Chapter XI (15)

Ans. Keep to the thing, man: if it hold in the case in hand, it is enough, the which you have not denied. And that it holds thus, is plain, because commanded. But let the reader know, that your putting in that way of his receiving which is invisible to us; is but an unhandsome straddling over my argument, which treateth only of a visible receiving; such as is manifest to the church. This you knew, but sought by evading to turn the reader from considering the strength of this my argument. 'The receiving then [said I] because it is set as an example to the church, is such as must needs be visible unto them; and is best discovered by that word that describeth the visible saint. Whoso then you can judge a visible saint, one that walketh with God, you may, nay ought to judge by the same word, that God hath received him. Now him that God receiveth, him should you receive.' But will any object; they cannot believe that God receiveth the unbaptized saints; I will not suppose you so much stupefied, and therefore shall make no answer.

But you seem to be much offended, because I said, 'Vain man! Think not by the straightness of thine order in outward, and bodily conformity to outward and shadowish circumstances, that thy peace is maintained with God?' But why so much offended at this? [It is say you] 'Because you intend by this the brethren of the baptized way.'

Ans. If they be vain men, and set up their OWN order, how straight soever they make it, they are worthy to be reproved; if 'they have rejected the word of the Lord; what wisdom is in them?' (Jer 8:9). And as you suggest the first, I affirm the second. But if you would be justified in excluding those, with whom yet you see God hath communion, because they yet see not a shadow with you; produce the scripture for such order, that we may believe it is the order of God. But deal fairly, lest we shew your nakedness, and others see your shame. You tell me of the order of the Colossians (2:5). But if you can prove that that church refused to hold communion with that saint whom they knew to be received by Christ, and held communion with him [Christ], or that none but those that are baptized [in water] are received by and hold communion with him, then you justify your order. In the mean while the whole of mine argument stands firm against you; 'You must have communion with visible saints, because God hath communion with them, whose example in the case we are strictly commanded to follow.'

But you ask me, 'If outward and bodily conformity be become a crime?'

Ans. I nowhere said it; but know that to glorify God with our bodies, respecteth chiefly far higher and more weighty things, than that of water baptism; 'Whatsoever is not of faith is sin' (Rom 14:23); and to set up an ordinance, though an ordinance of God, that by it the church may be pulled in pieces, or the truly visible saints excluded communion with their brethren; I say again, to make water baptism a bar and division between saint and saint, every whit otherwise gracious and holy alike: This is like fasting 'for strife and debate, and to smite with the fist of wickedness' (Isa 58:4); and is not to be found within the whole bible, but is wholly an order of your own devising. As to the peace you make an objection about you have granted me what I intended; and now I add further, that for church peace to be founded in water baptism, or any other external rite, not having to do with the church, as a church, is poor peace indeed: Church peace is founded in blood; and love to each other for Jesus' sake (Phil 2:1-4). Bearing with, and forbearing one another, in all things circumstantial, that concern not church worship as such (Eph 4:31,32). And in my other [treatise] I have proved that baptism is not such, and therefore ought not to be urged to make rents and divisions among brethren.

But you ask, 'Is my peace maintained in a way of disobedience? and conclude if it be, you fear it is false.'

Ans. If the first were true; you need not to doubt of the second; but it may be thought he hath little to say in the controversy, who is forced to stuff out his papers, with such needless prattles as these.

My fifth argument is, 'That a failure in such a circumstance as water baptism, doth not unchristian us'; this you are compelled to grant. And I conclude with your words, persons ought to be Christians before visible Christians; such as any congregation in the land may receive to communion with themselves, because God hath shewed us that he has received them. 'Receive him to the glory of God.' To the glory of God, is put in on purpose, to shew what dishonour they bring to him, who despise to have communion with such, whom they know do maintain communion with God. I say again, How doth this man, or that church, glorify God, or count the wisdom and holiness of heaven beyond them, when they refuse communion with them, concerning whom yet they are convinced, that they have communion with God? But my argument you have not denied; nor meddled with the conclusion at all; which is, 'That therefore, even because a failure here, doth not unchristian us, doth not make us insincere'; and I add, doth not lay us open to any revealed judgment or displeasure of God (if it doth, shew where) therefore it should not, it ought not to make us obnoxious to the displeasure of the church of God.

But you say, 'I rank gospel precepts, with Old Testament abrogated ceremonies.'

