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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65465	The pious communicant rightly prepar'd, or, A discourse concerning the Blessed Sacrament wherein the nature of it is described, our obligation to frequent communion enforced, and directions given for due preparation for it, behaviour at, and after it, and profiting by it : with prayers and hymns, suited to the several parts of that holy office : to which is added, a short discourse of baptism / by Samuel Wesley ...	Wesley, Samuel, 1662-1735.	1700 (1700)	Wing W1376; ESTC R38528	120,677	302

out of all Nations to admit Children among others by Circumcision tho' they could not actually signify their Belief of the Law nor promise Obedience to it then the Apostles who were sent to make Proselytes to Christianity by Baptism could never think of excluding Children whom the Iews before admitted seeing the Reason for their admission was the same in both cases unless our Saviour had expresly forbidden it If it be asked wherefore Infants are not as capable of receiving the Lord's Supper as of Baptism we answer that the Reason is plain because the Lord's Supper is a confirming Seal Baptism only the entring Seal of the Covenant by which Children may now be admitted into it as they were of old by Circumcision But we may argue more strongly that the Apostles did admit Children for Proselytes by Baptism as well as we know they admitted Women tho' neither of them actually mentioned in their Commission because it was the Custom of their Country to do both and neither was forbidden by our Saviour As if any of our Ministers goes among the Heathens and converts them he would certainly baptise Infants and give the other Sacrament in both kinds to the adult because such was the practice of those Protestant Churches whence he went § XIX A fifth Argument for the Baptising of Infants is because it is very probable if not positively certain that the Apostles themselves did baptise them Supposing those two Instances of Baptising Women had not been recorded in the Acts of the Apostles yet we might fairly have concluded that when so many Thousands so many entire Housholds were baptised Women were not excluded especially when it was the known Custom of the Iews to admit them Proselytes by Baptism and the same holds of Children nay more strongly on the account of Circumcision three Thousand were baptised in one day by the Apostles Acts 2. 41. and it is likely five Thousand in another Acts 4. 4. And can it rationally be supposed that there were no Children among such vast Numbers Nay does it not seem highly probable there might be many such there some in their Mothers Arms others in their Hands as is usual in such a publick Concourse especially when there were Children present at the Repetition of the Law already mentioned and likewise at our Saviour's preaching who in his miraculous Feast is said to have sed five Thousand Men besides Women and Children St. Matt. 14. 21. Again the Apostles baptised many Families or Housholds nay we hardly read of the Master of a Family who was made a Convert and baptised but his whole Family as was before the Custom among the Iews were converted proselyted and baptised together with him Thus the Iaylor's Houshold Acts 16. 33. He and ALL his The Houshold of Gaius which was so large that he is called the Host of the whole Church Rom. 16. 23. of Stephanus and Crispus the chief Ruler of the Synagogue and ALL his House Can we I say suppose that in all these Housholds which we read were without exception baptised there should not be so much as one Child or Infant when we may observe very few of our own little Families taking them one with another that are wholly without Children But what if besides all this we should find someting still more express for the Baptising of Children in the Acts of the Apostles In St. Peter's Sermon already mentioned Acts 2. 38. thus he exhorts Repent and be baptised every one of you in the Name of Jesus Christ for the Remission of Sins c. For the Promise is to you and to your Children The Answer was indeed to those adult Persons who ask'd What shall we do These he bids Repent and be baptised but it reacht further than to those that made the Question and tho' Children could not actually Repent yet they might be baptised and there are two things in the words which shew they were here included 1. Because the Apostle addresses himself to every one of them and among every one Children must be contained 2. They are expresly mentioned The Promise is to you and to your Children without any exception and to all that are afar off even as many as the Lord your God shall call That is all Gentiles to whom the Apostles or their Successors should come to gather Proselytes from among them § XX. The last Argument for baptising of Infants may be taken from the general Practice of the Christian Church in all Places and all Ages since the first planting of Christianity For the Truth whereof we have unexceptionable Evidence in antient Writers St. Austin St. August de Genesi ad Literam Lib. X. Cap. 23. for the Latin Church who flourished before the Year four Hundred and Origen Origen on the 6th of the Rom. for the Greek who was born in the Second Century and famous about the middle of the Third both affirming not only that the universal Church did then Baptise Infants