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 ...

CHAP. IV. Of the Segregation or gathering together of the Church of Christ from the residue of Mankind, and the separation necessary to be made in order thereunto.

* 1.1 AN Holy Separation of those that fear the Lord is so necessary, that the Worship of God in a Church way cannot be truly cele∣brated without it: And therefore was it decreed by the Holy God from the beginning, even as soon as sin had entred into the World, and actually made by God himself among the Angelical powers, who having sinned were not spared, but thrust down from their society with the Blessed Angels, 1 Pet. 2. 4. Jude ver. 6. Job 4. 18. And as this was done in Heaven, even so hath God resolved it shall be done on Earth, Gen. 3. 15. I will put enmity between thee and the Woman, and between her seed and thy seed. For this place is not so to be referred to Christ warring against Satan, but that the faithful people of God are here understood to be the seed of the woman; and the generations of wicked men are taken for the Serpents seed; between whom God hath unalterably decreed an enmity or non-agreement. And like as it is impossible for Christ and Satan to be at peace, even so those under the conduct of those Leaders are irreconcileable also; at least till they be subdued or overcome by the power of the opposite party. How timely this enmity appeared, is known in the case of Cain and Abel, the Controversie between whom being for the cause of Reli∣gion; Cain slew his Brother Abel, and wherefore slew he him? because his own works were wicked, and his brothers righteous, 1 John 3. 12. For by faith Abel offered a more acceptable sacrifice than Cain, Heb. 11. 4. And this enmity is found in these two distinct seeds to this day.

But here it is to be observed, that the enmity we speak of, on the part of the righteous Seed, is not, neither ever was, against the persons of wicked men; neither indeed can be, seeing Christ Jesus the head of the Holy Seed, expresly commands them to love their Enemies, and gave the most ample exposition of this Precept, in that whiles we were Enemies, he in love to our Souls, died for us. But as Christ, so those that are his, do, and must maintain the enmity decreed by God against the wicked as they are Satans off-spring, or as they are wicked; or to speak it better, against their wickedness, Psal. 101. 3. I hate the works of them that turn aside, saith David: And Jude requires this, That Christians should hate the garment spotted by the flesh, Jude 23. And our Lord commends that Church, Rev. 2. 6. which hated the deeds of the Nicholaitans, as the thing which him∣self hated. But on the other side, the enmity is both against the works and the persons of the righteous for their works sake, as is shewed above, and as dreadful experience hath shewed throughout the Ages past, as well as at this very day. As God thrust down the Evil Angels from society with the Holy; even so here also on Earth, he thrusts Cain out from his presence, and separates Adam's Family from him, as a person unfit to associate with such as feared him, and served him in truth. * 1.2 And it is hence very observable, that the first separation we read of, is made between persons acknowledging the same Deity; for Cain did not worship an Idol, but his Errour was in this, That he did not with sincerity and faith perform his devoti∣on to the Lord, even that same Lord, who to this day commands his faithful ones to withdraw from such as have a form of Godliness, when they deny the power thereof, and especially when the Spirit of persecution appeareth in them.

Now we find that this Separation begun thus by the Authority of God himself, was maintain'd with so great exactness between these two Seeds, that it became unlawful for them to joyn together so much as in Affinity or Marriage, which doubtless was so ordered, for this cause especially, that the occasion of Idolatry or false Worship might be cut off; and indeed it is propounded as the Reason of the Law which God gave to Israel in that case, Exod. 7. 3, 4. Neither shalt thou make Marriages with them, &c. For they will turn away thy Sons from following me. And when God came to punish the sins of the old World, this sin of not keeping up this Separation, decreed by the Lord, is mentioned as one of the crying evils which procured that general destruction, for the defection was general, as it is written, All flesh had corrupted his way upon the Earth, Gen. 6. 12.

