doth not only Seal Pardon and Sanctification on Gods part but there is a promise and answer on our part an answer to what To the demands of the Covenant In the Covenant of Grace God saith I will be your God Baptism Seals that and we promise to be his People Now our Answer to this Demand of God and to this Interrogatory he puts to us in the Covenant it is Sealed by us in Baptism and it is Renewed in the Lords Supper c. Mr. Burroughs on Hos 8.12 Gives us this observation ' That whatever is urged to us or Practised by us in matter of Worship must have warrant out of the written Word of God it was sin and why Because I have written to them saith he the great things of my Law and they counted it a strange thing though that which they did had a great deal of seeming Devotion in it yet it was otherwise than that which was written in the Law ' This Question should be put to any that tender to us any way of Worship or Doctrine of Religion under any specious shew whatsoever where is it written Isa 8.20 If they speak not according to the word 't is because they have no light in them Oh they seem to be very judicious and wise But if they speak not according to the word it s because there is no light in them to the written Law and Testimony that must be the standard at which all Doctrine and ways of Worship must be tried many may put fair colours upon the Way that it is for Common Peace and a great deal of Good may be done by it and the like But is it written Did I ever command it saith God Policy may say 't is fit Reason may say 't is comely and Experience may say 't is useful but what doth the written Word say it should be Nay it is not enough to say that we cannot say 't is forbidden but where is it written in matters of Worship This is a certain Rule saith Tertullian If it be said 't is Lawful because the Scripture doth not forbid it it may equally be retorted it is therefore not lawful because the Scripture doth not Command it And further that Reverend Author p 86. Notes from Exod. 39. at least ten times in that Chapter ' They did according to what the Lord commanded Moses and in verse 43. Moses blessed the people The people are blessed when in the matters of Worship they keep unto what is Commanded This was the Judgment of that Famous Servant of God although no man in his time as those that knew him in his life can testifie was of a more tender and bearing spirit to heal Differences then he yet how Zealous and Careful was he to advise and inculcate into the minds of Christians that they should exactly keep to the written Word in matters of Gods Instituted Worship By what is said Christian Reader it evidently appears what a value all Christians in all Ages yea at this day have had for this great Ordinance of Baptism and how Vniversally Concurrent their Testimonies are that it is not only the Sacrament of Initiation but also to be continued in the Church unto the end of the World And because it would swell this small piece beyond its intended Bulk to use so great a Cloud of Witnesses we shall add a few General and Comprehending Testimonies 1. In the Articles of Religion Published by His Majesties special Command 1642. Baptism is thus Defined ' Baptism is not only a Sign of Profession and Mark of difference whereby Christian men are discerned from others that be not Christned but it is also a sign of Regeneration or New Birth whereby as by an Instrument they that receive Baptism rightly are Grafted into the Church the promises of the forgiveness of sin and of our Adoption to be the Sons of God by the Holy Ghost and visibly Signed and Sealed Faith is confirm'd and Grace increased by vertue of Prayer unto God c. This is the Judgmen of the Church of England ' The Assembly of Divines in their Confession of Faith Printed One thousand six hundred fifty eight pag. 94. Define Baptism a Sacrament of the New Testament Ordained by Jesus Christ Matt. 28.19 not only for the solemn admission of the Party baptized into the Visible Church 1 Cor. 12,13 But also to be unto him a Sign and Seal of the Covenant of Grace Col. 2.12 Of his Ingrafting into Christ Gall. 3.17 Of Regeneration Tit. 3.5 Of Remission of Sins Mark 1.4 And of his giving up unto God through Jesus Christ to walk in Newness of Life Rom. 6.3,4 Which Sacrament is by Christs own Appointment to continue in his Church until the end of the World Matt. 28.19,20 This is the Judgment of the Presbyterians suitable to which they Express themselves in their Larger Catechism pag. 128. and in the Shorter Catechism page 157. ' The Congregational commonly called Independent Churches in their Confession of Faith at the Savoy where were many of their Elders Oct. 1658. Printed 1659. Thus say of Baptism Baptism is a Sacrament of the New Testament Ordained by Jesus Christ to be unto the Party baptized a Sign and Seal of the Covenant of Grace of his Ingrafting into Christ of Regeneration of Remission of Sins and of his giving up unto God through Jesus Christ to walk in Newness of Life which Ordinance is by Christs own appointment to be continued in his Church until the end of the World The Churches of hrist comly though unjustly called Anabaptists in their Confession of Faith Fourth Impression Printed 1652 ' Define Baptism an Ordinance of the New Testament given by Christ to be dispensed upon Persons