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Differences in Judgment 
 
 ABOUT 
 
 VVatcr-Baptifm, 
 
 No Bar to (Communion : 
 
 OR, 
 
 To Communicate with Saints % &s Saints, 
 proved lawful. 
 
 In Answer to a Book written by the Baptifti, 
 and pnblifhed by Mr. T. P. and Mr. W. /Q 
 entituled, Some ferious I^ejleclions on that 
 fart of Mr. BunyanV Confejfion of Faith, 
 touching Cburch-Commmion with Unbapti^ed 
 Believers* 
 
 Wherein, 
 
 Their Objections and Arguments areAnfwered, and 
 
 the Doctrine of Communion ftill Ailerced 
 
 and Vindicated. 
 
 Here is alfo Mr. Henry J ejje's judgment in the Cafe, 
 
 fully declaring the Doctrine I have Aflerted. 
 
 By John 'Banyan, 
 
 Should not the multitude of words t>£ anfwered ? andfioulda man 
 full of tal'^be jufttfied * Should thy lyes 'nraite men hold ikar 
 ■peace? and tphert thou mocl^e/r, Jhall no manntal>e thee an an- 
 fiver * Job II. 2, 3. 
 
 / am for I eace, but when I jj>ea\^ they are for War, ?fal. 1 2,0.5* 
 
 London, Printed for John W'tikjnsy and are to.be fold at his Skp 
 
 in Exchange -Alley, next door to the Exchange- Coftee-Houie, 
 
 over againft the Royal-Exchange, 1673. 
 
$ f f f f f 99 f f f W $ f f #, 
 Courteous ' 
 
 reader; 
 
 BE intreated to believe me, I had not 
 Jet Pen to Paper about this Contro- 
 verfie,had we hen let alone at quiet in 
 our Chriftian Communion. But being 
 ,ajfaulted for more than fifteen years * wherein 
 the Brethren of the Baptiz,ed-way ( as they had 
 their opportunity ) have {ought to breaks tu 
 in pieces, metrly because we are not in their 
 way all baptised frfl : I could not, I durfi not, 
 forbear to do a little, if it might be, tofettU the 
 Brethren y and to arm them againfi the attempts, 
 which alfo of late they begin to revive upon tu. 
 That I deny the Ordinance ofBapttfm, or that 
 I have placed one piece of an Argument againft 
 it, ( though they feign it J is quite wuhout 
 colour of truth. All 1 fay % is y That the 
 Church of Chrift hath not Warrant to keep 
 out of their Communion the Chriftian that 
 is difcovered to be a vifible Saint by the Word, 
 the Chriftian that walketh according tohi$ 
 Light with God. / will not make RefleBions 
 .upon thofe unhandfom brands that my Brethren 
 have laid upon me for this, at that I am a 
 Machivilian, a man devilifl:, proud, irjolent, 
 A 2 prt-> 
 
To the Reader. 
 
 prefamptuom, and the (ifa ; neither will I fay 
 a* they, The Lord rebuke thee ; words fitter 
 to befpokf to the Devil \ then a Brother. But 
 Reader, read and compare, lay afide prejudice 
 and Judge* What Mr. Kiffin hath done in thf 
 matter J forgive, and love him never the worfe, 
 but iriuftjland by my "Principles becaufe they are 
 Jtaceablfo godly \ profitable, andfuch as tend to 
 theEdificatpn of my Brother \ and a* I believe 
 wiH be jufttfied in the day of Judgment. 
 
 1 have alfo here pfefented thee with the Opi- 
 nion of Mr. Henry Jefle, in the Cafe, which 
 providentially I met with y at I tvxi coming to 
 London to put my Taper s to the Prefix and that 
 it was his judgment is Affcrted to me, known 
 many years fine e tofome of the Baptifts, to whom 
 itwaifenty but never yet Anfwered'j and will 
 yet be Attefted if need (hall require. Farewel. 
 
 Thine in all Chriftian Service, 
 
 according to my Light and Power, 
 
 fohn^myan. 
 
 differences 
 
< J) 
 
 
 *p «jp qp iff yp tjj** t^* «n^ <u^ c^* 1 f <* t»^* yff «jf» <^> 4^ 
 
 Differences in Jd^^'w- 
 tcr-Baprifmp B^^Tfdhi.- 
 munion. ^^ 
 
 YOur feemingly ferious reflections upon 
 that pare of my plain-hearted Con- 
 felfion of Faith, which rendrech a 
 Reafon of my freedom to Commu- 
 nicate with thofe of the Saints and Faithful, 
 who differ from me about tVater-Baptifm, I 
 have read, and confidered y and have weighed 
 them fo well as my rank, and abilities will ad- 
 mit me to do. But finding yours ( if I mi- 
 flake not ) farfhort of a candid Replication ; 
 I thought convenient, not only to tell you of 
 thofe iwfertlnencles everywhere (battered up 
 and down in your Book j but alio, that in 
 fwj.fimple opinion, your rigid and Church- 
 difquieting-Principles are not fit for any Age 
 and ftace of the Church. 
 
 Bat before I enter the body of your Book, 
 give me leave a little to difcourfe you about 
 your Preamble to the lame, wherein are two 
 mifcarriages unworthy jour pretended ferioul- 
 nds, becaufe void of love, and humility. 
 
 A 3 The 
 
 tfF 
 
6 Viftreucts about Water -Baptrfm, 
 
 The firft is, In that you clofely difdain my 
 Perfon, becaufe of my lor» defcent among men 3 
 (ligmatrzing me for a Perfon of THAT Rank, 
 that need not to be heeded, or attended unto, 
 
 Anfve. What it is that gives a man reve- 
 rence with you, I know not ; but for certain 7 
 Tie that defpt[eth the Foor y reproacbetb bis 
 Maker : yet a poor man is better than a I jar. 
 To have gay-cloathing t or gold-rings, or the 
 Perfons that wear trtern in admiration; or to- 
 be partial in your judgment, or refpecls, for 
 the fake, or upon the account of flefh and 
 blood, doubtlefs convicleth you to be of the 
 Law a tranf^reflbr, and not without partiali- 
 ty, &c» in the midft of your feeming fan6H«* 
 
 Again you fay : / bad not me died with the 
 Contr over fie at allybad I found any of farts that 
 would divert xhemf elves to take notice of YOU. 
 fag. 2. 
 
 A. What need you,before you have fhew- 
 
 ed one fyllable of a reasonable Argument in 
 
 oppofition to what I Aflert, thus trample my 
 
 Perfon, my Gifts, and Grace ( have I any j 
 
 fo disdainfully under your feet ? What a 
 
 W kind of a YOU am I ? And why is MY 
 
 l * z Rank fo mean, that the mofl gracious and 
 
 godly amons you, may not duly and foberly 
 
 confider of what I have faid ? Was it not 
 
 the art of the falfe A pottles of old to fay 
 
 thus ? to befpatter a man, that his Doctrine 
 
 i Cor. ic. might be difrcgnded. Is not this the Car- 
 
 J0 ' penter ? and, His fodlly preface is tfeak^axd 
 
 co'n~ 
 
r 
 
 no Bar to Communion* 7 
 
 contemptible, did not ufe to be in the mouths 
 of the Saints ; for they knew the fVinl blew Joh.3.5. 
 where it lifted. Neither is it high birth, 
 worldly breeding, or wealth ; but ele&ing 
 love, grace, and the wifdom that comes from Jam ' 3 ' 7 * 
 Heaven, chat thofe who ftrive for ftriftnefs of 
 order in the things, and Kingdom of Chrift, 
 (hould have in regard, and eftcem. Need I 
 reade you a Lecture ? Hath not (joi chosen Coi . f . 
 tbefoolijh, the weak,, the bafe, yea and even 17)2 8. 
 things that are not, to bring to nought things 
 that are ? Why then do you defpife my rd»k> 
 myftate, and quality in the World ? 
 
 As for my Confeflion of Faith, wMfch you 
 alfo fecretly defpife, pag. 1 . If ic be good, and 
 godly, why may it not be accepted f If I have 
 fpoken evil, bear wltnefs of the evil ; but if 
 well, why fmiteft thou me ? If you, and the 
 Brethren of your way> did think it convenu 
 ent to (hew to the World what you held ; 
 if perhaps by that means you might efcape the 
 Prifon : why might not I, after above 1 1 years 
 indurance there,give the World a view of my 
 Faith and Pradtice ; if peradventure, wrong 
 Thoughts, and falfe Judgments of me, might 
 by thac means be abated, and removed. 
 
 But you fugged • I did it, becaufe I veas fo 
 willing to be known in the World by my SIN' 
 CULAR Faith, andPrattlce. 
 
 How lingular my # Faith and Practice is, 
 may be better known to you hereafter : but 
 that I did it for a popular applaufe and fame, 
 as your words feem to bear (for tbey proceed 
 from a taunting Spirit ) that will be known 
 A 4 to 
 
Differences' about tPattr^Bxptiftn, 
 
 to you better in the day of God, when your 
 evil fdrmizes of your Brother, and my de- 
 x > figns in writing my Book, will be publifhed 
 upon the houfe-tops. 
 
 And even now> before I go any further, I 
 will give you a touch of the Reafon of my 
 publifhing that pare thereof which you fo 
 hotly oppofe. 
 
 Ic was becaufe of thofe continual AfTaults- 
 that the rigid Brethren of your way, made, 
 not only upon this Congregation, to rent it ; 
 but alfo upon many others about us: if per- 
 ad venture they might break us in pieces, and 
 draw S)m us Difciples after them. 
 
 AiTauIts ( 1 fay ) upon this Congregatiorr 
 by times, for no lefs than thefe -fixteen or 
 eighteen years : Yea, my felf they kave fent 
 for, and endeavoured to perfwade me to break 
 Communion with my Brethren ; alfo with 
 many others they have often tampered, if 
 haply their feeds of Divifion might take. 
 Neither did they altogether fail of their pur- 
 pofe, for feme they did rent and difmember 
 irom us ; but none but thofe, of whom now 
 they begin to be afhamed. The Judgment 
 of God fo following their dengn, that the 
 Perfons which then they prevailed upon, are 
 now a ftink, and leproach to Religion. Nei- 
 ther were thefe Spirits content with that dif* 
 cord they did fow am©ng us, but they pro- 
 ceeded to feize upon others. But to pafs thefe : 
 The wild, and unfound Pofitions they have 
 urged to maintain their Practice, would be 
 too large here to infer t. 
 
 Now 
 
no Bar to Communion* 
 
 Now, Sir, to fettle the Brethren (the Bre- 
 thren of our Community ) and to prevent 
 fuch diforders among others, was the caufe of 
 my publishing my Papers : and coniidering 
 my Concern in the Houfe of God, I could 
 do no lefs than to give them warning, That 
 ever j man might deliver his Soul. 
 
 You proceed, faying, h ** my li forty, at 
 well 04 others into whofe hands it falls, to weigh 
 what you have Jaid in Truths baUance, and if 
 it be found too light, to reject; it whether yo% 
 will or no. 
 
 t/infw. Do but grant me, without mocking 
 of me, *cTie- liberty you defire to take, and 
 God helping me, I defire no more to fhift for 
 my felf among you. 
 
 As to your faying, that'I proudly and im- 
 prioujly infult, becaufe I fay they are Babes 
 and Carnal i that attempt to breaks the Peace 
 and Communion of Churches, though upon bet- 
 ter pretences than Water. You muff know 
 I am dill of that mind, and fhall be fo long 
 as I fee the Effects that follow,^. The breach 
 of Love, taking of Chriftians from the more 
 weighty things of (jod \ and to maty them 
 quarrel and have heart-burnings one again ft 
 another.' 
 
 Where you are pleafed to charge me with 
 JRaging, for laying thofe Eighteen particular 
 Crimes to the charge of SUCH who exclude 
 Chrifiians from Church-Communion, and debar 
 them their Heaven-born Priviledges, for the 
 want of that, which yet God never made, the 
 Wallof Divifion between w. (pag,n<5.) 
 
 Hay, 
 
10 Differ eoces about Water-Baftifm, 
 
 I fay, when you can prove, That God hath 
 made Water-Baptifm that Wall, and that the 
 ftrefs of the after Eighteen Charges iye whol- 
 ly and only in that j then you may time e- 
 nough call my language fuch as wanteth 
 Charity : but I queftion though that was 
 granted, whether your faying, I RAGE % 
 will be juftified in the day of Judgment. 
 
 My great noife ( as you call it ) about an 
 initiating Ordinance, you fa jr, you JhaN. take 
 no notice of. pag. 3. 
 
 &4nfw. i. Although you do not, I muft : 
 For if Baptifm b.e riot that, but another; 
 and if vifibie Saints may enter intd^Feliow- 
 (hip by that other, and are no where for- 
 bidden fo to do, becaufe they have not light 
 into Water-Baptifm : it is of weight to be 
 considered by me; yea,and of others too who 
 are unprejudiced. 
 
 2. How ignorant you are of fuch as hold 
 it the initiating Ordinance I know not : nor 
 how long you have been of that perfwafion I 
 know nor. This I know, that men of your 
 own Party, as ferious, godly, and it may be 
 more learned than your felf, have within lefs 
 than this twelve-month urged it. Mr. D. in 
 my hearing, did from Rom* 6. 1,2. in the 
 Meeting in Loth bury affirm it : Alfo my much 
 efteemed Friend Mr. D. A. did twice in a 
 Conference with me A flirt ic. 
 
 3. But whatever you fay, whether for, or 
 againft, 'tis no matter; for while you deny ic 
 to be the entering Ordinance ? you account it 
 the Wall, Bar, Bole, and Door 5 even that 
 
 which 
 
no Bar to Communion* i x 
 
 which muft feparate between the righteous 
 and the righteous ; nay, you make want o£ 
 Light therein, a ground to exclude the moft 
 Godly your Communion, when every Novice 
 in Religion fhall be received into your bofom, 
 and be of efteem with you becaufe he hath 
 (and from what ground Qod knows) fub- 
 mitted to Water- Baptifm. 
 
 I am glad that in page 4. you conclude 
 with me what is the initiating Ordinance : 
 but withal, give me leave to correct, as I 
 think, one extravagant expreflion of yours. 
 
 You fay, 'lis CONSENT on all bands 
 and 2(0 7 HI NG elfe, that makes them 
 Members of particular Churches, and not Faith 
 and Baptifm. pag. 4. 
 
 You might have flopped at [ and nothing 
 elfe ] you need not in particular have rejected 
 Faith: your firft Error was bad enough, 
 what ? NOTHING elfe but Confcnt f What? 
 not fo much as a rcfpetl to the matter or end ? 
 Why then are not all the Communities of all 
 the High-way-men in the Land, truly Con- 
 ffituted Churches of Chrift ; unlefs you can 
 prove that they hold together, but not by con* 
 fent. 
 
 What ? Confent and nothing elfe ? But 
 why do YOU throw out FAITH ? why,/ 
 throw out Baptifm \ which becaufe you can- 
 not as to the cafe in hand fetch in again y 
 therefore OUT muft Faith go too. Your 
 action is much like that Harlots, that ftood co x xj n g. ^ 
 be judged by Solomon, who becaufe her own 
 Child was dead, would haye her Neighbours 
 
 killed 
 
12 Differences about Water-Bjptifm, 
 
 killed alfo. Faith (Sir) both in thePro- 
 fe(fion and Confeffion of it, is of immediate 
 and alfo abfolute concern, even in the very- 
 ad: of the Churches reception, of this or ano- 
 ther Member. Throw out Faith, and there 
 is no fucli thing as a Cliriftian, neither vifible 
 nor invifible : You ought to receive no man, 
 but upon a comfortable fatisfadtion to the 
 Church, that you are now receiving a Belie- 
 ver. Faith, whether it be favingly there or 
 iio, is the great Argument with the Church 
 in receiving any : we receive not men as men, 
 but the man immediately under that fup por- 
 tion ; He hath Faith, he is a Chriftian. Sir, 
 Confent, (imply without Faith, makes no 
 man a Member of the Church of God ; be- 
 caufe then would a Church not ceafe to be a 
 Church, whoever they received among them. 
 Yea, by this Aflertion you have juftified the 
 Church of Rome it felt, to be to this day both 
 good, and godly, unlefs you can prove that 
 they did at firft, and do now receive their 
 unbelieving Members,without their own Con- 
 sent. 
 
 The Church hath no fuch Liberty to re- 
 ceive men without refpedt to Faith ; yea Faith 
 and Holinefs, mufi be the Effentials, or Baiis, 
 ■ upon, and for the (ake of which you receive 
 rhem : Hoinefs (I fay) yet not fuch as is 
 circumfrancial, but chat which is fuch in the 
 very heart of it: Pray you in your next 
 therefore word it bectcr , leit while you 
 flight and trample upon me, you (land before 
 all blame- worthy your felt". 
 
 The 
 
• no Bat to Communion. 13 
 
 The Scriptures you fpeak of, I did not in 
 my fir ft (p*£.68.) produce to fhew perfons 
 unbaptized might hold Communion with the 
 Church ( though I am fully convinced they 
 may) but to fhew, that knowledge of thofe 
 Perfons, of their Faith and Holinefs in general, 
 ought nrft to be fhewed to the Chuich, befere 
 fhe can lawfully receive them, Atts g.2y,2d, 
 27. iCor. 16. 10. 'zCor.S.z^. 
 
 As to my Anfwer to a Queition (pag. 70.) 
 which you have at pug. 5-. or yours corrupted, 
 and then abufed : I tell you again, That 
 a difcovery of the Faith and Holinefs, and a 
 Declaration of the willingnefs of a Perfon to 
 fubjedl himfelf to the Laws and Government 
 of Chrift in his Church, is aground fuffici- 
 ent to receive fuch a Member. 
 
 But you defcant j Is Baptifm none of the 
 LawsofCbrifi ? 
 
 Anjm It is none of thofe Laws, neither 
 any part of them, that the Church, as a 
 Church, fhould fhew her Obedience by. For 
 albeit that Baptifm be given by Chhll: our 
 Lord to the Church, yet not for them to wor- 
 fhip him by as a Church. Shew me what 
 Church. Ordinance it is} and when,or where 
 the Church, as a Church is roprac~tife it, as 
 one of thofe Laws and Appointments that he 
 hath commanded his Church to fhew to him 
 her Obedience by. 
 
 Again, That fubmitting to Water-Baptifm, 
 is align or note, that was ever required by 
 any of the Primitive Churches, ol him that 
 would hold Fellow fhip with them ; or that 
 
 it 
 
*4 Differences about Water-Baftifm, * 
 
 it infufeth fuch Grace and Holinefs into thofe 
 that fubmit thereto, as to capacitate them for 
 fuch a Priviledge ; or that they did acknow- 
 ledge it a fign thereof, I find not in all the 
 Bible. 
 
 I find not (as I told you in my flrft ) that 
 Baptifm is a fign to any, but the Perfon that is 
 baptized. The Church hath her fatisfa&ion 
 of the Perfon, from better proof, CV.2.12, 
 ^<w».6\i,2,3,4. 1 Cor. ij. 20. A&s 2. 3$. 
 
 &22.l6\ I Pet.$.2.1. 
 
 I told you alfo, That Baptifm makes thee 
 no Member of the Church, neither doth it 
 make thee a vifible Saint $ It giveth thee, 
 therefore, neither right to, nor being of Mem- 
 ierfhip at alt. Why, Sir, did you not Anfwer 
 thefe things? but flip them with others, as if 
 you were unconcerned j troubling your Rea- 
 der with fuch kind of infinuations, as muft 
 needs be unfavoury to godly ears. 
 
 You make the Moral Law none of Chrifts, 
 but Mofes's } not the Sons, but the Servants c - 
 and tell me, becaufe I plead forFaith, and 
 Holinefs, according to Moral Duties Go/pel- 
 tiz,ed ( they are my words, pag**j9.) where- 
 by we ought to judge of the ncnefs of Mem- 
 bers ; that therefore Mofes is more beholding 
 to me than Chrift. f*g*6. 
 
 Sir, Know you not yet, that a difference 
 is to be put betwixt thofe Rules that difcover 
 the EfTentials of Holinefs, and thofe that in 
 themfelves are not fuch ; and that that of 
 Faith and the Moral Law is the one, and 
 Baptifm , &c. the other? 
 
 Is 
 
no Bar to Communion. %g 
 
 Is not Love to God, abhorrence of Idols, 
 to forbear Blafpheming, to honour our Pa- 
 rents, to do no Murcher, to forbear Theft, noc 
 to bear Falfe witnefs, nor Covet, &c. are noc 
 (Kay) theie the Precepts of the Lord Jefus, 
 becaufe delivered by Mofes ? Or, are thefc 
 fuch as may better be broken, than for wane 
 of light to forbear Baptifm with Water ? Or, 
 doth a man while he liveth in the negle&of 
 thefe,and in the mean time buftle about thofe 
 you call Gofpel-Commands, moft honour 
 Chrift, or bed fit himfelf for Fellowfhip 
 with the Saints ? Need I tell you, That the 
 Faith of Chrift, with the Ten Command- 
 ments, areas much now Gofpel-Commands 
 as Baptifm ; and ought to be in as much, and 
 far more refpeft with the holy ones than that, 
 or other the like. 
 
 Yea, (hail I tell you ; That Baptifm will 
 neither admit a man into Fellowfhip, nor keep 
 him there, if he be a tranfgreflbr of a Moral 
 Precept ; and that a man who believeth in 
 jefus, and fulfilleth the Royal Law,doth more 
 glonfie God, and honour Religion in the 
 World, than he that keepeth ( if there were 
 fo many ) ten thoufand figurative Laws. 
 
 As to thofe Commands that tefpect Gcd's 
 Inftituted Worfhip in a Churches a Church, 
 I have told you that Baptifm is none of them, 
 and you have been driven to confefs it : The p*£- 4°. «/ 
 Church then muftfirft look to Faith, then toJ 9 "** 9 ** 
 good Living according to the Ten. Command- 
 ments • after that fhe mud refpeci: thofe Ap- 
 pointments of our Lord Jefus, chat rcfpccls 
 
 her 
 
i € Differ inces about Water-Baptifm, 
 
 her outward order and discipline, and then 
 fhe walks as becomes her, finning if fhe neg- 
 Ic&eth either ; (inning if fhe over-valueth 
 either. 
 
 But why did you not Anfwer thofe Texts 
 I produced for the ftrengthening of my Ar- 
 gument, viz,. &>». 14.18. Dm.23.47. Jam. 
 2.8.- — 12. 1 Cor. p. 21. &$. 9, 10, 11. 
 Gal. 6. 15,16. Phil. 3. 1 Tim, 1.9,10,11. 
 ^fibao. 28, 32. Rom. 1 J. *3« Jrf». 4. 11. 
 1 Cor. f . 12. 
 
 Deal fairly ; Anfwer thofe Texts, with the 
 Argument made upon them ; and when you 
 have after a godly manner done that, you 
 may the more boldly condemn. 
 
 You tell me, That in fagev$ of mine,! 
 £ay, None ever received B aft ifm mt bout light 
 therein. 
 
 What if I did? (as I did not) but you 
 grant it ; And now I will ask you, and pray 
 deal fairly in your Anfwer, May a man be 
 avifible Saint without light therein,; May 
 he have a good Confcience without light 
 therein ? And feeing that Raptifm is none of 
 the worfhip that Chrift Inftituted in his 
 Church for them to practife as a Church, 
 rcuift he be kept dark about all other things 
 concerning theWorfhip of God in his Church, 
 until he receive light therein ? 
 
 You have anfwered already, fag. 7. That 
 they ought to be a{bamed> and to repent of that 
 abomination (their fprinkling) BEFORE they 
 cime to have a fight of the fattern of the Hottfe 
 efGody the goings in and the comings tm there* 
 $£ £2^.43.10,1 1. Bu t, 
 
no Bar to Communion* j? 
 
 But, Sir, where do you find that want of 
 Light in Water- Baptifm, or becaufe a man 
 hath been Sprinkled,that he is to be kept dark 
 in all other Temple-Inftitutions, til! he be 
 afhamedand repent of that? Pray produce 
 the Texts, for Ez,ekjtl helps you nothing : He 
 fpeakso#/;of the Pattern of the HOVSE, 
 the goings 6Ht> and comings In thereof. As 
 for rhe coming IN", you have already con- 
 fefTed, That Baptifm is not the entring. Ordi- 
 nance. And as for the Worfhip that Chrift 
 hath Inftituted in his Church, as a Church, I 
 fay (and you a!fo have faid it page 4.0) Bap- 
 tifm is none of the Forms thereof, none 
 of rhe Ordinances thereof, none of the 
 Laws thereof: for Baptilm is, as co the Pra- 
 ctice of ic, that which is without the Church, 
 without the Houfe of God : Then by your 
 own Text, if a man do repent him of his 
 Chriftening in his Childhood, he may be re- 
 ceived into Fellowfhip without fubmitting to 
 Baptifm : but I will not ilrain you too far. 
 
