Admission according to the course of Scripture and my Text Matth. 28.19,20 6 ' Another Argument may be plainly fetcht from Eph. 5.26 That he might Sanctifie it and cleanse it his Church by the washing of Water through the Word If the whole Church must be Sanctified by the washing of Water then all particular Members of the Church must be so Sanctified but the whole Church must be so Sanctified therefore the Individual Members ' He further writes thus From Matt. 28.19 Go and Disciple me all Nations Baptizing them c. What Christ hath conjoyned man must not separate Cut Christ hath conjoyned Discipling and Captizing as a standing course to the end of the World as the next verse speaks therefore we must not separate them Though the Word for ever do sometimes signifie a limited time in the Old Testament viz. till the New World under Christ yet in the Gospel till the end of the World can have no other then the proper Signification without plain Impudent Violence 2 ' Argument 2. from 1. Cor. 12,13 By one Spirit we are all Baptized into one Body If Baptism be Gods appointed ordinary way of ingrafting all into the Body of Christ then it is a standing Ordinance as being of a standing use but Baptism is so therefore c. the Antecedent will appear plain in the Text if you consider First that it is real Baptism that is here mentioned the Spirit being spoken of as a concurrent cause Secondly That it was All that were thus baptized into the body 3 ' From Rom. 6.3 If the use of Baptism be to baptise Men into Jesus Christ and into his Death then it is a standing Ordinance to the Church as being of a standing use but the former is in the Text therefore c. 4. ' From Act. 2.38 22.16 If Baptism be Instituted for the Remission of sin or the Washing away of sin whether by signifying Sealing or exhibiting then it is a standing Ordinance to the Church as being to a standing Use and End one Age of the Church having no less need of it then another But the Antecedent is in the Text therefore c. 5. ' If the End of Baptism be our Burial and Resurrection with Christ Col. 2.12 The Churches Salvation 1 Pet. 3,21 If a Foundation Principle Heb. 6.2 The Ordinary way of Initiatior putting on Christ Gal. 3.27 Then it is of continual use and so a standing Ordinance but it is so as the Texts cited expresly say therefore c. 6. ' If Christ himself has Instituted the Ordinance of Baptism in the Word and not again Repealed it then it is a standing Ordinance to the Church and no man must dare to Repeal his Laws but Christ hath Instituted and let any man shew where he hath Repealed it that can and till then it must be acknowledged to be still in force The Learned and Reverend Dr. Ames in his Marrow of Divinity page 181. says ' Baptism is the Sacrament of Initiation or Regeneration representing and confirming our very ingrafting into Christ Rom. 6.3,5 1 Cor. 12.13 and p. 182. Baptism is but once to be Administred because there is but one begining of Spiritual Life by Regeneration as there is but one begining of Natural Life by Generation Paul Bayne that Holy Learned man on Col. 2.11 page 280. saith ' God doth unite us with Christ even by our Baptism that is saith he the Believer Baptised is by Baptism manifested so before the Church Elton on the same place p. 291. ' Baptism is the Sacrament of incision or ingrafting into Christ Sealing up our setting into Christ which is only once never after to be done again for if it did not then we should have another ingrafting into Christ and afterward Nourished in him therefore we often receive the Ordinance of the Lords Supper Dr. Owen in his Discourse of the Spirit pag. 50. where he proving the Divine Nature and Personality of the Holy Spirit thus writes viz. Sect. 11. ' All things necessary to this purpose are comprised in the solemn Form of our initiation into Covenant with God Matth. 28.19 Our Lord Jesus Christ Commands his Apostles to Disciple all Nations Baptizing them in the Name of the Father and the Son and the Holy Ghost this is the Foundation we lay of all our Obedience and Profession which are to be regulated by this Initial Ingagement Sect. 14. page 51. Tells us ' we are Sacredly Initiated or Consecrated or Dedicated unto the Service and Worship of the Father Son and Holy Ghost this we took upon us in our Baptism herein lyes the Foundation of our Faith and Profession with that Ingagement of our selves unto God which Constitutes our Christianity This is the Pledge of our entring into Covenant with God and our giving up our selves unto him in the Solemn Bond of Religion Mr. Strong in his Discourse of the Covenants pag. 226. Says ' Baptism is a Sacrament of Initiation and the Ordinance of visible Admission into the Church and that must not be done promiscuously and without discrimination for as it is a sin to keep out those whose Right it is so it s a sin also to admit them that have no Right because thereby the Ordinances of Christ are abused and misplaced where he never intended them and for whom he never Instituted them And page 306. ' We are said to be Baptised into the Name of them all viz. Father Son and Spirit Matth. 