onely dipping but sprinkling or any other kind of washing as hath been before discovered To limit therefore the Ordinance of Dipping is to diminish the very sence and meaning of that Word 〈◊〉 by God to express that Ordinance which is a wrong both to him and the sence of the word 2. The word Baptize is used in Scripture where the word Dipping cannot nor ought not to be understood 1 Cor. 10.2 And were all baptized unto Moses in the Cloud and in the Sea Now let the History of the Iewes passing though the red Sea be observed and it will be found that not a man of Israel was dipped in either Some drops out of the Clouds might and questionless did fall upon the Tribes in going through the red Sea but that they were dipped in the cloud is non-sence to affirm in reason or that they were dipped in the Sea is false to affirm in History 3. The word baptize is used in Scripture where it were inconvenient to understand the word Dipped Acts 16.33 Acts 8.38 At this time this Sacrament was performed in haste and with all possible speed and the Eunuch as soon as baptized goes on his way rejoycing Now Dipping requires deliberation and provision both before and after to put off clothes to put on fresh cloths both for the baptizer and the baptized requires that which for this time cannot with conveniency be granted either for the one or the other 4. The word Baptize joyned with the word River doth not necessary imply dipping in Scripture and we find the word Baptize spoken of and no River mentioned in the Gospel Matth. 3.6 Iohn 3. â—3 Act. 16.33 Acts. 10.48 Act. 8.36 That place Matth. 3.6 And Iesus when he was baptized went up straight way out of the water holds not forth Dipping necessarily but rather that our Saviour was not baptized in Harvest For in Harvest Jordan overfloweth all his banks Ios 3.15 at that time being much dried up Iohn and Christ both might be truly said to go down to the water and to come from or out of the water without lying dipped over head and ears in it and without carrying either for dry cloaths or dry shirt we find him immediately driven to the wilderness Mark 1.12 and I am prone to suppose that it had not been very healthy for Iohn to have stood up to the middle in water so long a time and so much together as the multitude of the baptized would require if dipping must be necessarily understood in his Baptisme And what though Iohn also was baptizing in Enon because there was much water Iohn 3.23 In the Original it is many waters being a convenient place in respect water was not every where to be had where he and his Disciples might in several places baptize those multitudes that came to be baptized which possibly in other places particularly at Iordan could not so easily be done Besides there is a great difference between many waters or much water and deep water or a river of water none of which in Scripture is spoken of concerning AEnon so that dipping is not necessary to be seen or heard felt or understood about Salim and therefore cannot stand without something else to hold it up which is that grand errour that baptisme signifies onely dipping 5. If dipping had been essential to to the Sacrament that is that none ought to have been held as baptized without being plunged in a river without Question the Holy Ghost would in some place or other have told us of it and not to have left us a word of a large signification the spirit of God that leads us into all truth would have informed us in so necessary a point of doctrine in no place is there so much as a breathing for dipping yet we have sweet breathings of the spirit for that of sprinckling both in the Old and New Testament For 1. It is the usual sign of signification under the Law when things are hallowed or persons to be set apart for Gods service it was done with blood sprinkling Levit. 16.14 Levit. 4.6 Heb. 9.13 14. 2. It is a Gospel promise I will sprinckle clean water upon you and ye shall be clean which is the outward sign and I will put my spirit within you which is the thing signified Ezek. 36.25.26 and again I will pour water upon him that is thirsty the outward visible seal I will pour my spirit upon thy seed the thing inward invisible grace sealed Isa. 44.3 both those Texts in Leviticus and these in the Prophets have a shadow of good things to come Heb. 10.1 c. 3. The Apostle makes inward graces to be strengthened and given by outward signs Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience the inward grace and our bodies washed with pure water the outward sign he outward sprinkling or washing with water is an evidence of our hearts being sprinkled with blood with what blood with the blood of Christ which for that reason is called the blood of sprinkling 1 Peter 1.2 Heb. 12.24 could but one such Text be produced for dipping how might our adversaries boast and since we have such sure footing for our sprinckling besides the signification