 You add, // it a Persons Light that glvcth 
 being to a Precept ? 
 
 %sfn[rv. Who faid it ? Yet it's his Ligh: 
 and Faith about it, that can make himco do 
 it acceptably. 
 
 You ask again, Suppofe men plead want of 
 Light in other Commands i 
 
 %/in{vo. If they be not fuch, the forbear- 
 ance of which, difcapaciates him of Member- 
 ilnp, he may yet be received to Feliow- 
 ihip. 
 
 B But 
 
1 8 VtftrctiCis. about Water-Baptifm y 
 
 But what if 4 man want Light in the Suf- 
 fer ? pag.7. 
 
 J»fw. There is more to be faid in that cafe 
 than in the other } for that is a part of-thac 
 Worfhip which Chrifi: hath In'lituted for his 
 Church, to be Converfanr in as a Church ; 
 preferring them as fuch, with their Commu- 
 nion with their Head, and with one another 
 as Members of him. The Cup of blejfmg 
 which we bleft , i* it not the Cemmumon 
 of the Blood of Chrifi f The Bread which we 
 bre*k , u it not the Communion of xhi Body of 
 Chrifi f For we being many are one Bready 
 and one Body ; for we are all partakers of that 
 ene Bread y i Cor. 10. 10', 17. Wherefore 
 this being a Duty incumbent on the Church, 
 as a Church j and on every Member of that 
 Body as fuch> they are obliged in that cafe 
 more clofcly to deal with the Members, than 
 in that wherein they are not SO concerned ; 
 and with which as fuch, they have N O- 
 T H I N G to do. No man baptizetb by vii> 
 tueof his OiTkz in the Church; no man is 
 baptized by virtue of his Memberfhip there. 
 
 But what if a man want Light in hie Duty to 
 the Poor f pag.o. 
 
 *s4nfw. If he doth, God mutt give it him ; 
 I mean to know his Duty as a Church- 
 Member. Now I will add, But what if he 
 that can give a fhilling, giveth nothing? I 
 fuppofe all that the Church can do in that 
 cafe, is but to warn, to exhort, and charge 
 him, and to fhew him his Duty ;> and if he 
 neglect, to (hew" hi'q&j That he that foweth 
 
 fcaringlfa 
 
no Bur to Communion. X$> 
 
 fptringly, jh*ll not reap plentifully, I Cor. p. 6. 
 But to cue a man off f< r this, as you for- 
 ward ly urge\ pag .8. would argue that Church 
 ( at lead I think Co ) a little too bold with fo 
 high and weighty a cenfure. I plead not 
 here for the Cburie, but feck to allay your 
 heat : And fhould it be granted that fuch de- 
 ferve as you would have it t this makes no 
 matter to the cafe in hand. 
 
 Now whereas you fugged", That Moral 
 Evils are but fins again/} men, pag. 8. You are 
 too much.unadvifcd ; The Moral Evil ( as 
 you call i: ) whether you refpect the breach 
 of the firft or fecond Table, is firft and im- 
 mediately a fin againft God j and more ;>- 
 fufferable, yea and damnable, than for a man 
 for want of Light to forbear either Baptifm 
 or the Lord's Supper. 
 
 But lay you, JVe have now found an Ad- 
 vocate for Sinagaivft GOD> in the breach of 
 one of HIS holy Commands ? 
 
 Anfw. As if none of the Moral Precepts 
 were HIS. Bur, Sir, who have I pleaded, 
 for, in the denyal of any one Ordinance of 
 God ? Yea, or for their neglect of it either ? 
 What I fay, is but that men mufl have Light , 
 that they may not do in darknefi^ or Papift- 
 Hke, live by an implicit e Faith. 
 
 But I fee you put no difference, between 
 an open breach of the Law, and a forbearing 
 that which to him is doubtful. But I will 
 fuppofe a cafe j There is a man wanes Light 
 in Baptifm, yet by his Neighbour is preited 
 K-: he faith he feeth it not to be his Duty ; 
 B z the 
 
2© Differ i rices a font Watet-Baptifm, 
 
 the other faithy he fins if he doth it not : 
 Rem. 14. Now feeing wbatfocver is not of Faith, is Sin ; 
 what fhould this man do ? If' you fay, Lee 
 him ule the means : I fay fo too. But what, 
 if whenhehadi ufed it, he ftill continueth 
 dark about it ^ what will you advife him now ? 
 If you bid him wait, do you not encourage 
 him to live in fin, as much as I do ? Nay, 
 and feeing you will not let him for want of 
 Light in that, obey God in other his Insti- 
 tutions, what is it, but to fay, Seeing you live 
 fox want of Light in the neglect of Baptifm, 
 we will make you,whi!e you continue fo, live 
 (though quite againff! your Light) in the 
 breach of all the reft ; And where you are 
 Commanded thus, you; may fliew the place 
 when ycu find it. 
 
 Now where you urge, that you are one of 
 them that fay, The Epiflles were writ to par- 
 ticular Churches^ aud fo ferve nothing at ail 
 • for our kind of Communion : Urging further, 
 
 . lag p. j~fo at ' lt win y e difficult for me to prove y that 
 they were alfo directed to particular Saints. 
 
 Anfw. I wifh there were nothing harder 
 that were good for m'e to do. 
 
 But what fhould be tne reafon that our 
 Author, with others of his Opinion, fhould 
 ftictye fo hard to prove all the EpifUcs were 
 wrote to particular Churches ? Why, becaufe 
 • thoic Members were, as they think, every one 
 baptized ; and fo the Epillles from which wc 
 •fetch our Arguments for the Love and Con-* 
 cord of Saints, to be only proper to diem«- 
 Iclyes. But if this b£ true, there is virtue 
 
 i»dee«$ 
 
»9 B*r to Communion. 2 1 
 
 indeed, and more than ever I dreamed of, in 
 partaking of Water- Baptifm: For if that 
 fliall take away the Epiftles, and confequent- 
 ly the whole Bible, from all that are not 
 baptized; then are the other Churches, and 
 alfo particular Saints, in a very deplorable 1 
 condition. For he askcth me very devoutly, 
 Whether any unbaptiz,ed Perfons were concern- 
 ed in thefe Epiflles ? pag.o. But why would 
 they take from us the Holy Scriptures ? Ve- 
 rily , that we might have nought to 
 juftifie our practice withal : For if the 
 Scriptures belong only to baptized Believers, 
 they then belong not to the reft; and in 
 truth, if they could perfwade us to yield 
 them this grant, we iliould but fornly juftifie 
 our practice. But I would ask thefe men, 
 // the Word of God came out from them ? or if [oh 77.1 4 
 it came to them only ? Or, whether Chrift 1 Cok'i^ 
 hath not given his whole Word to every one 3 6 - 
 that believeth, whether they be baptized, or 
 in, or out of Church- Fellowship ? Job. 17. 
 Or, whether every Saint in fome forr, hath 
 not the keyes of the Kingdom of Heaven, 
 which are the Scriptures and their Power ? 
 
 Would to God they had learnt more mo- 
 defty, than thus to take from all others, and 
 appropriate to themfelves, and that for the 
 fake of thcirobfervinga Circumifance in Re- 
 ligion, 'fo high, and glorious a Priviledge. 
 
 But we wall come a little to proof: What 
 Church will this Author find in Rome, that 
 time the Epiftle was fent to the Brethren rhere, Roraitf. 
 hcfidcs that Church that was in Aqu'-l*! *'**''• 
 B 3 houfe, 
 
22 differences about Water-Baptifm, 
 
 houfe, although many more Saints were then 
 in che City ? Yea, the Apoftle in his falu- 
 tation at the beginning, imbraceih them only as 
 Brethren, without the leaft intimation of 
 their being gathered into Fellowship ; To all 
 that be at Rome, beloved of God, called to be 
 Saints, Grace to you , ejre. Chap. x. 7. To all 
 there, to all in that City, beloved of God, 
 and that are Converted to the Lord Jcfus 
 Chriit. A Church there was in ^fqailas 
 houfe, and that there were many more Saints 
 befides is (and that by the Text) as manifest. 
 Bedde?, considering the Rules that are given 
 them in the 14 and 15 Chapters about their 
 receiving one another, doth yet flrongty fug- 
 geft co me, that they were not yet in fellow- 
 ship, but as it were now about it, when 
 Paul wrote his Epiflle to them. 
 
 The firft Epiitle written to Corinth, was 
 alfo wrote to all them that in every f lace called 
 ttfon the Name of the Lord Jefus Ckrift, 
 Chap.1.2. But it will be hard work for our 
 Author to make it rnanifeft, that none in thofe 
 dayes did call on the TZamc of our Lord , but 
 thofe that were firft baptized. 
 
 The fecond Epiftlc alfo, was, not only 
 written to the Church at Corinth, but alio to 
 % Cor.i.x. a fi t k e Saints which were in all ^Achaia. To 
 the Galatians and Theffalonians indeed, his 
 falutation was only to the Churches* there : 
 but the three Epiftles before were as well to 
 all other ; as alfo that to the Ef he fans, Philip- 
 yians, and Calcjfuns, in which the Faithful, 
 and Saints in Chriit Jefus were alfo every one 
 
 com- • 
 
ho Bar to Communion, a 3 
 
 comprehended. Befides, Tu what particular 
 Church was theEpillle to the Hebrews wrote ? 
 or the Epiffle of James ? both thole of Peter> 
 and the firlt of John ? Nay, that of John 
 was wrote to fome at that time out of Fellow- 
 ship, that they might have fellowfhip with the 
 Churchy Chap. 1. i, 2, 3, 4. So that thefe 
 Brethren mult not have all the Scriptures : 
 we have then a like priviledge with all Saints, 
 to ufe the Scriptures for our godly edifying, 
 and to defend our felves thereby, from the 
 aflaults of rhofe that would make fpoyl of us. 
 But to pais this, and come to the next. 
 
 You object for that I faid , If Watcr- 
 Baptifm (at tb; Circumflances with which the 
 Church wot peftred of old ) trouble the Peace, 
 and wound the Consciences of the Godly y dif- 
 member and breast heir FeUowfhips j **.*$> */- 
 though an 0rdinay.ee, for the pre] ant prudently 
 to be [hunned. (pag.ScT. ) 
 
 At this (aslfaid)youobjeil (pag.io>n.) 
 and fay, Did I ever fivd Baptifm a Pefi or 
 Plague, to Churches ? And did ever God fend 
 an Ordinance to bt a Pe(t and Plague to his 
 People ? 
 
 I Anfwer; I faid not that God did fend it 
 for any fuch end at all : God's Ordinances 
 are none of this, in themfelves ; nor if uled 
 as, and for the end for which Gcd i-\\t them. 
 But yet both Bapf.fm, and the Supper of the 
 Lord, hive ( by being wre'fed our of their 
 place ) b^cn a great ailiicbon to the G.xiiy 
 both in this and ether Ages. Wbat fay you 
 to breaking of Bread, which the Dint, by 
 B 4. abuling) 
 
24 Differences about Water -Baptifm, 
 
 abufing, made an Engine in the hand of Va» 
 . pfls to burn, ftarve, hang-and-draw thou- 
 fands ? What fay you to John of Leyden f 
 What work did he make by the abufe of the 
 Ordinance of Water-Baptifm ? And I wifh 
 this Age had not given caufe, through the 
 Church-renting-Spirits that (ome are pofTefifed 
 with, 'to make complaint of this matter } who 
 have alfo had for their Engine the Baptifm 
 with Water : Yea, your felf Sir, fo far as 
 I can perceive, could you get but the oppor- 
 tunity ,* your felf ( I fay ) under pretence of 
 this innocent Ordinance, as you term it, 
 would not flick to make in-roads, and out- 
 roads too, in all the Churches, that fuit not 
 your fancy, in the Land. For you have al- 
 ready been bold to affirm, That all thofe that 
 have baptised Infants^ ought to be afhameci 
 and repent, before they be (hewed the Pattern 
 of the Hoptfe: And what is this but to 
 threaten, that could you have your will of 
 them, you would quickly take from them 
 their prefent Church-priviledges , and let 
 them fee nothing thereof, till thofe qualifica- 
 tions, efpecially fubje&ibn to Water-Baptifm, 
 was found to attend each of them. 
 
 Asro thePerfons you fpeak of, Who have 
 rent Churches in pieces, by making Preaching 
 by Method^ Doctrine^ Reafon and Vfe, to bet 
 Antickriflian^ 'Or, becaufe they could not 
 have other Miniftrations performed after their 
 Fancies ( pzg. n, 12. J the imprudence of 
 fuch va.it h your f elves, hath been heart-break- 
 ing to many a gracious Soul • zn high Qccafior* 
 - ■ : - of 
 
no Bar to Communion, 2JT 
 
 of {tumbling to the weak, and a reproach to 
 the wayes of the Lord. That ic may be pru-, 
 dcntly fhunned, I referred you then for proof, 
 to what fhould be offered after : but at this 
 you cry our., and fo pafs it. 
 
 And now Reader, although this Author 
 hath thus objected againft/tfwr paflages in this 
 my firft Argument for Communion wich Per- 
 fons un baptized ; yet the body of my Argu- 
 ment he mifleth, and paffeth over, as a thing 
 not worth the Anfwering ; whecher becaufe 
 he forgot, or becaufe he was confcious to 
 himfelf, that he knew not what to do there- 
 with, I will not now determine. 
 
 i. I effectually prove, That Baptifm is not 
 the initiating Ordinance, pag. 7 1 . — 7$, 
 
 2. I prove, That though it wot-, yet the cafe 
 may fofall out, that Members might be received 
 without it, pag. 82, 83. 
 • 3.I prove, That Baptifm makes no man a 
 vijible Saini> nor glvetb any a right to Church-* 
 Fellowjhlp^ pag. 76, 
 
 4. I prove, That Faith, and a Life be com-, 
 ing the Law of the Ten Commandments, jhould 
 be the chief and mofi folid Argument with true. 
 Churches to receive Saints to Feliowjhtp, 
 
 y. I prove, Ibat CircumcifionintheF/ejh) 
 which was the entring Ordinance of old, was 4 
 Type of Cixcumcifion in the heart 3 drc.p.j9,8o. 
 
 Theie things, with others, our Author let- 
 tethpafs; although in the proof of chem a- 
 feideth the ftrength of this firlt Argument ; 
 to which I mult intreac him in his next, to caft 
 his eye, and give fair Anfwer j as alfo to else 
 
 Scriptures 
 
%€ Differ tnets about tVaur. Baftifm, 
 
 Scriptures on which each are built, or he mnft 
 furTer me to fay, I am abufed. Further, I 
 make a qucftion upon three Scriptures, Whe- 
 ther all the Saints,even in the Primitive times, 
 were baptized with Water ? to which alfo he 
 anfwereth nothing} whereas he ought to 
 have done it, if he will cake in hand to Con- 
 fute. ( The Scriptures are, i 0.1.14,1$;, 
 16. Rom.6.$. Gal.$.2.7.) Yet we:: they 
 eftc&ually anfwered, my Argument is No- 
 thing weakened. 
 
 You come to my fecond Argumeut, drawn 
 from Efb. 4. 4, 7, 6. Upon which a little 
 more now to inlarge, and then to take notice 
 of your Obje&ion. 
 
 The Apoftle then in that Fourth of the 
 JZfhefians, exhorteth the Church there with 
 all lorvlinefs, and meeknefs y with long-fuffering, 
 and forbearing one another, to ENDEAVOUR 
 to keep the Unity of the SPIRIT in the bond 
 of PEAC8, verf. 2, 3. This done, he pre- 
 fents them with fuch Arguments, as might 
 fallen his Exhortation to purpofe upon them. 
 
 Thefirft is, Becaufe the Body is ONE ; 
 
 li 22" 14. There U one Body 5 therefore they mould not 
 
 h&i& divide: For if the Church of Chrift be a 
 
 Body, there ought not to be a rent or Schifm 
 
 among them. 
 
 2. His fecond Argument is, There is one 
 Spirit, or one quickning Principle by which 
 the Body is made to live : for having Ailerted 
 before that Chnft hath indeed a Body, it was 
 meet that hefhewed alfo, that this Body hath 
 li.'c, and motion. Now that life, being none 
 
 other, 
 
na Bar to Communion. 17 
 
 other, than that nourifhment, or Spirit of life, 
 from which the whole Body fit ly joyned together , 
 and comy&tt, by that which every jeynt fupfly+ 
 ah, according to the efettual working of the 
 meafure in every party makjih incretfe of the 
 body jo the edifying of it felf in love,Eph.q.i6. 
 Now this Spirit, being firft,and chiefly, in the 
 Head,therefore none other but thofe that hold 
 the Head can have this nourishment minijlred to 
 them : Befidcs, This is the Spirit that knits the 
 Body together,& makes it increafe with the m- 
 creafe of God,C*/.2.itf. This is the Unity of the 
 Spirit which he before exhorts them to keep. 
 
 3. The third Argument is, Becaufe their 
 Hope is alfo but one. Even as you Are called 
 ( faith he ) in one Hope of your calling : As 
 who fhould fay, Ivly Brethren, if you are 
 called with one calling, if your Hope, both as 
 to the Grace of Hope,' ard alfo the Object, 
 be but one : if you hope for one Heaven, and 
 for one Eternal Life ; then maintain that Unity 
 of the Spirit, and Hope, while here, in love, 
 and the bond of peace. 
 
 4. The fourch Argument is, There is one 
 Lord, or Husband, or Prince, to whom this 
 Church belongs : Therefore if wehaveHui- 
 bands but one, Lord, and Prince but one, let 
 us not ren: icto many Parties, as if we had 
 many Husbands, Lords, and Princes, to go- 
 vern us, as his Wife, hisHoufe, and King- 
 dom. Is Chrip divided? 1 Cor.i. 
 
 C. The fifth Argument is, There is one 
 Vaith, by which we all Hand juftified by one 
 Lord jelus Chi ift ; m fmb by which we 
 
 efcape 
 
z% Differences about Water -Baptifm, 
 
 efcape the Wrath of God ; one Faith by which 
 only they that have it are blefled ; yea, feeing 
 there is but one Faith, by which we are all 
 pat into one way of Salvation, let us hold to- 
 gether as fuch. 
 
 6. The fixth Argument, There is one Bap- 
 tifm. 
 
 Now we are come to the pinch, viz,. 
 Whether it be that of Water, or no ? which 
 I muft positively deny. 
 
 i. Becaufe Wacer-Baptifm hath nothing 
 Co do in a Church, as a Church ; it neither 
 bringeth us into the Church, nor is any pare 
 of our Worfhip when we come there ; how 
 then can the Peace and Unity of the Church 
 depend upon Water-Baptifm ? Beiides, he 
 faith expreQy, It is the Unity of the Spirit, 
 ( not Water ), that is here intended : and 
 the Arguments brought to inforce it, are fuch 
 as wholly and immediately relate to the Duty 
 of the Church, as a Church. 
 
 2. Further, That other Text, that treateth 
 of our being baptised into a body, faith ex- 
 y Cor. 1 1. P re fly i c 1S done by the Spirit ; For by one 
 I j. Spirit we are all baptized into one body, I Cor. 
 
 12. 1 6. Here is the Church prefented as un- 
 der the notion of a Body ; here is a Baptifrn 
 mentioned, by which they are brought, or ini- 
 tiated into this Body : Now that this is the 
 Baptifm of Water, is utterly againft the 
 words of the Text; For by one Spirit are we 
 all baptized into one body: befides, if the 
 Baptifm here be of Water, then is it the ini- 
 tiating Ordinance ; but the contrary I have 
 
 proved, 
 
no Bar to Commulon, 2$ 
 
 proved, and this Author Hands by my Do- 
 ctrine. So then, the Baptifm here, refpecting 
 the Church as a Body , and Water having 
 nothing to do to enter men into the Church, 
 r.or to command them to praclife it as a 
 Church, in order to their Peace, or Commu- 
 nion, or refpecting the Woifhip of God as 
 fuch : And ( I fay again ) the Baptifm in 
 the fixth Argument, being urged precifely for 
 no other purpofe, but with refpcft to the 
 Churches peace as a Body j it mult needs be 
 THAT Baptifm, by virtue of which, they 
 were initiated, and joyned together in one: 
 and that Baptiim being only that which the 
 Spirit executeth 5 this therefore is that one 
 Baptifm. 
 
 7. The other Argument is alio efTe&ua] ; 
 There is one God and Father of all, who is a- yer(.6> 
 hove ally and through all, and in you all. If 
 wc are one Body ; if to it there be but one Spi- 
 rit ; if we have but one Hope, one Faith, and 
 be all baptized by one Spirit into that one Bo- 
 dy -j and it we have but one Lord, one God, 
 and he in every one of us j let us be alfo one : 
 and let them that are thus qualified, both 
 joj'n together, and hold in one* 
 
 But our Author againft this , objeclcth, 
 That, now I imploy my Pen againft every man ; 
 and give the lye to all Expoftors, for they hold 
 this one B-tptifm, to be none other than that of 
 Water, pag.13. 
 
 Anfw. What if I fhould alfo fend you to 
 Anfwcr thofc Expojitors that expound certain 
 Scripture* for /^/4»r-Baptifm, and that by 
 
 them 
 
$o Differences about Water +Bafti{m t 
 
 them brand us for Anobaptifts ; muft this 
 drive you from your belief of the Truth > 
 Lxpofcors I reverence, but muft live by mine 
 Kab.».4. OVOn fattb : God hath no where bound him - 
 kU to them more than to others, with refpeft 
 to the revelation of" his Mind in his Word. 
 
 But it becomes not you to run thus to Ex- 
 
 p oft tors, who are, as to your notions in many 
 
 Ifa.8. 20. things, but of yefterday : To the Lav?, and 
 
 Pfal.8.2. to the Tefiimony : For out of the mouth of 
 
 Babes the Lord hath ordained ftrength. 
 
 But you bid me tell you, What I mean by 
 Spirit'B*ptifm ? 
 
 Anfw. Sir, you miftake me, I treat not 
 here of our being baptized with the Spirit, 
 with refpe&to its coming from Heaven into 
 us ; but .of ttyit acl: of the Spirit, when 
 come, which bapttz,eth m into a Body, or 
 Church : It is one thing to be baptized with 
 the Spirit in the fir ft fenfe ; and another to be 
 baptized by it in the fenfe I treat of : for the 
 Spirit to come upon me, is one thing ; and 
 for that when come, to implant, imbody, or 
 baptize me into the body of Chrift,is another. 
 
 Your Queftion therefore is grounded on a 
 a miftake, both of my Judgment, and the 
 words of the Apoftle. Wherefore thus I 
 foon put an end to your Objections (pag. 14.) 
 For the Spirit to come down upon me u one 
 thing $ and for the Spirit to baptize, or im- 
 planc me into the Church, is another : for to 
 he pofteffed with the Spirit, is one thing ; and 
 to be led by that Spirit, is another* t con- 
 dude then y Seeing the Af'gunWfi tikifl from 
 1 
 
no Bar to Communion* * t 
 
 that one Baptifm, refpe&eth Church-Fellow- 
 fhip properly ; and feeing Water-Baptifm 
 medleth not with it as fuch ; it is the other, 
 even, that in i Cor* 12.16. that is here in- 
 tended, and no other. 
 
 But you add, If nothing but extraordinary 
 Gifts are called the baptifm of the Spirit in a 
 ftritt fcnfe^ then that baptifm, 1 Cor. 12. 
 muft be fVater-bapti[m } as well a* that in the 
 Epbe/tans. 
 
 HoW : You make your Conclusions before 
 you have caufe } Firft prove that in the Epbe- 
 fians co be meant of Water- baptifm, and that 
 the'Bapcifm in iOr.i2.i(J. is the Baptifm 
 you would have it j and then conclude my 
 Argument void. 
 
 That it is the Baptifm of the Holy Ghojft 
 according to the common notion, / fay not ; 
 for you to ajfert it is the Baptifm of Water, 
 gives the lye to the Text : But that it is an 
 act of the HolyGhoft, baptizing the Saints 
 into a Body, or Church, you will hardly be 
 able to make the contrary appear to be truth. 
 
 But behold, while here you would have 
 this to be Baptifm with Water, how you con- 
 tradict and condemn your own Notion : You 
 fay Water-baptifm is not the entering Ordi- 
 nance ; yet the Baptifm here is fuch as bapti- 
 zeth us into a Body : Wherefore before you 
 fay next time that this in 1 Cor. 12. io\ is 
 meant of Water-baptifm ; affirm, that Water- 
 baptifm is the initiating or entering Ordinance, 
 that your Opinion and Doctrine may hang 
 betcer toge:her, 
 
 Wc 
 
Differences about PVater-Baptifm, 
 
 We come to my third Argument ; which is 
 to prove. It is lawful to hold Church-Commu- 
 nion with the godly fincere .Believer, though he 
 bath not been baptised with Water, hecavife hs 
 hath -the DOCTRINE of Baptifms,Htb.6. 
 Which Dstlrine I dillingiiilh from the Pra- 
 Blce6{ it ; the Doctrine being that which by 
 the outward-fign is prefented to us • or which 
 by the outward-circumftance of the a6t is 
 preached to the Believer, viz,, the Death of 
 Chrift, my death with Chrift ; alio his Re- 
 iurredtioii from che dead, and mine with him 
 to newnefs of life. This our Author calleth 
 one of the ftrangefl ParadoJces that he hath 
 LIGHTLY objerved. 
 
