be imagined to be so essentiall to communion as union In all bodyes whether naturall mysticall or politicall communion of parts flowes from union with the whole Christ being the common head of Christians and center of union hence it is that all that are united to him are united one to another or according to the Apostles phrase are members one of another Rom 12.5 And being so communion in giving and receiving mutuall help is the naturall effect and common right of such union It would be monsterous in nature and can it be otherwise in grace for one member of the same body to deny the communication of comfort to the other No man saith the Apostle ever hated his owne flesh but nourisheth and cherisheth it as the Lord doth the Church Eph. 5.29 And does the Lord nourish and cherish such because they are his members and shall it be denied amongst those that are members one oâ— another God forbid 2. Communion is the end of union or that for the sake of which union is made Christ tooke our nature into union with himselfe that by communication he might become Wisdome Righteousnesse Sanctification and Redemption to us And he hath knit together the severall parts that the whole body might increase and be edified by that which every joynt supplieth by the effectuall working of the measure of every part Eph 4.16 Col 2.19 And therefore to deny communion to those among whom there is union is to crosse and frustrate the very end of union 3. That which is given and belongs to the whole body is given and belongs to every part But the work of ministration as the word is rendred to wit of the ordinances of Christ is ordained for the edification of the whole body Eph 4.12 and consequently for every part All that in common is given to the Church as the ordinances as well as other things are is given to every one that is Christs as all those are who are united to him 1 Cor 3.21 22 23. And the pasture that is provided for the sheep of Christs flock belongs to every one that by Christ enters into his owne sheepfold John 10.9 To conclude then what better stronger or more rightfull claime can any have to communion in a particular Church then his membership in the universall Obj. 1. Against this it may be some will object that union with the Church does not give such a right to communion in it but that some unworthy and unchristian behaviour may be a just barr to ones communion with the Church at such time as his union with it is not denyed The Apostle commands to withdraw from every brother that walks disorderly not working at all but walking as a busie-body and yet during the time of this withdrawing he would have such an one to be admonished as a brother and not counted as an enemy and what is this lesse then to acknowledge him as yet a brother in the universall Church and yet to deny him communion in their particular society 2 Thes 3 6-15 Answ When such scandalls in life or doctrine are found in a person that hath been owned for one of Christs Church as does so farre contradict that christian profession by which he was first received into communion with the Church as to give just ground of suspition that there was never that internall union with Christ and his Church which such profession did seem to import or if there were that it hath been since dissolved by such an offensive walking as is justly suspected to be inconsistent with true grace I say while things are in such a doubtfull suspitious posture and in a way of ripening for a finall judgment of the Church about his cutting off such a carriage of the Church towards such a Delinquent seemes most suitable as by which he shall be declared neither clearly on nor clearly off the Church but hanging in suspence as namely by suspending him communion as one going off the Church if not recovered and yet to be admonished as a brother not yet totally cast off And this seemes clearly to be the case of those whom the Apostolicall rule in 2 Thes 3 6-15 concernes But then this will not be found of force against the admission of such godly Pedobaptists to church-Church-communion who hold their supposed errour upon such termes as does not at all render their spirituall and internall union with Christ so with his Church justly suspected in the account of sober impartiall and judicious Christians 1. The disorderly walking in 2 Thes 3. contrary to the tradition of the Apostles which was to be proceeded against by with-drawing from such as were guilty of it was not every disorder that was contrary to Apostolical tradition or institution as is most evident For the Apostles clearly taught such meats might lawfully be eaten which some scrupled 1 Tim 4.3 4 5. and likewise some dayes to be common which some Christians did count sacred Col 2.16 17. Gal 4.10 11. and Circumcision to be unnecessary which some Christians thought necessary 1 Cor 7.19 Gal 5.6 and yet for all that allowed yea required the admission of such godly Christians to communion who meerly through weaknesse and want of conviction were found in these things disorderly and non-obedient to those Apostolicall traditions or institutions Rom 14 1.-6 15.1 7. Acts 21. 2. The disorderly walking in 2 Thes 3. to be proceeded against by withdrawing from such as were guilty of it was of a morall nature and of publick scandall to those without as well as those within the Church and not matter of doubtfull disputation among good Christians as the other things were For such was not working and playing the busie-bodyes 1 Thes 4.11 12. 1 Tim 5.13 14. 1 Pet 4.15 which yet was the disorder precisely for which the Apostle enjoynes withdrawing from in 2 Thes 3. Yea it was an evill of that nature and so contradictious to the Christian profession that according to the same Apostles own account whosoever made himselfe guilty of it denyed the faith and rendred himselfe worse then an Iâ— fidell 1 Tim 5.8 And therefore no marvell if not meet to be continued in communion when the profession and conversation the only visible witnesse of internall union is rendred invalid by so mighty a contradiction But what 's this to the godly Pedobaptists case whose supposed errour is not of a morall nature nor of publick scandall to those without nor such as does invalidate the testimony of their profession and conversation as witnessing their internall union with Christ and his Church nor so much as rendering it doubtfull nor justly to be suspected but a matter of doubtfull disputation among many of those that are truely godly and not of least discerning in spirituall affaires Obj. 2. It may be yet further objected that though its true that membership with Christ and in the Church universall gives a remote right to communion in particular Churches yet none can have an immediate
