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
For though an Antichristian Darkness overspread the greatest part of Christendom for a long time and Infant Baptism almost crouded that true and Apostolical practise of Believers Baptism out of the Church though Lodovicus Vives says ' That the custome of Baptizing Adult Persons was yearly practis'd in Rome it self even in his time Yet he very Papists all along as they do at this time retained this as the initiating Ordinance All their Writings Canons Decrees c. cry up Baptism to be not only necessary to Church-Communion but even to Salvation Yea all the Reformers whether Lutherans Calvinists or other Forreigners The Church of England and all the Dissenting Congregations that own Ordinances exa few Persons of the Baptized way and that lately too have owned and do own That Baptism is an Ordinance of Christ yea the very first or initiating Ordinance into Church-Fellowship without which no man may be regularly admitted to the Supper So that this Opinion is not only against us but contradictory to the Judgment and Practise of all other Christians Ancient and Modern Batism was of old and not without Reason called The Gate of Sacraments Janua Sacramentorum and is to keep that Name and Nature still viz. to be the first and Primitive Ordinance 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 shew for any Practise than Baptism is to be the first Ordinance after Believing If the Testimony of Ancient Records and Modern Writers of all sorts unanimously makes out that there has not been any other Practise in Fact among Christians all along than what we here demonstrate though that is not brought by it self to prove the same it is certainly a very fair Collateral inâ—orcement and illustration For there is no point of Religion debated in the World that has a more clear and Universal concurrence of sixteen hundread years compleat than that no persons were received to the Communion of the Lords Supper or Church-Fellowship unless they were first Baptised Yea such a value had Antiquity for this Ordinance that such as were Baptised by Hereticks as the Arians and others that used not the name of Christ or otherwise defectively performed it were judged by the most Learned men of their times to be Unbaptized and therefore were Baptised again by such as were Orthodox when they left their Heresies which is so well known that it needs no instances To conclude this Chapter we shall give a few instances of some Modern Writers besides what are given before not so much deriving Authority from them though they deserve all due respect but because of the solidity and force of their Reasonings A very noted and Learned Author now living writes thus 1. ' If we have neither Precept nor Example in Scripture since Christ Ordained Baptism of any other way of Admitting Visible Members but only by Baptism than all that must be admitted Visible Members must be ordinarily Baptised But since Baptism was Instituted or Established we have no Precept or Example of admitting Visible Members any other way but * John 4.1 Act. 2.38,41 8.12,13,16,36,38 9.18 10.47,48 16.15,33 18.8 19.3,4,5 Rom. 6.3 c. constant Precept and Example of admitting this way therefore all that must be admitted Visible Members must be Baptised ' I know not what in any shew of Reason can be said to this by those that renounce not Scripture For what man dare go in a way which hath neither Precept nor Example to warrant it from a Way that hath a full Current of both yet they that will admit Members into the Visible Church without Baptism do so 2. ' Either Members must be Baptized at their Admission or else after they are stated in the Church or else never But the two later are false therefore it must be the former way viz. at their admission 1. ' That they should never be Baptised none will affirm but the Seekers and they that are above Ordinances that is above obedience to God and so Gods 2. ' If they say they must be Baptised after they are stated in the Church and that many years as they would have it I answer 1. Shew any Scripture for that if you can 2. It is contrary to all Scripture Example Act. 2. The three thousand were presently Baptised and the Jaylor at the same hour of the night and so of all the rest And if you could shew any that did delay it since Christs Command Matth. 28.20 It would appear to have been sinful as through Ignorance or Negligence so that then it must needs be done at their first Admittance according to the constant course of Scripture 3. ' It is evident also from the very Nature and end of Baptism which is to be Christs Listing and Ingaging Sign and therefore must be applyed when we enter his Army 4. ' If we were Jews and Gentiles c. Baptised into one Body then we are not to delay it till we are stated in the Body But we are all Baptised into one Body 1 Cor. 12 13. therefore c. For if it be the use of Baptism to ingraft and enter us into the Body or Church and into Christ as Rom. 6.3 than sure it must be used as our ingrafting and entrance Shall a Souldier be Listed two or three years after he hath been in the Army or at the first entrance whether 5. ' If all Church Members are Christs Disciples and all Disciples must be Baptised at their Admission then all Church-Members must be Baptised at their Admission but all Church-Members are Disciples and all Disciples must be Baptised at their Admission therefore all Church-Members must be Baptised at their Admission 1. ' That Disciples must be Baptised at their Admission is plain Matth. 28.19,20 Disciple all Nations Baptising them and by constant Example 2. That all Church-Members are Disciples I prove thus 1. If it be the Church which is Christs School than all the Members of the Church are his Scholars or Disciples or Members of his School but it is only the Church which is called Christs School therefore all Church-Members are School-Members or Disciples 2. And thus if all Church-Members are Christians and all Christians are Christs Disciples then all Church-Members are Christs Disciples but all Church-Members are Christians and all Christians are Christs Disciples therefore all Church-Members are Christs Disciples 1. That all Church-Members true ones are Christians that is retainers to Christ or such as belong to Christ as his own Phrase is is beyond doubt 2. That all Christians are Disciples I proved before it being the plain words of the Holy Ghost Act. 11.26 The Disciples were called Christians first at Antioch so that all Church-Members being Disciples they must regularly be Baptised at their
