the doctrine of baptism/chapter 23

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A Plain Christian Treatise, explaining
the Doctrine of Baptism, and the two
Covenants made with Abraham, and
his two-fold Seed.

But some other soul may say, I grant the practice of baptism to be an Ordinance of God, and the way of such Churches, that walk under the baptism of believers to be that only justifiable practice in the Gospel, and could willingly walk with them and be baptized, were it not for their rigidness, in that they will have no Communion with any (though godly) who are not baptized.

There is a Distinction Between Church-Union and Communion
and Personal Union and Communion

To this I answer by way of distinction between Church-union and Communion, and personal Union and Communion. If we find a soul not baptized, nor joined to any Church, and happily ignorant of baptism, yet if we have ground in my own heart to judge that soul to be godly and not an enemy to the truth and Gospel of Christ, but a soul willing to hear and learn what truth God shall further reveal unto him, and so having ground to judge such a soul to have union and personal communion with the Lord, in such a case I ought to imitate the Lord in owning a Communion with such a Christian, in like manner. For example:

Cornelius and his family. They had a personal union with the Lord and communion with Him before Peter preached to them. He was not an obstinate, professed enemy against any Law of Christ, but contrariwise saying to Peter, "We are here to hear whatsoever is commanded thee of God."

Therefore, the Spirit of God falling down upon them, they spoke with new tongues, and glorified God. Peter and the six baptized Brethren being with them, did join in Spirit and heart, in that present Spiritual service which Cornelius and his family did perform to God. They, none of them at that interim of time, were baptized nor convinced that baptism was an Ordinance of God.

The Presence of The Holy Spirit Upon Them Proved They Were
Fit Subjects For Baptism

For, till Peter had consulted with the Brethren, he did not press baptism upon them. Therefore, we find that he did instruct them, after a consultation which he had with the Brethren, saying, "How should we forbid water, that these should not be baptized, that have received the Holy Ghost as well as we."

Paul, in like manner, between the time that Christ had converted him, and his coming to Ananias, prayed. We also find that God owns a personal Communion with him in that prayer. Christ, speaking to Ananias, says that Paul "was a chosen Vessel, for behold he now prayeth," manifesting that he owned Paul in that service.

Paul was not in a teachable godly frame (though ignorant of baptism), in prayer God had Communion with him. In like manner I judge from these Scripture examples, it is lawful for a baptized person to have fellowship in prayer or speaking with any such soul which he is persuaded of to be godly who is not a professed enemy to any command of God.

God Has Not Involved Himself In Any Church-Union Or Communion With Anyone Who Is Unbaptized

But God has not, as we find, ever had any Church-union or Communion with any Soul who was unbaptized. It is clear that the Ordinance of the Supper is committed to a Church, yea, to a Ministerial Assembly gathered according to Christ's Commission, Matt. 28:19,20. Here I understand the order binding is this:

First the ministers should teach the Nations, or make them disciples by teaching;

Then the command is, baptizing them, what them? such that are made disciples by teaching.

Thirdly, the Command is to teach them to observe "whatsoever I have commanded you."

And, I will be with you to the end of the world, that is, He will be with a people, first converted, secondly baptized, thirdly walking in the practical observation of all other administrations of God's house, as these eleven did, and those they converted. I say His promise is to be with His people to the end of the world.

This order is binding, as a minister is commanded to baptize one who is made a disciple and not any other, so he is commanded to put them upon the practical observation of all Christ's Laws and His only. Untill they are baptized, they are not, nor cannot be admitted into a visible Church, to partake of the Supper of the Lord.

That this is the true meaning of Christ in the commission appears by His Apostles' ministry and practice, who, by the infallible gifts of the Holy Ghost were guided unfailingly thus to preach and practice, Acts 2:37, 38 with verses 41 and 42.

First, he teaches them the doctrine of Jesus Christ, they, upon hearing that, were pricked at the heart, and inquiring of Peter and the rest of the Apostles what they should do, he says, "Repent and be baptized every one of you." See how he presses the same order here as Christ does in the Commission, and afterwards in the 41 verse where it is said, "So many as gladly received the word of God, were baptized, and the same day there was added to the Church about three thousand souls," by faith and baptism, "and they continued in the Apostles' doctrine and fellowship, in breaking of bread and prayer."

Therefore, the way that Christ has ordained is, that souls should be joined or added to the Church by Faith and Baptism, according to that word in 1 Cor. 12:13, "We are all baptized by one Spirit into one body."

Now though the Spirit (as the inward thing signified) here be spoken of, yet the outward sign is also included, as might be cleared by other Scriptures. Thus, Cornelius' family were converted, then baptized, before they were constituted a Church.

So the Jailer's family and Lydia's family, and the Church of Samaria in Acts 8, were all gathered by faith and dipping. For a Minister to gather a Church any other way is to go, not only in an untrodden path, but cross and point-blank contrary to the doctrine and practice of the Apostles, and thereby slighting the Rules of Christ in the Communion by which the Apostles' Doctrine and Practice were guided. This is what all the ministers of the Gospel ought to be guided by.

Why The Ordinance of Baptism Is Administered But Once,
And
The Ordinance Of The Lord's Supper Is Administered Often

Further, the Ordinance of baptism is to confirm our Regeneration or New birth, and Union with Christ, in His death, burial and resurrection, Rom. 6:3-5 with Col 2:12, Tit. 3:5. Therefore, it is to be received but once, as a man is to be regenerated but once, and born but once, and changed from death to life but once. But that ordinance of God, viz. the Supper is for a Christian's growth and increase of grace. It is of constant use to show forth Christ's death till He come. Therefore, it is to be received often.

Now, it must needs be a profanation of this ordinance of God, to divert and cross the order, and the special intendment of God in them. That intendment is, to admit persons to that Ordinance which is principally for Christian growth, before you have admitted them to that Ordinance which is for planting them into Christ signifying the confirmation or washing of regeneration and the new birth and Union with Christ, the true stock and root from whence all spiritual growth is to be expected.

Baptism must be the first Ordinance dispensed or administered after conversion. It is before the Supper. So that it would be a profanation of the Ordinances of God to divert their proper order, end and use, to which our holy and jealous God has appointed them. It is a tender point for those who profess themselves friends to Christ, the Bridegroom, to be venturing to take His peculiar privilege or prerogative out of His hands, as to order, and to dispose of His own order in His solemn worship, contrary to His Commission.

I do judge that such a man who has not a tender conscience in such cases, is in that much unlike Christ, and shows much carnality. This is because, as you have heard, God will have the honor to direct His people, both for the matter and manner of their worship and order of His house.