Nfc «• . -vjH DUKE UNIVERSITY LIBRARY Treasure %oom CLOSE COMMUNION OF THI BAPTISTS, IN PRINCIPLE AND PRACTICE, PROVED TO BE UNS C RIPTUR AL, AND OF A BAD TENDENCV IT* THE CHURCH OF GOD ; IN SEVEN LETTERS, ADDRESSED TO THE FRIENDS OF FUNDAMENTAL TR AND OF PRACTICx\L RELIGION. By RUFUS ANDERSON, A. M. SALEM PRINTED BY JOSHUA GUSHING, JS05, 4' ^/. W/UI.M £<:<£* .A CONTENTS. LETTER I. INTRODUCTION, and definite remarks on thefubjecl. LETTER II. The defign of the church illujlrated, and commended as a ground of open communion. LETTER III. 1 he defcriptions of, and the promifes made to, the church, compared with the prefent Jlate of things, are againji the fc heme of clofe communion. LETTER IV. Concejfions of the Baptifis, in favour of Poedobaptifi mi- mjiers, are arguments againfl clofe communion. LETTER V. We fiould hold fellowjhip with thofe who appear to have fellow/hip with Chrift. His works of grace in reli- gious Jo cietics prove them to be churches. LETTER VI. Clofe communion makes afcbifm in the church-— is in op* pofitionto Scripture, and to the f pi r it of brotherly love in the pious brethren among the Baptifis. ^ LETTER VII. The difa/Jfions in the preceding letters unite to prove one point. The main inference. The conclufioiu [ 5 J CLOSE COMMUNION UNSCRIPTURAL, ckc. LETTER I. Introduflion, and definite remarks en thefubj Christian Brethrkn, YOU need not be told that the fundamental doclrines of the gofpel are not confined to *any one denomination of Chriftians. Several de- nominations, diftinguifhed by flight mades o. nee, appear to reft on the foundation laid in Zi- Not duly from their public, orthodox creeds ; only from their good life, and their zeal in con- tending earnestly for the faith once delivered to the faints; I i from the incrcafe of God, with i ..i evidently favoured; they have to our belief, that God refts in his love towards them. But, is it not a caufe of deep regret to the friends of Zion, that brethren, in the " one i," are not more vifibly united in the bond of peace and rhutu; wlhip ? Advocates ofr d rituals will, indeed, fre- quently try the of their different opinions. And may they d I go on to I c the fpj> )f ineu . ;.rd to the comim. u e, they v . i x< the cand< ■ i t which become : n, too modeil to claim ility. It 6 INTRODUCTION AND It is not, however, by efforts of this kind, but by " forbearing one another in love/'* and by walking together in the " more excellent way,"f that Chrif- tians of different denominations are to let " the peace of God keep their hearts and minds, through Jel'us Chrift."J Since, therefore, they cannot agree to adopt a uniformity in circumftantials of religion ; fince each party muff have a peculiar itage-work of its own, may all parties be indulged ; let no man forbid them. Their common building is of very great magnitude. Each may find a place, at which to erect its own ftage with advantage. And may it be the endeavour and prayer of all, that there mould be no encroachments to irritate ; no zeal without knowledge ; no provocations to wrath. But with tears, if tears can be fhed in heaven, the angels, who rejoice when a iinner repents, have to witnefs grievous diffenfions among brethren, on the fubject of modes and forms. As a confequence of thefe diffennons, do they not behold many finners hardening their hearts, and the ways of Zion mourning, becaufe fo few attend her folcmn feafts ? Should the friends of truth forbear one Another in love, their circumftantial differences of opinion would become favourable occasions for their fhow- ro the world the excellent nature of Chriftian o t ity. But when thefe differences of opinion are magnified, and brought into the lift of effentials ; when they are made a ground of entire feparations )ffen live encroachments ; the Spirit is grieved in the faints, Zion mourns, the enemy rejoices, and there are fewer occafions of joy in heaven. It is therefore of infinite importance, that the churches of Chrift, by an open fellowfhip in the truth, exemplify the fpirit of his religion. Christian * Eph. iv. 2. f l Cor. xii. 31. % Phil. iv. 7. FEFINITE REMARKS. J Christian Brethren, of every denomination, 3 wifli to addrefs you on this fubjecl:. We believe, that " the church of the Living God is the pillar and ground of the truth."* We fha'd alfo agree in the definition and explanation of the terms. And while I take this indiiputabie doctrine for the leading principle of my addrefs, it is hoped you will cheerfully come into the light it may catt on the duty of Chriflian fellowfhip, fo important to the peace of the churches. i. It is the vifible churchy which is the pillar and ground of the truth : for this is the church in which Timothy was required to behave himfelf agreeably to his inftructions on the duty of a paftor. " Although the fcripture uies the term church to lignify the whole number of mankind who {hall fi- naily be fanctified and faved ; yet more commonly the term fignifies a particular fociety of Chriftians, who ufually meet in one place to worfhip God, and to enjoy the ordinances of the gofpel." Thus we read of the church of God at Corinth, and of the feven churches in Afia. Each of thefe is a vifible church : and the whole number of thefe in the world are the universal, viiibie church. They all conftitute but one body. To this body the apoftle appears to have reference, when he fays, " And he gave fome, apoftles ; and fome, prophets ; and fome, evangelifts ; and fome, pallors and teachers ; for the perfecting of the faints, for the work of the miniftry, for the edifying of the body of Chrift :"t and alfo when he obferves, " God hath fet fome in the church, iirft apoftles, fecondarily prophets* third- ly teachers, &c."J The fame vifible, univerfal church was meant, when Chrift faid to Ifrael, " I will • i Tim. iii. 15. f Eph.iv. 12. % 1 Cor. xii. 28. INTRODUCTION A^D will declare thy name unto my brethren ; in the midft of the church will I ling praife unto the£."* 4k Mofes, it is laid, was in the church in the wilder- nefs."f As every conftituted body of profeflmg Chriftians is a church, formed for the worfhip of God ; fo all thefe together are the church univerfal ; the pillar and ground of the truth. Numerous appellationsare. in Scripture, given to the church of God. In the Old Teilament, Zion is a name the moil common, and it generally r to the vifible church, compofed of God's profeiiing people. 