28.20 Baptising them in the name of the Father and of the Son and of the Holy Ghost Now what is it to be Baptised into the Name of the Father it s conceived to be taken from the manner of Marriage wherein the Wife doth Transire in Nomen in familiam c. into the Name and Family of the Husband or of Servants who had their Masters name called upon them and therefore no man might be Baptised in the name of a Creature it is that which Paul detests that he should Baptise in his own name and therefore the meaning is to be Baptised in Fidem in Cultum into the Faith and Worship of God and so you are unto them all and give up your names unto them all and therefore unto each person we owe both Faith and Worship distinctly all manner of Duty and Obedience because we are distinctly Baptised into the Faith of them all c. Dr. Manton in his Excellent Sermons on Psal 119. ver 8 p. 45 In the prosecution of his Doctrine viz. ' That it is a great advantage to come to a Resolution in a course of Godliness saith that it is a course God will bless he hath appointed Ordinances to this end and purpose that we might come to this Resolution The Promise is first implicitely made in Baptism therefore it is called 1 Pet. 3.21 the answer of a good Conscience towards God How so Why the Covenant binds mutually on Gods part and on ours and so do the Seals which belong to the Covenant It
they admit him without Baptism if he desires Communion so not being satisfied that it is a necessary Duty If they would then it is evident that they quite Exclude Baptism out of the Rank of Ordinances If they do not admit him then they place a sufficiency in Infant Baptism because they grant a Priviledge to him that had it and deny the same to him that had it not whom we do suppose to be as much a Believer and as holy as the other which is expresly against their own Principle viz. to esteem Infant Baptism as no Baptism and therefore if they hold to it should place him that was so in infancy baptized and him that was never baptized in the same rank with respect to the Priviledge of Church Communion Object 3. It is said Rom. 14.1 Him that is weak in the Faith receive you and it being but the weakness of such persons to judge their own Baptism Lawful yet being such as have faith this Scripture sufficiently Warrants us to receive them Answ For the right understanding of this Text Two things ought to be considered which if well weighed may give a clear Answer to this Scripture Objection 1. What Weakness this is which the Apostle here intends 2. What is to be understood by Receiving such 1. The weakness spoken of in the Text hath Relation only to those mistakes that did attend some of them touching a liberty of eating or not eating Meats or the keeping or not keeping of days which were things in themselves of an indifferent Nature the doing or not doing of which was not Sin as the Apostle in that Chapter plainly shews and hath no Relation to the Order of Worship prescribed by Christ much less to the Practice or not Practice of Ordinances for then the meaning of the Apostle should be if they did practice or not practice it was all one there was no Sin in the matter 2. The Receiving here cannot be meant to receive into the Church as Members Because the Apostle Writes this Epistle to the Church and these weak Members as a part of that Church but the Receiving here intended is into the Affections of each other that the differences that were amongst them should not hinder the Law of Love which they and every Christian ought to cherish and Exercise towards each other let their differences be of what nature they will That this must be the Sense of the Apostle the clear Scope of the whole Chapter makes evident But to bring this Text to prove a Lawfulness of receiving any that are Christians although never so ignorant of the Ordinances and Instituted Worship of Christ and the order prescribed by him is to wring Blood out of it and not that precious Truth that is manifested by it Object 4. Whereas some infer from 1 Cor. 12.13 By one Spirit we are all Baptized into one Body whether Jews or Gentiles Bond or Free and have been all made to Drink into one Spirit c. That Baptism is the Inchurching Ordinance the conclusion is impertinent for not Water Baptism but the Baptism of the Spirit is there meant Ans That Baptism was of so constant and Universal use to the Enchurching of all sorts Ranks and Degrees is fairly deduced from this Text however excepted against and that none were Inchurched without it unless any man can find or name some persons that were neither Jews nor Gentiles Bond nor Free which denotes plainly that all sorts were receiv'd by Baptism the Jews though before Circumcised yet were Baptized the Gentiles some times a People a far off were upon their believing by Baptism received If free as Masters yet not admitted without it If Bond as Servants yet by this Ordinance