 Anfw. How light he is in his Observation 
 of things, I know not : This I am hire, the 
 Apoftle makes mention of the Doctrine of 
 Baptifm } Now that the Doftrwe of a man, 
 or Ordinance, is the fignification of what is 
 Preached, is apparent to very fenfe. What is 
 Chrift's Dodtrine, Paul's Doctrine, Scripture- 
 Dodtrine, but the Truth couched Under the 
 words that are fpoken ? So theDodlrine of 
 Baptifm, yea and the Doclrine of the Lord's 
 Supper, are tliofe Truths or Myfteries that 
 fuch Ordinances preach urito ns. And that 
 the Dotlrlne of Baptifm in this feofe, is the 
 great end for which that, and the Lord's 
 Supper was inftituted, is apparent from all 
 the Scriprures : it is that which the Apoftle 
 feeketh for in that eminent rixth of che Ro- 
 mans, Know you not that fo many of hs as were 
 baptized into Jefta Chrifl, were baptized into 
 
 his 
 
no Bar to Communion. + * 
 
 hu Death ? Therefore we are buried with 
 him by Baptifm , that like at Chrift was 
 raifed from the Dead by the Cjlory &f the 
 Father ; fo wc fbould walk^ in new Kefs of Life. 
 For if we have been planted together in the like- 
 nefi of his Death, we fhali be alfo in the like- 
 nefs of his Refurrcftion, Rom.6\ 3 ,4,5-. What 
 is here difcourfed, but the Do&rine of, or that 
 which Baptifm teacheth ; with an intimati- 
 on, that that was the chief, for the fake of 
 which that Shadow was Inftituted ; as alfo 
 that they that have the Docrrine^ox that which 
 is (igniffed thereby , they only muft reign wich 
 Chnft. 
 
 Again, This is that which he feekech for 
 among the Corinthians ; // the dead rife not at 
 all, faith he, why then were yon baptized for 
 the dead ? 1 Cor. 15-. 22. Why then were 
 you baptized ? what did Baprifm teach y 
 Whas DoBrine did it preach to ycu? Fur- 
 ther, Buried with him in Baptifm^ wherein 
 alfo you are r if en again wuh him^ throttoh the 
 Faith of the operation of (jod, who raifed him 
 from thi dead. What is here in chief aliened, 
 but the Dottrine only which Water- baptifm 
 preacheth ? with an intimation, that they, 
 and they only, are the faved of the Lord, that 
 have heard, received, and that live in this 
 Doc-lrine, CoL 2. 12, 15. 
 
 The Came may be faid of the Lord'i Supper, 
 i: alfo hath its Doctrine. Buc again ft this oiir 
 Author objeCteth, faying, That th^ 
 the Dottrine of Baptifm^ 1 am jet to ! 
 
34 Differences about Water-It aptlfm] 
 
 *s4n[#. Your ignorance of the Truth 
 makes it no: an Error : But I pray you, what 
 is the Dottrine of Baptifm, if not that which 
 Baptifm teacheth, even that which is Signifi- 
 ed thereby? As that is the Doctrine of 
 Chrift, and the Scriptures; which he and 
 they teach as the mind of God. 
 
 But vou fay, / took^ths Doclrlne of Baptifm 
 to be the Command, that a Believer fhouldbc 
 b apt i fed, for fuch ends at the Gofpel expref- 
 feih* 
 
 Anfo. .To afTert that a figurative Ordi- 
 nance is of God, is one thing • but the Do- 
 Urinal Signification of that Ordinance is ano- 
 ther : A man may preach the Command, yet 
 none of the Dotlrine which Bapcifm preach- 
 eth, The Dotlrlne lyeth not in the Com- 
 mand, but the myftery difcovered to Faith, 
 by the a6l. 
 
 You objeel, If the %efurreUlon be the Do- 
 Brine of Baptifm-) why doth the Apoftle make 
 that % and the Dotlrine of Baptifm, things di- 
 ftinUy in Heb.6\ 
 
 Anfw. The Relurreclion (imply consi- 
 dered, is not the Doctrine of Baptifm, but 
 Chri(Vs, and mine by him. Befides, there is 
 more in it than the Myftery of thisRefur- 
 le&ion ; there is my death firft, and then my j 
 riling with him. 
 
 But you add, VrMrthe Law, alltheSa-l 
 crifices of that Dijpenfatiori, with their Sab- 
 bat hs y were Types of that Chrlfl y who was the 
 ftiiftar.ee of ail thofe Ceremonies. If any of 
 them thsn that frofejfed Faith in the Mejfias 
 
 - 
 
m Bar to Communion. gy 
 
 to comfy fhould upon for uplety or want of pre- 
 tended Light) negletlthe whole , or part of tb*t 
 Typical fVorjhip ; why may not a man fay of 
 them, as this Advocate of the Pratlice under 
 Debate, they had the richer and better Sacri- 
 fice. 
 
 Anftv. Firft, That the Brethren which re- 
 fufe to be baptized, as you and I would have 
 them, refufe ic for want of pretended Light, 
 becomes you not ro imagine, unlefs your 
 boldnefs will lead you to judge, that *#men 
 wanzfincerity, that come not up to our judg- 
 ment. Their Confcience may be better than 
 either ;o«r/ or mine; yet God, for purpofes 
 beft known to himfelf, may forbear to give 
 them convidtion of their Duty in this parti- 
 cular. Bat w hat ? Becaufe they are not bap- 
 tized ; have they not Jefus Chrift ? Or,muft 
 we now be afraid to fay Chrift: is letter than 
 Water-baptifm ? Yea, God himfelf for the 
 fake of this better thing, hath fufTcred in his 
 Church a fujpenfton of fome of his Ordi- 
 nances, yet owned them for his truly Con- 
 llituted Congregation. What fay you to the 
 Church in the Wildernefs ? I touched you with 
 it in my firft, but perceive you lilted not to 
 meddle therewith. That Church received 
 Members, the way which was not prefcribed 
 by, but directly againft the revealed Mind of 
 God ; yet flood a true Church, their Members 
 true Members^ alfo that Church in that {fate, 
 was fuch before whom, among whom, and ro 
 whom God continually made known himfelf 
 C 2. CD 
 
3 6 Differences about fVAter-Bttptifm, 
 
 to be their God, and owned them for his 
 peculiar treafure. 
 
 And now I am fain upon it, let me a little 
 inlarge-: This Church, according to the then 
 Inftituted Worfhip of God, hadCircumci- 
 fionfor their entering-Ordinance,(j^. 17. i3> 
 14. without which it was unlawful to receive 
 any into ' Fellowship with them : yea, he that 
 without it was received, was to be cut off, and 
 call out again. Further 5 As to the Paffeover, 
 the Uncircumcized was utterly forbidden to 
 cate it, Exod.12. Now if our Brethren had 
 as exprefs prohibition to juftifie their ground- 
 less Opinion, as here is to exclude the Uncir- 
 cumcifed from the Communion of the Church 
 and the Paffeover ; ( I fay ) if they could 
 dad iz written, No Hnbaptiz,ed Perjon jhall 
 enter, no 11 n baptized Per [on [haH eat of the 
 Sapper } what a noifc would they make about 
 it? But yet let thcReader obferve,that although 
 Circumcifion was the entering-Ordinance, 
 and our Author faith Baptifm is not ; yea, 
 rhough this Church was expreily forbidden 
 to receive the Uncircumcifed ( and we have 
 notafyliable now to forbid theUnbaptized ) 
 yet this Church received Members without, 
 and other wife than by this entering- Ordi- 
 nance. They alfo admitted them to the Pafle- 
 cv.'r; yea, entertained, retained, and held 
 Communion with them fo long as forty years 
 without it. I fay, again, That the number 
 of this fort of Communicants was not fo few 
 as fix hundred thoufand. Moreover^ to thefe 
 Uncircumcifed was the Land of Canaan given, 
 
no B.ir to Communion. 3 7 
 
 yea, a pofleflion of part thereof before they 
 wereCircumciled ; but the old Circumcifed 
 ones might not enter therein. 1 am the larger 
 in this, becaufe our Auchor hathover-1 
 my firft mention thereof. And now I ask. 
 What was the reafon that God continued his 
 Pretence with this Church notwithstanding 
 this cranfgreffion ? Was it not becaufe they 
 had that richer and better thing, the Lord 
 Jefus Chrifl ? For they did all eat of that [pi- 
 ritual Bread , and drank^ of that [piriiucil 
 Rock which followed them, and that Rock 
 was Chrifl, i Cor. io. Iconfeis I find them 
 under rebukes and judgments in the Wilder- 
 nefs, and chat they were wartimes threatned 
 tobedeftroyedj but yet I find not Co much 
 as one check for their receiving of Members 
 Uncircumcifed, Further, In the NcwTe- 
 ftament where we have a Catalogue of their 
 fins • and alfo of their punifhment for them j 
 we find not a word abcut Circumcifion, nor 
 the fmalleft intimation of the leafl rebuke for 
 neglecting the entering-Ordinance, i Cor. io. 
 y, io. I will therefore fay of them, as I 
 have alfo fa id of my Brethren, I he) bud the 
 richer and.beiter thing. 
 
 But you object, That this pttttetk the vt), 
 of God's Inflituted V/or[hip both under the L 
 andGc[pely to the klghefl uncertainties, p. 17. 
 Anfw. This putceth our Oppofcfs, out of 
 their road, and quencheth the flame of their 
 unwarrantable zeal. For if the entering-Or- 
 cmance, if the Ordinance without which 
 n might be added to the Church, ; 
 
 C 5 laid 
 
3 $ Differences about Watir-Baptiftn, 
 
 % laid afide for forty years ; yea, if more than 
 fix hundred thoufand did Communicate with 
 them without it : I fry again, If they did 
 it, and held Communion with God, that nou 
 withstanding ; yea, and had not ( that we 
 read of) all that time, one fmall check for fo 
 doing ; why may not we now enter Commu- 
 nion, hold Communion, maintain Communi- 
 on, Church-Communion, without being 
 judged, and condemned by you ? becaufe we 
 cannot for want of Light be all baptized be- 
 fore; efpecially coniidering Baptilm makes 
 no man a Saint, is not the entering-Ordinance, 
 is no part of the Worfhip of God injoyned 
 the Church as a Church. To conclude. Al- 
 though we receive Members unbaptized, we 
 leave not God's Inftituted Worfhip at uncer- 
 tainties, efpecially what he hath commanded 
 us as his Church ; we only profefs our Want 
 of Light in fome things ; but fee no Word to 
 *- warrant the forbearance of our Duty in all, 
 for want of perfwafion in one. 
 
 You object, / call Baptijm a Circttmftance^ 
 afhtw, an outward (hew, I NICK-NAME 
 it. 
 
 Anfa. D^ep reproof ! But why did you 
 not fhew me my evil in thus calling it, when 
 oppofed to the Subftance, and the thing fig- 
 niried? Is it the Subftance, is it the thing 
 jignified f And why may not I give it the 
 Name of a Shew ; when you call it a fymbolc, 
 and compare it' to a Gentleman's Livery? 
 
 ■ '- But 
 
r.o Bur to Communion. 
 But you fay, I call it an OVTfvARD 
 
 (hew. 
 
 A.ifw. Is ic an Inward one? What is 
 it? 
 
 It is a Command ? 
 
 Anfw. But doth that inftali it in that place 
 and dignity, thac was never intended for 
 k ? 
 
 You object further, They cannot haze the 
 Votlrine of Baptifm that under ft and not cur 
 way of admlmftri ng it . [ a g . 1 8 . 
 
 This is your mitlake, both of the, T>oUr\n 
 and Thing it fclf. But if you will 
 SCORN co cake NOTICE of me, I ad- 
 vife you again co confidcr, That a man may 
 find Baptifm to be Commanded, may be in- 
 formed who ought to adminifter it : may al- 
 fo know the proper Subject: and that the 
 manner of baptizing is Dipping ; and may 
 defire to praitiie ic becaufe it is Commanded, 
 and yet know nothing of what Water- baptilia 
 preacheth} or of the Myltcry baptifm fhew- 
 eth co Faith. Bu: that the Votlrine of Baptifm 
 is no: the Practice of it, not the outward act, 
 but the thing fignified j and thac every Belie- 
 ver hath that, muft argue you more than i o 
 bold to deny it. 
 
 But fay you, Who taught you to divide h:- 
 ttlxt Chrift and his Precepts, that joh word it 
 at [nch a rate ? That he thac ham the oof, 
 &c. 
 
 An ftp. To fay nothing of T 
 Word: verily fl- 
 it Chrift be ray Right eo vfnifs, and 
 c 4 
 
40 Differences abont Water-Baptifm, 
 
 ter ; if Chrift be my Advocate, and not Wa- 
 ter ; if there be that good and blefTednefs in 
 Chrift, that is not in Water ; then is Jefus 
 Chrift better than Water ; and alfo in thefe 
 to be eternally divided from Water $ unlefs 
 we will make them Co-Saviours., Co- Advo- 
 cates, and fuch as are equally good, and pro- 
 fitable to men. 
 
 But fay you, / thottght that he that Bath 
 Chrijlyhad an orderly right to all Chrifl's <Pro- 
 mifes and Preempts $ and that the Precepts of 
 Chrift, are fart of the riches that a Believer 
 hath in and by Chrift. 
 
 Anfw. A Believer hath more in Chrift, 
 then either Promife or Precept ; but all Be- 
 lievers know not all things, that of God are 
 given to them by Chrift. But mufl not they 
 life, and enjoy what they know, becaufe they 
 know not all ? Or mult they neglect the 
 weightier matters, becaufe they want Mint, 
 and Annife, and Commin ? Your pretended 
 orderly right is your fancy ; there is not a 
 - fyllable in the whole Bible, that bids a Chri- 
 stian to forbear his Duty in other things, be- 
 caufe he wanteth (.as you term it) the fym- 
 bole, or Water* baprifm. 
 
 But fay you, He that dejplfeth his Birth- 
 right of Ordinances , our C httrch-privi ledges , 
 will be found to be a prophane Perfon^at Efau, in 
 God^s account. 
 
 Baptifm is not the Privilcdge of a Church, 
 
 as fuch. But what ? are they all ESAWS 
 
 indeed ? Mail we go to Hell, and be dam- 
 
 \i for want of Faich in Water. baptifm ? 
 
 And 
 
no Bar t9 Lommttnion. ^t 
 
 And take notice, I do not plead for a defpljing 
 of Bapnfai, but a bearing with oar Brother, 
 that cannot do it tor wan; of Light . The beft 
 of Baptifm he hath, *//£,. the fignificati mi 
 thereof; he wantech only the ou'.w arc! jhew, 
 which if he hs.d, would not prove him a rruly 
 vifiblt Saint; it would not tell me he had i lie 
 Grace of God in his heart \ it is no Character 
 riltical note to another of my Sonfliip with 
 God. 
 
 But why did you not Anfwer thefe parts 
 of my Argument ? Why did you only cavil 
 at words? which if they had been left out, 
 the Argument yet ftands good. He that 
 is no", baptized, if yet a true Believe?-, loath 
 the Doctrine of Baptifm ; yea, ht ought to 
 have it before he be Convil\ed y it is his duty to 
 be baptised, or elje he playetb the Hypocrite. 
 There is therefore no difference between that 
 Believer that is, and he that is not yet baptised 
 with Witter ; but only his going down into the 
 Water, thtre to perform an outward Ceremony 
 of the S*b [lance which he hath already ', which 
 yet he is not Commanded to d? with rtjpei 
 Membership with the Church ; bm to obtain by 
 that further under ft an ding of his Pripihdffe by 
 Chrift, which be f ere he made Profc/fun of, 
 tbfkt as a vifible Believer. 
 
 But to come to my fourth Argu i , 
 which you (o tenderly touch as if v. burnt y 
 fingers : I am bold ( fay I ) to have Commu- 
 nion with vtfi'cle Saints as before, because Go£ . 
 hath Communion with them, whofe examp!e x 
 in the cafe we are ft 
 
 Re c five 
 
42 Differences about Water -Baptifm, 
 
 Rom. i $.y Receive ye one another, at Chrifi fefus bath re- 
 ceived you, to the glory of God. Yea, though 
 they be Saints inOpinion contrary to you,or I. 
 
 Rom.if.i' We that are prong, ought to bear the infirmities 
 of the weak,, and not to pleaje our [elves. In- 
 firmities that are Sinful : for they that are 
 Ts^atural, are incident to all. Infirmities there- 
 fore they are, that for want of Light, caufe 
 a Man to err in Circumftantials : And the 
 reafon upon which Paul groundeth this ad- 
 
 ,Verf.$. monition is $ For Chrifi f leafed not himfelf, 
 but as it is written, the reproaches of them 
 that reproached thee are fallen upon me* 
 
 You fay to this, pag. 20. That it is Paul's 
 diretlion to the Church at Rome how to 
 receive their Brethren Qhurch~ Members , 
 pag. 2Q. 
 I anfwer. 
 
 1. What? are not the poor Saints now 
 in this City ? are not they concerned in thefe 
 inftrudlions ? or is not the Church by thefe 
 words at all directed how to carry it to thofe 
 that were not yet in fellowfhip ? A bold Af- 
 fertionl but grounded upon nothing, but 
 that you would have it fo, 
 
 2. But how will you prove that there was 
 a Church, a rightly conftkuted Church at 
 JRime, befides that in Aquilas houfe ? Chap* 
 io\ Neither doth this Epiftle , nor any other 
 in the whole Book of God aftirm it. Befides, 
 fince Paul in this laft Chapter falutech the 
 Church, as in this Mans houfe, but the o- 
 ther only as particular Saints, it giveth far- 
 ther ground of Conviction to yju, that 
 
 thefe 
 
no Bar to Communion. 45 
 
 thofc others were not as yet imbodyed in fuch 
 a fellowfhip. 
 
 3. But fuppofe there was another Church 
 befides j it doth not therefore follow, that 
 the Apoftle exhorteth them only to receive 
 perfons already in fellowfhip j but bim, even Rom. 14. 1 
 every 6/10, that there was weak^in the Faiths 
 
 but not to doubtful difputations. 
 
 4. Suppole again, The receiving here ex- 
 horted to > be fuch as you would have it; 
 yet the %ule by which they are directed to 
 do it, is that by which wc perceive that 
 Chrift hath received them : But Chrift did 
 not receive them by Baptifm, but as given to 
 him by the Father : Him therefore concern- 
 ing whom we are convinced, that he by the 
 Father is given to Chrift , Him fhould we 
 
 receive* 
 
 j. But what need I grant you that which 
 cannot be proved ? yet if you could prove it, 
 it availeth nothing at all j becauic you may 
 not, cannot, ought not to dare to limit the 
 Exhortation to receiving of one another into 
 each others affections only ; and not alfo re- 
 ceiving Saints into Communion. 
 
 But you object : To make God's receiving 
 the Rule of oar receivings in all c^jes will not 
 bold. pag.2T. 
 
 An(w. Keep to the thing Man : If it hold 
 inthecalein hand, it is enough, the which 
 you have not denyed. And that i: iiolds 
 thus, is plain , becaufe commanded. Buc 
 let the Reader know , that your putting in 
 that way of his receiving which is inviiibic to 
 
44 Differ was about Water-Baptifm, 
 
 us, is but an unhandfome ftradling over my 
 Argument , which treateth only of a vifible • 
 receiving ; fuc'h as is manifeft to the Church : 
 This you kne.v , but (ought by evading, 
 to turn the Reader from confidering the 
 ftrength of this my Argument. The recei- 3 
 ving then ( faid I, p.2o.) becaufe it isfet an 
 example to the Churchy is fuch as mufl needs be i 
 vifible unto them ; and is befl dij 'covered by that * 
 word that defer ibeth the vifible Saint : who jo 
 thenyou can judg a vifible Saint \one that w&lkr 
 eth with Gody you may, nay ought to judg by the 
 fame Word, God hath received him. Ttyrv him 
 that God rcceiveth, him jhottld you receive. 
 But will any object ', they cannot believe that 
 God receiveth the unbaptized Saints ? I will 
 not fuppofe you fo much flupified, and there- 
 fore ihall make no anfwer. But you feem to 
 be much offended, becaufe I (aid, Vain Man ! 
 *£hink not by thefiralghtnefs of thine Order in 
 outward^ and bodily conformity to outward and, 
 fbadorvijh Circumjtances , that thy peace is 
 maintained with Cfod ? 
 
 But why fo much offended at this ? 
 
 Becaufe, you intend by this the Brethren of 
 the Baptised way. 
 
 A. If they be vain Men, and fee up their 
 
 OWN Order } bow ftraight foever they 
 
 make it, they are worthy to be reproved : // 
 
 Jer.S,p. ffey fo avg re j e ft e( l t k e ft' orc i ftl )e . J^ or ^ f w hat 
 
 wifdom is in them. And as y.otyfuggeit the 
 fail ,1 affirm the fecond. But if you would be 
 raftihed in excluding di of c, with whom yet 
 you tee God hath Communion, becaufe 
 
no Bar to Communion. 4J 
 
 yet fee not a fhadow with you; ptoduce the 
 Scripture for fuch Order, that vvc may be- 
 lieve it is the Order of God : But deal fair- 
 ly, left we ilicw your nakednefs, and others 
 fee your fhame. 
 
 You tell me of the Order of the Colcffians, 
 Chap, 2.5-. bur if you can prove that thac 
 Church -refufed to hold Communion with 
 that Saint whom they knew to be received by 
 Chriif, , and held Communion with him, or 
 that none but thofe that are baptized are re- 
 ceived by, and hold Communion with him f 
 then you jiiftifie your Order. In the mean 
 while the whole of mine Argument {lands 
 firm againfl: you j Tou muft have Communion 
 with viftble Saints, becaufe God hath Commu- 
 nion with them, whefe Exam-pie in the Caje 
 we are flrittly Commanded to follow. 
 
 Bu: you ask me, If outward and bodily Con- 
 formity be become a crime ? pag.23. 
 
 t/fnfa.' I no where faid it : But know 
 that to glorifie God with our bodies, refpedt- 
 eth chieriy far higher and more weighty things 
 than that of Water-baptifm, whatsoever is Rom.14; 
 not of Faith is Jin ; and to fet up an Ordi- 
 nance, though an Oidinance of God, that by 
 it the Churches may be pull'd in pieces, or 
 the truly Vrfible Saints excluded Communion 
 with their Brethren ; 1 fay again, To 11 
 Water-baptifm a bar and diviiion betwixt 
 Saint and Sunt, every. whit otherwile gra- 
 cious and holy alike : This is like f^ fling for 
 ftrife, and debate, and to fmite with the of 
 wickfdnefs $ and is not to be found within 
 
 the 
 
jf.6 Differences about tVattr-Bapufm, 
 
 the whole Bible, but is wholly an order 
 of your own deviling. As to the Peace you 
 make an Objection about (/>*£. 23*) you have 
 granted me wha r . I intended ; and now I 
 Eoh 21 a ^ further, That for Church-peace to be 
 -2. ' founded in Baptifm, or any other external 
 PhiU.r, Rite, not having to do with the Church as a 
 hS' Church, is poor Peace indeed : Church- 
 
 peace is founded in blood j and love to each 
 other for Jefusfake; bearing with, and for- 
 bearing one another, in all things Circum- 
 ftantial, that concern not Church- worfhip 
 as fuch: And in my other I have proved 
 that Baptifm is not fuch, and therefore oughc 
 not to be urged to make rents and divifions a- 
 mong Brethren. 
 
 But you ask, Is my peace maintained in a 
 way of difobedience ? and conclude if it be 9 
 you fear it isfalfc* pag.24. 
 
 A. Ihhtfirfl were true,you need not to doubt 
 of the fecond $ but it may be thought he hath 
 little to fay in the Controverfie, who is 
 forced to ftufF out his Papers^ with fuck need- 
 lefs prattles as tbcfe* 
 
 My fifth Argument is, That a failure in 
 fuch a Circumflance a* Watcr-bdptifm y doth not 
 utt'Cbriftian us 5 This you are compelled to 
 grant, pag.25. And I conclude with your 
 words, Perfons ought to be Chriftians be- 
 fore, vifible Chriftians ; fuch as any Congre- 
 gation in the Land may receive to Communi- 
 on with themfelves, becaufe God hath fhewed 
 lis that he hath received them. Receive him to 
 the Glory of God : [ To the Glory of God ] 
 
 is 
 
710 dht 10 communion* 
 
 is put in on purpofc, to (hew what difhonour 
 they bring to him, who defpife to have Com- 
 munion wirh fuch, whom they know do 
 maintain Communion with God. I fay again, 
 How doth this Man, or that Church glorific 
 God, or count the Wifdom and Holinefs of 
 Heaven beyond them, when they refufe Com- 
 munion with them, concerning whom yet 
 they are convinced, that they have Commu- 
 nion with God. 
 
