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 ...

Christianismus Primitivus.

The Sixth TREATISE. GOSPEL-SEPARATION, Briefly considered and limited, according to TRUTH & CHARITY: LEST Under a pretence to the Later, the Former do suffer Injury.

CHAP. I. The Separation maintain'd by the Baptized Churches, Warrantable upon two Important Considerations, be∣side the case of Baptism.

* 1.1 TO omit the case of Baptism at present; there are many, but specially Two Causes which War∣rant the Separation maintained by the present Baptized Churches from National Churches. And, that is, First, That Impiety, and Ungodly Living, which too frequently attends such Com∣munities. For the worst Livers to be sure will croud into those Churches as their Sanctuaries; yea, let the most vigilent Magistrate, and the well minded persons in National Churches do what they can, there will they be; as is undenyable, by common experience through∣out many generations, so that a Demonstration herein is superfluous. But,

Secondly, The manifold Innovations and continual * 1.2 Alterations in Religion, not to be avoided in National Church-Constitutions and Go∣vernment, by reason of the Revolutions incident to the Government of Nations▪ do necessarily inforce a Separation, or Distinction between those Churches which depend upon National Government, with respect to their Rituals, and the Baptized Churches; whose professed Princi∣ples, are constantly to adhere to the Apostolical Institutions only, in respect of Ecclesiastical Oeconomy, which ought to be semper idem, however the Nations do change or alter with respect to the settlement of Religion.

Now it is not to be imagined that the Lord Jesus would constitute a Church, which was to excel the Jewish Constitution, as far as the Gospel excels the Law, and the Spiritual man the Natural, 2 Cor. 3. throughout, and yet leave her under such unavoidable pollution in matters of Life, and mutability or uncertainty in things pertaining to the Worship and Ser∣vice of God: But rather that he hath graciously provided for her con∣tinual purity in Doctrine, Life and Discipline. That his Churches might constantly live under the observation of all things whatsoever he com∣manded them, even to the very end of the world, Matth. 28. 20. and keep the Ordinances as they were delivered unto them, 1 Cor. 11. 2. as they are a people distinguished from the World. 1 John 4. 4, 5, 6. Ye are of God, little Children, and have overcome them, because greater is he that is in you then he that is in the world. They are of the world, therefore speak they of the world, and the world heareth them: we are of God. He that knoweth God, heareth us: and he that is not of God heareth not us; hereby know we the Spirit of truth and the spirit of error.

Forasmuch then as it is evident beyond contradiction, that all Nations (even in that part of the World called Christendom) for the greater part are ungodly Men, and are too likely to remain so, let the most pious Rulers thereof do what they can to have it otherwise; Christs in∣terest must needs be asserted, and a distinction maintained in matters of Religion, between them and the Church of Christ: and as for other causes, so in a special manner for this, that by occasion of this Separa∣tion, those unrighteous Livers may still be provoked to turn to God, and be translated from the power of darkness into the Kingdom of the dear Son of God, which is his Church; Colos. 1. 13, 14. where they shall find Re∣demption

through the blood of Christ, and obtain the forgiveness of their sins.

Thus then Separation in it self is allowed on all hands as a most holy thing, and that which is necessary for Mans salvation. We have there∣fore no further concern upon us to maintain the thing it self, but only to state it in its due bounds. And though we might inlarge very much up∣on these two Considerations, to the Vindication of the Separation, which is held needful by the Baptized Churches, from all National Churches, in the sence explained, notwithstanding the many thousands of Vertu∣ous, and (in their way) very Pious Persons among them; yet we shall intermit any further prosecution of these Particulars, and insist upon the case of Baptism only, which alone will suffice to justifie us in our Sepa∣ration, from those who (in our judgment at least) are unbaptized.

CHAP. II.

SECT. I. Baptism as necessary to a true Church-state, is essential to Chri∣stian-Communion in a Church capacity.

THat the Baptism of Repentance for Remission of Sins is necessary to a true Church-state, is, I trust, evinced above, and may be fur∣ther argued after this manner: All the first Principles of the Doctrine of Christ are necessary to a true Church-state, ever since they had a being in the Christian profession: But the Baptism of Repentance for the Remission of sins, is found among the Principles of the Doctrine of Christ, and hath an evident being in the Christian profession. Ergo, it is necessary to a true Church∣state. The Minor is evident from Heb. 6. 2. & Ephes. 4. 5. One Lord, one Faith, one Baptism; as well as one Body, and one Spirit. The Major is as plain, because first Principles are either necessary in the Constituti∣on of a Church, or else not necessary at all: Now to say they are not necessary at all, is to destroy the being of Christianity; and if we re∣move them out of the beginning of the Christian Profession, we shall certainly lose them; because we can assign no other time for the Pro∣fession and Observation of them; but more may be objected against the times so assigned, than can be against the time of any mans beginning to be a Christian. Wherefore whiles Milk is necessary for Babes, these Principles, Heb. 6. 1, 2. (wherein Baptism of Repentance is recounted) will be found necessary to the beginning of Christian Professors; and whiles the whole Foundation (to wit, the Doctrine of Christ and his Apostles, or Christ as held forth in his holy Doctrine) is necessary to the superstructure, every one must allow the Doctrine of Baptism a place in the foundation, being as evidently a branch thereof as the rest.

