Eighth. But for God's people to divide into parties, or to shut each other from church communion; though from greater points, and upon higher pretences, than this of water baptism; hath heretofore been counted carnal, and the actors herein babyish Christians. Paul and Apollos, Cephas and Christ, were doubtless higher things than those about which we contend: yet when they made divisions for them; how sharply are they rebuked? Are ye not CARNAL, CARNAL, CARNAL? For whereas there are among you, envyings, strife, divisions, or factions: 'are ye not carnal' (1 Cor 1:11,12, 3:1-4). While one saith, I am of Paul, and another I am of Apollos, are ye not carnal? See therefore from whence arise all they endeavours, zeal, and labour, to accomplish divisions among the godly: let Paul or Cephas, or Christ himself, be the burthen of thy song, yet the heart from whence they flow is carnal; and thy actions, discoveries of childishness. But, doubtless when these contentions were among the Corinthians, and one man was vilified, that another might be promoted; a lift with a carnal brother, was thought great wisdom to widen the breach. But why should HE be rebuked, that said he was for Christ? Because he was for him in opposition to his holy apostles. Hence he saith, 'Is Christ divided,' or separate from his servants? Note therefore that these divisions are deserted by the persons the divisions were made about; neither Paul, nor Apollos, nor Cephas, nor Christ is here. Let the cry be never so loud, Christ, order, the rule, the command, or the like; carnality is but the bottom, and they are but babes that do it; their zeal is but a puff (1 Cor 4:6). And observe it, the great division at Corinth, was helped forward by water baptism: this the apostle intimates by, 'Were ye baptized in the name of Paul?' Ah, brethren! Carnal Christians with outward circumstances, will, if they be let alone, make sad work in the churches of Christ, against the spiritual growth of the same. But 'I thank God,' saith Paul, 'that I baptized none of you,' &c. Not but that it was then an ordinance of God, but they abused it, in making parties thereby. 'I baptized none of you, but Crispus and Gaius,—and the household of Stephanus': men of note among the brethren, men of good judgment, and reverenced by the rest; they can tell you I intended not to make a party to myself thereby. 'Besides, I know not whether I baptized any other.' By this negligent relating, who were baptized by him; he showeth that he made no such matter of baptism, as some in these days do; nay, that he made no matter at all thereof, with respect to church communion; for if he did not heed who himself had baptized; he much less heeded, who were baptized by others; but if baptism had been the initiating, or entering ordinance, and so appointed of God; no doubt he had made more conscience thereof, than so lightly to pass it over. 'For Christ sent me not to baptize, but to preach the gospel.' The gospel then may be effectually preached, and yet baptism neither administered nor mentioned. The gospel being good tidings to sinners, upon the account of free grace through Christ; but baptism with things of like nature, are duties enjoined such a people who received the gospel before. I speak not this, because I would teach men to break the least of the commandments of God; but to persuade my brethren of the baptized way, not to hold too much thereupon, not to make it an essential of the gospel of Christ, nor yet of communion of saints.
'He sent me not to baptize': these words are spoken with holy indignation against them that abuse this ordinance of Christ. So when he speaketh of the ministers themselves, which also they had abused; in his speaking, he as it were trampleth upon them, as if they were nothing at all. 'Who then is Paul, and who is Apollos?' 'He that planteth is not any thing, neither is he that watereth, but God that giveth the increase' (1 Cor 3:5,7). Yet for all this, the ministers and their ministry are a glorious appointment of God in the world. Baptism also is a holy ordinance, but when Satan abuseth it, and wrencheth it out of its place; making that which was ordained of God for the edification of believers, the only weapon to break in pieces the love, the unity, the concord of saints; then What is baptism? then neither is baptism anything. And this is no new doctrine; for God by the mouth of his prophets of old, cried out against his own institutions, when abused by his people: 'To what purpose is the multitude of your sacrifices unto me,' saith the LORD: 'I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hands, to tread my courts? Bring no more vain oblations, incense is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot away with it; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me, I am weary to bear them' (Isa 1:11-14). And yet all these were his own appointments. But why then did he thus abhor them? Because they retained the evil of their doings, and used them as they did other of his appointments, viz., 'For strife and debate, and to strike with the fist of wickedness' (58:4): Wherefore when that of God that is great, is overweighed by that which is small; it is the wisdom of them that see it, to put load to the other end of the scale; until the things thus abused, poise in their own place. But to pass this and proceed.