they were made equally of the same Church Priviledge by Baptism Gal. 3.27,28 And that Water Baptism is here meant is the Judgment of the most Learned Expositors and the next words do make it Appear We have been all made to Drink into one Spirit By being baptized into one body and made to Drink into one Spirit The Apostle shews the Communion which Believers have with the Holy Spirit in the Two Ordinances Baptism and the Lords Supper For what else can be intended by Drinking into one Spirit but the Saints Communion in the Spirit in and by the Supper Drinking by a Synecdoche being put both for Eating and Drinking And if so why must we not as well understand the First Ordinance in its proper Sense for Water Baptism in the former part as the Later Ordinance the Supper in the first part of the Text. 2. If the Baptism of the Spirit had been meant then the being Baptised into one Body and Drinking into one Spirit must be one and the same thing but surely Baptising and Drinking are no more the same than the Body and the Spirit are the same into which they are said respectively to be Baptised and to Drink But it is clear the Apostle hereby intends to mind those Corinthians how that by means of the same Spirit working upon all their Hearts they became Members of the same Body by Baptism and that being of the Body they came to have Communion in Spirit or with the Spirit in the Supper It cannot be the Baptism of the Spirit because the Spirit is here set forth by the Apostle as the Agent or working Cause and Baptism as the Effect and it is ridiculous to make both Cause and Effect the same thing It is true the Scripture speaks elsewhere of a being Baptised with the Spirit but when it doth so it still declares either Jesus Christ or God the Father as the Agent of Baptising with the Spirit but never as making the Spirit both the Subject Matter wherewith and the Agent whereby men are Baptised in the same Baptism see Matth. 3.11 Mark 1.8 Luk. 3.16 and 24.49 Act. 11.4,5,16 We find in Scripture that when God chargeth men for sin he tells them They did that which he commanded not neither did it enter in his heart Now that this was the Order of Administration with respect to these Ordinances viz. 1. To Teach then Baptise and then Admit to Church-Communion is else where fully Evidenc'd from Precept and Example Matth. 28.19 Act. 2.41 c. And if that be the stated Method of God and the Universal Practise of the Primitive Christians we may Rationally infer that the contrary Practise is a Deviation from the Divine Rule and a thing which God Commanded not The Apostle according to the Rule of Christ first at Jerusalem to put this Commission in Execution Luk. 24.47 And did Act according to it and certainly their punctual Conformity to it ought to be taken by us as the Interpretation of this grand Precept and their Example a sufficient Pattern for succeeding Christians unless we will suppose them to depart from it as soon as they began to Act in pursuance of it which supposition includes a very strange Uncharitableness and a very unbecoming Opinion of these Holy men
A Sober Discourse OF RIGHT TO Church-Communion Wherein is proved by Scripture the Example of the Primitive Times and the Practice of All that have Professed the Christian Religion That no Vnbaptized person may be Regularly admitted to the Lords Supper By W. Kiffin a lover of Truth and Peace Act. 2.41 Then they that gladly received his Word were Baptized and the same day there were added to them about three thousand Souls Deut. 5.32 Ye shall observe to do therefore as the Lord your God hath Commanded you you shal not turn aside to the right hand or to the left Col. 2.5 Joying and beholding your order and the stedfastness of your Faith in Christ London Printed by Geo. Larkin for Enoch Prosser at the Rose and Crown in Sweethings-Alley at the East End of the Royal Exchange 1681. TO THE Christian READER WHen it pleased God of his free Grace to cause me to make a serious inquiry after Jesus Christ and to give me some tast of his pardoning Love the sence of which did ingage my heart with desires to be obedient to his will in all things I used all indeavers both by Converse with such as were able and also by diligently searching the Scriptures with earnest desires of God that I might be directed in a right way of Worship and after some time concluded that the safest way was to follow the Footsteps of the Flock namely that Order laid down by Christ and his Apostles and Practised by the Primitive Christians in their times which I found to be that after Conversion they were Baptised added to the Church and Continued in the Apostles Doctrine Fellowship Breaking of Bread and Prayer according to which I thought my self bound to be Conformable and having continued in the Profession of the same for these forty years although through many Weaknesses and Fears Temptations and Sufferings yet not without some Witness from God of his gracious Acceptance and Strength to this very day The sence I have of my own