be Repeated because it is the Sacrament of Regeneration Initiation and Incorporation which are not capable of Reiteration so neither can the Seal and Sign thereof so whatsoever makes for the not Repeating it in the ordinary use of it makes also for this as fully or more that it should be the first If it not to be repeated because it is the Sign or Seal of Initiation Regeneration and Incorporation by the same Reason it must be first as Initiation Admission Incorporation and Regeneration are the first Internal Acts in us and upon us by which we are made Christians But of this we have said enough before CHAP. IV. Shewing that this Opinion that Unbaptized Persons may be Admitted to the Lords Supper is against the Practice of all Christians in all Ages that have Owned Ordinances AS for the Practice of Gospel times it hath been evidently Demonstrated that the Apostles and Disciples of Christ did Constantly Baptize such as were Converted and that after they were Taught the next thing was to Baptize them neither durst they break that order the Scripture Rule being Teach all Nations and Baptize them Matth. 28.19 Make Disciples and Baptize Mark 16.16 He that beleiveth and is Baptized shall be Saved You see here the rank of Baptism immediately After Teaching after Beleiving It holds the first place of Ordinances properly Christian Ye may see it again in the Rule in Peters Preaching Acts 2.38 Repent and be Baptized which was instantly put in Practice which is a second head of Proof namely Scripture Example for they that gladly Received his Word were presently Baptized to the Number of 3000. ver 41. after which they continued constantly in Christian Fellowship and in the Practice of Ordinances as the Lords Supper Prayer c. ver 42. In the Example of the Eunuch you have the same as soon as ever Jesus was Preach'd and he Discovered water what hinders me saith he to be Baptized Nothing saith Philip if thou hast Faith so he was instantly Baptized Acts 8.38 10.48 The like ye have of Cornelius who upon the first Preaching of Christ before the Assembly was Baptized he and his The like you have of the Jaylor Act. 16. To whom at Midnight being astonished by a Miraculous Action the word was Preacht and to all in his house and he and all his Beleiving were forthwith all of them Baptized Here was no loss of time and for the Order it was after Faith and before any other Administration There may be other Instances given but from these and the foregoing Pages this Conclusion necessarily follows That Baptism in point of order and time is the very next Ordinance to Beleiving Not but that there ought to be fit time allowed for the Tryal of Faith wherein to be sure the Apostles were not Negligent as being an absolute Duty As it is certain that in the History of the Gospel or whatsoever Relation we have in the new Testament as to matter of Fact or Precepts in matter of Right Relating to the Order and Administration of Baptism do cleerly hold forth the Order to be after Faith and the subject Baptized by immediate and necessary Consequence an Actual Beleiver So on the other hand it is evident that there is not the least Tittle either in express Terms or Rational and plain Inference in the whole new Testament to Countenance the Opinion we oppose 1. There is no Precept directly or Consequentially Commanding Us to Receive any Member without 2. Nor one Instance to be produced that ever it was done 3. It is evident that the Abettors or Promoters of such a Practice now do in so much invert Gods Order and lay a dangerous Foundation for the Abolition of this great and sacred Institution of our Christian Baptism As for the Ages next the Apostles for near 300 Years we have Examined the Records of those times and find that the Ordinance of Baptism was Retained by the Churches in the same Order and Mode of Administration as is Recorded in the New Testament viz first they Taught and Preacht the Gospel then they Baptized all such as were so Taught and so immediately Received them into the Communion of the Church As to the Practice of the second Century we have a memorable Instance In Justin Martyrs second Apology to Autoninus Pius the Roman Emperor as Mr. Baxter Renders it in his Saints Rest Chap. 8. Sect 5. viz. ' I will declare unto you how we offer up our selves to God after that we are Renewed through Christ those amongst us that are Instructed in the Faith and Beleiue that which we teach is true being willing to live according to the same we do admonish to Fast and Pray for the Forgiveness of Sins and we also Fast and Pray with them and when they are brought by us unto the water and there as we were NEW BORN that is Baptized are they also by New Birth viz Baptism Renewed and then calling upon God the Father and the Lord Jesus Christ and the holy Spirit they are washed that is Baptized in water Then we bring the person thus washed and Instructed to the Brethren as they are called where the Assemblies are that we may pray both for our selves and the new Illuminated that we may be found by true Doctrine and by good Works worthy observers and keepers of the Commandements and that we may attain Eternal Life and Salvation Then Bread and Wine being brought to the Chief Brother so they call the Chief Minister he taketh it and offereth praise and Thanksgiving to the Father by the Name of the Son and Holy Spirit and so a while he Celebrateth Thanksgiving After Prayer and Thanksgiving the whole Assembly saith Amen ' Thanksgiving being ended by the President or Chief Guide and the Consent of the whole People the Deacons as we Call them do give unto every one Present part of the Bread and Wine over which Thanks was given and they also suffer them to bring it to the absent ' This Food we call the Eucharist to which NO MAN is admitted but only he that Believeth in the Truth of the Doctrine being washed in the Laver of Regeneration for Remission of Sins and that so liveth as Christ hath Taught ' So far this Learned Father and Martyr gives a positive account of matter of Fact in his time from whom we may plainly be inform'd that no Unbaptized Person was then admitted to the Lords Supper ' Dr. Cave in his Primitive Christianity pag. 296. part 1. Chap. 10. 3. Edition Printed 1676. Says thus Our Lord having Instituted Baptism and the Lords Supper as the two great Sacraments of the Christian Law they have accordingly been ever acccounted principal parts of publick Worship in the Christian Church Baptism is the Door by which Persons Enter in and the great and Solemn Rite of our Initiation into the Faith of Christ c. ' The Persons by whom this Sacrament was Administred were the Ministers of the Gospel the