right without Baptisme after faith that being the door of enterance into the Church To this I answer 1. That though its true that Baptisme is necessary by way of duty to give a man an orderly and compleat right to particular Church-fellowship when he hath an opportunity of being baptized yet it will not therefore follow that its absolutely necessary by way of means or under penalty without which such fellowship and communion is not to be had when the reason of the want of such Baptisme is the want of opportunity to enjoy it The truth whereof appears by this undeniable reason Baptisme is no more necessary to Church-communion then it is to salvation For how can the means be more necessary to the subordinate then it is to the principall end If Baptisme be necessary to Church-communion it is because Church-communion is respectively necessary to salvation for neither of them would be necessary if no such thing were as salvation is to which they both relate But now Baptisme is necessary to salvation but by way of duty when opportunity occurs but is not necessary by way of means so as without which salvation is not to be had when opportunity of doing ones duty in this kinde is wanting This is our constant protestant doctrine against the too much rigidity of Popish necessity And therefore if Baptisme be necessary to salvation but upon such termes then surely it cannot be necessary to Church-communion upon higher or more strict termes if any thing may be remitted in the strictnesse of the termes of necessity it would rather be as it relates to its lesse principall then principall end But now that the true reason why the godly Pedobaptists are not baptized after faith is the want of a morall opportunity is a thing not to be doubted For all the while they remaine unconvinced that it is their duty or so much as lawfull for them to be so baptized so long they are clearly under the want of a morall opportunity of receiving such a Baptisme For they can no more lawfully be so baptized during the time of such dissatisfaction then others can who are satisfied whilst they want the opportunity of health water or a meet administrator It was as much the Israelites duty to be circumcised before their admission to communion in any part of congregationall worship the time prescribed for Circumcision considered as it is the duty of believers to be baptized before admission to Church communion yea the Law was more expresse in that poynt then the Gospel is in this and yet for want of opportunity of performing the one the other was enâ—oyed without it for a certaine season in the wildernesse The want then of a morall opportunity of doing that which in order of nature should goe before is not a barr against the doing of all hat which according to common order should follow after for then it would as well be unlawfull for the godly Pedobaptists to proceed in a long continued course of hearing praying c. for their edification in the grace they have received as it would be for them to breake bread in remembrance of the Lords death because their baptisme after faith ought as well to precede the one as the other But surely it is not in the heart of any tender Christian to suspend them the exercise of these untill they are satisfied touching the other And I query by what law or rule they come under suspension any more in the one then in the other Their supposed sin then lies not in this that they breake bread and performe other Christian duties before they are baptized but in this that they omit Baptisme after the proper season of it And it does not follow that communion may not be held with them in that which is lawfull yea their duty because it may not be held with them in that which is their supposed weaknesse in omitting a duty a consent in the one and a declared disapprobation of the other may well consist 2. To the objection which supposeth internall union with the Church to give only a remote right to Church-communion but Baptisme the immediate right I further answer thus Baptisme does not of it selfe constitute a right to Church-communion but is declarative of that which does it is the union by grace which constitutes a mans right when made visible and not Baptisme otherwise then as it is declarative of this That this is so appeares thus When such a heresie or scandalous life does occurre a man that hath been baptized as does totally obscure the grace of union or declare the non-being of it his Baptisme cannot protect him from being cut off communion with the Church as it would doe if of it selfe it did constitute a mans right And is there not the same reason why the involuntary want of regular Baptisme should not deprive a man of communion if the grace of union which does constitute his right to it be apparently visible otherwise If baptisme cannot give a man right in the absence of visible grace why should the involuntary want of it deprive him of it in the presence of visible grace It is true Baptisme is reputed the doore of enterance into the Church and the Scripture saith that by one Spirit we are all baptized into oâ—e body 1 Cor 12.13 But how Surely not by originall constitution but by way of signe and solemnization Which agrees to the nature and usuall description of Sacraments as they are called as consisting of outward signe and inward grace the letter of the ordinance as to this use of it being but the signe of the spirituall union and communion which by it is professedly declared to be between him that is baptized and the rest of Christs body So that mens actuall reall and spirituall union and membership with Christ and so with the Church which is the ground of communion is supposed and ought to precede the solemnization of it by way of signe The signe to wit Baptisme with water delivers the baptized into the visible union and communion of the Church by pointing to and declaring their inward and spirituall union and communion with it as that which gives them right to outward and visible communion If then the grace of spirituall union which fundamentally gives a man right to church-Church-communion may be evidenced and declared by other means without regular Baptisme though its every Christians duty to have his baptisme concurre in such declaration when he hath opportunity so to doe it will not follow then that the want of such baptisme betiding a man through unavoydable necessity in the want of opportunity will deprive him of an immediate right to such communion But that the grace of spirituall union which many that are for infant baptisme have with Christ the head and his body the Church is clearly evidenced though they not baptized after faith is that which in the next place I am to undertake the proofe of My Minor proposition then was