Weakness and Inability would have been a Bar to me to appear in this Publick way did I not see a necessity lying upon me for the Truths-sake and the sakes of many by reason of some that have lately risen up to weaken if not make void that great Ordinance of Baptism by indeavouring to maintain that all persons that Believe although they never did nor do Practice the same may partake of the Ordinance of the Lords Supper and all other Gospel instituted Duties A Notion not only Contrary to the Primitive Pattern but the Constant Practice of all that ever professed the Christian Religion or that own the Scriptures to be the Rule of Faith and Practise and it would be a happiness to the Christian Religion if all that Profess the same did in other things agree as they do in this namely that none ought to be Partakers of the Lords Supper but such as have been Baptised those that differ in this matter from them would be found to be as few in Number as they are Weak in Argument and although I am well satisfied that the performance of all Duties and Ordinances will be of no value to any man further than Christ is injoyed in them the very Gospel it self Severed from Christ will prove the Administration of Death 2 Cor. 1.21 The Powerfulest Preaching and the clearest Discourse of the free Grace of God hath no Life in it unless the soul be led by the Spirit to Christ who is the Life of all Duties Knowledge of the Truth and Obedience to it in outward performances will as little save a mans soul as the Covenant of Works Yet every man that hath an interest in Christ is bound by the Word of God to be obedient to all his Commands It was the great Commendation of Zacharias and Elizabeth That they walked in all the Commandments and Ordinances of the Lord blameless the Ordinance of Baptism is none of the least the very Foundation of Religion being comprehended in the Form thereof as appeareth at large by the Worthy and Learned Dr. Owen in his Book of the Divine Nature and Personality of the Holy Spirit pag. 50. viz. All things necessary to this purpose are comprised in the solemn form of our Initiation into Covenant with God Matth. 28.19 Our Lord Jesus Christ Commands his Apostles to Disciple all Nations Baptising them in the Name of the Father and of the Son and the Holy Ghost this is the Foundation we lay of our Obedience and Profession which are to be regulated by this Initial ingagement pag. 51. No sence can be afixed unto these words but what doth unavoidably include his Personality we are alike Baptised into their Name equally submiting to their Authority and equally taking the Profession of their Name upon us Again By being Baptised into the Name of the Father and of the Son and of the Holy Ghost we are Sacredly Initiated and Consecrated or Dedicated unto the Service and Worship of the Father Son and Holy Ghost this we take upon us in our Baptism herein lies the Foundation of all our Faith and Profession with that ingagement of our selves unto God which Constitutes our Christianity this is the pledge of our entrance into Covenant with God and of our giving up our selves unto him in the solemn Bond of Religion And concludes in pag. 52. If the Doctrine of a Trinity of Persons subsisting in the same undivided Essence be not taught and declar in these words we may justly despair of ever having any Divine Mystery manifested unto us I leave the Reader to peruse it at large If this Ordinance of Baptism be the Pledge of our Entrance into Covenant with God and of the giving up our selves unto him in the solemn Bond of Religion and we are hereby Dedicated unto the service of the Father Son and Holy Ghost then must it of necessity be the First Ordinance before that of the Lords Supper We may as well conclude a man may go into a House before he Enters and a man may be paid for his Goods and afterwards receive Earnest as any may lawfully partake of the Lords Supper before he is Baptized And if we are sacredly Initiated and Consecrated or Dedicated unto the Worship of the Father Son and Holy Ghost as that Text Matth. 28,19 sheweth we are and take this upon us in our Baptism and thereby owning the Spirit to be God equal with the Father and the Son as that Faith which is to be exercised by us in all other Ordinances than the admitâ—ing of persons to the Lords Supper and other Instituted Duties before they are Baptised doth greatly weaken this main Argument of the Spirits being God at least in the Practice of these Gospel Duties for from what Scripture will it be made appear that he is so to be owned in them if ye partake of them before or without being Baptised if this be laid as the Foundation of all our Faith and Profession which are to be built
