of a very late Original which is not the main Reason brought here to oppose it but only serves for a Collateral Evidence to illustrate the Arguments proposed from Scripture and to shew that the eminent Professors of and Sufferers for Christianity have owned it which is no slight Circumstance to sober and considering Christians A Sober Discourse of Right to Church-Communion Wherein is proved That no Unbaptized Person may be Regularly admitted to the Lords Supper c. CHAP. I. The Question Stated IN the Stating of this Question it may be necessary to examine how far we disagree wherin we concur with our Dissenting Brethren because that will prevent much needless Discourse and lead us to debate the matter in Dispute only The Professors of the Christian Religion are distinguished by certain terms invented by their opposites to know them by as Prelatical Presbyterian Independant Anabaptist c. And it were well if such names were laid aside and the Title of Christian Brother reassumed because they agree in Fundamentals Now of all these our Controversie in the Case in hand is only with some on the last who are though not rightly called Anabaptists As for the others their avowed Principle is To admit none into Church-Fellowship or Communion that are Unbaptized Yea so positive are the Papists that they look upon all so far from being qualified for Church Commnnion till they are Baptized that they say they are all damn'd that die without it but we derive no Authority from their practice the Church of England receives no Member into their Communion without Baptism neither do Presbyterians Independants nor indeed any sort of Christians that own Ordinances admit any as a church-Church-Member without Baptism We shall therefore direct this Discourse to our Dissenting Brethren of the Baptized way only who reason thus That there being no Precept President nor Example in all the Scripture for our excluding our Holy Brethren that differ in this Point from us therefore we ought not to dare to do it Now how unsafe unsound and of what pernicious Consequence such a Position in its direct tendency is and has been shall appear in the Chapter of Objections to which at present we refer Only in general we say That if by Precept President or Example is meant such in express words viz. such Texts of Scripture as prohibit Practices by name and circumstance then Popish Purgatory and Monkery and ten thousand other things as Doctor Owen well says may be made Lawful by this Argument there being not an express word in Scripture that prohibits those things by their very name because not then in being If it be meant what may be inferred by direct and plain consequence in the true Logical Notion of it without Sophistry or Quibble I am satisfied we can produce Precept President and Example that it is our Duty to withdraw from disorderly Walkers And our Dissenting Brethren grant that the Administration of Baptism by Rantism or Sprinkling in Infancy is disorderly as being a Practice without Example or Consequent Warrant from Scripture and Administred to a Subject not capable or qualified to receive it nor in an orderly manner And therefore it is so much the more wonderful that they above any should blame us for obeying the Solemn Command we read 2 Thess 3.6 viz. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the Tradition which ye received of us Which last Phrase * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the word Paradosis signifying not only Doctrine delivered Matth. 15.2,3 But also a Command Ordinance or Institution as before 2 Thess 2.15 plainly makes out that they were not only to withdraw from persons of disorderly Conversation or defective in Morals but also from such as were corrupt in Doctrine or disorderly in their Gospel-Administrations that being as great a violation of Gospel Order and as pernicious of Christians as Immorality which must be granted or else there is no Authority given to the Church to deal with Members of corrupt Principles c. Now this Command being General includes all disorders of any kind in Manners Doctrine or Practice and is a sufficient Warrant were there no more for our Obedience to exclude such as disorderly practice the Ordinance of Baptism from our immediate Communion at the Lords Table though not from our Love and Affection for we hope they walk according to their Light and the Error being not so fundamental as to endanger their Eternal state we esteem them Christian Brethren and Saints for whose further illumination we dayly put up our Prayers But in regard we are convinced 1. That it is the Duty of all Belivers to be Baptized in Water upon Confession of their Faith c. 2. That none but such ought to be Baptized 3. That such as Practise otherwise deviate from the Rule of the Gospel and the Precedents Recorded there 4. That such a Deviation is in it self disorderly and in the Consequence dangerous as bringing many unregenerate Members into the Church c. We conceive our selves bound by the indispensable Rule of our Duty to bear our Testimony against such a Practice and in the most Healing manner we can to discharge our selves from being countenancers or abettors of it which we can do no other way unless they will be reclaimed then by withdrawing from those disorders after the Example of the Primitive Saints of the Ancient Waldensoe our Modern Reformers c. 5. We are satisfied that we are guilty of no Schism in that particular for we separate not from any Christian as such but hold Communion as far as we agree and where we cannot agree we dare not but obey the Command before recited though we expose our selves to worldly inconveniencies by it The least particle of Divine Truth being more valuable than any thing the world can present for which our Brethren should not blame us but rather seriously examine our Reasons and Arguments and then