2. The truth, of which the church is the pillar, is doubtlefs the ejfential doBrines of the gofpcl. By a reference to the epiftles of Paul, who was fent, not to baptize, but to preach the gofpcl, thefe doc- trines may, perhaps with the greateft precision, lv. afcertained. The doctrine, of God manifft in the ficfh, ftands in the context intimately connected with "the truth.'' 3. It is doubtlefs by a doctrinal and practical manifeftation of the truth, that the church becomes its pillar and ground. A pillar is fometimes raifed for receiving the infeription of remarkable events, to ftand for an hnperifhable, public regifter ; and fometimes it is raifed for the fupport of a building*. In both cafes the ground work of the pillar aids the defign. In either cafe, the pillar and ground illus- trate the defign of God, in founding the church for the difplay and fupport of the truth. How grand the defign for which God has founded the vifible church ! I am, SsV. *Heb. ii. 12. fAtfsvii. 38. The design op the visible church. 9 LETTER II. The defignof the church, as the pilar and ground of the truth, illuftrated from facred hijlory, and commended to all the churches of the fame fundamental principles , as a ground of open coyimunion. Christian Brethren, T in fiicc appears, that it is not enough for the friends of truth to fimply believe, and to acl: only in their individual capacity. They muft affb- ciate, and afTume the appearance of an army with banners. In the facred annals of truth, the people of God appear in form, acting in concert. The church on earth, like feed caft into the ground, obferves an eftablifhed law, — " firft the blade, then the ear, after that, the full corn in the ear/' From Adam to Abraham, the church feems to have appeared in the blade only. Then the fufferings of the righteous, and the unchecked violence of the wicked, proclaimed the want of a church in regu- lar form.. After the firfl general apoftacy, God fent the flood to deftroy the enemies of the truth, and to fave his people from entire ruin. The old world being deltroyed, the family of Noah was put on a ftate of probation for the fupport of the truth, and worfhip of God : But, a general apoftacy again commenced. And although by the confufion of languages, and other direful judgments, God ad- monifhed the world of fin, and of his righteous government ; yet, as on a fteep defcent, they conti- nued to depart from the living God, and to immerie themfelves in the grofs darkneis of idolatry. B A 10 THE DESIGN OF A fecond long experiment having been made in the world, without the aid of a church in difiincl form ; and a fecond general apoftacy from the truth having been the evident remit j God led Abram out of Chaldea into the land of Canaan ; and, in a covenant with him, he gave the church a more per- fect and vifible form.* The blade was firft : then the ear. Since faith, even faving faith,| feems evi- dently to have been an eilential term in this cove- nant, it muft have been the covenant of grace ; yet doubtlefs it was the covenant of [Trace en- larged in its promifes and privileges, and fuit- ably adapted for the ground work of a church adminidration, in favour of the truth. As a token of the covenant, circumcifion was enjoin- ed ;J and the profit of this " feal of the righteouf- nefs of faith" was very great, chiefly becaufe that imtothem were ted the oracles of God."§ From this noted era in the annals of the church, a peculiar people, feparated from all Others, made their appearance in the world. " They are Israel- ites, to whom pertain the adoption, and the glory, ;he covenant;, and the giving of the law, and fervice of God, and the promifes ; whofe are the fathers, and of whom, as concerning the flem, Chrift came, who is over all, God bleiled forever, Amen." In a word, the covenant made with the Father of the faithful was the good olive tree, and the Ifraelites were the natural branches. || But the principle of vegetation was flow in its progreilive operation. Circumcifion was not enough. After the lapfe of four hundred years, the law was added.^T " Mofcs was in the church in the wiidernefs."** He was in her as a fchool- maifer * Gen. xvii. 2. f Rom. iv. 11. Gal. iii. 17. \ Gen. xvii. 1 r. § Rom. iii. 2 — ix. 4. || Rom. xi. 21. % Gal iii. 19. **Afts vii. 38. THE VISIBLE CHURCH. II mailer to teach her the law, that he might lead her to Chrift.* The church was then considered as a rainor " under tutors and governors until the time appointed of the father."! From Mofcs to Chrift, the fyftem of inftruction was progreflive. The fyftem of ritual laws was not completely executed until Solomon built the tem- ple. From that fuccefsful period till the temple was deftroyed, prophets in fucceffion appeared in the ci- ty of God. Their office was, " to reprove in the gate, to lift up a ftandard for the people, to fay un- to the daughter of Zion, Behold, thy falvation cometh: behold, his rewafd is with him, and his work before him." The Pfalms, and the writings ot the Prophets, exhibit the church, before the tivity, as a considerable light in the world, an^ the only pillar of the truth. Still, however, it is ent that the worfhip of God was not fufficient- ly defended againft the . i ors of idolatry. By riment of ages it was proved, that the mi- niftry of the fons of Aaron, confined to the temple, was not a means adequate for diffufing tha know- ;e of God through the mafs of the people. They ;ntly needed an order of men to initrucl: them in their feveral cities. After the captivity, under the adminiftration of Ezra, this deficiency in the fyftem of iriitruction was fupplied, by the inftitu- tion of the fynagogues. From this period till " the fulnefs of time," Mofes and the prophets had, in every city, thofe who preached them, being . to convenient affemblies every fabbath day. The knowledge of the truth prevailed : The : prophets were not again permitted to inferibe the :s of their idols on the pillar of the truth. As we approach the morning of the glorious d we behold the church moi e ailimilated into the fim- * Gal. iii. 24. f Gal. iv. 2. 