a little matter whether this Fire or that Fire and will not this burn as well as that â—…t God stands upon it When Vzzah did but touch the Ark when it was ready to fall we would think it no great matter but one touch of the Ark cost him his life There is not a minnim in the Worship of God but God stands mightily upon it For a man * Numb 15.32 to gather a few sticks on the Sabbath what great great matter was it But God stands upon it So when the men of Bethshemesh did but look into the Ark it cost the Lives of fifty thousand and seventy men c. He further adds page 12. That there is no Priviledges or Dignities of Man that can secure them from Gods stroke Instancing Nadab and Abihu's Case Moses the man of God being their Vnkle and Aaron their Father men newly consecrated to the Priests Office renowned men that God put much glory upon yet if they will venture but to offend God in this little thing his wrath breaks out upon them and kills them presently c. This Eminent Servant of God Adds much to the same effect in the said Book which for Brevity is past over And amongst the Rest offers several Reasons by which he judgeth that Nadab and Abihu were good men and gives a plain Demonstration that they had no wicked Design as 1 They were Young men newly come to their Office and might not understand all things as if they had had longer Experience 2 It s observable for ver 1. 'T is called strange fire which he Commanded not that if there be not a Command for our Practice nor such a President as the Scripture approves of no Humane pretence can excuse the transgressor from the Judgment of God Beza In his Annotations upon the third vers I will be sanctified observes that the meaning of it is I will punish them that serve me otherwise then I have Commanded not sparing the Cheif that the People may fear and praise my Judgments There is also a notable Instance 1. Sam. 6.13,15,19 Concerning the men of Beshemesh who being in the field reaping their Harvest Rejoyced at its Return ver 13. And therefore offered Sacrifices to the Lord ver 15. But because they looked into the Ark fifty thousand threescore and ten men of them as was said were slain The like instance we have as was already urged about Vzzah 2 Sam. 6.6 whom God smites dead for touching the Ark c. It is concluded by all Orthodox Writers that the Rise of Antichrist was by Degrees first encroaching by one Invention and then from time to time super-adding another which is indeed no wonder for if a Church once swerves from the Rule in one thing a Foundation is thereby laid of doing so in many things And for this Reason the Apostle with great Earnestness charges * Tim. 6.13,14 Timothy and in him all Saints thus I give thee charge in the sight of God c. That thou keep this Commandment without spot unrebukeable until the Appearing of our Lord Jesus Christ The Apostle had in this Epistle been instructing Timothy about Church-VVorship and things relaâ—ing to Prayer Eldership dealing with Members c. And therefore concludes I charge thee to keep this Commandment that is that which he all along in the Epistle directed and pressed with so weighty Arguments As if he had said It is your indispensible Duty to be careful in this because as 't is express'd vers 15 16. In his own time he shall shew who is the blessed and onely Potentate c. Jesus Christ hath given Gospel-VVorship to his Church as King of his Church The Potentates of the VVorld shew their power in nothing more then in keeping those who are employed by them to the strict Observation of the Commissions given to them So that if an Embassador goes beyond his Commission he forfeits his Head and therefore if any Thing be demanded or any Particular offered in order to a Treaty which is not in their Commission they usually answer I have no Commission to answer or meddle with this or that point Now saith the Apostle Keep the Commandment blameless without Spot Jesus Christ is King of Kings and Lord of Lords the only Potentate and in his time he will shew it and Examine by what Commission from him they have done what they have done and Practiced and will ask this great Question Who hath Required this at your hands what satisfactory answer can any man give if such a thing be allowed If you ask a Rule for Baptizing Children may not such a Person Demand where your Rule is for Unbabtized Persons to Receive the Lords Supper If you ask a Rule for signing with the Cross in Baptism he will ask where your Rule is for Baptizing of Children and in a word if any one thing be admitted in point of Practice that has not the express Warrant of Gods Word it will make way for others because the same Reason or Pretence that Establishes one may equally be Produced for another and another without end and so a Deviation from Rule in any thing though never so small tends directly to bring in the Inventions and Traditions of Men into the Worship of God From the whole of what hath been said we may Infer these Corollaries or Inferences 1. That God hath Prescribed a particular way and method in which he will be Worshiped 2. That he is so tender and nice therein that the least Variation from his own Stated Order will not be allowed by him which appears by the punishment of such as Transgressed and the praises given to such as kept his