For though an Antichristian Darkness overspread the greatest part of Christendom for a long time and Infant Baptism almost crouded that true and Apostolical practise of Believers Baptism out of the Church though Lodovicus Vives says ' That the custome of Baptizing Adult Persons was yearly practis'd in Rome it self even in his time Yet he very Papists all along as they do at this time retained this as the initiating Ordinance All their Writings Canons Decrees c. cry up Baptism to be not only necessary to Church-Communion but even to Salvation Yea all the Reformers whether Lutherans Calvinists or other Forreigners The Church of England and all the Dissenting Congregations that own Ordinances exa few Persons of the Baptized way and that lately too have owned and do own That Baptism is an Ordinance of Christ yea the very first or initiating Ordinance into Church-Fellowship without which no man may be regularly admitted to the Supper So that this Opinion is not only against us but contradictory to the Judgment and Practise of all other Christians Ancient and Modern Batism was of old and not without Reason called The Gate of Sacraments Janua Sacramentorum and is to keep that Name and Nature still viz. to be the first and Primitive Ordinance 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 shew for any Practise than Baptism is to be the first Ordinance after Believing If the Testimony of Ancient Records and Modern Writers of all sorts unanimously makes out that there has not been any other Practise in Fact among Christians all along than what we here demonstrate though that is not brought by it self to prove the same it is certainly a very fair Collateral inâ—orcement and illustration For there is no point of Religion debated in the World that has a more clear and Universal concurrence of sixteen hundread years compleat than that no persons were received to the Communion of the Lords Supper or Church-Fellowship unless they were first Baptised Yea such a value had Antiquity for this Ordinance that such as were Baptised by Hereticks as the Arians and others that used not the name of Christ or otherwise defectively performed it were judged by the most Learned men of their times to be Unbaptized and therefore were Baptised again by such as were Orthodox when they left their Heresies which is so well known that it needs no instances To conclude this Chapter we shall give a few instances of some Modern Writers besides what are given before not so much deriving Authority from them though they deserve all due respect but because of the solidity and force of their Reasonings A very noted and Learned Author now living writes thus 1. ' If we have neither Precept nor Example in Scripture since Christ Ordained Baptism of any other way of Admitting Visible Members but only by Baptism than all that must be admitted Visible Members must be ordinarily Baptised But since Baptism was Instituted or Established we have no Precept or Example of admitting Visible Members any other way but * John 4.1 Act. 2.38,41 8.12,13,16,36,38 9.18 10.47,48 16.15,33 18.8 19.3,4,5 Rom. 6.3 c. constant Precept and Example of admitting this way therefore all that must be admitted Visible Members must be Baptised ' I know not what in any shew of Reason can be said to this by those that renounce not Scripture For what man dare go in a way which hath neither Precept nor Example to warrant it from a Way that hath a full Current of both yet they that will admit Members into the Visible Church without Baptism do so 2. ' Either Members must be Baptized at their Admission or else after they are stated in the Church or else never But the two later are false therefore it must be the former way viz. at their admission 1. ' That they should never be Baptised none will affirm but the Seekers and they that are above Ordinances that is above obedience to God and so Gods 2. ' If they say they must be Baptised after they are stated in the Church and that many years as they would have it I answer 1. Shew any Scripture for that if you can 2. It is contrary to all Scripture Example Act. 2. The three thousand were presently Baptised and the Jaylor at the same hour of the night and so of all the rest And if you could shew any that did delay it since Christs Command Matth. 28.20 It would appear to have been sinful as through Ignorance or Negligence so that then it must needs be done at their first Admittance according to the constant course of Scripture 3. ' It is evident also from the very Nature and end of Baptism which is to be Christs Listing and Ingaging Sign and therefore must be applyed when we enter his Army 4. ' If we were Jews and Gentiles c. Baptised into one Body then we are not to delay it till we are stated in the Body But we are all Baptised into one Body 1 Cor. 12 13. therefore c. For if it be the use of Baptism to ingraft and enter us into the Body or Church and into Christ as Rom. 6.3 than sure it must be used as our ingrafting and entrance Shall a Souldier be Listed two or three years after he hath been in the Army or at the first entrance whether 5. ' If all Church Members are Christs Disciples and all Disciples must be Baptised at their Admission then all Church-Members must be Baptised at their Admission but all Church-Members are Disciples and all Disciples must be Baptised at their Admission therefore all Church-Members must be Baptised at their Admission 1. ' That Disciples must be Baptised at their Admission is plain Matth. 28.19,20 Disciple all Nations Baptising them and by constant Example 2. That all Church-Members are Disciples I prove thus 1. If it be the Church which is Christs School than all the Members of the Church are his Scholars or Disciples or Members of his School but it is only the Church which is called Christs School therefore all Church-Members are School-Members or Disciples 2. And thus if all Church-Members are Christians and all Christians are Christs Disciples then all Church-Members are Christs Disciples but all Church-Members are Christians and all Christians are Christs Disciples therefore all Church-Members are Christs Disciples 1. That all Church-Members true ones are Christians that is retainers to Christ or such as belong to Christ as his own Phrase is is beyond doubt 2. That all Christians are Disciples I proved before it being the plain words of the Holy Ghost Act. 11.26 The Disciples were called Christians first at Antioch so that all Church-Members being Disciples they must regularly be Baptised at their