of the word baptize let us never be ashamed As it is not necessary for men to swill themselves with reverence it is spoken or drink large draughts of wine at the Sacrament of the supper a morsel being a sufficient sign of inward grace to remission of sin so it is not essential for men to plunge or dip themselves in large rivers at the Sacrament of baptisme sprinkling or any other decent application of water being a sufficient sign of our justification if adult of our regeneration being infant Further admit that dipping were essential to baptisme which it is not yet we may Question whether they be baptized that are dipped among them the water of baptisme being not applied to the flesh signifying the application of the blood of Christ to the soul. It is to be doubted whether it be applied to theirs whose bodys are not washed with water for they usually do it in rivers wells or horse-ponds as it is known for certain they have done in their shirts shifts and drawers and that ever the outward sign of baptisme was to be applied to such gear I suppose they will not affirm the baptismal water ought immediately to be applied to the body and the flesh washed with it as it is Sacrimental To say that Christ was so baptized is hard to affirm and the improbability of it hath already been handled And to say that he and all that came to Iohn were stripped naked is easie to be denied baptized he was we are sure and many others but that they were all dipped we have no certainty To conclude this Question dipping is not thought unlawful in the Catholick Church not that ridiculous kinde of dipping used
with the flesh might and doth breed bad and unwholesome humours in the body of which Noah might have been ignorant or at least would caution him against it and the Israelites we know are most of all forbidden those beasts and fouls and fishes that in their own natures do breed no good nor wholesome nourishment to the body whatever the matter was above other Countries Israel had most Lepers God suited their fare according to the nature possibly of their foyl forbidding in it selfe what might harm their healthy constitution and among other things forbid them blood or to eat flesh with the blood or flesh not well blooded as being grosse food and tending to the hurt or detriment of man 2. Morall blood might be forbidden to the Jews 1. To separate them and keep them from the practice of the Gentiles who eat and drank the blood of those Creatures they offered in Sacrifice to their false gods That Israel was a people prone to Idolatry it is known no Nation was more they might quickly learn this piece of Gentilisme which to prevent this Law might be enjoyned them 2. To dehort or keep them from cruelty to teach them by prohibiting the eating of the blood of any not greedily to thirst after the life of any Creature or of their own kind that the Jews naturally are a cruell mercilesse and hard hearted people is known by a proverb to teach them therefore to be tender of the blood wherein is the life of all Creatures how strictly doth God give a Law concerning little Birds Deut. 2.26 that they shall not take the young ones with the Dam but to let her go So they are not to seeth a Kid in his Mothers milk Deut. 23.19 which literally to understand is not absurd which shows how farre God would have his people from the very appearance of cruelty 3. Mysticall and to the Author this is Instar omnium God would have the blood not to be eaten because he would have it sprinckled and poured out upon his Altar signifying that man for his Rebeliion had forfeited his lifeto the hands of Justice for it is said Levit. 17.11 And I have given it to you an Attonement for your souls For it is the blood that maketh an Atonemen for the soul. This is the mystery that is included in the prohibiting of blood it it makes attonemeâ—t and God would have it not put to any use for food of the â—o'y for he intended to be for the use even the Atonement of the soul which might by inspiration be known even to Noah and to the Fathers before Moses since the eating purely was not exprâ—ssely forbidden till now Since Christ by his blood hath made an Attonement for the souls of men there is no use to be made of blood now in Sacrifice neither is it a Creature can be used any other way then for food it must therefore be eaten or thrown away that is upon the account oâ— conscience to throw it away haâ—h an appearance of sin nay is a sin since there is a Rule in the gospell to make all things edible good for man to be eaten some say is a sin since it is forbidden in the gosspell at a Council of the Apostles and Elders Act. 15. In that Epistle written to the Churches of Antioch but this Scripture is also wrested which to demonstrate we shall briefly view the occasion of that Epistles writing The parties written the thing written of 1. The occasion of that Epistles writing A Church being planted in