This dissertation argues that believer's baptism by immersion should precede communion as prerequisite to it, due to the explicit example of the New Testament, the assumed pattern that all believers are baptized, and a principle of analogy (continuity) from the necessity of circumcision before Passover. Chapter 1 surveys the ecclesiological landscape for answers to the question of who may partake in the Lord's Supper. Chapter 2 surveys four historical Baptist answers to the research question: (1) open communion; (2) close communion; (3) closed communion; and (4) ecumenical communion. The chapter highlights the strongest arguments for each view. Chapter 3 considers the relationship of circumcision to Passover within its covenantal context and argues that circumcision is consistently presented as prerequisite to Passover. Chapter 4 considers the relationship of baptism to the Lord's Supper in its covenantal context and highlights the assumption that believers are baptized. Chapter 4 also presents the exemplary nature of baptism occurring before the Lord's Supper in Acts 2:41-42 as the expected pattern for church practice until Christ returns. Chapter 5 considers the continuities and discontinuities between the signs of covenant entry (circumcision and baptism) and the signs of covenant participation (Passover and the Lord's Supper). Then, chapter 5 argues that circumcision functions analogously to baptism as a sign of covenant entry, with the former pointing forward typologically to circumcision of the heart in the new covenant and the latter pointing reflectively to the possession of a circumcised heart by the person being baptized. Thus, because circumcision was necessary to participate in Passover, the continuity between the two covenant signs suggests that baptism should precede the Lord's Supper in the new covenant. Chapter 6 summarizes the constructive argument of the dissertation and defends the close communion position against its rivals. Chapter 7 applies the thesis to the church by considering the relationship of baptism and the Lord's Supper, respectively, to the universal and local church. Then, chapter 7 applies close communion to the doctrine and practice of church membership and discipline. Chapter 8 concludes the dissertation.

Examines Hebrews' exposition of Jesus' death, his self-offering in heaven at his ascension, and the link between them.

Excerpt from Close Communion, or Open Communion?: An Experience and an Argument Differences of Judgment on Water Baptism no Bar to Com munion. The Author does not use the term close com munion invidiously, but as a convenient name for the practice under consideration. It will be noticed in his Experience that the main barrier which kept him from Open communion was the doctrine of Indorsement. This was so because he then regarded water baptism as essential to the Lord's supper, and feared that he would sanc tion what he considered the double error of Pedo baptists in the method and subjects of the former, by inviting them to the latter, or partaking of it with them. It was not until he saw that the loving command of Christ, This do in remembrance of Me, gave the requisite authority to all His disciples, and heard Paul's question, Who art thou that judgest another man's servant P with the conclusive rejoin der, To his own master he standeth, or falleth, that he felt free to commune with fellow Christians, whom he considered, as far as water baptism was concerned, unbaptized. At this stage he would have appreciated the noble apology which was made recently by Dean Alford for participating in the exercises of Cheshunt College. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.