Now if Mens offering this injury to the third Principle of Christs Doctrine, as either to deny the Baptism of Repentance, to be necessary at all, or to set up Paedo-rantism instead thereof, must be indulged and no Separation made about it; it is certain none of the other Principles

can be secured from the like injuries, and consequently they will all be lost in Conclusion. This will evidently appear by yielding to each Par∣ty the same plea, which in the case of Baptism lyeth thus: You ought not to Separate from us, saith the Paedobaptist; for though we do condemn your Baptism as Anabaptism, and say it is not any part of Christs Doctrine, Heb. 6. 2. yet we own the Doctrine of Baptisms there mentioned to be a part of Christs Doctrine, and we say, our Paedobaptism is the Baptism there in∣tended.

If now we may hold Communion with the Paedobaptist, then come the Quakers and plead, That though they do indeed deny our Faith to∣wards God, or the Lord Jesus Christ, as our own carnal imagination; yet they grants that Faith mentioned, Heb. 6. 1. to be true Faith, and affirm their Faith to be that Faith which was once delivered to the Saints; and hence urge that our Separation from them is unwarrantable. And the same plea will serve them in the case of the Resurrection and eternal Judgment, &c. So that evident it is, if we yield to those who have no Baptism, or that have set up their own Tradition instead of sacred Baptism, to be communicable Christians, as members of the visible Church of Christ, we cannot pos∣sibly make any one of these great Truths the boundaries of our Com∣munion in a Church-capacity. And if none of these Principles be neces∣sary in that case, it will be hard to assign any Doctrine or Practice in Religion which will have Authority above these, to limit the Commu∣nion of Men professing Christianity: yea Popery it self will obtrude upon us, and we cannot avoid it, if this gap be once opened; and it will be utterly uncertain what is true Faith or Baptism, or when Men should be Baptized. The Pastor is disabled to assign the time for Mens submis∣sion to Baptism, that is wholly lest to every Mans will, since 'tis not now made necessary to his being embodied in the Church, and if he neg∣lect it to the day of his death the Minister cannot blame him. To avoid all which pernicious inconveniencies, this sacred Ordinance of the Ba∣ptism of Repentance for Remission of Sins, must be held necessary to Christian Communion in a Church-capacity.

SECT. II. Paedobaptists themselves make Baptism necessary to Church-Communion.

THE Papists (the greatest assertors of Paedopabtism in the World) do not only make Baptism necessary to Church-communion, but even to Salvation also. And so do many Protestants also, as is very well known by their Printed Books, which may be seen; wherein they teach, That without Baptism, or the desire of Baptism, the Salvation of Infants is (at least) doubtful. But to leave that as too uncharitable an Opinion; it is certain they generally agree in this, That without Ba∣ptism there is no orderly admittance into the Church of Christ. That no unbaptized Person may lawfully Communicate at the Table of the Lord.

* 1.3 Mr. Baxter himself acknowledging, that it is to destroy all Order to ga∣ther Churches without Baptism, giving many instances in the holy Scri∣ptures to justifie his Doctrine in that behalf. * 1.4 Doctor Hammond also tells us, That in Baptism we are entred into one body to be fellow-members with all Christians of what quality or sort soever we are. And that it is a known rule, That all of what sort soever that have received the Faith, and are ac∣cordingly Baptized into it, are made members of Christ. And that as we have but one Master, whose commands we are bound to obey — Some have the same form of imitation, the same vow of Baptism appointed to be administred to all. And saith Mr. A. If Baptism be the visible means of ad∣mission into the Church, then this end is not to be expected without this means, where there is opportunity of making use of it; God never being used to vouchsafe things in an extraordinary way when ordinary means are at hand and neglected: and consequently that none are to be looked upon, as re∣gularly visible members, no not of the universal, who are not Baptized; for Men are not left to their own Liberty herein, but are tied up to a rule to judg by; and indeed should there not be a certain standing rule, such as Baptism is, by which to determine when Men are visibly of the Church universal, and when not; there would be a great deal of uncertainty, by what, how, and when to esteem them members thereof.

SECT. III. Nothing to be proposed, more apt then Baptism, to be a rule of vi∣sible Church-membership.

AND because the Author last named hath made ready certain dis∣courses to my hand, in Vindication of the Separation maintained by the Baptized Churches, from the Paedobaptists, I shall insist upon them with very little alteration, save that I shall take occasion to reckon with some Objections elsewhere found in the same Author, as they shall occur in due place. And certainly should we make any thing else (so as to exclude Baptism) the rule of this judgment, we should find our selves at a strange loss to give judgment herein. For example, Should we make a mans profession of the Christian Religion in general this rule; then the Question will be, Whether every profession of the Christian Religion does render a Man reputatively a member of the universal Church? If not (as I suppose it will not be asserted that it doth) then the Question will be, To what a degree a Man must profess, before he be worthy of that denomination? And who is able to give the rule to his Brother in this case? yea, or unto himself either? but that he will be in danger of making it too high or too low, too narrow or too wide. But now if we take the rule which God hath fitted to our hands (Baptism of Repentance I mean) we shall then find our selves delivered from those uncertainties, difficulties and dissatisfactions; yea, from that ungospel-like arbitrari∣ness in the things of God (which leaves every Man to form his own me∣thods in forming of Churches) which will otherwise of necessity befall

us herein. For according to Scripture rule, all they, and only they, are to be esteemed of the visible Church, who so far profess Repentance from dead Works, Faith towards God, and the rest of the foundation-Principles; as thereupon to submit to the Ordinance of Baptism, as in∣gaging themselves thereby to be no longer the servants of Sin, but thence forth the servants of Jesus Christ.