judge The farther prosecution of this matter is referred to its proper Head And therefore we shall propose to consideration the following Inquiry viz. Question Whether Perons Vnbaptized may Regularly be admitted to the Communion of the Lords Supper To obviate a Cavil which may be made the Reader may understand that under the term Vnbaptized we comprehend all persons that either were never Baptized at all or such as have been as they call it Christned or Baptized more properly Sprinkled in their Infancy Now our Dissenting Brethren with whom we have to do look upon this way to be absolutely invalid and so no Baptism else they would not be Baptized themselves and consequently esteem all such as Unbaptized so that we need not prove what is granted and shall therefore proceed to examine the Question in the following Chapter CHAP. II. Reasons why Vnbaptized Members may not be admitted to the Lords Supper THat persons Unbaptized may
c. you have frequent Precepts and Examples of it Act. 2.38 Act. 8.38 Act. 9.18 Act. 10.48 Act. 16.15,33 Act. 18.8 c. Neither do we find any one Ordinance of the New Testament so made use of by the Apostle to incite Christians to dye to sin and live to God as this Ordinance of Baptism being that which is signified thereby is called a Burial with Christ Rom. 6.4 A putting on of Christ Gal. 3.27 The signification of the washing away of our sins by the blood of Christ Act. 22.16 That having an interest in Christ and being buryed with him We may walk in newness of life c. Whereas besides the Institution of the Lords Supper by Jesus Christ instanced by the several Evangelists that Ordinance is but four times mentioned viz. Act. 2.42 Act. 20.7 1 Cor. 10.16 and 11.23 By all which it appears that the Ordinance of Baptism as it has the Precedency in point of Order so it is more frequently mentioned and more earnestly inculcated than the other therefore the Obligation to preserve it as Delivered by Christ and his Apostles is indispensable 4. In regard it is granted by such as hold the opinion here argued against that Baptism and the Supper c. are positive Institutions It will unavoidably follow tha◠all the Force and Authority they have upon the Conscience in point of Practice is to be derived from the plain express Law and Word of God which made them Ordinances from whence only we are to seek both a Warrant for and the Method and manner of Practising them The Direction given to Moses was See that thou make ALL things according to the PATTERN shewed thee in the Mount Heb. 8.5 Exod. 25.9 to 40. And no less exact are Christians to be in the Administration of Gospel Ordinances since to deviate from the express Rule is branded with the odious Title of Will-Worship and humane Tradition All Sound and Orthodox Writers with one mind agree and meer Reason teaches it that where a Rule and express Law is prescribed to men that very Prescription is an express prohibition of the contrary Act. 2.38 to 42. Here we have the Order of Gospel Administration not only Commanded but Practised First they Preached and such as were Converted were Baptized such as were Baptized walkt in Church-Fellowship c. Breaking of Bread and Prayers which being so express what necessity is there to be wise above what is written and to clamour for Precept or Example to prove that Baptism is a bar to Communion since we read every where where Gospel order is set down that all such as were received were first Baptized and not one instance in the whole Bible that any were received without it Nor is it rational to think that any were admitted to Church-Fellowship any other way unless we will say that these positive Precepts were calculated for some only and not for all Christians which is not only absurd but against the very Letter of the Scripture Matth. 28.19 Teach all Nations Baptizing them that is every individual that gladly receives the Word in every Nation Take Eat c. Drink ye all of it Matth. 26.26 c. That is every individual Member of the Church Which Interpretation must needs stand until the Maintainers of this new Opinion can assign to what sort of Christians these Divine Precepts are obligatory and to what sort they are not a thing impossible to be made out Which I shall shut up in the words of Mr. Coxe in his late Discourse of the Covenants page 131. In matters of Positive Right saith he we can have no warrant for our practice but from a Positive Precept for things of this kind fall not within the compass of Common Light or general Principles of Natural Religion but have their Original from a particular distinct and independent Will of the Law-giver And therefore Inferences built upon General Notions may soon lead us into mistakes about them if upon such inferences we Form a Rule to our selves of larger extent than the express words of the Institution do warrant Which as it is a sound and excellent Truth quite overthrows this practice of admitting Unbaptized persons to the Communion of the Lords Supper there being no positive Precept to warrant it Quere how consistent c. and therefore is queried how this their Opinion can be consistent or reconciled with these expressions To conclude The ends and uses of Baptism being 1. To represent to the Eye and Understanding by a visible sign or figure what hath been Preacht to the Ear and Heart 2. To witness Repentance Matth. 