I know your reply, 'New Testament saints are all baptized first.'

Ans. Suppose it granted: Were they baptized, that thereby they might be qualified for their right to communion of saints, so that, without their submitting to water, they were to be denied the other? Further, suppose I should grant this groundless notion, Were not the Jews in Old Testament times to enter the church by circ.u.mcision? (Gen 17; Exo 12). For that, though water is not, was the very entering ordinance. Besides, as I said before, there was a full forbidding of all that were not circ.u.mcised from entering into fellowship, with a threatening to cut them off from the church if they entered in without it: yet more than six hundred thousand entered that church without it. But how now, if such an one as you had then stood up and objected, Sir Moses, What is the reason that you transgress the order of G.o.d, to receive members without circ.u.mcision? Is not that the very entering ordinance? Are not you commanded to keep out of the church all that are not circ.u.mcised?

Yea, and for all those that you thus received, are you not commanded to cast them out again, to cut them off from among this people (Gen 17:13,14; Exo 12:44-46). I say, Would not this man have had a far better argument to have resisted Moses, than you, in your wordless notion, have to shut out men from the church, more holy than many of ourselves? But do you think that Moses and Joshua, and all the elders of Israel, would have thanked this fellow, or have concluded that he spake on G.o.d's behalf? Or, that they should then, for the sake of a better than what you call order, have set to the work that you would be doing, even to break the church in pieces for this?

But say you, 'If any will find or force another way into the sheep fold than by the footsteps of the flock, we have no such custom nor the churches of G.o.d.'

Ans. What was done of old I have shewed you, that Christ, not baptism, is the way to the sheep fold, is apparent: and that the person [who thus enters], in mine argument, is ent.i.tled to all these, to wit, Christ, grace, and all the things of the kingdom of Christ in the church, is, upon the scriptures urged, as evident.

But you add, 'That according to mine old confidence, I affirm, That drink ye all of this is entailed to faith, not baptism: a thing,' say you, 'soon said, but yet never proved.'

Ans. 1. That it is entailed to faith, must be confessed of all hands. 2. That it is the privilege of him that discerneth the Lord's body, and that no man is to deny him it, is also by the text as evident, 'and so let him eat,' because he is worthy. Wherefore he, and he only, that discerneth the Lord's body, he is the worthy receiver, the worthy receiver in G.o.d's estimation; but that none discern the Lord's body but the baptized [in water], is both fond and ridiculous once to surmise.

Wherefore to exclude Christians, and to debar them their heaven-born privileges, for want of that which yet G.o.d never made the wall of division betwixt us: This looks too like a spirit of persecution (Job 19:28), and carrieth in it those eighteen absurdities which you have so hotly cried out against. And I do still add, 'Is it not that which greatly prevailed with G.o.d to bring down those judgments which at present we [the people of G.o.d] groan under, I will dare to say it was,[14] A cause thereof.' Yea, I will yet proceed; I fear, I strongly fear, that the rod of G.o.d is not yet to be taken from us; for what [is a] more provoking sin among Christians than to deny one another their rights and privileges, to which they are born of G.o.d? And then to father these their doings upon G.o.d, when yet he hath not commanded it, neither in the New Testament nor the Old.

But I may not lightly pa.s.s this by, for because I have gathered eighteen absurdities from this abuse of G.o.d's ordinances, or from the sin of binding the brethren to observe order, not founded on the command of G.o.d; and I am sure you have none to shut out men as good, as holy, and as sound in faith as ourselves, from communion.

Therefore you call my conclusion devilish, top-full of ignorance and prejudice, and me, one of Machiavel's scholars, also proud, presumptuous, impeaching the judgment of G.o.d.

Ans. But what is there in my proposition, that men, considerate, can be offended at? These are my words: 'But to exclude Christians from church communion, and to debar them their heaven-born privileges, for the want of that which yet G.o.d never made a wall of division between us: this looks too like a spirit of persecution: this respecteth more the form than the spirit and power of G.o.dliness, &c. Shall I add, Is it not that which greatly prevailed to bring down those judgments which at present we feel and groan under?