Object. It is here Objected, That in probability the 120 Disciples, Act. 1. were not under Laying on of hands, nor yet the first Church of the Gentiles, Act. 10. For the first, The holy Ghost was not given to them till the day of Pente∣cost: and for the second, They received the holy Ghost before they were Ba∣ptized, and consequently had no need of Laying on of Hands, and so that part of the foundation was wanting in both these Churches, yet they were com∣municable Churches: and then why may not such as are defective in the case of Baptism be looked upon as communicable also?

Answ. 1. I Answer, to the last instance, in the first place, That the ground of this Objection is faulty in two respects; first, for that it supposeth, that if the end of an Ordinance be obtained, the Ordinance ceaseth; which supposition is fully confuted in this very place, Act. 10. for Baptism it self, in Gods ordinary way, goes before the pouring out of the gifts of the holy Ghost, Act. 2. 38. and yet we see it is here given before Baptism. Nevertheless the Apostle shews, that this gave no Man power to forbid Water; and commands these very Persons to be Baptized. 2. This Objection supposes, there could be no more blessings of the Spirit given to those that received it, whiles Peter was Preaching to them, which is a great mistake; for the best of Gods Children, do always find cause to beg more of his holy Spirit; yea Paul desires the prayers of others for him in that behalf, Ephes. 6. 18, 19. And how should any Man forbid Prayer that these should not yet receive the continual supplies of Wis∣dom and Grace, to use those gifts which they had already received; and if no Man can forbid Prayer for such, why they should forbid impo∣sition of hands, no reason can be shewed.

Answ. 2. To the first instance, I Answer, That seeing the 120 Disciples, Act. 1. continued purposely together in Prayer and Supplication, and that in continual expectation of receiving the promised Spirit; and sith the Apostles received their instructions how to order the affairs of the Go∣spel, during the time that Christ was with them; why is it not more ra∣tional to believe, that as they Prayed and waited for the promised Spi∣rit (as Christ directed) even so they might Pray for the promise of the Father, with the putting on of hands too; and much more safe it is thus to conjecture (for there is but conjecture on both sides) seeing we find Laying on of Hands a Principle in which the Hebrew Church had been instructed, Heb. 6. 2. without the least intimation that any one of them were ignorant of it. 2. There must be some time for every truth to take its being in the Church of God. If then Christ had ordered the Apostles not to use this service till after the holy Ghost was given to them, accor∣ding to his Promise, then they were not to observe it till after that time, and so this instance is not at all to the purpose. But if they had order to Pray with putting on of hands before the day of Pentecost without

doubt they were faithful and did wait for the promise of the Father, in the very way wherein they were directed: So that let the Adversary take which hand he please there is no weight in this Objection.

Answ. 3. Now whether some Christians neglect of the Imposition of Hands, Heb. 6. 2. will not as well render them Incommunicable, as the neglect of Baptism by others will justifie our Separation from them; or whe∣ther both may not be alike communicable with true Churches? (which is the import of the Objection) is, I confess, a case I delight not to dis∣cuss. Nevertheless, I say, as we ought to prefer all Men in point of Christianity, according as they excel others in their approaches to the simplicity thereof; so there is a vast difference between a Baptized Be∣liever, and such an one as does not only reject the Counsel of God in that particular, but also sets up that Innovation of Paedobaptism in stead thereof. And though it is true, Baptism and laying on of Hands, are indifferently called Principles of the Doctrine of Christ, yet we know that by Baptism they are Incorporate with the universal Church, 1 Cor. 12. By one Spirit we are all Baptized into one Body. And there∣fore to Separate from such, as no members of the Body, cannot be War∣rantable. We are all the Sons of God by Faith in Christ Jesus. And as many as are Baptized into Christ, have put on Christ. There is one Lord, one Faith, one Baptism. Hence all Baptized Believers must be deemed as persons in Christ; born of Water and of the Spirit, and called by (or Baptized into the Name of) the Father, Son and holy Spirit, and must therefore be received as Brethren and as Members of the visible Church, considered as universal. Howbeit they are not in a better capacity (in respect of the Order of their Christian-state) then the Samaritans were, Act. 8. 12, 13, 14. before Peter and John came to them; or the Disciples at Ephesus, Act. 19. 1, 2. And are therefore to be taught the way of the Lord more perfectly. And as we have good reason to believe, that had the Christians at either of these Cities rejected the Apostles, in their Ministery of Prayer and laying on of Hands, they would not on∣ly have rendred themselves thereby less perfect in the Constitution of their particular Church-states, but also have been distinguished from those Churches which had received their Doctrine intirely. And if so, it cannot be evil for those who bring the same Doctrine, to use the same method in these days, not because they are not Churches, but because they refuse to serve the Lord in due Order.