Ans. You should have given your reader my words, that he might have judged from my own mouth: I said then, speaking before of Christianity itself, 'that thousands of thousands that could not consent to water, as we, are now with the innumerable company of angels, and the spirits of just men made perfect.' What was said of eating, or the contrary, may as to this be said of water baptism: neither if I be baptized, am I the better? neither if I be not, am I the worse? not the better before God, not the worse before men: still meaning as Paul, provided I walk according to my light with God; otherwise it is false. For if a man that seeth it to be his duty, shall despisingly neglect it; or if he that hath not faith about it, shall foolishly take it up: both these are for this the worse; I mean, as to their own sense, being convicted in themselves, as transgressors. He therefore that doth it according to his light, doth well; and he that doth it not, for want of light, doth not ill; for he approveth his heart to be sincere with God, even by that his forbearance. And I tell you again, It is nowhere recorded, that this man is under any revealed threatening of God, for his not being baptized with water, he not having light therein, but is admitted through his grace to as many promises as you. If therefore he be not a partaker of that circumstance, yet he is of that liberty, and mercy, by which you stand with God.

But that I practise instituted worship, upon the same account as Paul did circumcision, and shaving, is too bold for you to presume to imagine. What? because I will not suffer water to carry away the epistles from the Christians; and because I will not let water baptism be the rule, the door, the bolt, the bar, the wall of division between the righteous, and the righteous; must I therefore be judged to be a man without conscience to the worship of Jesus Christ? The Lord deliver me from superstitious and idolatrous thoughts about any of the ordinances of Christ and of God. But my fifth argument standeth against you untouched; you have not denied, much less confuted the least syllable thereof.

You tell me my sixth argument is, Edification.

Ans. If it be, why is it not embraced? But my own words are these: 'I am for holding communion thus. Because the edification of souls in the faith and holiness of the gospel, is of greater concern than an agreement in outward things; I say, it is of greater concern with us, and of far more profit to our brother, than our agreeing in, or contesting for, water baptism' (John 16:13; 1 Cor 14:12; 2 Cor 10:8, 12:19; Eph 4:12; 1 Cor 13:1,2; 8:1). Now why did you not take this argument in pieces, and answer those scriptures, on which the strength thereof depends; but if to contest, and fall out about water baptism, be better than to edify the house of God, produce the texts, that we may be informed.

You say, 'Edification is the end of all communion, but all things must be done in order, orderly.'

Ans. When you have proved that there is no such thing as an orderly edifying of the church, without water baptism precede, then it will be time enough to think you have said something.

You add, 'Edification as to church fellowship being a building up, doth suppose the being of a church; but pray you shew us a church without baptism.'

Ans. See here the spirit of these men, who for the want of water baptism, have at once unchurched all such congregations of God in the world; but against this I have, and do urge, That water baptism giveth neither being, nor well-being to a church, neither is any part of that instituted worship of God, that the church, as such, should be found in the practice of. Therefore her edification as a church may, yea and ought to be attained unto without it.

But you say, 'Shew us a New Testament church without baptism.'

Ans. What say you to the church all along the Revelation quite through the reign of Antichrist? Was that a New Testament church, or no? Again, If baptism be without the church, as a church, if it hath nothing to do in the constituting of a church; if it be not the door of entrance into the church, if it be no part of church-worship as such; then, although all the members of that church were baptized, yet the church is a church without water baptism. But all the churches in the New Testament were such: therefore, &c. Again, If baptism respect believers, as particular persons only; if it respects their own conscience only; if it make a man no visible believer to me, then it hath nothing to do with church-membership. Because, that which respects my own person only, my own conscience only: that which is no character of my visible saintship to the church, cannot be an argument unto them to receive me into fellowship with themselves. But this is true. Therefore, &c.

You proceed, 'If by edification, be meant the private increase of grace, in one another, in the use of private means, as private Christians in meeting together; how doth the principle you oppose hinder that? Endeavour to make men as holy as you can, that they may be fitted for church-fellowship, when God shall shew them the orderly way to it.'

Ans. What a many private things have we now brought out to public view? Private Christians, private means, and a private increase of grace. But, Sir, Are none but those of your way the public Christians? Or, ought none but them that are baptized to have the public means of grace? Or, must their graces be increased by none but private means? Was you awake now? Or, are you become so high in your own phantasies, that none have, or are to have but private means of grace? And, are there no public Christians, or public christian meetings, but them of your way? I did not think that all but baptists, should only abide in holes.

But you find fault because I said, 'Edification is greater than contesting about water baptism.'

Ans. If it be not, confute me; if it be, forbear to cavil: water baptism, and all God's ordinances, are to be used to edification; not to beget heats and contentions among the godly, wherefore edification is best.

Object. 'I had thought that the preaching, and opening baptism, might have been reckoned a part of our edification.'

Ans. The act of water baptism hath not place in church worship, neither in whole nor in part; wherefore pressing it upon the church is to no purpose at all.

Object. 'Why may you not as well say, that edification is greater than breaking of bread.'

Ans. So it is, else that should never have been instituted to edify withal; that which serveth, is not greater than he that is served thereby. Baptism and the Lord's supper both, were made for us, not we for them; wherefore both were made for our edification, but no one for our destruction. But again, The Lord's supper, not baptism, is for the church, as a church; therefore as we will maintain the church's edifying, that must be maintained in it; yea, sued oft, to shew the Lord's death till he come (1 Cor 11:22-26). Besides, because it is a great part of church worship, as such, therefore it is pronounced blessed, the Lord did openly bless it before he gave it; yea and we ought to bless it also; 'The cup of blessing which we bless,' not to say more. Therefore your reasoning from the one to the other will not hold.