but likewise that they received this Custom of Baptising them from the Apostlos themselves as we know they also did the change of the Sabbath and other things of like nature not clearly asserted in the Scriptures St. Austin speaks of it in the most posicive Expressions proculdubio says he without doubt it was delivered down from our Lord and his Apostles St. Cyprian is likewise clear for it and a whole Council with him as appears in his Epistle to Fidus and other places So is Athanasius who flourished Anno Three Hundred Twenty Six and he founds Infant-Baptism on the same places which we still make use of to the same purpose suffer little Children to come unto me Now are your Children Holy c. St. Chrysostom is of the same mind and proves the Necessity of Children's Baptism from their being guilty of original Sin And even Gregory Nazianzen is for having them baptised in mere Infancy in case of Danger which he founds on the Circumcision on the eighth day and tho' in no Danger he would not have it deferred till they were above three Year old Tho' even this was a singular Opinion of his but such as does no Service to the Cause of the Antipoedobaptists since they are for baptising adult Persons only Siricius Bishop of Rome about the middle of the fourth Century was for the baptising of Infants So was St. Ambrose And to go higher tho' Tertullian seems to have been much of the same mind with Nazianzen as to the delaying their Baptism yet his very Advice in this matter fairly implys that it was then the general Custom to baptise Infants And he in other places affirms that of Baptism which is a sound Argument for admitting Infants to it namely that it is necessary to Salvation and that without it none can enter into Heaven Iustin Martyr says that the outward Circumcision which was to be performed on the eighth day was a Type of the true Circumcision that Christians received this true spiritual Circumcision by Baptism thro' God's

it was the way among the Iews to make Proselytes of whole Families small and great together if the whole Church of God has in all Places and Ages for almost Seventeen Hundred Years together baptised Children and continue it now and were never opposed till the last Century by some in Germany who were far from being of the best Characters and if they were in the right and we mistaken it would follow that there has been no true Church since our Saviour and his Apostles and that all the old Fathers and Bishops and our first Protestant Reformers and Martyrs were either deceived themselves after their most diligent search for the Truth or else did delude wilfully and deceive others Lastly if there are so many high and inestimable Benefits conferred in Baptism no less than washing away the damning Guilt of original Sin and weakning the Power of it by the application of our Saviour's merits the engrafting us into Christ by making us Members of his Church and thereby giving us a right to all the Graces and Promises of the Gospel the beginning of Regeneration the solemn early sacramental Dedication of us to the Service of the blessed Trinity all which Infants are capable of as well as grown Persons If all this be true as I hope I have made it out from the Word of God from good Reason and from the Iudgment and Practice of the universal Church then surely it follows that Infants may be baptised that they ought to be baptised that our Church does well in baptising them that the Universal Church has done well in baptising them that those do extremely ill who neglect it that those are dangerously mistaken who forsake the Church because she continues in the true Faith Doctrine and Practice of the Apostles and yet deny not to communicate with those who hold dangerous and damnable Heresies who some of them deny the Lord that bought them by denying the Divinity of our Saviour who many of them believe affirm and too many teach that the Soul sleeps till the Resurrection As on the other side it will follow that those are in a safe and happy Condition who lead a Holy Life and continue in the Fellowship of the regular established Church of this Nation a sound Member of the Universal Church of Christ and therefore tho' some may leave it tho' many live unworthy of it yet we are assured Christ will not forsake his own he will not forget his Promises it is founded on the Rock of Ages and we trust the Gates of Hell shall never prevail against it § XXII Having thus established the Truth in Controversie I come to answer those Objections which are commonly brought against it tho' indeed they may be all or most of them easily answered from what has been already said and an honest and well meaning Christian may be well established in the Faith and yet not fit for doubtful Disputations which are to be left to those who have more Learning Time and Ability to manage them § XXIII I think their main Objection and which they most frequently make use of is drawn from the mistaken Interpretation and Application of our Saviour's words to his Disciples in the 28 of St. Matthew and 19. Go and teach all Nations baptising them in the Name of the Father c. Here say they Teaching is put before Baptising whence they argue that all Persons ought to be taught before they are baptised and that since Infants are uncapable of being taught they are also uncapable of Baptism In answer 1. The Order of Words is no certain Rule for the Order of things either in common Speech or in Scripture We usually say a Man was bred and born in such a place and the Latins accordingly nutrit peperitque by a common Figure and many Instances of the same nature might be given from the Scripture which as the Rabbies tell us speaks with the Tongue of the Sons of Men. Instances we have of this in the first of St. Mark v. 4. Iohn did baptise in the Wilderness and preach the Baptism of Repentance Again v. 5. They were baptised of him in Iordan confessing their Sins Now either the Order of Words in Scripture does not always infer the same Order of Things or else it follows that St. Iohn did baptise before he preached and before his Hearers Confession and Repentance Again it is said in St. Mark 1. 