Part 3
by way of reflection upon them?
Answ. It is no contempt at all to consult men more wise and
judicious than him that wrote, or myself either. But why not consult
with others, is Wisdom to die with you? Or do you count all that
yourselves have no hand in, done to your disparagement?
QUESTION 6
Did not your presumption prompt you to provoke THEM to printing,
in your Letter to them, when they desired to be found in no such
practice, lest the Enemies of Truth should take advantage by it?
Answ. What provoked you to Print, will be best known at the Day of
Judgment, whether your fear of losing your wordless Opinion, or my
plain Answer to your Letter: the words in my Letter are, As for my
Book, never defer its Answer till you speak with me, for I strive not
for mastery but Truth. Though you did not desire to write, yet with
us there was continual labor to rend us to pieces, and to prevent that,
was my first Book written. And let who will take advantage, so the
Truth of God, and the edification of my Brother be promoted.
QUESTION 7
Whether your Principle and Practice is not equally against others as
well as us, viz; Episcopal, Presbyterians, and Independents, who are
also of our side, for our practice, (though they differ with us about
the subject of Baptism) Do you delight to have your hand against
every man?
Answ. I own Water-baptism to be God's Ordinance, but I make no
Idol of it. Where you call now the Episcopal to side with you, and
also the Presbyterian, &c. you will not find them easily persuaded to
conclude with you against me. They are against your manner of
Dipping, as well as the Subject of Water-baptism; neither do you, for
all you flatter them, agree together in all but the Subject. Do you
allow their Sprinkling? Do you allow their signing with the Cross?
Why then have you so stoutly, an hundred times over, condemned
these things as Antichristian. I am not against every man, though by
your abusive language you would set everyone against me, but am
for Union, Concord, and Communion with Saints, as Saints, and for
that cause I wrote my Book.
TO CONCLUDE
(1) In ALL I have said, I put a difference between my Brethren of
the Baptized-way; I know some are more moderate than some. (2)
When I plead for the unbaptized, I chiefly intend those that are not
SO baptized as my Brethren judge right, according to the first
pattern. (3) If any shall count my Papers worth the scribbling
against, let him deal with mine Arguments, and things immediately
depending upon them, and not conclude he hath confuted a Book,
when he hath only quarreled at words. (4) I have done, when I have
told you, that I strive not for Mastery, nor to show myself singular;
but, if it might be, for Union and Communion among the godly. And
count me not as an enemy, because I tell you the Truth. (5) And now,
dissenting Brethren, I commend you to God, who can pardon your
sin, and give you more grace, and an inheritance among them that
are sanctified by Faith in Jesus Christ. Amen.
Henry Jessey's Judgment
Here followeth Mr. Henry Jessey's Judgment upon the same
Argument.
Such as are weak in the Faith, receive you, &c. (Rom. 14:1).
Whereas some suppose the receiving there mentioned, was but
receiving into brotherly Affection, such as were in Church-
Fellowship; but not a receiving of such as were weak into the
Church. For answer unto which consider,
That in the Text are two things to be inquired into. First, What
weakness of Faith this is, that must not hinder receiving. Secondly,
By whom, and to what, he that is weak in the Faith, is to be
received?
To the First, What weakness of Faith this is that must not hinder
receiving, whether was it weakness in the Graces of Faith, or in the
Doctrine of Faith? It's conceived the First is included, but the
Second principally intended. (1) That some of the Lord's People are
weak in the Graces of Faith, will be confessed by all, and that the
Lord would have his Lambs fed as well as his Sheep, and his
Children as well as grown Men, and that he hath given the right to
Gospel-privileges, not to degrees of Grace, but to the Truth; Him
that is weak in the Faith, receive you: or UNTO you, as some
GOOD Translations read it (Rom. 14:1). (2) Secondly, It's supposed,
this Command of receiving him that is weak in the Faith, doth
principally intend, that is weak in the Doctrine of Faith, and that not
so much in the Doctrine of Justification, as in Gospel-Institutions, as
doth appear by the second and sixth verses, which shows, that it was
in matters of Practice, wherein some were weak, and at which others
were offended; notwithstanding the Glorious Lord who bears all his
Israel upon his heart receives (verse. 3) and commandeth him that is
weak in the Faith receive you, or unto you.