Object. 'How comes contesting for water baptism to be so much against you?'

Ans. First, Because weak brethren cannot bear it; whom yet we are commanded to receive, but not to doubtful disputation; doubtful to them, therefore for their sakes, I must forbear it (Rom 14:1). Secondly, Because I have not seen any good effect, but the contrary, wherever such hot spirits have gone before me: 'For where envying and strife is, there is confusion,' or tumults, 'and every evil work' (James 3:16).[12] Thirdly, Because by the example of the Lord, and Paul, we must consider the present state of the church, and not trouble them with what they cannot bear (John 16:13; 1 Cor 3:1-3). I conclude then, edification in the church is to be preferred above what the church, as a church, hath nothing to do withal. 'All things, dearly beloved, are for our edifying' (1 Cor 14:5, 12:26; 2 Cor 12:19; Eph 4:16; Rom 15:2; 1 Cor 14:3; 2 Cor 10:8, 13:10; Rom 14:19). Before I wind up this argument, I present you with several instances, shewing that the breach of [some of] God's precepts have been borne with, when they come in competition with edification. As first, That of Aaron, who let the offering for sin be burnt, that should have indeed been eaten (Lev 10:16-20). Yet because he could not do it to his edification, Moses was content. But the law was thereby transgressed, 'The priest that offereth it for sin, shall eat it' (6:26).

To this you reply, 'That was not a constant, continued forbearing of God's worship, but a suspending of it for a season.'

Ans. We also suspend it but for a season; when persons can be baptized to their edification, they have the liberty. But, This was not a bare suspension, but a flat transgression of the law. 'Ye should indeed have eaten it.' Yet Moses was content (Lev 10:16-20).

But say you, 'Perhaps it was suspended upon just and legal grounds, though not expressed.'

Ans. The express rule was against it; 'Ye should indeed [said Moses] have eaten it in the holy place: as I commanded' (v 18). But good Sir, are you now for unwritten verities? for legal grounds, though not expressed? I will not drive you further, here is Rome enough. As for Eldad and Medad, it cannot be denied, but that their edifying of the people, was preferred before their conforming to every circumstance (Num 11:16-26).

You add, 'That Paul for a seeming low thing did withstand Peter.'

Sir, If you make but a seeming low thing of dissembling, and teaching others so to do, especially where the doctrine of justification is endangered, I cannot expect much good conscience from you (Gal 2:11-13).

As for your answer to the case of Hezekiah, it is faulty in two respects: 1. For that you make the passover a type of the Lord's supper, when it was only a type of the body and blood of the Lord: 'For even Christ our passover is sacrificed for us' (1 Cor 5:7). 2. In that you make it an example to you to admit persons unprepared to the Lord's supper.

Ans. May you indeed receive persons into the church unprepared for the Lord's supper; yea, unprepared for that, with other solemn appointments? For so you word it. O what an engine have you made of water baptism. Thus, gentle reader, while this author teareth us in pieces for not making [water] baptism the orderly rule for receiving the godly and conscientious into communion; he can receive persons if baptized, though unprepared for the supper, and other solemn appointments? I would have thee consult the place, and see if it countenanceth such an act. That a man who pleadeth for a water baptism above the peace and edification of the church, ought to be received, although unprepared, into the church to the Lord's supper, and other solemn appointments; especially considering the nature of right church constitution, and the severity of God towards those that came unprepared to his table of old (1 Cor 11:28-30). A riddle indeed, That the Lord should, without a word, so severely command, that all which want light in baptism, be excluded church privileges; and yet against his word, admit of persons unprepared, to the Lord's table, and other solemn appointments.

But good Sir, why so short-winded? why could not you make the same work with the other scriptures, as you did with these? I must leave them upon you unanswered; and standing by my argument conclude, That if laws and ordinances of old have been broken, and the breach of them born with, when yet the observation of outward things was more strictly commanded than now, if the profit and edification of the church come in competition; how much more, may not we have communion, church communion, when no law of God is transgressed thereby. And note, That all this while I plead not, as you, for persons unprepared, but godly, and such as walk with God.

We come now to my seventh argument, for communion with the godly, though unbaptized persons; which you say is LOVE. My argument is this; 'Therefore I am for communion thus; because love, which above all things we are commanded to put on, is of much more worth than to break about baptism.' And let the reader note, That of this argument you deny not so much as one syllable, but run to another story; but I will follow you. I add further, That love is more discovered when we receive for the sake of Christ, than when we refuse his children for want of water: And tell you again, That this exhortation to love is grounded not upon [water] baptism, but the putting on of the new creature, which hath swallowed up all distinctions (Col 3:9-14). Yea, there are ten arguments in this one, which you have not so much as touched; but thus object,

'That man that makes affection the rule of his walking, rather than judgment, it is no wonder if he go out of the way.'