 But my Argument you have not denied ; 
 nor medled with the Conclusion at all \ which 
 by That there forty even btcaufe a failure here, 
 doth not un-Chriftian w, doth not make w in- 
 fincere ; and I add, Doth not lay ui of en to a- 
 nj revealed judgment or dl /plea fare of God ; (it 
 it dothjlhew where) therefore it fhould not % 
 it ought not to make tu obnoxious to the dtjplea- 
 fure of the Church of God. 
 
 Bntyonfay, Irank^ Gofpel-Precepts,mth 
 Old-Teftament abrogated Ceremonies, pag^j. 
 
 Anfw. Youftiould have given your Rea- 
 der my words, that he might have judged 
 fr©m my own mouth : I (aid then ( [peaking 
 before of Chriftianity it felf, pag. 94.) that 
 ihoufands of thou j and s that could not Confent to 
 Water* at we, are now with the innumerable 
 company of Angels , and the Spirits of jufl men 
 made perfeci. What was faid of Earing, or 
 the contrary, may as to this be faid of Water- 
 baptifm ; Neither if I be baptized, am I the 
 better ? neither if I be not, am I the worfe ? 
 not the better before God, not the worfe be- 
 fore Men 5 Hill meaning as Paul, Provided I 
 
 walk 
 
 47 
 
48 Differences aboM fVater-Baptifm, 
 
 walk according to my Light with God; cu 
 therwife 'tis falfe. For if a man that feech it 
 to be his Duty, (hall defpifingly neglect it ; 
 or it he that hath not Faith about it, fhall 
 iboiiihly take it up : both thefe, are for this 
 the worfe ; I mean, as to their own feiife, be- 
 ing convicted in themfelves, as tranfgreflbrs. 
 He therefore that doth it according to his 
 Light, doth well; and he that doth it not, 
 for wane of Light, doth not ill '■> for he ap- 
 proveth his heart to be fincere with God, even 
 by that his forbearance. And I tell you a- 
 gain, Ir. is no where recorded, that this man 
 asunder any revealed threatning of God, for 
 his noz being baptized with Water, he not 
 having Light therein, but is admitted through 
 his Grace to as. many Promifes as you. l[ 
 zherefore lie be not a partaker of that Circum- 
 ftance, yet he is of that Liberty, and Mercy, 
 by which you Rand with God. 
 
 • But that I praitife Inftituted Wotfhip, up- 
 on the fame account as Fatil did Circumcifi- 
 on, and /having, is too bold for you to pre. 
 fume to imagine. What ? Becaufe I will not 
 fufTer Water to carry away the Epiilles from 
 the Chriftians ; and becaufe I will not let Wa- 
 ter-bapnim be the Rule, the Door, the Bolt, 
 the Bar, the Wail of Divifion between the 
 Righteous, & the Righteous; mult I thercfote 
 be judged to be a Man without Confcience to 
 theWorfhipof Jcfus Chrift ? The Lord de- 
 Jiver me from Superfluous, and Idolatrous 
 thoughts about any the Ordinances of 
 Chrdt,and of God. But my filch Argument 
 
 ftandech 
 
no Bar to Communion. 40 
 
 ftandeth againft you untouched ; you have 
 noc denyed , much lefs confuced the lead 
 lylfable thereof. 
 
 Yuu tcil me my fixih Argument is, Edifice 
 
 A. It it be, why isic not imbraced ? But 
 my own words are thcfe ; 
 
 I am for ho'ding Communion thus ; be- 
 caufe the Edification of Souls in the Faiib , 
 and bolincfi of thcGofpel U of great er concern 
 than an agreement in outward things j I fa^ 
 'tu of greater concern with us, and of far more 
 profit to our Brother, than cur agreeing tn y or 
 contefling for Wa'.tr~bapti[m , Joh. l6\ 13. 
 i Cor. 14. 12. 2 Cor. 10.8. Chap. 12. 19. 
 Ephef. 4. 12. 1 Cor. 13. 1, 2. Chap. 8. 1. 
 Now why did you not take this Argument in 
 pieces, and anCwer thofe Scriptures, on which 
 the nren^th the eoF depends; But if to con- 
 teft, and rail out about Water-bap.iCin, be 
 better than to edfte the Houfc oftood, pro- 
 duce the Texts, that we may be informed. 
 You fay; Edification is the end of all Q cm- 
 mtinlon , but all things mufi be dons m Order j 
 orderly, pag. 26. 
 
 Anfvr, When y< u have proved that there 
 is no fiich thing as an orderly edifying of the 
 Church without Water- baptifm, precede, 
 then it will be time enough to think you have 
 faid Comet hing. 
 
 You add ; Edification as to Church-fellon*- 
 (hi p being a building up, do n fupfofe the being 
 of a Church ; but pray you [hew in a Chuch 
 without Baptifm. p,26. 
 
 D A. 
 
Vlfertnces about Wdtir-Baptifm, 
 
 A. See here the fpirit of thefe Men, who 
 for the want of Water-baptifm, have at once 
 un-Churched all/#df> Congregations of God 
 in the World ; but againft this I have, and 
 do urge, That Water- baptifm giveth neither 
 being, nor well-being to a Church, neither 
 is any part oi that Inftituted Worfhip of 
 God, that the Church, as fucb, fhould be 
 found in the Practice oL Therefore her Edi- 
 fication as a Church may, yea and ought to 
 be attained unto without it. 
 
 But you fay, Shew us a New-Tcflament- 
 £ hutch vplthmt Baptifm. pag.26\ 
 
 A. What fay you to the Church all a-long 
 the Revelation quite through the Reign of 
 Antichrift ? Was that a New-Teftament* 
 Church, or no ? 
 
 Again, If Baptifm be without the Chnrch, 
 5s a Church, if it hath nothing to do in the 
 Conftituting of a Church; if it be not the 
 door of entrance into the Church, if it be 
 no part of Church -worfhip as fuch * then, 
 although all the Members of that Church 
 were baptized, yet the Church is a Church 
 without Water-baptifm. But all the Churches 
 in the New-Teftament were fuch: There- 
 fore, &c. 
 
 Again, If Baptifm refpecl: Believer, as 
 particular Perfons only ; if it refpeefs their 
 own Confciencconly ; if it make aman no vi- 
 fib-c Believer tome, then it hath nothing to 
 go with Church-member fhip : Becaufe, that 
 which refpects my own Perfon only, my own 
 Conference only : that which is no Character 
 
 • of 
 
no Bar to Communion. ji 
 
 of myvifible Saintfhip to the Church, can- 
 not be an Argument unto them to receive me 
 into fellowfhip with themfelves. But this is 
 true, Therefore, &c. 
 
 You proceed, If by Edification, be meant 
 the private increafe of Grace, in one another, In 
 the ufe of private means, a* private Christians 
 in meeting together ; how doth the Principle 
 yon oppofe hinder that? Endeavour to makf 
 men as holy at yon can, that they may be fated 
 for Church-fellowship , when God jhali /hew 
 them the orderly way to it. pag.26. 
 
 Anfa. What a many private things have 
 we now brought out to publick view ? Pri- 
 vate Chriftians, private Means, and a private 
 increafe of Grace. But, Sir, Are none but 
 thofc of your way the publick Chriftians > 
 Or, ought none but them that are baptized to 
 have the publick means of Grace ? Or, mud 
 their Graces be increased by none but private 
 means ? Was you awake now ? Or, are 
 you become lo high in your own phantafies, 
 that none have, or are to have but private 
 mears of Grace? And, are there no publick 
 Chriftians, or publick Chriitian-Meetings, 
 but them of your way ? I did not think 
 that all but Baptifts, ihouJd only abide id 
 holes. 
 
 But you find fault becaufe I [aid, Edification 
 is greater than contt fling about Water-baptifm. 
 pag.27. 
 
 A. If it be not,confute me • if it bc,forbcar 
 
 to cavil. Water-baptifm, and all God's 
 
 Ordinances, are to be ufed to Edification } 
 
 D 2 not 
 
'D'jferepces abont Water*Baj>tifm f 
 
 nor ro beget heats and contentions among, the 
 liy, wherefore Edification is beft. 
 
 Object. / had thought that the Preaching, 
 penwa Bipttfoi flight have been reckoned 
 a f*rt ;f o.'ir Edification. 
 
 tyirfv. The ad of Water-baptifm hath 
 not place m Church-worfhip , neither in 
 \\ hole nor \n part ; wherefore prefimg it upon 
 the Church is to no purpofe at all* 
 
 Obcct. Why ma) yon not m well [ay that 
 Edifi:#.tioxu greater than breaking °f Bread. 
 
 Axfvc. So it is, clfe that (hould never have 
 been Inftituced toeditie withal ; thac which 
 ierveth, is not greater than he that is ferved 
 thereby. Bapnfrn and the Lord's-Supper 
 both, were made for us, not we for them • 
 wherefore bo;h were made for our Edificati- 
 tionj but no one for our deftrudtion. 
 
 But again, Tne Lord's-Supper, not Bap- 
 ciim 3 is for the Church, as a Church ; there- 
 fore as we will maintain the Church's edify- 
 ing, that mutt be maintained in it ; yea, ufed 
 oft, to mew the Lord's Death till he come, 
 3 Cor. 11 .22. 26. 
 
 Befidcs , becaufc it is a great part of 
 Church-worfhip, as fuch, therefore it is pro- 
 nounced blefled, the Lord did openly bltfs it 
 before he gave it ; yea and we ought to biefs 
 Jt alio :, ( The Cup of blcfting which we blefs) 
 not to fay more, Therefore your reafoning 
 from the one to the other will not hold. 
 
 Object. How comes contefimg for Water* 
 I apt if m to be (0 much againfl you f 
 
 Awfw, 
 
no Bay to Commnmon. j 3 
 
 Anfw. Firft, becaufe weak Brethren can- 
 not bear it; whom yet we arc commanded 
 to receive but not to doubtful difpurnrion - 
 doubtful to them, therefore tor theii -lakes. { 
 mutt forbear it. Rom. 14. 1. 
 
 Secondly, Becaufe I have not feen ay 
 good effect, but the contrary, where-ever 
 fuch hot Spirits have gone before me : For 
 where Envie and Strife is, there is Con- 
 fulion (or Tumults) and every Evil- work. 
 Jam.^.i6 y ij. 
 
 Thirdly, Becaufe by the Example of the 
 Lord, and Pattl> we muff. confider the preicne 
 Hate of the Church, and not trouble them 
 with what they cannot bear. Joh % 16. 13. 
 1 Cor, 3. 1,2, 3. 
 
 I conclude then, Edification in the Church 
 is to be preferred above what the Church, as 
 a Church, hath nothing co do wichai. All 
 things ( dearly beloved ) are for our Edify- 
 ing. 1 Cor. 14. £. & 12. 2.6. 260r.12.1p. 
 Epcf.^.26. Rom.ij'2. 1 Or. 14. 3. 2 Cor. 
 10. 8. & 13% io. Rom. 14. 10. Before l 
 wind up this Argument, I preicnt you with 
 feveral Inftances, fhewing that fome of the 
 brccah oi God's Precepts have been born 
 with, When they come in competition < 
 Edification. As Firlt, Tharof Aaron, 
 let the Offering for Sin be burnt, that lliould 
 have indeed been eaten, Ltvit.io. Yet be- 
 caufe he could not do it to his Edification, 
 Mofes was content. But the Law was there- 
 by tranfgrcfi'ed, Chap. 6. 26. The Prief! ■ 
 oftercth it for Sin, ilmll eat it. 
 
 D 3 To 
 
54 Vtfereuces about Water-Baptifm, 
 
 To this you Reply, That vpm not a conftant, 
 continued, forbearing of. God\ Worfhip, but a 
 fufptnding of it for a feafon. 
 
 i/infrv. We alfo fufpend it but for a feafon 5 
 when Perfons can be baptized to their Edifi- 
 cation, they have the liberty. 
 
 But fecondly, This was not a bare fufpen- 
 Hon, but a flat fcranfgreifion of the Law : Ye 
 ihould indeedliavc eaten it : Yet Mofes was 
 content. Levit. 10. 16.— -20. 
 
 But fay you, Perhaps it was fujpendfd upon 
 jufl and legal grounds , though not exprtffed. 
 
 Anfvo. The exprefs Rule was againit. it ; 
 Tefhould indeed ( faid Mofes) have eaten It in 
 the Holy place, as I commanded^ verf. 18. But 
 good Sir, are you now for unwricten veri- 
 ties ? for legal grouuds,though not exprefled ? 
 I will not drive you further, here is Rome 
 enough. 
 
 As for Eldad and Me dad, it cannot be de- 
 nyed, but thac their edifying of the People, 
 was preferred before their conforming to every 
 Circumftance. Nnmb. H .i6\— - 26\ 
 
 i' You add, That Paul for a feeming low 
 thing did withftand Peter. 
 
 Sir, If you make but a feeming low thing 
 
 of DifTembling,' and teaching others fo to do 
 
 5al.2. u 3 ( especially whefe the Doctrine of Juftificati- 
 
 l > l h on is endangered) I cannot expect much good 
 
 Confcieace from you. 
 
 As for your Anfwer to the cafe of Hez>e~ 
 S#*ij it is faulty in two refpe£ts : 
 
 1 . For thac you make rhe Pafleover a Type 
 of the Lord's Supper, when it was only a 
 
 Type 
 
no Bur to Communion. $ y 
 
 Type of the Body and Blood of the Lord : 
 For even Chrift our Paffeover is Sacrifice for 
 us. i Cor. j. 7* 
 
 2. In that you make it an Example ro you 
 to admic Perfons unprepared to theLord's- 
 Supper. fag.19. 
 
 An[w. May you indeed receive Perfons in- 
 to the Church unprepared for che Lord's- Sup- 
 per y yea, unprepared for chat, with other fo- 
 lemn Appointments ? For fo you word ic, 
 page i p. O what an Engine have you made 
 ol Water- baptifm. 
 
 Thus, gentle Reader, while this Author 
 ceareth us m pieces for not making Baptifm 
 the orderly Rule for receiving the Godly, and 
 Confciencious into Communion; he can re- 
 ceive Perfons if baptized, though unprepared 
 for the Supper, and other folemn Appoint- 
 mems ? I would have thee confulc the place, 
 and fee if it countenanced] fuch an ad, Thac 
 am:n whopleadeth for Watcr-baptifm above 
 the Peace and Edification of the Church, 
 oi^ht to be received (although unprepared ) 
 into the Church to the Lord's-Supper, and o- 
 cher folemn Appoincmencs,efpeciallv consider- 
 ing the Nature or" right Church-Conilitucion, 
 and the feverity of God towards chofe thac 
 came unprepared to his Table of old. i Cor. 
 11.28,29,30. A Riddle indeed, Thac 
 the Lord fhould, withou: 2 word, fo feverely 
 command, that all which want Light in Bap- 
 tifm, be excluded Church-priviledaes ; and 
 yet againit his Word, admit oi Perfons uo- 
 D 4 pre- 
 
Differences about PVater-Baptifm, 
 
 prepared, to the Lord ? s Table, and other fo- 
 lemn Appointments. 
 
 But good Sir, why fo fhort-winded ? why 
 could not you make the fame work with the 
 other Scriptures, as you did with thefe ? I 
 muft leave them upon you unanfwered ; and 
 landing by my Argument conclude, That 
 if Laws and Ordinances of old have been 
 broken, and the breach or them born with 
 (when yettheOhfervation of outward things 
 was more fhictiy Commanded than now ) 
 if the Profit and Edification of the Church 
 come in competition ; how much more may 
 not we have Communion, Church Commu- 
 nion, when no Law of God is tra(ifgre;:ed 
 thereby. And note, That all this ^vhile I 
 plead not ( as you ) for Perfons unprepared, 
 bur gbclly, and hich as walk with God.\ 
 
 We come now to my feventh Argument, 
 for Communion with the Godly, thoughiin- 
 fcaptized Perfons j which you fay is lAve* 
 f>sg.2 9t X 
 
 My Argument is this ; Therefore 1 am for 
 Communion thus ; becaufe Love y which above 
 all things we are Commanded to put on, is of 
 much more worth than to breaks about Bapiijm. 
 And let the %eader note, That of this Argu- 
 ment you deny not fo much as one fyllable, 
 but run to another ftory ; but I will follow 
 you. 
 
 I add further, That Love is more difcover- 
 ed when we receive tor the fake of Chnft, 
 thai wl en we refufe his Children for wane 
 of VV«iter : And tell you again, That this 
 
 Eriior- 
 
no B*r to Communion. *j 
 
 Exhortation to Love is grounded rot upon 
 Baptidn, but the rucrir.gonof the new Crea- 
 tuie, which ha:h fwallowed up all diftmcli- 
 
 . f o/. 3.9. — 14. Yea, there are ten A r- 
 gum? ts in this one, which you have noc fo 
 much as rouched ; but chus obje6t, That man 
 tha mikjs Afrth'on the Rttie of his walk'ir,g y 
 ra h r <b*u jtiigmtnty it u no wonder tf he go 
 cue of he way, 
 
 slnfa, Love to them we arc perfwa ded 
 tha: God hath received, is Love chat is guided 
 by Judgment } and zo receive theiti that arc 
 fuch, oe.aufe God hath bidden us ( Rom.i^S) 
 is Judgment guided by Rule. My Argu- 
 ment therefore hath fbreftalled all your hoifc, 
 and ftandeth ftill on ics legs again!* ycu. 
 
 As to the Ducies of Piety, and -Charity 
 youboaftof, pag. 30. found noc aTrumper, 
 tell noc your left hand of it- we are talking 
 now of Communiou of Saints, Church- 
 Communion, and I plead that e Love,, and 
 hold together as iuch, is better than to break 
 in pieces for wane of YVacer-bapcidn. Mv r 
 Jleafon is, becaufe we are exhorted in ail 
 things to put on Love ; the Love of Church- 
 Communion : concrariwife you onpofe, X- 
 bove all things put on Water. For the bell 
 Saint under Heaven that hath not that, with 
 him you reiufe Communion. Thus you make 
 Baptifm, chough no Church- Ordinance, a bar 
 to fhut out treGodfy, and a Trap door ro 
 let the unprepared into Churches , to the 
 Lord's-Supper, and other folemn # Appoint- 
 ments. p*g.*9> 
 
 But 
 
5 * 'jJijjerencts avout trattr'Dapnjm, 
 
 But you object, Mufi our Love to the un- 
 baptiz,ed indulge them in anattef difobedi- 
 enee f Cannot we love their Perfons, Parts, 
 graces, but we mufi love their Sins ? pag.30. 
 
 Anfw. We plead noc for indulging. Buc 
 are there noc with you, even with you tins 
 againft the Lord your God ? 2 Chro».z$.io. 
 But why can you indulge the Baptifts in many 
 acts of difobedience ? For to come unpre- 
 pared into the Church, is an acl; of difobe- 
 dience: To come unprepared to the Supper 
 isana&of difobedience ^ and to come fo al- 
 io to other folcmn Appointments, are adts of 
 difobedience. 
 
 But for tbefe things, you fay, you do not 
 cafiy nor keep any out of the Church. 
 
 An fa. But what a&s of difobedience do 
 we indulge them in ? 
 
 In the Sin of Infant-baptifm. 
 
 *Anfa. We indulge them not ; but being 
 Commanded fo bear with the Infirmities of 
 each other, fuffer it ; it being indeed in our 
 eyes fuch ; but in theirs they fay a duty, till 
 God ihall other wife perfwade them. If you 
 be without infirmity, do you full throw a 
 (tone at them : They keep their Faith in that 
 to themfelves, and trouble not their Brethren 
 therewith : we believe that God hath received 
 them; they do not want to us a proof of 
 their Sonfhip with God ; neither hath he 
 made Water a Wall of Divifion between us, 
 and therefore we do receive them. 
 
 Obj. / i#kj it to be the higheft all of friend [hip 
 to- be fphhjul to tbefe Profejfors^nd to till them 
 
 tin y 
 
no Bar to Commununu 55> 
 
 they want thu o»c thing in Gojpel-order, which 
 ought not to be left anion* pag 50. 
 
 Anfw. If it be chc higheft piece of Friend- 
 fhip, to preach Water-baptifm to unbaptized 
 Believers, the loweft ad thereof mull: needs 
 be very low. But contrariwife, I count ir 
 (o far off from being any a& of Friendfhip, 
 to prefs Baptifm in our Notion on thofe that 
 cannot bear it ; that it is a great abufeof the 
 Peace of my Brother, the Law of Love, the 
 Law of Chrift, or the Society of the Faith- 
 ful. Love furTereth long, and is kind, is not 
 eafily provoked : Let us therefore follow af- 
 ter the things that make for Peace, and things 
 wherewith one may edifie anothet : Let every 
 one of us pleafe his Neighbour , for his 
 good to Edification : Bear you one anothers 
 burdens, and fo fulfil the Law of Chrift. 
 1 Cor, 13. Rom. 14. ip. Chap. iy. 2. CjaL 
 6.2. 
 
 But fay you, / doubt when thU comes to he 
 weighed in God's baBance, it will be found no 
 left than flattery, for which you will be re- 
 proved, pag.31. 
 
 An[w. Ic fcems you do but doubt it,where- 
 fore the Principle from which you doubt ic, 
 of that methinks you fhould not be certain ; 
 but this is of little weight to me } for he rhac 
 willprefume to appropriate the EpftUes co 
 himfeif and fellows for the fake of Bapifm, 
 and that will condemn all the Churches of 
 Chrift in the Land for want of Baptifm and 
 that will account his Brother as prophanc 
 Efau ( fag. 20. ) and rejected, as Idolatrous 
 
 Epbraim 
 
go Differences about Water.Baphjm, 
 
 Efbraim (pag. 32.) becaufe he wanteth his 
 way of Water-baptifm ; he acts out of his 
 wonted way of rigidnefs, when he doth but 
 doubt, and not affirm his Brother to be a 
 flatterer. I leave therefore this your Doubt 
 to be refolved at the Day of Judgment, and 
 in the mean time trample upon your har(h> 
 and unchriftian furmifes. 
 
 As to our Love to Christians in other cafes, 
 I hope we fhall aifo endeavour to follow the 
 Law of the Lord ; but becaufe itrefpe&s not 
 the matter in hand, it concerns us not now to 
 treat thereof. 
 
 My Argument treateth of Church-Com- 
 munion; in the profecution of which I 
 prove, 
 
 1. That Love is grounded upon the new 
 Creature, Col.$.9,&c. 
 
 2. Upon our fellowship with the Father 
 and Son, 1 Job. 1.2,3. 
 
 3. That with refpea to this, it is the 
 fulfilling of the Royal Law > Jam. 4. 11. 
 Rom. 14.21, 
 
 4, That it fhews it felf in a&s of forbear- 
 ing, rather than in pubhftiing fome Truths : 
 Communicating only what is profitable, for- 
 bearing to publfhing what cannot be born, 
 1 Cor. 3. 1,2. ABs 20. 18, 19, 20. Job. 
 
 16. 17. r t% n . 
 
 j. I fhew further, That to have fellowihip 
 for, to make that the ground of, or to re- 
 ceive one another chiefly upon the account of 
 an outward Circumftance ; to make Baptifm 
 the including, and excluding Charter ; the 
 
 Bounds, 
 
no Bar to Commnion. 6\ 
 
 Bounds,Baij&:Kule of Communiorijwhcn by 
 the Word of the everlafting Teltament, there 
 is no Word for ic ; (to fpeak charitably^ it' 
 it be not for want of Love , it is for wanrof 
 light in the Myfteries of the Kingdom of 
 Chrift. Strange ! Take two Chriftians e- 
 qual in all Points biit this ; nay, let one go 
 beyond the other in Grace and Goodnefs, as 
 far as a Man is beyond a Babe, yet Water 
 fhall turn the Scale, fhall open the Door of 
 Communion to thelcfs; and command the 
 other to ftand back : Yet is no proof to the 
 Church of this Babes Faith and Hope, hath 
 nothing to do with his entering into fellow - 
 fhip, is no part of the Worfhip of the Church. 
 Thefc things fhould have been anfwered, fee- 
 ing you will take upon you' fo roundly to 
 condemn our practice. 
 