that solemn Prohibition of it 2 Thess 3.6 And whereas it is said That Baptism was never Ordained of God to be a Wall of Division between the holy and the holy the holy that are and the holy that are not so Baptized with Water as we c. It is Answered 1. The Phrase Wall of Division is ambiguous If it be meant of a total Exclusion of other Christians from our Love Charity and Christian-Communion as far as we agree we do not look upon Baptism to be such a Wall of Division neither do we so practice it 2. If it be meant of an Excluding from immediate Church-fellowship although we meet not with this Phrase viz. Wall of Division in those very words yet we find what is equivalent in 2 Thess 3.6 and several other Texts and it is remarkable that the Word Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a priv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinatus vel ex ordine out of Order disorderly is a metaphor borrowed from the Custom of War wherein every Souldier hath his Station assigned him from which when he swerves he becomes disorderly which the Apostle Elegantly uses to denote That every Christian is a Souldier that 's Listed under the Banner of Christ and must keep his exact Station appointed him without the least inclining to the right or left hand backward or forward without the Word of Command Beza upon the place tells us that Livius was wont to use this word of Soldiers that kept not their Station And Stephanus calls those Souldiers by this Name who are disorderly From this Emphasis of the word we may gather That if Military Commanders expect a punctual and regular Obedience from their Soldiers and severely punish such as break their Array or quit their Stations The Lord who is a Jealous God with respect to his Worship and positive Institutions will call any that presume to break the Order he has prescribed to a severe account as hath been and shall be further demonstrated 3. This Assertion reaches any other Gospel-Ordinance as well as Baptism For if it should be said That the Supper was never Ordained of God to be a Wall of Division between the Holy and the Holy that do not so receive it as we it will as rationally follow with respect to this as well as Baptism that we should not exclude a person that doubts it or positively asserts it to be needless from our Communion which may be likewise said of any Church-Ordinance whatsoever and consequently the Rule of Communion must not be what we find written but the Sanctity of the Party whether pretended or real that proposes himself as a Member For I would ask those that pretend tenderness and for that cause admit Persons to the Lords Supper that are Unbaptized that if any person should desire to joyn to a Church and yet declares he wants Light to practice the Ordinance of the Supper but in other things would be of their Communion whether they would admit him upon those terms he wanting Light in that Ordinance of Christ wherein the Communion of the Church doth chiefly consist If they would admit him they open so wide a gap that any Ordinance upon the like pretence may be dispenced with and two or three yea all as well as one may be Cashier'd and Church-Order may be quite turned to an Anarchy If they would not admit a person upon the said terms then 't is necessary to produce some Divine Law that makes the Supper more Essential than Baptism or else the practice can never be justified But that no such Authority can be shewn is undenyable for that Divine Law that Ordained the Supper did also Establish Baptism If it be said Matt. 26.26 Luk. 22.19 1 Cor. 11. 24. Take eate this is my Body This do in Remembrance of me c. It is also said Matt. 28.19 Go teach all Nations Baptizing them in the Name of the Father and of the Son and holy Ghost Act. 2.38 Repent be Baptized every one of you for the Remission of Sins c. Act. 22.16 Arise and be Baptized wash away thy Sins c. Do the former Scriptures Institute the Supper and Command its constant Observation The latter do as well Institute Baptism and Command its constant Observation the very same Sanction the same Spirit with equal Authority Establishes both giving Baptism precedency in order of time as being the Sacrament of the Spiritual Birth and the other of Spiritual Nourishment and Growth and surely there is as much need of being New Born as being Spiritually fed that being of absolute necessity with respect to priority in order to this Did Christ himself Celebrate this Supper as before Why the same Lord Jesus before he entred upon his Publick Ministry was Baptized Matt. 3.16,17 And Jesus when he was Baptized went up straight-way out of the Water and lo the Heavens were opened to him and he saw the Spirit of God descending like a Dove and lighting upon him saying This is my beloved Son in whom I am well pleased Here the whole Trinity appears the Father by a Voice the Son in his Body and the Holy Ghost like a Dove All Three make the Triumph and Ratifie the Affair never was any Ordinance graced with such a Presence nor made Authentick by a more Illustrious Example Does the Supper shew forth the Lords Death till he come 1 Cor 11.26 So Baptism is a lively symbol of the Death Burial and Resurrection of Christ Rom. 6.4 Col. 2.12 Does Examination go before the Supper 1 Cor. 11.28 So Faith and Repentance the two great Gospel Graces