15. Repent and believe the Gospel But Repentance does not always go before Faith for Faith rather in order of Time as well as of Nature precedes Repentance because the Belief of the Promises and Threatnings of the Gospel is that which induces Sinners to repent Last of all the place is certainly mistranslated For whereas we read Go and teach all Nations baptising them And again Teaching them to observe all things c. which makes a plain Tautology or improper and undecent Repetition of the same Word in the same Sense it ought to be render'd Go and make Disciples of all Nations by Baptising them This is plain from the very Construction of the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it had only been teach or preach to all Nations baptising them it might have agreed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proselyte or make Proselytes Disciple or make Disciples has been sufficiently proved by Learned Men who have wrote on this Controversie This is now owned by the Antipedobaptists themselves for Dr. Russel in the late Dispute at Gosport renders the word Disciple or make Disciples the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification being here used by the Syriack but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 20 v. which answers the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly rendered Teaching But that Children are capable of being made Proselytes has been already proved as they are of being further taught when they are by Baptism entred into the School of Christ. § XXIV Their next Objection is taken from those Expressions in Scripture Repent and be baptised believe and be baptised He that believes and is baptised shall be saved and the like whence they argue as before that Faith and Repentance are to go before Baptism In answer as to the order of the words we have already proved that there is nothing in it tho' it is not denied but that where a Person is capable of making an actual Declaration of Faith and Repentance he is obliged to do it before Baptism And such were those adult or grown Persons to whom the Gospel was at first preached as Oral Profession was required by the Iews of adult Proselytes and the same does our Church require in the most solemn manner of those who are

by Nature Children of Wrath. 'T is the Sacrament of Adoption as our Church affirms Thanksgiving after Baptism which seems to mean these two things by that Regeneration which in so many places it ascribes to Baptism namely The being grafted into the Body of Christ's Church and being made the Children of God by Adoption and Grace Thanksgiving after Baptism and Collect for Sunday after Christmas There is something more in this Baptismal Regeneration than barely being admitted into the Church or having the Guilt of original Sin washed away It relates to some actual positive Benefit conferred on the Believers and is the effect of our being engrafted into the Church and therefore not the thing it self only Except a Man be born again of Water and of the Spirit says our Saviour he cannot enter into the Kingdom of God St. Iohn 3. 5. By Water then as a means the Water of Baptism we are regenerated or born again whence it is also called the washing of Regeneration Our Church affirms no more of Baptism ascribes no greater Virtue to it than Christ himself has done Nor does she ascribe it to the outward washing only but to the inward Grace which is added to the outward to make it a Sacrament We say not that Regeneration is always compleated in this Sacrament but that it is begun in it a Principle of Grace is infused which we lost by the Fall which shall never be wholly withdrawn unless we quench God's Holy Spirit by obstinate habits of Wickedness There are Babes as well as strong Men in Christ. A Christian's Life is progressive as is our natural Life and tho' the Seeds of Grace should like the reasonable Soul the Principle of Life and of all Action be infused in a Moment yet there requires time to produce strong habits of Grace as well as of Reason as every one knows who is any thing acquainted with his own Mind or with the Word of God And the same our Church affirms in her devout Collect for the Nativity where she prays That we being namely already in Baptism regenerate and made God's Children by Adoption and Grace may daily be renewed by his Holy Spirit Which we learn from St. Austin to have been also in his time the Judgment of the Catholick Church who has these Expressions near the end of his Discourse de morihus Eccles. Cathol In that most holy Law says he the Renovation of the new Man is begun that by going on it may be perfected in some indeed this is done sooner in others later but in many it proceeds to a New Life if any Man diligently regard it For thus saith the Apostle Tho' the outward Man perisheth the inward Man is renewed day by day He says 'T is renewed that it may be perfected Thus far he and indeed 't is evident that this Renovation tho' to be daily perfected in the course of a Religious Life is yet begun in Baptism That which is born of the flesh is flesh and that which is born of the spirit is spirit St. Iohn 3. 