I will dare to say, it was a cause thereof.' A was in my copy, instead whereof the printer put in the; for this, although I speak only the truth, I will not beg of you belief; besides, the bookseller desired me, because of the printer's haste, to leave the last sheet to be overlooked by him, which was the cause it was not among the erratas. But I say, wherein is the proposition offensive? Is it not a wicked thing to make bars to communion, where G.o.d hath made none? Is it not a wickedness to make that a wall of division betwixt us which G.o.d never commanded to be so? If it be not, justify your practice; if it be, take shame. Besides, the proposition is universal, why then should you be the chief intended? But you have in this done like to the lawyers of old, who, when Christ reproved the pharisees of wickedness before them, said, 'Master, thus saying thou reproachest us also' (Luke 11:45).

But you feign, and would also that the world should believe, that the eighteen absurdities which naturally flow from the proposition I make, to be the effects of baptism, saying to me, 'None but yourself could find an innocent truth big with so many monstrous absurdities.'

I answer: This is but speaking wickedly for G.o.d, or rather to justify your wordless practice. I say not that baptism hath any absurdity in it, though your abusing it, hath them all, and many more, while you make it, without warrant from the word, as the flaming sword, to keep the brotherhood out of communion, because they, after your manner, cannot consent thereto. And let no man be offended, for that I suggest that baptism may be abused to the breeding such monstrous absurdities, for greater truths than that have been as much abused. What say you to, 'This is my body?' To instance no more, although I could instance many, are not they the words of our Lord? Are not they part of the scriptures of truth?

and yet behold, even with those words, the devil, by abusing them, made an engine to let out the heart-blood of thousands.[15]

Baptism also may be abused, and is, when more is laid upon it by us than is commanded by G.o.d. And that you do so, is manifest by what I have said already, and shall yet say to your fourteen arguments.

My last argument, you say, is this: 'The world may wonder at your carriage to these unbaptized persons, in keeping them out of communion?'

Ans. You will set up your own words, and then fight against them; but my words are these: 'What greater contempt can be thrown upon the saints, than for their brethren to cut them off from, or to debar them church communion.' And now I add, Is not this to deliver them to the devil (1 Cor 5), or to put them to shame before all that see your acts? There is but one thing can hinder this, and that is, by-standers see that these, your brethren, that you thus abuse, are as holy men as ourselves. Do you more to the openly prophane, yea, to all wizards and witches in the land?[16] For all you can do to them, I speak now as to church acts, is no other than to debar them the communion of saints.

And now I say again, the world may well wonder, when they see you deny holy men of G.o.d that liberty of the communion of saints which you monopolise to yourselves: and though they do not understand the grounds of profession, or communion, yet they can both see and say, these holy men of G.o.d, in all visible acts of holiness, are not one inch behind you. Yea, I will put it to yourselves, If those many, yea, very many, who thus severely, but with how little ground, is seen by men of G.o.d, you deny communion with; are not of as good, as holy, as unblameable in life, and as sound, if not sounder in the faith than many among ourselves: Here only they make the stop, they cannot, without light, be driven into water baptism, I mean after our notion of it: but what if they were, it would be little sign to me, that they were sincere with G.o.d.

To conclude this; when you have proved that water baptism, which you yourself have said is not a church ordinance, is essential to church communion, and that the church may, by the word of G.o.d, bolt, bar, and for ever shut out those, far better than ourselves, that have not, according to our notion, been baptized with water; then it will be time enough to talk of ground for so doing. In the mean time I must take leave to tell you, 'There is not in all the Bible one syllable for such a practice, wherefore your great cry about your order is wordless, and therefore faithless, and is a mere human invention.'

I COME NOW TO YOUR FOURTEEN ARGUMENTS, AND SHALL IMPARTIALLY CONSIDER THEM.

Your first argument to prove it lawful to reject the unbaptized saint, is, 'Because the great commission of Christ (Matt 28), from which all persons have their authority for their ministry, if any authority at all, doth clearly direct the contrary. By that commission ministers are first to disciple, and then to baptize them so made disciples, and afterwards to teach them to observe all that Christ commanded them, as to other ordinances of worship.

If ministers have no other authority to teach them other parts of gospel worship, before they believe and are baptized, it may be strongly supposed they are not to admit them to other ordinances before they have pa.s.sed this first enjoined in the commission.'