A RETRACTATION OF SEPARATION WHEREIN VI Arguments formerly erected for the service of Separation upon the account of Infant Baptisme are taken down AND VI Other Arguments for Saints generall communion though of different perswasion are erected in their room TOGETHER WITH A patheticall Swasive to unity peace and concord as our generation-work in speciall By WILLIAM ALLEN When thou art converted strengthen thy brethren Luk. 22.32 Goe ye and learne what that meaneth I will have mercy and not sacrifice Mat. 9.13 Whereto we have already attained let us walk by the same rule Phil. 3.16 Let us therefore follow after the things which make for peace Ro 14.19 LONDON Printed by M. S. for Henry Crips and are to be sold at his Shop at the entrance out of Lumbard streete into Popes-head-Alley 1660. To the godly READERS both Anabaptists and Pedobaptists THe scope of this little piece being in speciall to close the wound of division that hath been made in the Church of God about Baptism I shall here offer a word to both parts divided First to the Anabaptists for so I call them as being that name whether proper or improper by which they are best knowne among men That which I would briefly say to them partly respects their opinion and partly their separation about it My humble request to them First is That their dissent from other godly Christians in the point of Infant Baptisme may be held and managed with much humility and sobriety towards them that differ That reverence which is due to the wisdome godlinesse faithfulnesse and zeal of so great a number as in former ages have been and in this present age are of a minde different from them in this point calls for it The sence of their owne weaknesse and that they are no more infallible then other men calls for it And the peace and undisturbed state of the Church and people of God which every Christian is bound as much as in him lies to preserve calls for it likewise As for those of them that Judge it their duty to uphold a separate state upon account of this difference my humble motion to them is That they would read the ensuing Discourse or any other of like nature with an open and free minde and with that inclination to unity peace and concord that ought to rule in the hearts of all Saints and to give the arguments and considerations which oppose Separation the same law and faire play in their judgements which they have been wont to allow to their contrary and that they would make as much if not much more conscience to lay out and engage their thoughts how to remove objections against generall communion of Saints as to make them Certainly the great cry of the Scripture for unity peace concord and forbearance among Saints and against their dissentions and divisions and the experience of their ill effects is a lowd call to this And so is the law of true Evangelicall brotherly love and the principle of it in whom soever found which is still working if not obstructed towards a kindly closure with all that have the like precious faith and seed of God remaining in them and which makes them desirous and glad of any helpe to remove out of the way what ever keepes them from the closest communion And for those that are or shall be convinced of the unduenesse of this Separation and yet for fear of offending the weake conceal their Judgement my desire and advice is that they would set before them the blame which the Apostle Peter incurred by dissembling his Judgement for fear of offending that sort of believers which were of the Circumcision Gal 2.11 12 13. besides the account which I afterwards give of my owne practice in the contrary My prayer on the other hand to the godly Pedobaptists both Ministers and people is That they would use like moderation and tendernesse towards the godly Anabaptists and not for their different opinion sake in point of Baptisme to set them at naught and represent them to the people and that without distinction as such monsters as some doe nor to make an estimate or representation of the best by the worst there being neer as much difference between Anabaptists and Anabaptists as there is between Pedobaptists and Pedobaptists but to think and speak of them as such who for a considerable part of them at least are truely tender of the glory of the Lord and of the royall authority of his holy Lawes and as desirous to approve themselves with all good conscience both to God and men and as such among whom there are as savoury and experimentall Christians as most in their generation The want of this moderation in many of the Pedobaptists I believe hath had a great hand in the divisions and separations of our times partly by setting them of the other Judgement at a further distance from them then otherwise they would have been and partly by inclining many who have thought them wronged to fall in with them and off from the other Suppose the Anabaptists should be in an errour yet certainly their opinion about Baptisme after faith cannot reasonably be supposed to be of that nature if it should be an errour but that it may well consist with an eminent degree of grace as many I doubt not of different thoughts from them doe sufficiently experience And with what heart then can any who know the worth of grace and how to value persons by it make such to be a gazing stock to the people for a supposed infirmity in judgement Besides the strong probabilities not now to say proofes which they have for their opinion may well bespeake a moderate and sober treatment from such as dissent As to matter of fact what can be said to evince Infant Baptisme a primitive practice but may be so farre counter-argued as to leave an enlightened and tender conscience without conviction in the case And as to the reason of the thing when it shall be argued that to be baptized is to be buried and that buriall betokens or supposeth the person buried to be dead viz. unto sin and how incompetent such a death is to an infant state and how prepostercus it is to bury persons before they are dead is it not very possible that when all is said that can be said to take away the strength of such a consideration that yet so much may be apprehended to remayne by many a wise and holy man as may hold his conscience fast And therefore why should such an opinion that hath so much to be said for it and hard to be answered render its friends so criminall in the eyes in the reports of their brethren as sometimes it does Or if some that be of that opinion have espoused any other opinions of worse import yet why should this be charged upon the whole Tribe See Revel 2.24 3.4 In a word if the godly Pedobaptists and Anabaptists would but charitably consider what