of a very late Original which is not the main Reason brought here to oppose it but only serves for a Collateral Evidence to illustrate the Arguments proposed from Scripture and to shew that the eminent Professors of and Sufferers for Christianity have owned it which is no slight Circumstance to sober and considering Christians A Sober Discourse of Right to Church-Communion Wherein is proved That no Unbaptized Person may be Regularly admitted to the Lords Supper c. CHAP. I. The Question Stated IN the Stating of this Question it may be necessary to examine how far we disagree wherin we concur with our Dissenting Brethren because that will prevent much needless Discourse and lead us to debate the matter in Dispute only The Professors of the Christian Religion are distinguished by certain terms invented by their opposites to know them by as Prelatical Presbyterian Independant Anabaptist c. And it were well if such names were laid aside and the Title of Christian Brother reassumed because they agree in Fundamentals Now of all these our Controversie in the Case in hand is only with some on the last who are though not rightly called Anabaptists As for the others their avowed Principle is To admit none into Church-Fellowship or Communion that are Unbaptized Yea so positive are the Papists that they look upon all so far from being qualified for Church Commnnion till they are Baptized that they say they are all damn'd that die without it but we derive no Authority from their practice the Church of England receives no Member into their Communion without Baptism neither do Presbyterians Independants nor indeed any sort of Christians that own Ordinances admit any as a church-Church-Member without Baptism We shall therefore direct this Discourse to our Dissenting Brethren of the Baptized way only who reason thus That there being no Precept President nor Example in all the Scripture for our excluding our Holy Brethren that differ in this Point from us therefore we ought not to dare to do it Now how unsafe unsound and of what pernicious Consequence such a Position in its direct tendency is and has been shall appear in the Chapter of Objections to which at present we refer Only in general we say That if by Precept President or Example is meant such in express words viz. such Texts of Scripture as prohibit Practices by name and circumstance then Popish Purgatory and Monkery and ten thousand other things as Doctor Owen well says may be made Lawful by this Argument there being not an express word in Scripture that prohibits those things by their very name because not then in being If it be meant what may be inferred by direct and plain consequence in the true Logical Notion of it without Sophistry or Quibble I am satisfied we can produce Precept President and Example that it is our Duty to withdraw from disorderly Walkers And our Dissenting Brethren grant that the Administration of Baptism by Rantism or Sprinkling in Infancy is disorderly as being a Practice without Example or Consequent Warrant from Scripture and Administred to a Subject not capable or qualified to receive it nor in an orderly manner And therefore it is so much the more wonderful that they above any should blame us for obeying the Solemn Command we read 2 Thess 3.6 viz. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the Tradition which ye received of us Which last Phrase * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the word Paradosis signifying not only Doctrine delivered Matth. 15.2,3 But also a Command Ordinance or Institution as before 2 Thess 2.15 plainly makes out that they were not only to withdraw from persons of disorderly Conversation or defective in Morals but also from such as were corrupt in Doctrine or disorderly in their Gospel-Administrations that being as great a violation of Gospel Order and as pernicious of Christians as Immorality which must be granted or else there is no Authority given to the Church to deal with Members of corrupt Principles c. Now this Command being General includes all disorders of any kind in Manners Doctrine or Practice and is a sufficient Warrant were there no more for our Obedience to exclude such as disorderly practice the Ordinance of Baptism from our immediate Communion at the Lords Table though not from our Love and Affection for we hope they walk according to their Light and the Error being not so fundamental as to endanger their Eternal state we esteem them Christian Brethren and Saints for whose further illumination we dayly put up our Prayers But in regard we are convinced 1. That it is the Duty of all Belivers to be Baptized in Water upon Confession of their Faith c. 2. That none but such ought to be Baptized 3. That such as Practise otherwise deviate from the Rule of the Gospel and the Precedents Recorded there 4. That such a Deviation is in it self disorderly and in the Consequence dangerous as bringing many unregenerate Members into the Church c. We conceive our selves bound by the indispensable Rule of our Duty to bear our Testimony against such a Practice and in the most Healing manner we can to discharge our selves from being countenancers or abettors of it which we can do no other way unless they will be reclaimed then by withdrawing from those disorders after the Example of the Primitive Saints of the Ancient Waldensoe our Modern Reformers c. 5. We are satisfied that we are guilty of no Schism in that particular for we separate not from any Christian as such but hold Communion as far as we agree and where we cannot agree we dare not but obey the Command before recited though we expose our selves to worldly inconveniencies by it The least particle of Divine Truth being more valuable than any thing the world can present for which our Brethren should not blame us but rather seriously examine our Reasons and Arguments and then judge The farther prosecution of this matter is referred to its proper Head And therefore we shall propose to consideration the following Inquiry viz. Question Whether Perons Vnbaptized may Regularly be admitted to the Communion of the Lords Supper To obviate a Cavil which may be made the Reader may understand that under the term Vnbaptized we comprehend all persons that either were never Baptized at all or such as have been as they call it Christned or Baptized more properly Sprinkled in their Infancy Now our Dissenting Brethren with whom we have to do look upon this way to be absolutely invalid and so no Baptism else they would not be Baptized themselves and consequently esteem all such as Unbaptized so that we need not prove what is granted and shall therefore proceed to examine the Question in the following Chapter CHAP. II. Reasons why Vnbaptized Members may not be admitted to the Lords Supper THat persons Unbaptized may