Ans. 1. That the ministers are to disciple and baptize, is granted.

But that they are prohibited, by the commission (Matt 28), to teach the disciples other parts of gospel worship that have not light in baptism, remains for you to prove. Shall I add, this position is so absurd and void of truth, that none that have ever read the love of Christ, the nature of faith, the end of the gospel, or of the reason of inst.i.tuted worship (which is edification) with understanding, should so much as once imagine.

But where are they here forbidden to teach them other truths before they be baptized? This text as fairly denieth to the unbaptized believer heaven and glory. Nay, our author, in the midst of all his flutter about this 28th of Matthew, dare venture to gather no more therefrom, but that it may be strongly supposed. Behold therefore, gentle reader, the ground on which these brethren lay the stress of their separation from their fellows, is nothing else but a supposition, without warrant, screwed out of this blessed word of G.o.d. Strongly supposed! but may it not be as strongly supposed that the presence and blessing of the Lord Jesus, with his ministers, is laid upon the same ground also? for thus he concludes the text, 'And lo, I am with you alway even unto the end of the world.' But would, I say, any man from these words conclude, that Christ Jesus hath here promised his presence only to them that, after discipling, baptize those that are so made; and that they that do not baptize shall neither have his presence nor his blessing? I say again, should any so conclude hence, would not all experience prove him void of truth? The words therefore must be left, by you, as you found them, they favour not at all your groundless supposition.

To conclude, these words have not laid baptism in the way to debar the saint from fellowship of his brethren, no more than to hinder his inheritance in life and glory. Mark reads it thus: 'He that believeth and is baptized shall be saved; but he that believeth not shall be d.a.m.ned' (Mark 16:16). Letting baptism, which he mentioned in the promise, fall, when he came at the threatening.

G.o.d also doth thus with respect to his worship in the church, he commands all and every whit of his will to be done, but beareth with our coming short in this, and that, and another duty. But let's go on.

Your second argument is, 'That the order of Christ's commission, as well as the matter therein contained to be observed, may easily be concluded, from G.o.d's severity towards them that sought him not according to due order (1 Chron 15:13). Was G.o.d so exact with his people then, that all things to a pin must be according to the pattern in the mount (Heb 8:5, 9:11), whose worship then comparatively, to the gospel, was but after the law of a carnal commandment; and can it be supposed he should be so indifferent now to leave men to their own liberty, to time and place his appointments, contrary to what he had given an express rule for in his word as before?

(Eze 44:7,9,10). It was the priest's sin, formerly to bring the uncirc.u.mcised in heart and flesh into his house.'

Ans. That there is no such order in that commission as you feign, I have proved. As for your far-fetch'd instance (1 Chron 15), it is quite beside your purpose. The express word was, That the priest, not a cart, should bear the ark of G.o.d. Also they were not to touch it, and yet Uzza did (Exo 25:14; 1 Chron 15:12-16; Num 4:15; 1 Chron 13). Now, if you can make that 28th of Matthew say, Receive none that are not baptized first; or that Christ would have them of his, that are not yet baptized, kept ignorant of all other truths that respect church communion; then you say something, else you do but raise a mist before the simple reader: but whoso listeth may hang on your sleeve. As for the pins and tacks of the tabernacle, they were expressly commanded; and when you have proved by the word of G.o.d, That you ought to shut saints out of your communion for want of baptism, then you may begin more justly to make your parallel. How fitly you have urged (Eze 44) to insinuate that unbaptized believers are like the uncirc.u.mcised in heart and flesh, I leave it to all gospel-novices to consider.

Your third argument is, 'The practice of the first gospel-ministers, with them that first trusted in Christ, discovers the truth of what I a.s.sert. Certainly they that lived at the spring-head, or fountain of truth, and had the law from Christ's own mouth, knew the meaning of his commission better than we: but their constant practice in conformity to that commission, all along the Acts of the Apostles, discovers that they never arrived to such a lat.i.tude as men plead for now-a-days. They that gladly received the word were baptized, and they, yea they only, were received into the church.'