Ans. Love to them, we are persuaded that God hath received, is love that is guided by judgment; and to receive them that are such, because God hath bidden us (Rom 14), is judgment guided by rule. My argument therefore hath forestalled all your noise, and standeth still on its legs against you. As to the duties of piety and charity, you boast of, sound not a trumpet, tell not your left hand of it; we are talking now of communion of saints, church communion, and I plead, that to love, and hold together as such, is better than to break in pieces for want of water baptism. My reason is, because we are exhorted in all things to put on love; the love of church communion: contrariwise you oppose, Above all things put on water. For the best saint under heaven that hath not that, with him you refuse communion. Thus you make baptism, though no church ordinance, a bar to shut out the godly, and a trap-door to let the unprepared into churches, to the Lord's supper, and other solemn appointments.

But you object, 'Must our love to the unbaptized indulge them in an act of disobedience? Cannot we love their persons, parts, graces, but we must love their sins?'

Ans. We plead not for indulging, 'But are there not with you, even with you, sins against the Lord your God?' (2 Chron 28:10). But why can you indulge the baptists in many acts of disobedience? For to come unprepared into the church, is an act of disobedience: To come unprepared to the supper is an act of disobedience; and to come so also to other solemn appointments, are acts of disobedience.

'But for these things,' you say, 'you do not cast, nor keep any out of the church.'

Ans. But what acts of disobedience do we indulge them in?

'In the sin of infant baptism.'

Ans. We indulge them not; but being commanded to bear with the infirmities of each other, suffer it; it being indeed in our eyes such; but in theirs they say a duty, till God shall otherwise persuade them. If you be without infirmity, do you first throw a stone at them: They keep their faith in that to themselves, and trouble not their brethren therewith: we believe that God hath received them; they do not want to us a proof of their sonship with God; neither hath he made water a wall of division between us, and therefore we do receive them.

Object. 'I take it to be the highest act of friendship to be faithful to these professors, and to tell them they want this one thing in gospel order, which ought not to be left undone.'

Ans. If it be the highest piece of friendship, to preach water baptism to unbaptized believers, the lowest act thereof must needs be very low. But contrariwise, I count it so far off from being any act of friendship, to press baptism in our notion on those that cannot bear it; that it is a great abuse of the peace of my brother, the law of love, the law of Christ, or the society of the faithful. Love suffereth long, and is kind, is not easily provoked: let us therefore follow after the things that make for peace, and things wherewith one may edify another: let every one of us please his neighbour, for his good to edification: Bear you one another's burdens, and so fulfil the law of Christ (1 Cor 13; Rom 14:19, 15:2; Gal 6:2).

But say you, 'I doubt when this comes to be weighed in God's balance, it will be found no less than flattery, for which you will be reproved.'

Ans. It seems you do but doubt it, wherefore the principles from which you doubt it, of that methinks you should not be certain; but this is of little weight to me; for he that will presume to appropriate the epistles to himself and fellows, for the sake of baptism, and that will condemn all the churches of Christ in the land for want of baptism, and that will account his brother as profane Esau and rejected, as idolatrous Ephraim because he wanteth his way of water baptism; he acts out of his wonted way, of rigidness, when he doth but doubt, and not affirm his brother to be a flatterer. I leave therefore this your doubt to be resolved at the day of judgment, and in the mean time trample upon your harsh and unchristian surmises. As to our love to Christians in other cases, I hope we shall also endeavour to follow the law of the Lord; but because it respects not the matter in hand, it concerns us not now to treat thereof.

My argument treateth of church communion; in the prosecution of which I prove. 1. That love is grounded upon the new creature (Col 3:10-15). 2. Upon our fellowship with the Father and Son (1 John 1:2,3). 3. That with respect to this, it is the fulfilling of the royal law (James 4:11; Rom 14:21). 4. That it shews itself in acts of forbearing, rather than in publishing some truths: communicating only what is profitable, forbearing to publish what cannot be born (1 Cor 3:1,2; Acts 20:18-20; John 3:16,17). 5. I shew further, That to have fellowship for, to make that the ground of, or to receive one another chiefly upon the account of an outward circumstance; to make baptism the including and excluding charter: the bounds, bar, and rule of communion, when by the word of the everlasting testament, there is no word for it, to speak charitably, if it be not for want of love, it is for want of light in the mysteries of the kingdom of Christ. Strange! Take two Christians equal in all points but this; nay, let one go beyond the other in grace and goodness, as far as a man is beyond a babe, yet water shall turn the scale, shall open the door of communion to the less; and command the other to stand back: yet is no proof to the church of this babe's faith and hope, hath nothing to do with his entering into fellowship, is no part of the worship of the church.[13] These things should have been answered, seeing you will take upon you so roundly to condemn our practice.