upon in all our Profession if it be omited the structure must needs be weak we had need rather to have our Faith strengthened in the belief of so great and essential a Truth as the Divine Essence of the Spirit is by the use of all means appointed to that end Mr. Francis Cheynel in his Learned Treatise of the Divine Trinity Printed 1650. pag. 258. quotes it as the Judgment of Iraeneus Tertullian Athanasius Basil and others of the Ancients That the Principal Fundamentals of the Christian Faith is Contained in the Form of Baptism and founded on Matt. 28.19 And in page 185. tells us If any man in Athanasius 's time asked how many persons Subsist in the Godhead they were wont to send him to Jordan and there you may hear and see the blessed Trinity Matt. 3.16 in pag. 381. God the Holy Ghost is to be obey'd we are devoted to his Service in Baptism And pag. 430. In Baptism we Christians are devoted and Consecrated to the Belief Worship and Service of God the Father God the Son and God the Holy Ghost By which we may see what Esteem the Antients had of that Ordinance and great Reason there is for every Christian to be found in the Practice thereof seeing they are thereby Baptized into Father Son and Holy Ghost as the first Foundation of our visible Profession of Christ for as Repentance is the Visible initiating grace so Baptism is called the Baptism of Repentance as the first initiating Ordinance I have for the satisfaction of All indeavoured in the following Essay to clear this truth both from Scripture and Example as also to produce the Judgment of the Learned in all Ages As for our Modern Divines you have their own words set down faithfully by me and as for those who are more Ancient I have requested a Friend to Translate the same which I doubt not but is done Impartially And although I may expect to meet with Censures from some who will be ready to charge the Truth herein with Vncharitableness and to be of a dividing Nature yet I can with comfort and sincerity of heart in the Presence of God declare I have no other design but the preserving the Ordinances of Christ in their purity and Order as they are left unto us in the holy Scriptures of Truth and to warn the Churches To keep close to the Rule least they being found not to Worship the Lord according to his prescrib'd Order he make a Breach amongst them neither are you presented with any new Opinion but that which hath been the Judgment of all that have Professed the Christian Religion in all times so that what Censure any shall make upon it respects not us only but the servants of God of all Perswasions in all Ages and for my self as I have a witness in my own Conscience so I doubt not but I have the same also with those that know me that I have made it a great part of my Duty as I have had opportunity to persuade all Christians to Love and Peace to avoid judging and reproching each other under their differing Perswasions to turn their Heats and Passions which hath greatly abounded in our days one against another into Prayer and Supplication 〈◊〉 for another that although they differ in their Light it may not make any breach in their Love He that knows most of the mind of God knows but in part for who art thou that judgest another mans servant I shall trouble you no farther but leave the perusal of this small Essay to thy serious consideration Thine in the Service of Christ W. K. ERRATA PAge 7. line 23. read Waldenses p. 13. margent for supra r. frustra p. 18. l. 8. r. practisers p. 35. l. 20. r. dispensed p. 47. l. 19. dele of l. 24. for at r. until p. 57. l. 5. r. The Rule p. 70. l. 11. r. principles p. 75. margent l. 4. r. that they p. 83. l. 14. r. Suspiciens p. 85. l. 15. r. Catechumens p 86. l. 11. r. Yet the. l. 23. r. except p. 89. r. Baptism for p. 89. r. 87. for 92. r. 90. for 93. r. 91. for 96. r. 94. for 97. r. 95. where line 9. r. But. l. 11. r. Baptizing p. 97. l. 11. r. Initiation p. 108. l. 1. r. Judgment p. 109. l. 23. r. of Christ Commonly p. 110. l. 18. r. consequence for p. 211. r. 112. where l. 24. r. to joy in beholding last l. r. none p. 118. l. 16. dele others p. 132. l. 11. for first r. later p. 136. l. 19. dele to p. 140. l. 21. r. choice of l. 22. r. inforce p. 148. l. 10 for sheet r. street p. 153. l. 12. r. by the. p. 158. margent l. 9. dele one Law p. 144. last l. for But r. By. Litteral escapes and mispointings are left to the Candor of the Reader to Correct or Pardon THE PREFACE WHat was Praise-worthy in those Primitive Christians to whom the Apostle Paul writes 1. Cor. 11.2 Can be no Blemish but really a Duty in other Christians in after times to imitate his words are I praise you Brethren that ye remember me in all things and keep the Ordinances as I delivered them to you our Translation of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Word rendring it Ordinances is excepted against by some Papists especially Gregory Martin reputed a great Linguist in the Rhemish Seminary who would have it Translated Traditions to countenance the Romish Opinion to which shall be opposed that the Greek Word signifies indeed Tradition that is in English a Delivery viz. of Doctrines Ordinances Instructions or Institutions 2. Thess 2.15 by those Evangelical Preachers to their Auditors which is nothing else but the Doctrine of the Gospel first Preached which is of the greatest and highest Authority and afterwards committed to writing by the Evangelists and Apostles as standing Records to future Ages so that any Traditions besides what is written are justly to be excepted against and in matters relating to Divine Worship to be esteem'd Apocryphal Because a Delivery of Transactions or Doctrines by Ancestors to Posterity by word of Mouth is liable to many mistakes and uncertainties by reason of the different constitutions and circumstances of men who frequently introduce that Authority to colour their Inventions or the product of their imaginary Fancies with respect to Divine Matters Though it is very apparent that such a Rule is not at all self-evidencing for it cannot prove it self nor is it Demonstrative for it has no certain Medium to Convince nor Universally True in all times and places because Reports vary every where neither is it Unerring being no where stampt with that Character and lastly not Plain for no doubting person can possibly examine all Traditions Now these are some of the properties of a General Rule to try Controversies by which being wanting in Oral Traditions the word cannot here be understood otherwise than by Ordinances or Institutions of the Gospel * So