Antioch by the conversion of many Gentiles to the Christian faith some Jewish Preachers yet believers taught unto them the necessity of keeping the Law of Moses Act. 15.1 if they would be saved and v. 5. this discouraged the Gentiles much from or in believing in Christ the Law being to the Iews themselves an unsupportable burâ—hen as is implyed v. 31. Paul and Barnabas dissented from such teaching maintaining that Believers were not at all tyed to Moses Law Now the Houses Churches and Pulpits of Antioch were full of disputings and arguings the Iewish Doctors teaching one thing and Paul another No small dissention was among them v. 2. At length they think of an agreement Paul and Barnabas and others some of both opinions are sent to the Church of Ierusalem to know their minds vers 2. At their arrival there is a Councel called great controversy and much disputing there was the law of Moses must be kept if they would be saved ver 5.6.7 Peter rises so great is the difference Appeals to the Councel if among them whom God appointed to Preach he had not made choice of him to Preach to the Gentiles the gospel of Christ that they might be saved from whom as if he had said I received no such commission as to preach the Law of Moses as circumcision or the like Takes God to witness that all times God had testified of his content sufficiently and was satisfyed in the Gentiles beleiving without their keeping of the Law of Moses by giving them faith and the holy Ghost vers 7.8.9 Maintains further that they tempt God that reach the contrary doctrine and hinder or may hinder the progress of the Gospell by putting on that yoake viz of the Ceremonial Law of Moses on the necks of the Disciples which neither we nor our Fathers were able to bear by which he holds forth that the law of Moses obligeth not the Church under the Gospel And therefore is to be taught by none and is any do they tempt God At this Argument the mouths of all opponents are stopped Peter had been an eye witness of our Lords death and resurrection He got a special tripled comission to feed the sheep of Christ And at Gods Appointment did preach to the Gentiles the gospel and not the Law that God had blessed his preaching by giving the Gentiles Faith and the holy Ghost Though the Law was never taught nor observed their conscience now tells them this their doctrine is not of God they remained silent no disputing no arguing more vers 10 11.12 Paul and Barnabas takeing occasion by this argument of Peters declares unto the Councel what works God had done by their preaching among the Gentiles without the observance of the Law makeing the same conclusion Implicitely that Peter made from the same Premisses viz God owning their Preaching by faith and miracles and therefore as they taught at Antioch so they teach now being both here and there guided by the infalliable Spirit of God that the Law of Moses was not to be Preached was not to be kept in the mouth of these three Witnesses guided by the Holy ghost let this truth be justified that no part of the Ceremonial Law is to be taught obliging now and by consequence eating of blood is no gospell precept v. 12. Again there is silence the whole Councel being convinced of the truth of the Arguments urged by Peter confirmed by Paul and Barnabas However being
ordained Elders and left them in Churches which they had planted And sure to the end there shall be as much need of oâ—dained Priests or Elders for they are one as then men will be perverse wicked sinfull Impenitent unruly ignorant despisers of dignityes ununregenerate unholy and still there will be some ignorant of the Misteries of God therefore care must be taken to plant and leave Elders in every City and in every country for the cure of those evills It is easie to behold how soon a parish or a village will grow loose disorderly and indeed loose the very face of religion if they want a setled Minister but a few moneths the like we may judge what would befall the world should it want Church officers Though people were wicked yet an orderly keeping of the Sabbath c. conscience in some sort will bring them to it but in unsetlement they have arguments to stop consciences mouth which by degrees brings them quickly to be Heathens the Principles of religion not taught them that are young makes them regardlesse of God or his word either when they come to years of maturity and so their profession comes to be prophane and their conversation to be Ungodly which in a great measure is prevented by a setled Minister though but of weak parts or abilities Quest. 