicio sumi debent pro Credentibus, Justificatis, Sanctificatis. From these Initials, or this beginning Work upon such, are they, and ought they to be held for Believers, Justified, Sanctified, who never come up to a State of Saving Grace; that from the Falling-away of such, the Perseverance of the truly Godly should be impugned: as they proceed in their next Theses, which concern not this Argument.  
From these Positions now I note, That when the common Opinion of the Protestants is, That no less than a Saving Faith and Repentance, or Regeneration, is necessary to Membership and Baptism, here appears, in these Divines, something that is Singular; who do make a Work of Common Grace upon People, that is less than Saving, to be the Ground of our Holding them to be Such as Those are, who are the most Qualified Members. The Common Opinion will have Persons make a Profession of a Saving Faith, or Regenerating Grace; and it must be of no less than Such: and then we are to reckon them, in the Judgement of Charity, to Be what they Profess, unless we have Proof to the contrary. This is our ordinary Judgement of Charity; and so Men are Visible Members (as they speak) upon a Lie, or upon a Ground that is False: But these Judicious Divines will have us reckon Men Believers, Saints, Justified, Sanctified, upon an Initial Work of Grace, that is Short of Saving; and This is a Judgement of Charity, upon a Ground that is True. The Call of the Gospel is Universal: Those Persons that will Come in, so Far as they Will, are to be Received: The End why they are Called, is, That they should all come in Fully, as the Elect do. The Whole Number, for That Part sake as come in So, have these Denominations, as being in the way to obtain the same End. This is that Judgement of Charity these Divines would Establish; and it is not upon a Falsehood, as the Other is.  
There are Two or Three things nevertheless, that are lacking in their Judgement. One is, When an Initial Faith, Repentance or Grace, short of Saving, is made by them a Ground sufficient in Charity to Receive Men Into the Church, and To Baptism, so long as it suffices to Denominate Men so, as qualifies them for Members: They should hold the same Grace a Ground Sufficient also for their Own Coming. Another is, Whereas they make an Initial Work of Faith and Repentance to be Sufficient for their Reception in the Judgement of Charity; They should hold it to be So in the Judgement of Verity, upon the Universal Grace of the Gospel. The Third and Chief thing wanting, is to tell, If a Work of Grace on the Soul, short of Saving, be able indeed to give a Man Right to Membership, and the Sacraments; unto what Degree than it must come. If it be Initial only, and yet not Saving, how much Grace is it, how much Faith, how much Repentance is it, that will serve? Are we able to set any Stint, until we come to Saving? I Answer, Yes. We have Pitched the Measure, we have Fixed the Point. Such a Work of Initial Grace, or of Faith, such an Initial Faith, or so much Faith as brings the Man up to be Willing, is it: This is the Measure, this is the Degree. It is the Answer to the Question, Wilt thou be Baptised in this Faith? I say, These words of Answer, I Will, gives a Man Right both to Come, and to be Admitted. Let me say it over in other words. It is a Faith receiving the Doctrine of the Gospel, and Advancing to the Degree, as makes a Man Willing to come Into the Society of Christians, and so own Christ our King; (for there are some may Believe, and yet not be Willing to Own Christianity, Joh. 12.42, 43. as some may Believe, and be Willing to Come in, and yet their Faith be Short of Saving, Jam. 2.18, 26.) that is, Fides Dogmatica, I may say, Consensu Formata, upon the Account of General Grace, as the Fundamentum Juris, does give Title to Church Communion. Neither do I think, but that These so much acknowledged Excelling Divines, would themselves have also proceeded Thus Far, if they had understood This Bottom, and that their Matter led them to it.  
I know, they that lay Another Rule, do honestly intent the Purity of the Church: But either This Rule shall be Backed by a Law; and than it will be a Strainer in Show; but instead of Keeping the Church pure, it will but Strain the Tender and Scrupulous; the Careless and Vnconcerned will Profess any thing that is Imposed, as I have observed before, in its Place: Or it shall have no Power, but that of the Word and Conscience, as in the Primitive Times; and I must then suggest this, That where One went to Heaven when the Church was Pure, there are Twenty, a Thousand since it was Enlarged and Corrupt. England might have been a Pagan Kingdom to this Day, if they that Planted in it the Christian Religion, had stood in good earnest upon these Terms, and pressed them as the Congregationalists do. And were the Rule indeed Christ's, what a horrible deal of Gild must there lie on the Ministers, since Constantine's Time, unto whom Christ committed the Keys of his House, to Let In none but Subjects qualified according to That Rule; and they Let in whole Parishes, Kingdoms, Countries into it? Alas, that none but those of the Novatian, Donatist, Brownist Sects should have delivered their own Souls! You complain, that the Bad Come In; but I would fain know, whether you think any were ever the Better, that have Kept Out?  
And now, what remains, but that The Spirit says Come, and the Bride says Come; and whosoever will, let him Come? If Men will come Quite Home to a Saving Faith, Sound Repentance, and the Love of God above All, it is That which they should Do; and in so Doing, they shall be Partakers of the Saving Benefits of the Gospel, Church and Covenant: If they will come no Farther, than to Submit to the External Administration of the Ordinances, they are yet to be Received so Far as they Will come; and, in the Use of the Means, we are to expect they should be brought Farther, even to Effectual Conversion and Salvation.  
Deo Gloria, mihi Condonatio. J. H.    

Reader,  
THere happening this Leaf to remain vacant, I will fill it up with a Letter, which I had but just now from a Private Christian, to whom I Communicated several of these Sheets, before the Last was wrought off at the Press; he being a Man who hath considered these Things, and of known Integrity to the Church; whose Letter also will have its Use: Or else, I confess, I should have chose rather to have left it for the Bookseller to have filled with a Catalogue of Books.  
The Author.  

SIR,  
YOU were not mistaken in thinking, as You told me, That this Book would agree with my Sentiments, touching the Latitude of the Church. It seems to me to have much in it, not to be found elsewhere, and that Matter momentous, striking at the Root of our Divisions about Church-Communion.  
You have well observed, That God is never behind hand with Men, in a Willingness to any thing that tends to their Salvation; and therefore, the Church must not be so. And indeed, there is so great Advantage by Coming into the Church, given to Men Thereunto, that I wonder any should oppose it. The Word is nigh them, in their Mouth, and in their Heart. There is no Part of the Christian Church, where every Member, that comes to the Use of Reason, does not learn the chief Doctrines of Christianity, contained in the Creed, without Book; which have a mighty force to bring Men to Repentance, and an Holy Life. And as this is so great Advantage to Them, so it is no Means to corrupt the Church, so long as the Discipline of Christ is observed, which you take care of.  
I know no other Book, that hath given me so clear an Understanding of the Church, and Kingdom of God and Christ, together with the Covenant of Allegiance proper to it. That hath proposed the Rule (which you have particularly recited, p. 75. and 140.) for Admitting his Subjects into the same. That hath laid this Rule on its right Foundation, which is the General Grace of the Gospel, so exactly defined to the End, (p. 16. to 21.) That hath carried the Cause through all its Difficulties, at you have done. This is the Opinion of  
Your Engaged Friend, Thomas Seymor.