lay themselves open and become obnoxious to the temptations and surprisall of the enemy Their strength to withstand the enemy lies under God in their union and association When the Apostle exhorts the Christians Phil. 1.27 to stand fast and to maintaine their ground against the enemy he immediately directs them to strive together for the faith of the Gospel And if one prevaile yet two shall withstand him and a threefold cord is not easily broken Eccl. 4.12 But by dividing and separating they loose their strength and become a prey to the enemy Gen. 49.7 I will divide them in Jacob and scatter them in Israel dividing makes way for scattering and overcoming How easie a matter is it for an enemy by his united force to subdue the greatest Armie when they shall fight him only in small parties he will first overcome one partie and then another and so all one after another And that doubtlesse is the reason why the enemy hath so mightily prevailed and taken so many that did wear Christs colours prisoners and led them away captive under the power and command of mand dangerous and destroying errors and heresies since those unhappie divisions and separations among the people of God have broken out and so abounded in this Nation And therefore I conceive that upon true account it will be found that where the enemy hath drawne away one other person to become a Quaker or a Ranter or the like he hath drawne away many of those that upon one account or other had before separated themselves in their communion from a great part of the people of God As straglers from an Army use to fall into the hands of the enemy when those that abide in the mayne body are safe even so is it with those that stragle from the mayne body of Christ the universall Church in their communion they are gathered up by the enemy here one and there one when in the meane while those that abide and keep their rancks in the mayne body are more generally kept safe Doubtlesse it s not much lesse dangerous for Saints to separate from Saints upon account of their differences considering what advantage is given the enemy thereby then it would be for an Army who all engage for the same cause in the maine to divide and part upon account of difference among them about wearing of Colours or ordering themselves when they have a potent and resolved enemy in the field ready to fight them For besides the danger already hinted by such separation they take course to dis-arme themselves at least in great measure and to put weapons into the enemies hand Christian Charity is in great part a Christians security and the separation I speake of tends greatly to weaken and by degrees to destroy that charity as I shall shew afterward To what degree the enemy draws any of us out of Christian charity he draws us out of our strong hold and place of security If we love one another God dwelleth in us saith the Apostle and he that dwelleth in love dwelleth in God and God in him 1 John 4.12 16. and therefore must needs be safe If God dwell in him it is to govern and guide him to support and uphold him to save and defend him Where God dwells light and strength dwells He that loveth his brother abideth in the light and there is none occasion of stumbling in him 1 John 2.10 But uncharitablenesse is quite contrary to God who is love and where that dwells he takes no pleasure to dwell and if he who is the Christians safety strength and guide be but withdrawne what can be expected but darknesse weaknesse wandering and the enemies enterin and taking possession He that hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because darknesse hath blinded his eyes 1 John 2.11 Uncharitablenesse then deprives men of Gods presence which is their only safety and makes way for the enemy and so betrayes them into the hand of errour and delusion The end of the Commandment saith the Apostle is charity from which some having swerved have turned aside to vain jangling 1 Tim. 1.5 6. Turning aside to vain langling is that which followes the swerving from charity As love departs so jangling errour and confusion takes place 1 Cor. 11.18 19. I hear there are divisions among you and I partly believe it for there must be also heresies among you that they which are approved may be made manifest The Apostle knowing there must come heresies among them was easily induced to believe the report that brought him news of the divisions in that Church as looking upon those but as preparing and making way for the other If you hear of much contention among brethren once for want of charity expect to hear of heresies among them ere long Seasons of uncharitable contentions among Christian brethren are gainfull advantages for the Devil to deceive in Mark and consider that Prophesie of Christ Mat 24 10 11 12. Then shall many be offended and shall betray one anoeher and shall hate one another And many false Prophets shall rise and shall deceive many When Christs followers fall a hating and so a betraying one another then the Devil sends forth his Prophets as the fittest season possible to carry away many of those which were growne in distast with their godly brethren And because iniquity in this kinde shall abound the love of many shall wax cold ver 12. A great decay of affection to the Gospel takes place when uncharitablenesse errour and Apostacy among the professors thereof doth abound And may not I say as Christ in another case sometimes said This day is this Scripture fulfilled in your ears For when the godly among the Episcoparians Presbyterians Independents and Anabaptists fell to siding party against party and envie emmulations and uncharitablenesse increased then the Devill thrusts out a great variety of seducers that have carryed away many into wayes of dangerous errour especially of those that have proceeded furthest in separation by several subdivisions Though God hath in the meane while graciously kept such as have retained a generall love to all the people of God and have managed their differences with more moderation 3. Another way by which Separation of Saints from Saints furthers Satans and hinders Christs designe what ever they themselves designe by it is in hindering the successe of the Gospel in its converting work For by it unbeliefe of the Gospel in ungodly men is nourished and maintained The Saints differences though but in some lesser matters when made so publique and notorious by separations doe gratifie the unbelieving thoughts which sinfull men have as if the Gospel were an uncertain thing When they see those that pretend to so much knowledge of it to diâ—agree in matters so materiall as those that concern their owning one another as Christian Brethren they think its like that they may suspend a thorow beliefe of the whole Christ