Second, therefore, here we are to inquire of the receiving in the Text,
By whom and to what, he that is weak in the Faith, should be
received. In which enquiry there are Two parts. (1) First, By whom?
(2) Secondly, To what?
To the First. The Text makes answer, Him that is weak in the Faith,
receive you, or unto you; which must be the Church at Rome, to
whom the Epistle was writ, as also, to all beloved of God, called to
be Saints (Rom. 1:7). And as to them, so unto all Churches, and
Saints, Beloved and called throughout the World.
Note, That Epistles are as well to direct how Churches are to carry
things toward Saints without, as to Saints within; and also toward all
men so as to give no offense to Jew or Gentile, nor to the Church of
God (1 Cor. 10:32).
The second part of the Enquiry is, to what he that is weak in the
Faith is to be received? whether only unto mutual affection, as some
affirm, as if he were in Church-Fellowship before, that were weak in
the Faith? or whether the Text doth as well, if not rather intend, the
receiving such as were, and are weak in the Faith. Not only unto
mutual affection if in the Church, but unto Church-fellowship also,
if they were out. For clearing of which, consider, To whom the
Epistle was written (Rom. 1:7). Not only to the Church there, but
unto all that were beloved 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 Saint; weak in the Faith, both in and out of Church-
Fellowship; And it is probable there then were, and elsewhere now
are those that will cast such out of their mutual affection. And if they
will cast such out of their mutual affection that are within, do doubt,
they will keep out of their Church-Fellowship those that are without.
Arg. 1. Whereas the Lord's care extends to all his, and if it were a
good Argument in the third verse, for them to receive those within,
because God hath received them, it would be as good an Argument
to receive in those without, for God hath received them also: unless
it could be proved, that all that were and are weak in the Faith, were
and are in Church-Fellowship, which is not likely; For if they would
cast such out of their Affection that are within, they would upon the
same account keep them out of Church-fellowship that were
without: Therefore as it is a Duty to receive those within unto
mutual Affection, SO it is no less a duty, by the Text, to receive such
weak ones as are without, into Church-Fellowship.
Arg. 2. Is urged from the words themselves which are, Receive him
that is weak in the Faith, wherein the Lord puts NO limitation, in
this Text or in any other, and who is he then that can restrain it,
unless he will limit the Holy One of Israel? and how would such an
interpretation, foolishly charge the Lord, as if he took care ONLY of
those within, but not LIKE care of those without? whereas he
commandeth them to receive them, and useth this Motive, he had
received them, and he receiveth those that are weak in the Faith, if
without, as well as those within.
From the Example, (to wit) That God had received them; whereas,
had he been of the Church, they would have been persuaded of that
before the Motive was urged: For no true Church of Christ's would
take in, or keep in any, whom they judged the Lord had not received,
but those weak ones were such as they questioned whether the Lord
had received them, else the Text had not been an answer sufficient
for their receiving them: There might have been objected, They hold
up Jewish observations of Meats, and Days, which by the Death of
Christ were abolished, and so did deny some of the Effects of his
Death; yet the Lord who was principally wronged could pass this by,
and commandeth others to receive them also. And if it be a good
Argument to receive such as are weak in anything, whom the Lord
hath received, Then there can be no good Argument to reject for
anything for which the Lord will not reject them; For else the
Command in the first verse, and his Example in the third verse were
insufficient, without some other Arguments unto the Church, beside
his Command and Example.