upon us to Unchristian or Unchurch them all that we do is in discharge of our Duty to God and Faithfulness in our places to labour to keep the Lords Ordinances in that Purity and Order the Sacred Records testifie they were left in and in a Spirit of Love and Meekness to contend earnestly for the Faith once delivered to the Saints 1 Cor. 11.2 Jude 3. which we conceive to be a Duty enjoyned upon all Christians c. Obj. 10. It hath been Objected from Eph. 4.4,5,6 Where under the several Heads there is in the fourth Head one Baptism Now saith the Objector if we believe the other six things there mentioned viz. One Body one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all c. and are not found in the Practise of the fourth Head viz. one Baptism what Reason is there that we should be deprived of Communion in the Lords Supper for either the neglect of it and not seeing we are bound to Practise it c. Answ It doth appear from the Text that this is a Golden Chain linked together by the Spirit of God himself the taking of one of which Links away may weaken the whole and if the Wisdom of the Spirit hath linked or joyned them together it seems to be great presumption in any to put them a sunder Therefore let it be noted that the Apostle verse 3. Exhorts the Church to keep the Vnity of the Spirit in the bond of Peace In the 4 5 6. verses he shews wherein the Unity of the Spirit which is to be kept consists by giving a Character of the True Apostolick Religion epitomized under seven Heads 1. One God and Father of all who is above all and in us all 2. One Lord the second Adam the man Christ Jesus by whom and for whom are all things the great Mediator betwixt God and Man 3. One Faith Believing in this one God and this one Lord Jesus the one Mediator 4. One Baptism which in all the three Editions thereof hath signified a Profession and Ingagement to this one God and one Mediator by the Profession of the one Faith 5. One Spirit proceeding from the Father and the Son the great Teacher and Instructor of this one Body into a further Communion with the Father and the Son 6. One Body whereof all the Baptised are professed Members and whereto they are compleatly United by that one Spirit 7. One hope of their Calling in believing the Resurrection of the Body and Eternal Life which God hath promised to all those that obey him From this we may with much Assurance infer that we are under an indispensable Obligation to be found in the Practice of this one Baptism which holds forth our Interest in and Profession of this one God and Father one Lord Jesus Christ and one Spirit into whose Name we are Commanded to be Baptised Matth. 28.19 c. The Objector supposes the bare Belief without the visible Profession of Baptism is enough which indeed is not so because the Nature and Constitution of this Ordinance is purely Practical by vertue of a positive Precept and no pretence of a speculative Belief will excuse the neglect of it any more than the neglect of an Exercise of Faith respecting any other of the six points which the Holy Spirit has joyned with it The Antients tell us the Form of Baptism when they Expound Eph. 4.5 One Law Quest Whereas it may be further Queryed Whether one Ordinance gives a Right to the enjoyment of another Answ It is answered no For we have before proved that all Ordinances are to be observed in that Order which the Appointer of them hath prescribed from which we ought not to vary For as Circumcision was the first Ordinance to be Administred before they might be partakers of the Passeover although it gave not a Right to the Passeover yet might not any partake of it before they were Circumcised without sin So also in the New Testament Baptism is the first Ordinance to be Administred by the direction and appointment of God without which the Supper of the Lord may not be received without Sin All that is pleaded for by this is the Orderly observation of the New Testament Ordinances Quest But why should any be debar'd the enjoyment of those Ordinances they have light into because they want light in others Answ It deserves to be seriously considered whether the neglect of the Ordinance of Baptism doth not more arise from the want of a heart to obey God therein by reason of the contempt put upon it then for want of Light Is any Ordinance of Jesus Christ in the New Testament more plain and clear than this Are there not many more instances in the New Testament for the Practise of this then the Lords Supper For besides the Institution of it by Jesus Christ instanced by the several Evangelists it is but four times mentioned viz. Act. 2.42 20.7 1 Cor. 10.16 11.23 Whereas we find besides the Commission given by Jesus Christ Matth. 