the greatest part of the prayers they make the Chapters they read the Sermons they hear in order to their growth in grace already received as it is for them to be baptized before they participate in the Supper and yet who will say that it is a sin for them to pray to read or to heare the word for such an end And if it be not a sin for them to doe these duties for their growth why should it be their sin to have communion in the Supper for the same end since there is as much reason to lay aside the one as to forbear the other upon the forementioned ground If they doe sin their sin lies not in doing that which they know to be their duty but in omitting that which is but is not knowne by them so to be And if these duties be lawfull in them to doe as Christians can it reasonably be thought unlawfull for us to joyne with them in them May we not joyne with them and hold communion with them in that which is lawfull being men having the faith of our Lord Jesus Christ because we may not have communion with them or joyne with them in that which is unlawfull Or does our communion with them in that which is good make us guilty of their infirmities or mistakes especially when they know that we disallow them If this were so there would have been no roome for Christian communion between the weake and strong Christians in the Apostles dayes the heâ—b-eaters and the flesh-eaters those that were for the observing of such a day and those that were not those that were for circumcising and those that were not Obj. But was not Christ as faithfull in his house as Moses was in his Heb. 3.2 If so hath not he been as paâ—ticular and as strict in his lawes for communion as namely that no unbaptized person should tast of his Supper as Moses was in forbidding the uncircumcised to eat of the Passeover Answ Christ is and hath been as faithfull in his house as Moses was in his but how not in descending to so many particularities about externall ordinances as Moses did but in declaring all that he had received from his father to make known John 12.49 50. 15.15 As Moses waâ— faithfull to the extent of his Commission so was Christ to the utmost latitude of his But then it will follow that if Christ hath no where given a law in like manner and upon like termes forbidding all unbaptized Disciples communion in the Supper as Moses did for the restraining of the uncircumcised from the Passeover that the reason is because he had no such command from his father and consequently that it is not the fathers will to lay the same restraint in the one case as he did in the other This I conceive may be an answer fully sati factory to this fifth Argument I might here have shewed that the New Testament makes the Christian Circumcision which consists in the putting off the body of the sins of the flesh Rom. 2.29 Phil. 3.3 Col 2.11 to answer more properly to Circumcision in the flesh then Baptisme does and consequently that as the literall Circumcision was the boundary of communion in the old Testament Church so the spirituall Circumcision is the boundary of communion in the New Testament Church No men being to be knowne or acknowledged for Church-members now after the flesh as by Circumcision they were wont to be but now if any man be in Christ he is a new creature upon that account to be looked upon as one in Christ 2 Cor 5.16 17. As the want then of a regular Baptisme is an argument that the new creatureship is wanting so farre I shall grant the want of it an argument against communion with those that want it but no further as I see Sixth Argument for Separation is to this effect If the practice of holding communion with such onely as are baptized after faith be more safe and more full of Scripture light and evidence then the practice of holding communion with Pedobaptists is then such a practice is rather to be chosen then the other But the practice of holding communion with such onely as are baptized after faith is more safe and more full of Scripture-light and evidence then the other is Therefore c. Answ Here the Minor is again denyed It is not more safe nor more full of Scripture-light and evidence to hold communion with such onely as are baptized after faith when in the doing of it communion with other godly Christians of different perswasion is rejected There is no Scripture-light or evidence for this neither of precept or example as will be further shewed afterwards but is a practice attended with danger and inconvenience both to themselves and others and to the affaires of Jesus Christ now abroad in the world as hath already been shewed and needs not here to be repeated and will be further touched on afterward And this much shall suffice for the taking downe of the old building which yet indeed was not old but new I shall now proceed to the erecting of that in its place and roome which as I judge will be more substantiall beautifull and serviceable then the other was Six Arguments for the lawfulnesse of Church-Communion between the godly Pedobaptists and Anabaptists notwithstanding their different perswasion touching infant and after Baptism I. Argument ALL those that are visibly of Christs universall body have thereby a right to communion in particular Churches but some which are for infant Baptisme are visibly of Christs universall body therefore some which are for infant baptisme have a right to communion in particular Churches Before I endeavour the proofe of the proposition take a word for explication of some of the termes of it By the universall body of Christ I meane all those that are actually united to him and are thereby in an actuall and present capacity of being saved by him Those in Scripture are called the body of Christ his body the Church the whole body and the generall assembly and Church of the first-born Eph 4.12 16. 1.22 23. Col 1.18 24. Heb 12.23 Of this number some are invisible and some visible Of those that are invisible some are in the other world and some in this Those in this world that are of Christs body and yet not visibly so are such as are united to Christ by internall grace and have not yet had opportunity to manifest it by a suitable profession and conversation Those are visibly of this body whose profession and conversation is declarative of this spirituall union And of this number are many of those that are for infant baptisme Thus much for explication now to our proofe of the proposition It is affirmed in the Major proposition that all those that are visibly of Christs universall body have thereby a right to communion in particular Churches 1. The truth of this is obvious to common sense for what can
hindered thereby yet where a severe insisting on such a regular Baptisme in order to communion shall crosse edification by drawing on separation of godly from godly why should not such severity there be waved Touching the Minor proposition to wit that Church-communion between such differing Saints as aforesaid does tend more to their edification then their separation can doe is easie to apprehend upon a double account 1. Because union and communion between Saints and Saints gives them an opportunity of a free and full trade in their gifts and graces by which they grow spiritually rich And therefore well doth the Apoâ—tle make the increase of the body to the edifying of it selfe in love to depend upon the joyning together of the parts and the supply of every joynt and the effectuall working of the measure of every part Eph 4.16 Whereas on the contrary distance and separation deprives them of that spirituall commerce and so tends to their impoverishing Just as it is between Country and Country when differences breake out that obstruct their wonted trade they grow poor upon it Or as it is with the naturall body which weakens wasts and consumes when the