SECT. IV. None to be esteemed Members of particular Churches till Baptized.

IF then none are to be esteemed Members of the universal Church, but only such as are Baptized; Then only such as are Baptized may be admitted Members of a particular Church. For it is altogether irregular, indeed absurd, to admit any into particular Church-fellowship, who are not first visible

Members of the universal; because particular Churches, and so particu∣lar Church-members, receive their right of being such, of and from the universal Church, and from that precedent standing they had there as Branches and Members of it. As the special doth and must agree with the general kind, in the general nature of it, or else it is no special of that general, as Logicians speak: so must a particular Church agree with the universal, in the universal nature of it; otherwise it is no particular of the universal, but is something of another kind.

But now Baptism is so essentially, formally, and universally necessary, to the visible being (I say, visible being) of the universal Church, and of every Member of it; as that it is the distinguishing mark between those that are, and those that are not visibly of it — The Baptism of Repentance then, being so much of the general nature of the Churches visible being, as that that no man can according to Scripture rule, esteem any one duly, and regularly a Member thereof, without it; those parti∣cular Churches, or Church-members then, that partake not hereof, cannot in due form of Evangelical Law, nor according to the principles of Rea∣son be esteemed particular Churches, or Church-members of the uni∣versal; but either of some other kind, or at best of an Ungospel-like form and constitution.

This being Gods order, method and way of bringing Men into the in∣joyment of Church-Communion, by the Baptism of Repentance for the Remission of their Sins, as is largely shewed above; this his Order ought to be very sacred unto us, For God is the God of Order, and not of Confusion in all the Churches of the Saints, 1 Cor. 14. 40. And he hath commanded us to do all things Decently and in Order. Now what is it to do all things in Order? but to do every thing in due place; that first which in Order of Institution is first, and that afterward which hath a Relative dependance upon that which goes before. That example of Gods dis∣pleasure, 1 Chron. 15. 13. is written for our Admonition, where the in∣verting or neglecting that Order, which he had prescribed, occasioned such a breach, as that David was afraid of God. And he will make all the Churches know, that it is he which searcheth the heart, and is a strict observer of what and how all things are done in his Churches, Rev. 2. 23.

We know that none were admitted of old to the Passover (how ho∣ly soever they might otherwise seem to be) but such as were Circumci∣sed, Exod. 12. 48. and therefore if Baptism bear the like relation to the Supper of the Lord, as Circumcision did to the Passover (which is a thing generally acknowledged by all) then it follows that as no Uncir∣cumcised person might be admitted to the Passover, and so none Unba∣ptized may be admitted to the Table of the Lord, and consequently not to Church-Communion, whereof that is a special part.

I would gladly know according to what rule or principle of Reason, Judgment or Wisdom, any Man is to steer his course in Spiritual affairs, in a way that is more dubious and dark, when he hath opportunity of pro∣ceeding therein upon terms of clear and certain satisfaction, and such as are full of Lights; the footsteps of so many of the Primative Churches ly∣ing

fare before them. We suspect them that wait for the twilight, and unto whom the morning is as the shadow of death, Job 20. 15, 17. 'Tis the property of those that work Righteousness to come to the Light, that their deeds may be made manifest that they are wrought in God.

And now is it not as clear as the Light at noon day, that Baptized persons were received into the fellowship of Baptized? yea, so clear that none can deny it? But that Baptized and Unbaptized persons did Incor∣porate themselves into Church-Bodies, I suppose none will affirm, at least it will be found there is no reason so to do. And beside, he opposeth himself against the consent of all Men (or the generality of them) pro∣fessing Christianity, in all ages since Christ, though differing in many other particulars.

CHAP. III.

SECT. I. Objections Answered, usually brought in opposition to the necessity of Baptism for Church-Communion.

Object. 1. SOme may possibly Object, That though it do not lie so fair and clear in Scripture, with that degree of evidence, that Ʋnbaptized Persons were admited into Church-fellowship with those that were Baptized, as it does appear that such as were Baptized held Communion together; yet it seems probable that Ʋnbaptized Persons were Church-Members with those that were Baptized in the Churches in Galatia and Rome, Gal. 3. 27. Rom. 6. 3. for do not these words, so many of us, &c. as many of you as have been Baptized, &c. imply that there were some in, and of those Churches that were not Baptized into Christ? for the form of speech and manner of phrase, is pa∣ritive or distributive, and supposes the Churches to whom he writes to be part of them Baptized and part of them Ʋnbaptized.