SECT. II. Of the Prosecution of this Holy Separation in the New World,

After God had assuaged the Flood by which he drowned the Old World of ungodly men, he made a Covenant of Grace and Righte∣ousness with Noah and his Sons, Gen. 9. And presently we find Cham one of his Sons fall to iniquity, and thereupon a Prediction with an Execration goes out against him, and the Generation of the Wicked with him: As also a Blessing is pronounced upon Sem, as one actu∣ated by the Spirit of Wisdom and Goodness; and a Prophesie of Mer∣cy and Truth made to his Posterity, who whilst they walked in his steps, bore up the profession of true Faith and Godliness, between whom, and those of Cham's wicked Off-spring, a Religious distincti∣on and separation is established in the New World. And though I find Josephus to be of opinion, that Cham was not under the Execra∣tion of his Father Noah, but his posterity only; yet the contrary is as apparent, as that the Blessing pronounced in the case of Sem, did not only extend it self to Sems Posterity, but first of all to himself, as the place being diligently read, Gen. 9. 25, 26, 27. will make e∣vident.

We have indeed a very short account of the state of Religion from Noah till Abrahams time, or till the time that he was called of God, Gen. 12. 1. &c. about which time there was a general decay of God∣liness, even Terah himself, Abrahams Father, being now fallen to I∣dolatry, Josh. 24. 2. Wherefore God himself, by an express com∣mand separates his Servant Abraham from the false Worshippers, or the Servers of Idols in that Age, leaving them as a Generation which had broken his Covenant; and now renews and augments his Covenant in sundry respects with Abraham, and with his Seed accor∣ding to the flesh, in the Line of his Son Isaac, separating them from other Nations, as it is written, Levit. 20. 24. I am the Lord thy God, which hath separated you from other people. Not only a Nation distinct from other Nations, but more especially in respect of those Laws of Religion, which he had given them as the way to hold forth the Light of Truth to others, Deut. 4. 6, 7. Behold I have taught you Sta∣tutes and Judgments, &c. Keep therefore and do them; for this is your Wisdom in the sight of the Nations, which shall hear all these Statutes, and say, Surely, this great Nation is a wise and understanding People; for what Nation is there so great that hath God so nigh unto them — And what Nation — hath Judgments so Righteous as all this Law which I set before you, &c. These Statutes (especially which concern'd the Wor∣ship of God) they were to observe even then when they were in Cap∣tivity, or dispersed among other Nations; and upon this occasion, as some were enlightened, so others were exasperated against them, Ester. 3. 8. There is a certain People (saith Haman) dispersed and scat∣tered abroad among the people in all the Provinces of the Kingdom, and their

Laws are divers from all people, neither keep they the Kings Laws, &c. meaning doubtless in things relating to God only, Dan. 6. 4, 5. For there was no errour found in Daniel, being faithful to the King, so occa∣sion was sought against him concerning the Law of his God, wherein and by which he was separated from the vanities or Idolatries of the Nation, where yet he was a great Officer and good Subject under the King.

This separation of the Israelites from other Nations continued to the coming of Christ, but not with that purity at all times, as the na∣ture of that Constitution or appoyntment of God required; for they did greatly (and many times) corrupt themselves; yea to such a de∣gree of Apostacy from God, and his ways, that the more sound part were constrain'd, not only to protest against their iniquities but also to shun their society, as in the days of Ahab, 1 Kin. 18. and in the time of the Prophet Malachy, Mal. 3. 15, 16. but more of this anon.

SECT III. Of the separation warranted by the Gospel, and that it is more perfect then that of the Jewish Church, or those that were before them.

* 1.3 When therefore the fulness of time was come, God sent his own Son, who is the head of the Womans seed, to regulate the affairs of his Kingdom, whose Fan being now in his hand, he will more throughly purge his Floor, then in the Generations past; gathering in a more spi∣ritual manner, a Church to serve the Lord in Spirit and Truth, not regarding the fleshly posterity of Abraham more then others, save that he tenders the Grace of the Gospel first to them, Act. 3. ult. But causeth his holy Doctrine to be published throughout all Nations in∣differently, to the intent that whosoever should thereupon fear God and work Righteousness should be accepted of him, Act. 10. 35. Not now by the Gospel designing to separate or seggregate his people af∣ter a National way, as in time past, but divides the self-same families for the Gospel sake, three against two, and two against three, Luk. 12. yea the dearest relations in nature, must now be separated, even man and wife; not as man and wife, no in no wise, 1 Cor. 7. 10. &c, Let not the husband put away his wife, neither let the wife depart from her hus∣band; Also the Father and Child, the Master and Servant, &c. must all for the Gospel sake be divided, not as Parent and Child, not as Ma∣ster and Servant, but as the one is a Christian and the other none; nor is this separation in Domestical concerns, but only in the matters of God, 1 Cor. 7. 14. Let every man abide in the same calling wherein he is called, walking with God.