nutrimentall intercourse between part and part is obstructed And the sad decayes among professors since their many differences in opinion have multiplied their separations doth wofully experience the truth hereof How many are fallen and are dead upon this account and how many more are sick and ready to die and shall we then for all this proceed on in so impoverishing and destructive a course 2. Communion increaseth love and love edifies 1 Cor 8.1 It edifies actively by inclining and disposing men willingly and cheerfully to lay out themselves in such services by which their brethren may be edified and comforted according to that counsell Gal 5.13 By love serve one another And likewise by enabling them for edification sake to bear burdens that is the infirmities and mistakes of brethren which are a burden as is enjoyned Rom 15.1 2. For charity beareth all things indureth all things 1 Cor 13.7 It edifieth passively too by rendering the christian applications of brethren and acts of service the more acceptable and so the more profitable taking all in the best part It thinketh no evill but believeth all things hopeth all things and rejoyceth in the truth 1 Cor 13.6 7. But separation breeds alienation and diminution of affection more or lesse and so weakens endeavours of edification and turnes them into anoâ—her channell For to what degree the spring of motion growes weake to that degree motion it selfe will be slow And to what degree love decreaseth prejudice jealousies and evill suâ—mises will increase and these dispose persons to suck poison from the sweetest flower and poison will not nourish Therefore separation of Saints from Saints upon account of differences is against edification Obâ—ect But can two walk together except they are agreed their different opinions and different practises will occasion cotentions and those contentions will hinder edification and comfort and therefore communion on such termes may be as much and more against edification then separation Answ I have sometimes thought so indeed But 1. Two that are agreed in the most and greatest matters may and ought to walke together though in some fewer and lesser things they disagree Whereto we have already attained let us walke by the same rule let us minde the same thing with humble expectation concerning such that in any thing are otherwise minded that God shall reveale even this unto them Phil 3.15 16. The 14 and 15 Chap Rom is cleare for this 2. Whereas it s said those differences will occasion contentions and those contentions will hinder edification and comfort That they may doe so through mens weaknesse I grant but that they must necessarily so doe I deny and doe affirme that when ever such contentions doe arise between the godly as doe hinder edification it is from want of wisdome humility and moderation in one or both parties and to what is objected is no more an argument against the communion we speak of then mens insidence to infirmities and fleshly mixtures in prayer or any other holy-duty is an argument against the use of the duty it selfe It is true the difference among the Christians at Rome did oocasion through intemperate zeal carnall contentions despisings and judgings one of another but it was their sin and shame that they did so and that for which they were justly blamed by the Apostle Rom 14. Such unchristian distempers must be mortified not indulged prayed against and not improved against a duty for that would be but to justifie one fault by another Object But for those that cannot hold Church-communion in breaking of bread with those that are not baptized after faith yet if they can hold an occasionall communion with them in gifts and graces in the word prayer and conference shall they not hereby sufficiently free themselves from the blame of hindering edification by their separation Answ 1. It s confessed that those that goe thus farre have offered faire towards the demolishing of the wall of separation and so of freeing themselves of the evils occasioned by its standing 2. But though such a partiall separation as this is not so much an enemy to edification as a totall one is yet if separation of godly from godly in the simple nature of it be a necessary hinderance of edification and whether it be nor judge by what 's said in my argument then every degree of such separation must to a degree be guilty of the same evil Without all doubt this partiall separation is to a degree a hinderance to charity and consequently to the same degree a hinderance of edification Though there may be much love between parties that come so neer together as to hold communion in gifts and graces yet questionlesse there would be yet more if that which keepes them as yet at some distance were also removed It s well worthy consideration that the Law of Commandements contained in ordinances which were the wall of separation between Jewes and Gentiles are by the Apostle Ephes 2.15 stiled the enmity and the breaking downe of this wall the abolishing the enmity And how were they the enmity but as they were a means of separation for so they were an occasion of enmity between those people And does not this clearely let us see that separation as such is attended with enmity more or lesse 3. Me thinks that which satisfies them to hold communion in gifts and graces word and prayer with their differing brethren would lead them to satisfaction about the lawfulnesse of communion with them in breaking of bread also if they would but follow it For doe they not by joyning in prayer with them and saying our father which art in heaven plainly acknowledge them to be children of the same father and so their holy brethren and if children of God then believers in Christ by which beliefe they are made the
therefore where there is not the same or like cause of separation there cannot be the same or like reason for separating In the one you cannot hold communion with the supposed good but you must have communion also with the intollerably bad and there the separation is properly and directly from the intollerably bad and but accidentally from the supposed good But what is this to a separation from or a non-communion with reformed Congregations where no such intollerably evill-doers are to be found from whom to withdraw or with whom to deny communion would be a separation properly directly and only from the visibly good 2. The case differs as much or rather much more in respect of the communion it selfe For in the Popish Assemblies you cannot have communion in the Lords Supper it selfe which is so essentiall a part of Church-communion but you must communicate in the superstition or Idolatry which is with them inseparably annexed to it He that eats of the sacrifice is partaker of the Altar 1 Cor 10.18 But in having communion with reformed Congregations of the Pedobaptists there 's no necessity of an actuall participation in any one act of superstition For he that deemeth the