3.6,11 Act. 2.38 Mark 1.4 3. To evidence Regeneration called in allusion to it the washing of Regeneration Tit. 3.5 A being born of the Water and the Spirit John 3.5 4. A Symbol of our dying unto sin and living again to Christian newness of life Rom. 6.4 Col. 2.12 c. It is therefore an Ordinance of very great significancy and such as go about to lay it aside as this Opinion in its tendency and Consequence must needs do deserve no thanks from the Churches of Christ who have experienced much of the Lords presence in its Regular and Orderly Administration CHAP. III. Shews that this Practice of admitting Unbaptized Persons to the Lords Supper is against Scripture TO Demonstrate this Truth we shall add some further enforcements from that Text before-mentioned viz. 1 Cor. 11.2 Now I praise you Brethren that ye remember me in all things and keep the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack Mandatum a Command Institutum an Ordinance Rivet Praecepta mea tenetis and keep my Precepts Montanus Ordinances as I delivered them unto you The Apostle having in the foregoing Chapter verse 14. exhorted them to fly from Idolatry shewing the great danger of mixture in the Worship of God in verse 22. brings them to consider the danger Do we provoke the Lord to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad iram vel ad aemulandi studium provoco To provoke to wrath or jealousie jealousie Are we stronger than he And ver 23. to prevent all mistakes sheweth that in things of an indifferent Nature there might be a lawful use of them provided therein all occasion of offence were avoided And elsewhere viz. Rom. 14. he Treats largely of the duty of Saints to bear one with another and not to with draw their Love and Affections from each other where the matter of difference lay only in such things as in themselves had no relation to the Worship of God In the beginning of this Chapter he exhorts them to be followers of him as he was of Christ by which he informs them that no mans Practise or Example ought to be any further followed than they follow Christ In the Text he commends them for their care in keeping the Ordinances of Christ pure both with respect to matter and form as appears by the Phrase as they were delivered unto you from whence we
For though an Antichristian Darkness overspread the greatest part of Christendom for a long time and Infant Baptism almost crouded that true and Apostolical practise of Believers Baptism out of the Church though Lodovicus Vives says ' That the custome of Baptizing Adult Persons was yearly practis'd in Rome it self even in his time Yet he very Papists all along as they do at this time retained this as the initiating Ordinance All their Writings Canons Decrees c. cry up Baptism to be not only necessary to Church-Communion but even to Salvation Yea all the Reformers whether Lutherans Calvinists or other Forreigners The Church of England and all the Dissenting Congregations that own Ordinances exa few Persons of the Baptized way and that lately too have owned and do own That Baptism is an Ordinance of Christ yea the very first or initiating Ordinance into Church-Fellowship without which no man may be regularly admitted to the Supper So that this Opinion is not only against us but contradictory to the Judgment and Practise of all other Christians Ancient and Modern Batism was of old and not without Reason called The Gate of Sacraments Janua Sacramentorum and is to keep that Name and Nature still viz. to be the first and Primitive Ordinance If the timing and order of Instituted Worship be any thing as it is of great moment a great part of it lying in nothing else but the right and orderly Administration of Ceremonies and if the Scripture Rule and Example be any thing which is all we have to shew for any Practise than Baptism is to be the first Ordinance after Believing If the Testimony of Ancient Records and Modern Writers of all sorts unanimously makes out that there has not been any other Practise in Fact among Christians all along than what we here demonstrate though that is not brought by it self to prove the same it is certainly a very fair Collateral inâ—orcement and illustration For there is no point of Religion debated in the World that has a more clear and Universal concurrence of sixteen hundread years compleat than that no persons were received to the Communion of the Lords Supper or Church-Fellowship unless they were first Baptised Yea such a value had Antiquity for this Ordinance that such as were Baptised by Hereticks as the Arians and others that used not the name of Christ or otherwise defectively performed it were judged by the most Learned men of their times to be Unbaptized and therefore were Baptised again by such as were Orthodox when they left their Heresies which is so well known that it needs no instances To conclude this Chapter we shall give a few instances of some Modern Writers besides what are given before not so much deriving Authority from them though they deserve all due respect but because of the solidity and force of their Reasonings A very noted and Learned Author now living writes thus 1. ' If we have neither Precept nor Example in Scripture since Christ Ordained Baptism of any other way of Admitting Visible Members but only by Baptism than all that must be admitted Visible Members must be ordinarily Baptised But since Baptism was Instituted or Established we have no Precept or Example of admitting Visible Members any other way but * John 4.1 Act. 2.38,41 8.12,13,16,36,38 9.18 10.47,48 16.15,33 18.8 19.3,4,5 Rom. 6.3 c. constant Precept and Example of admitting this way therefore all that must be admitted Visible Members must be Baptised ' I know not what in any shew of Reason can be said to this by those that renounce not Scripture For what man dare go in a way which hath neither Precept nor Example to warrant it from a Way that hath a full Current of both yet they that will admit Members into the Visible Church without Baptism do so 2. ' Either Members must be Baptized at their Admission or else after they are stated in the Church or else never But the two later are false therefore it must be the former way viz. at their admission 1. ' That they should never be Baptised none will affirm but the Seekers and they that are above Ordinances that is above obedience to God and so Gods 2. ' If they say they must be Baptised after they are stated in the Church and that many years as they would have it I answer 1. Shew any Scripture for that if you can 2. It is contrary to all Scripture Example Act. 2. The three thousand were presently Baptised and the Jaylor at the same hour of the night and so of all the rest And if you could shew any that did delay it since Christs Command Matth. 