Ans. We also suspend it but for a season; when persons can be baptized to their edification, they have the liberty. But, This was not a bare suspension, but a flat transgression of the law. 'Ye should indeed have eaten it.' Yet Moses was content (Lev 10:16-20).
But say you, 'Perhaps it was suspended upon just and legal grounds, though not expressed.'
Ans. The express rule was against it; 'Ye should indeed [said Moses] have eaten it in the holy place: as I commanded' (v 18). But good Sir, are you now for unwritten verities? for legal grounds, though not expressed? I will not drive you further, here is Rome enough. As for Eldad and Medad, it cannot be denied, but that their edifying of the people, was preferred before their conforming to every circumstance (Num 11:16-26).
You add, 'That Paul for a seeming low thing did withstand Peter.'
Sir, If you make but a seeming low thing of dissembling, and teaching others so to do, especially where the doctrine of justification is endangered, I cannot expect much good conscience from you (Gal 2:11-13).
As for your answer to the case of Hezekiah, it is faulty in two respects: 1. For that you make the passover a type of the Lord's supper, when it was only a type of the body and blood of the Lord: 'For even Christ our passover is sacrificed for us' (1 Cor 5:7). 2. In that you make it an example to you to admit persons unprepared to the Lord's supper.
Ans. May you indeed receive persons into the church unprepared for the Lord's supper; yea, unprepared for that, with other solemn appointments? For so you word it. O what an engine have you made of water baptism. Thus, gentle reader, while this author teareth us in pieces for not making [water] baptism the orderly rule for receiving the godly and conscientious into communion; he can receive persons if baptized, though unprepared for the supper, and other solemn appointments? I would have thee consult the place, and see if it countenanceth such an act. That a man who pleadeth for a water baptism above the peace and edification of the church, ought to be received, although unprepared, into the church to the Lord's supper, and other solemn appointments; especially considering the nature of right church constitution, and the severity of God towards those that came unprepared to his table of old (1 Cor 11:28-30). A riddle indeed, That the Lord should, without a word, so severely command, that all which want light in baptism, be excluded church privileges; and yet against his word, admit of persons unprepared, to the Lord's table, and other solemn appointments.
But good Sir, why so short-winded? why could not you make the same work with the other scriptures, as you did with these? I must leave them upon you unanswered; and standing by my argument conclude, That if laws and ordinances of old have been broken, and the breach of them born with, when yet the observation of outward things was more strictly commanded than now, if the profit and edification of the church come in competition; how much more, may not we have communion, church communion, when no law of God is transgressed thereby. And note, That all this while I plead not, as you, for persons unprepared, but godly, and such as walk with God.
We come now to my seventh argument, for communion with the godly, though unbaptized persons; which you say is LOVE. My argument is this; 'Therefore I am for communion thus; because love, which above all things we are commanded to put on, is of much more worth than to break about baptism.' And let the reader note, That of this argument you deny not so much as one syllable, but run to another story; but I will follow you. I add further, That love is more discovered when we receive for the sake of Christ, than when we refuse his children for want of water: And tell you again, That this exhortation to love is grounded not upon [water] baptism, but the putting on of the new creature, which hath swallowed up all distinctions (Col 3:9-14). Yea, there are ten arguments in this one, which you have not so much as touched; but thus object,
'That man that makes affection the rule of his walking, rather than judgment, it is no wonder if he go out of the way.'