Ordinances as they were Delivered unto them mentioned at large before 3. That to swerve from the Lords Institutions and Invert his Order has a direct Tendency to Destroy all Modes of Worship and consequently all the publick and solemn Exercise of Religion in as much as the same Reason by which one Ordinance may be changed or Discontinued will equally prove the change or Discontinuance of any yea of all at long Run And if the first Churches might not be Constituted without this Ordinance of Baptism neither may those that succeed them because the same Reason that made Baptism necessary to them makes it also necessary to us For Gospel Order setled by Apostical Authority and Direction as this was hath not lost any of its native worth and efficacy or obliging Vertue by any Disuse or Discontinuance occasioned by any but ought to be the same to us now as it was to them in the begining of such Order especially considering the day wherein we live many indeavouring to bring in their own Inventions into the Worship of God which should make all Christians be more careful and Zealous to Cleave to the Institutions of Jesus Christ as they were first Delivered by the holy Penmen and the Practice of the Primitive Christians To conclude this head as Baptism is not to
upon in all our Profession if it be omited the structure must needs be weak we had need rather to have our Faith strengthened in the belief of so great and essential a Truth as the Divine Essence of the Spirit is by the use of all means appointed to that end Mr. Francis Cheynel in his Learned Treatise of the Divine Trinity Printed 1650. pag. 258. quotes it as the Judgment of Iraeneus Tertullian Athanasius Basil and others of the Ancients That the Principal Fundamentals of the Christian Faith is Contained in the Form of Baptism and founded on Matt. 28.19 And in page 185. tells us If any man in Athanasius 's time asked how many persons Subsist in the Godhead they were wont to send him to Jordan and there you may hear and see the blessed Trinity Matt. 3.16 in pag. 381. God the Holy Ghost is to be obey'd we are devoted to his Service in Baptism And pag. 430. In Baptism we Christians are devoted and Consecrated to the Belief Worship and Service of God the Father God the Son and God the Holy Ghost By which we may see what Esteem the Antients had of that Ordinance and great Reason there is for every Christian to be found in the Practice thereof seeing they are thereby Baptized into Father Son and Holy Ghost as the first Foundation of our visible Profession of Christ for as Repentance is the Visible initiating grace so Baptism is called the Baptism of Repentance as the first initiating Ordinance I have for the satisfaction of All indeavoured in the following Essay to clear this truth both from Scripture and Example as also to produce the Judgment of the Learned in all Ages As for our Modern Divines you have their own words set down faithfully by me and as for those who are more Ancient I have requested a Friend to Translate the same which I doubt not but is done Impartially And although I may expect to meet with Censures from some who will be ready to charge the Truth herein with Vncharitableness and to be of a dividing Nature yet I can with comfort and sincerity of heart in the Presence of God declare I have no other design but the preserving the Ordinances of Christ in their purity and Order as they are left unto us in the holy Scriptures of Truth and to warn the Churches To keep close to the Rule least they being found not to Worship the Lord according to his prescrib'd Order he make a Breach amongst them neither are you presented with any new Opinion but that which hath been the Judgment of all that have Professed the Christian Religion in all times so that what Censure any shall make upon it respects not us only but the servants of God of all Perswasions in all Ages and for my self as I have a witness in my own Conscience so I doubt not but I have the same also with those that know me that I have made it a great part of my Duty as I have had opportunity to persuade all Christians to Love and Peace to avoid judging and reproching each other under their differing Perswasions to turn their Heats and Passions which hath greatly abounded in our days one against another into Prayer and Supplication 〈◊〉 for another that although they differ in their Light it may not make any breach in their Love He that knows most of the mind of God knows but in part for who art thou that judgest another mans servant I shall trouble you no farther but leave the perusal of this small Essay to thy serious consideration Thine in the Service of Christ W. K. ERRATA PAge 7. line 23. read Waldenses p. 13. margent for supra r. frustra p. 18. l. 8. r. practisers p. 35. l. 20. r. dispensed p. 47. l. 19. dele of l. 24. for at r. until p. 57. l. 5. r. The Rule p. 70. l. 11. r. principles p. 75. margent l. 4. r. that they p. 83. l. 14. r. Suspiciens p. 85. l. 15. r. Catechumens p 86. l. 11. r. Yet the. l. 23. r. except p. 89. r. Baptism for p. 89. r. 87. for 92. r. 90. for 93. r. 91. for 96. r. 94. for 97. r. 95. where line 9. r. But. l. 11. r. Baptizing p. 97. l. 11. r. Initiation p. 108. l. 1. r. Judgment p. 109. l. 23. r. of Christ Commonly p. 110. l. 18. r. consequence for p. 