28.20 It would appear to have been sinful as through Ignorance or Negligence so that then it must needs be done at their first Admittance according to the constant course of Scripture 3. ' It is evident also from the very Nature and end of Baptism which is to be Christs Listing and Ingaging Sign and therefore must be applyed when we enter his Army 4. ' If we were Jews and Gentiles c. Baptised into one Body then we are not to delay it till we are stated in the Body But we are all Baptised into one Body 1 Cor. 12 13. therefore c. For if it be the use of Baptism to ingraft and enter us into the Body or Church and into Christ as Rom. 6.3 than sure it must be used as our ingrafting and entrance Shall a Souldier be Listed two or three years after he hath been in the Army or at the first entrance whether 5. ' If all Church Members are Christs Disciples and all Disciples must be Baptised at their Admission then all Church-Members must be Baptised at their Admission but all Church-Members are Disciples and all Disciples must be Baptised at their Admission therefore all Church-Members must be Baptised at their Admission 1. ' That Disciples must be Baptised at their Admission is plain Matth. 28.19,20 Disciple all Nations Baptising them and by constant Example 2. That all Church-Members are Disciples I prove thus 1. If it be the Church which is Christs School than all the Members of the Church are his Scholars or Disciples or Members of his School but it is only the Church which is called Christs School therefore all church-Church-Members are school-School-Members or Disciples 2. And thus if all church-Church-Members are Christians and all Christians are Christs Disciples then all church-Church-Members are Christs Disciples but all Church-Members are Christians and all Christians are Christs Disciples therefore all Church-Members are Christs Disciples 1. That all Church-Members true ones are Christians that is retainers to Christ or such as belong to Christ as his own Phrase is is beyond doubt 2. That all Christians are Disciples I proved before it being the plain words of the Holy Ghost Act. 11.26 The Disciples were called Christians first at Antioch so that all Church-Members being Disciples they must regularly be Baptised at their
upon in all our Profession if it be omited the structure must needs be weak we had need rather to have our Faith strengthened in the belief of so great and essential a Truth as the Divine Essence of the Spirit is by the use of all means appointed to that end Mr. Francis Cheynel in his Learned Treatise of the Divine Trinity Printed 1650. pag. 258. quotes it as the Judgment of Iraeneus Tertullian Athanasius Basil and others of the Ancients That the Principal Fundamentals of the Christian Faith is Contained in the Form of Baptism and founded on Matt. 28.19 And in page 185. tells us If any man in Athanasius 's time asked how many persons Subsist in the Godhead they were wont to send him to Jordan and there you may hear and see the blessed Trinity Matt. 3.16 in pag. 381. God the Holy Ghost is to be obey'd we are devoted to his Service in Baptism And pag. 430. In Baptism we Christians are devoted and Consecrated to the Belief Worship and Service of God the Father God the Son and God the Holy Ghost By which we may see what Esteem the Antients had of that Ordinance and great Reason there is for every Christian to be found in the Practice thereof seeing they are thereby Baptized into Father Son and Holy Ghost as the first Foundation of our visible Profession of Christ for as Repentance is the Visible initiating grace so Baptism is called the Baptism of Repentance as the first initiating Ordinance I have for the satisfaction of All indeavoured in the following Essay to clear this truth both from Scripture and Example as also to produce the Judgment of the Learned in all Ages As for our Modern Divines you have their own words set down faithfully by me and as for those who are more Ancient I have requested a Friend to Translate the same which I doubt not but is done Impartially And although I may expect to meet with Censures from some who will be ready to charge the Truth herein with Vncharitableness and to be of a dividing Nature yet I can with comfort and sincerity of heart in the Presence of God declare I have no other design but the preserving the Ordinances of Christ in their purity and Order as they are left unto us in the holy Scriptures of Truth and to warn the Churches To keep close to the Rule least they being found not to Worship the Lord according to his prescrib'd Order he make a Breach amongst them neither are you presented with any new Opinion but that which hath been the Judgment of all that have Professed the Christian Religion in all times so that what Censure any shall make upon it respects not us only but the servants of God of all Perswasions in all Ages and for my self as I have a witness in my own Conscience so I doubt not but I have the same also with those that know me that I have made it a great part of my Duty as I have had opportunity to persuade all Christians to Love and Peace to avoid judging and reproching each other under their differing Perswasions to turn their Heats and Passions which hath greatly abounded in our days one against another into Prayer and Supplication 〈◊〉 for another that although they differ in their Light it may not make any breach in their Love He that knows most of the mind of God knows but in