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 G.o.d's ordinances, are to be used to edification; not to beget heats and contentions among the G.o.dly, 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 inst.i.tuted 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 p.r.o.nounced 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]

G.o.d's precepts have been borne with, when they come in compet.i.tion 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 G.o.d'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 circ.u.mstance (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 pa.s.sover 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 pa.s.sover 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 G.o.dly 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 const.i.tution, and the severity of G.o.d 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 compet.i.tion; how much more, may not we have communion, church communion, when no law of G.o.d is transgressed thereby. And note, That all this while I plead not, as you, for persons unprepared, but G.o.dly, and such as walk with G.o.d.

We come now to my seventh argument, for communion with the G.o.dly, 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 G.o.d hath received, is love that is guided by judgment; and to receive them that are such, because G.o.d 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 G.o.dly, 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 G.o.d?' (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 G.o.d 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 G.o.d hath received them; they do not want to us a proof of their sonship with G.o.d; 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 G.o.d'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 circ.u.mstance; 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 G.o.d'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 G.o.dly than ourselves, because they jump not with you in a circ.u.mstance? 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 G.o.d 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 G.o.d'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 G.o.d,' 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 pa.s.s 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 G.o.d, 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 G.o.d 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 G.o.d'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 b.u.t.tocks, 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 G.o.d; 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 G.o.d.' 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 G.o.d, 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 G.o.d. 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 G.o.d, you might, were you not wedded to your wordless opinion, soon begin to conceive.