6. The Holy Spirit of God descended visibly on our Saviour at his Baptism St. Matt. 3. 16. It descended miraculously on the first Christians after they were baptised on Simon Magus himself there seems to be little doubt Act. 8. 13 17. as well as on others and doubtless 't was his own Fault that he lost it because he did not improve it but grieve and quench it by wilful obstinate Sin And from hence it is that the Apostle says that the Bodies even of very bad Christians were the Temples of the Holy Ghost 1 Cor. 6. 19. And we are not to doubt but this Holy Spirit descends as really still on those that are baptised tho' not so visibly so miraculously as he did formerly whence Christians are in Baptism sacramentally washed sanctified and justified in the name of our Lord Iesus and by the Spirit of God 1 Cor. 6. 11. Nor will this Holy Spirit ever leave us but strive with us to perfect what is now begun unless we finally leave him and forfeit his Protection by neglecting to perform our Engagements in Baptism Now in consequence of this Baptismal Regeneration and our being therein made the Children of God we are also Inheritors of the Kingdom of Heaven For by this we enter into it If Children then Heirs Heirs with God and joynt Heirs with Christ and Inheritors of that Kingdom which cannot be moved Rom. 8. 17. Baptism doth now save us if we live answerable thereunto repent believe and obey the Gospel 'T is that which admits us into the Church here and Glory hereafter And many have been of Opinion that by the Sea of Glass like unto Crystal which is mentioned in the Revelation Rev. 4. 6. before the Throne of God was figured out our Baptism through which we must pass if we ever come to Heaven § X. But all these Privileges imply Obligations Something to be done on our parts for the obtaining them a Contract or Covenant without Conditions being little better than a Contradiction and the Conditions of this Covenant are Repentance Faith and Obedience Baptism is but the way of our Entrance into Covenant with God into the Church of God but the Obligations thereof remain as long as our Lives as the Benefits reach yet further Faith only without Repentance will never save us The Doctrine of the Apostles was Repent and be Baptised Acts 2. 38. for the Remission of Sins and Repent and Believe the Gospel and Truth itself has assur'd us that except we Repent we shall all perish But yet we are indispensibly obliged by our Baptism First To believe all Divine Revelation especially the Holy Gospel to believe Christ the true Messiah the eternal Son of God the Saviour of the World and actually to trust in him for Remission of Sins and eternal Happiness And because all the Gospel cannot be repeated at Baptism the Church has all along made use of a Form of sound words comprehending the Substance thereof and for many ages that particular Form which is called the Apostles Creed containing that Doctrine which they preacht to all Nations And to this the Person to be Baptised is obliged to testify his assent either by himself or others But tho' this be a good Step yet this alone will not save him For he must not only believe Gods Word but likewise obediently keep his Commandments Those who are buried with Christ in Baptism must remember they are to be Dead to Sin to walk in newness of Life and to be careful that they maintain Good Works Rom. 6. 3 4. Tit. 3. 8. agreeable whereunto is the excellent Advice of our Church to the Baptised Office of Baptism Exhortation at the End That 't is their Parts and Dutys being made the Children of God and of the Light by Faith in Jesus Christ to walk answerably to their Christian Calling and as becomes the Children of the Light Remembring always that Baptism represents unto

Treatise with an earnest Request to all those who were baptised in their Infancy that they would always remember the Vows of God that are upon them and evidence the same by their Care to fulfil what they have so solemnly promised To renounce the Devil the World and the Flesh and stedfastly believe God's Word and obediently keep his Commandments That they would continue stedfastly in the Doctrine and Fellowship which is so agreeable to the Apostolical Practice and to the Word of God And lastly That they would by no means forget to pray earnestly for their mistaken Brethren That God would please to bring into the way of Truth all such as have erred and are deceived That he would take away all Pride Uncharitableness Prejudice and Blindness and whatever may hinder godly Union and Concord That as we have but one Lord and one Faith so we may have but one Baptism that so we may come in the Unity of the Faith and the Knowledge of the Son of God to true Christian perfection to the measure and stature of the fulness of Christ. To whom with the Father and Holy Ghost Three and One be Glory in the Church throughout all