4. Whether it be lawfull to hear an unordained man Preach We must stand at the doore of this question avoid errour and distinguish of Unordained Preachers before we go forward 1. There is a preaching by way of tryall to ordination their gifts their knowledge their uprightnesse their utterance cannot be known but by preaching the Church generally will have a tryall of their parts before she separate any for that worke thus Paul preached before his ordination 2 There is a preaching by way of opposition to ordination so there are some that will presumptuously execute all the offices of a minister and slight ordination desiring possibly not to be bound nor tyed to that calling that though their errours might be detected yet their irregularity might passe unpunished of these latter sort the Question is to be understood and that it is unlawful appeares 1 Because to hear such is to goe out of Gods way and practise the Pharises that taught sound doctrin in some points yet were but theeves and robbers coming not in at the door but climbing up some other way these the sheep hear not Never did God give a power to any to ordain themselves Stewards in his house and therefore we are not to go to them for bread left we be thought strivers against him he never intrusted them with his broad seale and therefore we are not to receive the seales from them Christs knows Paul and Stephen and Timothy but these he knows not therefore his people are bound to esteem them not as Ministers of God 2 It encourages them in their irregular proceedings when they behold giddy heads ignorant persons curious spirits flocking after them imboldens them and hardens them in their errour whereas to withdraw from them might in time make them ashamed of their doings 3 It gives an evill example when the weake Christian seeth one that is strong going to those upstart teachers the weak may follow him he may go out of wantonnesse or curiosity and the other may go out of conscience and frailty 4 Errour is ever sooner believed then truth It is experimentally known that an Heretick may broach that doctrine in a day which truth cannot overcome in a year there is a certain connaturality between the nature of man and falsehood It is best therefore to withdraw from them the very foundation of whose teaching is erroneous in as a much as the authority they pretend to have goes contrary to that authority that ever God invested his Church withall 5 Experience shews that God is offended with mans hearing or following of them for we shall seldome see men giving eares to their doctrines but what through ignorance of justice they are brought to believe a lye which mkes them hop from one opinion to another untill faith and religion be lost and conscience it self be baffled or stifled that they sit down in the seat of the scornful and mock at laws established by either God or man Quest. 5. Whether an ordained person may have an office in the Common wealth There are that maintaine this Popish tenet and yet would be thought no Papists that the Church hath nothing to do with the state or that the government of the Church is a distinct thing from that of the state a distinction framed upon his holinesse anvil at Rome and received here by them that are no good willers to the Catholick clergy to be short an ordained person that is a man separate for spirituall offices may exercise judiciall offices in the Common-wealth and state 1 From the practises of those that were of old separate for the Lord Melchizedek was both a Priest and a King Gen. 14.18 a great part of the government of Israel was in the hands of the Levits we find them judges In all the businesse of the Lord and in the service of the King 1 Chron. 26.29 and ver 19. Zecharia is a wise counsellour They are also appointed together with the Princes For judgement of the Lord and for controversies in Jerusalem between blood and blood c. 2 Chron. 18.8 9. so also Samuel a Levit was both judge and priest in Israel 1 Sam 7.15 and if ignorance make any boast of Samuels being a prophet It may be answered that his sonnes were Levits set a part by God for the service of the Tabernacle Yet their Father made them judges in Israel 1 Sam 8.1 his own circuit was yearly while he had strength and failing he allotted circuits to his three sonnes throughout Israel Who by reason of perverting judgement through bribes are complained of by the people ver 5. by the same rule it will follow that those that are separate now for the work of the gospel may be in businesse of the Lord and also of the King 2 From the abilityes of some persons that are ordained It may be known that in all matters of controvesie in both kindes of the Law the Clergy may have more understanding then many Gentlemen that are justices in the Country and the presence of the Clergy may be helpful in that respect to the most judicious judge 3 From that apparent necessity that there seems to be of it the ordained person is not free from trouble from Law-suits from warrants taxations in which he may receive much wrong if there be none but Lay-persons there who usually may look over the inferiour sort of the Clergy with an unregardfull aspect nay possibly the gentleman may be both judge and harry of himselfe A minister may have stronger presumptions to be redressed of his wrongs which are seldome of the smallest magnitude when he hath some of his own function upon the bench 4.