* 1.4 Gospel separation is two fold; first, from the world, or those that are professed enemies to the Gospel of Christ. 2. From such as per∣vert the Gospel by wicked Doctrine, or walk disorderly. Of the first there is no great Controversie; the command of Christ being so ex∣press

as delivered by the Apostle, 2 Cor. 6. 17. Come out from among them and be separate, saith the Lord, and touch not the unclean thing, and I will receive you. And our Saviour plainly declareth that his followers are not of the world, but he hath chosen them out of the world, John 15. 19. And therefore doth the world hate those that follow Christ. And it is beyond doubt that our Saviour made this separation in the same Nation, City, and Family, choosing only such as adhered to his Sacred Doctrine; for his Disciples were generally of the Jewish Nation, whose Parents and Kinsfolk he foreshewed would hate and betray them. And according to this pattern so clearly set by our Saviour, his Apostles made their proceedings in segregating or gathering to∣gether the Gospel Churches in all Nations, even among the Jews themselves, Act. 2. 39. Save your selves from this untoward generation, (saith S. Peter) which the Learned Diodate thus expounds. Quickly joyn your selves to the Church, withdrawing your selves from the corrupt society of the Jews, that you may not participate of their sins. And in Rev. 18. 4. the command is express, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Mistery Ba∣bylon, out of whom Gods people are called, whether we consider her in her pagan estate, or as that title may be referr'd to all Apostates or false Worshippers, being spread far and wide, including within her Dominion many Nations, Kindreds, Tongues and People; This call from thence cannot so well import a fleeing out of one Nation or place into another, (as Dr. Hammond) * 1.5 but a separation from the errors and abominations of all Nations. Christs Church being to have her Plantation in all Nations, and there to bear a living Te∣stimony to the Truth of God, before the crooked and perverse ge∣nerations of men, in these Nations respectively.

This separation between the Church and the World, grounded up∣on the Authority of Christ requiring it, and illustrated by the Apo∣stle, by very apt similitudes, 2 Cor. 6. as first, like as we see the light separated from darkness, even so the Chureh of Christ being all Chil∣dren of the light and of the day, can in no wise Communicate with the World who are said to lie in darkness, for as in nature light and darkness can have no Communion together, even so neither can the Children of the Light, obscure themselves, in the society of those that are the Children of Darkness. The second Consideration is this, that there is an absolute impossibility of concord, between Christ and Be∣lial, and sith these two, can by no means be United, the Church and the World, viz. The subjects of these two Princes respectively, can∣not be Cemented in the same Community, as they are such. The third is taken from the non-agreement of the Temple of God with Idol Temples; which were so contradistinct, that the one could not be a Receptacle for both, or the same Deities, 1 Sam. 5. 4. Dagon must down and be broken to pieces if the Ark of God come near him; Fourthly, as nothing is more irreconcilable then righteousness, and unrighteousness, so is the Church and the World; And like as the part or portion of him that believeth is not mixed with the portion of

the unbeliever, but are in that severed far asunder, even so neither can they Communicate each with other, because the ways wherein they walk, are diversifyed according to the portions provided for them; the one being the broad way which leads to destruction, the other the strait gate which leads to Life; There is therefore no possibi∣lity of unity between the Church, the Kingdom of Christ: and the World, the Kingdom of Satan. For no man can serve two Masters, Mat. 6. 24. There is no halting between two Opinions, but if God be God, let us serve him; if Baal, * 1.6 then serve him: to this the people of Israel could not answer a word; nor shall any other be able to de∣fend the absurdity of too many in these days, who would fain unite truth and falshood together.