part for who art thou that judgest another mans servant I shall trouble you no farther but leave the perusal of this small Essay to thy serious consideration Thine in the Service of Christ W. K. ERRATA PAge 7. line 23. read Waldenses p. 13. margent for supra r. frustra p. 18. l. 8. r. practisers p. 35. l. 20. r. dispensed p. 47. l. 19. dele of l. 24. for at r. until p. 57. l. 5. r. The Rule p. 70. l. 11. r. principles p. 75. margent l. 4. r. that they p. 83. l. 14. r. Suspiciens p. 85. l. 15. r. Catechumens p 86. l. 11. r. Yet the. l. 23. r. except p. 89. r. Baptism for p. 89. r. 87. for 92. r. 90. for 93. r. 91. for 96. r. 94. for 97. r. 95. where line 9. r. But. l. 11. r. Baptizing p. 97. l. 11. r. Initiation p. 108. l. 1. r. Judgment p. 109. l. 23. r. of Christ Commonly p. 110. l. 18. r. consequence for p. 211. r. 112. where l. 24. r. to joy in beholding last l. r. none p. 118. l. 16. dele others p. 132. l. 11. for first r. later p. 136. l. 19. dele to p. 140. l. 21. r. choice of l. 22. r. inforce p. 148. l. 10 for sheet r. street p. 153. l. 12. r. by the. p. 158. margent l. 9. dele one Law p. 144. last l. for But r. By. Litteral escapes and mispointings are left to the Candor of the Reader to Correct or Pardon THE PREFACE WHat was Praise-worthy in those Primitive Christians to whom the Apostle Paul writes 1. Cor. 11.2 Can be no Blemish but really a Duty in other Christians in after times to imitate his words are I praise you Brethren that ye remember me in all things and keep the Ordinances as I delivered them to you our Translation of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Word rendring it Ordinances is excepted against by some Papists especially Gregory Martin reputed a great Linguist in the Rhemish Seminary who would have it Translated Traditions to countenance the Romish Opinion to which shall be opposed that the Greek Word signifies indeed Tradition that is in English a Delivery viz. of Doctrines Ordinances Instructions or Institutions 2. Thess 2.15 by those Evangelical Preachers to their Auditors which is nothing else but the Doctrine of the Gospel first Preached which is of the greatest and highest Authority and afterwards committed to writing by the Evangelists and Apostles as standing Records to future Ages so that any Traditions besides what is written are justly to be excepted against and in matters relating to Divine Worship to be esteem'd Apocryphal Because a Delivery of Transactions or Doctrines by Ancestors to Posterity by word of Mouth is liable to many mistakes and uncertainties by reason of the different constitutions and circumstances of men who frequently introduce that Authority to colour their Inventions or the product of their imaginary Fancies with respect to Divine Matters Though it is very apparent that such a Rule is not at all self-evidencing for it cannot prove it self nor is it Demonstrative for it has no certain Medium to Convince nor Universally True in all times and places because Reports vary every where neither is it Unerring being no where stampt with that Character and lastly not Plain for no doubting person can possibly examine all Traditions Now these are some of the properties of a General Rule to try Controversies by which being wanting in Oral Traditions the word cannot here be understood otherwise than by Ordinances or Institutions of the Gospel * So
regularly be admitted to the Communion of the Lords Supper is denied from these Reasons 1. Because this Opinion tends to destroy the Nature Ends and Uses of these Gospel Ordinances The nature of Baptism is Spiritual when rightly Administred Was it not submitted unto by the Primitive Christians Was it not the first Act done by them after their Conversion Act. 2.41,42 Whereby they became visible Professors of the Gospel of Truth which figured their Death Burial and Resurrection with Christ Rom. 6.4 Col. 2.12 Is it not an Institution stampt with as Divine a Character and as Sacred a Sanction as any in Scripture All Nations taught being to receive it and being of the same duration with Preaching submitted to by Christ himself before he entred upon his Publick Ministry which is the most Illustrious Example in the World witnessed unto by the Renowned Worthies of all Ages Now that this Ordinance being of that quality enforced by so great Authority submitted to by such Examples and serving for such gracious ends as to be the Symbol of Regeneration in which a Believer is made a Partaker of those Divine Conveyances those communications of Grace and increasings of Faith promised by the Lord Jesus to his sincere followers should be put in danger of being quite abolisht and the practise lost by an unseasonable and mistaken apprehension and that by such persons as own Baptism to be as here represented is a matter something strange and 't is to be feared will prove in the consequence of ill Effect not only to this but the succeeding Generation if they that Espouse it should go about to propagate this new Principle to prevent which if it may please the Divine Will to bless these lines was the only end of this Essay and that purely out of the Zeal I have to preserve as much as in me lies the Ordinances in their purity as they were delivered to us by Christ for we all know what a vast trouble and hazard the Reformers and indeed many that are alive at present had to Rescue this as well other Truths and Ordinances from the Ridiculous Additions of Sanguinary Persecuting Romanists under whose Captivity it groaned for some Ages To enforce what is said I shall endeavour to shew here some of the ill consequences of this Opinion and the small reason our Brethren have to propagate it though I still reserve much to the Chapter of Objections where their Reasons will be more largly reply'd to 1. This Opinion has a direct tendency to invalidate or indeed quite throw out