Ans. How well you have proved what you have a.s.serted, is manifest by my answer to the two former arguments. I add, That the ministers and servants of Jesus Christ in the first churches, for that you are to prove, were commanded to forbear to preach other truths to the unbaptized believers; or that they were to keep them out of the church; or that the apostles, and first fathers, have given you to understand by their example, that you ought to keep as good out of churches as yourselves, hath not yet been shewed by the authority of the word. The second of the Acts proveth not, That the three thousand were necessitated to be baptized in order to their fellowship with the church, neither doth it say THEY, yea they only, were received into the church. But suppose all this, as much was done at the first inst.i.tution of circ.u.mcision, &c., yet afterwards thousands were received without it.

Your fourth argument is, 'None of the scripture saints ever attempted this church privilege without baptism, if they did, let it be shewn. The eunuch first desired baptism before anything else; Paul was first baptized before he did essay to join with the church.

Our Lord Christ, the great example of the New Testament, entered not upon his public ministry, much less any other gospel ordinance of worship, till he was baptized.'

Ans. That none of the scripture saints, if there be any unscripture ones, so much as attempted this church-privilege first, remains for you to prove. But suppose they were all baptized, because they had light therein, what then? Doth this prove that baptism is essential to church communion? Or, that Christ commanded in the 28th of Matthew, or gave his ministers by that, authority, not to make known to believers other parts of gospel-worship, if they shall want light in baptism? The eunuch, Paul, and our blessed Lord Jesus, did none of them, by their baptism, set themselves to us examples how to enter into church communion; what church was the eunuch baptized into, or made a member of; but where is it said, that the unbaptized believer, how excellent soever in faith and holiness, must, for want of water baptism, be shut out from the communion of saints, or be debarred the privilege of his Father's house? This you are to prove.

Your fifth argument is, 'If Christ himself was made manifest to be the SENT of G.o.d by baptism, as appears (Mark 1:9,10), then why may not baptism, as the first fruits of faith, and the first step of gospel-obedience, as to inst.i.tuted worship, be a manifesting discovering ordinance upon others who thus follow Christ's steps.'

Ans. That Jesus Christ was manifested as the SENT of G.o.d by baptism, or that baptism is the first fruit of faith and the first step to gospel-obedience, as to inst.i.tuted worship, is both without proof and truth; the text saith not, he was manifest to be the 'sent'

of G.o.d by baptism; nay it saith not, that by that he was manifest to others to be anything thereby: you have therefore but wronged the text to prove your wordless practice by. Yea, John himself, though he knew him before he was baptized, to be a man of G.o.d, for, saith he, 'I have need to be baptized of thee, and comest thou to me' (Matt 3:14), and knew him after to be the 'sent' of G.o.d; yet not in, or by, but after he was baptized, to wit, by the descending of the Holy Ghost, after he was come out of the water, as he was in prayer, for the heavens were opened to John (John 1:30-34), and he saw, and bare record, because he saw the Spirit descend from heaven, and abide upon Jesus, after his baptism, as he was in prayer (Matt 3:13-17; Luke 3:21,22). Thus we find him made known before and after, but not at all by baptism, to be the 'sent' of G.o.d.

And that baptism is the fruit of faith, or that faith ought to be tied to take its first step in water baptism, in the inst.i.tuted worship of G.o.d; this you must prove, it is not found expressed within the whole Bible. Faith acts according to its strength and as it sees, it is not tied or bound to any outward circ.u.mstance; one believeth he may, and another believeth he may not, either do this or that.

Your sixth argument is, 'If baptism be in any sense any part of the foundation of a church, as to order (Heb 6:1,2), it must have place here or no where: why are those things called first principles, if not first to be believed and practised? Why are they rendered by the learned the A, B, C, of a Christian, and the beginning of Christianity, milk for babes, if it be no matter whether baptism be practised or no? If it be said water baptism is not there intended, let them shew me how many baptisms there are besides water baptism? Can you build and leave out a stone in the foundation? I intend not baptism a foundation any other ways but in respect of order, and it is either intended for that or nothing.'

Ans. Baptism is in no sense the foundation of a church. I find no foundation of a church but Jesus Christ himself (Matt 16:18; 1 Cor 3:11). Yea, the foundation mentioned (Heb 6:1,2) is nothing else but this very Christ. For he is the foundation, not only of the church, but of all that good that at any time is found in her.