28.19 c. that 't is again enjoyned Act. 2.38 8.38 Act. 10.48 16.15.33 Act. 9.18 Act. 18.8 c. Neither do we find any one Ordinance of the Gospel so much made use of by the Apostles to incite Christians to die to sin and live to Cod as is largely demonstrated in the foregoing sheets to which we refer c. Obj. 11. And whereas it may be Objected that 't is Love and not Baptism that discovers us to be Christs Disciples It is answered Answ We do readily confess that we are commanded to put on love Coll. 3.14 which is a great Character of a Disciple of Christ and it is much to be Lamented that there is so little seen among Saints Yet that cannot be called Love which is exercised in opposition to the Order prescribed in the Word by which Ordinances ought to be Administred For as Love is a grace of the Spirit of Christ so Ordinances are the appointments of the same Spirit which works Grace in the Hearts of Christians All true Gospel Love being Regulated by Gospel-Rule and as all men may know the Disciples of Christ by their Love one to another so also it is a Character given by the same Lord of being a Disciple when this Love is manifest in keeping his Commandements John 14.15 If ye Love me keep my Commandments ver 21. He that hath my Commandements and keepeth them he it is that loveth me and he that loveth me shall be beloved of my Father and I will love him and will manifest my self to him ver 23. Jesus answered and said If any man Love me he will keep my Words and my Father will love him and we will come unto him and make our aboad with him ver 24. He that loveth me not keepeth not my sayings and the Word which you hear is not mine but the Fathers which sent me Now of these Commandments this Ordinance of Baptism is not the least and it seems to savour of little Love in them that would have Men believe it is advanced in them above their Brethren to charge them with want of Love as the only Reason why they cannot admit persons to the Supper of the Lord that never yet Received the Baptism of Christ Therefore Here we can Appeal to the Searcher of Hearts That the true Reason is because we dare not break that Rule and Order by which we find the Primitive Saints walkt and not want of Love to them And the Sence we have of the great Severity God hath shewed against those that have made the least Breach upon that Order which he himself hath prescribed These things I leave to the serious Consideration of those to whom this brief Essay may come desiring they may try all thing and hold fast that which is Good FINIS
A Sober Discourse OF RIGHT TO Church-Communion Wherein is proved by Scripture the Example of the Primitive Times and the Practice of All that have Professed the Christian Religion That no Vnbaptized person may be Regularly admitted to the Lords Supper By W. Kiffin a lover of Truth and Peace Act. 2.41 Then they that gladly received his Word were Baptized and the same day there were added to them about three thousand Souls Deut. 5.32 Ye shall observe to do therefore as the Lord your God hath Commanded you you shal not turn aside to the right hand or to the left Col. 2.5 Joying and beholding your order and the stedfastness of your Faith in Christ London Printed by Geo. Larkin for Enoch Prosser at the Rose and Crown in Sweethings-Alley at the East End of the Royal Exchange 1681. TO THE Christian READER WHen it pleased God of his free Grace to cause me to make a serious inquiry after Jesus Christ and to give me some tast of his pardoning Love the sence of which did ingage my heart with desires to be obedient to his will in all things I used all indeavers both by Converse with such as were able and also by diligently searching the Scriptures with earnest desires of God that I might be directed in a right way of Worship and after some time concluded that the safest way was to follow the Footsteps of the Flock namely that Order laid down by Christ and his Apostles and Practised by the Primitive Christians in their times which I found to be that after Conversion they were Baptised added to the Church and Continued in the Apostles Doctrine Fellowship Breaking of Bread and Prayer according to which I thought my self bound to be Conformable and having continued in the Profession of the same for these forty years although through many Weaknesses and Fears Temptations and Sufferings yet not without some Witness from God of his gracious Acceptance and Strength to this very day The sence I have of my own Weakness and Inability would have been a Bar to me to appear in this Publick way did I not see a necessity lying upon me for the Truths-sake and the sakes of many by reason of some that have lately risen up to weaken if not make void that great Ordinance of Baptism by indeavouring to maintain that all persons that Believe although they never did nor do Practice the same may partake of the Ordinance of the Lords Supper and all other Gospel instituted Duties A Notion not only Contrary to the Primitive Pattern but the Constant Practice of all that ever professed the Christian Religion or that own the Scriptures to be the Rule of Faith and Practise and it would be a happiness to the Christian Religion if all that Profess the same did in other things agree as they do in this namely that none ought to be Partakers of the Lords Supper but such as have been Baptised those that differ in this matter from them would be found to be as few in Number as they are Weak in Argument and although I am well satisfied that the performance of all Duties and Ordinances will be of no value to any man further than Christ is injoyed in them the very Gospel it self Severed from Christ will prove the Administration of Death 2 Cor. 1.21 The Powerfulest Preaching and the clearest Discourse of the free Grace of God hath no Life in it unless the soul be led by the Spirit to Christ who is the Life of all Duties Knowledge of the Truth and Obedience to it in outward performances will as little save a mans soul as the Covenant of Works Yet every man that hath an interest in Christ is bound by the Word of God to be obedient to all his Commands It was the great Commendation of Zacharias and Elizabeth That they walked in all the Commandments and Ordinances of the Lord blameless the Ordinance of Baptism is none of the least the very Foundation of Religion being comprehended in the Form thereof as appeareth at large by the Worthy and Learned Dr. Owen in his Book of the Divine Nature and Personality of the Holy Spirit pag. 50. viz. 