Discourse of Right to Church-Communion, Chapter 4
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 BaptizedActs 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, bythe 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 enoughby 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 bebecame 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 *foreign.Baptized as they lay along in their Beds. This was accounted a leſs Solemn and perfect kind of Baptiſm, partly becauſe 'twas 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 arrivedat the Degree of the faithful, for who ever were in the State of the Catechumens under Inſtruction in order to their Baptiſm, or by Reaſon of any Heinous Crime under the Cenſures and ſuspenſion of the Church, and not yet paſſed through the ſeveral Stages of the Penitents, might not Commumunicate, and were therefore commanded to Depart the Church, when the reſt went to the Celebration of the Sacrament.
So far this Learned enquirer into, and writer of Primitive Chriſtianity, from whom we may poſitively infer that no Unbaptized perſon was by the Ancients admitted to the Communion of the Lords Supper.
It is true that about the third Century, from a fatal miſtake of John 3.5. Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. God.
Some began to bring in Infant Baptiſm, conceiving (as Cyprian and his Diſciples taught them) that no perſon, ſmall or great could be ſaved without it, and that it blotted out all ſins committed before its Adminiſtration. Hence Nazianzen exhorts againſt Infant Baptiſm, unleſs in caſe of apparent danger of Death. When this diſmal Error once took place, how many miſchiefs did follow it, as
1. The Subjects of Baptiſm were changed from actual Believers to ignorant Babes, and the Church altered in its Primitive Conſtitution, viz. from perſons profeſſing the Faith, to a mixture of both Converted and Unconverted ones.
2. It being conceived that the old manner of Adminiſtration by Dipping, might be dangerous to Young Infants, and to the people that Superſtitiouſly delayed their Baptiſm until their Death Bed (becauſe they believed it would take away all ſin) therefore they contrived Sprinkling to ſerve the turn for the Infant, as well as thoſe ſick people, which were called Clinici, from the Beds or Hamocks they lay in; upon which Mr. Rogers writes thus: 'He betrays the Church to a diſordered error, if he cleave not to the Inſtitution, to Dip the Infant in Water, and this I ſo averr as thinking it (viz. Dipping) exceeding material to the Ordinance. and no ſlight thing, yea which both Antiquity, conſtantly and without exception of Countrys Hot or Cold, witneſſes unto, and eſpecially the conſtant word of the Holy Ghoſt, firſt and laſt approveth, as Cauſabon in Matth. 3.11. hath noted, &c. Treat. of Sacram. p. 77. which miſadminiſtration came in time to be decreed by Counſels, and impoſed by fierce and ſevere Anathema's, which is all the Authority that can be produc'd (and which is indeed nothing at all to us that ought to have Divine Warrant for Practical Duties.)
Now as the Conſequences of this error have been ſo fatal to the Church of Chriſt, and as the prevalency of it was gradual, ſo *Yet ſo forceable was Truth that they kept the Order tho they miſt the Subject.it ought to be a very ſerious warning to us, to oppoſe all the beginings of error, that is to contend earneſtly for the Faith once delivered to the Saints, becauſe when error is once admitted, it comes with a fair and ſpecious Mask of Vizard on, to diſguiſe its deformity, till it ſpreads like a Gangrene, and infects the whole.
So this Opinion comes diſguiſed with the plauſible Allegation of Charity and Brotherly love, &c.