 You come now to my eighth Argument ; 
 which you do not only render falfly, but by 
 fo doing abufe your Reader. I faid not that 
 the Church of Corinth did fhut each other 
 out of Communion ; but, For God's People 
 to divide into Parries, or to {hut each other 
 from Church-Communion, though for greater 
 Points, and upon higher Pretences, than that 
 of Water-bapcifm 5 hath heretofore been 
 counted carnal,and thea£tors therein Babifh- 
 Chriftians ; and then bring in the Factions, 
 that was in the Church at Corinth. But 
 what ' May not the evil of denying Church- 
 Communion now, if proved naught by a lefs 
 crime in the Church at Corinth, be counted 
 Carnal and Babjfh ; but the breach of 
 
 Com- 
 
6% Differences anut rvater-Dtfttjm, 
 
 Communion muft be charged upon them at 
 Corinth aifo^ 
 
 #tiat my Argument is good you grant, 
 32. faying, The Divifions at the Church 
 at Corinth were about the higbefi Tundamen- 
 t aI Principles^ for which they are often called, 
 carnal i yet you cavil at it. But if they were 
 to be blamed for dividing, though for the 
 higheft Points : Are not you much more for 
 condemning your Brethren to perpetual ba- 
 nifhment from Church-Communion, though 
 found in all the great Points of the Gofpel, and 
 right in all Church-Ordinances alfo, becaufe 
 for want of Light they fail only in the Point 
 of Bapcifm ? 
 
 As to your quibble about fattl and Apollo ^ 
 whether they, or others, were the Perfons 
 ( though I am fatisfied you are out ) yet it 
 weakeneth not my Argument ; For if they 
 were blame- worthy for dividing , though a- 
 bout the higheft Fundamental Principles ( as 
 you fay) how ought you to blufh for carry- 
 ing it as you do to Perfons, perhaps, more 
 godly than our felves, becaufe they jump not 
 with you in a Circumftance ? 
 
 That the divifions at Corinth were helped 
 on by the abufe of Baptifm, to me is evident, 
 from Paul's fo oft fuggefting it ; Were you 
 baptized in the Name of Paul ? / thank^God 
 I baptized none of you, left any (hould fay y I 
 had baptized in my own Name. 
 
 I do not fay, that they who baptized them 
 defied this, or chat Bapcifm in it felf t felted 
 it ; nor yet ( though our Author feigns it ) 
 
 that 
 
n6 Bar to Communion. 6^ 
 
 that they were mo ft of them baptized by their 
 Faftiotu Leaders, pag. f f . But that they 
 had their Factious Leaders, is evident ; and 
 that thefc Leaders made ufe of the Names of 
 Paul y Apollo, and Chrift, is as evident ; for by 
 thefe Names they were beguiled by the help of 
 abufed Baptifm. 
 
 But fay you, Wherein lies the force of this 
 mans Argument againft Baptifmai to its place > 
 worthy and continuance f 
 
 I anfwer ; I have no Argument againft its 
 place, worth, or continuance, although thus 
 you feck to fcandalize me. But this kind of 
 imcerity of yours, will never make me one of 
 your Difciples. 
 
 Have nc: I told you even in this Argument, 
 That J (peak not a* I dojo per (wade or teach men 
 to breaks the lea ft of God's Commandments ; but 
 that my Brethren of the Baptized-way may not 
 hold too much THE REUPON^may not make it 
 an EJfential of the Gofpel, nor yet of the Commu- 
 nion of Saint j.Yet he feigns that I urge two Ar- 
 guments againft it, p. 3 6. & 3 8. But Reader, 
 thou may ft know 1 have no fuchrcafon in my 
 Book. Befuks, lfhould be a Fool indeed, were 
 I againft it, fhould I make ufe of fuch weak 
 Arguments. My words then are thefe; 
 
 / thank. God ( faid Pant ) that I baptize^, 
 none of yea but Cnfpus, &c TS(ot but that then 
 it wot an Ordinance, but they abufed it in ma- 
 king Parties thereby*, at they abufed alfo Paul, 
 and Cephas. Btfides ( (aid he ) / knQw not 
 whether I baptized any other. By this negli- 
 gent relating who were baptized by him j he 
 
 fkcwcib 
 
*4 Differences about JVater-Bapttfm, 
 
 (hewetb that be made nofnch matter thereof \ M 
 fome in thefe dajes do. Nay, that he made 
 no matter at all thereof with refpecl to aChurch' 
 Communion. For if he did not heed who him- 
 felf had baptised, much lefi did be heed who 
 were baptised by others ? But if Baptifm had 
 been the initiating-Ordinance , (and I novo add) 
 Effential to Church -Communion ; then no 
 doubt he had made more Confcience of if, than 
 thus lightly to pafi it by. 
 
 I add further, where he fairh, He was net 
 fenr to baptize; that he (pake with an holy 
 Indignation again ft thofe that had abufed that 
 Ordinance. B*ptifm is an Holy Ordinance, 
 but when Satan abufeth it, and wrencheth it 
 out of its place, making that which is Ordained 
 of Cjod, for the Edification of Believers, the 
 only Weapon to break. iu pieces the Love, 
 1 Cor.j.f , Unity , and Concord of the Saint t ; than as Paul 
 ^7- faid of himfelf, and fellows, What is Baptifm ? 
 
 Neither u Baptifm any thing ? This is no new 
 Ifiui. ii, DoBrine^ for God by the month of the Prophet 
 11,13, 14, of old) cryed qui againfl his own Appointments, 
 x *' when abufed by his own People, btcdpfe they 
 
 ufed them for fir if e, and debate, and. to f mite 
 Ifa.j8.4. with thefijj of wicfydneft. But to forbear, to 
 take notice thus of thefe things, my Argu- 
 ment (lands rirmagainit. you : For if they at 
 Corinth wc*e bhme-wortby for dividing 9 
 though their divifons were (if you (ay true ) 
 about the highefl Fundamentals, you ought to 
 be afhamed, thus to banifh your Brethren from 
 the Pnv Hedges of Church-Communion for ever, 
 for the want of f§ low a thing as Water- 
 
 baptifm. 
 
no Bar to Communion. €f 
 
 baptifm. I call ic not low, with refpecl to 
 Gods appointment, though To, ic is far from 
 the higheft place, but in comparifon of thofe 
 Fundamentals, about which, you fay, the 
 Corinthians made their divifions. 
 
 You come ncxc to my ninth Argument, and 
 fervc it as Hanun ferVed David's Servants, 
 2 Sam* 10. 4. you have cut oft one half of 
 its Beard, and its Garments to its Buttocks, 
 thinkig to fend ic home with fhamc. You 
 ftate ic thus ; 
 
 That by denying communion with unbapu^tt- 
 "Believers, you take from them their Frivi- 
 ledges to which they are born, pag. 40. 
 
 Anfw. Have I fuch an Argument in all my 
 little Book ? Are not my words verbatim 
 thefe ? // we (hall rejetl vifible Saints by cal- 
 lings Saints that have cemmUnion with God ; 
 that have received the Law at the hand of 
 Chrifl 'j that are of an holy converfation 4- 
 rnong men, they defirmg to have communion 
 with us ; at much a* in w lyeth, we take from 
 them their very priviledges, and the bleffings to 
 which they were born of God* 
 
 This is mine Argument : now confute if. 
 
 Paul faith, (1 Cor, 1. 1, 2. & ?. 22.) not 
 only to the Gathered Church at Cortntb, but 
 to all fcattered Saints, that in every place call 
 upon the Name of the Lord, that fefus Cbrijt 
 u thiirs ; that Paul, and Apollo, and Cephas, 
 and the World y and all thing* elfe was theirs. 
 
 But you anfwer Wcx*ke from them no* 
 thing) but we h'P them from a diforderly pra^ 
 diet of G of pel-Ordinances , r?e offer ther* 
 
 B thfir 
 
66 Diftwcc* ah** Water-Baptifm, 
 
 their frivilcdges, in the way of (jofpel-Or- 
 Aer. 
 
 A»[w. Where have you one word of God, 
 that forbiddeth a perfon, To qualified, as is 
 fignified in mine Argument, the bed Com- 
 munion of Saints for want of Water ? There 
 is noc a iy liable for this in all the Book of 
 God. So then, you in this your plausible 
 defence, do make^your Scripturelefs Light, 
 which in very deed is darknefs, (I [a. 8. 20, 
 21.) the Rule of your Brothers Faith ; and 
 how well you will come off for this in the 
 D-*y of God, you might, were you not wed- 
 ded to your wordlcfs Opinion, foon begin to 
 conceive. 
 
 I know your Reply, Ntw-Teft*mtnt Saints 
 were all baptiz.(d firfl, 
 
 Anfo. Suppcfc it granted; Were they bap- 
 tized, that thereby they might be qualified for 
 their right to communion of Saints, fo that 
 without their fubmitting to Water, they were 
 to bedenyed the other ? Further, Suppofe I 
 fhould grant this groundlcfs Notion, Were 
 not the Jews in Old Teftament times to enter 
 Ctn. 17. the Church by Circumcifion ? For that, 
 Bceod. a. though Water is not, was the very entering- 
 Ordinance. Betides, as I faid before, there 
 was a full forbidding all that were not circum- 
 cifed from entering into fellow fhip, with a 
 tlueatning to cut them off from the Church 
 if they entered in without it : Yet more than 
 fix hundred thoufand cntred that Church 
 without it. But how now, if fuch an one as 
 -you had then flood up and objected, Sir 
 
 Mofes y 
 
no bar tB C ommttnt on . c 7 
 
 Mofes f What is th: reafon that you rranfgrefs 
 the Order of God, to receive Members with- 
 out Circumcision ? Is not that the very en- 
 tring-Ordiriince > Are not you commanded 
 to keep out or the Church all that are not cir- 
 cumcifed ? Yea, and for all thofc that you 
 thus received, arc you no: commanded to 
 caft them out again, to cat them off from d- 
 mon^t bid people? (Gen. 17. 13,14. Exod.iz. 
 2 4> 2 *>2<S.) 
 
 I fay, Would not this man have had a far 
 better Argument to have refifled Mofes, than 
 you in your wordlcfs Notion have to (hut out 
 men from the Church, more holy than many 
 of our felves ? But do you think that Mofes 
 and Jofhua, and all the Elders of Ifrael, would 
 have thanked this Fellow, or have concluded 
 that he (pake on God's behalf ? Or, that they 
 fhould then, for the fake of a better than what 
 you call Order, have fet to the work chac you 
 would be doing, even to break the Church 
 in pieces for this ? 
 
 But fay you, If any mil find or force ano- 
 ther way into the Sheep- fold, than by the fcot- 
 fteps of the Flocks, vet have no fttcb cttjlom not 
 the Churches of God, pag. 41 . 
 
 Anfw. What was done of old, I bats 
 flie wed you, that Cfcr//?, not Baptifrn, is the 
 way to the Sheep-fold, is apparent ; and chat 
 theperfon, in nriiue Areumenr, is intituled to 
 all theie, to wir, Chrifr, Grace, and all the 
 things of the Kingdom of Chrift in the 
 Church, is, npon the ScriptttKS urged, -> 
 evident. 
 
 But 
 
6 S Differences about Water-Baftifm, 
 
 But you add, That according to mine old 
 confidence, 1 affirm, That drinks ye all of thu y 
 & int ailed to Faith, not Baptlfm : A thing, fay 
 yen, foon faid, but yet never proved. 
 
 Anjiv. i. That it is intailed to Faitb, rauft 
 be confefTed of all hands. 2. That it is the 
 i Corai. priviledge of him that drfcerneth the Lord's 
 ** Body, and that no man is to deny him it, is 
 
 alio by the Text as evident, (and fo let him 
 eat) becaufehe is worthy. Wherefore he, 
 and he only that difcemeth the Lord's Body, 
 he is the worthy Receiver, the worthy Re- 
 ceiver in God's estimation ; but that none dif- 
 cern the Lord's Body but the Baptized, is both 
 fond and ridiculous once to furmife. 
 
 Wherefore to exclude Chnftians, and to 
 debar them their Heaven-born Priviledges,for 
 want of that which yet God never made the 
 Wall of Divihon betwixt us : This looks too 
 like a Spirit of Persecution, (Job ip. 2y, 2tf, 
 27, 28, &c.) and carrieth in it thofe eighteen 
 abiurdities which you have fo hotly cryed 
 out againft. And 1 do ftill add, Is it not that 
 which greatly prevailed with God to bring down 
 thofe judgment s y which at prefent we (the 
 People of God) groan under, I will dare to fay y 
 *ArJfo it it wo* * A caufe thereof: Yea, I will yet pro- 
 
 *% cc™ J cced ' 1 kar > I & xon % [ Y fear > that the Rod of 
 
 lu't fori] ^*od ,S n0t y et C0 De ta ^ en ^ rom US > * 0r wnat 
 
 the Prm- more provoking fin among Chriitians, than to 
 
 ttr j?ui tin deny one another their Rights and Privi ledges 
 
 H,e * to which they are born of God ? and then to 
 
 Father thefe their doings upon God, when 
 
 yet he hath not commanded it, ^either in the 
 
 New Teftament nor the Old ? But 
 
no Bar to Communion. 6$ 
 
 But, T mty not lightly pafs this by, for bc- 
 caufe I have gathered eighteen abfuidiri:-, 
 from this abufe of God's Ordinances, or from 
 the fin of binding the Brethren to obferve 
 Order, not founded on the Command of God j 
 (and I am furc yon have none to fhuc out men 
 as good, as holy, and as found in Faith 
 our felveSj from Communion ). Therefore 
 you call my Conclufion devlli[h, ( pag. 43. ) 
 Top- f til of ignorance y and prejudice, (p. 4 T .) 
 and me, one of Machiavels .Scholars, (p.42. ) 
 alfo proud, prefumpnous, impeaching th- 
 Judgment of God. 
 
 Anfw t But whac is there in my Proporti- 
 on, that men, confilerafe, can be offended at ? 
 Thefc arc my words; Bat to exclude Christi- 
 ans from Church-Communion, and to debar 
 them their Heaven-born Priviledgcs y for the 
 want of that which jet God never made a wail 
 of dtvifion between ut : This lookj too like a 
 Spirit of Perfection : This rtfpetletb more the 
 form t thin the fpirit and power pf God line fs^ 
 &c. Shall 1 add , Is it not that which greatly 
 prevailed to bring down thofe Judgments which 
 at prefent we feel and groan under ? / will dare 
 to fay, it was a caufe thereof, (p. 116, 117.) 
 A, was in my Copy, inftead whereof the 
 Printer put in the ; for this, although! i] 
 only the truth, I will no: beg of you belief j 
 befides, the Bookfelier dehrcd me, becaufeot 
 the Printers hafte, to leave the Jail: fhee: to be 
 over-looked by him, which was the caufe i; 
 was not among the Errata's. 
 
 But, I fay, wherein is the Proportion. 
 E 3 often- 
 
70 Differences about Water- B aft \[m y 
 
 offcnfive ? Is ic not a wicked thing to make 
 bars to Communion, where Cod hath made 
 none f Is it not a wickednefs, to make that a 
 Wall of Drvifion betwixt us , which God 
 never commanded to be fo. If it be not, 
 juftffie your practice j if it be, take mame. 
 Befides, the Proportion is pniverfal , why 
 then fhould you be the chief intended ? But 
 you have in this, done like to the Lawyers of 
 old, who when Chrifl reproved the Pharifees 
 of wickednefs before them, (aid, Mafler, thus 
 faying thou reproacbeft m alfo, Luk.il. 45. 
 
 But you feign, and would alfo that the 
 World fhould believe, that the Eighteen Ab- 
 furdities which naturally flow from the Pro- 
 portion, I make to be the Effects of Baptifm, 
 faying to me, None but your felf could find an 
 innocent Truth big with fo many monftroue Ab- 
 furdities. pag.42. 
 
 iAnfwer^ This is butfpeaking wickedly 
 for God, or rather to juftifie yourwordlefs 
 Practice. I fay not that Baptifm hath any 
 Abfurdity in it, though your abufing it, hath 
 them all, and many more, while you make 
 it, without warrant from the Word, as the 
 flaming Sword, to keep the Brotherhood out 
 of Communion, becaufe they after jour man- 
 ner cannot confent thereto. 
 
 And let no man be offended, for that I iug- 
 geft that Baptifm may be abufed to the breed* 
 ing fuch monftrous Abfurdities, for greater 
 Truths than that have been as much abufed. 
 What fay you to> This is mj B°dy f To in- 
 flance no more, although I could inftance 
 
 many. 
 
many, arc not they the words of our Lord ? 
 arc not they parr of the Scriptures of Truth ? 
 and yet behold, even withthofe words, the 
 Devil by abttfir.? them-) made an Engine co let 
 out the heart-blood cf thoufands. Baptjfm 
 alfo may be aoufed, and is, when more is 
 laid upon it by us, than is Commanded by 
 God. And that you do (o y is manifeft by 
 what I have faid already, and lliall yet fay co 
 your Fourteen Arguments. 
 
 My laft Argument, you fay is this ; 
 
 The World may wonder at your carriage to 
 thofe linbaptiz,ed PerJons y in keeping them out 
 of Communion ? 
 
 Anf. You will yet fet up your own words, 
 and then fight againft them : but my words 
 arc thefe, what greater contempt can be thrown 
 upon the Saints^ than for their Brethren to cut 
 them off from y or to debar them Cburcb- 
 Communion I 
 
 *\ And now I add, Is not this to deliver 
 trrem to the Devil, i Cor. j. or co put them 
 to fhame before all chat fee your acts ? There 
 is but one thing can hinder chis, and that is, 
 by-ftanders fee, that thefe your Brethren,thac 
 you thus abufe, 2 re as holy men as our fclves. 
 Do you more to the open Prophane, yea, co 
 all Wizards and Witches in the Land ? for 
 all you can do to them ( I (peak norV as to 
 Cburch-a&s) is no other than debar ib.ra 
 the Communion of Saints. 
 
 And now I fay again, The World may well 
 
 •ponder, when they fee you deny holy. men 
 
 or God that liberty of the Communion of 
 
 E 4 Saiats 
 
72 Differences About Water-Baptifm y 
 
 Saints which you Monopolize to your felves. 
 And though they do not underftand the 
 grounds or Profcflfion, or Communion ; yet 
 they can both fee, and fay,thefe Holy-men of 
 God, in all vifible a&s of Holinefs, are not 
 one inch behind you. Yea, I will put it to 
 your felves, If thofe many, yea very many, 
 who thus feverely (but with how little ground, 
 h feen by men of God ) you deny Commu- 
 nion with, are not of as good, as holy, as 
 unblameable in life, and as found, if not 
 founder in the Faith than many among our 
 felves : Here only they make the ftop, they 
 cannot, without Light, be driven into Wa- 
 ter-baptifm, I mean after our Notion of it: 
 but what if they were, 'twould be little fign 
 to me that they were (incere with God. 
 
 To conclude this • when you have proved 
 that Water- baptifm (which you your felf have 
 faid is not a Church-Ordinance, p. 40.) is Ef- 
 fential to Church-Communion, and that the 
 Chureh may, by the JVord of God, bolt, bar, 
 and for ever (hut out thofe, far better than our 
 felves, that have not, according to our Noti- 
 on, been baptized with Water ; then 'twill 
 be time enough, to talk of ground for fo do- 
 ing. In the mean time I muft take leave to 
 tell yon, There is not in all the Bible one [jlUble 
 for fuck a Frottticey wherefore your great cry 
 about your Order is wordlcfi^ and therefore 
 faithleft, and is a meer Hnmane Invention. 
 
 I come 
 
no par to LommHnton. ^3 
 
 C*> rU *U .f*» J%> .«*» **> rf» «#> »*» r t> ^ r ti A A «L 
 
 I come now to your Fdurteen 
 Jrgwnents y and dial I im- 
 partially confider them. 
 
 Y'Our ftrft Argument to prove it lawful to 
 •*■ reject the Unbaptized Saint, is, Becattfe 
 the great Commijfion of Ckriftj Matth. 28. 
 from which all Per f on s hav: their Authority 
 for their Mini(hy y ( if any Authority at all ) 
 doth clearly direEb the contrary. By that Com- 
 mijfion, Mini/lers arefirft to Difciple, and then 
 to Baptize them fo made Dtfciples, and after- 
 ward to teach them to objerve all that Cbriji 
 Commanded tbem> as to other Ordinances of 
 Worfhip. If Miniftcrs havt no other Authori- 
 ty to teach them other parts of Gofpel-mrfbip> 
 before they believe and are baptized ; it may 
 be flrongly fttppofed, they are not to admit them 
 to other Ordinances before they bate poffed this 
 fir/} injoyned in the Commijfion. 
 
 Anfrv.i. ThatthcMiniftersareto Difciplc 
 and Baptize, is granted. But that they arc 
 prohibited ( by the Comrxnflion, Mattb.2.%.) 
 to Teach the Difciples other parts of Gofpel- 
 Worfhip, that have not Light in Baptifm, re- 
 mains for you to prove. Shall 1 add, This 
 Pofition is fo abfuid and void of truth, that 
 none that have ever read the Love of ChniT, 
 
 the 
 
74 Vtffercncis about water-Bapujm, 
 
 the Nature of Faith, the End of the Gofpcl, 
 or of the Rcafon of Inftituted Worlhip 
 ( which is Edification ) with underftanding, 
 fhould fo much as once imagine. 
 
 But where are they here forbidden to teach 
 them other Truths, before they be baptized ? 
 This Text a* fairly denieth to the uniaptiz,ed 
 Believer, Heaven, and (jlory. Nay our Au- 
 thor jn the midft of all his flutter about this 
 28th of Matthew, dare venture to gather 
 no more therefrom, but that it mnj be ftrongly 
 fttppofed. Behold therefore, gentle Reader, 
 the ground on which thefe Brethren lay the 
 ftrefs of their feparation from their Fellows, 
 is nothing elfe bttt a fuppofition, without war- 
 rant, skrewed out of this blelTed Word of 
 God. Strongly Sftppofed I but may it noc 
 be as ftrongly fuppofed, that the Prefence and 
 Bleffing of the Lord Jems, with his Minifters, 
 is laid upon the fame ground alio ? for thus 
 Be concludes the Text, And lo^ lam with you 
 alwayesy even to the end of the World. But 
 would> I fay, any man from thefe words, 
 conclude, ThatChrift Jefushath here pro- 
 mifed his Prefence only to them that after dif- 
 cipling, baptize thofe that are fo made ; and 
 that they that do not baptize, (hall neither 
 have his <Pre{enec, nor his Bleffing ? I fay 
 again, Should any fo conclude hence, would 
 not all Experience prove him void of Truth ? 
 The words therefore muft be lefc, by you, as 
 you found them, they favour not at all your 
 groundlefs fuppofaion. 
 
 To 
 
no Bar to Communion. 75 
 
 To conclude, thefe words have not laid 
 Baptifm in the way to debar the Sainr from 
 Fellowfhip of his Brethren, no more than 
 to hinder his inheritance in Lire and Glory. 
 Marle^ reads it thus j He that believetb and 
 is b*ptiz,ed,Jhall be faved^ but he that believetb 
 net y fhaU be damned, Mark 1 6. 16. letting 
 Baptifm, which he mentioned in the promife, 
 fall, when he came at the threatning. 
 
 God alfo doth thus with refpeft to his 
 Worfhip in the Church, he commands all 
 and every whit of his will to be done, but 
 beareth with our coming fhort in this, and 
 that, aud another Duty. But let's go 011. 
 
 Your fecond Argument, is: 
 That the Order of Cbr'tffs Commljfion, at 
 well a* the matter therein contained to be obfer- 
 ved, may eafily be concluded, from Cjod's [e ve- 
 rity towards them that fought him not accor- 
 ding to due order, 1 Chron. 1 j. 13. Wm 
 Cjod fo exact with his People then, that all 
 things to a Pin mujl be according tt the Pattern 
 iu the Mottnt y Heb. 7. 16. & 9. 11. whofe 
 Worjhiptben comparatively, to the Gofpel, r?as 
 but after the Law of a Carnal Commandment j 
 andean it be fuppofed he fkould be Jo indifferent 
 nwg to leave men to their own liberty , to time 
 and place hit Appointments, contrary to what 
 he hath given in exprefs Rule, for in hu Word 
 at before* Ezek.44. 7,9,10. It was the Priejl's 
 Sin formerly to bring the uncirexmcifed in 
 heart and flefh into his houfe. 
 
 Anfw. Thac there is no fuch Order in chac 
 
 Com- 
 
>£ Differences about Watcr-Bjptifm, 
 
 Commiffion as you. feign, I have proved. As 
 for your far-fetch J d Inftance ( i Chron.i$.) 
 'tis quite befides your purpofe. The exprefs 
 Word was, That the Priejl, not a Cart y fhould 
 bear the Ark^ofGod : Alfo they were not to 
 touch ic, and yet Vz,z,a did, Exod, 2$, 14. 
 1 Chron.15. 12, 13, 14, iy. 'tymb. 4. iy. 
 1 Chron. 1 j. Now, if you can make that 
 28th of Matthew fay, Receive none that are 
 not baptised firft ; or that Chriji wo ft Id have 
 them of his, that are not yet baptised, kept ig- 
 norant of all other Truths that refpeft Church- 
 Communion ; then you fay fomething, elfe 
 you do but raife a mift before the fimple Rea~ 
 der : but whofolifteth, may hang on your 
 fleeve. 
 
 j-vs for the Pins and Tacks of the Taber- 
 nacle, they were exprefly commanded j and 
 when you have proved by the Word of God, 
 That you ought to ihut Saints out of your 
 Communion for want of Bapcifm, then you 
 may begin more juftly to make your Parallel. 
 How fitly you have urged Ez,ek. 44- c ° in- 
 flnuate that unbaptized Believers are like the 
 uncircumcifed in heart and flefh, I leave it to 
 all Gofpel-Novices to consider. 
 