with Confession of sins are necessary Antecedents to Baptism Act. 2.38 Act. 8.37 and all these are altogether as necessary before the Supper Is it said John 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life c. So it is said Mark 16.16 He that believeth and is baptized shall be saved c. 1 Pet. 3.21 The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stipulatio stipulation or answer of a good Conscience toward God by the Resurrection of Jesus Christ As the Supper is a Spiritual participation of the Body and Blood of Christ by Faith and so not meerly by the work done is a means of Salvation so Baptism Signs and Seals our Salvation to us which lies in Justification and discharge of sin c. By this brief Parallel we may see that Baptism is not only ordained and ratified by the great Law-giver as well as the Supper but that it is dignified with as Spiritual Encomiums as any Gospel Ordinance can be and if the advantage inclines to either of them it is evident that the New Testament more frequently mentions the Command and Practice of Baptism than of the Supper for besides the Great Commission Matth. 28.19 Mark 16.15,16
may observe That it is Practise praise worthy for the Churches of Jesus Christ to preserve and keep the Ordinances of Christ as they have been delivered by Christ and his Apostles to them because 1. We hereby advance the Wisdom of Jesus Christ who hath in his House ordered all things so to the effecting of those ends for which he hath appointed them that there is no necessity of mans Additions either with respect to the matter of them or the Order and Method in which they are disposed Now the Church of Christ is his House and his Wisdom shines greatly not only in the Food he hath provided for them but in the way by which they receive it from him there being nothing that intrencheth more upon the Wisdom of God than that when he hath prescribed a method in his Word men should presume to alter or change the same it being a much greater sin than the bare Omission of any Duty for by our Omissions we shew only our weakness and shortness of what we should know and do but by Additions we cast a blemish upon the Wisdom of Christ as if we were wiser to order things than he That which occasioned so great an astonishment in the Queen of Sheba 1 Kings 10.4,5,8 Was the observation of the Order of Solomons House which made her admire his Wisdom And surely the Wisdom of Christ is very eminently seen in the Order wherein the Ordinances of his House ought to be Practised The Apostle Col. 2.5 Rejoyced to behold not only the stedfastness of their Faith but their Order also in the Gospel of Jesus Christ 2. Because the Ordinances of Christ are given by him to his people as a Trust and therefore great care and fidelity must be used to keep them as they were delivered by him For as in Humane Affairs the exact conscientious and upright management of a Trust is a certain note of the Integrity and Honesty of the Trustee so the violation of it is a high breach and violation of Sincerity and Faithfulness Hence the Apostle so earnestly exhorts Timothy to keep that which was committed to his trust * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing deposited or credited to ones faithfulness and trust 2 Tim. 6.20 Yea the glorious Gospel it self of which this Holy Ordinance is a part is said to be committed to the Apostles Trust 1 Tim 1.11 And so it is indeed committed to the Care and Trust of all True Churches of Christ who are to be accountable for it to the Great Lord and Author of it the Lord Jesus Christ c. 3. Because it preserves the Beauty of the House of God For whatsoever is prescribed by the Lord Jesus with respect to his Worship is full of Beauty Harmony and Order every thing answering its respective end and what is signified thereby and as Grace shines in its lustre in the orderly exercise thereof so do the Ordinances of Christ For as Regeneration is the first work of God upon the Soul in order to the exercise of the Graces of Christ given so hath he appointed Baptism as that which is the first Ordinance to be Practised which doth more particularly than any other Ordidinance in the signification of it hold out and visibly represent our New Birth and therefore is called the Baptism of Repentance Mark 1.4 Luk. 3.3 Sutable hereunto does that Learned and Eminent Divine Mr. Daniel Rogers express himself * Treat of the two Sacram. p. 71. Printed 1633. ' Baptism then is the First Sacrament of the Gospel consisting of Water which is Sacramentally Christ or wherein by Water duly applyed not only the presented party is made a Member of the visible Church but also Sealed up to an invisible Union with Christ and thereby interessed in all those benefits of his which concern the being of Regeneration ' By calling it the first Sacrament I point at the Precedency and Order of Baptism The which all those Names of Baptism both in Scripture and else where do approve Its the Seed of the Church as the other is of Food It issued first out