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 Baptising them in the Name of the Father and of the Son and the Holy Ghost this is the Foundation we lay of our Obedience and Profession which are to be regulated by this Initial ingagement pag. 51. No sence can be afixed unto these words but what doth unavoidably include his Personality we are alike Baptised into their Name equally submiting to their Authority and equally taking the Profession of their Name upon us Again By being Baptised into the Name of the Father and of the Son and of the Holy Ghost we are Sacredly Initiated and Consecrated or Dedicated unto the Service and Worship of the Father Son and Holy Ghost this we take upon us in our Baptism herein lies the Foundation of all our Faith and Profession with that ingagement of our selves unto God which Constitutes our Christianity this is the pledge of our entrance into Covenant with God and of our giving up our selves unto him in the solemn Bond of Religion And concludes in pag. 52. If the Doctrine of a Trinity of Persons subsisting in the same undivided Essence be not taught and declar in these words we may justly despair of ever having any Divine Mystery manifested unto us I leave the Reader to peruse it at large If this Ordinance of Baptism be the Pledge of our Entrance into Covenant with God and of the giving up our selves unto him in the solemn Bond of Religion and we are hereby Dedicated unto the service of the Father Son and Holy Ghost then must it of necessity be the First Ordinance before that of the Lords Supper We may as well conclude a man may go into a House before he Enters and a man may be paid for his Goods and afterwards receive Earnest as any may lawfully partake of the Lords Supper before he is Baptized And if we are sacredly Initiated and Consecrated or Dedicated unto the Worship of the Father Son and Holy Ghost as that Text Matth. 28,19 sheweth we are and take this upon us in our Baptism and thereby owning the Spirit to be God equal with the Father and the Son as that Faith which is to be exercised by us in all other Ordinances than the admitâ—ing of persons to the Lords Supper and other Instituted Duties before they are Baptised doth greatly weaken this main Argument of the Spirits being God at least in the Practice of these Gospel Duties for from what Scripture will it be made appear that he is so to be owned in them if ye partake of them before or without being Baptised if this be laid as the Foundation of all our Faith and Profession which are to be built
the Sâ—…ack Version Vatablus render it Recorded in the Scriptures which were given for our Instruction 2 Tim. 3.16 written by the immediate Dictates of the Spirit preserved by the gracious Providence of God in the Church from the injuries of Time Ignorance and Fraud through all Ages they have been kept with much greater care than any other Books Translated into all Languages retained both by Orthodox and Hereticks diligently observing and watching each other so that there could not possibly hapen any remarkable variation or alteration in them but that presently the whole world would have exclaimed against it Mans Nature is very prone to be medling with things beyond his Commission which has prov'd the very pest and bane of Christianity for notwithstanding that dreadful prohibition Rev. 22.18,19 of adding to or taking from his word is not Europe full of pernicious Additions and Subtractions in the Worship of God which are imposed as Magisterially as if enstampt with a Divine Character though in themselves no other than as Christ himself calls them the Traditions of men Matth. 15.3 It is a superlative and desperate piece of audacity for men to presume to mend any thing in the Worship of God for it supposes the All-wise Law giver capable of error and the attempter wiser than his Maker And if Soveraign Princes and Worldly States be so jealous of their Prerogatives and respective Rights that they will to the utmost hazard repel any Invader If men be displeased to have their Laws undervalued by the private Judgments of those who rather Interpret than obey them Chrysost in Rom. Hom. 2. If the Conquest of an Enemy against the Command of his General cost a Roman Gentleman his life though his own Father were the Judge Briston de Reg. Pers lib. 1. If the killing of a Lion contrary to the Laws of the Kings Hunting though to rescue the King himself cost a poor Persian his Head If the Architect that brought not the same but as he judged a fitter piece of Timber than he was commanded to a Roman Consul was rewarded with a bundle of Rods. If * Levit. 10.1,2 Nadab and Abihu came to a Tragical end for their prohibited service in offering not the same that was commanded but strange fire before the Lord what shall we say to such as mix their Inventions with the Sacred Institutions and Prescripts of the Great unerring Soveraign When the same person who is to perform the Obedience shall dare to appoint the Laws Implying a peremptory purpose of no further observance than may consist with the allowance of his own Judgment Whereas true Obedience must be grounded on the Majesty of that Power that Commands not on the Judgment of the Subject or benefit of the Prescript proposed not so much from the Quality of the things Commanded as from the Authority of him that Institutes Is not such a Practice an Invasion upon Christs Prerogative Do not such men make themselves as it were Joynt Authors of his Ordinances And may it not be truly said that whoever Practices any Institution otherwise than as was appointed by the Supreme Law-giver does not Honour the Ordinance but an Idol of his own making Mixtures are useful for two purposes