 Your third Argument, is* 
 The prattlce of the fir ft GofpeL ^Minifters, 
 with them that fi'ft trujied in Chrlft, dij co- 
 vers the truth of what 1 ajftrt. Certainly they 
 that lived at the jpring-head 9 or fountain of 
 Truth, and had the Law from Chriji's own 
 WHth> k?erv the meaning of his Commiffion 
 
 better 
 
no tar to Communion, 
 better tktn we: but their conftant plaice in 
 conformity to that Commiffion, all alb** the 
 Atts of theApojlles, di [covers that they ne- 
 ver arrived, to/ucha latitude 04 men plead for 
 now a-dayes. They that gladly received the 
 Word were baptized, and they ( yea they 
 only ) were received into the Church. 
 
 Anfw. Hew well you have proved what 
 you have aliened, is manifeft by myAr.fwer 
 to the two former Arguments, I addc 
 That the Mmifters, and Servants of Tefus 
 Chrift in the firft Churches ( for that you 
 are to prove ) were Commanded to forbear 
 to Preach other Truths to the Unbaptized 
 Believers; or that they were to keep them 
 
 ^ ca h r P urch: or tha < the ApoftJes, 
 and hrit Fathers, have given you to under- 
 hand by their Example, that you ou*hc to 
 keep as gocdotu of Churches as your kl\cs 
 hach i,o yet been fhewed by the Authority 
 of the Word. The fecond of the AZts pro- 
 veth nor, That the three thoufand u ere ne- 
 cefiraced to be baptized in order to their 
 Feliov.mip with the Church, i either doth 
 it fay THE Y, yea they only, were re- 
 ceived into the Church. But fuppofe all 
 this, as much was done ac the firft Ir.flicu- 
 tion of Circumcifion, &c. yec afterwards 
 thoufands were received without it. 
 
 Your fourth Argument is, 
 ^ J^one of cbe Scripture-Saims ever attempted 
 this Cbptrc;-privilcdg wuhout Baplfm, (if 
 they did, lei tt be jhevm). The Eunuch fir)} 
 
 defired 
 
i 8 Differences a font Water -Baptifm^ 
 
 dejired Bvptifm before any thing elfe 5 Paul wat 
 1 fir(l baptized before he did ejfay to joyn with the 
 Church. Oar Lord Chrift y the great Exam- 
 ple of the New leftamenty entred not upon his 
 publtck. Miniftry, much lefs any other C off el" 
 Ordinance of iVorfhipy till he wot Baptized. 
 
 Anfw. That none of the Scripture-Saints 
 (if there be any imfcripture ones) fo much 
 as attempted this Church- priviledge firft, re- 
 mains for you to prove. But fuppofe they 
 were all Baptized, becaufe they had light 
 therein, whac then ? Doth this prove that 
 Baptifm is effential to Church-Communion? 
 Or, that Chrift commanded in the 28th of 
 tjiiatihew , or gave his Minifters by that 
 authority, not to make known to Believers 
 other parts of Gofpel-Worfhip, if they fhall 
 want light in Baptifm ? The Eunuch, Paul, 
 and our blefTed Lord Jems, did none of them, 
 by their Baptifm, fee themfelves to us Exam- 
 ples how to enter into Church-Communion, 
 what Church was the Eunuch Baptized into, 
 or made a Member of; but where is it faid, 
 that the unbaptized Believer , how excellent 
 Joever in Faith and HoUnefs, mull, for want 
 of Water-baptifm,be fhut out from the com- 
 munion of Saints, or be debarred the Privi- 
 ledge of his Fathers Houfe ? This you are to 
 prove. 
 
 Your fifth Argument is, 
 
 If Chrifl b'imfelf was made manifeft to be 
 
 the SENT of God by Baptifm, as appears 
 
 Mark i> 9, 10. Then why mzy not Bjptifm 7 a* 
 
 the firft Fruits of Faith, and the firft ftep of 
 
 Gofpd- 
 
no Bar to Communion* 7P 
 
 G of pel-Obedience, as to Inftituted fVorfhip, be a 
 manifefting, dif covering Ordinance upon others 
 who thus follow Cbrifl's (leps. 
 
 Anfw. That Jefus Chriit was manifeft ed as 
 the SENT of God by Baptifm, or that Bap- 
 tifm is the firft Fruit of Faith, and the fir ft 
 ftep of Gofpel-Obedience, as to inftituted 
 Worfhip, is both without proof and truth j 
 the Text faith not, he was manifeft to be the 
 fent of God by Baptifm ; nay it faith not, that 
 by that he was manifeft to others to be any 
 thing thereby : you haye therefore but wrong- 
 ed the Tcy, to prove your wordlefs Practice 
 by. Yea, John himfelf, though he knew 
 him before he was baptized, to be a Man of 
 God, (for, faith he, / have need to be Bapti- Mat 3. 14.' 
 z,ed of tbee> and comeft thou to me) and kyew 
 him after to be the SENT of God ; yet not T , 
 in, or by, but after he was Baptized, to wit, j° 3IJ3' 
 by the descending of the Holy Ghoft, after 34' 
 he was come out of the Water, a* he was in 
 Prajer, for the Heavens were opened zojokn, 
 and he faw, and bare Record, becaufe he faw 
 the Spirit defcend from Heaven, and a- 
 bide upon Jefus, after his Baptifm, at be was 
 in Prayer j Mat.3. 13, 14,1 j,itf.Luk. 3.21,22. 
 Thus we find him made known before, and 
 after, but not at all by Bapcifa, to be the 
 SENT of God. 
 
 And chat Baptifm is the firft fruits of Faich, 
 or that Faich ought to be tyed to take its firft 
 ftep in Water-bap:ifm, in the inftituted Wor- 
 fhipof God, ( this you muft prove) is noc 
 found exprefTed within the whole Bible. 
 
 Faub 
 
go Difference* about PVater-Baptifm, 
 
 Faith atts according to its ftrengtb y and <U it 
 fees, it is not tyed or bound to any outward 
 Circumftance ; one believeth he may, and a- 
 nother believeth he may not, either do this or 
 that. 
 
 Your fixth Argument is, 
 
 // Baptifm be in any fence any part of the 
 foundation of a Church, at to order, Heb. 6» 
 i,2. it muft have place here or no where : why 
 art tbofe things called firfl Principles, if not 
 firft to be believed^ andprattifed ? why are they 
 rendred by the learned the A. B. C. of a Ckfiftt- 
 an, and the beginning of Chriflianity, Milk, 
 for Babes, if it be no matter whether Baptifm 
 be praftifed or no f If it be faid Water -bap* 
 tifm is not there intended, let them (hew me how 
 many Baptifms there are be/ides Water-bap- 
 tifm ? Can you build and leave out a flone in 
 the Foundation? I intend not Baptifm a Foun- 
 dation any other way, but in rcfpeti of order, 
 and it is either intended for that or nothing, 
 
 Anfw. Baptifm is in no fenfe the Founda- 
 tion of a Church. I find no foundation of a 
 Church, but Jeftu Chrift himfelf, Mat. 16. 1 8, 
 i C^r.^.n. Yea, the Foundation menti- 
 oned, Heb .6 '.i,2. is nothing elfe but this very 
 Cbrifl. For he is the Foundation, not only 
 of the Church, but of all that good that at 
 any time is found in her. He is the Founda- 
 tion OF our Repentance, and OF our Faith 
 towards God, verf i, 2. Further, Bap- 
 tifms are not here mentioned, with refpedt to 
 the A 61 in Water, but of the Doctrine, that 
 is, the fignification thereof. The VoBrine of 
 
 Baptifms* 
 
n» Bar to Corhmumonl 8 i 
 
 Baptifms. And obferve, neither Faith, nor 
 Repentance, nor Baptifms, are called here 
 Foundations : Another thing, for a Founda- 
 tion, is here by the Holy Ghoft intended, 
 even a Foundation for them all ; a Foundatu 
 on OF Faith, OF Repentance, OF the Do- 
 ctrine of Baptifms, OF the Refurredtion of 
 the Dead, and OF eternal Judgment. And 
 this Foundation is Jefus Chrilt himfelf, and 
 thefe are the flrft Principles, the Milk, the A. 
 B. C. and the beginning of Chriftian Religi- 
 on in the World. 
 
 I dare not fay, No matter whether VVater- 
 Baptifm be pra&ifed or no. But it is not a 
 ftone in the Foundation of a Church, no not 
 refpe&ing order j it is not, to another , a %n 
 of my Sonfhip with God ; it is not the door 
 into Fellowfhip w ith the Saints,it is no Church 
 Ordinance, as you, your felf have teftified, 
 pag. 40. So then as to Church-work, it hath 
 no place at all therein. 
 
 Your feventh Argument is, 
 If Paul knew the GalatiaES ONLY upon 
 the account of Charity, NO other wajes to be 
 the Sons of God by Faith ; but by this part of 
 their Obedience, as he feems to import, then 
 the fame way voe judge of the truth of mens 
 profejfion of Faith, when it [hews it felf by 
 ths* felf.- fame Obedience, Gai. 3. 26, 27. 
 Baptifm being an Obligation to all following 
 Duties. 
 
 A»(w. This your Argument, being build- 
 
 ( cd upon no more than a SEEMING Import, 
 
 F and 
 
$± Vifitrtvcti about WaterxBaftifm, 
 
 and having been above ten times overthrown 
 already } I might leave (till with you, till 
 your feeming Import is come to a real one, and 
 both to a greater perfwafion upon your own 
 Confcicnce. But ve-rily Sir, you groily abufe 
 your Reader j Muft Imports, yea, muft fam- 
 ing Imports now {fond for Arguments, there- 
 by eo maintain your confident reparation from 
 your Brethren ? Yea, muft fuch things as 
 thefe, be the Rafis on which you build thofe 
 heavy Cenfures and Condemnations you raife 
 againft your Brethren, that cannot comply 
 with you, becaufe^you want the word? A 
 feeming Importx But are theje words of Faith % 
 or do the Scriptures only help you to feeming 
 Import* y and me-hap-foes for your practice ? 
 No, nor yet to them neither, for I dare bold- 
 ly affirm it, and demand, if you can, to 
 prove, that there is fo much as a feeming 
 IMPORT m all the Word of God, that 
 countenanced! your {hutting men, better than 
 our felves, from the Things and Priviledges 
 of our Fathers Houfe. 
 
 That to the G< latians, faith not, that Paul 
 knew them to he the Sons of God by Faith, NO 
 a her way, but by THIS part of their Obedi- 
 ence ; but puts them upon concluding them- 
 (elves the Sons of God, if they were baptised 
 into the Lord Jefus, which could not (ordi- 
 narily J be known but unto tbemfelves alone ; 
 beeaufe, being thus baptized, refpecleth a 1 
 fpecial Aft of Faith, which onely God, and 
 him that hath, and acteh it, can be privy to c 
 li is one thing for him that adminiltreth, to 
 
 Baptize 
 
no Bar t$ Communion. 8^ 
 
 Baptize in the Name of Jefus, and another 
 thing for him that is the Subjed:, by that to 
 be baptized INTO Jefus Chnft: Baptizing 
 INTO .Chrift, is rather the Ad of the Faith 
 of him that is baptized, than his going into 
 Water and coming out again : But that Paul 
 knew this to be the (late of the GaUtians NO 
 other way, but by their external Act of be- 
 ing baptized with Water, is both wild and 
 unfound, and a mifetable IMPORT indeed. 
 
 Your eighth Argument is. 
 
 If being baptized Into Chrift, be a putting ott 
 of thrift, as Paul exprejfes, then they have 
 not put on Chtift, * n that fen fe he means , that 
 are not baptized ; if this putting on of Chrift, 
 doth not refpeB the vifibility of Chriflianity ; 
 ajfign fomething elfe as its fignificatlon , great 
 mens Servants are k&own bythtir Makers Li- 
 veries, fo are G of pel-Belle vers by this Livery 
 of Water-baptifm, that aU that firfl trufted in 
 Chrlft fubmltted unto $ which is In it felf is as 
 much an Obligation to all Gofpel-Obedience y M 
 Clrcumclfion was to keep the whole Lave. 
 
 Anfw. For a reply to the firft part of this 
 Argument, go back to the Anfwer to the fe- 
 vench. 
 
 Now that none have put on Chrift: in Paul's 
 fenfe; yea, in a Caving, in the belt fenfe but 
 them that have, as you. would have them, 
 gone into Water, will be hard for you to 
 prove, yea, is ungodly for you to affert. 
 
 Your comparing Watcr-baptifm to aGen/- 
 F 2 tlemans 
 
#4 Differences abort Water-Baptifm, 
 
 tlcmans Livery, by which his Name is known 
 to be his, is fanraftical. 
 
 Go you but ten doors from where men have 
 knowledge of you, and fee how many of 
 the World, or Chrittians, will know you by 
 this goodly Livery, to be one that hath put on 
 Chritt. What ! known by Watcr-baptifm to 
 be one that hath' put on Chritt, as a Gentle- 
 mans man is known to be his Matters Servant, 
 by the gay Garment his Matter gave him. 
 Away fond man, you do quite forget the 
 Texr. By THIS jhaliall men k*iow that yopt 
 are my Difciples> if you have love one to ano- 
 ther, John 13. 35. 
 
 That Baptifm is in it SELF obliging, to 
 fpeak properly, it is falfe, for fet ic by it felf, 
 and it ftands without the (ramp of Heaven 
 tttpon it, and without its figniflcation alfo : 
 and how, as (itch, it fhould be obliging, I 
 fee not. 
 
 Where you in(inuare,it comes in the room 
 
 A&S15. of, and obligeth as Circumcifion : You fay, 
 3 % ' you know not whar.Circumcifion was the in- 
 
 Gal < 1 * tlatni g Ordinance, but this you have denyed 
 
 *j&4- ' to Baptifm. Further, Circumcifion THEN 
 bound men to the whole Obedience of the 
 Law, when urged by the falfe Apoftles, and 
 received by an erroneous Conscience. Would 
 you thus urge Water- baptifm ! would yoa 
 have men to receive it with fuch Conscien- 
 ces ? Circumcifion in thefiefh, was a Type 
 
 PJihrj 3. of Circumcifion in the heart, and not of 
 Water- bajptifm. 
 
 Yoi&r 
 
 Rom. 2 
 18, z 9 . 
 
no Bar to Communion. o 
 
 Your ninth Argument is, 
 // it were commendable in the ThefTaloni 
 
 *r& w i h f " U "" d ' be /**W 'f 'he 
 Church of Judea, x Tbef. 2. H ! l ho \ £ 
 
 pears fotlo^d thu order of adding EaptiJd- 
 
 Behever, unto the Church . ThA they that 
 
 have found out another way of making Chuych- 
 
 Members, are not by that Rule praife-worthy, 
 
 hut rather to be blamed; it mm „ ot Uat wal 
 
 fince ,n corrupted times, but that which was 
 
 ^Tpu% h vE:::. giiheMa '- >rch "^ 
 
 ru**J"A J^ C , the Tcxt faith there was t 
 A °?J» d "'> I find not, (i Thelf 2 
 J.) And that the Thefalonians are commend-' 
 edrorrehifing to have communion with t ue 
 Unbaptized Believers, (for that is our cuefti- 
 on) proveitbytheword, and then you do 
 fomethmg. Again that the commendations 
 ( xThcf. 2. ,4. ) do chiefly, or at all, re. 
 fpeft their being Baptized : Or, becufe they 
 flowed the Churches of God, which in Judea 
 we, j, Chrifl J e f M , in the Example of W.uer- 
 ttaptifm is quite befide the word. The 
 Verfe run, thus, for the Brethren, became 
 Mowers of the Churches of Cod, which in 
 Judea are inChr.fi J,f„ t f or ye alfo have 
 juffered l,he things of your own Comnrey-men, 
 even at they have of the Jews, &c. This Text 
 then commends them, not for that they were 
 baptized with Water, but, for that they flood 
 their ground, although baptized with fuftr 
 «g, like them in judea, for the Name of 
 F i the 
 
%6 Differences about Water-Bapt%]m, 
 
 the Lord Jefus. For ftiffering lik$ things of 
 their own Countreymm, as they did of the 
 Jews. Will you not yec leave off to abufe 
 the Word of God, and forbear turning it out 
 of its place, to maintain your unchriftian pra- 
 ctice of rejecting the People of God, and ex- 
 cluding them their blefled Priviledges. 
 
 The unbaptiz'ed Believer, inftead of taking 
 ftiame for entering into fellowfhip without it, 
 will be ready, I doubt, to put you to fliame 
 for bringing Scriptures fo much befides ths 
 purpofe, and for ftretching them fo miferably 
 to uphold you in your fancies. 
 
 Your tenth Argument is, 
 If fo be, that any of the Members at Co- 
 rinth, Galatia, Colofs, Rome, or them that 
 Peter wrote to, were not baptised, then Paul* 
 ^Arguments for the RefurreBion to them, or to 
 frefs them to holinefs from that ground (Rorn. 
 6. Col. 2. I Cor. if. ) was out $f doors, 
 and altogether needle fs, yea, it befpeaks his ig- 
 norance y and throweth contempt upon the Spi- 
 rits tVifdom, (Heb. 6. i Pet. 3, 12.) by which 
 he wrote ', if that mujl be ajferted as a ground 
 • to provoke them to fuch an end, which bad no 
 beeing ; and if all the Members of all thofe 
 Churches were baptised, why jhould any plead 
 for an exemption from Baptifmjor any Chureh~ 
 Member now ? 
 
 Anfw. Suppofe all, if all thefe Churches 
 were baptized, what then? that anfwereth 
 noc our Quefijon. We ask where you find 
 it written, that thofe that are baptized, fhould 
 
 keep 
 
m Bar to Communion. 87 
 
 keep men as holy, and as much beloved of 
 the Lord JcfusasthemfeKes, out of Church- 
 Communion i for wane of light in Water- 
 Baptifm. 
 
 Why we plead for their admiiTion, though 
 they fee not yet, that that i* their Duty, is 
 becaufe we are not forbidden, but commanded 
 to receive them , becaufe God and Ghrift 
 hath done it, %om. 14, & if. 
 
 Your eleventh Argument is. 
 If t*nbaptiz,ed Perfons mu{} be received i>Ao 
 Churches onely, becaufe they are Believers, 
 though they deny Bsptifm ; 7 hen why may not 
 ethers plead for the like privikdge, that are 
 negligent in any other Gofpel-Ordinnnce of 
 PVorfhip, from the fame grvund of want of 
 light y let it be what it will. So then as the 
 conference of this Principle , Churches m+y 
 be made up of vifible jinmrs, infiead of vifibic 
 Saints. 
 
 A»fw. I plead not for Believers (imply be t 
 caufe they are Believers, but for fuch Belie- 
 vers of whom we are perfwaded by the Word, 
 that God hath received them. 
 
 2. There are fome of the Ordinances that, 
 be they neghdted, theben.^of a Church, as 
 to her vifible Gofpel-Conltitution, is t. 
 quite away; but Baptifal is none or thc-.r^ 
 it being noChurch-Ordininc e as i.u-:h,nor any 
 part of Faith, nor of that Hohncis ol hej 
 or life, that fheweth mc to the Church to be 
 indeed a vilible Saint. The Saint is a S 
 bJj>re, and may walk with God, and be 
 F 4. 
 
$ 8 Differences about Water-Baptlfm, 
 
 faithful with the Saints, and ro his own Light 
 atfo, though he nevtr be baptized. There- 
 fore to plead for his admiflion, makes no way 
 at all for the admillion of the open prophane, 
 or to receive, as YOU profefs YOU do, Per- 
 fons unprepared to the Lord's Table, and other 
 foUmn Appointments, pag.2o. 
 
 Your twelfth Argument is, 
 jyby fbotfid Profejfors have more Light in 
 breaking of Bread, than Baptifm ? That this 
 mufl be fo urged for their excufe : Hath God 
 been more (paring in making out his mind in the 
 one, rather than the other ? Is there more 
 ^Precepts or Precedents for the Supper, than 
 Baptifm f Hath God beenfo bountiful in ma- 
 king out himfelf about the Supper, that few or 
 none, that own Ordinances, fcruple it : And 
 mu(l Baptifm be fuch a rock of offence, to Pro- 
 feffors f That very few will inquire after >V, or 
 fubmittoitf Hath not man s wifdom inter ■- 
 pofed to darken this part of God*s Counfel f By 
 which Profejfors feem willingly led, though a- 
 gainfi fo many plain Commands and Examples, 
 written as with a Sun-beam, that he that runs 
 may read ? And muft an Advocate be enter- 
 rained to plead for fo grofs a piece of ignorance, 
 that the meanefl babes of the firfi Gojpcl-times 
 were never guilty of ? 
 
 Anfw* Many words to little purpofe : 
 
 x. Mud God be called to an account by 
 
 you, why he givcrh more Light abous. the 
 
 supper, than- Baptifm? May* he not -{hew 
 
 10} or conceal from this, or another of his 
 
 Servant $j 
 
no Bar to Communion. 852, 
 
 Servants, which of his Truths he plealeth? 
 Some of the Members of the Church of Jt- 
 rufalem had a greater Truth than this kept 
 from them, for ought I know, as long as they 
 lived, (t/€fts 11. ip.) yet God was not cal- 
 led in queftion about it. 
 
 2. Breaking of Bread, not Baptifm, be- 
 ing a Church-Ordinance, and that fuch alfo, 
 as muft be often reiterated 5 yea, it being an 
 Ordinance S O full of bleffednefs, as lively 
 to prefent Union and Communion with 
 Chrift to all the Members that worthily eat 
 thereof j I fay, The Lord's-Supper being 
 fucb, that while the Members fit at that feaft, 
 they/frfjpto each other the Death and Blood 
 of the Lord ; as they ought to do y till be 
 comes, ( 1 Cor. 10. 1 ?, 1 6,17. & 11. 22,23. 
 24,25,26.) the Church, as a Church, is 
 much more concerned in T H A T, than in 
 Water- baptifm, both as to her Faith, and 
 Comfort \ both as to her Union, and Com- 
 munion. 
 
 3. Your fuppofition, That very few Pro- 
 fefTors will ferioufly enquire after Water- 
 baptifm, u too rude. What! muft all the 
 Children of God, that are not bapcized for 
 want of Light, be ftill ftigmatized, with 
 want of ferious inquiry after God's mind in 
 it. 
 
 4. That I am an Advocate, entertained, 
 to plead for fo grofs a piece of ignorance, as 
 want of Light in Baptifm, is but like the reft 
 of your jumbling. I plead for Communion 
 with men, godly and fmbful, I plead that 
 
 they 
 
$o Differences about fVater-Baptifm, 
 
 they may be received, that God bath (hewed tts 
 he hath received, and commanded wefhould 
 
 receive the ai. 
 
 Your thirteenth Argument is, 
 
 If Obedience muft difcover the truth of a 
 mans Faith to others, why muft Baptifm be 
 [but out ? as if it was no fart of Gofpcl-Obedi~ 
 ence. Is there no Precept for this Pratlice, 
 that it mufl be thm defpifed ? as a matter of 
 little ufe, or [hall one of Chrift's preciota Com- 
 mands be blotted out of a Qhriftlans Obedience \ 
 to make way for a Church-fellowfbipofmans 
 devifing f 
 
 Anfvt.x. This is but round, round, the 
 fame thing, over and over : That my obedi- 
 ence to Water, is not a difcovery of my Faith 
 to others, is evident, from the body of the 
 Bible, we find nothing that affirms it. 
 
 And I will now add, That if a man can- 
 not fhew himfelf a Chriftian without Water- 
 baptifm, He jhaH never fberv either Saint, or 
 Sinner, that he is a Chriftian by it. 
 
 2. Who they are that defpife ir, I know 
 not but that Church-memberfhip may be 
 without it, (feeing, even you your felf have 
 concluded, it is no Church-Ordinance, p.40. 
 not the entering-Ordinance, p. 3, 4.) (land- 
 - eth both with Scripture and Reafon, as 
 mine Arguments make manifeft. So that all 
 your Arguments prove no more but this,Ti?4t 
 you are fo wedded to your wordlefs JSfrtkns, that 
 Charity can have no place with you. Have you 
 a!i this while fo muck as given me one fmali 
 
 piece 
 
no Bar to Communion^ y X 
 
 piece of a Text to prove it unlawful for the 
 Church to receive thofe whom flie, by the 
 Word , perceiveth the Lord God and her 
 Chriit hath received ? No : and therefore 
 you have (aid To much as amounts to no- 
 thing. 
 