Some Object, Receive you one another, as Christ hath received us
unto the Glory of God (Rom. 15:7), and from thence supposing they
were all in Church-fellowship before, whereas the Text saith not so:
For if you consider the 8th and 9th verses, you may see he speaks
unto Jews and Gentiles in general, that if the Jews had the receiving,
they should receive Gentiles; and if the Gentiles had the receiving,
they should receive Jews; For had they not been on both sides
commanded, The Jews might have said to the Gentiles, you are
commanded to receive us, but we are not commanded to receive
you; and if the weak had the receiving, they should receive the
strong; and if the strong had the receiving, they should not keep out
the weak; and the Text is reinforced with the Example of the Sons
receiving us unto the Glory of God, that as he receiveth Jews, and
poor Gentiles, weak, and strong; in Church-fellowship, or out of
Church-fellowship: So should they, to the Glory of God. And as the
Lord Jesus received some, though they held some things more than
were Commanded, and some things less than were Commanded, and
as those that were weak and in Church-fellowship, so those that
were weak and out of Church-fellowship; and that not only into
mutual Affection, but unto Fellowship with himself; and so should
they, not only receive such as were weak within into mutual
Affection, but such as were without, both to mutual Affection and to
Church-fellowship: Or else such weak ones as were without, had
been excluded by the Text. Oh! how is the heart of God the Father
and the Son set upon this, to have his Children in his House, and in
one another's hearts as they are in his, and are born upon the
shoulders and breasts of his Son their High Priest? and as if all this
will not do it, but the Devil will divide them still whose work it
properly is; But the God of Peace will come in shortly, and bruise
Satan under their feet, as in Romans 16:20. And they will agree to be
in one House, when they are more of one Heart; in the mean time
pray as in chapter 15:5. Now the God of Patience and Consolation
grant that we be like-minded one towards another according to
Christ Jesus.
I shall endeavor the answering of some Objections, and leave it unto
Consideration.
Obj. Some say this bearing, or receiving, were but in things
indifferent.
Answ. That eating, or forbearing upon a civil account, are things
indifferent, is true: But not when, done upon the account of Worship,
as keeping of Days, and establishing Jewish observations about
Meats, which by the Death of Christ are taken away, and it is not
fairly to be imagined the same Church at Rome looked so upon them
as indifferent; nor that the Lord doth; That it were all alike to him to
hold up Jewish Observations, or to keep Days or no Days, right
Days or wrong Days, as indifferent things, which is a great mistake,
and no less than to make God's Grace little in receiving such: For if
it were but in things wherein they had not sinned, 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 say the things were
indifferent, as to say the Lord had received them. Whereas the Text
is to set out the Riches of Grace to the Vessels of Mercy, as Romans
9:15. That as at first he did freely choose and accept them; so when
they sail and miscarry in many things, yea about his Worship also,
although he be most injured thereby, yet he is first in passing it by,
and persuading others to do the like; That as the good Samaritan did
in the Old Testament, so our good Samaritan doth in the New, when
Priest and Levite passed by, Pastor and People pass by; yet he will
not, but pours in Oil, and carries them to his Inn, and calls for
receiving, and setting it upon his account.
Object. That this bearing with, and receiving such as are weak in the
Faith, must be limited to Meats, and Days, and such like things that
had been old Jewish Observations, but not unto the being ignorant
in, or doubting of any New-Testament-Institution.
Answ. Where the Lord puts no limitation, men should be wary how
they do it, for they must have a Command or Example, before they
can limit this Command; for although the Lord took this occasion
from their difference about Meats and Days to give this Command,
yet the Command is not limited there, no more than Matthew 12:1-7.
That when they made use of his good Law rigorously in the Letter,
he presently published an Act of Grace, in the 7th verse, and tells
them, Had they known what this meaneth, I will have Mercy and not
Sacrifice, they would not have condemned the guiltless; as also
Matthew 9:13. Go learn what this meaneth, I will have Mercy and
not Sacrifice, which is not to be limited unto what was the present
occasion of publishing the Command, but observed as a general
Rule upon all occasions, wherein Mercy and Sacrifice comes in
competition, to show the Lord will rather have a Duty omitted that is
due to him, then Mercy to his Creatures omitted by them. So in the
Text, when some would not receive such as were weak in the Faith,
as to matters of Practice, the Lord was pleased to publish this ACT
of Grace; Him that is weak in the Faith, receive you, but not to
doubtful disputation. Now unless it be proved, that no Saint can be
weak in the Faith in anything but Meats and Days, or in some Old-
Testament-Observation, and that he ought not to be judged a Saint,
that is weak in the Faith, as it relates to Gospel-Institutions, in
matters of practice, you cannot limit the Text, and you must also
prove his weakness SUCH, as that the Lord will not receive him;
else the Command in the first verse, and the Reason or Motive in the
third verse, will both be in force upon you, to wit, Him that is weak
in the Faith, receive you, or unto you, for God hath received him.
