Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

SECT. III. Considereth the Scripture, Rom. 14. 1, 2, 3. upon which the Ob∣jections are wont to be framed which are brought against our Separation from Paedobaptists.

HIM that is weak in the Faith, receive ye, but not to doubtful Dispu∣tations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth, despise him that eateth not; — For God hath received him.

For Answer, 1. It is not to be supposed that the Paedobaptists are willing to be taken for those that are weak in the Faith, and therefore do not make this Objection cordially. 2. The Romans, to whom these things were first spoken, were all Baptized into the Death of Christ, planted with Christ in the likeness of his Death, and Buried with him by Baptism; so that the Apostle saying nothing at all in this place of Ba∣ptism, the Objection is weak. And that, 3. Because it is manifest from the place it self that he intends things indifferent in themselves, as the eating or abstaining from Flesh or Herbs, and is not treating of the so∣lemn Institutes of Christ, such as Baptism is. But because this Text is thought to be considerable against our Separation, we shall therefore give a more full Answer to the Objecters, in this Particular.

Several things admit of consideration here by which we may gradu∣ally come to a clear Resolution and full Satisfaction in the Case; as, First, It must be granted on the one side that it is not every weakness in Faith, or error in Knowledge about the things of the Gospel, that does either keep a Man off, or exclude him from Communion with the Church of Christ; this is evident from the Text under consideration: But then it is as true on the other side, that it is not every Profession of Faith which Men do make, that does render them duly capable of Church-Communion; for then the worst of Men, if but making any Profession of the Christian Religion, should be admittable into the Com∣munion of the Church of Christ, but this is contrary to the Laws of that holy Communion. Some Errors therefore must be acknowledged to be in some Men professing the Gospel, which do justly debar them from Church-Communion.

Secondly, This being granted, Then to the end we may be certain what Errors they be, which do de jure put a bar against Communion in the Church, and what do not; recourse must be had to some fixed standing Rule, by which to make a right Judgment in the Case. other∣wise Men will walk at random, and be in danger of making such Errors

to comport with Church-Communion as do not, or else to make Mens access to that Communion more difficult then it ought to be.

Thirdly, The Standard or Rule therefore in this Case must needs be something which God hath certainly appointed, as the next and imme∣diate means, which also must be of general use, to admit Men to visible Communion in the Church of Christ; and the Reason hereof, is, Be∣cause on the one hand, less then a Mans coming up to that mean (what ever it be) which is the immediate inlet to Communion or Membership in the universal Church visible, cannot minister a right, or opportu∣nity of his being of the Church: so on the other hand, nothing more then this can be insisted on, as absolutely necessary to make a Man capa∣ble thereof; and therefore whoever attains thereto, cannot upon pre∣tence of Impediments, or otherwise, which intrench not upon this Rule, be justly debarred his Communion with the Church.

Fourthly, That thing then which is the appropriate and immediate means of a mans visible entrance into and union with the Body or visible Church of Christ, is, The Baptism of Repentance for Remission of Sins, Act. 2. 38. Repent and be Baptized every one of you in the Name of Jesus Christ, for the Remission of Sins — vers. 40. Then they that gladly received his Word, were Baptized: and the same day were added unto them about three thousand souls. Act. 10. Who can forbid Water that these should not be Baptized, which have received the holy Ghost as well as we? By one Spirit we are all Baptized into one Body, 1 Cor. 12. One Lord, one Faith, one Baptism, Ephes. 4. Add hereunto the consent of all Christians (a few Notionists excepted) who have all consented to this, that in Baptism, Men profess to renounce the World, and to imbrace the Faith of Christ. * 1.1 Thus Austin, What is the reason that we spend so much time in exhorting those whom we Baptize, to live in chast Widowhood, honest or honourable Marriage? &c. * 1.2 Whereupon saith Vives, Lest any should mistake this place, let him know that none were Baptized of old time till they desired Baptism, &c. Then shews that by the Responses made at Baptism, there was a solemn Profession of departing from Sin, and ingagement thenceforth to live holily. Scripture and all Antiquity, with the consent of Modern Authority, is so full for this, that nothing can with pretence to strength be said against it. And if any be so hardy to say, that though this is one way, and very laudable, yet not the only way, he must be inforced to tell us how many ways God hath appointed to bring Men into Communion with his Church, two, ten, twenty, an hundred, and which be these ways? And when he doth this, he may rationally ex∣pect a further Answer to this Objection. Mean while we may safely conclude, That if Baptism duly Administred and Received be the Standard, or ordinary way, according to which Men are to be judged capable of Church-Communion, then it follows that what ever mis∣takes or infirmities are in Men, yet if they be not of that nature, as to detain them from imbracing sacred Baptism on Scripture terms,

those weaknesses do not, cannot justly debar them of Communion with the Church; and on the other hand, what ever qualification there is in Men towards the disposing and fitting of them for Church-Communion, yet if they be under the power and command of any such Error, which causes them to refuse Baptism upon those terms, according to which, upon Scripture account, they ought to obey God therein, and so causes them to fall short of the formal and immediate mean, of their regular union and visible conjunction with the Church, (and much more when they assert an Error in opposition to that Truth or way which God hath ordained to that end) this does ne∣cessarily deprive them both of right and opportunity of being of the Church visible, so long as they indulge themselves in such Er∣rors.

These things considered, it is a plain Case that an Error which makes void so sacred an Ordinance as the Baptism of Repentance, must needs justifie any Church which refuses admission of Persons erring so into their Communion; and yet they may safely receive those that are weak in the Faith, who doubt the eating of certain meats (which in themselves are indifferent) which is the matter the Apostle treats of; and its evident it did not keep them from the Baptism of Re∣pentance, for they had obeyed the form of Doctrine which was de∣livered unto them, and had been Baptized into the Death of Christ, as we have shewed before.

Notes

• * 1.1

  Austin.
• * 1.2

  Lud. Vives.