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
that solemn Prohibition of it 2 Thess 3.6 And whereas it is said That Baptism was never Ordained of God to be a Wall of Division between the holy and the holy the holy that are and the holy that are not so Baptized with Water as we c. It is Answered 1. The Phrase Wall of Division is ambiguous If it be meant of a total Exclusion of other Christians from our Love Charity and Christian-Communion as far as we agree we do not look upon Baptism to be such a Wall of Division neither do we so practice it 2. If it be meant of an Excluding from immediate Church-fellowship although we meet not with this Phrase viz. Wall of Division in those very words yet we find what is equivalent in 2 Thess 3.6 and several other Texts and it is remarkable that the Word Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a priv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinatus vel ex ordine out of Order disorderly is a metaphor borrowed from the Custom of War wherein every Souldier hath his Station assigned him from which when he swerves he becomes disorderly which the Apostle Elegantly uses to denote That every Christian is a Souldier that 's Listed under the Banner of Christ and must keep his exact Station appointed him without the least inclining to the right or left hand backward or forward without the Word of Command Beza upon the place tells us that Livius was wont to use this word of Soldiers that kept not their Station And Stephanus calls those Souldiers by this Name who are disorderly From this Emphasis of the word we may gather That if Military Commanders expect a punctual and regular Obedience from their Soldiers and severely punish such as break their Array or quit their Stations The Lord who is a Jealous God with respect to his Worship and positive Institutions will call any that presume to break the Order he has prescribed to a severe account as hath been and shall be further demonstrated 3. This Assertion reaches any other Gospel-Ordinance as well as Baptism For if it should be said That the Supper was never Ordained of God to be a Wall of Division between the Holy and the Holy that do not so receive it as we it will as rationally follow with respect to this as well as Baptism that we should not exclude a person that doubts it or positively asserts it to be needless from our Communion which may be likewise said of any Church-Ordinance whatsoever and consequently the Rule of Communion must not be what we find written but the Sanctity of the Party whether pretended or real that proposes himself as a Member For I would ask those that pretend tenderness and for that cause admit Persons to the Lords Supper that are Unbaptized that if any person should desire to joyn to a Church and yet declares he wants Light to practice the Ordinance of the Supper but in other things would be of their Communion whether they would admit him upon those terms he wanting Light in that Ordinance of Christ wherein the Communion of the Church doth chiefly consist If they would admit him they open so wide a gap that any Ordinance upon the like pretence may be dispenced with and two or three yea all as well as one may be Cashier'd and Church-Order may be quite turned to an Anarchy If they would not admit a person upon the said terms then 't is necessary to produce some Divine Law that makes the Supper more Essential than Baptism or else the practice can never be justified But that no such Authority can be shewn is undenyable for that Divine Law that Ordained the Supper did also Establish Baptism If it be said Matt. 26.26 Luk. 22.19 1 Cor. 11. 24. Take eate this is my Body This do in Remembrance of me c. It is also said Matt. 28.19 Go teach all Nations Baptizing them in the Name of the Father and of the Son and holy Ghost Act. 2.38 Repent be Baptized every one of you for the Remission of Sins c. Act. 22.16 Arise and be Baptized wash away thy Sins c. Do the former Scriptures Institute the Supper and Command its constant Observation The latter do as well Institute Baptism and Command its constant Observation the very same Sanction the same Spirit with equal Authority Establishes both giving Baptism precedency in order of time as being the Sacrament of the Spiritual Birth and the other of Spiritual Nourishment and Growth and surely there is as much need of being New Born as being Spiritually fed that being of absolute necessity with respect to priority in order to this Did Christ himself Celebrate this Supper as before Why the same Lord Jesus before he entred upon his Publick Ministry was Baptized Matt. 3.16,17 And Jesus when he was Baptized went up straight-way out of the Water and lo the Heavens were opened to him and he saw the Spirit of God descending like a Dove and lighting upon him saying This is my beloved Son in whom I am well pleased Here the whole Trinity appears the