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