12 THE DESIGN OF pie form, in which fhe has fince appeared under the gofpel ; the form of convenient, worfhipping af- femblies. The edification of the worfhippers, in the knowledge and law of God, was the profeffed defign of every church in every fynagogue. The event, however, proved that without the aid of di- vine influences^ " the form of knowledge, and of the truth in the law," will not renovate the human heart. At a dark hour, as it refpected the power of relU gion, the light began to dawn. To introduce " the great and dreadful day of the Lord, Elijah the pro- phet,"*"' or John, " in the fpirit and power of Elias," appeared in the wilderneis or Judea.f He was an extraordinary perfon, commiffioned for the exprefs and peculiar deiign of making manifeft the Mefliah to Ifrael : for this purpofe, John baptized with wa- ter, as he exprefsly afferts ;J in the execution of his high office, he bore witnefs to the truth, and was a burning and mining light :§ but, like the morning ftar, his office was peculiar, his appearance in the heavens was momentary, he decreafed,\\ he dis- appeared as the fun arofe : he has had nofucceffor. — If Chrift will again need a harbinger to go before him, it will not be till his fecond coming. The Son of Cod having been born in Zion, and having been publicly inducted, at Jordan, into his office, as a " preacher of rigliteoufnefs in the great congregation," — he fpake, and it was light ; " he gave the word, and great was the company ofthofe who published it." From this grand era in the hiftory of the church, the ti: c j luminous. To the view of mankind, the * Matt. iv, 5. f Luke i. 17. % John, i. 31 — 34.. § John v. Z^~SS- I! John iii. 30. THE VISIBLE CHURCH. ij the church evidently ftands as the pillar of the truth ; as the light of the world. " The preaching of peace by Jefus Chrifl began in Galilee;, after the baptifm which John preached."* Chrift, at the head of his apoftlcs, began the minis- try of reconciliation ; and founded the Christian church. Then, by the events, the fellowfhip of the myftery was revealed, that the Gentiles fLould be fellow-heirs with the Jews, and of the fame body.f The numerous converts were not left to languifh without theprovifion of Zion. The believers were added to the church. The great Shepherd " took one of a city, and two of a family, and led them to Zion, and gave them pallors after his own heart, who fed them with knowledge and under- ftanding."| To have left his difciples without the inftitution of a church, would have been the to " reap the whirlwind." Without pallors, with- out the ordinances, and without the Lavs of church difcipline, the Chriilian converts would have been a confufed multitude ; the caufe of Chriic would have funk under contempt ; the truth would have perilh- ed. But God was the God of order, as it appeared in all the churches. They were cities compact to- gether ; the laws of difcipline were executed ; and " believers were the more added to the Lord, mul- titudes both of men and women." Thus, From the foregoing review of facred hiflory in every feclion, we learn that the truth has always de- pended on the vilible church for fupport : no inti- mation is given that God ever placed any depend- ence * Aifls x. 36, 37. This illuftrates Luke xvi. 16. The la-R- and the prophets continued until John, and ended in him : , or after that time, the gofpel, in the new di, has been preached. f Eph. iii. 6. J Jer. ill. 14, 15. 14 THB DESIGN OF ence on aflbciated bodies of men out of his church for leading the truth to victory. To maintain tbf truth, and the ivorfhip of God in the world, is ther, ".mediate and chief de/ign, for which he has . the vijible church : for it in face appears, that he has made the aid of the church effentialiy requi- fite to the fuccei's of his word. With this view of the church, as the pillar of the truth given us by the facred writers, 1 my brethren, to compare the view of I given us at this day by the advocates of cloi . munion. They fay that the Baptifts only conftitute the v - fible church of Chriil : they draw a line, which ex- cludes all Chriftians, except themfelves, from " the houfe of God, the church of the living God, the pillar and ground of the truth." And yet undeniable facts oblige them to acknow- ledge, that, in his works of grace, God goes out of their church into the Pasdob?ptift churches,* to raife up numerous and able friends to love, to vin- dicate and to exemplify the truth. If the Bar will judge the tree by its fruit, they will doubtlefs grant, that, for feveral centuries paft, the truth of God has found its chief fupport, not in their church, but in what they call the world ; or rather, in what they call branches of the church of Rome : for it muft be acknowledged, that from the era of Luther to the prefent time, the light of the truth has been a hundred, perhaps a thoufand fold great- er in the P our Baptift brethren draw a line, and make a Separation between the upright in heart. They defcribe two generations. The moll honourable name they claim for themfelves ; they call themfelves the church of God exclufively ; they give inferior names to their numerous brethren on the other fide of their Separating line. We con- tend not, however, for the higher feats, but for truth * Eph. ii. 19. f Matt, xiit. 38. % Cant. v. x. § Matt. v. 14. DESCRIBED. 19 truth and peace. " He that exalteth himfclf mail be abafed." Informer ages, of lefs diflenfion, the . correct opinion was, that the church only was beau- tiful as Tirzah, comely as Jerufalem, and terrible as an army with banners ;"* but now, the Baptifts claim theie glorious things to be faid of them only. Where then is the ground of their high, exclufive claim ? They are but a fmall people compared with the thoufands of Ifrael. In gifts and graces, \i\ knowledge, and cbarjcler, they are not fuppoled to excel their brethren. On what ground then do they claim to be exclulively the hoft of the Lord, terrible to his enemies as an army with banners }■ The infidels, the enemies, have been forely wound- ed ; they have been often defeated. Who have de- feated them ? Who have been the angels under Michael ? St. John fuppofed they were Chriflian warriors in the vifible church. What fay you, my brethren of the Baptift church ? Will you not ac- knowledge that you have but few names, compara- tively, in the numerous lift ? When you confider the able defenders of the faith, and the thpufands of their brethren, who have obtained mercy of the l^ord to be faithful in the Pasdobaptift churches ; can you fay that they have lived, and acted, and died, out of the communion of the viiible church ? Yes, you can ; for you will fay fo. O clofe com- munion ! 1 O thou feparatir.g agent ! ! * where is the proportion of thy graces ? Is thy charity in proportion to thy zeal ? Have thy humility and forbearance been pufhed into the back ground ? Wilt thou fet the word of God at variance with his works of grace ? • My fubjecl: feems inexhaustible, as if the whoie analogy of faith would come to the aid of open ccmmunion. The • Cant. vi. 4. 