You come now to my eighth argument; which you do not only render falsely, but by so doing abuse your reader. I said not that the church at Corinth did shut each other out of communion; but, for God's people to divide into parties, or to shut each other from church communion, though for greater points, and upon higher pretences, than that of water baptism, hath heretofore been counted carnal, and the actors therein babyish Christians: and then bring in the factions, that was in the church at Corinth. But what! May not the evil of denying church communion now, if proved naught by a less crime in the church at Corinth, be counted carnal and babyish; but the breach of communion must be charged upon them at Corinth also?

That my argument is good you grant, saying, 'The divisions of the church at Corinth were about the highest fundamental principles, for which they are often called carnal'; yet you cavil at it. But if they were to be blamed for dividing, though for the highest points; are not you much more for condemning your brethren to perpetual banishment from church communion, though sound in all the great points of the gospel, and right in all church ordinances also, because for want of light they fail only in the point of baptism?

As to your quibble about Paul and Apollos, whether they, or others, were the persons, though I am satisfied you are out, yet it weakeneth not my argument; for if they were blame worthy for dividing, though about the highest fundamental principles, as you say, how ought you to blush for carrying it as you do to persons, perhaps, more godly than ourselves, because they jump not with you in a circumstance? That the divisions at Corinth were helped on by the abuse of baptism, to me is evident, from Paul's so oft suggesting it: 'Were ye baptized in the name of Paul? I thank God that I baptized none of you,--lest any should say, I had baptized in mine own name' (1:13-15).

I do not say, that they who baptized them designed this, or that baptism in itself effected it; nor yet, though our author feigns it, 'that they were most of them baptized by their factious leaders.' But that they had their factious leaders, is evident; and that these leaders made use of the names of Paul, Apollos, and Christ, is as evident; for by these names they were beguiled by the help of ABUSED baptism.

But say you, 'Wherein lies the force of this man's argument against baptism as to its place, worth, and continuance?'

I answer: I have no argument against its place, worth or continuance, although thus you seek to scandalize me. But this kind of sincerity of yours, will never make me one of your disciples. Have not I told you even in this argument, 'That I speak not as I do, to persuade or teach men to break the least of God's commandments; but that my brethren of the baptized way may not hold too much thereupon, may not make it an essential of the gospel, nor yet of the communion of saints.' Yet he feigns that I urge two arguments against it. But reader, thou mayest know I have no such reason in my book. Besides, I should be a fool indeed, were I against it, should I make use of such weak arguments. My words then are these: 'I thank God,' said Paul, 'that I baptized none of you but Crispus,' &c. 'Not but that then it was an ordinance, but they abused it in making parties thereby, as they abused also Paul, and Cephas. Besides, said he, I know not whether I baptized any other. By this negligent relating who were baptized by him, he sheweth that he made no such matter thereof, as some in these days do. Nay, that he made no matter at all thereof with respect to a church communion. For if he did not heed who himself had baptized, much less did he heed who were baptized by others? But if baptism had been the initiating ordinance, and I now add, essential to church communion; then no doubt he had made more conscience of it, than thus lightly to pass it by.'

I add further, where he saith, He 'was not sent to baptize'; that he spake with an holy indignation against those that had abused that ordinance. 'Baptism is an holy ordinance, but when Satan abuseth it, and wrencheth it out of its place, making that which is ordained of God, for the edification of believers, the only weapon to break in pieces the love, unity, and concord of the saints; than as Paul said of himself and fellows (1 Cor 3:5-7). What is baptism? Neither is baptism any thing? This is no new doctrine, for God by the mouth of the prophet of old, cried out against his own appointments, when abused by his own people (Isa 1:11-15); because they used them "for strife, and debate, and to smite with the fist of wickedness"' (58:4). But to forbear, to take notice thus of these things, my argument stands firm against you: 'For if they at Corinth were blame worthy for dividing, though their divisions were, if you say true, about the highest fundamentals, you ought to be ashamed, thus to banish your brethren from the privileges of church communion for ever, for the want of so low a thing as water baptism.' I call it not low, with respect to God's appointment, though so, it is far from the highest place, but in comparison of those fundamentals, about which you say, 'the Corinthians made their divisions.'

You come next to my ninth argument, and serve it as Hanun served David's servants (2 Sam 10:4), you have cut off one half of its beard, and its garments to its buttocks, thinking to send it home with shame. You state it thus: 'That by denying communion with unbaptized believers, you take from them their privileges to which they are born.'

Ans. Have I such an argument, in all my little book? Are not my words verbatim these? 'If we shall reject visible saints by calling, saints that have communion with God; that have received the law at the hand of Christ; that are of an holy conversation among men, they desiring to have communion with us; as much as in us lieth, we take from them their very privileges, and the blessings to which they were born of God.' This is mine argument: now confute it.

