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After faith comes baptism, then other duties and privileges, according to Jesus. In the book of Acts throughout, baptism follows professed faith immediately and invariably. Baptism precedes all Christian exercises, after faith, according to the apostles.
After faith comes baptism, then other duties and privileges, according to Jesus. In the book of Acts throughout, baptism follows professed faith immediately and invariably. Baptism precedes all Christian exercises, after faith, according to the apostles.
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After faith comes baptism, then other duties and privileges, according to Jesus. In the book of Acts throughout, baptism follows professed faith immediately and invariably. Baptism precedes all Christian exercises, after faith, according to the apostles.
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Published in the Berea Baptist Banner August 5, 1997.
That the ordinances of the Lord’s house are for His
own children admits of no discussion; so that in any case there must be some restriction. And when we ex-amine the Word of God we find believer’s baptism al-ways preceding every other Christian duty and privi-lege. When the Savior gives His commission He orders His apostles “to teach (make disciples of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever he commanded them” (Matt. 28:19-20). After faith comes baptism, then other duties and privileges. Baptism precedes all Chris-tian exercises, after faith, according to Jesus. Under the dispensation of the Spirit the same instruction is im-parted. When He descended on the day of Pentecost in great power, many gladly received the Word and “were baptized, and the same day there were added unto them about three thousand souls; and they contin-ued steadfastly in the apostles’ doctrine and fel-lowship, and in breaking of bread, and in prayers” (Acts 2:41,42). These three thousand are not brought to the Lord’s table first after receiving the Word gladly; after believing, the rite of baptism is immediately ad- ministered; then they are formally added to the church, and continue steadfastly in the apostles’ doctrine (teach-ing) and fellowship, and in breaking of bread, and in prayers. The breaking of bread, or participation in the Lord’s Supper, comes after baptism and teaching. This is the law of Christ, and the practice of the Spirit, His earthly representative after His ascension. In the book of Acts throughout, baptism follows professed faith im- mediately and invariably. And as the cases are very nu-merous, and as the administrators of the baptism were generally inspired men, they prove that immersion should precede the Supper and all other Christian du-ties and privileges. The jailer’s case significantly shows this. He and his household believe rejoicing in God, at “midnight;” “and he took them (Paul and Silas) the same hour of the night and washed their strips, and was baptized, he and all his, straightway” (Acts 16:25-33). Paul does not spread the Lord’s table for them first, but they are “straightway” baptized. This is the uniform record of such conversions in the Scriptures. In no instance in the Holy Word is it said, or even hinted, that an unbaptized man came to the communion. Even Robert Hall, the apostle of open communion, “admits, without hesitation, that subsequently to our Lord’s res- urrection the converts to the Christian faith submitted to that ordinance (baptism) prior to their reception into the Christian church. As little,” says he, “are we disposed to deny that it is at present the duty of the sincere believer to follow their example, and that supposing him to be convinced of the nature and import of baptism, he would be guilty of a criminal irregularity who neglected to attend to it, previous to his entering into Christian fellowship. On the obligation of both the positive rites enjoined in the New Testa-ment, and the prior claim of baptism to the attention of such as are properly enlightened on the subject, we have no dis- pute.” (Hall on Terms of Communion, pp. 39,40. London, 1851). Then, according to the brilliant preacher of Cam- bridge, Leicester, and Bristol, believers should be bap-tized before coming to the Supper, if “they are properly enlightened;” that is, God gives baptism the precedence; for no amount of enlightenment or ignorance in men could give baptism a “prior claim to the attention of such as are properly enlightened on the subject,” unless God had bestowed the precedence upon it. And accord-ing to the Book of Books, open communion rests upon a foundation outside the boundaries of Revelation. Whatever may be the opinion of individuals, all Christian communities, recognizing baptism and the Supper to be binding rites, except Open Communion Baptists, require baptism before admission to the com- munion. This declaration is true of the entire history of Christianity. Speaking of the early Christians, the learned Lord Chancellor King, in his “Primitive Church,” says, “the persons communicating were not indifferently all that professed the Christian faith, as Origen writes, ‘It doth not belong to every one to eat of this bread, and to drink of this cup.’ But they were only such as were in the number of the faithful, ‘such as were baptized and received both the credentials and practicals of Chris-tianity. ’. . .Baptism always preceded the Lord’s Supper, as Justin Martyr says, ‘It is not lawful for any one to partake of the sacramental food except he be baptized.’” (King’s Primitive Church, pp. 231-32. London, 1839). Dr. Dwight, a Congregationalist, and a former president of Yale College, says, “It is an indispensable qualification for this ordinance that the candidate for communion be a member of the visible church of Christ, in full stand-ing. By this I intend that he should be a man of piety; that he should have made a public profession of reli-gion, and that he should have been baptized.” (System of Theology, Sermon, 160). The author of a Methodist work on baptism, a minis-ter of some repute among his own people, writes, “Be-fore entering upon the argument before us, it is but just to remark that in one principle the Baptist and Pedobaptist Churches agree. They both agree in reject-ing from communion at the table of the Lord, and in denying the rights of church fellowship to all who have not been baptized. . . .Their (Baptists) views of baptism.Communion, Closed or Restricted by William Cathcart - Page 2 force them upon the ground of strict communion, and herein they act upon the same principles as other churches, —i.e., they admit only those whom they deem baptized persons to the communion table.” (F. G. Hibbard’s Christian Baptism, p. 174). Other denomina-tions might be cited to give the same testimony, but it is needless. That baptism is a prerequisite to the Lord’s Supper is the law of Christendom. Open communion rests on a foundation outside the pale of revelation, where the unscriptural structure of Romanism stands, and it lives out- side the limits of Christian creeds and denominational stan-dards, with the unimportant exception already men-tioned. Baptism is immersion in water, as Baptists view it; and as there is but one Lord, one faith, and one bap-tism, those who have had only pouring and sprinkling for baptism are not baptized; and as baptism is a pre- requisite to the Lord’s Supper, with both Baptists and Pedobaptists, we cannot invite the unbaptized to the table which Jesus has placed in our charge, with believer’s immersion as the way to it. This is not a question of charity, or want of charity. In the edifice in which the writer ministers, besides the church, there is the congregation, —the unbaptized hear-ers. Many of these are converted persons, generous benefactors of the community, believers of lovely char-acter, dear to the hearts of the pastor and the church. Unbaptized though they are, they have a warmer place in the affections of their pastor than any similar number of regularly baptized members of any one of our most orderly churches. They are cherished personal friends, for whom we would make any proper sacrifice. Yet we never think of inviting them to the Lord’s Supper; they feel no slight from such omission. They are the only persons on earth who have any reason to take offense. They have contributed largely for church purposes; they love and are loved with Christian affection; and they know that the cause of their not being invited to come to the Supper is not a lack of love on the part of the church, but their own want of obedience. If we do not invite them to the table of the Lord, and this course shows no unkindness, there can be nothing uncharitable in giving no invitation to the communion to unbaptized strangers, though they may be members of honored but sprinkled religious communities. We love the Lord Jesus Christ, and we love His ser-vants of every name; and if we do not invite His unbap-tized children in Pedobaptist churches to the memorial Supper, it is because we reverence the Lord, who has made believer’s baptism the door into the visible king-dom, and they have removed it. With our venerable brother, Dr. Cone, we conclude, “Nor can this course of conduct be righteously construed into a breach of broth-erly love and Christian forbearance, until it can be proved that we ought to love men more than we love God, and that the charity which rejoiceth not in iniq-uity, but rejoiceth in the truth, requires us to disregard the commandments of God, and dispense with the or- dinances of our Lord and Savior, Jesus Christ.” “Finally, brethren, farewell! Adhere steadfastly to the doctrines and ordinances of Christ, as He has delivered them to us; and as there is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, so we beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”