20 PROMISES The promijfory, as well as the defcriptive parts of Scripture, fpcak with decilion againft the clofe com- munion fcheme. You know that the advocates of this fcheme declare the Paedobaptift churches to be fragments of the corrupt church of Rome. And yet the Baptift writers, with their brethren, grant, that God gives an eminent increafe of grace in thefe churches, fo often ftigmatized, as if the mark of the beaft were ftill on their foreheads. Now it is evi- dent that God has not promifed to abide with the bleflings of his grace in the kingdom of Antichrift, or in communities out of his church. Chrift will indeed caufe his fheep, in every part of the world, to hear his voice : but then he will bring them in- to his fold. " The Lord hath chofen, not the world, but Zion ; he hath delired it for his habitation. This is my reft forever." It however appears from his works of grace, that he has chofen our Psedo- baptift churches for a habitation and reft. In them are fulfilled the promifes made to Zion ; " I will abundantly blefs her provifion ; I will clothe her priefts with falvation, and her faints {hall ihout aloud for joy."* Now if the Paedobaptifts be not Zion, how can we reconcile the works of grace among them with the prcmifes made to Zion only ? Has God gone out of Zion, and chofen antichriftian churches for a principal habitation ? O ! how of- ten have thefe churches fhouted for joy, in feeing their priefts clothed with falvation ! ! It remains for the clofe communionifts to reconcile thefe events with the promifes made to Zion only. For our part, we think that the fulfilment of the pro- mifes in our churches proves them to be within the limits of Zion. «Oi * Pfalm exxxii. 13 — 16. TO THE CHUR, a I CJ Of Zion it fhall be iaid, this and that man was born in her. The Lord lhall coa-nt, when he writeth up the people, that this man was born there.* 5 * Now millions have been bcrn again in our Paedobaptiic churches : and. as Ifaac was, have they not all been the children of the promife ? The promife being made to Zion only, the fulfilment of it in our churches proves them to be Zion, u the church of the living God." But the Bapdits lay, No ; you cannot be a church, for you have not been into the water, like Philip and the Eunuch j both into, or under, the water ; both priefls, and fubjects of bap- tifxn ; both alike into ; and after all, it is added,, " and he baptized him :" but as to the mode of the Eunuch's baptifm, this verfe isjilent. Cn the ground of this, and a few other difputed verfes, the Baptifts fet their faces againft the great promifes of God, and the works of his grace in our churches y and exalt themfelves in oppofition. " Shall a nation be born at once ? for as foon as Zion travailed, fhe brought forth her children."! This intimates* that God pours out a fpirit er on his people, before he enlarges them with men like a (lock ; for he will be inquired of to do thefe things for the houfe of Ifrael.J Now will the Bap- tifts claim, that the glorious fuccefs of the gbfpel, in our churches, has been given in anfwer to the prayers of their Ziou only ? Or will they facrifice cloie communion for the fake of truth, and acknow- ledge, that the P^edobaptift Zion alfo enjoys the fpirit of prayer from God, according to his word ? Further, God promifes not only to anfwer prayer, but al- fo to add the converts of his grace to the church. " Thus * Pfalm lxxxvii. 5. f Ifaiah hvi. 8. % Ezek. xxxvi. 37. ■22 PROMISES, &C. cc Thus faith the Lord, O Jacob, I will pour my Spirit on thy feed, and. my blefling on thine off- fpring. One (hall fay, I am the Lord's, and another mall call himfelf by the name of Jacob, and ano- ther fhall fubfcribe with his hand unto the Lord, and firname himfelf by the name of Ifrael.* It is, impoffible to reconcile thefe promifes with the Bap- tift fuppofition, that by far the greater part of the promifed feed are lefc to live without the walls of Zion. Will the Baptifts fay, that God is unfaithful to his promife ? God forbid. Then let them break down the feparating wall. Let them acknowledge, that the great body of believers is a father's houfe- hold ; that he takes care of his family, and keeps the faith. " I will take you, one of a city and two of a family, and I will bring you to Zion, and I will give you paftors after mine own heart, who fhall feed you with knowledge and underftanding." " Chrift is the good fhepherd, the fheep hear his voice, and he calleth his own fheep by name. He goeth before them, and they follow him."t It is good for them, that he has gone to the Father : he has given gifts to men ; he has fent the Comforter ; ; he is in the midft of the feven candlefticks, and holds the feven (tars in his right hand. Since thefe things are fo, it is obvious, that the clofe communionifts not only oppofe themfelves to the children of God, but alfo deny his faithfulnefs ; for, according to their fcheme, we are required to believe, that God brings but few of his people into Zion : that, with refpect to the greater part of them, he is unmindful of his promife. Every pious heart recoils at the idea. The fcheme is unfcriptural. Although but few, comparatively, of the fubjects of grace * Ifaiah xliv. c. f John x. 4. CONCESSIONS OF THE BAPTISTS. 23 grace feek admiflion into the Baptift church, it is becaufe God has provided a church for them among the Fsedobaptifts. The principles of open commu- nion are confiftent ; but the principles of clofe com- munion are inconfiftent with the divine promifes, faithfulnefs, and works ! ! This unfcriptural fcheme muft therefore have a bad tendency in the church of God. I am, Esfc. LETTER IV. ConceJJtGns of the Baptifls, in favour of Padobapi minijlers, confidered. Christian Brethren, IT is well known that Baptift minifters, in concur- rence with their people, are in general willing to commune with their P*edobaptift brethren in the pulpit. And in words, as well as practice, they ac- knowledge our minifters to be ambailadors of Chrift. In comparing the Calviniftic and Socinian ,. fyftems, as to their moral tendency, Dr. Killer, an ^u^O^^~- eminent Baptift minifter in England, reverts chiefly to the Calvinifts of the Peedobaptift churches, for the bright examples. When he would inftance the moft exemplary Chriftians, and the Calvinftic mi- nifters the moft fuccefsful in turning many to righ- tcoufnefs, he looks into the Paedobaptift churches, and makes the moft honourable mention of Bunyan, Balton,Bruce, Rutherford,¥ranck, Whitefield, Stoddara, Edwards, Buel, Tennant, Brainard, and many others. Hale, Franck, Brainard. Edwards, Whitefield, Thcrn- t$n 24 ■ CONCESSIONS V^ ten and Hoktidrd, he cotifiderS as the brightefl: exam- ple? of candour, and benevolence to men.