c. you have frequent Precepts and Examples of it Act. 2.38 Act. 8.38 Act. 9.18 Act. 10.48 Act. 16.15,33 Act. 18.8 c. Neither do we find any one Ordinance of the New Testament so made use of by the Apostle to incite Christians to dye to sin and live to God as this Ordinance of Baptism being that which is signified thereby is called a Burial with Christ Rom. 6.4 A putting on of Christ Gal. 3.27 The signification of the washing away of our sins by the blood of Christ Act. 22.16 That having an interest in Christ and being buryed with him We may walk in newness of life c. Whereas besides the Institution of the Lords Supper by Jesus Christ instanced by the several Evangelists that Ordinance is but four times mentioned viz. Act. 2.42 Act. 20.7 1 Cor. 10.16 and 11.23 By all which it appears that the Ordinance of Baptism as it has the Precedency in point of Order so it is more frequently mentioned and more earnestly inculcated than the other therefore the Obligation to preserve it as Delivered by Christ and his Apostles is indispensable 4. In regard it is granted by such as hold the opinion here argued against that Baptism and the Supper c. are positive Institutions It will unavoidably follow tha◠all the Force and Authority they have upon the Conscience in point of Practice is to be derived from the plain express Law and Word of God which made them Ordinances from whence only we are to seek both a Warrant for and the Method and manner of Practising them The Direction given to Moses was See that thou make ALL things according to the PATTERN shewed thee in the Mount Heb. 8.5 Exod. 25.9 to 40. And no less exact are Christians to be in the Administration of Gospel Ordinances since to deviate from the express Rule is branded with the odious Title of Will-Worship and humane Tradition All Sound and Orthodox Writers with one mind agree and meer Reason teaches it that where a Rule and express Law is prescribed to men that very Prescription is an express prohibition of the contrary Act. 2.38 to 42. Here we have the Order of Gospel Administration not only Commanded but Practised First they Preached and such as were Converted were Baptized such as were Baptized walkt in Church-Fellowship c. Breaking of Bread and Prayers which being so express what necessity is there to be wise above what is written and to clamour for Precept or Example to prove that Baptism is a bar to Communion since we read every where where Gospel order is set down that all such as were received were first Baptized and not one instance in the whole Bible that any were received without it Nor is it rational to think that any were admitted to Church-Fellowship any other way unless we will say that these positive Precepts were calculated for some only and not for all Christians which is not only absurd but against the very Letter of the Scripture Matth. 28.19 Teach all Nations Baptizing them that is every individual that gladly receives the Word in every Nation Take Eat c. Drink ye all of it Matth. 26.26 c. That is every individual Member of the Church Which Interpretation must needs stand until the Maintainers of this new Opinion can assign to what sort of Christians these Divine Precepts are obligatory and to what sort they are not a thing impossible to be made out Which I shall shut up in the words of Mr. Coxe in his late Discourse of the Covenants page 131. In matters of Positive Right saith he we can have no warrant for our practice but from a Positive Precept for things of this kind fall not within the compass of Common Light or general Principles of Natural Religion but have their Original from a particular distinct and independent Will of the Law-giver And therefore Inferences built upon General Notions may soon lead us into mistakes about them if upon such inferences we Form a Rule to our selves of larger extent than the express words of the Institution do warrant Which as it is a sound and excellent Truth quite overthrows this practice of admitting Unbaptized persons to the Communion of the Lords Supper there being no positive Precept to warrant it Quere how consistent c. and therefore is queried how this their Opinion can be consistent or reconciled with these expressions To conclude The ends and uses of Baptism being 1. To represent to the Eye and Understanding by a visible sign or figure what hath been Preacht to the Ear and Heart 2. To witness Repentance Matth. 3.6,11 Act. 2.38 Mark 1.4 3. To evidence Regeneration called in allusion to it the washing of Regeneration Tit. 3.5 A being born of the Water and the Spirit John 3.5 4. A Symbol of our dying unto sin and living again to Christian newness of life Rom. 6.4 Col. 2.12 c. It is therefore an Ordinance of very great significancy and such as go about to lay it aside as this Opinion in its tendency and Consequence must needs do deserve no thanks from the Churches of Christ who have experienced much of the Lords presence in its Regular and Orderly Administration CHAP. III. Shews that this Practice of admitting Unbaptized Persons to the Lords Supper is against Scripture TO Demonstrate this Truth we shall add some further enforcements from that Text before-mentioned viz. 1 Cor. 11.2 Now I praise you Brethren that ye remember me in all things and keep the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack Mandatum a Command Institutum an Ordinance Rivet Praecepta mea tenetis and keep my Precepts Montanus Ordinances as I delivered them unto you The Apostle having in the foregoing Chapter verse 14. exhorted them to fly from Idolatry shewing the great danger of mixture in the Worship of God in verse 22. brings them to consider the danger Do we provoke the Lord to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad iram vel ad aemulandi studium provoco To provoke to wrath or jealousie jealousie Are we stronger than he And ver 23. to prevent all mistakes sheweth that in things of an indifferent Nature there might be a lawful use of them provided therein all occasion of offence were avoided And elsewhere viz. Rom. 14. he Treats largely of the duty of Saints to bear one with another and not to with draw their Love and Affections from each other where the matter of difference lay only in such things as in themselves had no relation to the Worship of God In the beginning of this Chapter he exhorts them to be followers of him as he was of Christ by which he informs them that no mans Practise or Example ought to be any further followed than they follow Christ In the Text he commends them for their care in keeping the Ordinances of Christ pure both with respect to matter and form as appears by the Phrase as they were delivered unto you from whence we