Answ. 1. Upon consideration of the manner of speaking, the scope of the Apo∣stle, and the collation of other Scriptures herewith, it will appear, that no such thing can be duly collected from the Scriptures mentioned, as is pretended in the Objection. For, first, Though this form of speaking, As many of you; and so many of us, &c. is sometimes used in a paritive or distributive sense, and doth denote a difference between the persons of whom the predication is made; yet it is not always so used, nor doth it always import such a thing. For example, 1 Tim. 6. 1. Let as many Ser∣vants as are under the yoke, count their own Masters worthy of all honour: that the Name of God, and his Doctrine be not blasphemed. Now if we take the words here in a parative or distributive sense, then we must suppose that only some servants were under the yoke of servitude, and others were not; and that it is the duty of some servants to honour their Masters, and that some are not bound to honour their Masters: which were absurd to imagine. But the Apostles meaning is, that all

servants, forasmuch as they are under the yoke, should give all due re∣spects of honour to their Masters, which as servants it becomes them to exhibit.

Answ. 2. Secondly, I answer therefore, That the scope of the Apostle being consulted, the Objection is altogether groundless and unreasonable; for the Apostle having said, Gal. 3. 26. Ye are all the Sons of God, by Faith in Christ Jesus; those words, vers. 27. viz. For as many of you as have been Baptized into Christ, have put on Christ, are alledged by him as the rea∣son of what he had said before in v. 26. But now if their puting on of Christ in Baptism, was a proof of their relation to God as Children, (as the Apostle brings it to that very end;) then that which he gives in by way of reason and proof, that they were all the Children of God by Faith, would fall very short of this end, if only a part of the Members of these Churches had been Baptized, and not all: for how would it follow, that they were all the Sons of God by Faith, from such a saying as this, i. e. for some of you have been Baptized, and thereby have put on Christ? sure this were to fasten a Soloecism upon the Apostle, yea to render him absurd and altogether unconvincing in his Argument. But on the contrary, it is very rational for him to conclude, they were all the Sons of God by Faith, because they had all given Testimony of their Faith by puting on Christ in Baptism.

Neither will the scope of that place, Rom. 6. 3. admit of a distribu∣tive sence, Know ye not, that so many of us as were Baptized into Christ Jesus, were Baptized into his death. For the Apostles pressing the great duty of Mortification upon this whole Church at Rome, he, to make his Exhortation the more Effectual, remembers them how they ingaged themselves to the Practice thereof by their Baptism; now seeing he pres∣seth them all to reckon themselves to be dead to sin: and alive unto God through Jesus Christ our Lord; and had shewed them that Baptism did sig∣nifie both, and therefore he makes it Argumentative for both. It fol∣lows that he must needs use that as an Argument equally to all, wherein all were equally concerned; and therefore of necessity they had all been Baptized into one Body, as well as the Corinthians, and had all, one Lord, one Faith, one Baptism, as the Ephesians.

SECT. II. Answereth an Objection taken from the Faith and excelling Pie∣ty of many who are not Baptized.

SOme Object, That such Persons as have Repented, and do believe, and are Sanctified, are fit mater whereof to make a Church, and according∣ly are to be admitted into Church-fellowship. For the Christian Churches in the Apostles times, are described to be such, as are Sanctified in Christ Jesus, called to be Saints, Rom. 1. 7. 1 Cor. 18. and sometimes Faithful in Christ Jesus, Ephes. 1. 1. Col. 1. 2. and consequently ought to be admitted into Church-fellowship, their want of Baptism notwithstanding.

Answ. There is a twofold fitness in respect of the matter of a Church, the one Remote, the other Immediate; that which is Remote may be con∣sidered with respect to certain degrees of fitness; yea, perhaps to such a degree, as that there wants but that only thing to render them capable of Church-membership: but yet this other qualification which they is not yet invested with must intervene, before they be regularly, compleatly, and according to Gospel-order capable of admission. Now we deny not but that there are very many, fit matter to become Church-members, who are not Baptized, and that there is nothing wanting but their Baptis∣mal obedience to render them Members of the visible Church of Christ. How far Prayer, with imposition of Hands, for a more full injoyment of the Spirit, may be needful to their admitance to such or such a particu∣lar Church (which was wont to be practised next after Baptism, in the the first Churches, Act. 8. 15, 16. & 19. 5, 6. Heb. 6. 2.) I shall not here dispute.) For we may well suppose the Persons we now speak of, to be as fit for admission to Church-membership, as the Converted Jews, Act. 2. and the Eunuch, Act. 8. or as Lydia and the Jaylor, Act. 16. before they were Baptized, and only professing Repentance, and Faith in the Lord Jesus.

But that either the one or the other are or were immediatly fit for ad∣mission into Church-fellowship, by virtue of their Repentance, Faith, or Sanctification, without the Baptism of Repentance, is that which must still be denyed, there being no ruled case in Scripture to justifie such an admission: what ever the Faith or Holiness of any man was be∣fore his Baptism, yet his Baptism did still go before his Church-member∣ship in the Primitive times, as is fully shewed above. Let us illustrate this Case by a similitude; Suppose a Man be as fit as fitness can make him, to be the Husband of such a Woman, yet he may not have society with her as a Wife, untill the Solemnities of Marriage are passed be∣tween them. And the same God which hath ordained Marriage for the uniting Persons in the state of Husband and Wife, hath ordained Ba∣ptism to unite us to the mystical Body of Christ His visible Church.