Father by a Voice the Son in his Body and the Holy Ghost like a Dove All Three make the Triumph and Ratifie the Affair never was any Ordinance graced with such a Presence nor made Authentick by a more Illustrious Example Does the Supper shew forth the Lords Death till he come 1 Cor 11.26 So Baptism is a lively symbol of the Death Burial and Resurrection of Christ Rom. 6.4 Col. 2.12 Does Examination go before the Supper 1 Cor. 11.28 So Faith and Repentance the two great Gospel Graces with Confession of sins are necessary Antecedents to Baptism Act. 2.38 Act. 8.37 and all these are altogether as necessary before the Supper Is it said John 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life c. So it is said Mark 16.16 He that believeth and is baptized shall be saved c. 1 Pet. 3.21 The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stipulatio stipulation or answer of a good Conscience toward God by the Resurrection of Jesus Christ As the Supper is a Spiritual participation of the Body and Blood of Christ by Faith and so not meerly by the work done is a means of Salvation so Baptism Signs and Seals our Salvation to us which lies in Justification and discharge of sin c. By this brief Parallel we may see that Baptism is not only ordained and ratified by the great Law-giver as well as the Supper but that it is dignified with as Spiritual Encomiums as any Gospel Ordinance can be and if the advantage inclines to either of them it is evident that the New Testament more frequently mentions the Command and Practice of Baptism than of the Supper for besides the Great Commission Matth. 28.19 Mark 16.15,16
the secretest of our thoughts and Affections and let Christ in the Water be Honoured as Christ for that sweet Union and Fruit which he brings to poor Souls thereby If Jordan be precious when God will use it for the Angels Healing by it much more this 2 Kings 5. â—… John 5.2 ' Pag. 81. The Lords Scope in Baptism is an inward Grace but this general Priviledge is to all equal viz. A badge of an outward Member distinction from the common Rout of the World out of the Pale of the Church The Lord appointed Circumcision as a Seal of the Righteousness of Faith chiefly yet as an over-plus he allowed it to be the Differencer of all other Nations from the Jews It was a Fence and Wall of Separation from them in all their Converse So is Baptism now a mark or badge of external Communion whereby the Lord settles a Right upon the Person to his Ordinances that he may comfortably use them as his own Priviledge and wait for the inward Prerogative of Saints by them And yet this as much as men boast of it is but a shell in respect of the other So far he Again Baptism holds out the Souls Interest in the Death Burial and Resurrection of Christ in a more special manner then any other Ordinance it is called the Stipulation or Answer of a good Conscience by the Resurrection of Jesus Christ from the Dead 1 Pet. 3.21 that is when a Conscience appeased and pacified with the discharge of Sin can cry Abba Father with a holy security and speak to God himself c. Now this Stipulation of a good Conscience is the Effect of Baptism and which Baptism Seals For what it finds â— Seals although it doth also Exhibit more of the same kind A Learned Expositor Mr. Tho. Godwin gives his Sense of this place thus ' The Answer of a good Conscience is here Attributed to Christs Resurrection as the thing signified and represented in Baptism and as the cause of that Answer of a good Conscience even Baptism saith he doth now save us as being the Ordinance that Seals up Salvation not the putting away the filth of the Flesh or the washing of the outward man but the Answer of a good Conscience towards God by the Resurrection of Christ from the Dead To open this saith he Our Conscienccs are that Principle within us which are the Seat of the guilt of all the Sins of the whole Man unto whose Court they all come to accuse us as unto Gods Deputy which Conscience is called Good or Evil as the State of the Man is Now in Baptism forgiveness of Sins and Justification being Sealed up to a Believers Faith and Conscience under that lively Representation of his Communion with Christ in his Resurrection hence this is made the fruit of Baptism that the good Conscience of a Believer Sealed up in Baptism hath wherewithal from thence to Answer all Accusations of Sin that can or do at any time come in upon him and is as it is here added by vertue of the Resurrection of Jesus Christ namely in this Respect that his Communion with Christ in his Resurrection hath been represented in his Baptism as the Ground of his Faith and of that Answer unto all Accusations By all which we may by the way see of what necessity Faith is required of the Persons that are Baptized if they will receive any benefit thereby Also how Baptism being the first Ordinance to be Administred answers to