of the side of our Lord Jesus upon the Cross It s the Creating Instrument of God to produce and form the Lord Jesus to a New Creature and to Regeneration in the Soul Tit. 3.5 It s called our Union with Christ our Marriage Ring our Military Press-mony our Matriculation Cognizance and Character of Christ our Implanting or Ingrafting into him and his Body our Ship our Ark our Red Sea our putting on of Christ For as all those go before our Nourishment Communion Cohabitation service Fruit Manna or Food from Heaven so this Sacrament must go before the other Breeding Begetting and bringing out of the Womb doth not more Naturally go before the feeding of the Infant by the mothers Breasts then this Womb of the Youth of the Church goes before the Milk thereof the Church being no Dry Nurse but a Mother of her own the Sons and Daughters of her own Womb Let all who desire to taste of the Sealing power of the second Sacrament to Nourish them as Saints First prove the Sealing power of the former Sacrament to beget and make you Saints And a little after Pag. 72 Beware lest the Lord be froward with them that fight against the God of Order lest instead of finding Nourishment before Breeding as they Rob God of his Order so they meet with Wrath and Judgment before Mercy and Salvation yea lest God accurse their single emptyness of Christ with such a double barrenness as will admit no Conception or Birth ' And very pathetically pag. 73. after he hath shewed that Christ hath joyned Water with a kind of equal necessity with himself Mar. 16.16 John 3.5 subjoyns ' Shall not he who despiseth Water appointed to such an unseparable Holy end despise the Ordainer of Water Exod. 20.7 shall we take his name in vain by slighting that by which he makes himself and the power of his Word and Spirit manifest to beget the Soul to him and be holden guiltless Matth. 19.6 When Christ hath put both in one shall we dare to say the one is strong the other is base shall we slight it slack our haste to it our Holy preparing of our selves to it our abiding at it our offering up Prayers for blessing it our making it the joynt Object of our Humiliation Faith Reverence and Thanks Far be it from us so to abhor that Popish Hyperbolical esteem of it and the merit of the work wrought of it that we run into another Riot to disesteem it Doubtless he that cares not for Christ in the Word Christ in the Promise Christ in the Minister Christ in the Water Christ in the Bread and Wine Christ Sacramental cares as little for Christ God Christ Flesh Christ Emanuel By these he comes near And Matth. 10.40 He that despiseth you despiseth me and him that sent me Beware we of such contempt even in
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
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
upon us to Unchristian or Unchurch them all that we do is in discharge of our Duty to God and Faithfulness in our places to labour to keep the Lords Ordinances in that Purity and Order the Sacred Records testifie they were left in and in a Spirit of Love and Meekness to contend earnestly for the Faith once delivered to the Saints 1 Cor. 11.2 Jude 3. which we conceive to be a Duty enjoyned upon all Christians c. Obj. 10. It hath been Objected from Eph. 4.4,5,6 Where under the several Heads there is in the fourth Head one Baptism Now saith the Objector if we believe the other six things there mentioned viz. One Body one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all c. and are not found in the Practise of the fourth Head viz. one Baptism what Reason is there that we should be deprived of Communion in the Lords Supper for either the neglect of it and not seeing we are bound to Practise it c. Answ It doth appear from the Text that this is a Golden Chain linked together by the Spirit of God himself the taking of one of which Links away may weaken the whole and if the Wisdom of the Spirit hath linked or joyned them together it seems to be great presumption in any to put them a sunder Therefore let it be noted that the Apostle verse 3. Exhorts the Church to keep the Vnity of the Spirit in the bond of Peace In the 4 5 6. verses he shews wherein the Unity of the Spirit which is to be kept consists by giving a Character of the True Apostolick Religion epitomized under seven Heads 1. One God and Father of all who is above all and in us all 2. One Lord the second Adam the man Christ Jesus by whom and for whom are all things the great Mediator betwixt God and Man 3. One Faith Believing in this one God and this one Lord Jesus the one Mediator 4. One Baptism which in all the three Editions thereof hath signified a Profession and Ingagement to this one God and one Mediator by the Profession of the one Faith 5. One Spirit proceeding from the Father and the Son the great Teacher and Instructor of this one Body into a further Communion with the Father and the Son 6. One Body whereof all the Baptised are professed Members and whereto they are compleatly United by that one Spirit 7. One hope of their Calling in believing the Resurrection of the Body and Eternal Life which God hath promised to all those that obey him From this we may with much Assurance infer that we are under an indispensable Obligation to be found in the Practice of this one Baptism which holds forth our Interest in and Profession of this one God and Father one Lord Jesus Christ and one Spirit into whose Name we are Commanded to be Baptised Matth. 