He is the foundation OF our repentance, and OF our faith towards G.o.d (vv 1,2). Further, baptisms are not here mentioned with respect to the act in water, but of the doctrine; that is, the signification thereof. 'The doctrine of baptisms.' And observe, neither faith, nor repentance, nor baptisms, are called here foundations: Another thing, for a foundation, is here by the Holy Ghost intended, even a foundation for them all: a foundation of faith, of repentance, of the doctrine of baptisms, of the resurrection of the dead, and of eternal judgment. And this foundation is Jesus Christ himself, and these are the first principles, the milk, the A, B, C, and the beginning of Christian religion in the world.

I dare not say, No matter whether water baptism be practised or no. But it is not a stone in the foundation of a church, no not respecting order; it is not, to another, a sign of my sonship with G.o.d; it is not the door into fellowship with the saints, it is no church ordinance, as you, yourself, have testified. So then as to church work, it hath no place at all therein.

Your seventh argument is, 'If Paul knew the Galatians only upon the account of charity, No other ways to be the sons of G.o.d by faith; but by this part of their obedience, as he seems to import, then the same way we judge of the truth of men's profession of faith, when it shows itself by this selfsame obedience. Baptism being an obligation to all following duties' (Gal 3:26,27).

Ans. This your argument, being builded upon no more than a SEEMING import, and having been above ten times overthrown already; I might leave still with you, till your seeming import is come to a real one, and both to a greater persuasion upon your own conscience.

But verily Sir, you grossly abuse your reader; must imports, yea, must seeming imports now stand for arguments, thereby to maintain your confident separation from your brethren? Yea, must such things as these, be the basis on which you build those heavy censures and condemnations you raise against your brethren, that cannot comply with you, because you want the word? A seeming import. But are these words of faith? or do the scriptures only help you to seeming imports, and me-hap-soes[17] for your practice? No, nor yet to them neither, for I dare boldly affirm it, and demand, if you can, to prove, that there is so much as a seeming import in all the word of G.o.d, that countenanceth your shutting men, better than ourselves, from the things and privileges of our Father's house. That to the Galatians, saith not, that Paul knew them to be the sons of G.o.d by faith, no other way, but by THIS part of their obedience; but puts them upon concluding themselves the sons of G.o.d, if they were baptized into the Lord Jesus, which could not, ordinarily, be known but unto themselves alone; because, being thus baptized, respecteth a special act of faith, which only G.o.d and him that hath, and acteth it, can be privy to. It is one thing for him that administereth, to baptize in the name of Jesus, and another thing for him that is the subject, by that to be baptize INTO Jesus Christ: Baptizing into Christ, is rather the act of the faith of him that is baptized, than his going into water and coming out again. But that Paul knew this to be the state of the Galatians no other way, but by their external act of being baptized with water, is both wild and unsound, and a miserable IMPORT indeed.

Your eighth argument is, 'If being baptized into Christ, be a putting on of Christ, as Paul expressed, then they have not put on Christ, in that sense he means, that are not baptized; if this putting on of Christ, doth not respect the visibility of Christianity; a.s.sign something else as its signification; great men's servants are known by their master's liveries, so are gospel believers by this livery of water baptism, that all that first trusted in Christ submitted unto; which is in itself as much an obligation to all gospel obedience, as circ.u.mcision was to keep the whole law.'

Ans. For a reply to the first part of this argument, go back to the answer to the seventh. Now that none have put on Christ in Paul's sense; yea, in a saving, in the best sense; but them that have, as you would have them, gone into water, will be hard for you to prove, yea, is unG.o.dly for you to a.s.sert. Your comparing water baptism to a gentleman's livery, by which his name is known to be his, is fantastical. Go you but ten doors from where men have knowledge of you, and see how many of the world, or Christians, will know you by this goodly livery, to be one that hath put on Christ. What! known by water baptism to be one that hath put on Christ, as a gentleman's man is known to be his master's servant, by the gay garment his master gave him. Away fond man, you do quite forget the text. 'By THIS shall all men know that ye are my disciples, if ye have love one to another' (John 13:35). That baptism is in itself obliging, to speak properly, it is false, for set it by itself, and it stands without the stamp of heaven upon it, and without its signification also: and how, as such, it should be obliging, I see not. Where you insinuate, it comes in the room of, and obligeth as circ.u.mcision: you say, you know not what (Acts 15:1,2). Circ.u.mcision was the initiating ordinance, but this you have denied to baptism. Further, circ.u.mcision then bound men to the whole obedience of the law, when urged by the false apostles, and received by an erroneous conscience (Gal 5:1-4).