* My brethren of the clofe communion fcheme, although you acknowledge them to be ambafla- dors of Chrift , and invite them into your defk ; yet you exclude them from your table ! ! Is this con- fident ? Is not baptifm a prerequisite as much re- quired for pulpit communion, as for table commu- nion ? It feems, therefore, that you give them fome credit for their baptifm. Should they deny baptifm, in every mode, it is prefumed you would not invite them to preach for you. Why then do you not invite them to your table, as well as into your pulpits ? Eut although you may be a little inconfiftent, yet Chrift we are fare is perfectly confident. Not to animadvert on your ways, my principal argu- ment is from your conceffions, as they relate to the ferfeel ways of God. Matt, xxviii. 19, 20, "Go ye therefore and teach, all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoft : teaching them to obferve all things whatfoever I have commanded you : and, lo, I am with you alway, even unto the end of the world- Amen." 1. In this great commifHon of gofpel minifterSj the duty required of thein is, to baptize in the name of the Trinity, and to teach the people to obferve all things enjoined in the gofpel : pofitive ordinances , as well as moral precepts. 2. A faithful difcharge of the duty of teaching all things, is doubtlefs a term without which the fervants will not be bleffed with the fulfilment of the promife. 3. The promife, in its fulleft fenfe, is fulfilled, when Chrift bleffes the labours of his faithful fer- vants, * Pages 26, 45, 144.. THE BAPTISTS. &$ vants, and turns many to righteoufnefs under theit miniftry. Now you believe that the mcft numerous, the moil eminent and moll fuccefsful preachers of the gofpel have been, and are of the Pxdobaptilt fen- timent ; fuch as Whitefield, Edwards, and others mentioned by Dr. Fuller ; that Chrift has been with them in the vifible difplays of his grace, according to the exceeding riches of his promife : at the fame time you believe, that according to the inftru&icns of their commiftion, they were to baptize, and walk in all the ordinances, as well as preach the gofpel. But, On the clofe communion fcheme, how can you concede to the above, and yet exhib ; t a coniiften- cy in your account of the divine adminiftration ? As, in your opinion, thefe minifters neither baptize, nor found churches, nor execute the laws of Chrift, but, on the other hand, prevent the increafe of what you call the only church of Chrift ; how can you make it appear that their Lord is conftitent in mak- ing them the mo/i fuccefsful preachers of the gofpel ? Does Chrift, in the higheft degree, fulfil his promife to thofe, who, in your view, are neither themfelves baptized, nor are willing that others fhould be baptized ? Has he, for feveral hundreds of years, entrufted the greateft part of his dilciples to the paftoral care of aliens from the church ? Is this the manner of the Shepherd of Ifrael ? Read the hiftory of redemption from the era of the glorious reformation under Luther and Calvin • compare the Paedobaptift divines with the Baptift divines, as to their numbers, talents, weight of cha* ra&er, and fuccefs in writing and preaching the gofpel ; behold, examine, eftimate the vaft differ- ence in favour of the former 1 ! What a cloud of X), faithful 2$ CONCESSIONS ot TH£ BAPTISTS, faithful witnerTes for the truth, and what numerous feals of their miniftry, have appeared in our church- es on the continent of Europe, in England, and Scotland ! It was from their vineyard the noble vine was taken, and tranfplanted in America ! ! The fathers of New-England loved the Lord Jefus, and prayed for Zion. In this land, then inhofpi- table, they fought an afylum for the church, where foe might breathe a pure air, not contaminated with the corruptions of the old world. That they might, without moleftation, train up their children according to the rules of the gofpel, they cheerfully endured the perils of the fea, and the perils of the wildernefs. God remarkably owned and blefled them. We, their children, enjoy their labours : in praifing God, we mould blefs their memory. But, like the cold hand of death, the principle of clofe communion has griped fome of the children. They are Jilent, while others join their voices, and iing how God tranfplanted, not a corrupt branch, but a noble vine, into America.* What fhall we fay to thefe things ? The Pasdobaptift churches are churches of Chrift ; their minifters are pallors of his churches ; their baptifm is fcriptural, and valid in the view of Chrift. Admitting the truth of thefe proportions, all things appear harmonious and confident. But the clofe communionifls, in- denying them, deny the conliftency of the admi- nistration of Chrift, as it refpecls his ambafladors. How falfe is the feparating fyftem, which cannot be made to comport with the defign of the church, nor with the defcriptions of the church, nor with the prornifes made to the church, nor with God's moft * It fr.ould not be forgotten that our pious fathers, the en- lijrbteneil founders of our religions and civil communities, were Psedobaptifts, deeply interefted in the religious education of their children. ON FELLOWSHIP WITH CHRIST, &C. Q.J mod glorious works of grace in the church, nor with the confiftency of the meafures of Chrift, in giving paftors for the edifying of the church I I am, Qfa LETTER V. We Jhould bold fellowjhip with thofe who appear to have fellowfhip with Chrift . His works of grace in relu gious focieties prove them to le his churches. Beloved Brethren. IN imitation of Abram, in his addrefs to Lot his nephew, we wilh to addrefs the Baptifts. " Let there be no ftrife, we pray you, between us and you : for we are brethren." The parable of the ten virgins we fuppofe exhi- bits the general ftate of religion, both in the Poe- dobaptift and Baptift churches : and Chrift has fellowship with both, fo far as they walk in the path of the juft. And hence it is an undeniable in- ference, that, in imitation of Chrifi, they fhpuld as brethren, and live in fellowfnp, as churches cf equal Jlanding in Chriji. But, The clofe communionifts object, that there are true believers, who have been neither baptized, nor admitted into any church. Will you, fay they to us, hold fellowfhip with them, becaufe* Chriit does ? Why not ? we reply. We will walk with them, not as church members, for Chrift does not j but as believers. And you will do the fame, if you love thofe, who appear to love Chrift. The above is a cafe of private, Christian fellowship, which does not apply to the prefent queftion on church fellowfhip, Name an inftituted church of any t% THE WORKS OF GRACE any denomination, walking in the ordinances, ac- cording to their confcientious views or them, hav- ing teftimonials that they enjoy the prefence of Chrift ; and of confequence, with their confent, we fhall have a fufficient warrant to join them in communion. A religious denomination, in which Chrift appears^ does not feem too unholy for me, or for my fellow-communicants. I feel fafe in fol- lowing Chrift, in thefe refpecte, whitherfoever he goes. His example is a guide infinitely preferable to all the principles of clofe communion.