viz. Either to slaken and abate some thing that is excessive or to supply something that is deficient and so all Heterogeneous mixtures do plainly intimate either a Viciousness to be Corrected or a Defect to be Supplyed Now it is no less than Blasphemy to charge either of these upon the Pure and Perfect Word of God and any Glosses that take away or diminish the force of it or human Traditions that argue any defect are equally dangerous and impious To stamp any thing of a humane Original with a Divine Character and father it upon God is one of the highest and most daring Presumptions the Pride of man can aspire unto and is provided against by special prohibitions and threatning Deut. 12.32 and 18.20 Jer. 26.2 Prov. 30.6 When that question shall be askt Who hath required this at your hands I doubt it will be no sufficient plea to say That if we have erred in any Punctilio's of Divine Truth it was for Peace and Unions sake c. For No motions of Peace are to be made or received with the loss of Truth Nor may the Laws Orders and Prescriptions of Christ be altered or varyed in any tittle upon any pretence whatsoever God having never given any such Prerogative to mankind as to be Arbitrators how he may be best and most decently Worshiped It is not to be questioned but all Protestants or any sober impartial Persons that bear any Reverence to the Divine Majesty and his holy Word will readily own these General Theories which are so self-evidencing that if any gainsay them he does at the same time strike at the Majesty Wisdom and Authority of GOD the most daring and desperate Enterprize in the World Now this being as it must be granted viz. That no part of Gods Law or Worship whether we respect the Manner or Form or the Matter and Substance thereof is to be altered without the express Order and Direction of GOD Himself It will lead us to a Sober Enquiry Whether the Opinion here examined be grounded upon the Law and Word of God To do which for Methods sake Chap. 1. We will state the Question Chap. 2. We will propose some Reasons why Unbaptised Persons may not be admitted to the Lords Supper Chap. 3. We will produce some Scripture-Demonstrations to evidence that such a Practice viz. so to admit them is not Evangelical Chap. 4. We will shew that it is against the Practice and Judgment of all Christians that have owned Ordinances for above Sixteen hundred Years Chap. 5. We will Answer Objections In the prosecution of which Heads we shall labour to sift out Truth Impartially propose our own Judgment candidly and plainly without the least Reflection upon or Prejudice to our Christian Brethren that dissent from us in this Point with whom and with all that can own the Name of the Lord Jesus according to his Gospel we desire to live in Brotherly Love and Christian Society and if we find our Brethren entertain any unsound Notion with respect to Gospel Truths we look upon it as our duty to endeavour to inform them of it in a meek and sober way and if we fail of success then to leave them to the Lord who in his own due Season will uncloud those Sacred Mysteries which yet are hidden to a great many We are not willing to be Censorious nor arrogate that wisdom to our selves as to think that we are wiser than others yet in all Modesty we may be bold to affirm that in the point here handled we have the Scriptures and the concurrence of * See Ch. 4. following all Christians from the beginning to this Age on our side whereas the opposite Opinion can chalenge but a few Favourites and is
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-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
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
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
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
may observe That it is Practise praise worthy for the Churches of Jesus Christ to preserve and keep the Ordinances of Christ as they have been delivered by Christ and his Apostles to them because 1. We hereby advance the Wisdom of Jesus Christ who hath in his House ordered all things so to the effecting of those ends for which he hath appointed them that there is no necessity of mans Additions either with respect to the matter of them or the Order and Method in which they are disposed Now the Church of Christ is his House and his Wisdom shines greatly not only in the Food he hath provided for them but in the way by which they receive it from him there being nothing that intrencheth more upon the Wisdom of God than that when he hath prescribed a method in his Word men should presume to alter or change the same it being a much greater sin than the bare Omission of any Duty for by our Omissions we shew only our weakness and shortness of what we should know and do but by Additions we cast a blemish upon the Wisdom of Christ as if we were wiser to order things than he That which occasioned so great an astonishment in the Queen of Sheba 1 Kings 10.4,5,8 Was the observation of the Order of Solomons House which made her admire his Wisdom And surely the Wisdom of Christ is very eminently seen in the Order wherein the Ordinances of his House ought to be Practised The Apostle Col. 2.5 Rejoyced to behold not only the stedfastness of their Faith but their Order also in the Gospel of Jesus Christ 2. Because the Ordinances of Christ are given by him to his people as a Trust and therefore great care and fidelity must be used to keep them as they were delivered by him For as in Humane Affairs the exact conscientious and upright management of a Trust is a certain note of the Integrity and Honesty of the Trustee so the violation of it is a high breach and violation of Sincerity and Faithfulness Hence the Apostle so earnestly exhorts Timothy to keep that which was committed to his trust * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing deposited or credited to ones faithfulness