that the only Warrant we have as has been frequently said for the Practice of Gospel Duties must be the express Warrant or Word of God according to which we must walk and I very well remember That the Old Nonconformists who faithfully followed the Lord according to the Light they had received rather than they would kneel at the Sacrament thought it their Duty to forbear the Practice of that great Ordinance giving this as their Reason To leave say they the Practise of Christ and his Apostles in the manner of Receiving the Sacrament and to follow the Practice of Men in a posture Invented by Men is not safe but to kneel at the Sacrament is so c. therefore not safe And if the Servants of God in those times were so Cautious of doing any thing that might be an Addition to the Worship of God although but in a Circumstance how much ought Christians Now when the Matter is about the very Order of the Practise of Ordinances themselves for here in the Case in hand is a most evident leaving the Practice of Christ and his Apostles and following the Inventions of Men. 2. The Commission given by Christ Matt. 28.19 Go teach all Nations Baptizing them c. hath been an Argument of great weight in the minds of all that oppose Infant Baptism the order of the words shewing who are to be baptized viz. Such as are taught First Teach then Baptize and if it be an Argument that proves Believers baptism only It must have its Consideration That Baptism must go before the Practice of other Ordinances as Preaching goes before Baptism We find Act. 1.3 that Jesus Christ was Forty days with his Disciples speaking of the things pertaining to the Kingdom of God and doubtless he was not wanting in giving them direction concerning the order of his Worship For as the Commission Matth. 28.19 was given after his Resurrection we may see his Apostles as appears by their constant Administrations sutable thereto did Practise no other way as Act. 2.41,42 and several other places fully produced before Which Practise in order to the receiving or enjoying of Ordinances I take to be a constant and a standing direction for all Churches in all times unless any can shew a variation from it by any of the Primitive Churches afterwards which cannot be done I would fain know of him that Preaches the Gospel to men what Doctrine he is to Preach to them is it any other than to Believe and be Baptised If no other as I judg all will grant than if in case the party Believing should question whether Water Baptism be the Ordinance of Jesus Christ or if he believes it is not yet satisfied it is his duty to be Baptised but desires he may break Bread with the Church can this without a manifest breach of the Rule be Admitted The Apostle tells us Gal. 3.27 That so many of you or as some render it all yee that are Baptised into Christ have put on Christ that is they have * The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to put on as a Garment Liegh Crit. Sacr. put on Christ as a Garment and by Baptism have put on the visible Profession of Christ plainly holding out that none have put on the visible Profession of Christ until they be Baptized the outward Sign answering to the inward Grace so Rom. 6.3 Know ye not that we who were Baptised into Jesus Christ were Baptised into his Death which Baptism is a pledge of Can it therefore be judged upon any Reasonable pretence that any man should be Admitted to Walk in the Practise of the Ordinances of Christ before he hath put on Christ in the visible Profession of his Name by Baptism From the whole of which we infer in answer to the Objection That our Practice suitable to these Precepts and Examples are a sufficient Rule and Warrant for our not admitting them to the Lords Supper and to call for Scripture Precepts or Examples for refusing them is very absurd For we may as well call for the like to Warrant our Separation from the Church of Rome by Name which can be produced no more then this yet it does not follow that Communion with that Church as now it is is Lawful Scripture Examples are matter of Fact and therefore there having been no such corrupt Practice crept into the world when the Scripture was written therefore there was no occasion for any baptized Person to disclaim Communion with the Unbaptized there being no such Cause of which to make an Example Obj. 2. But we admit none to the Supper of the Lord but those that think they are Baptised already and Judg what they received in their Infancy sufficient Answer It is certain that they who believe that the only Subjects of Baptism are actual Believers viz. such who upon a Profession of Faith received that Ordinance and esteemed no other Baptism valid cannot judg the Baptism received in Infancy to be Christs Baptism they knowing that the proper Subject appointed by Christ viz. a Believer which is the main part of the Essence of the Ordinance is wanting and certainly the Ground of Churches proceedings in admitting persons to the Supper cannot be built upon the imagination of the party desiring Communion but upon the knowledg the Church hath of it and its being tryed by the Rule which they are to Walk by For Suppose a Person desires to sit down as a Member of the Church as thinking he hath a true Faith and a Right to the Priviledge in the Church when yet he can give no satisfactory demonstration of either will any think the Church ought to receive him because he hath that good persuasion of himself when they themselves are satisfied that what he declares is insufficient by the Rule to make out his Right Or will any judgment of Charity warrant such a proceeding Certainly no and yet the Reason is the same for the latter as for the former Besides the Consequence to the party that should be so Admitted to the Supper upon his conceit that he is Baptized is very dangerous and must needs build him up in a conceit that he hath that which indeed he hath not God of old gave this charge that a stumbling-block must not be put in the way of the blind and surely a greater stumbling-block cannot be put in such mens way to hinder their inquiry after the True Baptism of Christ then to admit of that supposition which the Church knoweth is not true For having now the enjoyment of all the priviledges of the House of God they hereby are for ever careless of making any further Inquiry and I heartily wish that this may be seriously considered by those that exercise this groundless Charity Again suppose the Child of a Baptized Person of sufficient Age that was brought up in a Godly manner is Converted and become a Believer yet was never Baptized at all should propose for Communion with the Church would