sprinkling or baptizing of an infant superstitious may suspend his communion in that action and yet continue it in others As our Lord Christ kept the Passeover a day or two before the generality of the Jewes for the day of his crucifixion was but the day of their preparation to the Passeover Joh 19.14 31. they missing as is conceived the punctuall time of that feast and yet denyed not his communion with them in other things wherein he and they were agreed So that neither doth this Rev 18.4 any wayes appeare to me a sufficient ground for one godly Congregation to deny communion with another upon account of the difference before specified or any other like it Object But for such as are baptized after faith to hold communion with such who have not been baptized otherwise then by infant sprinkling is as voyd of Scripture-precept and Scripture-president as is the separation of godly from godly and why then is not the one as unlawfull as the other Answ 1. Be it so as to particularity of precept or example yet in this or any like case when any are in doubt between two difficulties the way to come to a satisfactory resolution which to incline to is by discovering by which the peace love and edification of the Church of Christ will be best promoted for these ought to sway us and carry us along with them in all such cases wherein we are not bound to the contrary by an expresse rule Let the peace of God rule in your hearts to which you are called in one body Col 3.15 Let it rule reigne or umpire as the word is rendered It must then have the casting voyce when things otherwise are in an equapoiz and as a King give Lawes in such cases The law of love is the royall Law James 2.8 it hath the soveraigne and commanding power over inferiour lawes of particular order And edification must over-rule us in many cases as being that to which Church-ordinances and order are subordinate as I shewed in my former argument Let us therefore follow after the things that make for peace and the things by which we may edifie one another Rom 14.19 If we are in doubt which to follow this or that here 's our direction But now that the communion of differing Saints notwithstanding their difference when managed with a christian spirit tends abundantly more to peace love and edification then their separation for their difference sake would doe is a thing that shines by its own light and is evidenced in my former argument 2. Though we have no particular precept or president in the case objected yet we have generall rules that reach iâ— and such are they already named and so is Mat 12.7 I will have mercy and not sacrifice Gal 6.2 Bear ye one anothers burdens and so fulfill the law of Christ Rom 14. Him that is weak in the faith receive ye Rom 15. We that are strong ought to bear the infirmities of the weake and not to please our selves and to receive one another as Christ hath received us ver 7. 1 Cor 14.26 Let all things be done to edifying and the like the face of which is set against dividing separating and rejecting one another for such errours as are but Saints infirmities amongst which the mistakes about Baptisme in controversie between them must certainly be numbered V Argument THat practice which necessarily makes a schisme in the body of Christ is sinfull But separation of Saints from Saints upon account of difference between them necessarily makes a schisme in the body of Christ Therefore c. That to make a schisme in the body of Christ is a sinfull act in whomsoever found is evident because its contrary to the declared will of the Lord who would have no schisme in the body 1 Cor 12.24 25. God hath tempered the body together having given more abundant honour to that part which lacked that there should be no schisme in the body but that all should be one Joh 17.21 Keeping the unity of the Spirit in the bond of peace Eph 4.3 That for Saints to divide and separate from Saints is to make a schisme in the body of Christ is easie to understand For those that are indeed Saints are all of them of the body of Christ what ever their difference otherwise may be and therefore for them to separate and rend one from another is surely to make a schisme in the body if any thing be And so they doe more especially when they refuse communion with one another in the Supper of the Lord. For as by their mutuall communion therein their onenesse is in speciall signified and professed 1 Cor 10.17 so by their deniall of communion therein that onenesse is denied and what 's this but schisme in the formality of it Object When the godly are in their communion mixt with others that are ungodly and such with whom communion is forbidden then either to withdraw from such godly ones is no sinfull schisme or else other of the Saints are necessitated to sin either in withdrawing from the Saints in such mixt assemblies or in holding communion with those with whom communion is forbidden which is an absurdity not to be imagined Answ Such a separation is not made from the godly as scrupling their communion could they have communion with them alone but it s made from those communion with whom is forbidden and for their sake only And in all reason the separation must receive its denominatien from the cause whence it proceeds and so it is not a separation from those that are of the body but from those that are not But however this objection is irrelative to our question touching the lawfulnesse of communion between a godly Congregation of Anabaptists and a godly and reformed
great breach upon a Christians comfort 10. The more you are for union and reconciliation and making of peace the more you will be like God whose infinite goodnesse and grace inclines him to seeke after those that are at a farre greater distance from him then any of the Saints are from one another He is in Christ reconciling the world unto himselfe 2 Cor 5.19 Yea this is that good pleasure which he hath purposed in himselfe that in the dispensation of the fulnesse of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him Eph 1.9 10. Sin had divided and scattered his creatures in their affections as well from one another as from him but the soule of the Almighty was so set upon their reconciliation and re-union that he sends his Son Jesus Christ in due time to gather them together into one in Christ as their common head And for that end also he appointed the ministry and from time to time furnisheth them with gifts First to perswade men to be reconciled unto God 2 Cor 5.19 and then to bring them all to unity in the faith and knowledge of the Son of God Ephes 4.11 12 13. This God hath done to procure reconciliation and peace And therefore blessed are the peace-makers for they shall be called the children of God Mat 5.9 They whose hearts and heads and hands are in it that labour at it with desire to effect it to bring men especially the Saints to termes of peace and good agreement they tread in their fathers steps follow