1. To the Scriptures alledged in this Objection, I answer, three things, 1. Though they to whom these writings were sent, are not de∣scribed by their being Baptized, yet that the Persons described by their Faith, were Baptized, is so evident that it cannot be unknown to such as make these Objections, being to be found in those very Epistles, 1 Cor. 12. 13. Col. 2. 12. Ephes. 4. 5. & 5. 26. with Act. 19. 1, 5. as is also shewed above.

2. When they are said to be Sanctified in Christ Jesus, they are In∣clusively, or by way of Implication said to be Baptized, because their Baptism was a special means of their Sanctification: Ephes. 5. Christ loved his Church and gave himself for it, that he might sanctifie and cleanse it by the washing of water through the Word, Act. 22. 16. Arise, and be Baptized, and wash away thy sins, calling on the Name of the Lord. Or if we take into the signification of the word Sanctified, their being Separated from the rest of the World, and set apart and dedicated unto God (which most properly answers the notion of Sanctification;) then their being

said to be Sanctified may be understood of their Baptism (as well as any other part of their Christian Profession;) because by their Baptism they were visibly put into a new Condition, and into new Relations, being thereby transmitted or carried over from the fellowship of the World, into the fellowship of Christ and of the Saints, and solemnly set apart for the service of Christ.

* 1.5 The sum of all that is Objected against the Separation maintained by the Baptized Churches, from the Paedobaptists, lieth in these Propo∣sitions. 1. The Paedobaptists are godly men. 2. Such as are Believers in Christ. 3. Have the Spirit of God. 4. Have the Doctrine of Baptism in the Spiritual part. 5. Are confident they have it Practically in the Literal part. 6. That we have no example of the Primitive Saints refusing Com∣munion with such as the Godly Paedobaptists are. 7. They have Communi∣on with God, and therefore as God hath received them, we ought also to receive them to the glory of God, Rom. 14. 1, 3.

Answ. 1. The Answer to these Objections shall be short. And first, It is not Godliness in general that renders any Man capable of Communion in the Church of Christ: for it may be said of the Eunuch, Act. 8. that he was a Godly-man, before he believed in Christ; and the same may be said of the Centurion, Act. 10. who Prayed to God daily and gave much Alms, and yet neither of them by virtue of that Godliness capa∣ble of Church-membership. Yea there is no doubt but there are many at this day among the Papists who are as Godly as any other Paedoba∣ptists; and among the Turks not a few who have a great share of Pie∣ty, so as to excel the greatest part of Men professing Christianity, both in Devotion to the God of Heaven, and in honesty of Life, and love towards their Neighbour: yet assuredly these things will not prove them fit for Communion in the Church of Christ. And the reason is, that they do not perform their Devotions according to the Doctrine of Godli∣ness. Now if any teach otherwise, and consent not to wholsom words, even the words of our Lord Jesus Christ, and the Doctrine which is according to Godliness; or that receives not the form of Doctrine once delivered to the Saints, and especially when they are so abundantly put upon the Considerations of their doings in that behalf; certainly such Men (even those that are called Godly Paedobaptists) are not fit for Com∣munion in the Church of Christ. But this is not all neither, for they do not only reject the Counsel of God against themselves, being not Baptized, but they also labour as violently as any to set up an Humane Institute instead thereof; and it is impossible, or at least very unlikely, that that Innovation should go alone.

2. To say they are Believers, does not infer their right to Commu∣nion in the Church: for they may believe aright concerning God and Christ in many things, and yet worship God in vain, Matth. 15. 9. For as our Saviour did not blame the people for worshiping an Idol, but allows that they worshipped the true God, and so justified them in respect of their Faith, in that case; and yet protests against their Wor∣ship as being in vain; Even so may we by his example, grant the Faith of many Paedobaptists to be sound in most things, and yet say that they

worship God in vain, whilest their fear towards God is taught by the Pre∣cepts of Men.

3. That the Paedobaptists have the Spirit of God, is sooner said then proved, at least it will be hard to assign which sort of them hath it; and whether we may not as charitably believe the zealous Papist hath it, as well as the zealous Presbyterian. It is out of my understanding to make a real difference between them in that respect; or if I should speak my thoughts, I should doubt the Presbyterian rather the more, because of the greater means of Light which he injoys above the other ordinarily: but I hold it best to judge neither this way nor that, but this we know, if they have the Spirit of God, they daily rebel against his Do∣ctrine, who commands even them that have received the Spirit to be Baptized in the Name of the Lord Jesus. And had Cornelius done so, he had certainly been unfit for Communion with the Church; and I know no allowance which God hath given to the Presbyterian, &c. above other Men; and therefore cannot imagine them fit for Church-Communion without Baptism.

4. If the Paedobaptists have the Doctrine of Baptism in the Spiritual part, then it is certain they live in the daily Transgression of their own Doctrine; for the Spiritual Doctrine of Baptism is, to put on the Lord Jesus Christ in Baptism, to be dead with him from the Rudiments and Tra∣ditions of the World. But they are so far from being dead with Christ from the Rudiments of the World, that as Men living in the World they are subject to many Humane Innovations. Now unless Mens having the Spiritual part of the Doctrine of Baptism, to transgress from day to day, be a qualification for Church-Communion (which, I hope, none will affirm) then this objection does not weaken us in the grounds on which we found our Separation from Paedobaptists.

