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IF then none are to be esteemed Members of the universal Church, but only such as are Baptized; Then only such as are Baptized may be admitted Members of a particular Church. For it is altogether irregular, indeed absurd, to admit any into particular Church-fellowship, who are not first visible
Members of the universal; because particular Churches, and so particu∣lar Church-members, receive their right of being such, of and from the universal Church, and from that precedent standing they had there as Branches and Members of it. As the special doth and must agree with the general kind, in the general nature of it, or else it is no special of that general, as Logicians speak: so must a particular Church agree with the universal, in the universal nature of it; otherwise it is no particular of the universal, but is something of another kind.
But now Baptism is so essentially, formally, and universally necessary, to the visible being (I say, visible being) of the universal Church, and of every Member of it; as that it is the distinguishing mark between those that are, and those that are not visibly of it — The Baptism of Repentance then, being so much of the general nature of the Churches visible being, as that that no man can according to Scripture rule, esteem any one duly, and regularly a Member thereof, without it; those parti∣cular Churches, or Church-members then, that partake not hereof, cannot in due form of Evangelical Law, nor according to the principles of Rea∣son be esteemed particular Churches, or Church-members of the uni∣versal; but either of some other kind, or at best of an Ungospel-like form and constitution.
This being Gods order, method and way of bringing Men into the in∣joyment of Church-Communion, by the Baptism of Repentance for the Remission of their Sins, as is largely shewed above; this his Order ought to be very sacred unto us, For God is the God of Order, and not of Confusion in all the Churches of the Saints, 1 Cor. 14. 40. And he hath commanded us to do all things Decently and in Order. Now what is it to do all things in Order? but to do every thing in due place; that first which in Order of Institution is first, and that afterward which hath a Relative dependance upon that which goes before. That example of Gods dis∣pleasure, 1 Chron. 15. 13. is written for our Admonition, where the in∣verting or neglecting that Order, which he had prescribed, occasioned such a breach, as that David was afraid of God. And he will make all the Churches know, that it is he which searcheth the heart, and is a strict observer of what and how all things are done in his Churches, Rev. 2. 23.
We know that none were admitted of old to the Passover (how ho∣ly soever they might otherwise seem to be) but such as were Circumci∣sed, Exod. 12. 48. and therefore if Baptism bear the like relation to the Supper of the Lord, as Circumcision did to the Passover (which is a thing generally acknowledged by all) then it follows that as no Uncir∣cumcised person might be admitted to the Passover, and so none Unba∣ptized may be admitted to the Table of the Lord, and consequently not to Church-Communion, whereof that is a special part.
I would gladly know according to what rule or principle of Reason, Judgment or Wisdom, any Man is to steer his course in Spiritual affairs, in a way that is more dubious and dark, when he hath opportunity of pro∣ceeding therein upon terms of clear and certain satisfaction, and such as are full of Lights; the footsteps of so many of the Primative Churches ly∣ing
fare before them. We suspect them that wait for the twilight, and unto whom the morning is as the shadow of death, Job 20. 15, 17. 'Tis the property of those that work Righteousness to come to the Light, that their deeds may be made manifest that they are wrought in God.
And now is it not as clear as the Light at noon day, that Baptized persons were received into the fellowship of Baptized? yea, so clear that none can deny it? But that Baptized and Unbaptized persons did Incor∣porate themselves into Church-Bodies, I suppose none will affirm, at least it will be found there is no reason so to do. And beside, he opposeth himself against the consent of all Men (or the generality of them) pro∣fessing Christianity, in all ages since Christ, though differing in many other particulars.