regularly be admitted to the Communion of the Lords Supper is denied from these Reasons 1. Because this Opinion tends to destroy the Nature Ends and Uses of these Gospel Ordinances The nature of Baptism is Spiritual when rightly Administred Was it not submitted unto by the Primitive Christians Was it not the first Act done by them after their Conversion Act. 2.41,42 Whereby they became visible Professors of the Gospel of Truth which figured their Death Burial and Resurrection with Christ Rom. 6.4 Col. 2.12 Is it not an Institution stampt with as Divine a Character and as Sacred a Sanction as any in Scripture All Nations taught being to receive it and being of the same duration with Preaching submitted to by Christ himself before he entred upon his Publick Ministry which is the most Illustrious Example in the World witnessed unto by the Renowned Worthies of all Ages Now that this Ordinance being of that quality enforced by so great Authority submitted to by such Examples and serving for such gracious ends as to be the Symbol of Regeneration in which a Believer is made a Partaker of those Divine Conveyances those communications of Grace and increasings of Faith promised by the Lord Jesus to his sincere followers should be put in danger of being quite abolisht and the practise lost by an unseasonable and mistaken apprehension and that by such persons as own Baptism to be as here represented is a matter something strange and 't is to be feared will prove in the consequence of ill Effect not only to this but the succeeding Generation if they that Espouse it should go about to propagate this new Principle to prevent which if it may please the Divine Will to bless these lines was the only end of this Essay and that purely out of the Zeal I have to preserve as much as in me lies the Ordinances in their purity as they were delivered to us by Christ for we all know what a vast trouble and hazard the Reformers and indeed many that are alive at present had to Rescue this as well other Truths and Ordinances from the Ridiculous Additions of Sanguinary Persecuting Romanists under whose Captivity it groaned for some Ages To enforce what is said I shall endeavour to shew here some of the ill consequences of this Opinion and the small reason our Brethren have to propagate it though I still reserve much to the Chapter of Objections where their Reasons will be more largly reply'd to 1. This Opinion has a direct tendency to invalidate or indeed quite throw out of doors and discontinue the use of a Foundation Ordinance or Principle of the Gospel of Christ Heb. 6.2 For if Unbaptized Persons may be admitted to all Church Priviledges does not such a practice plainly suppose that it is unnecessary Supra sic per plura quod sieri potest perpâ—…ciora for to what purpose is it to be Baptized may one Reason with himself if he may enjoy all Church Priviledges without it The Baptists if once such a belief prevails would be easily tempted to lay aside that reproached Practice which Envious Men have unjustly derided and aspersed of being dipt that is Baptized and challenge their Church Communion by vertue of their Faith only and such as Baptized Infants would be satisfied to discontinue the practice when one they are perswaded that their Children may be Regular Church-Members without it for if it be superfluous discreet and thrifty People would willingly be rid of the trouble of Christning-Feasts as they call them and all the appurtenances thereto belonging so that in a short time we should have neither old nor young baptized and by consequence be in a likely condition to lose one of the Sacraments which would easily make way for the loss of the other both having an equal Sanction in Scripture and the Arguments that disanul the one will destroy the other and consequently all Ordinances and Modes of Worship and lastly Religion it self For if a thing expresly commanded and practised by Christ be lookt upon as unnecessary every man will conclude that 't is all one whether he takes or leaves it and will if he can choose rather leave it since the taking it up is somthing troublesome and of no use as is supposed which begets an Opinion That Christs Laws may be dispens'd withal by men and so lessens that Reverence and Esteem which persons ought to have for Christ and when such do once make a Breach in those Boundaries Limits which they are enjoyned not to pass they seldom stop in that extravagant Career till they run beyond all Religion into Atheism or pretended Enthusiasm So that at best this Opinion tends to encourage persons in the neglect or contempt of Religious Duty or to the loss thereof quite and clean which is no less than to be not only an Accessary but in a great measure the Cause of that sin 2. This Opinion gives up a Cause and Truth that has been by judicious Pens well Defended both from Scripture and Antiquity and which these Brethren themselves are convinced to be a Gospel Truth for if it be once admitted that it is not necessary to Church-Communion every Man of sence will infer That our contentions for it were frivolous our Separation Schismatical and our Suffering the Penalties of Humane Laws foolish and consequently we shall be exposed to the Reproaches of such as are without this advantage ready enough to Revile and Persecute us 3. This Opinion perverts or rather destroys Order flatly contradicts the Practice of the Primitive Christians It is said Act 2.41 Then they that gladly received his Word were Baptized Here is the right Gospel Order First they that gladly received the Word that is they that believed and no other were immediately Baptised that it was immediately appears by the Adverb then which was the second Work and the same day viz. after they believed and were Baptized there were added unto them that is received into Church-Fellowship by Faith and Baptism about Three thousand Souls ver 42. And they continued steadfastly in the Apostles Doctrine and Fellowship that is in the same Faith and Communion and in breaking of Bread and Prayers that is in the enjoyment and Administration of Church Ordinances Is not here a famous Instance or President of their Practice which answers those frequent and undecent Clamours of such who call for Scripture to justifie the Exclusion of our holy Brethren that have not been so Baptized * 2. Thess 3.6 Whereas in the fore-going Pages there is a Scripture cited That justifies our withdrawing from disorderly walkers and such as make this Out-cry own the practices of Infant Baptism in that particular to be such and therefore our Separation for that Reason pursuant to that Express Command lawful which they must grant or deny Infant Baptism to be disorderly or else must say that there be some disorderly walkers that we may and ought to have Communion with notwithstanding