Object. But some may object from 1 Corinthians 12:13, For by one
Spirit are we all baptized into one Body, whether we be Jews or
Gentiles. Some there are that affirm this to be meant of Water-
baptism, and that particular Churches are formed thereby, and all
persons are to be admitted and joined unto such Churches by Water-
baptism.
Answ. That the Baptism intended in the Text, is the Spirits-baptism,
and not Water baptism; 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 Mystical Body, as Ephesians 4:4.
There is one Body, and one Spirit, wherein there is set out the Uniter
and the United; therefore in the third verse they are exhorted to keep
the unity of the Spirit in the Bond of Peace. The United are all the
Faithful, in one Body; into whom? in the fifth verse, in one Lord
Jesus Christ; by what? one Faith, one Baptism, which CANNOT be
meant of Water-baptism; for Water-baptism doth not unite all this
Body, for some of them never had Water-baptism, and are yet of this
Body, and by the Spirit gathered into one Lord Jesus Christ (Eph.
1:10), both which are in Heaven and in Earth, Jew and Gentile (Eph.
2:16), that he might reconcile both unto God in one Body by his
Cross; the Instrument you have in verse. 18. by one Spirit (Eph.
3:6). That the Gentiles should be Fellow-Heirs of the same Body (v.
15). Of whom the whole family in Heaven and Earth is named. And
the Reasons of their keeping the Unity of the Spirit, in Ephesians 4:3
is laid down in verses 4, 5 being one Body, one Spirit, having one
Hope, one Lord, one Faith, one Baptism, whether they were Jews or
Gentiles, such as were in Heaven or in Earth, which CANNOT be
meant of Water-baptism, for in that sense, they had not all one
Baptism, nor admitted and united thereby: So in 1 Corinthians
12:13, For by one Spirit we are all baptized into one Body, whether
Jews or Gentiles, whether we be bond or free, we having been all
made to drink into one Spirit; which CANNOT be meant of Water-
baptism, in regard all the Body of Christ, Jews and Gentiles, bond
and free, partook not thereof.
Object. But Ephesians 4:5 saith, there is but one Baptism; and by
what hath been said, of granted, Water-baptism will be excluded, or
else there is more Baptisms than one.
Answ. It followeth not that because the Spirit will have no corrival,
that therefore other things may not be in their places: That because
the Spirit of God taketh the preeminence, therefore other things may
not be subservient (1 John 2:27). The Apostle tells them, That the
anointing which they have received of him, abideth in them; and you
need not, saith he, that any man teach you, but as the same anointing
teacheth you all things. By this some may think, John excludes the
Ministry; no such matter, though the Holy Ghost had confirmed and
instructed them so in the Truth of the Gospel, as that they were
furnished against Seducers in v. 26. yet you see John goes on still
teaching them in many things: As also in Ephesians 4:11-13, he gave
some Apostles, some Prophets, some Evangelists, some Pastors, and
Teachers, verse. 12. for the perfecting of the Saints, for the work of
the Ministry, for the edifying of the Body of Christ: Till we all come
in the unity of the Faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fullness of
Christ. So in the Spirits-baptism, though it have the preeminence,
and appropriateth some things, as peculiar to itself, it doth not
thereby destroy the Use and End of Water-baptism, or any other
Ordinance in its place: for Water-baptism is a means to increase
Grace, and in it, and by it Sanctification is forwarded, and
Remission of sins more cleared and witnessed; yet the giving Grace,
and regenerating and renewing, is the Holy Spirit's peculiar.