of doors and discontinue the use of a Foundation Ordinance or Principle of the Gospel of Christ Heb. 6.2 For if Unbaptized Persons may be admitted to all Church Priviledges does not such a practice plainly suppose that it is unnecessary Supra sic per plura quod sieri potest perpâ—…ciora for to what purpose is it to be Baptized may one Reason with himself if he may enjoy all Church Priviledges without it The Baptists if once such a belief prevails would be easily tempted to lay aside that reproached Practice which Envious Men have unjustly derided and aspersed of being dipt that is Baptized and challenge their Church Communion by vertue of their Faith only and such as Baptized Infants would be satisfied to discontinue the practice when one they are perswaded that their Children may be Regular Church-Members without it for if it be superfluous discreet and thrifty People would willingly be rid of the trouble of Christning-Feasts as they call them and all the appurtenances thereto belonging so that in a short time we should have neither old nor young baptized and by consequence be in a likely condition to lose one of the Sacraments which would easily make way for the loss of the other both having an equal Sanction in Scripture and the Arguments that disanul the one will destroy the other and consequently all Ordinances and Modes of Worship and lastly Religion it self For if a thing expresly commanded and practised by Christ be lookt upon as unnecessary every man will conclude that 't is all one whether he takes or leaves it and will if he can choose rather leave it since the taking it up is somthing troublesome and of no use as is supposed which begets an Opinion That Christs Laws may be dispens'd withal by men and so lessens that Reverence and Esteem which persons ought to have for Christ and when such do once make a Breach in those Boundaries Limits which they are enjoyned not to pass they seldom stop in that extravagant Career till they run beyond all Religion into Atheism or pretended Enthusiasm So that at best this Opinion tends to encourage persons in the neglect or contempt of Religious Duty or to the loss thereof quite and clean which is no less than to be not only an Accessary but in a great measure the Cause of that sin 2. This Opinion gives up a Cause and Truth that has been by judicious Pens well Defended both from Scripture and Antiquity and which these Brethren themselves are convinced to be a Gospel Truth for if it be once admitted that it is not necessary to Church-Communion every Man of sence will infer That our contentions for it were frivolous our Separation Schismatical and our Suffering the Penalties of Humane Laws foolish and consequently we shall be exposed to the Reproaches of such as are without this advantage ready enough to Revile and Persecute us 3. This Opinion perverts or rather destroys Order flatly contradicts the Practice of the Primitive Christians It is said Act 2.41 Then they that gladly received his Word were Baptized Here is the right Gospel Order First they that gladly received the Word that is they that believed and no other were immediately Baptised that it was immediately appears by the Adverb then which was the second Work and the same day viz. after they believed and were Baptized there were added unto them that is received into Church-Fellowship by Faith and Baptism about Three thousand Souls ver 42. And they continued steadfastly in the Apostles Doctrine and Fellowship that is in the same Faith and Communion and in breaking of Bread and Prayers that is in the enjoyment and Administration of Church Ordinances Is not here a famous Instance or President of their Practice which answers those frequent and undecent Clamours of such who call for Scripture to justifie the Exclusion of our holy Brethren that have not been so Baptized * 2. Thess 3.6 Whereas in the fore-going Pages there is a Scripture cited That justifies our withdrawing from disorderly walkers and such as make this Out-cry own the practices of Infant Baptism in that particular to be such and therefore our Separation for that Reason pursuant to that Express Command lawful which they must grant or deny Infant Baptism to be disorderly or else must say that there be some disorderly walkers that we may and ought to have Communion with notwithstanding
Stewards of the Misteries of Christ Baptizing and Preaching the Gospel being Joyned together by our Saviour in the same Commission c. ' Nor was it accounted enough by some in these times that Baptism was conferred by a Person called to the Ministry unless he was also Orthodox in the Faith Hence sprang that famous controversy between Cyprian and Stephen Bishop of Rome Concerning the Rebaptizing those that had been Baptized by Hereticks Cyprian asserting that they ought to be Rebaptized c. calling a Councel at Carthage of 87. Affrican Bishops who all concluded for his Opinion For they looked upon that Baptism that had been conferred by Hereticks as null and invalid seing Hereticks being out of the Church could not give what they had not and therefore when they Returned to the Union of the Church they could not properly be said to be Rebaptized seing they did but Receive what lawfully they had not before c. ' Then page 305. After he had Discoursed of Infant Baptism adds that those who made up the main Body of the Baptized in those days were Adult Persons who flocking over daily to the Faith of Christ were Received in at this Door Usually they were for some considerable time Catechi'sd and Train'd up in the Principle of the Christian Faith till having given Testimony of their Proficiency in knowledge and of a sober and Regular Conversation they then be-became Candidates for Baptism and were accordingly taken in c. ' Page 308. Persons finding themselves at any time surprized with a dangerous or mortal sickness