a little matter whether this Fire or that Fire and will not this burn as well as that â—…t God stands upon it When Vzzah did but touch the Ark when it was ready to fall we would think it no great matter but one touch of the Ark cost him his life There is not a minnim in the Worship of God but God stands mightily upon it For a man * Numb 15.32 to gather a few sticks on the Sabbath what great great matter was it But God stands upon it So when the men of Bethshemesh did but look into the Ark it cost the Lives of fifty thousand and seventy men c. He further adds page 12. That there is no Priviledges or Dignities of Man that can secure them from Gods stroke Instancing Nadab and Abihu's Case Moses the man of God being their Vnkle and Aaron their Father men newly consecrated to the Priests Office renowned men that God put much glory upon yet if they will venture but to offend God in this little thing his wrath breaks out upon them and kills them presently c. This Eminent Servant of God Adds much to the same effect in the said Book which for Brevity is past over And amongst the Rest offers several Reasons by which he judgeth that Nadab and Abihu were good men and gives a plain Demonstration that they had no wicked Design as 1 They were Young men newly come to their Office and might not understand all things as if they had had longer Experience 2 It s observable for ver 1. 'T is called strange fire which he Commanded not that if there be not a Command for our Practice nor such a President as the Scripture approves of no Humane pretence can excuse the transgressor from the Judgment of God Beza In his Annotations upon the third vers I will be sanctified observes that the meaning of it is I will punish them that serve me otherwise then I have Commanded not sparing the Cheif that the People may fear and praise my Judgments There is also a notable Instance 1. Sam. 6.13,15,19 Concerning the men of Beshemesh who being in the field reaping their Harvest Rejoyced at its Return ver 13. And therefore offered Sacrifices to the Lord ver 15. But because they looked into the Ark fifty thousand threescore and ten men of them as was said were slain The like instance we have as was already urged about Vzzah 2 Sam. 6.6 whom God smites dead for touching the Ark c. It is concluded by all Orthodox Writers that the Rise of Antichrist was by Degrees first encroaching by one Invention and then from time to time super-adding another which is indeed no wonder for if a Church once swerves from the Rule in one thing a Foundation is thereby laid of doing so in many things And for this Reason the Apostle with great Earnestness charges * Tim. 6.13,14 Timothy and in him all Saints thus I give thee charge in the sight of God c. That thou keep this Commandment without spot unrebukeable until the Appearing of our Lord Jesus Christ The Apostle had in this Epistle been instructing Timothy about Church-VVorship and things relaâ—ing to Prayer Eldership dealing with Members c. And therefore concludes I charge thee to keep this Commandment that is that which he all along in the Epistle directed and pressed with so weighty Arguments As if he had said It is your indispensible Duty to be careful in this because as 't is express'd vers 15 16. In his own time he shall shew who is the blessed and onely Potentate c. Jesus Christ hath given Gospel-VVorship to his Church as King of his Church The Potentates of the VVorld shew their power in nothing more then in keeping those who are employed by them to the strict Observation of the Commissions given to them So that if an Embassador goes beyond his Commission he forfeits his Head and therefore if any Thing be demanded or any Particular offered in order to a Treaty which is not in their Commission they usually answer I have no Commission to answer or meddle with this or that point Now saith the Apostle Keep the Commandment blameless without Spot Jesus Christ is King of Kings and Lord of Lords the only Potentate and in his time he will shew it and Examine by what Commission from him they have done what they have done and Practiced and will ask this great Question Who hath Required this at your hands what satisfactory answer can any man give if such a thing be allowed If you ask a Rule for Baptizing Children may not such a Person Demand where your Rule is for Unbabtized Persons to Receive the Lords Supper If you ask a Rule for signing with the Cross in Baptism he will ask where your Rule is for Baptizing of Children and in a word if any one thing be admitted in point of Practice that has not the express Warrant of Gods Word it will make way for others because the same Reason or Pretence that Establishes one may equally be Produced for another and another without end and so a Deviation from Rule in any thing though never so small tends directly to bring in the Inventions and Traditions of Men into the Worship of God From the whole of what hath been said we may Infer these Corollaries or Inferences 1. That God hath Prescribed a particular way and method in which he will be Worshiped 2. That he is so tender and nice therein that the least Variation from his own Stated Order will not be allowed by him which appears by the punishment of such as Transgressed and the praises given to such as kept his Ordinances as they were Delivered unto them mentioned at large before 3. That to swerve from the Lords Institutions and Invert his Order has a direct Tendency to Destroy all Modes of Worship and consequently all the publick and solemn Exercise of Religion in as much as the same Reason by which one Ordinance may be changed or Discontinued will equally prove the change or Discontinuance of any yea of all at long Run And if the first Churches might not be Constituted without this Ordinance of Baptism neither may those that succeed them because the same Reason that made Baptism necessary to them makes it also necessary to us For Gospel Order setled by Apostical Authority and Direction as this was hath not lost any of its native worth and efficacy or obliging Vertue by any Disuse or Discontinuance occasioned by any but ought to be the same to us now as it was to them in the begining of such Order especially considering the day wherein we live many indeavouring to bring in their own Inventions into the Worship of God which should make all Christians be more careful and Zealous to Cleave to the Institutions of Jesus Christ as they were first Delivered by the holy Penmen and the Practice of the Primitive Christians To conclude this head as Baptism is not to