Consider Titus 3:5, By the washing of Regeneration, and renewing
of the Holy Ghost, Baptism being the outward sign of the inward
Graces wrought by the Spirit, a representation or figure, as in 1 Peter
3:21, The like Figure, whereunto Baptism doth now also save us, not
the putting away of the filth of the flesh, but the answer of a good
Conscience towards God, by the Resurrection of Jesus Christ, not
excluding Water-baptism; but showing, That the Spiritual part is
chiefly to be looked at: Though such as slight Water-baptism as the
Pharisees and Lawyers did (Luke 7:30), reject the Counsel of God
against themselves not being Baptized; And such as would set
Water-baptism in the Spirit's place, exalt a duty against the Deity
and dignity of the Spirit, and do give the Glory due unto him, as
God blessed forever, unto a duty.
By which mistake of setting up Water-baptism in the Spirit's place,
and assigning it a work, which was never appointed unto it of
forming the Body of Christ, either in general, as in 1 Corinthians
12:13. Ephesians 4:5 or as to particular Churches of Christ, we may
see the fruit, that instead of being the means of uniting as the Spirit
doth, that it hath not only rent his seamless Coat, but divided his
Body which he hath purchased with his own blood, and opposed that
great design of Father, Son, and Spirit, in uniting poor Saints,
thereby pulling in pieces what the Spirit hath put together. Him that
is weak in the Faith receive you, for God hath received him; being
such as the Spirit had baptized and admitted of the Body of Christ,
he would have his Churches receive them also: whose Baptism is the
ONLY Baptism, and so is called the ONE Baptism: Therefore
consider, whether such a Practice, hath a Command or an Example,
that Persons must be joined into Church fellowship by Water
baptism; For John baptized many, yet he did not baptize some into
one Church, and some into another, nor all into one Church (as the
Church of Rome doth); And into what Church did Philip baptize the
Eunuch, or the Apostle the Jailor and his house? And all the rest they
baptized, were they not left free to join themselves for their
convenience, and Edification? All which I leave to Consideration. I
might have named some inconveniencies, if not absurdities that
would follow the Assertion; As to father the mistakes of the
Baptizers on the Spirit's act, who is not mistaken in any He
baptizeth; no false Brethren creep in unawares into the Mystical
Body by him; and also, how this manner of forming Churches would
suit a Country, where many are converted, and willing to be
baptized; but there being no Church to be baptized into, how shall
such a Church-state begin? The first must be baptized into no
Church, and the rest into him as the Church, or the Work stand still
for want of a Church.
Obj. But God is a God of Order, and hath ordained Order in all the
Churches of Christ; and for to receive one that holds the Baptism he
had in his Infancy, there is no Command nor Example for, and by
the same Rule Children will be brought in to be Church members?
Answ. That God is a God of Order, and and hath ordained Orders in
all the Churches of Christ, is true; 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 so many words, receive such an one
that holds the Baptism he had in his infancy, nor to reject such a one;
but there is a Command to receive him that is weak in the Faith,
without limitation, and it is like this might not be a doubt in those
days, and so not spoken of in particular.
But the Lord provides a remedy for all times, in the Text, Him that is
weak in the Faith, receive you, for else receiving, would not be upon
the account of Saintship; but upon knowing, and doing all things
according to Rule and Order, and that must be perfectly, else for to
deny anything, or to affirm too much is disorderly, and would hinder
receiving: But the Lord deals not so with his People, but accounts
LOVE the fulfilling of the Law, though they be ignorant in many
things, both as to knowing, and doing; and receives them into
Communion and Fellowship with himself, and would have others do
the same also: And if he would have so much bearing in the
Apostle's days, when they had infallible helps to expound Truths
unto them, much more now, the Church hath been so long in the
Wilderness and in Captivity, and not that his People should be
driven away in the dark day, though they are sick and weak (Eze.
34:16, 21). And that it should be supposed such tenderness would
bring in Children in Age to be Church-members, yea, and welcome,
if anybody could prove them in the Faith, though never so weak; for
the Text is, Him that is weak in the Faith, receive you: It is not He,
and his Wife, and Children, unless it can be proved, they are in the
Faith.