a little matter whether this Fire or that Fire and will not this burn as well as that â—…t God stands upon it When Vzzah did but touch the Ark when it was ready to fall we would think it no great matter but one touch of the Ark cost him his life There is not a minnim in the Worship of God but God stands mightily upon it For a man * Numb 15.32 to gather a few sticks on the Sabbath what great great matter was it But God stands upon it So when the men of Bethshemesh did but look into the Ark it cost the Lives of fifty thousand and seventy men c. He further adds page 12. That there is no Priviledges or Dignities of Man that can secure them from Gods stroke Instancing Nadab and Abihu's Case Moses the man of God being their Vnkle and Aaron their Father men newly consecrated to the Priests Office renowned men that God put much glory upon yet if they will venture but to offend God in this little thing his wrath breaks out upon them and kills them presently c. This Eminent Servant of God Adds much to the same effect in the said Book which for Brevity is past over And amongst the Rest offers several Reasons by which he judgeth that Nadab and Abihu were good men and gives a plain Demonstration that they had no wicked Design as 1 They were Young men newly come to their Office and might not understand all things as if they had had longer Experience 2 It s observable for ver 1. 'T is called strange fire which he Commanded not that if there be not a Command for our Practice nor such a President as the Scripture approves of no Humane pretence can excuse the transgressor from the Judgment of God Beza In his Annotations upon the third vers I will be sanctified observes that the meaning of it is I will punish them that serve me otherwise then I have Commanded not sparing the Cheif that the People may fear and praise my Judgments There is also a notable Instance 1. Sam. 6.13,15,19 Concerning the men of Beshemesh who being in the field reaping their Harvest Rejoyced at its Return ver 13. And therefore offered Sacrifices to the Lord ver 15. But because they looked into the Ark fifty thousand threescore and ten men of them as was said were slain The like instance we have as was already urged about Vzzah 2 Sam. 6.6 whom God smites dead for touching the Ark c. It is concluded by all Orthodox Writers that the Rise of Antichrist was by Degrees first encroaching by one Invention and then from time to time super-adding another which is indeed no wonder for if a Church once swerves from the Rule in one thing a Foundation is thereby laid of doing so in many things And for this Reason the Apostle with great Earnestness charges * Tim. 6.13,14 Timothy and in him all Saints thus I give thee charge in the sight of God c. That thou keep this Commandment without spot unrebukeable until the Appearing of our Lord Jesus Christ The Apostle had in this Epistle been instructing Timothy about Church-VVorship and things relaâ—ing to Prayer Eldership dealing with Members c. And therefore concludes I charge thee to keep this Commandment that is that which he all along in the Epistle directed and pressed with so weighty Arguments As if he had said It is your indispensible Duty to be careful in this because as 't is express'd vers 15 16. In his own time he shall shew who is the blessed and onely Potentate c. Jesus Christ hath given Gospel-VVorship to his Church as King of his Church The Potentates of the VVorld shew their power in nothing more then in keeping those who are employed by them to the strict Observation of the Commissions given to them So that if an Embassador goes beyond his Commission he forfeits his Head and therefore if any Thing be demanded or any Particular offered in order to a Treaty which is not in their Commission they usually answer I have no Commission to answer or meddle with this or that point Now saith the Apostle Keep the Commandment blameless without Spot Jesus Christ is King of Kings and Lord of Lords the only Potentate and in his time he will shew it and Examine by what Commission from him they have done what they have done and Practiced and will ask this great Question Who hath Required this at your hands what satisfactory answer can any man give if such a thing be allowed If you ask a Rule for Baptizing Children may not such a Person Demand where your Rule is for Unbabtized Persons to Receive the Lords Supper If you ask a Rule for signing with the Cross in Baptism he will ask where your Rule is for Baptizing of Children and in a word if any one thing be admitted in point of Practice that has not the express Warrant of Gods Word it will make way for others because the same Reason or Pretence that Establishes one may equally be Produced for another and another without end and so a Deviation from Rule in any thing though never so small tends directly to bring in the Inventions and Traditions of Men into the Worship of God From the whole of what hath been said we may Infer these Corollaries or Inferences 1. That God hath Prescribed a particular way and method in which he will be Worshiped 2. That he is so tender and nice therein that the least Variation from his own Stated Order will not be allowed by him which appears by the punishment of such as Transgressed and the praises given to such as kept his Ordinances as they were Delivered unto them mentioned at large before 3. That to swerve from the Lords Institutions and Invert his Order has a direct Tendency to Destroy all Modes of Worship and consequently all the publick and solemn Exercise of Religion in as much as the same Reason by which one Ordinance may be changed or Discontinued will equally prove the change or Discontinuance of any yea of all at long Run And if the first Churches might not be Constituted without this Ordinance of Baptism neither may those that succeed them because the same Reason that made Baptism necessary to them makes it also necessary to us For Gospel Order setled by Apostical Authority and Direction as this was hath not lost any of its native worth and efficacy or obliging Vertue by any Disuse or Discontinuance occasioned by any but ought to be the same to us now as it was to them in the begining of such Order especially considering the day wherein we live many indeavouring to bring in their own Inventions into the Worship of God which should make all Christians be more careful and Zealous to Cleave to the Institutions of Jesus Christ as they were first Delivered by the holy Penmen and the Practice of the Primitive Christians To conclude this head as Baptism is not to
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
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