 Your iait Argument is, 
 
 // the Bipifm of John was fo far honoured, 
 and dignified, that they that did fubmit to it, 
 are faid to jufiifie God ; and thoje that did it 
 not, are [aid to rejetl his counfel again/} them- 
 [elves : fo that their receiving, or rejecting the 
 whole Dottrine of God, hath its denomination 
 from this Jingle Prallice. And is there not as 
 much to be f aid of the Baftifm ofChrift, uniejs 
 jottwillfaj, it is inferior ffljohn'jj invewtb 
 and ufe+ 
 
 Anfiv. i. That our denomination of Be- 
 lievers, and of our receiving the DocVineof 
 the Lord Jefus, is not to be reckoned from 
 curBaptiim, is evident ; Becatife according to 
 our Notion of it, they only that have be- 
 fore received the Doctrine of theGufpel, and 
 fo (hew it us by their Confeflion of Faith, they 
 only ought to be baptized. This might ferve 
 for an Anfwer for all : But, 
 
 2. The Baptifm of John was the Snyilfm 
 of Repentance, for the Remijfion of Sins, of^^i, ■ 
 which Water was hue an outward fignificati* 4 j a, - 
 on, Mar k^ 1. 4.. Now, what is the Bapnfm 
 of Repentance, but an unfeigned acknowledg- * * 
 ment that they were Sinners, and (o ftood m Oui\ 7 . 
 need of a Saviour, Jefus Chriil: This B-ipcifm, 2 " } 
 or Baptiim under this Notion, the Pkarijees Clia. 18 9. 
 
 ucuid 
 
5>2 Diferinees about Water*Baptifm y 
 
 Ch would not receive, For they trttfled to them- 
 
 29, felvet that they were righteous, that they were 
 
 not as other men, that they had need of T$0 
 Chap.i$.7 repentance : Not, but that they would have 
 been baptized with Water, might that have 
 been without an acknowledgement that they 
 Mat.5.7. yyere Sinners : wherefore feeing the Counfel 
 of God refpe&ed, rather the Remiflion of 
 Eph.i *j£ y fins by Jefus Cbrift, than the outward a£t of 
 11. Water-baptifm, ye ought not, as you do, by 
 
 this your Reafoning, to make it rather, at leaft 
 in the revelation of it, to terminate in the 
 outward a& of being baptized, but in un- 
 feigned and found Repentance, and the re- 
 ceiving of Jefus Chrift by Faith. 
 
 Further, Adefire to fubmit to JaJta's Wa- 
 ter-baptifm, or of being baptized by him in 
 Water, did not demonftrate by that SINGLE 
 adt, the receiving of the whole Doctrine of 
 God, as you fuggeft. 
 
 Why did John rejett the Pbarifees that 
 would have been baptized ? and Paul examine 
 them that were f Matth. 3. 7» Acts io. 
 
 2 > *- 
 
 If your Doclrine be true, why did they 
 not rather fay, Oh I feeing yon defire to be 
 baptized, feeing you have been baptized, you 
 need not to be queftioned any further your 
 ilibmitting to John's Water ; to us is a fuffi- 
 cient teftimony, even that Jingle <*#, that 
 you have received the whole Doctrine of 
 God. 
 
 But I fay, why did John call them VU 
 prs f and Paul ask'd them, Whether they 
 
 had 
 
no Bar to Communion* p> 
 
 had jet received the Holy Gbofl : Yea, it is 
 evident, that a man may be defirous of 
 Water that a man may be baptized, and nei- 
 ther own the Do6trine of Repentance, nor 
 know on whom he fhould believe : evident 
 I fay, and that by the fame Texts (Mattb.$l 
 7. ^tf/io.2,3,4.) 
 
 You have grounded therefore this vour 
 laft Argument, as alfo all the reft, upon an 
 utter miftake of things. 
 
 MMM$MMM 
 
 I come 
 
£4 Differences ahnt Water-Baptifm, 
 
 I come now to your Queflions ; 
 which although they be mixed 
 with Gallyl will T»itb patience fee 
 if I can turn them into Food. 
 
 Your firft Queftion is, 
 
 IAsk^ your own heart y whether popularity 
 and applaufe of variety of Proftjfors, be not 
 in the bottom of what yon have [aid ; that 
 hath been your fn&re to pervert the right wayes 
 of the Lordy and to lead others into a path 
 wherein we can find none of the foot-fteps of the 
 Flock, in the firft Ages ? 
 
 Anfw. Setting afide a retaliation t like your 
 Queftion, I fay, and God knows I (peak the 
 truth, I have been tempted to do what I have 
 done, by a provocation of fixreen years long ; 
 tempted, 1 fay, by the Brethren of your way : 
 Who, when-evcr they faw their opportunity, 
 have made it their bufinefs to feek, to rend us 
 in pieces ; mine own (elf they have endea- 
 voured to perfwade to forfake the Church ; 
 fome they have rent quite off from us, others 
 they have attempted \ and attempted to divide 
 and break off from us, but by the mercy of 
 God, have been hitherto prevented. 
 
 A more large account you may have in my 
 next, if you think good to demand it } but I 
 
 thank 
 
v$ Bar to Communion* $r 
 
 thank God that I have written what I have 
 written. 
 
 Queft. 2. Have you dealt Brotherly , or 
 lilej a Chriftian, to throw fo much dirt upon 
 your Brethren, in print, in the face of the 
 World, when you had opportunity to converfe 
 with them of reputation amongtt tu, btfore 
 printings being allowed the liberty by them, at 
 the fame time for you to [peak^ among them ? 
 
 Anfw. I have thrown no dirt upon them, 
 nor laid any thing to their charge, if their 
 Practice be warrantable by the Word ; but 
 you have not been offended at the dirty 
 your (elves have thrown at all the Godly in 
 the Land that are not of our Perfwafion, n> 
 counting th r m unfit to be communicated with, 
 or to be accompany ed with in the Houie of 
 God. This dirt you never complained of, nor 
 would, I doubt, to this day, might ycu be 
 (till let alone to throw it. As to my Book, 
 it was Prineed before I fpake with any of you, 
 or knew whether I might be accepted of you. 
 As to them cf reputation among ycu, I know 
 others not one tittle inferior to them,and have 
 my liberty to confuk with who I like belt. 
 
 Queft. 3. Doth your carriage an fwer the 
 Law of Love or Civility y when the Brethren 
 ufed means to fend for you for a conference, 
 and their Letter wot received by you, that you 
 fbottld go out again from the City after know- 
 ledge of their dejiret, and no: vouchfafe a meet- 
 ing with them, when the glory cf tjod, and 
 the vindication of fs many Churches is co-/.- 
 csrntd. 
 
 j4»fw, 
 
g6 Vtprences about fvattr.Bapuim, 
 
 "%/lnfvo. The reaiori why I came not a- 
 mongft you, was partly becaufe I confulted 
 mine own weaknefs, and counted not my felf, 
 being a dull-headed man, able to engage fo 
 many of the chief of you, as I was then in- 
 formed intended to mttx. me ; I alfo feared, in 
 perfonal Difputes, heats and bitter contentions 
 might arife, a thing my Spirit hath not pleafure 
 in : I feared alfo, that both my felf and 
 words would be mifreprefented \ and that 
 not without caufe, for if they that Anfwer a 
 Book will alter, and krue Arguments out of 
 their place, and make my Sentences ftand in 
 their own words, not mine, when (I fay) my 
 words are in a Book to be feen. What would 
 you have done,had I in the leaft,either in mat- 
 ter or manner, though but feemingly miscar- 
 ried among you ? 
 
 As for the many Churches which you fay 
 are concerned, as alfo the Glory of God, I 
 doubt not to fay they are only your wordlefs 
 Opinions that are concerned ; the Glory of 
 God is vindicated : We receivt him that God 
 bath received, and that to the glory of Ged, 
 Rom. i y. itf. 
 
 Queft. 4. Is it not the Spirit of Diotre- 
 phes of old, in you, who loved to have the 
 preheminence, that you are fo bold to keep out 
 all the Brethren, that are not of your mind in 
 this matter, from having any entertainment in 
 the Churches or Meetings to which you belong, 
 though you your felf have not been denytd the 
 like liberty, among them that are contrary- 
 minded to you f Is this the way of your retalia- 
 tion f 
 
no Bar to Communion. 9 ? 
 
 tion ? Or are you afraid left the Truth [honld 
 invade your quarters ? 
 
 Anfpf. I can fay, I would not have the Spi- 
 rit you talk of, what I have of it, God take 
 it from me. But what was the Spirit of D/0- 
 trephes ? Why, not to receive the "Brethren In- 
 to the Church , and to forbid them that would> 
 (3 John p, io.) Thisdo notl^ I am for 
 Communion with Saints, becaufe they are 
 Saints : I ihut none of the Brethren out of 
 the Chuichcsj nor foibid them that would 
 receive thtrn. I fay again, ("hew me the man 
 that is a vifiblc Believer, and that walketh 
 with God ; and though he differ with me a- 
 bouc Baptifm, the Doors of the Church 
 ftand open for hm, and ail our Heaven-born 
 Privileges he Hull be admicted to them. 
 But how came Diotrephes (o lately into our 
 parts? Where was he in :hofedaye$ that our 
 Brethren of the Bapiiz-jd-way, would neither 
 receive in:o the Church, nor pray with men 
 as good as themlelves, becaufe they were not 
 baptized ; but would either, like Quakers, 
 itand with their Hut on their heads, or elfe 
 withdraw till we had done. 
 
 As to our no: furrering chofe v oU plead for 
 to preach in our Ailemblics, the Reafon is, be- 
 caufe we cannot yet prevail with them, to re- 
 pent of their Church-renting Principles. 
 As to the Retaliation, wind the hand of (Jod y 
 and remember Adonifa&e^ J'^g. I. 7. 
 
 Let the Tru:h come into our quarters and p rov ^ 7 , 
 welcome, bdt fowsrs of D-fcsrd, becaufe the Rom,i6. ' 
 ,o;d hates i: } w e alio cur felves will avnd them. 1 7> If* 
 G Queit.j, 
 
£ 8 Differences abort Water. Baptifm, 
 
 Queft. y . Is there no contempt caft upon the 
 Brethren, who defend your fatisfailion, that 
 at the fame time, when you had opportunity to 
 fpeak, to them ; in/lead of that, you committed 
 the Letters to others, by way of njlcttion upon 
 them f 
 
 Ar.fw. It is no contempt at all to confulc 
 men more wife and judicious than him that 
 wrote, or my felf either. But why not con- 
 fult with others, is Wlfdomtodlcwith you* 
 Or do you count all that your fclvcs have no 
 hand in, done to your difparagement ? 
 
 Queft. 6 m Did not your prefumption prompt 
 yon to provoke THEM to pointing, in your 
 Letter to them, when they defered to be found 
 in no fuch practice, h(l the Enemies of Truth 
 fbtstili take advantage by it ? 
 
 Anfw. What provoked you to Print, will 
 be beft known at the Day of Judgment, whe- 
 ther your fear of lofing your wordlefs Opi- 
 nion, or my plain Anfwer to your Letter ; 
 the words in my Letter are, As for my Booh^, 
 tiever defer its Anfwer till you jfe&k. with me^ 
 for I ftrive not for maflery but Truth. Though 
 you did not defire to write, yet with us there 
 : was continual labour to rend us to pieces, and 
 to prevent that, was my firft Book written. 
 And let who will take advant.ige,fo the Truth 
 of God, and the edification of my Brother be 
 promoted. 
 
 Q^cft. 7. Whether your Principle and Pra- 
 ilice is not equally againfi others as well as ut % 
 viz; Epif copal, Presbyterians, and Independents, ,> 
 WiQ are alfo of ^ur fed e, for oar pr d^iie ^though ^ 
 
 thyi 
 
 t 
 
no Bat to Communion, 99 
 
 the j differ with us about the fubjett of Baftifm) 
 Do you delight to have your band againft every 
 man ? 
 
 Anfw. I own Water-baptifm to be God's 
 Ordinance, but I make no Idol of ir. Where 
 you call now the Epif copal to (ide with you, 
 and alfo the Presbyterian, &c. you will not 
 find them eafily perfwaded to conclude with 
 you againit me. They are againft your man- 
 ner of Dipping, as well as the Subject of Wa- 
 ter-baptifm } neither do you, for all you flat- 
 ter them, agree together in all but the Subject. 
 Do you allow their Sprinkling ? Do you al- 
 low their figning with the Crofs ? Why then 
 have you fo ftoutly, an hundred times oyer, 
 condemned thefe things as Antichriitian. I 
 am not againit. every man, though by your 
 abuiive language you would fet every one a- 
 gainft me, but am for Union, Concord, and 
 Communion with Saints, as Saints, and for 
 that caufe I wrote my Book. 
 
 To Conclude. 
 
 1. In ALL I havefaid, I put a difference 
 between my Brethren ofc the Baptized-way y 
 I know fome are more moderate than fome. 
 
 2. When I plead for the unb*ptiz,ed y I 
 chiefly intend ihofe that are not SO bapcized 
 z%my Brethren judge righr, according to the 
 firfl pattern. 
 
 3. If any fhall count my Papers wtprth 
 ^jkhe fcribling againft, let him deal with mine 
 arguments, and things immediately derend- 
 M G 2 mg 
 
too Vifferentcs about frater-Baptifm, 
 
 irig upon' them,- and not conclude he hath con~ 
 f uted aBook^y when he h&:h only quarrelled at 
 words. 
 
 4. I have done, when IJ-.ave tpty you^thac 
 I drive not for Mafter j^qr Js ftipw my ieif 
 lingular ; but, if it might be, for Union and 
 Communion among the godly. And count me 
 not as an enemy, becaufe I tell you the Truth* 
 
 5'. And now, dtjfenting Brethren^ I com- 
 mend you to God y who can pardon your fin y 
 and give you more grace, and an inherit and 
 among them that are fanftified by Faith in Jeftu 
 Chrifi. Amen. 
 
 ERRATA. 
 
 Page f7 3 line 14, for tn read Above. 
 Page^S, line 17, leave out Anfiv. 
 Page 79, line 12, leav e out thej eby. 
 
 Here 
 
no Bar to Communion* 
 
 Here followeth Mr 
 Henry fefefs JudgJ 
 ment upon the fame 
 
 <^Aryiment m 
 
 Rom. 14. i. 
 
 Such 06 are H>eak in the Faith, re- 
 ceive you, & : . 
 
 WHefeas fomeluppofe the receiving 
 there mentioned. WasW receiv- 
 ing into brotherly Affection, fiich 
 as were m Church. Fell j^fhip • 
 but not a receiving of fuch as were weak into 
 the Cnurch. 
 
 For anfwer unco which confider, 
 That in the Text are two t hints iJbe en- 
 quired into. * 
 
 Firfl, What weaknefs of Faith this is, 
 
 thai- rn ill not hi.ider receiving. 
 
 Secondly, By whom, and to whac,'hc that 
 
 n weak in the Faich, is to be received r 
 
 To the F>rft, Wine weaknefs of Faith this 
 
 «tlncmuft not hinder receiving, whether 
 
 G 3 wgs 
 
 IOX 
 
X o 2 Differences about Water- Bapt tfm, 
 
 was it weaknefs in the Graces of Faith, or in 
 jfcfc Doctrine of Faith? It's conceived the 
 ^Firfl is included, but the Second principally 
 intended. 
 M . Firft, That fome of the Lord's People are 
 
 L u ^2 4 . 2 2 4 ^ wca ^ m the Graces of Faith, will be confefled 
 tyall, and tlat the Lord would have his 
 Lambs fed as well as his Sheep, and his Chil- 
 dren as well as grown Men, and that he hath 
 given the right to Gofpel-priviledges, not to 
 degrees of Grace, but to the Truth ^ Him that 
 is weak^in the Faith, receive yea : or UNTO 
 you, as fome GOOD Tranflations read it. 
 .£009.14.1. 
 
 Secondly, It*s fuppofed, this Command 
 of receiving him that is weak in the Faith, 
 doth principally intend, that is weak in the 
 DoUrine of Faith, and that not fo much in the 
 Doctrine of Juftification, as in Gofpel-Initi- 
 tutions, as doth appear by the fecond and (ix«;h 
 verfes, which fhews, that it was in matters of 
 Practice, wherein fome were weak, and at 
 which others were offended j notwithstand- 
 ing the Glorious Lord who bears all his Israel 
 upon his heart receives, verf.3. and command- 
 eth, him that is weak in the Faith receive you^ 
 or unto you. 
 
 Therefore, here we are to enquire of the 
 receiving in the Text, By whom, and to what, 
 he that is weak in the Faith, lliould be re- 
 ceived. 
 In which enquiry there are Two parts* 
 F$rft, By whom ? 
 Second/ j , To what? 
 
 To i 
 
no Bat to Communion. 
 To the Firfl. The Text makes anfwer, 
 Him that u weakln the Faith, rcaive you, or 
 unto you; which muft be the Church ac 
 Rome to whom the Eoiftle was writ, as alio, 
 to all oelovcdof God, called to be Saints, 
 Xom.i.7. And as to them, fo unto all Chur- 
 ches and Saints, Beloved and cahed through- 
 out the World. 
 
 Note, 7W Epl/UesareatwUtodlreclhov 
 Lburcbcs are to carry things toward Saints 
 rcithouz as to Saints within ; and alfo toward 
 *U men a O4to £tVf m c fence to Jew or Gentile y 
 nor to the Church of God. i Cor. 10.32 
 
 The fecond part of the Enquiry 7s, to 
 what he that is weak in the Faith is to be re- 
 ceived ? whether only unto mutual affcaion 
 « lome affirm, as if he were in Church! 
 ^cllovvmip before, that were weak in the 
 fraitji? or whether the Text doth as well, if 
 not rather intend, the receiving fuch as were 
 and are weak in the Faith. Not only unto 
 mutual ahVhon if m the Church, but unro 
 Church- fellow/hip alfo, if they were out 
 tor clearing of which, confidcr, To whom 
 thchpiftlc was written, A».i. 7 . Not only 
 to the Church there, but unto all that were be. 
 loved of God, and called to be Saints in all 
 Ages. And as at Rome it is like there then 
 were, and in other places now are Safe t > weak 
 m the Faith, both in and out of Church-Fel- 
 bwfhip • And it is probable there :hQn ucre, 
 and clfewherc now are thofe that will caft fuch 
 cut of their mutual affection. And if they will 
 call fuch out of cbeir mutual affc&ioo that are 
 G 4 within. 
 
 10 l 
 
io4 Differences about Water-Baptifm, 
 
 within, do doubt, they will keep out of their 
 Church-Fellowihip thofe that are without. 
 
 Arg.\. Whereas the Lord's care extends to 
 all his, and it it were a good Argument in the 
 third vcrfe, for them to receive thofe within, 
 becaufeGod hath received them, it would be 
 as good an Argument to receive in thofe with- 
 out, for God hath received them alfo : unlefs 
 it could be proved, that all that were and are 
 weak in the Faith, were and areinChurch- 
 Fellowfhip, which is not likely ^ For if they 
 would call: fuch out of their AfTe&ion that 
 are within, they would upon the fame ac- 
 count keep them out of Church- fellowfhip 
 that were without : Therefore as it is a Duty 
 to receive thofe within unto mutual AfTe&ion, 
 SO it is no lefs a duty, by the Text> to receive 
 fuch weak ones as are without, into Church- 
 Fellowfhip. 
 
 Arg.2. Is urged from the words themfelvcs 
 which are, Receive him that u weak, in the 
 Faith, wherein the Lord puts NO limitati- 
 on, in this Text or in any other, and who is 
 he then that can reftrain ir, unlefs he will limit 
 the Holy One of Ifrael ? and how would fuch 
 an interpretation, foolifhly charge the Lord, 
 as if he took care ONLY of thofe within, 
 but not LIKE care of thofe without > where- 
 ss he commandeth them to receive them, and 
 ufeth this Motive, he had received them, and 
 hereceiveth thofe that are weak in the Faith, 
 if without, as well as thofe within. 
 
 From the Example, (to wit) That God had 
 received them ; whereas., had he been of tr^e 
 - • Church, 
 
no Bar to Communion, loy 
 
 Church, they would have been perfwaded of 
 char before he Motive was urged : For no 
 true Church o{ ChrifVs would cake in, or 
 keep in any, whom they judged the Lord had 
 not received, buc thofe weak ones were (uch 
 as they queftioned whether the Lord had re- 
 ceived them, elfe the Text had not been an 
 anfwer fufficicne for their receiving thexn : 
 There might have been objected, They hold 
 up Jemfh obfervations of Meats, and Daye% 
 which by the Death of Chriit. were abolifhed, 
 and (o did deny feme of the Effects- of his 
 Death ; yet the Lord who was principally 
 wronged, could pafs this by, and commzndeth 
 others ro receive them alio. And it it be a 
 good Argument to receive fuch as are weak 
 Jn any thing, whom the Lord hath received, 
 Then there can be no good ^Argument to reject 
 for any thing for which the Lord will not rejett 
 them ; For elfe the Command in the rirft verfe f 
 anti his Example ii the third verfe were in- 
 fufficient , without fome ocher Arguments 
 unto the Church, be fide his Command and 
 Example. 
 
 Some Object, Chip. 15. 7. Receive you one 
 another, as Chrlfl hath received its unto the *^ 
 Glory of Cjod, and from thence fuppofing they 
 were all inChurch-fellowfhip before, whereas 
 the Text faith not fo : For if you coofider the 
 8th and oth verfes, you may fee he fpeaks unto 
 J*n?.fand Gentiles in general, that if i\\zjews 
 had the receiving, they fhould receive Gen- 
 tiles ; and if the Gentiles had the receiving, 
 they ihould receive Jewes ; For had they not 
 
 been 
 
io£ Differences about Water-Baptifm, 
 
 been on both fides commanded, The Juries 
 might have (aid to the Gentiles, you are com- 
 manded co receive us, but we are not com- 
 manded to receive you ; and if the weak had 
 the receiving, they fhould receive the ftrong ; 
 and if the ftrong had the receiving, they 
 fhould not keep out the weak ; and the Text 
 is reinforced with the Example of the Sors 
 receiving us unto the Glory of God, that as he 
 receiveth J ewes, and poor Gentiles, weak, and 
 ftrong ; in Church-felbwfhip, or out of 
 Church-fellowfhip: Soihould they, to the 
 Glory of God. And as the Lord Jefus re- 
 ceived fome, though they held fome rhings 
 more than were Commanded, and fome things 
 left than were Commanded, and as thofe that 
 were weak and in Church- fellowihip, fo thofe 
 that were weak and out of Church-fellow- 
 fhip ; and that not only into mutual Affecti- 
 on, but unto Fellowfhip with himfelF; and/<? 
 fhould they, not only receive fuch as were 
 weak within into mutual Afiedtion, but fuch 
 as were without, both to mutual Affection 
 and to Church-fellowfhip : Or elfe fuch weak 
 ones as were without, had been excluded by 
 the Text. Oh I how is the heart of God the 
 Father and the Son fet upon this, to have his 
 Children in his Houfe, and in one anothers 
 hearts as they are in his, and are born upon 
 the ihoulders and breafts of his Son their 
 High-Prieft ? and as if all this will not do it, 
 but the Devil will divide them frill whoie 
 work it properly is ; But the God of Peace 
 veA come in fhortlr, arj brwfe Satan under 
 
 their 
 
no Bar to Communion. 107 
 
 their feet, as in Rom. 16. 20. And they 
 will agree co be in one Houfe, when they are 
 more of one Heart ; in the mean time pray as 
 in Chap, 1 <$. j. Now the God of Patience and, 
 Confolation grant that we bt like-minded one 
 towards another according to Chrifi J'ftts. 
 
 I fhall endeavour the anfu ering of (bme 
 Objeclions, and leave it unto Consideration. 
 
 Obj. Some fay this bearing or receivings 
 were but in things indifferent. 
 
 An[#. That eating, or forbearing upon a 
 civil account, are things indifferent, is [rue: 
 But not when done upon the account of Wor- 
 fhip, as keeping of Dayes, and eftablifhing 
 Jewijh obfervations about Meats, winch by 
 the Death of Chrifi: are taken away, and ic 
 is not fairly to be imagined the fame Church 
 at Rome lookM fo upon them as indifferent; 
 nor that the Lord doth; That it were a'l alike 
 to him to hold up Jewijh Obfervations, or to 
 keep Days or no Days, right Days or wrong 
 Days, as indifferent things, which is a great 
 miftake, and no lefs than to make God's 
 Grace little in receiving fuch : For if it were 
 but in things wherein they had not finned, it 
 were no great matter for the Lord to receive, 
 and it would have been as good an Argument 
 or Motive to the Church, to fay the things 
 were indifferent, as to fay the Lord had recei- 
 ved them. 
 
