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
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
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
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
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
upon in all our Profession if it be omited the structure must needs be weak we had need rather to have our Faith strengthened in the belief of so great and essential a Truth as the Divine Essence of the Spirit is by the use of all means appointed to that end Mr. Francis Cheynel in his Learned Treatise of the Divine Trinity Printed 1650. pag. 258. quotes it as the Judgment of Iraeneus Tertullian Athanasius Basil and others of the Ancients That the Principal Fundamentals of the Christian Faith is Contained in the Form of Baptism and founded on Matt. 28.19 And in page 185. tells us If any man in Athanasius 's time asked how many persons Subsist in the Godhead they were wont to send him to Jordan and there you may hear and see the blessed Trinity Matt. 3.16 in pag. 381. God the Holy Ghost is to be obey'd we are devoted to his Service in Baptism And pag. 430. In Baptism we Christians are devoted and Consecrated to the Belief Worship and Service of God the Father God the Son and God the Holy Ghost By which we may see what Esteem the Antients had of that Ordinance and great Reason there is for every Christian to be found in the Practice thereof seeing they are thereby Baptized into Father Son and Holy Ghost as the first Foundation of our visible Profession of Christ for as Repentance is the Visible initiating grace so Baptism is called the Baptism of Repentance as the first initiating Ordinance I have for the satisfaction of All indeavoured in the following Essay to clear this truth both from Scripture and Example as also to produce the Judgment of the Learned in all Ages As for our Modern Divines you have their own words set down faithfully by me and as for those who are more Ancient I have requested a Friend to Translate the same which I doubt not but is done Impartially And although I may expect to meet with Censures from some who will be ready to charge the Truth herein with Vncharitableness and to be of a dividing Nature yet I can with comfort and sincerity of heart in the Presence of God declare I have no other design but the preserving the Ordinances of Christ in their purity and Order as they are left unto us in the holy Scriptures of Truth and to warn the Churches To keep close to the Rule least they being found not to Worship the Lord according to his prescrib'd Order he make a Breach amongst them neither are you presented with any new Opinion but that which hath been the Judgment of all that have Professed the Christian Religion in all times so that what Censure any shall make upon it respects not us only but the servants of God of all Perswasions in all Ages and for my self as I have a witness in my own Conscience so I doubt not but I have the same also with those that know me that I have made it a great part of my Duty as I have had opportunity to persuade all Christians to Love and Peace to avoid judging and reproching each other under their differing Perswasions to turn their Heats and Passions which hath greatly abounded in our days one against another into Prayer and Supplication 〈◊〉 for another that although they differ in their Light it may not make any breach in their Love He that knows most of the mind of God knows but in part for who art thou that judgest another mans servant I shall trouble you no farther but leave the perusal of this small Essay to thy serious consideration Thine in the Service of Christ W. K. ERRATA PAge 7. line 23. read Waldenses p. 13. margent for supra r. frustra p. 18. l. 8. r. practisers p. 35. l. 20. r. dispensed p. 47. l. 19. dele of l. 24. for at r. until p. 57. l. 5. r. The Rule p. 70. l. 11. r. principles p. 75. margent l. 4. r. that they p. 83. l. 14. r. Suspiciens p. 85. l. 15. r. Catechumens p 86. l. 11. r. Yet the. l. 23. r. except p. 89. r. Baptism for p. 89. r. 87. for 92. r. 90. for 93. r. 91. for 96. r. 94. for 97. r. 95. where line 9. r. But. l. 11. r. Baptizing p. 97. l. 11. r. Initiation p. 108. l. 1. r. Judgment p. 109. l. 23. r. of Christ Commonly p. 110. l. 18. r. consequence for p. 211. r. 112. where l. 24. r. to joy in beholding last l. r. none p. 118. l. 16. dele others p. 132. l. 11. for first r. later p. 136. l. 19. dele to p. 140. l. 21. r. choice of l. 22. r. inforce p. 148. l. 10 for sheet r. street p. 153. l. 12. r. by the. p. 158. margent l. 9. dele one Law p. 144. last l. for But r. By. Litteral escapes and mispointings are left to the Candor of the Reader to Correct or Pardon THE PREFACE WHat was Praise-worthy in those Primitive Christians to whom the Apostle Paul writes 1. Cor. 11.2 Can be no Blemish but really a Duty in other Christians in after times to imitate his words are I praise you Brethren that ye remember me in all things and keep the Ordinances as I delivered them to you our Translation of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Word rendring it Ordinances is excepted against by some Papists especially Gregory Martin reputed a great Linguist in the Rhemish Seminary who would have it Translated Traditions to countenance the Romish Opinion to which shall be opposed that the Greek Word signifies indeed Tradition that is in English a Delivery viz. of Doctrines Ordinances Instructions or Institutions 2. Thess 2.15 by those Evangelical Preachers to their Auditors which is nothing else but the Doctrine of the Gospel first Preached which is of the greatest and highest Authority and afterwards committed to writing by the Evangelists and Apostles as standing Records to future Ages so that any Traditions besides what is written are justly to be excepted against and in matters relating to Divine Worship to be esteem'd Apocryphal Because a Delivery of Transactions or Doctrines by Ancestors to Posterity by word of Mouth is liable to many mistakes and uncertainties by reason of the different constitutions and circumstances of men who frequently introduce that Authority to colour their Inventions or the product of their imaginary Fancies with respect to Divine Matters Though it is very apparent that such a Rule is not at all self-evidencing for it cannot prove it self nor is it Demonstrative for it has no certain Medium to Convince nor Universally True in all times and places because Reports vary every where neither is it Unerring being no where stampt with that Character and lastly not Plain for no doubting person can possibly examine all Traditions Now these are some of the properties of a General Rule to try Controversies by which being wanting in Oral Traditions the word cannot here be understood otherwise than by Ordinances or Institutions of the Gospel * So