the first Grace Received From whence it appeareth That as the Grace of Regeneration gives a Right to the Enjoyment of Gospel Institutions so Baptism with respect to Priority and Order is the first Institution without which none may regularly partake of other Church-Ordinances And this further may be noted as considerable that as there is but one Beginning of Natural Life to man and one beginning of Spiritual of Life which is by Regeneration John 3.3 Ames Medulla Theol pag. 183 The Supper of the Lord ought oftentimes to be Administred to the same Person c. So Baptism is to be but once Administred whereas if Baptism had the same import and signification with respect to the Priviledges that are to be enjoy'd at the Second Coming of Christ as the Supper of the Lord hath there would be the same Reason for the frequent Administration of it as is for the Supper of the Lord. 4. It is commendable to keep the Ordinances of Christ pure as they were delivered because it prevents the creeping in of the Inventions of Men in the Worship of God For as it was before Noted Man is naturally apt to be medling that way and mixing something of his own with those Sacred Institutions which God has with greatest severity prohibited having not spared any no not his own People though what they have done therein seems not to be out of any wicked intentions but rather out of an Ignorant Zeal Of which there are many Instances in Scripture as before recited particularly the Memorable Cases of Nadab and Abihu Lev. 10.2,3 Uzzah 2 Sam. 6.6,7 c. Suitable hereto Mr. Burroughs very excellently expresses himself in his Book intituled Gospel-Worship or the Right Manner of Sanctifying the Name of God pag 8 9 c. ' All things in Gods Worship must have a Warrant out of Gods Word must be Commanded it 's not enough that 't is not Forbidden and what hurt is there in it But it must be Commanded When we come to Matters of Religion and the Worship of God we must either have a Command or somewhat out of Gods Word by some Consequence drawn from some Command wherein God manifests his Will either a Direct Command or by comparing one thing with another or drawing Consequences plainly from the words we must have a Warrant for the Worship of God c. When any Creature is raised in a Religious way above what it hath in it by Nature if I have not Scripture to warrant me I am therein Superstitious We must be all Willing-Worshippers but not Will-Worshippers Matth. 15.9 Isa 29.13 Pag. 10. ' You see how severe God was to Nadab and Abihu for but taking other Fire then that which God appointed to offer up Incense though there there was no direct Commandment against it c. Page 11. ' In the matters of Worship God stands up little things such things as seem to be very small and little to us yet God stands much upon them in the matter of Worship For there is nothing wherein the Prerogative of God doth more appear then in Worship as Princes stand much upon their Prerogatives There are things in the Worship of God that are not written in our hearts that only depend upon the will of God Revealed in his Word which were no Duties except they were Revealed there And these are of such a nature as we can see no Reason for but only this Because God will have them Though men would think it
Admission according to the course of Scripture and my Text Matth. 28.19,20 6 ' Another Argument may be plainly fetcht from Eph. 5.26 That he might Sanctifie it and cleanse it his Church by the washing of Water through the Word If the whole Church must be Sanctified by the washing of Water then all particular Members of the Church must be so Sanctified but the whole Church must be so Sanctified therefore the Individual Members ' He further writes thus From Matt. 28.19 Go and Disciple me all Nations Baptizing them c. What Christ hath conjoyned man must not separate Cut Christ hath conjoyned Discipling and Captizing as a standing course to the end of the World as the next verse speaks therefore we must not separate them Though the Word for ever do sometimes signifie a limited time in the Old Testament viz. till the New World under Christ yet in the Gospel till the end of the World can have no other then the proper Signification without plain Impudent Violence 2 ' Argument 2. from 1. Cor. 12,13 By one Spirit we are all Baptized into one Body If Baptism be Gods appointed ordinary way of ingrafting all into the Body of Christ then it is a standing Ordinance as being of a standing use but Baptism is so therefore c. the Antecedent will appear plain in the Text if you consider First that it is real Baptism that is here mentioned the Spirit being spoken of as a concurrent cause Secondly That it was All that were thus baptized into the body 3 ' From Rom. 6.3 If the use of Baptism be to baptise Men into Jesus Christ and into his Death then it is a standing Ordinance to the Church as being of a