* I pity the honeft man, whofe confcience forbids him to follow Chrift. Saul of Tarfus verily thought that he did God fervice. Confcience is often errone- ous in its dictates : and fometimes another princi- ple of the mind, of a ftiorter name, is miftaken for confcience. " Ye will not come unto me, that ye might have life." 2. The works of divine grace in religious focie- ties prove them to be churches of Chrift. How do the Baptifts prove that they are a church of Chrift ? Is it by an appeal to a few dil- puted * I lately afked a Baptift, whether he could commune with us in the ordinance of the /upper, fuppofing he fhould view us all to be converted, experimental Chriftians ; and fhould fee Chrift perfonally at the head of our table, and fhould hear him ad- dreffing us, in the words of love and friendfhip? The Baptift replied, "No, I could not in confcience commune with you." I give this as a fpecimen of the cafe under our eye in thefe letters : for doubtlefs there is, according to the greater num- ber, as great a proportion of pious real Chriflians in our churches as in the Baptift churches. And if we were all the moft emi- nent, heavenly minded believers, the Baptifts wo*ld ft ill fepa- rate from us, and call us a corrupt church, not fit for the table of the Lord. Some Baptifts however fay, that they feparate from us, becaufe there are fo many unconverted perfons ad- mitted into our churches. But fuch Baptifts are either igno- rant of their own principles, or elfe they are difhoneft, being ^fraid to give the true reafons of their feparation. DESIGNATE A CHURCH. 29 puted texts on baptifm ? Is it by referring to hu- man authors tor an explanation of the word bap- tizo ? Is it by proving, that the gofpel church was not grafted into the good olive tree, from which the Jews were* broken off? No. This is not their manner of proof. They endeavour to prefent thcm- felves, to the beft advantage, " as the epiftles of Chrift, written by the Spirit of the living God, not in tables of ftone, but in the flemly tables of the heart." They frequently publifh to the world the work of God among them, and the additions made to their churches. In their converfation with people of other denominations, they often refer to the fuccefs of the gofpel among them, as an evi- dence, that they are a people of the Lord. And it is not uncharitable to fuppofe that, af their baptifm, they are willing, for th^s end, to make a good exter- nal appearance, as well as to keep the heart with all diligence. In adopting this fyftcm of evidence in their favour, they act on the well known max- im, " By their fruits {hall ye know them." It is only by keeping the commandments, and difplay- ing the fruit of the Spirit, that any denomination can give ample proof, that they are the difciples and church of Chrift. And 1 frankly acknowledge, that it is by documents of the above kind I am led to believe, that the Baptifts are a church of God. Although in our view they err, efpecialiy in clofe communion ; yet, to honour God, we fub- mit to the evidence prefentedin his works of grace among them. And, ipdeed, do not the Baptills wijh us, in judging of them, to adopt the above rule, to give due credit to the above evidence, and to conclude, according to the evidence, that they are a church of Chrift? We know they wiih as to candidly meet JO THfi WORKS 0? GRACE meet their fyftem of evidence. Juft fo we, on our part exhibit to the world a fimilar Syftem of evidence : and to the Baptifts we fay, " As ye- would that men fhould do to you, do ye alfo to them likewiSe."* Behold the wonderful works of God, for centuries paft, in our churches, both in Europe and America. The evidence from the dis- plays of grace is a thoufand fold in our favour, as it appears from the hiftory of the facts. And now, brethren of the Baptift communion, will you not apply the golden rule of Chrift to our churches, and do to us as ye would that we fhould do to you ? If you will honeftly decide the cafe by this rule, the debate, on clofe communion will be at an end ; you will regard our cTmrches, and reject the Separating principle as antichriftian. Take an impartial review of the Congregational churches of New-England from the period of the firft Settlements at Plymouth and Salem : and then review the Baptift churches on the fame ground, moft of which are of a late date, having been ga- thered within the laft forty years. Compare the two denominations, as to every thing " more ex- cellent ;" as to judgment, mercy, and the love of God ; as to "numbers, talents, and able, zealous, ex- perimental defenders of the faith : and can you fay of yourfelves, - c We are the people, and wifdom Shall die with us V Is there yet a church of Chrift at Plymouth, the place of our fathers* Sepulchres ? Let the queftion be decided by their fruits ; not by the contracted principles of clofe communion. When was the noble vine firft planted in Salem ; the firft Settlement of MafTachufetts ? The Baptifts fay, Not before the laft year, when they gathered a church in the place. But all honeft people will have * Luke vi. 3 r. DESIGNATE A CHURCH. $t have the queflion decided by the apparent fruits of righteoumefs. And if the Baptifts claim to be the only righteous of that town, it is pertinent to afk, "Are the righteous more excellent than their neigh- bours ?"