Professing Faith or that are made Disciples who upon Profession of Faith and desiring of it ought to be Baptized and after to partake of the Lords Supper Objection If it should be Objected To what purpose serve all these Quotations since the Parties you dispute against do believe and hold That Baptisme is an Ordinance of Christ and keep up the Practice of it Answer 1. Although they hold and practise it themselves yet in the Effect and Conseâ—uence of this their Opinion they deny it For whilst they alleage That it is not requisite to Church-Communion it must of necessity be understood that they judge it not a requisite Duty for a Christian and consequently 't is needless and therefore may be laid aside without danger which is in effect a total casting of it away which is not only contradictory to Scripture but disagreeable to all other Christians in the World as hath been fully made out 2. If they hold Baptism to be a Christian Duty I would ask Whether it be the duty of all Christians or only some If of All how can it be dispensed with in any if only of some viz. such as are convinced of it it will equally follow by the same Reason that no Ordinance at all is a Duty to a person
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
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
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
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
that doubts either the thing it self or the manner or circumstances of its practise And if it be not a duty no man may be blamed for the nonperformance of it but indeed would Sin in doing it and so by consequence no Ordinance is binding to all because there is not one of them but is in some respect or other cavill'd at or at least not rightly understood by some persons that yet would be esteemed Godly so that this Opinion opens a gap not onty for Exclusion of Baptism but of any Ordinance whatsoever under the pretence of a large Charily to a doubting Person that is really Holy or seems so to be But the Lord never left his Ordinances upon such termes For they are not to be dispen'd with upon any pretence whatsoever without his own special Warrant Suitable to what we here Write Henry Lawrence Esq A very Judicious and Learned Writer expresses himself in his Book of Baptism pag. 368. chap. 17. thus that there is an order in the Worship of the New Testament says he ' No Man will deny that hath Learned with Paul To join beholdeng the Order and Faith of Saints Coll. 2.5 And now will acknowledg this more then they who deny themselves of some very considerable Ordinances for want of coming to them in the right order as the Lords Supper for want of Church-Fellowship every thing is seasonable and beautiful in its time out of which it is disorderly and evil To find the Order and Time of Baptism will I conceive be the easiest thing in all this Inquiry whether you consider Scripture Rule Scripture Example or Example of the Primitive Church or indeed of all that ever was or the reason of things For Scripture Rule you have Matth. 28.19 Make Disciples and Baptise Mark 16.16 He that believeth and is baptised shall be saved You see here the Rank of Baptism immediately after Teaching after Believing it holds the first place of Ordinances properly Christian you may see it again in the Rule of Peters Preaching Acts 2.38 ' For the Primitive times we can have no better instances than what we have of the Catechuminy who were excluded not only from the Eucharist but from the very sight thereof c. ' And of this the Fathers give a Reason viz. In all respects the Order of the Mistery is kept that first by Remission of sins a Medicine be prepared for their Wounds and then the Nourishment of the Heavenly Table be added Ambrose c. ' If you pass from Precept and Example of all times to Reason there you will find that whatever makes for the not repeating of Baptism in the ordinary use of it makes also for this as fully or more that it should be the first ' For First if it be not to be repeated because this is the Seal of Initiation Regeneration and Incorporation then by the same Reason this 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 ' Secondly if the signification and Use of Baptism be for ever and of constant and perpetual Use then this Ordinance is to lie as the bottom stone in which is to have a durable and constant influence into the whole Edifice ' Thirdly If this be not to be repeated because neither in Precept nor Example you find it so and never otherwise or if the ends of Baptism on our part be that there shall be a formal external Contract past with God by which we are vissibly Handfasted in this Mistical Marriage Or 2. To distinguish our selves by this Badge and Charecter of our Profession from the evil world which we renounce with all its Works then certainy this Piece is to be first Administred before we go further and the Sacrament of our Spiritual Life and Birth is to be given before that of our Nourishment in a word Baptism hath been called of old and not without Reason Sacramentorum janua and is for all these considerations which are as many as concurr to any one thing to Keep that Name and Nature still which is to be the first and Primitive Sacrament in which a Converted person man or woman is to Communicate Now then if the Timing