death unto the soul. It is not sufficient for the nature of a Sacrament to affirm there is ground for it in Scripture so a faâ— may be a Sacrament Matth. 3.12 but that the sign be appointed to signifie such a thing and to that appointment a blessing annexed yeâ— though we finde most of these in Scripture and appointed to be done yet never as Sacraments but as discipline proper for the Church Heb 6.2 and order to avoid confusion in the Church Acts 13.3 and that fornication might be avoided by the Members of the Church 1 Cor. 7.2 and as an extraordinary sign of an extraordinary cure by the Elders in the Church Iames 5.14 As touching pennance there is nothing of that in the least as it is used by Rome spoken of to the Church 2. They are not proper nor peculiar to the flock of Christ. Sacraments of old and now were given onely to the people of God and by receiving of them are men known to have a relation to him but Marriage one of the five is common to the Christians with Turks Iews and Heathens marriage we â—â—n as honourable in all but since there is neither sign of it nor form of it instituted by Christ the Catholick Church dare not make a Sacrament of it 3. Sacraments are common to the people of Christ we shall alwayes see those Heavenly ordinances enjoyned to all that are Members of the Church but now this Sacrament of Ordination they confine it to the priesthood onoly of this the people of God and Saints under the Gospel cannot all be partakers particularly women Ordination indeed is an ordinance of God and so is Confirmation but neither of them Sacraments It is worth observation that this Sacrament of order hath seven degrees in it the lowest of which is to be a Porter in the house of God and the Highest is to be a Priest between whom there is the Exorcist the Lector the Aoâ—lâ—te the Subdeacon and the Deacon all which degrees are made visible signs by which grace is conferred on the partaker so that in truth they have in all fourteen Sacraments nay by some of them they are owned as Sacraments Et dicuntar hi ordines Sacramenta quia in eorum percepâ—iene res sacra id est gratia consertur egregiè dicis Domine Lombard quam figuranâ— qua ibi geruntur so that if they want real or inward grace it is not for want of visible or outward signs but twelve of their Sacraments having neither outward Element prescribed nor form nor blessing nor promise made to them as such they are rejected and the Church that teacheth them is condemned Touching the Sacrament of Extreame Unction the very rehearsing of its form and manner which are not at all instituted by Christ is sufficient confutation it is this When the sick party is just upon deparâ—ing the Priest usually or in case of necessity any other Person for it is dangerous to dye without it takes Oyle hallowed by a Bishop and annoints the sick Person upon the eyes ears mouth nose hands and feet using this form of words Indulgent tibi Deut per istam sanctam unctionem which possibly the sick man may not understand suam piâ—ssimam misericordiam quicquid peccaâ—um permissum c. God out of great mercy and by this Holy Oyle forgive thee thy sins committed by thy eyes ears mouth nose hands and feet All the Angels Archangles Patriarcks Prophets Apostles Evangelists Martyrs Confessors Vitgins Widdows Infants heal thee He that finds that text of Iames who was but a servant in the Lords house Iam. 5.14 upon which this practice is grounded shall not onely see a vast difference between the anointings but may easiely perceive than a Sacrament as they would make it is not there intended 4. They are generally condemned by the reformed Churches of Christ in the Articles above mentioned and of the Church of England Art 25. the Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges c. as before There are two Sacraments ordained of Christ our Lord in the Gospel that is to say baptism and the supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Pennance Orders Matrimony Extreamâ— Vnction are not â—â— be counted for Sacraments of the Gospel being such as have growâ— partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture bâ—â— yet have not like nature of Sacraments with baptisme and the Lords supper for that they have not any visible sign or Ceremony ordained of God Quest. 