But was not the ſame pretence mainly made uſe of for the introducing Infant Baptiſm, viz. Charity to the Childrens Souls, whom they judged in a ſtate of Damnation without it, and certainly of the two, the introducers of Paedo-Baptiſm are more excuſable than the bringers in of this Opinion, becauſe, although they miſt the Right Subject of Baptiſm, and attributed too much to it, yet they kept up a Practiſe of that name in its due Rank and Order in the Church, whereas theſe, on the other hand diſpenſe with the total neglect of Baptiſm, ſince Baptiſm in Infancy is by them held for no Baptiſm for unanſwerable Reaſons, as for inſtance. In Baptiſm the Covenant ſtruck between God and us implies, eſpecially the conſent of parties, but by Infant Baptiſm the Infant is not bound, for he conſented not. Again, conſent muſt be expreſt, but the Child wants the juſt ripeneſs and formation of Organs inward and outward for ſuch expreſſions, and ſo cannot will it, becauſe he cannot underſtand it, nor can he expreſs that which within him he hath not: Nor can he depute others to conſent for him, nor is there any Authority for ſuch a Deputation given by God, nor any Inſtance in the Sacred Records that it was ever Practiſed. Nor can ſuch as undertake it, perform what they promiſe for the Child, viz. Faith and Repentance, being the two great Graces of the Goſpel, and the ſole Gift of God. Beſides Chriſt looks for a Believer, which no Infant can at preſent be ſaid to be, the want of which, makes the Baptiſm null, for if there be no Bond, no Covenant, no Obligation in it (as 'tis plain there is not, and they confeſs it) than there is no Sealing, for a Sealſerves but to Ratifie and Confirm a Bond and Covenant, and as there is no Sealing, ſo there is no exhibition or conveyance of any thing from Chriſt, for there are no Pipes to receive it, that is, as an Ordinance, there is no Reaſon in the uſe of it, no Faith, no Senſe, no Receptive Faculty proportionable to the Ordinance in the manner of Conveying it &c. So that the Concluſion is, that Infant Baptiſm is as much a nullity as the Marrying or Ordination of Infants, and being really ſo by the grant of the Favourers of this Opinion: it will unavoidably follow that their admitting perſons, upon pretence of that Baptiſm to the Lords Supper, is neither more nor leſs, than an admiſſion without Baptiſm, and a plain Declaration that they eſteem this Ordinance to be unneceſſary, and conſequently a direct throwing it out of the Church as was ſaidbefore, ſo that Paedo-Baptiſm is but a perverting or an abuſe of the Ordinance of Baptiſm, but this Opinion quite aboliſhes it, which is the neceſſary effect and Conſequence of their declaring it to be needleſs in order to admiſſion into a Church, &c.
But to Return we can have no better Inſtances of the practice of Antiquity, then what we find Recorded of the Cathecumeni, who were excluded not only from the Euchariſt, but from the very Sight thereof; and therefore after the Words Holy things to Saints, they went out, not becauſe they were without Faith, for there were two ſorts,viz. *foreign.*Sancta Sanctis.‡Audientes, & competentes, or Electi.Hearers, and ſuch as were competent or Elect; the firſt were Beginners which heard Sermons, and had a deſire to Chriſt; the other were ſuch as deſired Baptiſme, and had given up their Names for it, as *Lib. de cura pro mortuis. c. 12.Austin and others mention.
Now theſe were ſuppoſed to have Faith, and waited only a fit time for the Adminiſtration of Baptiſm, during which time they were not at all admitted to the Lords Supper, though judged Believers, but as ſoon as Baptized, they were admitted to the Lords Supper on the ſame day alſo.
To Illuſtrate this point further we will give a Brief Abſtract of ſome things Recorded in that Excellent Hiſtory compiled by the Divines of Magdeburg.*Cent. 4. cap. 6. p 233. & … Printed … Baſil. …
BAſilius non alios quam Cathecumenos Baptizatos eſſe ſcribit qui in Paſchate convocabantur, Exhort. ad Baptiſmum.
Baptiſandi autem in Aſiaticis Eccleſiis, prius aliquandiu in Doctrina Pietatis erudiebantur, & Cathecumeni dicebantur: quemadmodumex Baſilio Paulo ante Retulimus. 'Reſurrectionis (inquit) gratiam in die Reſurrectionis excipiamus. Quamobrem Eccleiſia ſuos procul alta voce convocet Alumnos: ut quos pravum peperit, tunc demum lacte ſanae eruditionis ſideCathecumenos Enutritos cibi firmioris deguſt…tione Inſtituto que perfecto corroboret. Et ibidem rurſus, 'ſciendum eſt Inquit, quod primum docere & inſtru…e oportet; atque ita Deum preclariſſimo baptiſmate rite Inſtructe Dignari.