5. But they are confident (saith the Objecter) that they have Baptism practically in the Literal part. But are not the Baptized Churches as confident they have it not; and abundantly more ground for their con∣fidence too, in the Opinion of Mr. A. himself. We shall therefore an∣swer our Confidents out of the Mouth of the Appostle, only applying his words to the Case in hand, Rom. 2. 17. Behold thou art called a Presbyterian, &c. and makest thy boast of God, and art confident that thou thy self art a Guide to the blind, &c. Thou therefore that teachest ano∣ther that he should not Worship God after Mens Precepts, dost thou thy self do so? Thou that sayest Christs Ordinances are to be kept as they were delivered, dost thou keep them as Men have prophaned them? and dost thou think these things no impediment to thy Communion with the Church of God?

6. As we have no Example that the Primitive Christians did refuse to Communicate with such as the Godly Paedobaptists are: So the Reason is, for that we had no such kind of Godly Men in those days, for true Godliness led Men to justifie God, being Baptized with the Baptism of Repentance, in the Primitive times; we find some (but we cannot call them Godly Men) that rejected the Counsel of God in the case of Baptism, Luke 7. 29. And that though they were convinced in their

Conscience the Baptism of Repentance was from Heaven, yet they had not the goodness to comply with such conviction, but had rather pre∣tend they could not tell what to say about it, then to obey God in it. And we have cause to fear many of these Godly Paedobaptists too much like these their Predecessors. Now like as those were not admitted either by Christ or John the Baptist into the Church of Christ, we think it well becomes all Christs followers, to walk as they have him for an Example: and to believe his holy Doctrine, which shews, John 3. 3, 5. that except a man be born again, i. e. Baptized (as the Antients and many Modern Writers expound the place) of Water and the Spirit, they cannot enter into the Kingdom, i. e. the Church of God. And hence our Saviour himself, according to this Exposition (allowed to be the true Exposi∣tion even by a * 1.6 Paedobaptist) Baptism is made a boundary of Church-Communion, and therefore may not by any specious pretences to God∣liness be removed out of that place where God hath fixed it. Nor was it in vain that our Lord himself would not enter upon the Ministry in the Christian Church, or the Gospel, before he was Baptized; where∣by he reproveth all those that presume to take in hand so Sacred an Im∣ployment, without hearkning to his voice, who saith, Thus it becomes us to fulfil all Righteousness, Matth. 3. 15.

7. What Communion those Presbyterian and Independant Paedoba∣ptists have with God, I do not certainly understand; nor do I think but some among the Prelates or Papists have as much Communion with God as themselves. And yet even the Objector himself would not have the Baptized Churches go joyn with the Papacy. But alas there is no stay when once we have gone beyond the antient Landmarks which our Fathers (I mean the Apostles) have set us. Surely Mens Commu∣nion with God, is a thing of which no certain Judgment can be made; we may think such a Man to have it, and another to be without it, and yet be deceived in both; nor hath God made this invisible or difficult Case the rule of our Communion; according to which we shall be more apt to reject a sincere soul, then an Hypocrite.

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. * 1.7 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. * 1.8 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.

SECT. IV. Certain Arguments against Church-communion, between Per∣sons who are, and who are not Baptized with the Baptism of Repentance.

Arg. 1. THat Communion which naturally tends to make void any stand∣ing Ordinance in the Church of Christ, or in the Christian Profession, is unlawful, and of dreadful consequence to all other of Christ's Ordinances.

But to allow Church-communion between Persons Baptized with the Baptism of Repentance, and those that neglect or oppose it, na∣turally tends to make void that standing Ordinance in the Christian Profession. Therefore such Communion is unlawful, and of evil con∣sequence to all other Ordinances of Christ.

The Major is evident. The Minor cannot be denied, because by what right the Church dispenses with some of her Communicants in their neg∣lect of Baptism, or in their opposing it (for that is the Case of the Pae∣dobaptists,

to the Baptism held or maintained by the the Baptized Churches) she may and must dispense with all if they desire it; and by what right she allows Men Communion in that Case, she will be inforced to do the like in others, or else be inconsistent.

Arg. 2. That Communion which leads Christians to neglect one of the great Blessings of the New Testament is unlawful, and of evil con∣sequence with respect to other Blessings also.

But to allow Church-communion between Persons Baptized with the Baptism of Repentance, and those that neglect or oppose it, does lead Christians to neglect one of the great Blessings of the New Te∣stament. Ergo, such Communion is unlawful, &c.

The Major will not be denied by any good Christian. The Minor is true, Because he that neglects the means wherein a Blessing is offered, neg∣lects the Blessing also; and much more when he opposeth that means, as is evident, Act. 13. For here the same, that put the Word of God from them, did render themselves unworthy of the Blessing offered in that Word Preached. In like manner the Baptism of Repentance is the Word of God, and therein is offered Remission of Sins; Act. 2. 38. as truly as eternal Life is offered in the Word Preached: and those Jews which rejected this part of Gods Counsel did themselves no small injury, Luke 7. 29. as also did the other, Act. 13. Had not Naaman the Assyrian washed himself in Jordan, he had certainly lost the Blessing of his cleansing, 2 King. 5. though that Blessing came from God; and so do all the Blessings held forth to us, and Ministerially communicated in Baptism, Act. 22. 16.