Paul saith, not only to the gathered church at Corinth, but to all scattered saints, that in every place call upon the name of the Lord (1 Cor 1:2). That if Jesus Christ is theirs; that Paul and Apollos, and Cephas, and the world, and all things else was theirs (3:22).

But you answer, 'We take from them nothing, but we keep them from a disorderly practice of gospel ordinances, we offer them their privileges, in the way of gospel order.'

Ans. Where have you one word of God, that forbiddeth a person, so qualified, as is signified in mine argument, the best communion of saints for want of water? There is not a syllable for this in all the book of God. So then, you in this your plausible defence, do make your scriptureless light, which in very deed is darkness (Isa 8:20), the rule of your brother's faith; and how well you will come off for this in the day of God, you might, were you not wedded to your wordless opinion, soon begin to conceive.

I know your reply, 'New Testament saints are all baptized first.'

Ans. Suppose it granted: Were they baptized, that thereby they might be qualified for their right to communion of saints, so that, without their submitting to water, they were to be denied the other? Further, suppose I should grant this groundless notion, Were not the Jews in Old Testament times to enter the church by circumcision? (Gen 17; Exo 12). For that, though water is not, was the very entering ordinance. Besides, as I said before, there was a full forbidding of all that were not circumcised from entering into fellowship, with a threatening to cut them off from the church if they entered in without it: yet more than six hundred thousand entered that church without it. But how now, if such an one as you had then stood up and objected, Sir Moses, What is the reason that you transgress the order of God, to receive members without circumcision? Is not that the very entering ordinance? Are not you commanded to keep out of the church all that are not circumcised? Yea, and for all those that you thus received, are you not commanded to cast them out again, to cut them off from among this people (Gen 17:13,14; Exo 12:44-46). I say, Would not this man have had a far better argument to have resisted Moses, than you, in your wordless notion, have to shut out men from the church, more holy than many of ourselves? But do you think that Moses and Joshua, and all the elders of Israel, would have thanked this fellow, or have concluded that he spake on God's behalf? Or, that they should then, for the sake of a better than what you call order, have set to the work that you would be doing, even to break the church in pieces for this?

But say you, 'If any will find or force another way into the sheep fold than by the footsteps of the flock, we have no such custom nor the churches of God.'

Ans. What was done of old I have shewed you, that Christ, not baptism, is the way to the sheep fold, is apparent: and that the person [who thus enters], in mine argument, is entitled to all these, to wit, Christ, grace, and all the things of the kingdom of Christ in the church, is, upon the scriptures urged, as evident.

But you add, 'That according to mine old confidence, I affirm, That drink ye all of this is entailed to faith, not baptism: a thing,' say you, 'soon said, but yet never proved.'

Ans. 1. That it is entailed to faith, must be confessed of all hands. 2. That it is the privilege of him that discerneth the Lord's body, and that no man is to deny him it, is also by the text as evident, 'and so let him eat,' because he is worthy. Wherefore he, and he only, that discerneth the Lord's body, he is the worthy receiver, the worthy receiver in God's estimation; but that none discern the Lord's body but the baptized [in water], is both fond and ridiculous once to surmise.

Wherefore to exclude Christians, and to debar them their heaven-born privileges, for want of that which yet God never made the wall of division betwixt us: This looks too like a spirit of persecution (Job 19:28), and carrieth in it those eighteen absurdities which you have so hotly cried out against. And I do still add, 'Is it not that which greatly prevailed with God to bring down those judgments which at present we [the people of God] groan under, I will dare to say it was,[14] A cause thereof.' Yea, I will yet proceed; I fear, I strongly fear, that the rod of God is not yet to be taken from us; for what [is a] more provoking sin among Christians than to deny one another their rights and privileges, to which they are born of God? And then to father these their doings upon God, when yet he hath not commanded it, neither in the New Testament nor the Old.

But I may not lightly pass this by, for because I have gathered eighteen absurdities from this abuse of God's ordinances, or from the sin of binding the brethren to observe order, not founded on the command of God; and I am sure you have none to shut out men as good, as holy, and as sound in faith as ourselves, from communion. Therefore you call my conclusion devilish, top-full of ignorance and prejudice, and me, one of Machiavel's scholars, also proud, presumptuous, impeaching the judgment of God.

Ans. But what is there in my proposition, that men, considerate, can be offended at? These are my words: 'But to exclude Christians from church communion, and to debar them their heaven-born privileges, for the want of that which yet God never made a wall of division between us: this looks too like a spirit of persecution: this respecteth more the form than the spirit and power of godliness, &c. Shall I add, Is it not that which greatly prevailed to bring down those judgments which at present we feel and groan under? I will dare to say, it was a cause thereof.' A was in my copy, instead whereof the printer put in the; for this, although I speak only the truth, I will not beg of you belief; besides, the bookseller desired me, because of the printer's haste, to leave the last sheet to be overlooked by him, which was the cause it was not among the erratas. But I say, wherein is the proposition offensive? Is it not a wicked thing to make bars to communion, where God hath made none? Is it not a wickedness to make that a wall of division betwixt us which God never commanded to be so? If it be not, justify your practice; if it be, take shame. Besides, the proposition is universal, why then should you be the chief intended? But you have in this done like to the lawyers of old, who, when Christ reproved the pharisees of wickedness before them, said, 'Master, thus saying thou reproachest us also' (Luke 11:45).