Narrat Idem Athanaſius de Judaeis, 'quod ad Epiſcopt ejus urbis Genua ad voluti, Baptiſma Petierunt: quos ipſe cum Clericis ſuis ſuſpitiens, perdies plurimos in Doctrina Chriſtianae Pietatis crudierit; Et Catechumenos inde factos, poſt tridui Jejunium Baptizarit.
Baſil Writes, That there were no others but Catechumens. … Baptized who were called together at Eaſter.
Such as were to be Baptized in the Churches of Aſia were firſt for ſome time inſtructed in the Doctrine of Piety, and were called Catechumens: as we have before recited it from Baſil. Let us receive (ſaith he) the grace of Reſurrection in the day of Reſurrection. For that Reaſon the Church with a loud Voice calls together from afar, thoſe ſhe brings up, that ſuch as were brought forth naught, may at length by the Milk of ſound Doctrine being Catechumens nouriſhed by Faith, be ſtrengthned by the taſt of moremore ſolid food; & perfect Inſtitution. And there again, we muſt know (ſays he) that it is neceſſary, firſt to teach and inſtruct, and afterwards dignifie (or vouchſafe to) him that is ſo rightly Inſtructed, with the moſt excellent Baptiſme.
Athanaſius declares, the ſame thing of the Jews, that they caſt themſelves at the feet of the Biſhop of that City (v. where they lived) and deſired Baptiſme, whom when he and his Clergy beheld, he inſtructed them for many days in the Doctrine of Chriſtian Piety and being thereby made Catechumens after three days Faſt he Baptized them.
This practice of Catechiſing, and then Baptizing, and afterwards receiving into Church-fellowſhip was ſo Univerſal among all the Chriſtians of thoſe times, as appears by thoſe few Inſtances, and many more cited from Athanatius, Nazianzen, Optatus Milevitanus, Epiphanius, Hillarius, Ambroſe, Jerome, Sozomen and others, that we find no Oppoſition at all to it; all Candidates for Chriſtianity being that way only admitted; the neceſſity of it being reputed ſo great, that it became the very inlet of Poedo-baptiſm. So that the Concluſion is undoubted that we have got above Four hundred Years of Primitive Antiquity, to Witneſs our practiſe.
And in the Fifth Century Auguſtine gives the Senſe of that Age thus. Tranſ…ant per Mare Rubrum, i.e. baptizentu…, & manducent Manna, id eſt, Corpus, & Sanguinem Domini. Tract. 11. in Joh.'Let them (that is the Cathecumens) paſt through the Red-Sea, that is, be baptized, and let them eat Manna, that is the Body and Blood of the Lord.
And in the Seventh Century, Iſidorus de Officiis makes Three Degrees. The Firſt is, 'Of the Cathecumens, who were ſuch as were firſt come from Gentiliſm, and had a mind to believe in Chriſt. The Second of Competents, who deſire Baptiſm, when they were inſtructed in the Doctrine of Chriſt. And the Third, of the Baptized, who were then Church-Members.
Haymo ſays, in Century Nine,*In cap. 1. ad Epheſ. Catechumeni ſunt fideles quia credunt in verum Deum; ſed quia nondum baptizati, non ſunt Sancti. 'That the Catechumes are the Faithful, becauſe they Believe in the true God; but becauſe they are not Baptized, they are not Holy.