and trust 2 Tim. 6.20 Yea the glorious Gospel it self of which this Holy Ordinance is a part is said to be committed to the Apostles Trust 1 Tim 1.11 And so it is indeed committed to the Care and Trust of all True Churches of Christ who are to be accountable for it to the Great Lord and Author of it the Lord Jesus Christ c. 3. Because it preserves the Beauty of the House of God For whatsoever is prescribed by the Lord Jesus with respect to his Worship is full of Beauty Harmony and Order every thing answering its respective end and what is signified thereby and as Grace shines in its lustre in the orderly exercise thereof so do the Ordinances of Christ For as Regeneration is the first work of God upon the Soul in order to the exercise of the Graces of Christ given so hath he appointed Baptism as that which is the first Ordinance to be Practised which doth more particularly than any other Ordidinance in the signification of it hold out and visibly represent our New Birth and therefore is called the Baptism of Repentance Mark 1.4 Luk. 3.3 Sutable hereunto does that Learned and Eminent Divine Mr. Daniel Rogers express himself * Treat of the two Sacram. p. 71. Printed 1633. ' Baptism then is the First Sacrament of the Gospel consisting of Water which is Sacramentally Christ or wherein by Water duly applyed not only the presented party is made a Member of the visible Church but also Sealed up to an invisible Union with Christ and thereby interessed in all those benefits of his which concern the being of Regeneration ' By calling it the first Sacrament I point at the Precedency and Order of Baptism The which all those Names of Baptism both in Scripture and else where do approve Its the Seed of the Church as the other is of Food It issued first out of the side of our Lord Jesus upon the Cross It s the Creating Instrument of God to produce and form the Lord Jesus to a New Creature and to Regeneration in the Soul Tit. 3.5 It s called our Union with Christ our Marriage Ring our Military Press-mony our Matriculation Cognizance and Character of Christ our Implanting or Ingrafting into him and his Body our Ship our Ark our Red Sea our putting on of Christ For as all those go before our Nourishment Communion Cohabitation service Fruit Manna or Food from Heaven so this Sacrament must go before the other Breeding Begetting and bringing out of the Womb doth not more Naturally go before the feeding of the Infant by the mothers Breasts then this Womb of the Youth of the Church goes before the Milk thereof the Church being no Dry Nurse but a Mother of her own the Sons and Daughters of her own Womb Let all who desire to taste of the Sealing power of the second Sacrament to Nourish them as Saints First prove the Sealing power of the former Sacrament to beget and make you Saints And a little after Pag. 72 Beware lest the Lord be froward with them that fight against the God of Order lest instead of finding Nourishment before Breeding as they Rob God of his Order so they meet with Wrath and Judgment before Mercy and Salvation yea lest God accurse their single emptyness of Christ with such a double barrenness as will admit no Conception or Birth ' And very pathetically pag. 73. after he hath shewed that Christ hath joyned Water with a kind of equal necessity with himself Mar. 16.16 John 3.5 subjoyns ' Shall not he who despiseth Water appointed to such an unseparable Holy end despise the Ordainer of Water Exod. 20.7 shall we take his name in vain by slighting that by which he makes himself and the power of his Word and Spirit manifest to beget the Soul to him and be holden guiltless Matth. 19.6 When Christ hath put both in one shall we dare to say the one is strong the other is base shall we slight it slack our haste to it our Holy preparing of our selves to it our abiding at it our offering up Prayers for blessing it our making it the joynt Object of our Humiliation Faith Reverence and Thanks Far be it from us so to abhor that Popish Hyperbolical esteem of it and the merit of the work wrought of it that we run into another Riot to disesteem it Doubtless he that cares not for Christ in the Word Christ in the Promise Christ in the Minister Christ in the Water Christ in the Bread and Wine Christ Sacramental cares as little for Christ God Christ Flesh Christ Emanuel By these he comes near And Matth. 10.40 He that despiseth you despiseth me and him that sent me Beware we of such contempt even in
a little matter whether this Fire or that Fire and will not this burn as well as that â—…t God stands upon it When Vzzah did but touch the Ark when it was ready to fall we would think it no great matter but one touch of the Ark cost him his life There is not a minnim in the Worship of God but God stands mightily upon it For a man * Numb 15.32 to gather a few sticks on the Sabbath what great great matter was it But God stands upon it So when the men of Bethshemesh did but look into the Ark it cost the Lives of fifty thousand and seventy men c. He further adds page 12. That there is no Priviledges or Dignities of Man that can secure them from Gods stroke Instancing Nadab and Abihu's Case Moses the man of God being their Vnkle and Aaron their Father men newly consecrated to the Priests Office renowned men that God put much glory upon yet if they will venture but to offend God in this little thing his wrath breaks out upon them and kills them presently c. This Eminent Servant of God Adds much to the same effect in the said Book which for Brevity is past over And amongst the Rest offers several Reasons by which he judgeth that Nadab and Abihu were good men and gives a plain Demonstration that they had no wicked Design as 1 They were Young men newly come to their Office and might not understand all things as if they had had longer Experience 2 It s observable for ver 1. 