But you feign, and would also that the world should believe, that the eighteen absurdities which naturally flow from the proposition I make, to be the effects of baptism, saying to me, 'None but yourself could find an innocent truth big with so many monstrous absurdities.'

I answer: This is but speaking wickedly for God, or rather to justify your wordless practice. I say not that baptism hath any absurdity in it, though your abusing it, hath them all, and many more, while you make it, without warrant from the word, as the flaming sword, to keep the brotherhood out of communion, because they, after your manner, cannot consent thereto. And let no man be offended, for that I suggest that baptism may be abused to the breeding such monstrous absurdities, for greater truths than that have been as much abused. What say you to, 'This is my body?' To instance no more, although I could instance many, are not they the words of our Lord? Are not they part of the scriptures of truth? and yet behold, even with those words, the devil, by abusing them, made an engine to let out the heart-blood of thousands.[15] Baptism also may be abused, and is, when more is laid upon it by us than is commanded by God. And that you do so, is manifest by what I have said already, and shall yet say to your fourteen arguments.

My last argument, you say, is this: 'The world may wonder at your carriage to these unbaptized persons, in keeping them out of communion?'

Ans. You will set up your own words, and then fight against them; but my words are these: 'What greater contempt can be thrown upon the saints, than for their brethren to cut them off from, or to debar them church communion.' And now I add, Is not this to deliver them to the devil (1 Cor 5), or to put them to shame before all that see your acts? There is but one thing can hinder this, and that is, by-standers see that these, your brethren, that you thus abuse, are as holy men as ourselves. Do you more to the openly prophane, yea, to all wizards and witches in the land?[16] For all you can do to them, I speak now as to church acts, is no other than to debar them the communion of saints.

And now I say again, the world may well wonder, when they see you deny holy men of God that liberty of the communion of saints which you monopolise to yourselves: and though they do not understand the grounds of profession, or communion, yet they can both see and say, these holy men of God, in all visible acts of holiness, are not one inch behind you. Yea, I will put it to yourselves, If those many, yea, very many, who thus severely, but with how little ground, is seen by men of God, you deny communion with; are not of as good, as holy, as unblameable in life, and as sound, if not sounder in the faith than many among ourselves: Here only they make the stop, they cannot, without light, be driven into water baptism, I mean after our notion of it: but what if they were, it would be little sign to me, that they were sincere with God.

To conclude this; when you have proved that water baptism, which you yourself have said is not a church ordinance, is essential to church communion, and that the church may, by the word of God, bolt, bar, and for ever shut out those, far better than ourselves, that have not, according to our notion, been baptized with water; then it will be time enough to talk of ground for so doing. In the mean time I must take leave to tell you, 'There is not in all the Bible one syllable for such a practice, wherefore your great cry about your order is wordless, and therefore faithless, and is a mere human invention.'

I COME NOW TO YOUR FOURTEEN ARGUMENTS, AND SHALL IMPARTIALLY CONSIDER THEM.

Your first argument to prove it lawful to reject the unbaptized saint, is, 'Because the great commission of Christ (Matt 28), from which all persons have their authority for their ministry, if any authority at all, doth clearly direct the contrary. By that commission ministers are first to disciple, and then to baptize them so made disciples, and afterwards to teach them to observe all that Christ commanded them, as to other ordinances of worship. If ministers have no other authority to teach them other parts of gospel worship, before they believe and are baptized, it may be strongly supposed they are not to admit them to other ordinances before they have passed this first enjoined in the commission.'

Ans. 1. That the ministers are to disciple and baptize, is granted. But that they are prohibited, by the commission (Matt 28), to teach the disciples other parts of gospel worship that have not light in baptism, remains for you to prove. Shall I add, this position is so absurd and void of truth, that none that have ever read the love of Christ, the nature of faith, the end of the gospel, or of the reason of instituted worship (which is edification) with understanding, should so much as once imagine.

But where are they here forbidden to teach them other truths before they be baptized? This text as fairly denieth to the unbaptized believer heaven and glory. Nay, our author, in the midst of all his flutter about this 28th of Matthew, dare venture to gather no more therefrom, but that it may be strongly supposed. Behold therefore, gentle reader, the ground on which these brethren lay the stress of their separation from their fellows, is nothing else but a supposition, without warrant, screwed out of this blessed word of God. Strongly supposed! but may it not be as strongly supposed that the presence and blessing of the Lord Jesus, with his ministers, is laid upon the same ground also? for thus he concludes the text, 'And lo, I am with you alway even unto the end of the world.' But would, I say, any man from these words conclude, that Christ Jesus hath here promised his presence only to them that, after discipling, baptize those that are so made; and that they that do not baptize shall neither have his presence nor his blessing? I say again, should any so conclude hence, would not all experience prove him void of truth? The words therefore must be left, by you, as you found them, they favour not at all your groundless supposition.