211. r. 112. where l. 24. r. to joy in beholding last l. r. none p. 118. l. 16. dele others p. 132. l. 11. for first r. later p. 136. l. 19. dele to p. 140. l. 21. r. choice of l. 22. r. inforce p. 148. l. 10 for sheet r. street p. 153. l. 12. r. by the. p. 158. margent l. 9. dele one Law p. 144. last l. for But r. By. Litteral escapes and mispointings are left to the Candor of the Reader to Correct or Pardon THE PREFACE WHat was Praise-worthy in those Primitive Christians to whom the Apostle Paul writes 1. Cor. 11.2 Can be no Blemish but really a Duty in other Christians in after times to imitate his words are I praise you Brethren that ye remember me in all things and keep the Ordinances as I delivered them to you our Translation of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Word rendring it Ordinances is excepted against by some Papists especially Gregory Martin reputed a great Linguist in the Rhemish Seminary who would have it Translated Traditions to countenance the Romish Opinion to which shall be opposed that the Greek Word signifies indeed Tradition that is in English a Delivery viz. of Doctrines Ordinances Instructions or Institutions 2. Thess 2.15 by those Evangelical Preachers to their Auditors which is nothing else but the Doctrine of the Gospel first Preached which is of the greatest and highest Authority and afterwards committed to writing by the Evangelists and Apostles as standing Records to future Ages so that any Traditions besides what is written are justly to be excepted against and in matters relating to Divine Worship to be esteem'd Apocryphal Because a Delivery of Transactions or Doctrines by Ancestors to Posterity by word of Mouth is liable to many mistakes and uncertainties by reason of the different constitutions and circumstances of men who frequently introduce that Authority to colour their Inventions or the product of their imaginary Fancies with respect to Divine Matters Though it is very apparent that such a Rule is not at all self-evidencing for it cannot prove it self nor is it Demonstrative for it has no certain Medium to Convince nor Universally True in all times and places because Reports vary every where neither is it Unerring being no where stampt with that Character and lastly not Plain for no doubting person can possibly examine all Traditions Now these are some of the properties of a General Rule to try Controversies by which being wanting in Oral Traditions the word cannot here be understood otherwise than by Ordinances or Institutions of the Gospel * So
be Repeated because it is the Sacrament of Regeneration Initiation and Incorporation which are not capable of Reiteration so neither can the Seal and Sign thereof so whatsoever makes for the not Repeating it in the ordinary use of it makes also for this as fully or more that it should be the first If it not to be repeated because it is the Sign or Seal of Initiation Regeneration and Incorporation by the same Reason it must be first as Initiation Admission Incorporation and Regeneration are the first Internal Acts in us and upon us by which we are made Christians But of this we have said enough before CHAP. IV. Shewing that this Opinion that Unbaptized Persons may be Admitted to the Lords Supper is against the Practice of all Christians in all Ages that have Owned Ordinances AS for the Practice of Gospel times it hath been evidently Demonstrated that the Apostles and Disciples of Christ did Constantly Baptize such as were Converted and that after they were Taught the next thing was to Baptize them neither durst they break that order the Scripture Rule being Teach all Nations and Baptize them Matth. 28.19 Make Disciples and Baptize Mark 16.16 He that beleiveth and is Baptized shall be Saved You see here the rank of Baptism immediately After Teaching after Beleiving It holds the first place of Ordinances properly Christian Ye may see it again in the Rule in Peters Preaching Acts 2.38 Repent and be Baptized which was instantly put in Practice which is a second head of Proof namely Scripture Example for they that gladly Received his Word were presently Baptized to the Number of 3000. ver 41. after which they continued constantly in Christian Fellowship and in the Practice of Ordinances as the Lords Supper Prayer c. ver 42. In the Example of the Eunuch you have the same as soon as ever Jesus was Preach'd and he Discovered water what hinders me saith he to be Baptized Nothing saith Philip if thou hast Faith so he was instantly Baptized Acts 8.38 10.48 The like ye have of Cornelius who upon the first Preaching of Christ before the Assembly was Baptized he and his The like you have of the Jaylor Act. 16. To whom at Midnight being astonished by a Miraculous Action the word was Preacht and to all in his house and he and all his Beleiving were forthwith all of them Baptized Here was no loss of time and for the Order it was after Faith and before any other Administration There may be other Instances given but from these and the foregoing Pages this Conclusion necessarily follows That Baptism in point of order and time is the very next Ordinance to Beleiving Not but that there ought to be fit time allowed for the Tryal of Faith wherein to be sure the Apostles were not Negligent as being an absolute