6. Whether the effect of the Sacraments depend upon the worthiness of the Minister The Church of Rome makes the being of the Sacrament depend upon the Priests good meaning and his true Latine and some among us would have the effect or fruit of the Sacrament hang upon the Ministers holy living concluding that baptisme either wholly null or in part void that is â—administred by an evil or scandalous person but both are besides the truth For 1. Sacraments are administred onely in the name of Christ from him they have their power by his authority according to his word in his name are they they dispensed and therefore their efficacy depends not upon the power of any created being 2. Sacraments under the Law depended not upon the merits of the Minister Circumcision was a token of the Covenant and was equally in that respect a visible sign powerful in it self to declare the circumcised to be one of Gods people and give him an interest to the priviledges of the Sons of God who ever it was a good or bad Officer that cut off the foreskin therefore baptisme now is of force for the same use howbeit a scandalous Person apply it 3. By this we should never have certainty of a Sacrament there is no man but hath sin more or less in him and so according to his sin the Sacraments would be more or less ineffectual however in all there would be some hinderance and since the heart of man is deceitful we might call in Question our baptisme for he might be an hypocrite that is a notorious sinner that baptized us Without Question this doctrine was never so much sown without assistance from Rome whose doctrine in this particular is near to this in regard that she makes the Sacraments to depend upon the intention of the giver the people must either doubt at all times or act implicite faith for ever according to her tenents And he that is of the judgement that Sacraments depends upon the merit of man as it derogates from Christs honour so it takes from the conscience all peace and settlement why shoâ—ld I prepare for the Lords supper since all will not availe me if the Minister be not Holy and we can never be perswaded of the great benefit of that ordinance nor receive comfort from it sin being in the best 4. The
commanded his Disciples to baptize before he commanded them to teach according to the order of the words of that Text. It is a rule given us by the Rabbies Non datur prims posterius in Scripturae that being first put in on place which is last in another and contrary Unto the case in hand we find baptizing according to the words going before preaching Mark 1.4 2. They find no express Text for it in Scripture such an Argument as this taught the Traskit to deny the Christian Sabbath but to touch these men nearer home have they any express Text for dipping for preaching upon the account of gifts or administring the Sacraments for spending the first day of the weak in holy exercises for administring the Sacrament of the Lords Supper to women or dipping in a River either naked or in linnen garments when they shew express Text for these and many other things I shall shew them one for Infant Baptisme Yea before For When our Saviour expressly commanded his Disciples to make Disciples of all Nations and baptize them who or what meaned he Whether the Earth or Ground of all Nations or the inhabitants that were upon that ground if them then whether Masters or servants husbands or wives parents or children who can say or dare say that he meaned the one and not the other he meaned all without a peradventure so that there is in this precept as express a command to baptize children as to baptize either men or women grown in years 3. They finde Faith in Scripture required of all as a necessary precedent grace unto baptisme so do we in persons that are grown in years as the Eunuch Cornelius and the Jaylor was but that faith was required of the seed of them that once believed as a grace necessary for baptisme is not yet by them demonstrated nor never shall Our Saviour having a little child before him Mat. 18.6 faith Who so shall offend one of those little ones that believe in m c. This is spoken of all that shall be believers to the end of the world and of all that were about him and of that child also that was in the midst of them so that children cannot be said to be without faith though little ones by which onely God is well pleased If children have no faith in Christ or God then why doe they teach their Children to pray or call upon God as I presume they do since without faith it is a taking the Name of God in vain a sin which they would be thought to make conscience of Briefly when men can make a rope of sand then shall we or themselves be able to make something of their own opinions in reference to this of Infant Baptisme teaching that they are without sin yet see them die that all are born holy yeâ— some born children of wrath 2 Eph. 3. That Infants belong to the kingdom of God yet have no interest in the Covenant that they are saved though they want faith without which it is impossible to please God to teach them to call God their Father and yet say they are not in Christ by Adoption when these things are reconciled and made to hang together we shall call them a subtile generation 14. It is against the practice of the whole Church of God in all ages and places of the world and at this day contrary to the Doctrine and practise of the Reformed Churcher of Helvet Art 21. of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Ausp Art 9. of Sax. Art 13. of Wirt Art 10. of Swethland Art 17. of Irel. Art 90. of Scot. Art 23. of Engl. Art 27. The Article it self is this Article 27. of the Church of England Baptisme is not onely a sign of Profession and marke of difference whereby Christian men are discerned from others that be not Christned but it is also a sign of Regeneration c. The baptisme of young Children is in any wise to be retained in the Church as most agreeable with the Institution of Christ. Quest. 