Ages Amen! Amen! The Great Hallel or Paschal Hymn which was sung by the Jews at the Passover and by our Saviour and his Apostles at the Institution of the Lord's Supper consisting of Psalms 113 114 115 116 117 118. The two former were sung towards the Beginning of the Feast the rest at the End of it Lightfoot ' s Vol. II. pag. 258 260. The first of these Psalms the 113. is still used by the Tigurine Churches at the Communion Tigurine Liturgy p. 116. And any of them as they are here turned into Metre may be sung either in Private or by a Family before or after Sacrament PSALM CXIII The same Tune with that in the old Version 1. YE Priests of God whose happy Days Are spent in your Creators Praise Still more and more his Fame express Ye pious Worshippers proclaim With Shouts of Joy his Holy Name Nor satisfy'd with Praising bless 2. 3. Let God's high Praises ay resound Beyond old Times too scanty Bound And thro' eternal Ages pierce From where the Sun first gilds the Streams To where he sets with purple Beams Thro' all the outstretcht Universe 4. The various Tribes of Earth obey God's awful and imperial Sway Nor Earth his boundless Power confines Above the Sun's all-cheering Light Above the Stars and far more bright His pure essential Glory shines 5. 6. What Mortal form'd of Dust and Clay What Idol even more weak than they Can with the God of Heav'n compare Pure Angels round his glorious Throne He stoops to view nor those alone Even Earth born Men his Goodness share 7. 8. The Poor he raises from the Dust The Needy if on him they trust From sordid Want and Shame he 'll raise That they with mighty Princes plac'd With Wealth and Power and Honor grac'd May sing aloud their Saviour's praise 9. The Barren Womb whose Hopes were past His boundless Power unseals at last And saves her Memory and Fame He fills the House with hopeful Boys Who their glad Mother's Heart rejoyce O therefore praise his Holy Name PSAM CXIV Like the CXLVIII 1. 2. WHen ransom'd Israel came From faithless Egypt's bands The House of Iacob's Name From hostile foreign Lands Iudah alone God's holy Place And Israel's Grace Was his bright Throne 3. 4. Amaz'd old Ocean saw And to its Chambers fled While Iordan's Streams withdraw To seek their distant Head Tall Mountains bound Like jocund Rams The Hills like Lambs Skipt lightly round 5. 6. What ail'd thee O thou Sea To leave thy antient Bed Why did old Iordan flee And seek its distant Head Ye Mountains why Leapt ye like Rams While Hills like Lambs Skipt lightly by 7. 8. All Natures utmost bound The God of Iacob own Where Sea or Land is found Fall trembling at his Throne At whose Command Hard Rocks distill A Crystal Rill And drench the Sand. PSALM CXV Like the C. 1. NOT unto us we all disclaim Glory alone to God's blest Name Whose Truth shall stand for ever fast Whose Love to endless Ages last 2. Why shou'd th' insulting Heathens Pride Our Hopes alike and him deride Where is your God why shou'd they cry Ye Hebrew Slaves O Saviour why 3. Blasphemers know he reigns above And soon will your vain hopes remove He all Events disposes still And all obey his Sovereign Will 4. Not so the Gods to whom they pray Of Silver and of Gold are they To whom in vain their Vows are paid Adoring what their Hands have made 5. Tho' Mouths they have yet all their Art Can neither Breath nor Speech impart Nor can they turn their useless Eyes On those who kneel and sacrifice 6. Tho' loud their Slaves for succour cry They neither hear nor make reply Nor can their Nostrils ought receive Tho' they rich Clouds of Incense give 7. 8. The Bolts they wield they cannot throw Their Feet can neither move nor go With neither Breath nor Sense nor more Who them erect and them adore 9. The Rock of Israel is not so In whom we trust and whom we know Still trust his watchful Providence Who is our help and strong Defence 10. Ye Priests of God who daily bring Incense and Praise to Heav'ns high King O trust in that Almighty Friend Who still will help and still defend 11. 12. He 'll such whose hope on him is staid Against all Fears and Dangers aid Still he 'll his Love on Israel place Still smile on Aaron's sacred Race 12. Those who from Regions wide away Their Vows at his High Altar pay In vain they shall not thither come But go with Blessings loaden home 14. Their pious Children too shall share Th' Almighty's Kindness and his Care Whose wondrous Bounty shall extend To future Days and know no end 15. O happy Israel who partake His Blessings who the World did make 16. Who o're the Heavens triumphant rides And Earth's wide Globe to Man divides 17. 18. The silent Dead no Praises give But we who by his Favour live While we have Breath will Offerings bring And grateful Hallelujahs sing PSALM CXVI Like the XCV 1. O God who when I did complain Did all my Griefs remove O Saviour do not now disdain My humble Praise and Love 2. Since thou a gentle Ear didst give And hear me when I pray'd I 'll call upon thee while I live And never doubt thine Aid 3. Pale Death with all its ghastly Train My Soul encompast round Anguish and wo and hellish Pain Too soon alas I found 4. Then to the Lord of Life I pray'd And did for succour flee O save in my distress I said The Soul that trusts in thee 5. 6. How good and just how large his Grace How easie to forgive The simple he delights to raise And by his Love I live 7. Then O my Soul be still nor more With