standing use but the former is in the Text therefore c. 4. ' From Act. 2.38 22.16 If Baptism be Instituted for the Remission of sin or the Washing away of sin whether by signifying Sealing or exhibiting then it is a standing Ordinance to the Church as being to a standing Use and End one Age of the Church having no less need of it then another But the Antecedent is in the Text therefore c. 5. ' If the End of Baptism be our Burial and Resurrection with Christ Col. 2.12 The Churches Salvation 1 Pet. 3,21 If a Foundation Principle Heb. 6.2 The Ordinary way of Initiatior putting on Christ Gal. 3.27 Then it is of continual use and so a standing Ordinance but it is so as the Texts cited expresly say therefore c. 6. ' If Christ himself has Instituted the Ordinance of Baptism in the Word and not again Repealed it then it is a standing Ordinance to the Church and no man must dare to Repeal his Laws but Christ hath Instituted and let any man shew where he hath Repealed it that can and till then it must be acknowledged to be still in force The Learned and Reverend Dr. Ames in his Marrow of Divinity page 181. says ' Baptism is the Sacrament of Initiation or Regeneration representing and confirming our very ingrafting into Christ Rom. 6.3,5 1 Cor. 12.13 and p. 182. Baptism is but once to be Administred because there is but one begining of Spiritual Life by Regeneration as there is but one begining of Natural Life by Generation Paul Bayne that Holy Learned man on Col. 2.11 page 280. saith ' God doth unite us with Christ even by our Baptism that is saith he the Believer Baptised is by Baptism manifested so before the Church Elton on the same place p. 291. ' Baptism is the Sacrament of incision or ingrafting into Christ Sealing up our setting into Christ which is only once never after to be done again for if it did not then we should have another ingrafting into Christ and afterward Nourished in him therefore we often receive the Ordinance of the Lords Supper Dr. Owen in his Discourse of the Spirit pag. 50. where he proving the Divine Nature and Personality of the Holy Spirit thus writes viz. Sect. 11. ' All things necessary to this purpose are comprised in the solemn Form of our initiation into Covenant with God Matth. 28.19 Our Lord Jesus Christ Commands his Apostles to Disciple all Nations Baptizing them in the Name of the Father and the Son and the Holy Ghost this is the Foundation we lay of all our Obedience and Profession which are to be regulated by this Initial Ingagement Sect. 14. page 51. Tells us ' we are Sacredly Initiated or Consecrated or Dedicated unto the Service and Worship of the Father Son and Holy Ghost this we took upon us in our Baptism herein lyes the Foundation of our Faith and Profession with that Ingagement of our selves unto God which Constitutes our Christianity This is the Pledge of our entring into Covenant with God and our giving up our selves unto him in the Solemn Bond of Religion Mr. Strong in his Discourse of the Covenants pag. 226. Says ' Baptism is a Sacrament of Initiation and the Ordinance of visible Admission into the Church and that must not be done promiscuously and without discrimination for as it is a sin to keep out those whose Right it is so it s a sin also to admit them that have no Right because thereby the Ordinances of Christ are abused and misplaced where he never intended them and for whom he never Instituted them And page 306. ' We are said to be Baptised into the Name of them all viz. Father Son and Spirit Matth. 28.20 Baptising them in the name of the Father and of the Son and of the Holy Ghost Now what is it to be Baptised into the Name of the Father it s conceived to be taken from the manner of Marriage wherein the Wife doth Transire in Nomen in familiam c. into the Name and Family of the Husband or of Servants who had their Masters name called upon them and therefore no man might be Baptised in the name of a Creature it is that which Paul detests that he should Baptise in his own name and therefore the meaning is to be Baptised in Fidem in Cultum into the Faith and Worship of God and so you are unto them all and give up your names unto them all and therefore unto each person we owe both Faith and Worship distinctly all manner of Duty and Obedience because we are distinctly Baptised into the Faith of them all c. Dr. Manton in his Excellent Sermons on Psal 119. ver 8 p. 45 In the prosecution of his Doctrine viz. ' That it is a great advantage to come to a Resolution in a course of Godliness saith that it is a course God will bless he hath appointed Ordinances to this end and purpose that we might come to this Resolution The Promise is first implicitely made in Baptism therefore it is called 1 Pet. 3.21 the answer of a good Conscience towards God How so Why the Covenant binds mutually on Gods part and on ours and so do the Seals which belong to the Covenant It