3. Whether baptisme is or ought to be readministred It hath been the practice of some among us to throw off their first Baptisme and as they suppose receive a new one Yea Papists who though they teach the contrary Doctrine yet sinfully have practised it upon the children of the Reformed Churches but however Baptisme if given in the name of the Trinity by applying water according to the Institution is not to be received twice For 1. It is against the nature sign end and use of that ordinance Baptisme is a visible sign representing a believer to be new born Hence it is called being born of water Iohn 3.5 Now though men eat and drink often and receive the Sacrament of the Supper often that being our food Spiritual yet we are born but once and therefore ought to receive the Ordinance of Baptisme but once that being our Spiritual birth 2. It opens a gap for one great inconvenience He can give no reason of his being twice baptized but the same reason will make him or perswade him to be baptized the third time the fourth time nec decies repetita placebit the twentieth time Whether this doctrine so brief and current among us did rise and spring from the Popish Holy water which they look upon as a dayly baptisme representing the pardon of actual sin is worth inquiring after and a Question would be seriously thought upon by our governours c. 3. Circumcision was not but once to be administred Nay when through ignorance and blinde zeale some of the circumcised would have become uncircumcised by a way not fitting to be named the Apostle commands the contrary 1 Cor. 7.18 but will have them stick to and own their former Circumcision let those that suppose they are inwardly called remember that they become not unbaptized by receiving baptisme anew 4. The sad events of rebaptizing may be a sufficient testimony of the thing now defended what errors wanderings crooked paths unheard of blasphemies of them that are so used our ears hears toe too much and our eyes have sufficient knowledge c. 5. The Reformed Churches of Christ condemn it in their practice and so many as have published their opinions to the world upon that subject have condemned it in their Confessions particularly the Church of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Sax. Art 13. of Hel. Art 20. The Article it self is this Article 20. of the Church of Helvetia There is but one Baptisme in the Church of God For it is sufficient to be once baptized or consecrated unto God for baptisme once received doth continue all a mans life and is a perpetual sealing of our Adoption to us c. Quest. 4. Whether witnesses at baptisme according to the Law of the Church of England be to be approved N cases of indifferency people are not to Question the reason of a Law given them by
Whether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary By a mixed congregation the age makes us to understand 1. A congregation wherein any Communicant is not of the same judgement principle or opinion though in things circumstantial 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes though it be repented 3. A congregation wherein there be drunkards or sweaters though adhearing professedly to the doctrine of the Gospel Unto which we will add this also though he was never reproved nor admonished by us The Question is then whether a man that hath prepared himself by sound hearty real and holy examination for that Ordinance may altogether forbear it and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet It is answered in the negative he ought not to forbeat upon any such pretence For 1. That Ordinance is not arbitrary It is not left to our own will and discretion that we may or may not as we will we ought to do our duty and prepare our selves to be worthy receivers if another neglect his and yet receive let him look to it the Lord is at hand 2. We might neglect other Ordinances as well as that we might refuse to read the Scriptures to pray to hear upon the same reason and indeed this doctrine as it hath kept some from the Chancel that is from receiving it hath kept others from the Church that is from hearing and this again hath kept some from the Scripture resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule 3. God requires no such condition he craves faith repeatance and new