'T is called strange fire which he Commanded not that if there be not a Command for our Practice nor such a President as the Scripture approves of no Humane pretence can excuse the transgressor from the Judgment of God Beza In his Annotations upon the third vers I will be sanctified observes that the meaning of it is I will punish them that serve me otherwise then I have Commanded not sparing the Cheif that the People may fear and praise my Judgments There is also a notable Instance 1. Sam. 6.13,15,19 Concerning the men of Beshemesh who being in the field reaping their Harvest Rejoyced at its Return ver 13. And therefore offered Sacrifices to the Lord ver 15. But because they looked into the Ark fifty thousand threescore and ten men of them as was said were slain The like instance we have as was already urged about Vzzah 2 Sam. 6.6 whom God smites dead for touching the Ark c. It is concluded by all Orthodox Writers that the Rise of Antichrist was by Degrees first encroaching by one Invention and then from time to time super-adding another which is indeed no wonder for if a Church once swerves from the Rule in one thing a Foundation is thereby laid of doing so in many things And for this Reason the Apostle with great Earnestness charges * Tim. 6.13,14 Timothy and in him all Saints thus I give thee charge in the sight of God c. That thou keep this Commandment without spot unrebukeable until the Appearing of our Lord Jesus Christ The Apostle had in this Epistle been instructing Timothy about Church-VVorship and things relaâ—ing to Prayer Eldership dealing with Members c. And therefore concludes I charge thee to keep this Commandment that is that which he all along in the Epistle directed and pressed with so weighty Arguments As if he had said It is your indispensible Duty to be careful in this because as 't is express'd vers 15 16. In his own time he shall shew who is the blessed and onely Potentate c. Jesus Christ hath given Gospel-VVorship to his Church as King of his Church The Potentates of the VVorld shew their power in nothing more then in keeping those who are employed by them to the strict Observation of the Commissions given to them So that if an Embassador goes beyond his Commission he forfeits his Head and therefore if any Thing be demanded or any Particular offered in order to a Treaty which is not in their Commission they usually answer I have no Commission to answer or meddle with this or that point Now saith the Apostle Keep the Commandment blameless without Spot Jesus Christ is King of Kings and Lord of Lords the only Potentate and in his time he will shew it and Examine by what Commission from him they have done what they have done and Practiced and will ask this great Question Who hath Required this at your hands what satisfactory answer can any man give if such a thing be allowed If you ask a Rule for Baptizing Children may not such a Person Demand where your Rule is for Unbabtized Persons to Receive the Lords Supper If you ask a Rule for signing with the Cross in Baptism he will ask where your Rule is for Baptizing of Children and in a word if any one thing be admitted in point of Practice that has not the express Warrant of Gods Word it will make way for others because the same Reason or Pretence that Establishes one may equally be Produced for another and another without end and so a Deviation from Rule in any thing though never so small tends directly to bring in the Inventions and Traditions of Men into the Worship of God From the whole of what hath been said we may Infer these Corollaries or Inferences 1. That God hath Prescribed a particular way and method in which he will be Worshiped 2. That he is so tender and nice therein that the least Variation from his own Stated Order will not be allowed by him which appears by the punishment of such as Transgressed and the praises given to such as kept his Ordinances as they were Delivered unto them mentioned at large before 3. That to swerve from the Lords Institutions and Invert his Order has a direct Tendency to Destroy all Modes of Worship and consequently all the publick and solemn Exercise of Religion in as much as the same Reason by which one Ordinance may be changed or Discontinued will equally prove the change or Discontinuance of any yea of all at long Run And if the first Churches might not be Constituted without this Ordinance of Baptism neither may those that succeed them because the same Reason that made Baptism necessary to them makes it also necessary to us For Gospel Order setled by Apostical Authority and Direction as this was hath not lost any of its native worth and efficacy or obliging Vertue by any Disuse or Discontinuance occasioned by any but ought to be the same to us now as it was to them in the begining of such Order especially considering the day wherein we live many indeavouring to bring in their own Inventions into the Worship of God which should make all Christians be more careful and Zealous to Cleave to the Institutions of Jesus Christ as they were first Delivered by the holy Penmen and the Practice of the Primitive Christians To conclude this head as Baptism is not to
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