28.19 c. The Objector supposes the bare Belief without the visible Profession of Baptism is enough which indeed is not so because the Nature and Constitution of this Ordinance is purely Practical by vertue of a positive Precept and no pretence of a speculative Belief will excuse the neglect of it any more than the neglect of an Exercise of Faith respecting any other of the six points which the Holy Spirit has joyned with it The Antients tell us the Form of Baptism when they Expound Eph. 4.5 One Law Quest Whereas it may be further Queryed Whether one Ordinance gives a Right to the enjoyment of another Answ It is answered no For we have before proved that all Ordinances are to be observed in that Order which the Appointer of them hath prescribed from which we ought not to vary For as Circumcision was the first Ordinance to be Administred before they might be partakers of the Passeover although it gave not a Right to the Passeover yet might not any partake of it before they were Circumcised without sin So also in the New Testament Baptism is the first Ordinance to be Administred by the direction and appointment of God without which the Supper of the Lord may not be received without Sin All that is pleaded for by this is the Orderly observation of the New Testament Ordinances Quest But why should any be debar'd the enjoyment of those Ordinances they have light into because they want light in others Answ It deserves to be seriously considered whether the neglect of the Ordinance of Baptism doth not more arise from the want of a heart to obey God therein by reason of the contempt put upon it then for want of Light Is any Ordinance of Jesus Christ in the New Testament more plain and clear than this Are there not many more instances in the New Testament for the Practise of this then the Lords Supper For besides the Institution of it by Jesus Christ instanced by the several Evangelists it is but four times mentioned viz. Act. 2.42 20.7 1 Cor. 10.16 11.23 Whereas we find besides the Commission given by Jesus Christ Matth. 28.19 c. that 't is again enjoyned Act. 2.38 8.38 Act. 10.48 16.15.33 Act. 9.18 Act. 18.8 c. Neither do we find any one Ordinance of the Gospel so much made use of by the Apostles to incite Christians to die to sin and live to Cod as is largely demonstrated in the foregoing sheets to which we refer c. Obj. 11. And whereas it may be Objected that 't is Love and not Baptism that discovers us to be Christs Disciples It is answered Answ We do readily confess that we are commanded to put on love Coll. 3.14 which is a great Character of a Disciple of Christ and it is much to be Lamented that there is so little seen among Saints Yet that cannot be called Love which is exercised in opposition to the Order prescribed in the Word by which Ordinances ought to be Administred For as Love is a grace of the Spirit of Christ so Ordinances are the appointments of the same Spirit which works Grace in the Hearts of Christians All true Gospel Love being Regulated by Gospel-Rule and as all men may know the Disciples of Christ by their Love one to another so also it is a Character given by the same Lord of being a Disciple when this Love is manifest in keeping his Commandements John 14.15 If ye Love me keep my Commandments ver 21. He that hath my Commandements and keepeth them he it is that loveth me and he that loveth me shall be beloved of my Father and I will love him and will manifest my self to him ver 23. Jesus answered and said If any man Love me he will keep my Words and my Father will love him and we will come unto him and make our aboad with him ver 24. He that loveth me not keepeth not my sayings and the Word which you hear is not mine but the Fathers which sent me Now of these Commandments this Ordinance of Baptism is not the least and it seems to savour of little Love in them that would have Men believe it is advanced in them above their Brethren to charge them with want of Love as the only Reason why they cannot admit persons to the Supper of the Lord that never yet Received the Baptism of Christ Therefore Here we can Appeal to the Searcher of Hearts That the true Reason is because we dare not break that Rule and Order by which we find the Primitive Saints walkt and not want of Love to them And the Sence we have of the great Severity God hath shewed against those that have made the least Breach upon that Order which he himself hath prescribed These things I leave to the serious Consideration of those to whom this brief Essay may come desiring they may try all thing and hold fast that which is Good FINIS