Would you thus urge water baptism! would you have men to receive it with such consciences? Circ.u.mcision in the flesh, was a type of circ.u.mcision in the heart, and not of water baptism (Rom 2:28,29; Phil 3:3).

Your ninth argument is, 'If it were commendable in the Thessalonians, that they followed the footsteps of the church of Judea (1 Thess 2:14), who it appears followed this order of adding baptized believers unto the church; then they that have found out another way of making church members, are not by that rule praiseworthy, but rather to be blamed; it was not what was since in corrupted times, but that which was from the beginning: the first churches were the purest pattern.'

Ans. That the text saith there was a church of Judea, I find not in 1 Thessalonians 2:14. And that the Thessalonians are commended for refusing to have communion with the unbaptized believers, for that is our question, prove it by the word, and then you do something. Again, that the commendations (1 Thess 2:14) do chiefly, or at all, respect their being baptized: or, because they followed the churches of G.o.d, which in Judea were in Christ Jesus, in the example of water baptism is quite beside the word. The verse runs thus: 'For ye, brethren, became followers of the churches of G.o.d which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews.'

This text then commends them, not for that they were baptized with water, but, for that they stood their ground, although baptized with suffering, like them in Judea, for the name of the Lord Jesus.

For suffering like things of their own countrymen, as they did of the Jews. Will you not yet leave off to abuse the word of G.o.d, and forbear turning it out of its place, to maintain your unchristian practice of rejecting the people of G.o.d, and excluding them their blessed privileges. The unbaptized believer, instead of taking shame for entering into fellowship without it, will be ready, I doubt, to put you to shame for bringing scriptures so much beside the purpose, and for stretching them so miserably to uphold you in your fancies.

Your tenth argument is, 'If so be, that any of the members at Corinth, Galatia, Colosse, Rome, or them that Peter wrote to, were not baptized, then Paul's arguments for the resurrection to them, or to press them to holiness from the ground (Rom 6; Col 2; 1 Cor 15) was out of doors, and altogether needless, yea, it bespeaks his ignorance, and throweth contempt upon the Spirit's wisdom (Heb 6; 1 Peter 3:21) by which he wrote; if that must be a.s.serted as a ground to provoke them to such an end, which had no being: and if all the members of all those churches were baptized, why should any plead for an exemption from baptism, for any church member now?'

Ans. Suppose all, if all these churches were baptized, what then?

that answereth not our question. We ask where you find it written, that those that are baptized, should keep men as holy, and as much beloved of the Lord Jesus as themselves, out of church communion, for want of light in water baptism. Why we plead for their admission, though ye see not yet, that this is their duty, is because we are not forbidden, but commanded to receive them, because G.o.d and Christ hath done it (Rom 14, 15).

Your eleventh argument is, 'If unbaptized persons must be received into churches, only because they are believers, though they deny baptism; then why may not others plead for the like privilege, that are negligent in any other gospel ordinance of worship, from the same ground of want of light, let it be what it will. So then as the consequence of this principle, churches may be made up of visible sinners, instead of visible saints.'

Ans. 1. I plead not for believers simply because they are believers, but for such believers of whom we are persuaded by the word, that G.o.d hath received them. 2. There are some of the ordinances, that be they neglected, the being of a church, as to her visible gospel const.i.tution, is taken quite away; but baptism is none of them, it being no church ordinance as such, nor any part of faith, nor of that holiness of heart, or life, that sheweth me to the church to be indeed a visible saint. The saint is a saint before, and may walk with G.o.d, and be faithful with the saints, and to his own light also though he never be baptized. Therefore to plead for his admission, makes no way at all for the admission of the open prophane, or to receive, as you profess you do, persons unprepared to the Lord's table, and other solemn appointments.