 Whereas the Tex: is to fet out the Riches of 
 Grace to the VefTels of Mercy, as Rom.p .15. 
 That as at firft he did freely chufe and accepc 
 them ; fo when they fail and mifcarry in ma- 
 ny 
 
s o 8 Differences about IVater-Baptifm, 
 
 ny things, yea "about his Worfhip alfo, al- 
 though he be moft injured thereby, yet he is 
 firft in palling it by, and perfwading others 
 to do the like } That as the good Samaritan 
 did i/i the Old Teftament, fo our good Sa- 
 maritan doth in the New, when Prieft and 
 Levite pafs'd by, Paftor and People pafs by ; 
 yet he will not, but pours in Oyl, and car- 
 ries them to his Inn, and calls for receiving, 
 and fetting it upon his account. 
 
 Object. That this bearing withy and receiv- 
 ing fuch 06 are weak, ** the Faith , m»ft be li- 
 mited, to Meats, and DayeS) ar,d Jnch Like 
 things that had been old Jewi(hObfervations,bftt 
 not auto the being ignorant in, or doubting of 
 any New -Teftament- 1 nfllttitlon. 
 
 Anfw. Where the Lord puts no limitacio.i, 
 men fhould be wary how they do it, for they 
 muft have a Command or Example, before 
 they can limit this Command ; for although 
 the Lord took this occafion from their diffe- 
 rence abm: Meats and D-iyes to give this 
 Comnand, yet the Command is notlimked 
 there, no more than cj^f^f. 12. 1,2, 3,4, 
 5 j 6, 7. That when they made ufc of his good 
 Law rigorcuily in the Letter, he prefcntly 
 published an A 61 of Grace, in the 7th verfe, 
 and tells them, Had they known what this 
 meanethy I will have Mercy and not Sacrifice , 
 they woudd not have condemned the gmltlcfs • 
 a* alfo Mat. p. 13. Qi learn what this mean* 
 tih^ I will have Mercy and not Sacrifice^ 
 which is not to be limited unto what was che 
 gretcflt occafion o: jpablifhing the Command, 
 
 but 
 
no Bar to Commuion. io^ 
 
 but obferved as a general Rule upon all occafi-. 
 ons, wherein Mercy and Sacrifice comes in 
 competition, to (haw the Lord will rather have 
 a Duty emitted that is due to him, then Mer- 
 cy to his Creatutes omitted by them. So in 
 the Text, when feme would not receive fuch 
 as were weak in the Faith, as to matters of 
 Practice, the I^ord was pleafed to publifh this 
 <S?CT of (jrace ; Him that is weak in the 
 Faith, receive you, but not to doubtful dic- 
 tation. Now unlefs it be proved, that no 
 Saint can be weak in the Faith in any thing 
 bat Meats and Days, or in fome Old-Teita- 
 ment-Obfervation, and that he cught not to 
 be judged a Saint, that is weak in the Faith, 
 as it relates to Gofpel-Inftitutions, in matters 
 of practice, you cannot limit the Text, and 
 you muft alfo prove his weaknefs SUCH, *t 
 that the Lord mil not receive him ; elfc the 
 Command in the firft verfe, and the Reafon 
 or Motive in the third verfe, will both be in 
 force upon you, to wit, Him that U vceak^in 
 the Faith, receive you^ or unto yon, for Cod 
 hath received him. 
 
 Object. But jome may objetl from i Cor. 
 12. 13. For by one Spirit are we all baptized 
 into one Body, whether we be Jews or Gen- 
 tiles. Some there are that ajfirm this to be 
 meant of Water-bayt'xfm, and that particular 
 Churches are formed thereby, and all f erf ons 
 are to be admitted and jojned unto fuch Churches 
 by Wat'er-bapifm. 
 
 Ar.fw, That the Baptifm intended in the 
 Text, is the Spirits-bapcifm, and not Water- 
 
 bapcilm 5 
 
*io Differences abort Water-Baptifm, 
 
 baptifm ; and that the Body the Text intends, 
 is not principally the Church of Corinth, but 
 all Believers, both Jews and Gentiles, being 
 baptized into one Myftical Body, as Ephef* 4. 
 4. There is one Body, and one Spirit > wherein 
 there is fet out the Uniter and the United ; 
 therefore in the third verfe they are exhorted 
 to keep the unity of the Spirit in the Bond of 
 Peace. The United are all the Faithful, in 
 ore Body ; into whom ? in the fifth verfe, in 
 one Lord Jefus Chhft ; by what ? one Faith, 
 
 %f* one Baptifm, which CANNOT be meant of 
 Water- baptifm ^ for VVater-baptifm doth not 
 unite all this Body, for fome of them never 
 had Water-baptifm, and are yet of this Bo- 
 dy, and by the Spirit gathered into one Lord 
 Jefus Chrift, Ephef. 1. 10. both which are 
 in Heaven and in Earth, Jew and Gentile, 
 Ephef. 2. 16. that he might reconcile both un- 
 to God in one Body by his Crofs ; the Inftru- 
 ment you have in verf. 18. by one Spirit , 
 Ephef* 3. 6\ That the Gentiles fhould be FeU 
 low-Heirs of the fame Body, verf. iy. of 
 whom the whole family in Heaven and Earth 
 is named. And the Rcafons of their keeping 
 the Unity of the Spirit, in £^.4.3. is laid 
 down inv.4^. being one Body, one Spirit, 
 having one Hope, one Lord, one Faith, one 
 Baptifm, whether they were jews or Gentiles, 
 fuch as were in Heaven or in Earth, which 
 
 £j* CANNOT be meant of Water-baptifm, for 
 ih that fenfe, they had not all one Bapciim, 
 nor admitted and united thereby : So in 
 1 Cor. 12. 13, For by one Spirit we are _ all 
 
 baptized 
 
m Bar to Communion, m 
 
 haptiutl into one Body, whether Jews or (jtn- 
 tilts, whether we be bond or free, we having 
 been aU made to drinf^ into one Spirit 5 which 
 CANNOT be meant of Water-baptifm, in -£j 
 regard all the Body of Chriil, Jews and 
 Gentiles, bond and tree, partook noc there- 
 of. 
 
 Object. But Ephef. 4. j. faith ^ there is but 
 one Bapcifin^ and by what hath been faid, if 
 granted. Water -baptifm will be excluded, or 
 elfe there is more Baptjfms than one. 
 
 Anfw. Ic folio weth not chat becaufe the 
 Spirit will have no corrival, chat therefore o- 
 ther things may not be in their places : That 
 bccaule the Spirit of God taketh the prehemi- 
 nence, therefore other things may noc be fub- 
 fervient : 1 John 2. 27. The Apoftie tells 
 them, That the anointing which they have re- 
 ceived of him, abideth in them ; and you need 
 noty faith he, that any man teack yon , but as 
 the fame anointing teacheth you all things, Br 
 this fome may think, John excludes the Mim- 
 icry ; no fuch matter, chough the Holy Ghoft 
 had confirmed and inftiuCted them fo in the 
 Tru:h of the Gofpel, as that they were fur- 
 nitlied againft Seducers in v. 2.6. yetyoufes 
 John goes on ftill teaching them in many 
 things: As alfo in Ephef. 4.^,1, 12, 13, he 
 gave fome Apoftles, fome Prophets, fome 
 Evangelifts, fome Paftors, and Teachers, 
 verf.iz. for the perfecting of the Saints, for 
 the work of the Miniftry, for the. edifying of 
 theBodyofChrift; verfi^. Till we all come 
 in the unity of the Faith, and of the knowledge 
 
112 
 
 Differences about Water-Btptifm, 
 
 of the So « of God-, unto a perfetl manhunt o the 
 meafvre of the flat ure of the falnffs ofChrift. 
 So in the Spirits-baptilm, thou; ;i ic have the 
 preheminence, and appropriated fome things, 
 as peculiar to it felt, it doth not thereby de- 
 ftroy the life and End of Water-baptifm, or 
 any other Ordinance in its place : for Water- 
 baptifm is a means to increafe Grace, and in 
 it, and by it Sandtification is forwarded, and 
 Remiflion of fins more cleared and witnefled ., 
 yet the giving Grace, and regenerating and 
 renewing, is the Holy Spirit's peculiar. Con- 
 sider TiV. 3. 5. By the wafhing of Regenera- 
 tion, and renewing of the Holy Ghcfty Baptifm 
 being the outward iigh of the inward Graces 
 wrought by the Spirit, a reprefentation or 
 figure, as in 1 <p^. 3.21. The like Figure, 
 vp hereunto Baptifm doth now alfo favew, not 
 the putting away of the filth of the fle(h, but the 
 anfwtr of Osgood Confolence towards God f by 
 the ReffirreUionoffe[mChri(l y not excluding 
 Water baptifm; but fhewing, That the Spiri- 
 tual part is chiefly to be looked at : Though 
 fjch as (light Water-baptifm as the Phzrifets 
 and Lawyers did Lnksl' 3 °> reject tne Coun- 
 felof God a^aiult themfelves not being Bap- 
 tized ; And fuch as would (et Water-baptifm 
 in the Spirit's place, exalt a duty againft the 
 Deity and dignity of the Spirit, and do give 
 the Glory due vnto him, as God blefled [or 
 ever, unto a duty. 
 
 By which mittake of fetting up Water- 
 baptifm in the Spirit's place, and -afligning it a 
 work, which wis never appointed uutoic 
 
 of 
 
nbbirtoCdmfnumon. ir$ 
 
 of forming the Body of Chrift, cither in ge- 
 neral, as in i Cor. 12.1$. Eph.^.f. or as ro 
 particular Churches of Chrift, we may fee 
 the fruit, that inftead of being the means of 
 uniting as the Spirit doth, that it hath not 
 only rent his feamlefs^Coat, but divided his 
 Body which he hath purchafed with his owrt 
 blood, and oppofed that great defign of Father, 
 Son, and Spirit, in uniting poor Saints, there- 
 by pulling in pieces what the Spirit hath puc 
 together. Him that is weak in the Faith re 
 ceive )ou> for God bath received him ; being 
 fuch as the Spirit had baptized and admitted 
 of the Body of Chrift, he would have his 
 Churches receive them alfo : whofe Baptifm 
 is the ONLY Baptifm, and fo is called the -£f 
 ONE Baptifm : Therefore confider, whe- 
 ther fuch a Practice, hath a Command or an 
 Example, that Perfons muft be joyned into 
 Church-fellowfhip by Water- baptifm ; For 
 John baptized many, yet he did not baptize 
 fome into one Church, and fome into another, 
 nor all into one Church ( as the Church of 
 Rome doth ) ; And into what Church did 
 Fbilip baptize the Eunuch, or the Apoftle the 
 Jaylor and his houfe ? And all the reft they 
 baptized, were they not left free to joyn them- 
 felvcs for their convenience, and Edification > 
 All which I leave to Consideration. I might 
 have named fome inconveniencies, if not ab- 
 surdities that would follow the Afiertionj 
 As to father the miftakes of the Baptizers on 
 the Spirit's a£t, who is not miftaken in any* 
 Hebaptizethj no fake Brethren creep in una- 
 H * L warc* 
 
1 1 4 biffertttcti abotit Water- Kaptifm, 
 
 wares into the Myftical Body by him 5 and al- 
 io, how this manner of rorrnu.£ ChmcheS 
 .would fine a County, where many recon- 
 verted, and willing to *^e baptized $ but there 
 being to Church to be baptized into, how 
 fhalifuch a Church-ftaje begin? The firftmuft 
 jbe baptized into no Church, and theieft in. 
 to him as the Church, or the Work ftand iiiir 
 for want of a Church. 
 
 Obj. But God is a Cod of Order 3 and hath 
 ordained Order in all the Churches of Chrif! • 
 Mud for to receive one that holds the Bsptifm he 
 had in his Infancy y there is no Command nor 
 Example for ^ and by the- fame Rule Children 
 will be brought in to be Church-members ? 
 
 • 
 
 Anf#* That God is a God of Order,, and 
 and hath ordained Orders in all the Churches 
 of Chrift,is true 5 and that this is one of the 
 Orders to receive him that is weak in the 
 Faith, is as true. And though there be no 
 Example or Command, in fo many words?,,, re- 
 ceive fuch an one that holds the . Baptifm he 
 had in his infancy, nor to reject men. a one 5 
 kit there is a Command to receive him that is 
 weak in the Faith, wuhout limitation^ and ic 
 is like, this might not be a doubt in thofe 
 dayes, and fo not fpoken of in particular. 
 
 But the Lord ^provides a remedy for all 
 times, in the Text, Him that u weak, in the 
 Faith, receive yoft, for elfe receiving, muU 
 not be upon the account of Sawfbif, but upon 
 
 knowing, 
 
no Bar to Communion, i i j 
 
 knowing, and doing all things according to 
 Rule and Order, and that mult be perfectly, 
 elfe for to deny any thing, or ro affiim too 
 much is diforderly, and would hinder receive- 
 ing : But the Lord deals not io with his 
 People, but accounts L O VL the fulfilling 
 of the Law, though they be ignorant in many 
 things, bochas to knowing, and doing ; and 
 receives them into Communion and fellowfhip 
 with himfelf, and would have others do the 
 famealfo: And if he would have (o much 
 bearing in the Apoffclc's dayes, when they had 
 infallible helps to expound Truths unto them, 
 much more now,the Church hath been fo long 
 in the Wiidernefs and in Captivity, and not 
 that his People fhould be driven away in ths 
 dark, day, though they are rick and weak, 
 Ez,ekz 34- itf, 21. And that it fhculd be 
 fuppofed fuch tendernefs would bring in Chil- 
 dren in Age to be Church-members, yea, and 
 Welcome, if any body could prove them in the 
 Faith, though never lb weak } fortheTexcis, 
 Him that is weak in the Faith, receive you : 
 Ic is not He, and his Wife, and Children > 
 unlefs it can be proved , they are in the 
 Faith. 
 
 Object. By this, fome Ordinances may be loft 
 or omitted, and is it to be fuppofed the Lord 
 Would fuffcr any of his Ordinances to be loft or 
 omitted in the Old or New-Teftament, cr the 
 right nfe of them, and yet own fuch for true 
 Churches j and what reafon can tbsre be for 
 
 H 2 Anfw* 
 
1 16 Differences a font Water. Baptifm, 
 
 Anfrv. The Lord hath differed (ome Or- 
 dinances to be omitted and loft' in the Old- 
 Teftament , and yet owned the Church. 
 Though Circumcifion were emitted in the 
 Wildrrnefs , yet he owned them to be his 
 Church, Arts 7. 38. and many of the Ordi- 
 nances were loft in the Captivity ; See Ainf- 
 worth upon ExoLz 8.30, &c. which mewed 
 what the High-Pnelt was to put on, and 
 were not to be omitted upon pain of death, 
 as the Vnm and Thpunmim, yet being loft, 
 and feveral other Ordinances, the Ark, with 
 the Mercy- Scat and Cherubims, the Fire from 
 Heaven, the Majefty and Divine Prefence, 
 &c. yet, he owns the Second Temple, though 
 ihort of the Firft, and filled it with his Glo- 
 ry, and honoured it with- his Son, being a 
 Member and a Minifter therein. Mai. 3. 1. 
 The Lord whom youfeek will faddcnly come to 
 his Temple : So in the New-Teftament, fince 
 their Wildernefs condition and great and 
 long Captivity, there is fomedarknefsand 
 doubts, and want of Light in the beft of the 
 Lord's People, in many of his Ordinances, 
 and that for feveral Ages, and yet how hath 
 the Lord owned them for his Churches, 
 wherein he is to have Glory and Praife 
 throughout all tAgeSy Eph. 3.21. And fo 
 iliouid we own them, unlefs we will condemn 
 the Generation of the Jufl : It muft be con- 
 fefled, That if exacl: Practice be j required, 
 and clearnefs in Gofpel-Inftitutions before 
 Communion j who dare be fo bold as to fay 
 
no Bar to Communion* 1 1 7 
 
 his hands are clean, and that he hath dont all 
 the Lord Commands, as to Inilitutions in his 
 Worfhip ? and mult not conrefs the Change 
 or' Times doth necelfuate feme Variation, if 
 not Alteration either in the matter or manner 
 of things according to primitive PradVcc, 
 yet owned foi true Churches, and received as 
 vihble Saints, though ignorant either wholly 
 or in great meafure, in laying on of hands, 
 ringing, wafhingof fcer, and anointing with 
 oyl, in the Gifts of the Spirit, which is the 
 Vrim and Thummim of the Gofpcl ? and 'c 
 cannot be proved rhat the Churches wet e fo 
 ignorant in the Primitive cimfs, nor yet thac 
 fuch were received into Fcllowfhip •, yet now 
 herein it is thought meet there ihould be bear- 
 ing, and why not in Bapcifm, efpecially in 
 fuch at ovfn it for an Ordinance ,though in feme 
 things irnfs it, and do yet (hew their \o\c un- 
 to it, and unto theLoid, and unto his Law 
 therein, that they could be wii.ing to die for 
 it rather than to dtn\ it, and to be baptized 
 in their blood; which fhewetryhey hold it in 
 Confcience their duty, while they have fur- 
 ther Light from above, and are willing ohear 
 and obey as far as they know, though weak 
 in the Faith, as to clearnefs in Gofpel-Infhtu- 
 tions ; furely the Text is on their hdc y or elfc 
 it will exclude all the former, Him that u weak, 
 in the Faith receive you, but not to doubtful 
 dijpatations, Rom. 14. 5* Let every nan be 
 fuily rerfwaded in his own mind; and tikh 
 the Lord hath leceivcd. 
 
 H 3 Ai 
 
s 1 8 Differences 'a font Wat er- Bapt ifm> 
 
 As to the Qjery, what reafon is there, why 
 th< Lord fhottld ["ffer any of his Ordinances 
 
 to fa loft f 
 
 Anfw. If there were no Reafon to be 
 fhown, it fliouid teach us (ilence, for he doth 
 nothing without the highcft Reafon ; and 
 there doth appear fone Reafons, in the Old 
 Xeftament, why thofe Ordinances of Vrvm 
 md Tbumm'.m, &c, were fiiffered to be loft in 
 the Captivity, tint tLy might long, and 
 look for the Lord Jefus, the. Prieft, that was 
 to ftand up wid\ Vrlm and Th%mmlm, Ezra. 
 2, 6$. Neb, 7. 6 j. which the Lord by this 
 puts them upon the hoping for, and to be in 
 the expedition of fo £reat a mercy,which was 
 the promife of the Qid Teftament, and all 
 the Churches loffes in the New Teftament: 
 By all the dark night of ignorance fhe ha:h 
 beemn ; and Iong v C2p:ivity ilie hath been un- 
 der, and in her wandering wilderncfs-fftfe, 
 wherein ffte lia'th rather' bee a fed with Manna 
 from hLayra, than by men upon Earth ; and 
 after ail her crtftffcs and ioites, the Lord Je:s 
 Light break in by degrees, and deliverance by 
 . litdsand little ; and (lie is coming oat of the, 
 WiUemtp leamncr tipon her Beloved ; znd the 
 l./)rd hath given die Valley of Ale bar for a 
 Door of H pe., rh:r e're long fhemay receive. 
 the ' of che.G '[ot\ richly, by the S.pi- 
 
 r>r to he pouted i^pon as From on H^h, I fa. 
 32. 15-. and the Wifderncfs be a rrui.ful 
 1 Field, and the fruitful Field become a For reft, 
 
 and 
 
no Bar to Communion. 
 and then the Lord will take away the covering 
 cail overall people, If a. 25.7. and the Vait 
 that is fp cad over all Nations; I fa. n. 9. 
 For the Earth fhali be filled with the Knot?-, 
 ledge of the Lord, ai the Waters cover the Sea. 
 verf. 1 3. Then Ephraim (ball not envy Judah, 
 and Judah (lull not vex Ephraim. Thus will 
 the God of Peace bruifc Satan undcr-fooc 
 fhortfy -j and one Reafon why the Lord may 
 fuffer all this Darknefs and Differences that 
 have been, and yet are, is, thfct we might 
 long and look for this bleffed Pro mile of the 
 Gofpel, the pourings out of the Spirit. 
 
 Objecl. But m.rny Authors do judge, *h& 
 the voeak^ and ftrong were all in C hurch- fellow- 
 {hip before, and that the receiving rloin.l^*. 
 was but Into mutual affetiion. 
 
 jinfiv. It ought to be ferioudy weighed 
 how any differ from lo many worthy Au- 
 thors, is confeded, to whom the World is fo 
 much beholding for their help in many things; 
 but it would be of dangerous conlequence to 
 take all for granted they fay, and unlike the 
 noble Bereans, Acls 17. 1*. Though" they 
 bad fome infallible Teachers, yet they took 
 not their Words or Doctrine upon trull ; and 
 there may b.e more ground to queftion Expo. 
 fttors on this Text, in regard their Principles 
 neceditate them to judge that the fenfe • for 
 if it be iri their Judgments a Duty to compel 
 all to come in, and to receive all, and their 
 Children, they mull .needs judge by that 
 H 4 Text, 
 
Differences about PVater-Baptifm, 
 
 Text, they were all of the Church, and iri 
 Fellowship, before their fcrupling Meats and 
 Dayes, becaufe that is an Acl: of grown perr 
 fons at years of difcretion ; and therefore the 
 receiving is judged by them to be oneiy into 
 mutual affection, for it is impodible for them 
 to hold their Opinion, and judge otherwife 
 of the Text ; for in'Baptifm, they judge In- 
 fants fhould be received into Church- fellow- 
 ship ; and then fcrupling Meats and Dayes 
 mult needs be after joyning. Their Judge- 
 ments might as well be taken, that it ib a Du- 
 ty to baptize Infants, as that they can judge 
 of this Text rightly, and hold their pra- 
 ctice. 
 
 Object. Bttt no uncircttmelfed Perfon was 
 to eat the Pajfeover, Exod. 12. And doth not 
 the Lord as wellrequirey the fignof Baptifm 
 nox9 % as of Cireumctfion then t and is there 
 pot like reafo* for it ? 
 
 jinfrv. The Lord, in the Old Teftamenr f 
 exprefly commanded no uncircumcifcd Perfon 
 fliould eat the PaiTeover, Sxod. 12. 28. and 
 in Ez^k. 54. p. that no ftranger, uncircum- 
 cifed in heart^r uncircumcifcd in fLfh,(hould 
 eiuer into his Sanctuary : And had the Lord 
 commanded , that no unbaptized Perfon 
 fhould enter into his Churches, it had been 
 clear: And no doubt, Chnit was as faith- 
 ful as a Sen in all his Houfe, as Mofes was 
 as a Servant; and although there had been 
 Ji!.£ reafon, if the Lord had commanded it fo 
 
 to 
 
no Bat to Comm union] 12 f 
 
 to be, yet in Goal's Worftnp wc muft not 
 make the likenefs of any thing in our reafon, 
 but the Will of Gcd, the Ground of Duty ; 
 for upon fuch a Foundation fome would build 
 the baptiiing o( Infants, becaufc it would be 
 like unto Circumcifion, and fo break the Se- 
 cond Commandment, in making the likenefs 
 of things of their own contrivance, of force 
 with Inftitutions in the Worihip of God, 
 
 The molt that I think can be faid is, Thac 
 we have no Gofpel-Example for receiving 
 without Baptifm, or rejecting any for wane 
 of it : Therefoie it isdefucd, what hath been 
 faid, may be confidered, left while we look 
 for an Example, we do not overlook a Com- 
 mand upon a miftake, fuppofing that they 
 were all in Chuich-fellowfhip before; where- 
 as the Text faith not fo, but, Him that is weal^ 
 in the Faith nccivt yon, or unto you. 
 
 We may fee alfo how the Lord proceeds 
 under the Law, though he accounts thofe 
 things chat were done contrary to his Law, 
 finful, though done ignorantly • yet never 
 required the Offender to offer Sacrifice till he 
 knew thereof, Ltvit. y. y. comp. with if, 
 & idverfes. And that may be a mans own 
 fin through his ignorance; that though it 
 may be anothers Duty to endeavour to inform 
 him in, yec not thereupon to keep him out of 
 his Farher's Houfe; for furely the Lord would 
 not have 3ny of his Children kept out, with- 
 out we haye a word for it, &nd though they 
 
 (erupts 
 
Xp* Differences mnt Wattr-Bapttfm, 
 
 fcruple forne Meats in tjieir Fathers Houfe, yec 
 it may be dangerous for the ftronger Children 
 to deny them all the reft of the dainties there- 
 in, till the weak and lick can eat Ilrong Meat ; 
 whereas Peter had Meat for one, and Milk for 
 another; and Peter muft feed the poor Lambs 
 as well as the Sheep; and if others will not 
 do it, the Great, Shepheard will come ere long 
 and ipok up what hath been driven away, 
 Ez>ckj 34. 4, 1 1. ifa. 40. 1 1 . He will feed 
 his Flock like a Shepheard ; he ihall gather 
 the Lambs mto his Bofom, and gently lead 
 thofe that are with Young. 
 
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