Stewards of the Misteries of Christ Baptizing and Preaching the Gospel being Joyned together by our Saviour in the same Commission c. ' Nor was it accounted enough by some in these times that Baptism was conferred by a Person called to the Ministry unless he was also Orthodox in the Faith Hence sprang that famous controversy between Cyprian and Stephen Bishop of Rome Concerning the Rebaptizing those that had been Baptized by Hereticks Cyprian asserting that they ought to be Rebaptized c. calling a Councel at Carthage of 87. Affrican Bishops who all concluded for his Opinion For they looked upon that Baptism that had been conferred by Hereticks as null and invalid seing Hereticks being out of the Church could not give what they had not and therefore when they Returned to the Union of the Church they could not properly be said to be Rebaptized seing they did but Receive what lawfully they had not before c. ' Then page 305. After he had Discoursed of Infant Baptism adds that those who made up the main Body of the Baptized in those days were Adult Persons who flocking over daily to the Faith of Christ were Received in at this Door Usually they were for some considerable time Catechi'sd and Train'd up in the Principle of the Christian Faith till having given Testimony of their Proficiency in knowledge and of a sober and Regular Conversation they then be-became Candidates for Baptism and were accordingly taken in c. ' Page 308. Persons finding themselves at any time surprized with a dangerous or mortal sickness and not daring to pass into another World without this Badge of their Initiation into Christ they presently signified their earnest desire to be Baptized which was done accordingly as well as the Circumstances of a sick Bed would permit These were called Clinici of whom there is frequent mention in the Antient Writers of the Church because * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptized as they lay along in their Beds This was accounted a less Solemn and perfect kind of Baptism partly because 't was not done by Immersion but by Sprinkling c. ' Page 333. The Persons Communicating at this Sacrament viz. the Lords Supper were at first the whole Church or Body of Christians within such a space that had Embraced the Doctrine of the Gospel and been Baptized into the Faith of Christ used constantly to meet together at the Lords Table As Christians Multiply'd and a more exact Discipline became necessary NONE were admitted to this Ordinance till they had arrived at the Degree of the faithful for who ever were in the State of the Catechumens under Instruction in order to their Baptism or by Reason of any Heinous Crime under the Censures and suspension of the Church and not yet passed through the several Stages of the Penitents might not Commumunicate and were therefore commanded to Depart the Church when the rest went to the Celebration of the Sacrament So far this Learned enquirer into and writer of Primitive Christianity from whom we may positively infer that no Unbaptized person was by the Ancients admitted to the Communion of the Lords Supper It is true that about the third Century from a fatal mistake of John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God God Some began to bring in Infant Baptism conceiving as Cyprian and his Disciples taught them that no person small or great could be saved without it and that it blotted out all sins committed before its Administration Hence Nazianzen exhorts against Infant Baptism unless in case of apparent danger of Death When this dismal Error once took place how many mischiefs did follow it as 1. The Subjects of Baptism were changed from actual Believers to ignorant Babes and the Church altered in its Primitive Constitution viz. from persons professing the Faith to a mixture of both Converted and Unconverted ones 2. It being conceived that the old manner of Administration by Dipping might be dangerous to Young Infants and to the people that Superstitiously delayed their Baptism until their Death Bed because they believed it would take away all sin therefore they contrived Sprinkling to serve the turn for the Infant as well as those sick people which were called Clinici from the Beds or Hamocks they lay in upon which Mr. Rogers writes thus ' He betrays the Church to a disordered error if he cleave not to the Institution to Dip the Infant in Water and this I so averr as thinking it viz. Dipping exceeding material to the Ordinance and no slight thing yea which both Antiquity constantly and without exception of Countrys Hot or Cold witnesses unto and especially the constant word of the Holy Ghost first and last approveth as Causabon in Matth. 3.11 hath noted c. Treat of Sacram. p. 77. which misadministration came in time to be decreed by Counsels and imposed by fierce and severe Anathema's which is all the Authority that can be produc'd and which is indeed nothing at all to us that ought to have Divine Warrant for Practical Duties Now as the Consequences of this error have been so fatal to the Church of Christ and as the prevalency of it was gradual so * Yet so forceable was Truth that they kept the Order tho they mist the Subject it ought to be a very serious warning to us to oppose all the beginings of error that is to contend earnestly for the Faith once delivered to the Saints because when error is once admitted it comes with a fair and specious Mask of Vizard on to disguise its deformity till it spreads like a Gangrene and infects the whole So this Opinion comes disguised with the plausible Allegation of Charity and Brotherly love c. But was not the same pretence mainly made use of for the introducing Infant Baptism viz. Charity to the Childrens Souls whom they judged in a state of Damnation without it and certainly of the two the introducers of Paedo-Baptism are more excusable than the bringers in of this Opinion because although they mist the Right Subject of Baptism and attributed too much to it yet they kept up a Practise of that name in its due Rank and Order in the Church whereas these on the other hand dispense with the total neglect of Baptism since Baptism in Infancy is by them held for no Baptism for unanswerable Reasons as for instance In Baptism the Covenant struck between God and us implies especially the consent of parties but by Infant Baptism the Infant is not bound for he consented not Again consent must be exprest but the Child wants the just ripeness and formation of Organs inward and outward for such expressions and so cannot will it because he cannot understand it nor can he express that which within him he hath not Nor can he depute others to consent for him nor is there any Authority for such a Deputation given by God nor any Instance in the