and Order of Instituted Worship be any thing as it is of great moment a great part of it lying in nothing else but the right and Orderly Administration of Ceremonies and if the Scripture Rule and Example be any thing which is all we have to show for any Practice then Baptism is to be the first Sacrament after Beleiving besides the reason of the thing that which makes it unlawful to Baptise before Teaching is because the Scripture hath ranked it otherwise that says Teach and Baptise not Baptise and Teach as the Papists and others do the same Reason will hold for the giving it its preference in time to any other Ordinance because it s ranked immediately after Teaching and before any other thing Thus far you have the Opinion and Reason of that Learned Gentleman CHAP. V. Wherein the Objections against this Position viz. That none may be Regularly admitted to the Lords Supper that are not first Baptized are Answered Obj. 1. THere is no Rule or express Warrant of Scripture to Exclude Persons fearing God from receiving the Lords Supper who by vertue of their Faith have a Right to it Answ This Objection supposes things very dangerous As 1. That Holiness without Baptism invests a Right to other Church Ordinances which is not to be supposed for Christ the Lamb of God was Holy in the Highest Degree and in him was found no Sin yet he was Baptized before he entred upon his Publick Ministry Matt. 3.15,16 which is a most Illustrious Example and the Pattern which the Saints followed for in a Word the great Apostle Paul and all those Primitive Saints Recorded by the Spirit to be Believers and therefore Holy were nevertheless Baptized which might have been forborn but that it was an indispensable Duty and whatsoever Reason may be given why Holiness without Baptism may serve the like may be produced Why Holiness without any other Ordinance may be sufficient for a Believer And unless it be less necessary now for Believers to perform Gospel Duties then for Evangelical Saints or unless it can be made out that Baptism was only Appointed for that Age as Holy an Age as ever was then the obligation of Practising that Duty still lies upon All Christians which is a Warrant and Rule for the Exclusion of such as will not submit to it 2. It supposes That whatsoever is not forbidden in Scripture is Lawful and so the Receiving of Believers that are not baptized to the Supper being not Prohibited is therefore Lawful Now that this is a Pernicious way of Argument has been largely Demonstrated about the beginning as tending to bring all Humane Inventions into Gods Worship to which we refer yet doubtless it will be granted by all
that the only Warrant we have as has been frequently said for the Practice of Gospel Duties must be the express Warrant or Word of God according to which we must walk and I very well remember That the Old Nonconformists who faithfully followed the Lord according to the Light they had received rather than they would kneel at the Sacrament thought it their Duty to forbear the Practice of that great Ordinance giving this as their Reason To leave say they the Practise of Christ and his Apostles in the manner of Receiving the Sacrament and to follow the Practice of Men in a posture Invented by Men is not safe but to kneel at the Sacrament is so c. therefore not safe And if the Servants of God in those times were so Cautious of doing any thing that might be an Addition to the Worship of God although but in a Circumstance how much ought Christians Now when the Matter is about the very Order of the Practise of Ordinances themselves for here in the Case in hand is a most evident leaving the Practice of Christ and his Apostles and following the Inventions of Men. 2. The Commission given by Christ Matt. 28.19 Go teach all Nations Baptizing them c. hath been an Argument of great weight in the minds of all that oppose Infant Baptism the order of the words shewing who are to be baptized viz. Such as are taught First Teach then Baptize and if it be an Argument that proves Believers baptism only It must have its Consideration That Baptism must go before the Practice of other Ordinances as Preaching goes before Baptism We find Act. 1.3 that Jesus Christ was Forty days with his Disciples speaking of the things pertaining to the Kingdom of God and doubtless he was not wanting in giving them direction concerning the order of his Worship For as the Commission Matth. 28.19 was given after his Resurrection we may see his Apostles as appears by their constant Administrations sutable thereto did Practise no other way as Act. 2.41,42 and several other places fully produced before Which Practise in order to the receiving or enjoying of Ordinances I take to be a constant and a standing direction for all Churches in all times unless any can shew a variation from it by any of the Primitive Churches afterwards which cannot be done I would fain know of him that Preaches the Gospel to men what Doctrine he is to Preach to them is it any other than to Believe and be Baptised If no other as I judg all will grant than if in case the party Believing should question whether Water Baptism be the Ordinance of Jesus Christ or if he believes it is not yet satisfied it is his duty to be Baptised but desires he may break Bread with the Church can this without a manifest