the same work designe affect and labour at the same thing and therefore well may they be called his children and followers of God as deare children Ephes 5.1 And being his children come under a great blessednesse indeed having such a father whose affection and power for their advancement hath no bounds but what an infinite wisdome sets And truely if this will not set our hearts on fire to be at this worke I know not what will If then you desire to make good unto your owne soules the evidence of your Son-ship and relation to God upon the best termes it will not be enough for you to be your selves perswaded to reconciliation and agreement with your dissenting brethren but to be active and busie in procuring it in others where its wanting For otherwise though you may be peace-keepers yet you will have little to denominate you peace-makers 11. It s the way to have God with you and delight in you He is so great a lover of peace and concord that he will alwayes make one at this work you shall be sure to have his company and presence both whilst you abide in it and when you lift up your heart hand and tongue to promote it Live in peace and the God of love and peace shall be with you 2 Cor 13.11 Such shall have God with them as a God of peace speaking peace to them evidencing himselfe to be at peace with them I appeal to their consciences who have knowne the difference of living in a divided state and of living in unity with all Saints and of making themselves servants to so good a worke as to reconcile Saints whether they have not more inward peace from God and a richer testimony of his love in the time of their reconciliation union and professed conjunction with all Saints then they had in the time of their distance from many of them It s most true that he that dwells most in love dwells most with God and God with him 1 Joh 4.12 16. And how they can expect peace from God that doe not live in peace with all those with whom God is at peace I know not Especially considering that Christ hath told them that if they from their heart doe not forgive their brothers trespasses that then neither will their heavenly father forgive theirs Mat. 6.14 18.35 And what kinde of forgivenesse that is that can stand with punishing their brethren for involuntary misprisions with rejecting them from their communion and carrying themselves towards them as if they were none of the same house but children of another father I desire may be deeply pondered by those whom it concernes The Apostle exhorting the Ephesians to this very duty backs it with no lesse then seven motives or reason Eph 4.3 4 5 6. Endeavouring to keep the unity of the Spirit in the bond of peace For 1. There is one body and 2. one Spirit even as 3. ye are called in one hope of your calling 4. One Lord 5. one faith 6. one Baptisme 7. one God and father of all who is above all and through all and in you all Each of which have very much in them to prevaile with the divided hearts and unpeaceable spirits of professors to lay aside their warres and contentions which are but the off-spring of their owne lusts James 4.1 3.15 1 Cor 3.3 Gal 5.20 But I would not be tedious and therefore shall not inlarge upon them hoping that what hath been already said cannot but come home to the conscience of all those whose uncharitablenesse hath not exceedingly hardened their heart Neither doe I doubt but that every one will be ready to acknowledge this which I have been exhorting to to be every Christians duty and will professe their great affection to unity and peace But alas experience shewes that it is too commonly with this proviso or inward reserve viz. so as that they may have unity and peace upon their owne termes unity in the truth as they call it and that truth their particular opinion upon which division is built The meaning of which is that they would maintaine peace with all provided that none would oppose them in their opinion but say as they say having that in their mouthes Jer 15.19 Let them returne to thee but return not thou unto them which they wofully abuse whiles they apply it to lesser differences But if unity and peace and communion too were not to be had and held but upon such termes what use would there be in relation to different opinions in lesser matters of those many exhortations of bearing the infirmities of the weake of long-suffering and forbearing one another in love of bearing one anothers burdens of not looking every man on his owne things but every man also on the things of others Rom 15.1 Ephes 4.2 Col 3.13 Gal 6.2 Phil 2.4 A cordiall and peaceable communion and forbearance are not inconsistent Union communion and peace must be kept and maintained upon Christians agreement in fundamentalls of faith and holinesse when in the meane while bearing and forbearing must be exercised in relation to those things wherein they otherwise differ Which being the plain Scripture-road it s much to be lamented that so many who seeme zealous of the Scripture-pattern should misse it Therefore I beseech all those that love the Lord Jesus and that love to doe that which pleaseth him that you suffer not those few and lesser things wherein you differ to prevaile more with you to keep at a distance and to deny your communion to one another then those many great and precious things wherein you are agreed to bring and binde you close together and freely to afford your Christian communion one to another Is it reasonable or hath such a thing been heard of in other cases that the minor vote should carry it against the major Lay aside then all prejudice stiffnesse and selfe-will'dnesse and count it your glory that you can seeke to others to receive you into closer communion before they seeke to you And in your prosecution of this work of reconciling distant brethren doe not be beaten off by others hanging off but reckon it so choice a piece of generation-work in these dividing times as that you can hardly lift up your heart your tongue your hand to such another And you that are Ministers of Christ who is the Prince of peace and of the Gospel which is the Gospel of peace and whose work is to guide mens feet into the way of peace and the end of whose calling is to bring all to the unity of the faith and knowledge of the Son of God be intreated Reverend and beloved to take heed of making the breach wider and by any undue representations or aggravations to frighten Saints of different perswasions from coming neere one another but to perswade to christian moderation and forbearance to a treating one another with a spirit of meeknesse and an over-coming of one another with love and herein to approve your selves as patterns And in so doing you shall finde more peace in your owne soules and procure more in the Churches and finde a greater successe in your Ministry make better tempered Christians and set a more glorious Crowne upon the head of the Gospel then otherwise you are ever like to doe FINIS