Duty As it is certain that in the History of the Gospel or whatsoever Relation we have in the new Testament as to matter of Fact or Precepts in matter of Right Relating to the Order and Administration of Baptism do cleerly hold forth the Order to be after Faith and the subject Baptized by immediate and necessary Consequence an Actual Beleiver So on the other hand it is evident that there is not the least Tittle either in express Terms or Rational and plain Inference in the whole new Testament to Countenance the Opinion we oppose 1. There is no Precept directly or Consequentially Commanding Us to Receive any Member without 2. Nor one Instance to be produced that ever it was done 3. It is evident that the Abettors or Promoters of such a Practice now do in so much invert Gods Order and lay a dangerous Foundation for the Abolition of this great and sacred Institution of our Christian Baptism As for the Ages next the Apostles for near 300 Years we have Examined the Records of those times and find that the Ordinance of Baptism was Retained by the Churches in the same Order and Mode of Administration as is Recorded in the New Testament viz first they Taught and Preacht the Gospel then they Baptized all such as were so Taught and so immediately Received them into the Communion of the Church As to the Practice of the second Century we have a memorable Instance In Justin Martyrs second Apology to Autoninus Pius the Roman Emperor as Mr. Baxter Renders it in his Saints Rest Chap. 8. Sect 5. viz. ' I will declare unto you how we offer up our selves to God after that we are Renewed through Christ those amongst us that are Instructed in the Faith and Beleiue that which we teach is true being willing to live according to the same we do admonish to Fast and Pray for the Forgiveness of Sins and we also Fast and Pray with them and when they are brought by us unto the water and there as we were NEW BORN that is Baptized are they also by New Birth viz Baptism Renewed and then calling upon God the Father and the Lord Jesus Christ and the holy Spirit they are washed that is Baptized in water Then we bring the person thus washed and Instructed to the Brethren as they are called where the Assemblies are that we may pray both for our selves and the new Illuminated that we may be found by true Doctrine and by good Works worthy observers and keepers of the Commandements and that we may attain Eternal Life and Salvation Then Bread and Wine being brought to the Chief Brother so they call the Chief Minister he taketh it and offereth praise and Thanksgiving to the Father by the Name of the Son and Holy Spirit and so a while he Celebrateth Thanksgiving After Prayer and Thanksgiving the whole Assembly saith Amen ' Thanksgiving being ended by the President or Chief Guide and the Consent of the whole People the Deacons as we Call them do give unto every one Present part of the Bread and Wine over which Thanks was given and they also suffer them to bring it to the absent ' This Food we call the Eucharist to which NO MAN is admitted but only he that Believeth in the Truth of the Doctrine being washed in the Laver of Regeneration for Remission of Sins and that so liveth as Christ hath Taught ' So far this Learned Father and Martyr gives a positive account of matter of Fact in his time from whom we may plainly be inform'd that no Unbaptized Person was then admitted to the Lords Supper ' Dr. Cave in his Primitive Christianity pag. 296. part 1. Chap. 10. 3. Edition Printed 1676. Says thus Our Lord having Instituted Baptism and the Lords Supper as the two great Sacraments of the Christian Law they have accordingly been ever acccounted principal parts of publick Worship in the Christian Church Baptism is the Door by which Persons Enter in and the great and Solemn Rite of our Initiation into the Faith of Christ c. ' The Persons by whom this Sacrament was Administred were the Ministers of the Gospel the
that doubts either the thing it self or the manner or circumstances of its practise And if it be not a duty no man may be blamed for the nonperformance of it but indeed would Sin in doing it and so by consequence no Ordinance is binding to all because there is not one of them but is in some respect or other cavill'd at or at least not rightly understood by some persons that yet would be esteemed Godly so that this Opinion opens a gap not onty for Exclusion of Baptism but of any Ordinance whatsoever under the pretence of a large Charily to a doubting Person that is really Holy or seems so to be But the Lord never left his Ordinances upon such termes For they are not to be dispen'd with upon any pretence whatsoever without his own special Warrant Suitable to what we here Write Henry Lawrence Esq A very Judicious and Learned Writer expresses himself in his Book of Baptism pag. 368. chap. 17. thus that there is an order in the Worship of the New Testament says he ' No Man will deny that hath Learned with Paul To join beholdeng the Order and Faith of Saints Coll. 2.5 And now will acknowledg this more then they who deny themselves of some very considerable Ordinances for want of coming to them in the right order as the Lords Supper for want of Church-Fellowship every thing is seasonable and beautiful in its time out of which it is disorderly and evil To find the Order and Time of Baptism will I conceive be the easiest thing in all this Inquiry whether you consider Scripture Rule Scripture Example or Example of the Primitive Church or indeed of all that ever was or the reason of things For Scripture Rule you have Matth. 