breach of the Rule be Admitted The Apostle tells us Gal. 3.27 That so many of you or as some render it all yee that are Baptised into Christ have put on Christ that is they have * The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to put on as a Garment Liegh Crit. Sacr. put on Christ as a Garment and by Baptism have put on the visible Profession of Christ plainly holding out that none have put on the visible Profession of Christ until they be Baptized the outward Sign answering to the inward Grace so Rom. 6.3 Know ye not that we who were Baptised into Jesus Christ were Baptised into his Death which Baptism is a pledge of Can it therefore be judged upon any Reasonable pretence that any man should be Admitted to Walk in the Practise of the Ordinances of Christ before he hath put on Christ in the visible Profession of his Name by Baptism From the whole of which we infer in answer to the Objection That our Practice suitable to these Precepts and Examples are a sufficient Rule and Warrant for our not admitting them to the Lords Supper and to call for Scripture Precepts or Examples for refusing them is very absurd For we may as well call for the like to Warrant our Separation from the Church of Rome by Name which can be produced no more then this yet it does not follow that Communion with that Church as now it is is Lawful Scripture Examples are matter of Fact and therefore there having been no such corrupt Practice crept into the world when the Scripture was written therefore there was no occasion for any baptized Person to disclaim Communion with the Unbaptized there being no such Cause of which to make an Example Obj. 2. But we admit none to the Supper of the Lord but those that think they are Baptised already and Judg what they received in their Infancy sufficient Answer It is certain that they who believe that the only Subjects of Baptism are actual Believers viz. such who upon a Profession of Faith received that Ordinance and esteemed no other Baptism valid cannot judg the Baptism received in Infancy to be Christs Baptism they knowing that the proper Subject appointed by Christ viz. a Believer which is the main part of the Essence of the Ordinance is wanting and certainly the Ground of Churches proceedings in admitting persons to the Supper cannot be built upon the imagination of the party desiring Communion but upon the knowledg the Church hath of it and its being tryed by the Rule which they are to Walk by For Suppose a Person desires to sit down as a Member of the Church as thinking he hath a true Faith and a Right to the Priviledge in the Church when yet he can give no satisfactory demonstration of either will any think the Church ought to receive him because he hath that good persuasion of himself when they themselves are satisfied that what he declares is insufficient by the Rule to make out his Right Or will any judgment of Charity warrant such a proceeding Certainly no and yet the Reason is the same for the latter as for the former Besides the Consequence to the party that should be so Admitted to the Supper upon his conceit that he is Baptized is very dangerous and must needs build him up in a conceit that he hath that which indeed he hath not God of old gave this charge that a stumbling-block must not be put in the way of the blind and surely a greater stumbling-block cannot be put in such mens way to hinder their inquiry after the True Baptism of Christ then to admit of that supposition which the Church knoweth is not true For having now the enjoyment of all the priviledges of the House of God they hereby are for ever careless of making any further Inquiry and I heartily wish that this may be seriously considered by those that exercise this groundless Charity Again suppose the Child of a Baptized Person of sufficient Age that was brought up in a Godly manner is Converted and become a Believer yet was never Baptized at all should propose for Communion with the Church would
they admit him without Baptism if he desires Communion so not being satisfied that it is a necessary Duty If they would then it is evident that they quite Exclude Baptism out of the Rank of Ordinances If they do not admit him then they place a sufficiency in Infant Baptism because they grant a Priviledge to him that had it and deny the same to him that had it not whom we do suppose to be as much a Believer and as holy as the other which is expresly against their own Principle viz. to esteem Infant Baptism as no Baptism and therefore if they hold to it should place him that was so in infancy baptized and him that was never baptized in the same rank with respect to the Priviledge of Church Communion Object 3. It is said Rom. 14.1 Him that is weak in the Faith receive you and it being but the weakness of such persons to judge their own Baptism Lawful yet being such as have faith this Scripture sufficiently Warrants us to receive them Answ For the right understanding of this Text Two things ought to be considered which if well weighed may give a clear Answer to this Scripture Objection 1. What Weakness this is which the Apostle here intends 2. What is to be understood by Receiving such 1. The weakness spoken of in the Text hath Relation only to those mistakes that did attend some of them touching a liberty of eating or not eating Meats