* It is thought that the Baptifts fomedmes refer to their happy experience, at the moment, to prove that, immerfion is the only right mode of baptifm. But, not to plead, in extenuation, the invigorating effect which a cold water bath has on the animal fpirits, " If it were expedient" — 2 Cor. xii. 1 — we of the Paedobaptift communion could profefs an equal ex- perience with the Baptifts, as it refpects the finer feelings of the heart. We could refer to the moft happy feafons of fecret devotion, no human eye beholding us to affect our minds, when we have feemed to give the moft cordial thanks, that we had been early dedicated to God in baptifm. Mi- nifters could fpeak of their brighteft views, and greateft enlargement in prayer, when they have baptized infants. Parents could relate their happy fellowfhip with Chrift, in prefenting their children to him publicly in baptifm, and in hearing him fay, " Forbid them not ; for of fuch is the kingdom of heaven. "f At the ordinance of the Lord's fup- per, how often have Paedobaptifts met with Chrift at his table, who faid unto them, "Eat, O friends; drink abundantly, O beloved !" What then fhall be faid to thefe things ? Have the clofe commu* nionifts a tingle exclufive evidence, to prove that they only are the people of God ? Where is their exclufive charter to fupport their exclufive claims of being called the only vifible church, as if all others were vifibly unholy, and mull ftand by j as if all others were neither pofTeffed of the anfwer of agood confcience * P/ov. xii. 25. f St. Mark x. 14. $2- A SCHISM IN THE CHURCH. confcienee in regard to baptifm, nor fit t<^be the fubjeds of the Redeemer's kingdom ? Thefe, in connexion with all the plain cafes in the preceding letters, I fubmit for decifion, not be- fore only a few difputed verfes on baptifm ; but chiefly at the bar of that ftupendous fyftem of truth, of which the church is the pillar and ground. May fallible creatures reverence the majefty of the truth, and give glory to the God of peace. I am, &c. LETTER VI. Clofe communion makes a fch'ifm in the church, is without, and contrary to, Scripture, and is in direcl oppofition to the fpirit of brotherly love in the pious brethren among the Baptifts. Beloved Brethren. IT ought to be deeply impreiTed on our minds, that, if the remarks in the preceding letters be, on the whole, agreeable to the proportion of faith,* it will be impoilible to acquit the clofe communio- nifts from the charge of making a fchifm in the church of God. Should we plead, that the Bap- tift denomination is exclufively " the one body," and that the)'- only have the " one Spirit, one Lord, one faith, one baptifm, and one God and Father of all,"t we fhould doubtlefs make a fchifm in that vilible church, which is the pillar and ground of the truth. For, in fact, the vifible church is to be de- fignated and afcertained by this capital circum- ftance, of fupporting the truth and ivorfhip of God in the world. But the clofe communionifts feparate and * Rem. xii. 6. f Eph. iv. 4, 5. CLOSE COMMUNION WITHOUT SCRIPTURE. 33 and mark out for a downfall, the principal fupport of divine truth and worfhip ; the P^edobaptift churches. 2. On the article of clofe communion, die Bap- tifts act without, and in oppofition to, the Scriptures. " They judge their brethren j they fet at nought their brethren."} My feparating brethren, you are but a finall body compared with thofe you condemn. Should an individual of one of your churches condemn all his brethren, of as good characters as his own, could you lee in him the leaft trait of Chriftian mo- defty, not to name humility ? Efpecially fhould he do it without the leaft appearance of Scripture on his fide, and in direct oppofition to the fpirit and tenor of the word ? Where then is your Scrip- ture warrant to juftify you in this cafe of judging and condemning your numerous brethren ? On what ground do you endeavour to difplay the mo- deft, humble deportment of the Chriftian ? " Come out from among them, and be ieparate, faith the Lord," &c* and all fimilar injunctions, refer to a fe- paration from idolaters, and from corrupt bodies, holding the truth in unrighteoufnefs. We know, indeed, that to juftify your feparation, you will exhibit arguments in favour of immcrfion, and againft the infant baptifm of believers. But, what is the ftage-work, compared with the build- ing which fupports it ? Thefe arguments, from immerlion, are extremely weak, compared with the arguments againft them, taken from the magnifi- cent houfe of God. Should you produce even a " Thus faith the Lord," in favour cf immerjion ; this would not prove that clofe communion is a Chriftian duty ; for it fecms E impofiible X Rom. xiv. 10. *2 Cor. vi« 17. 34 CLOSE COMMUNION impofftble to fairly infer fuch an unfcriptural fchem« from the word of God. Were I to think that the children of believers ought not to be baptized, and that immerfion is the Scripture mode j ftill, I fee not how I could fairly infer that I ought tofeparate royfelf from all approved Chriftians, who mould not fee with my eyes, in regard to the ordinance. Bun Where is the explicit fcripture for immerfion ? "We know not. It is the general opinion of the able defenders of the faith ; it is the prevailing belief of the houfe of God, of the church of the living God j and the belief is infcribed in capitals on the pillar of the truth ; that infant baptifm by fprinkling has the weight of Scripture on its fide ; and that a * Thus faith the Lord " is not written for immer- fion. We know that the truth or a queftion is not to be decided by the majority, or by the number vot- ing. But when truth in general, and weight of cha- racter, and religion, have lor ages been on the fide of the majority, it gives great weight to their judg- ment on the queftion. The Paedobaptifts, as well as Baptifts, hold to believers' baptifm. Whether the hovfeholds of be- lievers mould be baptized, and in what mode, are the two queftions, and the only ones, in difpute. In regard to the baptifm of converts, who have not been baptized in their infancy, which was the cafe withthe converts mentioned in theAcls of the Apof- tles, we have the clear, explicit word, not difputed. But thefe fections of Scripture do not apply to the two queftions now in debate, concerning the chil- dren of believers, and concerning the mode of bap- tifm. On thefe two queftions, the decifive weight of Scripture is againft the Baptifls, much the great- er WITHOUT SCRIPTURE. 