the Sâ—…ack Version Vatablus render it Recorded in the Scriptures which were given for our Instruction 2 Tim. 3.16 written by the immediate Dictates of the Spirit preserved by the gracious Providence of God in the Church from the injuries of Time Ignorance and Fraud through all Ages they have been kept with much greater care than any other Books Translated into all Languages retained both by Orthodox and Hereticks diligently observing and watching each other so that there could not possibly hapen any remarkable variation or alteration in them but that presently the whole world would have exclaimed against it Mans Nature is very prone to be medling with things beyond his Commission which has prov'd the very pest and bane of Christianity for notwithstanding that dreadful prohibition Rev. 22.18,19 of adding to or taking from his word is not Europe full of pernicious Additions and Subtractions in the Worship of God which are imposed as Magisterially as if enstampt with a Divine Character though in themselves no other than as Christ himself calls them the Traditions of men Matth. 15.3 It is a superlative and desperate piece of audacity for men to presume to mend any thing in the Worship of God for it supposes the All-wise Law giver capable of error and the attempter wiser than his Maker And if Soveraign Princes and Worldly States be so jealous of their Prerogatives and respective Rights that they will to the utmost hazard repel any Invader If men be displeased to have their Laws undervalued by the private Judgments of those who rather Interpret than obey them Chrysost in Rom. Hom. 2. If the Conquest of an Enemy against the Command of his General cost a Roman Gentleman his life though his own Father were the Judge Briston de Reg. Pers lib. 1. If the killing of a Lion contrary to the Laws of the Kings Hunting though to rescue the King himself cost a poor Persian his Head If the Architect that brought not the same but as he judged a fitter piece of Timber than he was commanded to a Roman Consul was rewarded with a bundle of Rods. If * Levit. 10.1,2 Nadab and Abihu came to a Tragical end for their prohibited service in offering not the same that was commanded but strange fire before the Lord what shall we say to such as mix their Inventions with the Sacred Institutions and Prescripts of the Great unerring Soveraign When the same person who is to perform the Obedience shall dare to appoint the Laws Implying a peremptory purpose of no further observance than may consist with the allowance of his own Judgment Whereas true Obedience must be grounded on the Majesty of that Power that Commands not on the Judgment of the Subject or benefit of the Prescript proposed not so much from the Quality of the things Commanded as from the Authority of him that Institutes Is not such a Practice an Invasion upon Christs Prerogative Do not such men make themselves as it were Joynt Authors of his Ordinances And may it not be truly said that whoever Practices any Institution otherwise than as was appointed by the Supreme Law-giver does not Honour the Ordinance but an Idol of his own making Mixtures are useful for two purposes viz. Either to slaken and abate some thing that is excessive or to supply something that is deficient and so all Heterogeneous mixtures do plainly intimate either a Viciousness to be Corrected or a Defect to be Supplyed Now it is no less than Blasphemy to charge either of these upon the Pure and Perfect Word of God and any Glosses that take away or diminish the force of it or human Traditions that argue any defect are equally dangerous and impious To stamp any thing of a humane Original with a Divine Character and father it upon God is one of the highest and most daring Presumptions the Pride of man can aspire unto and is provided against by special prohibitions and threatning Deut. 12.32 and 18.20 Jer. 26.2 Prov. 30.6 When that question shall be askt Who hath required this at your hands I doubt it will be no sufficient plea to say That if we have erred in any Punctilio's of Divine Truth it was for Peace and Unions sake c. For No motions of Peace are to be made or received with the loss of Truth Nor may the Laws Orders and Prescriptions of Christ be altered or varyed in any tittle upon any pretence whatsoever God having never given any such Prerogative to mankind as to be Arbitrators how he may be best and most decently Worshiped It is not to be questioned but all Protestants or any sober impartial Persons that bear any Reverence to the Divine Majesty and his holy Word will readily own these General Theories which are so self-evidencing that if any gainsay them he does at the same time strike at the Majesty Wisdom and Authority of GOD the most daring and desperate Enterprize in the World Now this being as it must be granted viz. That no part of Gods Law or Worship whether we respect the Manner or Form or the Matter and Substance thereof is to be altered without the express Order and Direction of GOD Himself It will lead us to a Sober Enquiry Whether the Opinion here examined be grounded upon the Law and Word of God To do which for Methods sake Chap. 1. We will state the Question Chap. 2. We will propose some Reasons why Unbaptised Persons may not be admitted to the Lords Supper Chap. 3. We will produce some Scripture-Demonstrations to evidence that such a Practice viz. so to admit them is not Evangelical Chap. 4. We will shew that it is against the Practice and Judgment of all Christians that have owned Ordinances for above Sixteen hundred Years Chap. 5. We will Answer Objections In the prosecution of which Heads we shall labour to sift out Truth Impartially propose our own Judgment candidly and plainly without the least Reflection upon or Prejudice to our Christian Brethren that dissent from us in this Point with whom and with all that can own the Name of the Lord Jesus according to his Gospel we desire to live in Brotherly Love and Christian Society and if we find our Brethren entertain any unsound Notion with respect to Gospel Truths we look upon it as our duty to endeavour to inform them of it in a meek and sober way and if we fail of success then to leave them to the Lord who in his own due Season will uncloud those Sacred Mysteries which yet are hidden to a great many We are not willing to be Censorious nor arrogate that wisdom to our selves as to think that we are wiser than others yet in all Modesty we may be bold to affirm that in the point here handled we have the Scriptures and the concurrence of * See Ch. 4. following all Christians from the beginning to this Age on our side whereas the opposite Opinion can chalenge but a few Favourites and is