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
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