Sacred Records that it was ever Practised Nor can such as undertake it perform what they promise for the Child viz. Faith and Repentance being the two great Graces of the Gospel and the sole Gift of God Besides Christ looks for a Believer which no Infant can at present be said to be the want of which makes the Baptism null for if there be no Bond no Covenant no Obligation in it as 't is plain there is not and they confess it than there is no Sealing for a Seal serves but to Ratifie and Confirm a Bond and Covenant and as there is no Sealing so there is no exhibition or conveyance of any thing from Christ for there are no Pipes to receive it that is as an Ordinance there is no Reason in the use of it no Faith no Sense no Receptive Faculty proportionable to the Ordinance in the manner of Conveying it c. So that the Conclusion is that Infant Baptism is as much a nullity as the Marrying or Ordination of Infants and being really so by the grant of the Favourers of this Opinion it will unavoidably follow that their admitting persons upon pretence of that Baptism to the Lords Supper is neither more nor less than an admission without Baptism and a plain Declaration that they esteem this Ordinance to be unnecessary and consequently a direct throwing it out of the Church as was said before so that Paedo-Baptism is but a perverting or an abuse of the Ordinance of Baptism but this Opinion quite abolishes it which is the necessary effect and Consequence of their declaring it to be needless in order to admission into a Church c. But to Return we can have no better Instances of the practice of Antiquity then what we find Recorded of the Cathecumeni who were excluded not only from the Eucharist but from the very Sight thereof and therefore after the Words Holy things to Saints they went out not because they were without Faith for there were two sorts viz. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sancta Sanctis ‡ Audientes competentes or Electi Hearers and such as were competent or Elect the first were Beginners which heard Sermons and had a desire to Christ the other were such as desired Baptisme and had given up their Names for it as * Lib. de cura pro mortuis c. 12. Austin and others mention Now these were supposed to have Faith and waited only a fit time for the Administration of Baptism during which time they were not at all admitted to the Lords Supper though judged Believers but as soon as Baptized they were admitted to the Lords Supper on the same day also To Illustrate this point further we will give a Brief Abstract of some things Recorded in that Excellent History compiled by the Divines of Magdeburg * * Cent. 4. cap. 6. p 233. â—… Printed 〈◊〉 Basil 〈◊〉 BAsilius non alios quam Cathecumenos Baptizatos esse scribit qui in Paschate convocabantur Exhort ad Baptismum Baptisandi autem in Asiaticis Ecclesiis prius aliquandiu in Doctrina Pietatis erudiebantur Cathecumeni dicebantur quemadmodum ex Basilio Paulo ante Retulimus ' Resurrectionis inquit gratiam in die Resurrectionis excipiamus Quamobrem Eccleisia suos procul alta voce convocet Alumnos ut quos pravum peperit tunc demum lacte sanae eruditionis sideCathecumenos Enutritos cibi firmioris degustâ—…tione Institutoque perfecto corroboret Et ibidem rursus ' sciendum est Inquit quod primum docere instruâ—…e oportet atque ita Deum preclarissimo baptismate rite Instructe Dignari Narrat Idem Athanasius de Judaeis ' quod ad Episcopt ejus urbis Genua ad voluti Baptisma Petierunt quos ipse cum Clericis suis suspitiens perdies plurimos in Doctrina Christianae Pietatis crudierit Et Catechumenos inde factos post tridui Jejunium Baptizarit Basil Writes That there were no others but Catechumens 〈◊〉 Baptized who were called together at Easter Such as were to be Baptized in the Churches of Asia were first for some time instructed in the Doctrine of Piety and were called Catechumens as we have before recited it from Basil Let us receive saith he the grace of Resurrection in the day of Resurrection For that Reason the Church with a loud Voice calls together from afar those she brings up that such as were brought forth naught may at length by the Milk of sound Doctrine being Catechumens nourished by Faith be strengthned by the tast of more more solid food perfect Institution And there again we must know says he that it is necessary first to teach and instruct and afterwards dignifie or vouchsafe to him that is so rightly Instructed with the most excellent Baptisme Athanasius declares the same thing of the Jews that they cast themselves at the feet of the Bishop of that City v. where they lived and desired Baptisme whom when he and his Clergy beheld he instructed them for many days in the Doctrine of Christian Piety and being thereby made Catechumens after three days Fast he Baptized them This practice of Catechising and then Baptizing and afterwards receiving into Church-fellowship was so Universal among all the Christians of those times as appears by those few Instances and many more cited from Athanatius Nazianzen Optatus Milevitanus Epiphanius Hillarius Ambrose Jerome Sozomen and others that we find no Opposition at all to it all Candidates for Christianity being that way only admitted the necessity of it being reputed so great that it became the very inlet of Poedo-baptism So that the Conclusion is undoubted that we have got above Four hundred Years of Primitive Antiquity to Witness our practise And in the Fifth Century Augustine gives the Sense of that Age thus Transâ—ant per Mare Rubrum i.e. baptizentuâ— manducent Manna id est Corpus Sanguinem Domini Tract 11. in Joh. ' Let them that is the Cathecumens past through the Red-Sea that is be baptized and let them eat Manna that is the Body and Blood of the Lord. And in the Seventh Century Isidorus de Officiis makes Three Degrees The First is ' Of the Cathecumens who were such as were first come from Gentilism and had a mind to believe in Christ The Second of Competents who desire Baptism when they were instructed in the Doctrine of Christ And the Third of the Baptized who were then Church-Members Haymo says in Century Nine * In cap. 1. ad Ephes Catechumeni sunt fideles quia credunt in verum Deum sed quia nondum baptizati non sunt Sancti ' That the Catechumes are the Faithful because they Believe in the true God but because they are not Baptized they are not Holy But what needs any more of these Quotations when all that know any thing of the practise of Antiquity must confess That this Opinion we oppose was never in the World for Sixteen hundred years and more