To conclude, these words have not laid baptism in the way to debar the saint from fellowship of his brethren, no more than to hinder his inheritance in life and glory. Mark reads it thus: 'He that believeth and is baptized shall be saved; but he that believeth not shall be damned' (Mark 16:16). Letting baptism, which he mentioned in the promise, fall, when he came at the threatening. God also doth thus with respect to his worship in the church, he commands all and every whit of his will to be done, but beareth with our coming short in this, and that, and another duty. But let's go on.

Your second argument is, 'That the order of Christ's commission, as well as the matter therein contained to be observed, may easily be concluded, from God's severity towards them that sought him not according to due order (1 Chron 15:13). Was God so exact with his people then, that all things to a pin must be according to the pattern in the mount (Heb 8:5, 9:11), whose worship then comparatively, to the gospel, was but after the law of a carnal commandment; and can it be supposed he should be so indifferent now to leave men to their own liberty, to time and place his appointments, contrary to what he had given an express rule for in his word as before? (Eze 44:7,9,10). It was the priest's sin, formerly to bring the uncircumcised in heart and flesh into his house.'

Ans. That there is no such order in that commission as you feign, I have proved. As for your far-fetch'd instance (1 Chron 15), it is quite beside your purpose. The express word was, That the priest, not a cart, should bear the ark of God. Also they were not to touch it, and yet Uzza did (Exo 25:14; 1 Chron 15:12-16; Num 4:15; 1 Chron 13). Now, if you can make that 28th of Matthew say, Receive none that are not baptized first; or that Christ would have them of his, that are not yet baptized, kept ignorant of all other truths that respect church communion; then you say something, else you do but raise a mist before the simple reader: but whoso listeth may hang on your sleeve. As for the pins and tacks of the tabernacle, they were expressly commanded; and when you have proved by the word of God, That you ought to shut saints out of your communion for want of baptism, then you may begin more justly to make your parallel. How fitly you have urged (Eze 44) to insinuate that unbaptized believers are like the uncircumcised in heart and flesh, I leave it to all gospel-novices to consider.

Your third argument is, 'The practice of the first gospel-ministers, with them that first trusted in Christ, discovers the truth of what I assert. Certainly they that lived at the spring-head, or fountain of truth, and had the law from Christ's own mouth, knew the meaning of his commission better than we: but their constant practice in conformity to that commission, all along the Acts of the Apostles, discovers that they never arrived to such a latitude as men plead for now-a-days. They that gladly received the word were baptized, and they, yea they only, were received into the church.'

Ans. How well you have proved what you have asserted, is manifest by my answer to the two former arguments. I add, That the ministers and servants of Jesus Christ in the first churches, for that you are to prove, were commanded to forbear to preach other truths to the unbaptized believers; or that they were to keep them out of the church; or that the apostles, and first fathers, have given you to understand by their example, that you ought to keep as good out of churches as yourselves, hath not yet been shewed by the authority of the word. The second of the Acts proveth not, That the three thousand were necessitated to be baptized in order to their fellowship with the church, neither doth it say THEY, yea they only, were received into the church. But suppose all this, as much was done at the first institution of circumcision, &c., yet afterwards thousands were received without it.

Your fourth argument is, 'None of the scripture saints ever attempted this church privilege without baptism, if they did, let it be shewn. The eunuch first desired baptism before anything else; Paul was first baptized before he did essay to join with the church. Our Lord Christ, the great example of the New Testament, entered not upon his public ministry, much less any other gospel ordinance of worship, till he was baptized.'

Ans. That none of the scripture saints, if there be any unscripture ones, so much as attempted this church-privilege first, remains for you to prove. But suppose they were all baptized, because they had light therein, what then? Doth this prove that baptism is essential to church communion? Or, that Christ commanded in the 28th of Matthew, or gave his ministers by that, authority, not to make known to believers other parts of gospel-worship, if they shall want light in baptism? The eunuch, Paul, and our blessed Lord Jesus, did none of them, by their baptism, set themselves to us examples how to enter into church communion; what church was the eunuch baptized into, or made a member of; but where is it said, that the unbaptized believer, how excellent soever in faith and holiness, must, for want of water baptism, be shut out from the communion of saints, or be debarred the privilege of his Father's house? This you are to prove.

Your fifth argument is, 'If Christ himself was made manifest to be the SENT of God by baptism, as appears (Mark 1:9,10), then why may not baptism, as the first fruits of faith, and the first step of gospel-obedience, as to instituted worship, be a manifesting discovering ordinance upon others who thus follow Christ's steps.'