35 s er and mod enlightened part of the true church of God being the judges. To their writings on the fubject, I would refer you. The clofe communioniits, therefore, have no clear explicit fcripture, from which to infer their rule, by which they feparate from, and fet at nought their brethren. And not only fo ; but in their fe- paration, they go in oppcfition to all the fcripture difplayed againit them in the church of God, as it has in fome degree appeared in the preceding let- ters. 3. The fcheme of clofe communion, it is prefum- ed, is oppofed to the fpirit of brotherly love in the pious brethren among the Baptifts. They are taught of God to love all the brethren, who appear to bear the image of Chnft. But they are taught of men to feparate from all, who fee not with them, as it re- i peels baptifm. In thisftrait between the teaching of God, and the teaching of men, they muft feel in a degree unhappy. But for the truth of this, I would appeal to their experience. If any take a pleafure in the fcparation, they have reafen to quef- Von the truth of their religious profeffion. J am, &c. LETTER 35 THE MAIN LETTER VII. The difcujjions in the preceding Letters unite td prov& one point. The main inference. The conclufion. Christian Brethren, FROM definitions in Letter I ; from the defign of the church difcuffed in Letter II j from the defcriptions and promifes relative to the church, in Letter III ; from the concefiions in Letter IV ; from the feilowfhip of Chrift, and his works of grace, difcuiTed in Letter V ; from the objections ftated againir. clofe communion, in Letter VI ; from the united influence of all the above, I feel juilified in ajfunung it as proved, that clofe communion is a prac- tice unfcriptural, unchriftian, and of a bad tenden- cy in the CHURCH OF GOD : That, therefore, all the friends of Zion ought to appear agahifl it. And hence I infer, That thoie principles are unfcriptural, from which clofe communion is inferred to be a duty. It is only by inference, that the Baptifts prove clofe communion to be a duty. But we have proved this communion to be corrupt fruit : it is therefore the fruit of a corrupt branch : fuch evil fruit can- not be fuppofed to be the production of a tree of the Lord's planting. It is from their peculiar ideas ofbaptifm, that the Baptiils infer their clofe communion fyftem. If therefore they fairly infer it, it of confequence proves their peculiar ideas of baptifm to be unfcriptural. But poifibly the feparating fcheme is not fairly in- ferred from their baptifm. In this cafe, we entreat them to abandon their clofe communion, to fave their INFERENCE. 37 their baptifm from the imputation of being a cor* rupt branch. There feems evidently fomething wrong in the Baptift peculiar fentiment on baptifm ; or it would not be a branch producing fuch fruit, as but few believers of a good tafte can relifh. Does their er- ror confift in fuppofing that the ejfence of baptifm is in the mode — in immerfion ? If the clofe communionifts will, however, pro- ceed to infift, that they have a few clear, explicit texts to prove the truth of their way of baptilm, and that they muft hold their feparating fyftem ; I would remind them, that many other denomina- tions claim a few clear texts of Scripture, to fupport their peculiar tenets. The Friends claim to have fcripture in their favour, as exprefs as language can be made. The Socinians claim to have fcripture, di- rect to the point, to prove that Jefus Chrift is not God. The Univerfalijis claim explicit fcripture, to prove that all men will be faved. My Brethren j This plan of oppofing a few verf- es to the fpirit and evident general tenor of the word, has numerous advocates : it favours error, and is unfriendly to the truth. O fee that every important tenet you adopt is in harmony with that great fyftem of truth, of which the church of God is the pillar. Let none of your fentiments be of that feparating kind, which would compel you to fet yourfelves up againft the principal churches of the Lord in the world. How vain is it to claim a few verfes of fcripture for the defence of an evil practice, which is con- demned by all fcripture ! ! Such is the practice of clofe communion. If it be pofiible to praclife immerfion, without feparating from the body of Chrift j then, lor the lake of the things more ex- cellent, 38 CONCLUSION. cellent, may the Baptift brethren be difpofed tcx give up this communion, fo unfcriptural, fo unchar- itable. But, if they will hold and defend it, as the genuine fruit of the Baptift branch ; then the branch, their immerlion, muft fuffer the imputa- tion of all the evils, which the truth places to the ac- count cf clofe communion. In clofing my addrefs to you, My Brethren, I have only to requeft, that, in an even balance, you would, with prayer, and impartiality, weigh what I have offered. Such indeed are my views of hu- man nature, that 1 fear the men of zeal, in the clofe communion caufe, will not give my addreffes that deliberate hearing, which the importance of the fub- jecl: demands. It is chiefly to the inquiring, who are open to con- viction, I am encouraged to fpeak, as to noble Be- reans, who fearch the fcripturcs daily, to fee whe- ther thefe things are fo. You have perhaps attend- ed confiderably to both fides of the queftion on baptifm, as it has been difcuffed by the Paedobaptift and Baptift authors. In reading them alternately, your minds have perhaps been vibrating between the two fchemes. I fliould gladly come to your aid. And that I may be lure of guiding you into the right way, I have taken for my own guide the great, undifputed doctrines of the gofpel, as they are fupported by the church of God, the pillar and ground of the truth. The arguments and conclu- fions refulting from them againft clofe communion, I fubmit to your confederation, praying that you may not fail to fearch the fcriptures, that you may give them only their due weight. And if you are taught of God to love his people, and to follow Chrift in holding fellowship with them, I have no heikancy in believing, that you wiU conclusion. 39 V/ill appear againft the principles and practice of clofe communion. At the fame time, you will con- ceive that the foregoing addreffes are not defigned as the direct and main arguments on the Paedobap- tift fide of the queflion on baptifm. Their chief defign is, to expofe and remove the error of clofe communion. So far as they touch the queftion on baptifm, they are defigned only as arguments in addition to thofe direct ones already offered by the profeiled writers on the fubject ; to help the quef- tion to a decifion on the ground of truth. Since the Baptiji febeme, in fact, and according to their ac- knowledgment, produces clofe communion, and fmce the Padobaptiji fcheme, in fact, harmonizes with the great fyftem of practical truth, and permits all its friends to follow Chrift, in fellowfhip with all who know and love the truth ; you will conclude, my dear inquiring brethren, that the Paedobaptifts appear to have the truth on their fide of the quef- lion. I remain, Chriftian Brethren, With much affection, Your Brother, and Servant in the Gofpel, RUFUS ANDERSON. t **% *]