Sacred Records that it was ever Practised Nor can such as undertake it perform what they promise for the Child viz. Faith and Repentance being the two great Graces of the Gospel and the sole Gift of God Besides Christ looks for a Believer which no Infant can at present be said to be the want of which makes the Baptism null for if there be no Bond no Covenant no Obligation in it as 't is plain there is not and they confess it than there is no Sealing for a Seal serves but to Ratifie and Confirm a Bond and Covenant and as there is no Sealing so there is no exhibition or conveyance of any thing from Christ for there are no Pipes to receive it that is as an Ordinance there is no Reason in the use of it no Faith no Sense no Receptive Faculty proportionable to the Ordinance in the manner of Conveying it c. So that the Conclusion is that Infant Baptism is as much a nullity as the Marrying or Ordination of Infants and being really so by the grant of the Favourers of this Opinion it will unavoidably follow that their admitting persons upon pretence of that Baptism to the Lords Supper is neither more nor less than an admission without Baptism and a plain Declaration that they esteem this Ordinance to be unnecessary and consequently a direct throwing it out of the Church as was said before so that Paedo-Baptism is but a perverting or an abuse of the Ordinance of Baptism but this Opinion quite abolishes it which is the necessary effect and Consequence of their declaring it to be needless in order to admission into a Church c. But to Return we can have no better Instances of the practice of Antiquity then what we find Recorded of the Cathecumeni who were excluded not only from the Eucharist but from the very Sight thereof and therefore after the Words Holy things to Saints they went out not because they were without Faith for there were two sorts viz. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sancta Sanctis ‡ Audientes competentes or Electi Hearers and such as were competent or Elect the first were Beginners which heard Sermons and had a desire to Christ the other were such as desired Baptisme and had given up their Names for it as * Lib. de cura pro mortuis c. 12. Austin and others mention Now these were supposed to have Faith and waited only a fit time for the Administration of Baptism during which time they were not at all admitted to the Lords Supper though judged Believers but as soon as Baptized they were admitted to the Lords Supper on the same day also To Illustrate this point further we will give a Brief Abstract of some things Recorded in that Excellent History compiled by the Divines of Magdeburg * * Cent. 4. cap. 6. p 233. â—… Printed 〈◊〉 Basil 〈◊〉 BAsilius non alios quam Cathecumenos Baptizatos esse scribit qui in Paschate convocabantur Exhort ad Baptismum Baptisandi autem in Asiaticis Ecclesiis prius aliquandiu in Doctrina Pietatis erudiebantur Cathecumeni dicebantur quemadmodum ex Basilio Paulo ante Retulimus ' Resurrectionis inquit gratiam in die Resurrectionis excipiamus Quamobrem Eccleisia suos procul alta voce convocet Alumnos ut quos pravum peperit tunc demum lacte sanae eruditionis sideCathecumenos Enutritos cibi firmioris degustâ—…tione Institutoque perfecto corroboret Et ibidem rursus ' sciendum est Inquit quod primum docere instruâ—…e oportet atque ita Deum preclarissimo baptismate rite Instructe Dignari Narrat Idem Athanasius de Judaeis ' quod ad Episcopt ejus urbis Genua ad voluti Baptisma Petierunt quos ipse cum Clericis suis suspitiens perdies plurimos in Doctrina Christianae Pietatis crudierit Et Catechumenos inde factos post tridui Jejunium Baptizarit Basil Writes That there were no others but Catechumens 〈◊〉 Baptized who were called together at Easter Such as were to be Baptized in the Churches of Asia were first for some time instructed in the Doctrine of Piety and were called Catechumens as we have before recited it from Basil Let us receive saith he the grace of Resurrection in the day of Resurrection For that Reason the Church with a loud Voice calls together from afar those she brings up that such as were brought forth naught may at length by the Milk of sound Doctrine being Catechumens nourished by Faith be strengthned by the tast of more more solid food perfect Institution And there again we must know says he that it is necessary first to teach and instruct and afterwards dignifie or vouchsafe to him that is so rightly Instructed with the most excellent Baptisme Athanasius declares the same thing of the Jews that they cast themselves at the feet of the Bishop of that City v. where they lived and desired Baptisme whom when he and his Clergy beheld he instructed them for many days in the Doctrine of Christian Piety and being thereby made Catechumens after three days Fast he Baptized them This practice of Catechising and then Baptizing and afterwards receiving into Church-fellowship was so Universal among all the Christians of those times as appears by those few Instances and many more cited from Athanatius Nazianzen Optatus Milevitanus Epiphanius Hillarius Ambrose Jerome Sozomen and others that we find no Opposition at all to it all Candidates for Christianity being that way only admitted the necessity of it being reputed so great that it became the very inlet of Poedo-baptism So that the Conclusion is undoubted that we have got above Four hundred Years of Primitive Antiquity to Witness our practise And in the Fifth Century Augustine gives the Sense of that Age thus Transâ—ant per Mare Rubrum i.e. baptizentuâ— manducent Manna id est Corpus Sanguinem Domini Tract 11. in Joh. ' Let them that is the Cathecumens past through the Red-Sea that is be baptized and let them eat Manna that is the Body and Blood of the Lord. And in the Seventh Century Isidorus de Officiis makes Three Degrees The First is ' Of the Cathecumens who were such as were first come from Gentilism and had a mind to believe in Christ The Second of Competents who desire Baptism when they were instructed in the Doctrine of Christ And the Third of the Baptized who were then Church-Members Haymo says in Century Nine * In cap. 1. ad Ephes Catechumeni sunt fideles quia credunt in verum Deum sed quia nondum baptizati non sunt Sancti ' That the Catechumes are the Faithful because they Believe in the true God but because they are not Baptized they are not Holy But what needs any more of these Quotations when all that know any thing of the practise of Antiquity must confess That this Opinion we oppose was never in the World for Sixteen hundred years and more