SECT. IV. Of the separation necessary to be maintained by the Church of Christ from Pseudo-Christians and disorderly walkers.

As it must always be granted, that a Kingdom divided against it self is brought to desolation, and is very true when applied to the Church of God, where Divisions are of as dangerous consequence as in any Societies of men whatsoever: So it must also be denied, that all manner of divisions which happen in that part of the world called Christen∣dom are properly against the Church. For seeing it cannot be denied, but that those Nations professing Christianity have been corrupted divers ways from the simplicity and integrity of the Gospel, both in respect of the form and power of Godliness, hence ariseth a pressing necessity that they be reformed, and though this can seldom be done without Division by reason of pride, ignorance, self-interest, &c. yet must the cure be attempted, and the event referred to God.

And hereupon divers worthy men in all ages, have laboured to re∣store the decayed parts of Religion, and more especially of Christia∣nity, as well as to root out such things as have been obtruded by hu∣mane innovation. And what was the duty of some, was more or less the duty of all, and consequently the sin of those who put not their hand to the work, Neh. 3. 5. Their Nobles put not their necks to the work of the Lord: but more their sin, who not onely would not do it themselves but hinder them that would. But if after all endeavours used, and patience extended, some part of those professing Christian Religion, remain wholly averse to Reformation, even in such things as are Fundamental to Religion (as it often so falleth out) it cannot then be reasonable, nor is it scriptural, that those whom God hath en∣lightned, should be bound to walk with the obstinate (who often are the greater number) in their by paths, but must freely declare them∣selves in manner of speech like that of Joshua, If it seem evil to you to serve the Lord, according to his own will, choose you this day whom you will serve, or what you will do; but as for us, and such as appertain to

us we are resolved to serve the Lord: According to this, is that dire∣ction of the Lord to Jeremiah, Chap. 15. 19. Let them return to thee, but return not thou to them.

The Church of Ephesus is commended by Christ, Rev. 2. 2. For that she could not bear them which were evil, and had tried them which said they were Apostles and were not, and had found them Liers; and it was the sin of those Churches which did not separate from their Commumni∣on all such evil Professors and false Apostles, and surely whilst they rejected these, they could not Communicate with those Churches from whence, or by whose appoyntment they went forth; For when the Law of God is so express that we are bound to withdraw our selves from every Brother which walks disorderly, to withdraw from them that are Traitors, heady, high-minded, lovers of pleasures more then lovers of God, though they have a form of Godliness; I say sith we are to do this, in respect of some, why not in respect of all? is God any respecter of persons? nor doth the greatness of the number lessen the sin, but augment it rather, so that, it cannot be unlawful to sepa∣rate from a multitude though under the Christian name, any more then from a particular Brother, whilst their iniquity is the same, or perad∣venture much greater then his. From all which we may result in this, that in a time of Apostacy from the Faith and Order of the Gospel once delivered to the Saints, it is lawful for faithful Churches, or private Christians to refuse to Communicate with such Churches, and to maintain Communion in the truth without them.

Musculus hath a saying, Fol. 543. concerning Schism, That is a good Schism (saith he) when the naughty knot and nest was broken. And generally all Christian writers do concur in this, that Division for truth sake, is better then unity without truth. We shall therefore conclude with the Apostle who commands the true Christian Brethren, Rom. 16. 16. To mark them which cause Divisions and offences contrary to the Doctrine which they had received, and to avoyd them. See further concerning this poynt in the part intituled t••e defence, &c.

Notes

• * 1.1

  Separation grounded on Gods Act and Decree, in re∣spect of Angels and Men.
• * 1.2

  T••e first sepa∣tion was be∣tween persons that owned the same God.
• * 1.3

  Gospel separa∣tion more per∣fect in religious cases in the Go∣spel then in the Law.
• * 1.4

  Gospel separa∣tion two-fold, viz. from the World, and from them that walk disorderly under the Christian name.
• * 1.5

  Dr. Hammand takes the separa∣tion, Rev. 18. 4. to be first from the sin, and se∣condly from the place.
• * 1.6

  1 Kin. 18. 25.