Object. By this, some Ordinances may be lost or omitted, and is it to
be supposed the Lord would suffer any of his Ordinances to be lost
or omitted in the Old or New-Testament, or the right use of them,
and yet own such for true Churches, and what reason can there be
for it?
Answ. The Lord hath suffered some Ordinances to be omitted and
lost in the Old-Testament, and yet owned the Church. Though
Circumcision were omitted in the Wilderness, yet he owned them to
be his Church (Acts 7:38); and many of the Ordinances were lost in
the Captivity; See Ainsworth upon Exodus 28, 30, &c. which
showed what the High Priest was to put on, and were not to be
omitted upon pain of death, as the Urim and Thummim, yet being
lost, and several other Ordinances, the Ark, with the Mercy-Seat and
Cherubim, the Fire from Heaven, the Majesty and Divine Presence,
&c. yet, he owns the Second Temple, though short of the First, and
filled it with his Glory, and honored it with his Son, being a Member
and a Minister therein (Mal. 3:1), The Lord whom you seek will
suddenly come to his Temple: So in the New-Testament, since their
Wilderness condition and great and long Captivity, there is some
darkness and doubts, and want of Light in the best of the Lord's
People, in many of his Ordinances, and that for several Ages, and
yet how hath the Lord owned them for his Churches, wherein he is
to have Glory and Praise throughout all Ages (Eph. 3:21). And so
should we own them, unless we will condemn the Generation of the
Just: It must be confessed, That if exact Practice be required, and
clearness in Gospel-Institutions before Communion; who dare be so
bold as to say his hands are clean, and that he hath done all the Lord
Commands, as to Institutions in his Worship? and must not confess
the Change of Times doth necessitate some Variation, if not
Alteration either in the matter or manner of things according to
Primitive Practice, yet owned for true Churches, and received as
visible Saints, though ignorant either wholly or in great measure, in
laying on of hands, singing, washing of feet, and anointing with oil,
in the Gifts of the Spirit, which is the Urim and Thummim of the
Gospel? and it cannot be proved that the Churches were so ignorant
in the Primitive times, nor yet that such were received into
Fellowship; yet now herein it is thought meet there should be
bearing, and why not in Baptism, especially in such as own it for an
Ordinance, though in some things miss it, and do yet show their love
unto it, and unto the Lord, and unto his Law therein, that they could
be willing to die for it rather than to deny it, and to be baptized in
their blood; which showeth, they hold it in Conscience their duty,
while they have further Light from above, and are willing o hear and
obey as far as they know, though weak in the Faith, as to clearness in
Gospel-Institutions; surely the Text is on their side, or else it will
exclude all the former, Him that is weak in the Faith receive you, but
not to doubtful disputations (Rom. 14:5). Let every man be fully
persuaded in his own mind, and such the Lord hath received.
As to the Query, What reason is there, why the Lord should suffer
any of his Ordinances to be lost?
Answ. If there were no Reason to be shown, it should teach us
silence, for he doth nothing without the highest Reason; and there
doth appear some Reasons, in the Old Testament, why those
Ordinances of Urim and Thummim, &c. were suffered to be lost in
the Captivity, that they might long, and look for the Lord Jesus, the
Priest, that was to stand up with Urim and Thummim (Ezra 2:63;
Neh. 7:65), which the Lord by this puts them upon the hoping for,
and to be in the expectation of so great a mercy, which was the
promise of the Old Testament, and all the Churches losses in the
New Testament: By all the dark night of ignorance she hath been in,
and long captivity she hath been under, and in her wandering
wilderness-state, wherein she hath rather been fed with Manna from
Heaven, than by men upon Earth; and after all her crosses and
losses, the Lord lets Light break in by degrees, and deliverance by
little and little; and she is coming out of the Wilderness leaning upon
her Beloved; and the Lord hath given the Valley of Achor for a Door
of Hope, that e're long she may receive the Promise of the Gospel
richly, by the Spirit to be poured upon us from on High (Isa. 32:15),
and the Wilderness be a fruitful Field, and the fruitful Field become
a Forest, and then the Lord will take away the covering cast over all
people (Isa. 25:7), and the Vail that is spread over all Nations (Isa.