Ninth, 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. For 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; That Jesus Christ is theirs, That Paul, and Apollos, and the world, and life, and death, and all things are theirs, because they are Christ's, and Christ is God's. But saith he, let no man glory in men, such as Paul and Cephas, though these were excellent: because this privilege comes to you upon another bottom, even by faith of Jesus Christ, 'Drink you all of this,' is entailed to faith, not baptism: nay, baptized persons may yet be excluded this; when he that discerneth the Lord's body hath right and privilege to it (1 Cor 11:28,29). 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.
(1.) This looks too like a spirit of persecution (Job 19:28). (2.) It respecteth more a form, than the spirit and power of godliness (2 Tim 3:5). (3.) This is to make laws, where God hath made none, and to be wise above what is written, contrary to God's word, and our own principles. (4.) It is a directing of the Spirit of God. (5.) It bindeth all men's faith and light to mine opinion. (6.) It taketh away the children's bread. (7.) It withholdeth from them the increase of faith. (8.) It tendeth to harden the hearts of the wicked. (9.) It tendeth to make wicked the hearts of weak Christians. (10.) It setteth open a door to all temptations. (11.) It tempteth the devil to fall upon those that are alone, and have none to help them. (12.) It is the nursery of all vain janglings, back-bitings, and strangeness among the Christians. (13.) It occasioneth the world to reproach us. (14.) It holdeth staggering consciences, in doubt of the right way of the Lord. (15.) It giveth occasion to many to turn aside to most dangerous heresies. (16.) It abuseth the holy scriptures; It wresteth God's ordinances out of their place. (17.) It is a prop to antichrist. (18.) Shall I add, Is it not that which greatly prevailed to bring down these judgments, which at present we feel and groan under;[18] I will dare to say, it was[19] a cause thereof.
Tenth, and lastly, Bear with one word farther. What greater contempt can be thrown upon the saints than for their brethren to cast them off, or to debar them church communion? Think you not that the world may groundly say, Some great iniquity lies hid in the skirts of your brethren; when in truth the transgression is yet your own? But I say, what can the church do more to the sinners or open profane? Civil commerce you will have with the worst, and what more have you with these? Perhaps you will say we can pray and preach with these; and hold them Christians, saints, and godly. Well, but let me ask you one word farther: Do you believe, that of very conscience they cannot consent, as you, to that of water baptism? And that if they had light therein, they would as willingly do it as you? Why then, as I have shewed you, our refusal to hold communion with them is without a ground from the word of God. But can you commit your soul to their ministry, and join with them in prayer; and yet not count them meet for other gospel privileges? I wold know by what scripture you do it? Perhaps you will say, I commit not my soul to their ministry, only hear them occasionally for trial. If this be all the respect thou hast for them and their ministry, thou mayest have as much for the worst that pisseth against the wall. But if thou canst hear them as God's ministers, and sit under their ministry as God's ordinance; then shew me where God hath such a gospel ministry, as that the persons ministering may not, though desiring it, be admitted with you to the closest communion of saints. But if thou sittest under their ministry for fleshly politic ends, thou hearest the word like an atheist, and art thyself, while thou judgest thy brother, in the practice of the worst of men. But I say, where do you find this piece-meal communion with men that profess faith and holiness as you, and separation from the world. If you object, that my principles lead me to have communion with all; I answer with all as afore described; if they will have communion with me.
Object. Then you may have communion with the members of antichrist.
Ans. If there be a visible saint yet remaining in that church; let him come to us, and we will have communion with him.
Quest. What, though he yet stand a member of that sinful number, and profess himself one of them.
Ans. You suppose an impossibility; for it cannot be that, at the same time, a man should visibly stand a member of two bodies diametrically opposite one to another. Wherefore it must be supposed, that he who professeth himself a member of a church of Christ, must forthwith, nay before, forsake the antichristian one. The which if he refuseth to do, it is evident he doth not sincerely desire to have fellowship with the saints.
[Quest.] But he saith he cannot see that that company to which you stand opposite, and conclude antichristian, is indeed the antichristian church.