and not daring to pass into another World without this Badge of their Initiation into Christ they presently signified their earnest desire to be Baptized which was done accordingly as well as the Circumstances of a sick Bed would permit These were called Clinici of whom there is frequent mention in the Antient Writers of the Church because * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptized as they lay along in their Beds This was accounted a less Solemn and perfect kind of Baptism partly because 't was not done by Immersion but by Sprinkling c. ' Page 333. The Persons Communicating at this Sacrament viz. the Lords Supper were at first the whole Church or Body of Christians within such a space that had Embraced the Doctrine of the Gospel and been Baptized into the Faith of Christ used constantly to meet together at the Lords Table As Christians Multiply'd and a more exact Discipline became necessary NONE were admitted to this Ordinance till they had arrived at the Degree of the faithful for who ever were in the State of the Catechumens under Instruction in order to their Baptism or by Reason of any Heinous Crime under the Censures and suspension of the Church and not yet passed through the several Stages of the Penitents might not Commumunicate and were therefore commanded to Depart the Church when the rest went to the Celebration of the Sacrament So far this Learned enquirer into and writer of Primitive Christianity from whom we may positively infer that no Unbaptized person was by the Ancients admitted to the Communion of the Lords Supper It is true that about the third Century from a fatal mistake of John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God God Some began to bring in Infant Baptism conceiving as Cyprian and his Disciples taught them that no person small or great could be saved without it and that it blotted out all sins committed before its Administration Hence Nazianzen exhorts against Infant Baptism unless in case of apparent danger of Death When this dismal Error once took place how many mischiefs did follow it as 1. The Subjects of Baptism were changed from actual Believers to ignorant Babes and the Church altered in its Primitive Constitution viz. from persons professing the Faith to a mixture of both Converted and Unconverted ones 2. It being conceived that the old manner of Administration by Dipping might be dangerous to Young Infants and to the people that Superstitiously delayed their Baptism until their Death Bed because they believed it would take away all sin therefore they contrived Sprinkling to serve the turn for the Infant as well as those sick people which were called Clinici from the Beds or Hamocks they lay in upon which Mr. Rogers writes thus ' He betrays the Church to a disordered error if he cleave not to the Institution to Dip the Infant in Water and this I so averr as thinking it viz. Dipping exceeding material to the Ordinance and no slight thing yea which both Antiquity constantly and without exception of Countrys Hot or Cold witnesses unto and especially the constant word of the Holy Ghost first and last approveth as Causabon in Matth. 3.11 hath noted c. Treat of Sacram. p. 77. which misadministration came in time to be decreed by Counsels and imposed by fierce and severe Anathema's which is all the Authority that can be produc'd and which is indeed nothing at all to us that ought to have Divine Warrant for Practical Duties Now as the Consequences of this error have been so fatal to the Church of Christ and as the prevalency of it was gradual so * Yet so forceable was Truth that they kept the Order tho they mist the Subject it ought to be a very serious warning to us to oppose all the beginings of error that is to contend earnestly for the Faith once delivered to the Saints because when error is once admitted it comes with a fair and specious Mask of Vizard on to disguise its deformity till it spreads like a Gangrene and infects the whole So this Opinion comes disguised with the plausible Allegation of Charity and Brotherly love c. But was not the same pretence mainly made use of for the introducing Infant Baptism viz. Charity to the Childrens Souls whom they judged in a state of Damnation without it and certainly of the two the introducers of Paedo-Baptism are more excusable than the bringers in of this Opinion because although they mist the Right Subject of Baptism and attributed too much to it yet they kept up a Practise of that name in its due Rank and Order in the Church whereas these on the other hand dispense with the total neglect of Baptism since Baptism in Infancy is by them held for no Baptism for unanswerable Reasons as for instance In Baptism the Covenant struck between God and us implies especially the consent of parties but by Infant Baptism the Infant is not bound for he consented not Again consent must be exprest but the Child wants the just ripeness and formation of Organs inward and outward for such expressions and so cannot will it because he cannot understand it nor can he express that which within him he hath not Nor can he depute others to consent for him nor is there any Authority for such a Deputation given by God nor any Instance in the