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
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
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
doth not only Seal Pardon and Sanctification on Gods part but there is a promise and answer on our part an answer to what To the demands of the Covenant In the Covenant of Grace God saith I will be your God Baptism Seals that and we promise to be his People Now our Answer to this Demand of God and to this Interrogatory he puts to us in the Covenant it is Sealed by us in Baptism and it is Renewed in the Lords Supper c. Mr. Burroughs on Hos 8.12 Gives us this observation ' That whatever is urged to us or Practised by us in matter of Worship must have warrant out of the written Word of God it was sin and why Because I have written to them saith he the great things of my Law and they counted it a strange thing though that which they did had a great deal of seeming Devotion in it yet it was otherwise than that which was written in the Law ' This Question should be put to any that tender to us any way of Worship or Doctrine of Religion under any specious shew whatsoever where is it written Isa 8.20 If they speak not according to the word 't is because they have no light in them Oh they seem to be very judicious and wise But if they speak not according to the word it s because there is no light in them to the written Law and Testimony that must be the standard at which all Doctrine and ways of Worship must be tried many may put fair colours upon the Way that it is for Common Peace and a great deal of Good may be done by it and the like But is it written Did I ever command it saith God Policy may say 't is fit Reason may say 't is comely and Experience may say 't is useful but what doth the written Word say it should be Nay it is not enough to say that we cannot say 't is forbidden but where is it written in matters of Worship This is a certain Rule saith Tertullian If it be said 't is Lawful because the Scripture doth not forbid it it may equally be retorted it is therefore not lawful because the Scripture doth not Command it And further that Reverend Author p 86. Notes from Exod. 39. at least ten times in that Chapter ' They did according to what the Lord commanded Moses and in verse 43. Moses blessed the people The people are blessed when in the matters of Worship they keep unto what is Commanded This was the Judgment of that Famous Servant of God although no man in his time as those that knew him in his life can testifie was of a more tender and bearing spirit to heal Differences then he yet how Zealous and Careful was he to advise and inculcate into the minds of Christians that they should exactly keep to the written Word in matters of Gods Instituted Worship By what is said Christian Reader it evidently appears what a value all Christians in all Ages yea at this day have had for this great Ordinance of Baptism and how Vniversally Concurrent their Testimonies are that it is not only the Sacrament of Initiation but also to be continued in the Church unto the end of the World And because it would swell this small piece beyond its intended Bulk to use so great a Cloud of Witnesses we shall add a few General and Comprehending Testimonies 1. In the Articles of Religion Published by His Majesties special Command 1642. Baptism is thus Defined ' Baptism is not only a Sign of Profession and Mark of difference whereby Christian men are discerned from others that be not Christned but it is also a sign of Regeneration or New Birth whereby as by an Instrument they that receive Baptism rightly are Grafted into the Church the promises of the forgiveness of sin and of our Adoption to be the Sons of God by the Holy Ghost and visibly Signed and Sealed Faith is confirm'd and Grace increased by vertue of Prayer unto God c. This is the Judgmen of the Church of England ' The Assembly of Divines in their Confession of Faith Printed One thousand six hundred fifty eight pag. 94. Define Baptism a Sacrament of the New Testament Ordained by Jesus Christ Matt. 28.19 not only for the solemn admission of the Party baptized into the Visible Church 1 Cor. 12,13 But also to be unto him a Sign and Seal of the Covenant of Grace Col. 2.12 Of his Ingrafting into Christ Gall. 3.17 Of Regeneration Tit. 3.5 Of Remission of Sins Mark 1.4 And of his giving up unto God through Jesus Christ to walk in Newness of Life Rom. 6.3,4 Which Sacrament is by Christs own Appointment to continue in his Church until the end of the World Matt. 28.19,20 This is the Judgment of the Presbyterians suitable to which they Express themselves in their Larger Catechism pag. 128. and in the Shorter Catechism page 157. ' The Congregational commonly called Independent Churches in their Confession of Faith at the Savoy where were many of their Elders Oct. 1658. Printed 1659. Thus say of Baptism Baptism is a Sacrament of the New Testament Ordained by Jesus Christ to be unto the Party baptized a Sign and Seal of the Covenant of Grace of his Ingrafting into Christ of Regeneration of Remission of Sins and of his giving up unto God through Jesus Christ to walk in Newness of Life which Ordinance is by Christs own appointment to be continued in his Church until the end of the World The Churches of hrist comly though unjustly called Anabaptists in their Confession of Faith Fourth Impression Printed 1652 ' Define Baptism an Ordinance of the New Testament given by Christ to be dispensed upon Persons Professing Faith or that are made Disciples who upon Profession of Faith and desiring of it ought to be Baptized and after to partake of the Lords Supper Objection If it should be Objected To what purpose serve all these Quotations since the Parties you dispute against do believe and hold That Baptisme is an Ordinance of Christ and keep up the Practice of it Answer 1. Although they hold and practise it themselves yet in the Effect and Conseâ—uence of this their Opinion they deny it For whilst they alleage That it is not requisite to Church-Communion it must of necessity be understood that they judge it not a requisite Duty for a Christian and consequently 't is needless and therefore may be laid aside without danger which is in effect a total casting of it away which is not only contradictory to Scripture but disagreeable to all other Christians in the World as hath been fully made out 2. If they hold Baptism to be a Christian Duty I would ask Whether it be the duty of all Christians or only some If of All how can it be dispensed with in any if only of some viz. such as are convinced of it it will equally follow by the same Reason that no Ordinance at all is a Duty to a person
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