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
For nothing can be more plain than that Addition to the Church or Church-Fellowship followed after Baptism and did not go before it and why men now find a greater good in their own way than in his is not to be easily resolved Baptism in those days did certainly precede Church-Enjoyments for it was esteem'd as it still ought to be a means of implanting men into Christ or the Body of Christ the Church Gal. 3.27 Rom. 6.3 Now let it be considered what a Planting together imports It must be certainly the first putting of Christians together in order to their Growing together in Christ and yet all this was done by Baptism and may we not suppose Trees to grow together before they are Planted together as this Spiritual Plantation of Christ viz. the Church or Society of Christians who were and should still be Planted together by Baptism not into this or that particular Church but into that one Church of Christ which is distributed into several parts and particular Societies Hence Baptism is called one of the Principles or begining Doctrines of Christ and part of the Foundation Heb. 6.1,2 Now there is no House can stand without its Principle or can be Erected without a Foundation See 1 Cor. 12.13 Where we have an account of all being Baptised into one Body whether Jews or Gentiles Bond or Free which comprehended all Ranks and Degrees of Christians as is elsewhere demonstrated Obj. 5. The Phrase Rom. 6.3 and Gal. 3.27 As many of you as have been Baptised into Christ c. implies that all that were in those Churches of Rome and Galatia were not Baptised Ans If we consult the Scripture with the Coherence it will appear how weak this Objection is 1. For that Rom. 6.3 Let it be considered to whom the Apostle writes Is it not to the whole Church and every individual of them In verse 1 2. When he says What shall we say then Shall we continue in sin that Grace may abound God forbid How shall we that are dead to sin live any longer therein If these words in the first and second Verse respect the whole Church as they must be supposed to do unless we will conclude that the Apostle did grant a liberty to some of the Church to continue in sin and live therein then these words Know ye not that as many of us as were Baptised into Jesus Christ c. Are Interrogatively propounded not only to the same persons unto whom the former words relate but also as an Argument or Reason why none of them should live any longer in sin which is the thing from which he was a dissuading not only some of them but even all of them in the foregoing verses and which he improves in an Argumentative way throughout the greatest part of the Chapter and it would not befit the Reason of any ordinary man much less of a Great Apostle to make choice a Reason or Motive to infore his Exhortation or Persuasion which is of less extent in the tendency and concernment of it then are the persons whom he doth Exhort or Dehort Which yet is a piece of weakness of which we must suppose this Apostle to be guilty unless you do conclude that all those of the Church of Rome were dissuaded from continuing any longer in sin upon this ground because they had been all Baptised into the Death of Christ viz. a Conformity to his Death as well as a belief of it To conclude If the whole Church had not been under the Motive the whole Church could not be pressed by it as here you see they are As for the other Text Gal. 3.26,27 Gal 3.26 the Apostle had assured them viz. them to whom he now writes To be all the children of God by Faith in Christ Jesus that is they were lookt upon as children of God by their confessing and owning of Jesus Christ of which he gives this account verse 27. Because they had put on Christ in Baptism You are all the children of God by Faith in Christ Jesus for or because as many of you as have been Baptised into Christ have put on Christ as if he should say if the Owning and Professing Christ does denominate men to be the Children of God now under the Gospel as indeed it does then ye are all the Children of God because by being Baptised into Christ ye have all of you put him on that is so to appear with him wherever ye become as you do appear with the Clothes you wear But now most certain it is they could not all of them have been denominated the Children of God by Faith in Christ upon account of their being Baptised into Christ which yet we see they are unless they had been all of them Baptised into Christ indeed Besides in what hath been said already it does not appear that any in the Apostles days were inchurched without Baptism And for any to assert that some not all were Baptised is to affirm what is void of Scripture Reason and Common Sense As for any countenance in Scripture there is none And it has as little in Reason for if it should be true it will follow that this Great Ordinance was a duty to some only and not to all and the Reason why it should be so will be very difficult to assign was it because it was commanded to some only and not others If so let them be instanced by some kind of Record who were obliged to the Practise and who not was it because some only had need of it and others not or because those glorious mysteries represented by it were useless to some and not to all Or what other Reason was it If none can be assigned then we may safely conclude that all Church-Members were then Baptised and ought to be so still It is confessed that sometimes the Phrase As many has not the same Latitude of signification as the Phrase All men which includes every Individual the term As many being restrained to matter going before being then Partitive But here it has Relation to the whole scope of the Text and must therefore intend all or all of that Church to whom he wrote to confirm which Interpretation we find other Texts As many must of necessity be so understood as 1 Tim. 6.1 Let as many servants as are under the Yoke count their own Masters worthy of all Honour doth he thereby suppose or may it be implyed that there were some servants who were not under the Yoke or that there were some Servants who were not to count their Masters worthy of all Honour But which must be supposed notwithstanding if this form or manner of speaking as many as be always to be understood to intend the dividing of the intire Number of Persons spoken unto which yet to suppose must needs be very absurd Object And if it be said That this Exhortation let as many Servants as c. doth intentionally respect so many Believing Servants as were under
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