11:9); For the Earth shall be filled with the Knowledge of the Lord,
as the Waters cover the Sea (v. 13). Then Ephraim shall not envy
Judah, and Judah shall not vex Ephraim. Thus will the God of Peace
bruise Satan under-foot shortly; and one Reason why the Lord may
suffer all this Darkness and Differences that have been, and yet are,
is, that we might long and look for this blessed Promise of the
Gospel, the pourings out of the Spirit.
Object. But many Authors do judge, that the weak and strong were
all in Church fellowship before, and that the receiving (Rom. 14:1)
was but into mutual affection.
Answ. It ought to be seriously weighed how any differ from so many
worthy Authors, is confessed, to whom the World is so much
beholding for their help in many things; but it would be of
dangerous consequence to take all for granted they say, and unlike
the noble Bereans (Acts 17:11). Though they had some infallible
Teachers, yet they took not their Words or Doctrine upon trust; and
there may be more ground to question Expositors on this Text, in
regard their Principles necessitate them to judge that the sense; for if
it be in their Judgments a Duty to compel all to come in, and to
receive all, and their Children, they must needs judge by that Text,
they were all of the Church, and in Fellowship, before their
scrupling Meats and Days, because that is an Act of grown persons
at years of discretion; and therefore the receiving is judged by them
to be only into mutual affection, for it is impossible for them to hold
their Opinion, and judge otherwise of the Text; for in Baptism, they
judge Infants should be received into Church-fellowship; and then
scrupling Meats and Days must needs be after joining. Their
Judgments might as well be taken, that it is a Duty to baptize
Infants, as that they can judge of this Text rightly, and hold their
practice.
Object. But no uncircumcised Person was to eat the Passover (Exod.
12). And doth not the Lord as well require, the sign of Baptism now,
as of Circumcision then? and is there not like reason for it?
Answ. The Lord, in the Old Testament, expressly commanded no
uncircumcised Person should eat the Passover (Exod. 12:28; Ezek.
34:9), that no stranger, uncircumcised in heart, or uncircumcised in
flesh, should enter into his Sanctuary: And had the Lord
commanded, that no unbaptized Person should enter into his
Churches, it had been clear: And no doubt, Christ was as faithful as
a Son in all his House, as Moses was as a Servant; and although
there had been like reason, if the Lord had commanded it so to be,
yet in God's Worship we must not make the likeness of anything in
our reason, but the Will of God, the Ground of Duty; for upon such a
Foundation some would build the baptizing of Infants, because it
would be like unto Circumcision, and so break the Second
Commandment, in making the likeness of things of their own
contrivance, of force with Institutions in the Worship of God.
The most that I think can be said is, That we have no Gospel-
Example for receiving without Baptism, or rejecting any for want of
it: Therefore it is desired, what hath been said, may be considered,
lest while we look for an Example, we do not overlook a Command
upon a mistake, supposing that they were all in Church-fellowship
before; whereas the Text saith not so, but, Him that is weak in the
Faith receive you, or unto you.
We may see also how the Lord proceeds under the Law, though he
accounts those things that were done contrary to his Law, sinful,
though done ignorantly; yet never required the Offender to offer
Sacrifice till he knew thereof (Lev. 5:5; comp. with verses 15 & 16).
And that may be a man's own sin through his ignorance; that though
it may be another's Duty to endeavor to inform him in, yet not
thereupon to keep him out of his Father's House; for surely the Lord
would not have any of his Children kept out, without we have a
word for it. And though they scruple some Meats in their Fathers
House, yet it may be dangerous for the stronger Children to deny
them all the rest of the dainties therein, till the weak and sick can eat
strong Meat; whereas Peter had Meat for one, and Milk for another;
and Peter must feed the poor Lambs as well as the Sheep; and if
others will not do it, the Great Shepherd will come ere long and look
up what hath been driven away (Eze. 34:4, 11; Isa. 40:11). He will
feed his Flock like a Shepherd; he shall gather the Lambs into his
Bosom, and gently lead those that are with Young.
FINIS.