Arg. 3. That Communion which puts well-ordered Churches out of good order, and upholds disorder among such as are out of order, is un∣lawful, and of evil consequence to all Churches.

But to allow Church-communion between Persons Baptized with the Baptism of Repentance, and those that neglect or oppose it, puts well∣ordered Churches out of order, and upholds disorder where Churches are out of order. Ergo, &c.

Still the Major is very evident. And the Minor is apparent, For it cannot be denied but those Churches which have been settled, in the pra∣ctice of the Baptism of Repentance in order to their settlement, are in that respect well-ordered Churches, it being to accuse the Apostolical Church to deny this. Now to break this good order must needs be disorder: and it is broken when Persons are brought into such Churches without being Baptized, or as holding Paedobaptism; and when once such a disorder is allowed in some Churches, tis of ill consequence to the rest; and which is no small evil, those that neglect Christ Ordinances are by this means strength∣ned in such their negligence.

Arg. 4. That Communion which exposes the Pastors of the Church of Christ to unanswerable difficulties, and unavoidable absurdities, is unlawful and of very ill consequence to all Churches.

But to allow Church-communion between Persons Baptized with the Baptism of Repentance, and those that neglect or oppose it. Ergo, &c.

No fault can be found with the Major, and the Minor is as blameless: Because it is certain, such a Communion exposes the Pastors to those dif∣ficulties. 1. He cannot answer him that should ask why one is received into the Church by Baptism and another without? Nor why he may not omit it altogether as well as to omit it sometimes? Nor can he shew that he follows Christ herein, nor any faithful Pastor that hath gone before him; neither can he give a reason why he Preacheth it according to the Scriptures, being the next step to Repentance and Faith, and yet practises not accordingly.

The absurdities are intollerable, It supposes the Pastor knows not when to dispense Baptism, every Babe must teach him that: if the Babe say he will come to the Lords Table before he be Baptized, the Elder must not gain say it; but if, he say, he will be Baptized before he come to the Lords Table, the Pastor must allow it: Nay, the Babe will grow to be a Pastor himself, and after be Baptized, or if he please it shall be deferred for ever, and the Pastor cannot remedy any of these absurdities, nor must he offer to go about it. And that which is as bad, if the Babe will sprinkle his, or other Infants, and Preach that Doctrine too in the Church: such Pa∣stors as admit of the Communion pleaded for by some, must indure all these things, which is either absurd, or there is nothing which may be called absurdity.

Notes

• * 1.1

  The clear grounds of Se∣paration be∣tween the Church and the World, in general is shewed in the Second Part of the Second Book.
• * 1.2

  It is worth Observation, how earnestly the Papists and the Prote∣stants do maintain their Separations respectively, each from other; and we know the chief grounds, are taken from the Innovati∣ons of the one hand, and the Alterations on the other, which have been made to the offence of each other. See the severity of the Papists in their Expos. in 2 Cor. 6. Rhem. Test. And the Protestants on the same place, ground their Separation from the Papists. See Diodate. Annot. on a Cor. 6. Their words are as followeth, Generally here is forbidden conversation and dealing with all Infidels, and consequently with Hereticks, but especially in Prayers or meetings at their Schismatical Service — which the Apostle here uttereth in more particular and different terms, that Christian Folk may take better held of it; No society (saith he) nor fellowship, no participation nor agreement, no consent between light and darkness, Christ and Baal, the Temple of God, and the Temple of Idols: all Service as pretended Worship of God set up by Hereticks, or Schismaticks, being nothing else but the Service of Baal, and plain Idolatry, — from such therefore specially we must sever our selves always in heart and mind, and touching any act of Religion in body also: according as the Children of Israel were commanded by God to separate themselves from the Schismaticks, ••orah, Da∣and Abiram, and their Tabernacle, by these words: Depart from the Tabernacles of these impious men, and touch ye than not those things which pertain to them, lest ye be inwraped in their sin.

  2. The Protestants, with more care do thus Expound the Text, 2 Cor. 6. 14. Be not unequally yoked, &c. namely by fellowship in their sins, or by any tye of common Life, which may hinder you from serving God in Liberty, or may draw you to do evil, especially by Matrimony, — withdraw your selves from all manner of intimate Conversation and Communion with t•…•…, which may draw you to the participation or imitation of their sins.
• * 1.3

  Mr. Baxter.
• * 1.4

  Dr. Hammond.
• * 1.5

  A summary of the Objections against the Se∣paration of the Baptized Churches from the Paedoba∣ptists. Mr. A. retract. Sep.
• * 1.6

  Dr. Hammond on John 3. 5. Jesus answered him, Except a man be recei∣ved as a Pro∣selyte, and that not of an ordi∣nary sort, such as are among you Jews, but a Christian Proselyte, such as received Baptism in the Christian Church — he cannot en∣ter, &c.
• * 1.7

  Austin.
• * 1.8

  Lud. Vives.