But what needs any more of theſe Quotations, when all that know any thing of the practiſe of Antiquity muſt confeſs, That this Opinion we oppoſe, was never in the World for Sixteen hundred years and more. For thoughan Antichriſtian Darkneſs overſpread the greateſt part of Chriſtendom for a long time, and Infant Baptiſm almoſt crouded that true and Apoſtolical practiſe of Believers Baptiſm out of the Church; though Lodovicus Vives ſays, 'That the cuſtome of Baptizing Adult Perſons was yearly practis'd in Rome it ſelf, even in his time. Yet he very Papiſts all along (as they do at this time) retained this as the initiating Ordinance; All their Writings Canons, Decrees, &c. cry up Baptiſm, to be not only neceſſary to Church-Communion, but even to Salvation.
Yea all the Reformers, whether Lutherans, Calviniſts or other Forreigners, The Church of England, and all the Diſſenting Congregations that own Ordinances (exa few Perſons of the Baptized way and that lately too) have owned, and do own, That Baptiſm is an Ordinance of Chriſt; yea, the very firſt, or initiating Ordinance into Church-Fellowſhip, without which, no man may be regularly admitted to the Supper.
So that this Opinion is not only againſt us, but contradictory to the Judgment and Practiſe of all other Chriſtians, Ancient and Modern. Batiſm was of old, and not without Reaſon, called The Gate of Sacraments, Janua Sacramentorum.and is to keep that Name and Nature ſtill, viz. to be the firſt and Primitive Ordinance. If the timing and order of Inſtituted Worſhip be any thing, as it is of great moment, a great part of it lying in nothing elſe, but the right and orderly Adminiſtration of Ceremonies, and if the Scripture Rule and Example be any thing, (which is all we have to ſhew for any Practiſe,) than Baptiſm is to be the firſt Ordinance after Believing.
If the Teſtimony of Ancient▪ Records, and Modern Writers of all ſorts, unanimouſly makes out that there has not been any other Practiſe in Fact among Chriſtians all along, than what we here demonſtrate, though that is not brought by it ſelf to prove the ſame, it is certainly a very fair Collateral in…orcement and illuſtration: For there is no point of Religion debated in the World, that has a more clear and Univerſal concurrence of ſixteen hundread years compleat, than, that no perſons were received to the Communion of the Lords Supper or Church-Fellowſhip, unleſs they were firſt Baptiſed. Yea ſuch a value had Antiquity for this Ordinance, that ſuch as were Baptiſed by Hereticks, as the Arians and others, that uſed not the name of Chriſt, or (otherwiſe) defectively performed it, were judged by the moſt Learned men of their times to be Unbaptized, and therefore were Baptiſed again by ſuch as were Orthodox, when they left their Hereſies, which is ſo well known that it needs no inſtances,
To conclude this Chapter, we ſhall give a few inſtances of ſome Modern Writers beſides what are given before, not ſo much deriving Authority from them, (though they deſerve all due reſpect) but becauſe of the ſolidity and force of their Reaſonings.
A very noted and Learned Author now living, writes thus, (1.) 'If we have neither Precept nor Example in Scripture ſince Chriſt Ordained Baptiſm, of any other way of Admitting Viſible Members, but only by Baptiſm, than all that muſt be admitted Viſible Members; muſt be ordinarily Baptiſed: But ſince Baptiſm was Inſtituted (or Eſtabliſhedwe have no Precept or Example of admitting Viſible Members any other way (but *John 4.1. Act. 2.38,41. & 8.12,13,16,36,38. & 9.18. & 10.47,48. & 16.15,33. & 18.8. & 19.3,4,5. Rom. 6.3. &c.conſtant Precept and Example of admitting this way:) therefore all that muſt be admitted Viſible Members, muſt be Baptiſed.
'I know not what in any ſhew of Reaſon can be ſaid to this by thoſe that renounce not Scripture. For what man dare go in a way which hath neither Precept nor Example to warrant it, from a Way that hath a full Current of both? yet they that will admit Members into the Viſible Church without Baptiſm, do ſo.