For nothing can be more plain than that Addition to the Church or Church-Fellowship followed after Baptism and did not go before it and why men now find a greater good in their own way than in his is not to be easily resolved Baptism in those days did certainly precede Church-Enjoyments for it was esteem'd as it still ought to be a means of implanting men into Christ or the Body of Christ the Church Gal. 3.27 Rom. 6.3 Now let it be considered what a Planting together imports It must be certainly the first putting of Christians together in order to their Growing together in Christ and yet all this was done by Baptism and may we not suppose Trees to grow together before they are Planted together as this Spiritual Plantation of Christ viz. the Church or Society of Christians who were and should still be Planted together by Baptism not into this or that particular Church but into that one Church of Christ which is distributed into several parts and particular Societies Hence Baptism is called one of the Principles or begining Doctrines of Christ and part of the Foundation Heb. 6.1,2 Now there is no House can stand without its Principle or can be Erected without a Foundation See 1 Cor. 12.13 Where we have an account of all being Baptised into one Body whether Jews or Gentiles Bond or Free which comprehended all Ranks and Degrees of Christians as is elsewhere demonstrated Obj. 5. The Phrase Rom. 6.3 and Gal. 3.27 As many of you as have been Baptised into Christ c. implies that all that were in those Churches of Rome and Galatia were not Baptised Ans If we consult the Scripture with the Coherence it will appear how weak this Objection is 1. For that Rom. 6.3 Let it be considered to whom the Apostle writes Is it not to the whole Church and every individual of them In verse 1 2. When he says What shall we say then Shall we continue in sin that Grace may abound God forbid How shall we that are dead to sin live any longer therein If these words in the first and second Verse respect the whole Church as they must be supposed to do unless we will conclude that the Apostle did grant a liberty to some of the Church to continue in sin and live therein then these words Know ye not that as many of us as were Baptised into Jesus Christ c. Are Interrogatively propounded not only to the same persons unto whom the former words relate but also as an Argument or Reason why none of them should live any longer in sin which is the thing from which he was a dissuading not only some of them but even all of them in the foregoing verses and which he improves in an Argumentative way throughout the greatest part of the Chapter and it would not befit the Reason of any ordinary man much less of a Great Apostle to make choice a Reason or Motive to infore his Exhortation or Persuasion which is of less extent in the tendency and concernment of it then are the persons whom he doth Exhort or Dehort Which yet is a piece of weakness of which we must suppose this Apostle to be guilty unless you do conclude that all those of the Church of Rome were dissuaded from continuing any longer in sin upon this ground because they had been all Baptised into the Death of Christ viz. a Conformity to his Death as well as a belief of it To conclude If the whole Church had not been under the Motive the whole Church could not be pressed by it as here you see they are As for the other Text Gal. 3.26,27 Gal 3.26 the Apostle had assured them viz. them to whom he now writes To be all the children of God by Faith in Christ Jesus that is they were lookt upon as children of God by their confessing and owning of Jesus Christ of which he gives this account verse 27. Because they had put on Christ in Baptism You are all the children of God by Faith in Christ Jesus for or because as many of you as have been Baptised into Christ have put on Christ as if he should say if the Owning and Professing Christ does denominate men to be the Children of God now under the Gospel as indeed it does then ye are all the Children of God because by being Baptised into Christ ye have all of you put him on that is so to appear with him wherever ye become as you do appear with the Clothes you wear But now most certain it is they could not all of them have been denominated the Children of God by Faith in Christ upon account of their being Baptised into Christ which yet we see they are unless they had been all of them Baptised into Christ indeed Besides in what hath been said already it does not appear that any in the Apostles days were inchurched without Baptism And for any to assert that some not all were Baptised is to affirm what is void of Scripture Reason and Common Sense As for any countenance in Scripture there is none And it has as little in Reason for if it should be true it will follow that this Great Ordinance was a duty to some only and not to all and the Reason why it should be so will be very difficult to assign was it because it was commanded to some only and not others If so let them be instanced by some kind of Record who were obliged to the Practise and who not was it because some only had need of it and others not or because those glorious mysteries represented by it were useless to some and not to all Or what other Reason was it If none can be assigned then we may safely conclude that all Church-Members were then Baptised and ought to be so still It is confessed that sometimes the Phrase As many has not the same Latitude of signification as the Phrase All men which includes every Individual the term As many being restrained to matter going before being then Partitive But here it has Relation to the whole scope of the Text and must therefore intend all or all of that Church to whom he wrote to confirm which Interpretation we find other Texts As many must of necessity be so understood as 1 Tim. 6.1 Let as many servants as are under the Yoke count their own Masters worthy of all Honour doth he thereby suppose or may it be implyed that there were some servants who were not under the Yoke or that there were some Servants who were not to count their Masters worthy of all Honour But which must be supposed notwithstanding if this form or manner of speaking as many as be always to be understood to intend the dividing of the intire Number of Persons spoken unto which yet to suppose must needs be very absurd Object And if it be said That this Exhortation let as many Servants as c. doth intentionally respect so many Believing Servants as were under