obedience on my part but not that my companion should have the same or then I to be refused and my offering not to be accepted one Christian shall never be bound hand and foot and cast into utter darkness because another of the company wants the wedding garment 4. It is plainly against that Text 1 Cor. 11.29 he that eaâ—eth and drinketh unworthily eateth and drinketh damnation or judgement to HIMSELF therefore not at all to another he that prepares himself aright need not fear what the unworthiness of others can do against him 5. It would clearly take away this Sacrament out of the Church who would prepare himself to come if he should be cursed by anoâ—hers unworthiness or approach that table though full of faith with boldness except he knew that every heart at the table were as holy as his own and others that were as full of faith as he might hang down the head least his unworthiness procure unto them a judgement and so the devotion even of the devout should receive a bar â—nd be shut from all comfortable actings and holy duties This is not spoken to countenance prophaness but to inform the weak and tender conscience there being Laws in the Church to dâ—bâ—rth scandalous from that table and also thâ— ignorant which may and ought to be put in execution by the Church Officer after his admonishing the one and instructing the other for to exclude either of these without tryal save in case of necessity is arrogant and rash and without Authority but upon certain knowledge to debaâ— such is both religiously and lawfully done No Minister shall in any wise admit to the receiveing of the Holy Communion any of his cure or flock which be openly known to live in sin notorious without repenâ—ance nor any who have maliciously and openly contended with their neighbours until they shall be reconciled c. The scandalous are found out by the ear and secluded by Law the ignorant cannot be found but by discourse conference or examination which leads in the second part of the Question Whether private examination be necessary There is a twofold examination in reference to the Sacrament of the Supper 1. In respect of God 1 Cor. 11.28 men are bound and it is necessary for them to examine themselves 2. In respect of the Church that the ignorant and unlearned make not that Ordinance undervalued the Question is of this latter and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian or one of whom he neither sees nor hears evil purely upon the account he will not submit to his examination a practice of late too commonly known nay several thousands have been excluded except they came under the tryal not of the Church Officers only but of his lay-Elders an office not heard of in the Church until these late years and are parts of the Church no more then those Anticks whose mouths supplie the places of spouts unto the temples but to let them pass it is denied private examination in this sence is not necessary For 1. The Scripture would have given some Item of it when the nature of the Sacrament is stated and examination required 1 Cor. 11. No word that tended in the least to this is written but every man enjoyned to examine himself 2. It cannot be shewed that ever the priests examined the fitness even legal of those that aproached the Paschal and yet the danger of unworthy receiving the one seems as great as the other 2 Chro. 30.20 1 Cor. 11.30 3. That Parable Matth. 22.9 is against this practice wherein the servants are appointed to bring in all that they could find without Order to try if they had the wedding garment the want of which condemned the party but not the servant Yet by the Law of the Church particularly of the Church of England none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion Which Law though not expressed in Scripture in direct terms yet consequently it is approved In regard that the Church Officers are called Watchmen Stewards Shepherds c. which titles denote what a care they ought to have of their people or flock This even this being not taught unto the people was a firebrand of division between the Pastor and his people in these last days examination being by them required and that rigidly not declaring it as necessary in respect of the Church which would have satisfied the minds of all sober Christians but as from Scripture when the people knew that no such thing was required and they themselves not being able â—o produce the Text wherein in it was enjoyned It was pretty sport to hear men publickly and privately affirming that those who submitted not themselves to examination ought to be secluded for breach of that Order or discipline they themselves erected and yet not conforming themselves to those Orders that by Law had been established By which two things to all of understanding occurred First their arrogance to make Laws and compel the people without authority to submit under the pain of leâ—ser excommunication