2. 'Either Members muſt be Baptized at their Admiſſion or elſe after they are ſtated in the Church, or elſe never. But the two later are falſe: therefore it muſt be the former way, viz. at their admiſſion.
(1.) 'That they ſhould neverbe Baptiſed, none will affirm but the Seekers, and they that are above Ordinances (that is, above obedience to God, and ſo Gods.)
(2.) 'If they ſay they muſt be Baptiſed after they are ſtated in the Church (and that many years as they would have it) I anſwer (1.) Shew any Scripture for that if you can. (2.) It is contrary to all Scripture Example, Act. 2. The three thouſand were preſently Baptiſed, and the Jaylor at the ſame hour of the night, and ſo of all the reſt. And if you could ſhew any that did delay it, (ſince Chriſts Command, Matth. 28.20.) It would appear to have been ſinful, as through Ignorance or Negligence; ſo that then it muſt needs be done at their firſt Admittance according to the conſtant courſe of Scripture.
3. 'It is evident alſo from the very Nature and end of Baptiſm, which is to be Chriſts Liſting andIngaging Sign; and therefore muſt be applyed when we enter his Army.
4. 'If we were (Jews and Gentiles, &c.) Baptiſed into one Body, then we are not to delay it till we are ſtated in the Body: But we are all Baptiſed into one Body, 1 Cor. 12 13. therefore, &c. For if it be the uſe of Baptiſm to ingraft and enter us into the Body or Church (and into Chriſt, as Rom. 6.3.) than ſure it muſt be uſed as our ingrafting and entrance. Shall a Souldier be Liſted two or three years after he hath been in the Army, or at the firſt entrance, whether?
(5.) 'If all Church Members are Chriſts Diſciples, and all Diſciples muſt be Baptiſed (at their Admiſſion) then all Church-Members muſt be Baptiſed at their Admiſſion: but all Church-Members are Diſciples, and allDiſciples muſt be Baptiſed at their Admiſſion, therefore all Church-Members muſt be Baptiſed at their Admiſſion.
1. 'That Diſciples muſt be Baptiſed at their Admiſſion is plain, Matth. 28.19,20. Diſciple all Nations Baptiſing them, and by conſtant Example (2.) That all Church-Members are Diſciples I prove thus, (1.) If it be the Church which is Chriſts School, than all the Members of the Church are his Scholars or Diſciples, or Members of his School: but it is only the Church which is called Chriſts School; therefore all Church-Members are School-Members or Diſciples, (2.) And thus if all Church-Members are Chriſtians, and all Chriſtians are Chriſts Diſciples, then all Church-Members are Chriſts Diſciples: but all Church-Members are Chriſtians, and all Chriſtiansare Chriſts Diſciples: therefore all Church-Members are Chriſts Diſciples, (1.) That all Church-Members (true ones) are Chriſtians, that is retainers to Chriſt, or ſuch as belong to Chriſt (as his own Phraſe is) is beyond doubt, (2.) That all Chriſtians are Diſciples I proved before, it being the plain words of the Holy Ghoſt, Act. 11.26. The Diſciples were called Chriſtians firſt at Antioch; ſo that all Church-Members being Diſciples, they muſt regularly be Baptiſed at their 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 aſtanding 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 acknowledgedto 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 its 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; its 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 havewritten 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, 'tis 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, its 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 CommonPeace, 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 'tis fit; Reaſon may ſay 'tis comely; and Experience may ſay 'tis uſeful: but what doth the written Word ſay it ſhould be? Nay it is not enough to ſay that we cannot ſay 'tis forbidden; but where is it written in matters of Worſhip? This is a certain Rule, ſaith Tertullian. If it be ſaid 'tis 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 inthe 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 theWorld. 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 theJudgmen 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 whichthey 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 Printed1652) '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 Conſe…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. 'tis 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 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, butis 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 paſtwith 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, asit 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 its ranked immediately after Teaching, and before any other thing. Thus far you have the Opinion and Reaſon of that Learned Gentleman.