or the keeping or not keeping of days which were things in themselves of an indifferent Nature the doing or not doing of which was not Sin as the Apostle in that Chapter plainly shews and hath no Relation to the Order of Worship prescribed by Christ much less to the Practice or not Practice of Ordinances for then the meaning of the Apostle should be if they did practice or not practice it was all one there was no Sin in the matter 2. The Receiving here cannot be meant to receive into the Church as Members Because the Apostle Writes this Epistle to the Church and these weak Members as a part of that Church but the Receiving here intended is into the Affections of each other that the differences that were amongst them should not hinder the Law of Love which they and every Christian ought to cherish and Exercise towards each other let their differences be of what nature they will That this must be the Sense of the Apostle the clear Scope of the whole Chapter makes evident But to bring this Text to prove a Lawfulness of receiving any that are Christians although never so ignorant of the Ordinances and Instituted Worship of Christ and the order prescribed by him is to wring Blood out of it and not that precious Truth that is manifested by it Object 4. Whereas some infer from 1 Cor. 12.13 By one Spirit we are all Baptized into one Body whether Jews or Gentiles Bond or Free and have been all made to Drink into one Spirit c. That Baptism is the Inchurching Ordinance the conclusion is impertinent for not Water Baptism but the Baptism of the Spirit is there meant Ans That Baptism was of so constant and Universal use to the Enchurching of all sorts Ranks and Degrees is fairly deduced from this Text however excepted against and that none were Inchurched without it unless any man can find or name some persons that were neither Jews nor Gentiles Bond nor Free which denotes plainly that all sorts were receiv'd by Baptism the Jews though before Circumcised yet were Baptized the Gentiles some times a People a far off were upon their believing by Baptism received If free as Masters yet not admitted without it If Bond as Servants yet by this Ordinance they were made equally of the same Church Priviledge by Baptism Gal. 3.27,28 And that Water Baptism is here meant is the Judgment of the most Learned Expositors and the next words do make it Appear We have been all made to Drink into one Spirit By being baptized into one body and made to Drink into one Spirit The Apostle shews the Communion which Believers have with the Holy Spirit in the Two Ordinances Baptism and the Lords Supper For what else can be intended by Drinking into one Spirit but the Saints Communion in the Spirit in and by the Supper Drinking by a Synecdoche being put both for Eating and Drinking And if so why must we not as well understand the First Ordinance in its proper Sense for Water Baptism in the former part as the Later Ordinance the Supper in the first part of the Text. 2. If the Baptism of the Spirit had been meant then the being Baptised into one Body and Drinking into one Spirit must be one and the same thing but surely Baptising and Drinking are no more the same than the Body and the Spirit are the same into which they are said respectively to be Baptised and to Drink But it is clear the Apostle hereby intends to mind those Corinthians how that by means of the same Spirit working upon all their Hearts they became Members of the same Body by Baptism and that being of the Body they came to have Communion in Spirit or with the Spirit in the Supper It cannot be the Baptism of the Spirit because the Spirit is here set forth by the Apostle as the Agent or working Cause and Baptism as the Effect and it is ridiculous to make both Cause and Effect the same thing It is true the Scripture speaks elsewhere of a being Baptised with the Spirit but when it doth so it still declares either Jesus Christ or God the Father as the Agent of Baptising with the Spirit but never as making the Spirit both the Subject Matter wherewith and the Agent whereby men are Baptised in the same Baptism see Matth. 3.11 Mark 1.8 Luk. 3.16 and 24.49 Act. 11.4,5,16 We find in Scripture that when God chargeth men for sin he tells them They did that which he commanded not neither did it enter in his heart Now that this was the Order of Administration with respect to these Ordinances viz. 1. To Teach then Baptise and then Admit to Church-Communion is else where fully Evidenc'd from Precept and Example Matth. 28.19 Act. 2.41 c. And if that be the stated Method of God and the Universal Practise of the Primitive Christians we may Rationally infer that the contrary Practise is a Deviation from the Divine Rule and a thing which God Commanded not The Apostle according to the Rule of Christ first at Jerusalem to put this Commission in Execution Luk. 24.47 And did Act according to it and certainly their punctual Conformity to it ought to be taken by us as the Interpretation of this grand Precept and their Example a sufficient Pattern for succeeding Christians unless we will suppose them to depart from it as soon as they began to Act in pursuance of it which supposition includes a very strange Uncharitableness and a very unbecoming Opinion of these Holy men
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