28.19 Make Disciples and Baptise Mark 16.16 He that believeth and is baptised shall be saved You see here the Rank of Baptism immediately after Teaching after Believing it holds the first place of Ordinances properly Christian you may see it again in the Rule of Peters Preaching Acts 2.38 ' For the Primitive times we can have no better instances than what we have of the Catechuminy who were excluded not only from the Eucharist but from the very sight thereof c. ' And of this the Fathers give a Reason viz. In all respects the Order of the Mistery is kept that first by Remission of sins a Medicine be prepared for their Wounds and then the Nourishment of the Heavenly Table be added Ambrose c. ' If you pass from Precept and Example of all times to Reason there you will find that whatever makes for the not repeating of Baptism in the ordinary use of it makes also for this as fully or more that it should be the first ' For First if it be not to be repeated because this is the Seal of Initiation Regeneration and Incorporation then by the same Reason this must be first as Initiation Admission Incorporation and Regeneration are the first Internal Acts in us and upon us by which we are made Christians ' Secondly if the signification and Use of Baptism be for ever and of constant and perpetual Use then this Ordinance is to lie as the bottom stone in which is to have a durable and constant influence into the whole Edifice ' Thirdly If this be not to be repeated because neither in Precept nor Example you find it so and never otherwise or if the ends of Baptism on our part be that there shall be a formal external Contract past with God by which we are vissibly Handfasted in this Mistical Marriage Or 2. To distinguish our selves by this Badge and Charecter of our Profession from the evil world which we renounce with all its Works then certainy this Piece is to be first Administred before we go further and the Sacrament of our Spiritual Life and Birth is to be given before that of our Nourishment in a word Baptism hath been called of old and not without Reason Sacramentorum janua and is for all these considerations which are as many as concurr to any one thing to Keep that Name and Nature still which is to be the first and Primitive Sacrament in which a Converted person man or woman is to Communicate Now then if the Timing and Order of Instituted Worship be any thing as it is of great moment a great part of it lying in nothing else but the right and Orderly Administration of Ceremonies and if the Scripture Rule and Example be any thing which is all we have to show for any Practice then Baptism is to be the first Sacrament after Beleiving besides the reason of the thing that which makes it unlawful to Baptise before Teaching is because the Scripture hath ranked it otherwise that says Teach and Baptise not Baptise and Teach as the Papists and others do the same Reason will hold for the giving it its preference in time to any other Ordinance because it s ranked immediately after Teaching and before any other thing Thus far you have the Opinion and Reason of that Learned Gentleman CHAP. V. Wherein the Objections against this Position viz. That none may be Regularly admitted to the Lords Supper that are not first Baptized are Answered Obj. 1. THere is no Rule or express Warrant of Scripture to Exclude Persons fearing God from receiving the Lords Supper who by vertue of their Faith have a Right to it Answ This Objection supposes things very dangerous As 1. That Holiness without Baptism invests a Right to other Church Ordinances which is not to be supposed for Christ the Lamb of God was Holy in the Highest Degree and in him was found no Sin yet he was Baptized before he entred upon his Publick Ministry Matt. 3.15,16 which is a most Illustrious Example and the Pattern which the Saints followed for in a Word the great Apostle Paul and all those Primitive Saints Recorded by the Spirit to be Believers and therefore Holy were nevertheless Baptized which might have been forborn but that it was an indispensable Duty and whatsoever Reason may be given why Holiness without Baptism may serve the like may be produced Why Holiness without any other Ordinance may be sufficient for a Believer And unless it be less necessary now for Believers to perform Gospel Duties then for Evangelical Saints or unless it can be made out that Baptism was only Appointed for that Age as Holy an Age as ever was then the obligation of Practising that Duty still lies upon All Christians which is a Warrant and Rule for the Exclusion of such as will not submit to it 2. It supposes That whatsoever is not forbidden in Scripture is Lawful and so the Receiving of Believers that are not baptized to the Supper being not Prohibited is therefore Lawful Now that this is a Pernicious way of Argument has been largely Demonstrated about the beginning as tending to bring all Humane Inventions into Gods Worship to which we refer yet doubtless it will be granted by all