to Yoke and that therefore in respect of other Believers it is partitive Answ If that be granted there will be more gained than otherwise for then it may well be said that those Texts Rom. 6.3 Gall. 3.27 Intentionally only respected those at Rome and Gallatia who did Believe and were Baptized and therefore is partitive in respect of others the Inhabitants of those places dividing those of the Churches from others dwelling in the same places who were not of those Churches Object 6. If it be Objected from Act. 9.26 That we find not there when Paul was presented to the Church at Jerusalem and Assayed to joyn himself to the Disciples that the Church made any inquiry whether he was Baptized or no in order to his Reception amongst them or that Barnabas in giving satisfaction to the Apostles and the Church concerning his meetness to be admitted into Communion with them so much as mentions his being Baptized but only declareth unto them how he had seen the Lord in the way and that he had spoken to him and how he had Preached boldly at Damascus in the Name of Jesus Answ There is no good Reason can be given or to suppose that Paul was admitted to Communion with the Church until the Church had knowledg either from himself Barnabus or some other of his having obey'd the Gospel in Embracing the first Principles of it of which Baptism is one Heb. 6.2 For how should they know him to be a Disciple of Christ and so meet for Communion with them but by knowing that he had at least done the first things of a Disciple of which we find all along the History of the Acts of the Apostles a Being Baptized to be one and doubtless less satisfaction would not have served them concerning him than would concerning another Disciple who had never appeared in that height of opposition against them as he had done Again when the Text tells us That Barnabas declared unto them how he had seen the Lord in the way and had spoken to him can it be thought he could say less then what it was that the Lord had spoke to him And if so then how can it be thought but that the Relation of his being Baptized must needs come in at his Report to them inasmuch as that Direction which the Lord gave Paul about his going into a Straight street in order to his further Information touching the Will of the Lord concerning him to Rehearse the Carriage of Ananias towards Saul and consequently his baptizing of him unless it should be supposed that Barnabas made a broken and imperfect Relation of the Lords dealing with him which we cannot do without Judging Barnabas either weak or careless in that great business For it cannot be thought that Barnabas used no more words in this Relation then what are here Recorded by Luke since we have frequently if not for the most part but the brief Heads of things Recorded that were done and spoken by Christ the Apostles and other Disciples John 21.25 Act. 2.40 And we find Paul himself in making the Relation of that great Providence of the Lord towards him in his Conversion particularly mention his Baptism Act. 22.5 to 16. and that which was required of him to be found in the Practice of before he should go forth in the performance of that great Work he was Called unto namely to Preach the Gospel Object 7. It is Objected that this was in the Infancy of the Church and is no binding Rule to us Answ If that be no Rule to us let it be shown where there is another Rule besides do not all men of any understanding know that this is the great Argument brought to Countenance Infant Baptism And is not this the pretence by which all those Traditions of Men in the Worship of God are brought in How greatly is that place 1 Cor. 14.40 abus'd and mistaken Let all things be done decently and in Order From whence men take upon them to prescribe what they please and call it Order imposing the same upon Mens Consciences whereas Order and Decency there must respect that Order which he himself had prescribed in the foregoing Verses wherein is shewn what Order ought to be used in the improvement of those several Gifts which God hath given to that Church in the Exercise whereof the Church might receive Edification They especially that are afraid to comply with the Inventions of men in the Worship of God in some things should above all others be careful of bringing in any Inventions of their own in other things lest while they build again themselves the things they Destroy in others they make themselves Transgressors and give that advantage to others they would not willingly do Object 8. A main thing built upon is that Vnion with Christ gives a Right to all the Ordinances of Christ Answ It is readily granted that Union with Christ signifyed by a visible Profession of Faith gives a man Right to Baptism and having this Union and being baptized they have a Right to Church Fellowship and the Lords Supper c. but that by vertue of Union with Christ they have a right to the Lords Supper and accordingly to partake of the same before they are Baptized is Deny'd from the Reasons already given nor can it any where be proved This may be plainly illustrated by this similitude A Child by being the Eldest Son of his Father has a Right to his Fathers Estate as Heir thereof as soon as his Father is dead but yet for the actual Possession thereof there is required his coming to Age till which time he cannot Possess that Right the Law requiring this as the Order by which he is to come to the enjoyment thereof So though Union with Christ gives a man a Right to all the Ordinances of Christ yet are they to be enjoyed in that Order which the Law prescribeth Obj. 9. This is a Dividing Principle and 't is very censorious to judge none fit for Communion in a Church but such as are Baptised thereby Vnchristianing all other Persons that are of another mind Answ This is no other Principle but what the Scripture doth every where justifie as hath been largely proved before And this Objection is rather chargeable on the contrary Opinion as being that which divides the Ordinance from its proper use and end by putting it out of its place where God in his Word hath set it There being no Division made by Principle but what is made by the ignorance of the persons that Oppose it about the Rule and Order by which Christians ought to walk or by their wilful neglect of that which is required by the Lord of those that desire Communion with the Church For if the Lord of the Family prescribe an Order by which it should be Governed can it be reasonable that his Rule should be broken for the sake of the Servants Ignorance or wilfulness 2. We censure none so rigidly as to take