The Ancient Christian Religion, Book 2 · Part 2 · Chapter 1

The Ancient Christian Religion · Book 2 · Part 2 · Chapter 1

p. 1CHAP. I. Of the true way of gathering Persons into the Church of Christ.

AS the Interal Part of Christian Religion is carefully to be preserved, even so a necessity lieth upon the Servants of God to preserve and maintain (as Instruments in his hand) the External Part of the Christian Religion also, lest at any time they be deceived by a specious pretence to the Power, the better to subvert the form of Godliness, or the form of Doctrine which was delivered to the Primitive Churches, Rom. 6. Heb. 6. For certain it is, that where the true power of Godliness dwells, there will not be wanting a due zeal for the form of Godliness also; I praise you Brethren, that you remember me in all things, and keep the Ordinances, as I delivered them to you, 1 Cor. 11. 2. and this zeal will be so much the more, as by how much the ways of Truth are opposed p. 2by evil Men, Psal. 119. 126, &c. It is time for thee, Lord, to work, for Men have made void thy Law: Therefore I love thy Commandments above Gold, yea above fine Gold: therefore I esteem all thy Precepts concerning all things to be right, and I hate every false way. And verily where the form of Godliness is neglected, Religion will in a little time either vanish, or become an unknown conceit, every man being at liberty to follow (what he supposes to be) the motions of the Spirit of God, in which there is so great a probability of being mistaken, as in nothing more; for Man's ignorance being very great, and Satan very subtile, and the way of the Lord neglected, Men ly open to every fancy which pleaseth best, or which hath the greatest shew of voluntary Humility or Will-worship, in neglecting the Body, not in any honour to the satisfying of the Flesh, Col. 2. 18, 23. To avoid all which dangerous mistakes in Religion, we shall endeavour plainly to set down the practical way of Gods Worship, as settled in the Christian Church by Christ our Lord, and his holy Apostles: And because we know no way so effectual to accomplish this work, as by a clear description of the Church of the living God, in which only can be found the undoubted Worship of God, we shall therefore do what we may briefly to shew this House or Church of God to the Children of Men, and let them measure the pattern, and consider all the ordinances thereof, and the forms thereof, that they may keep all the ordinances thereof, and the forms thereof, and do them, always remembring that the whole circuit of this House is most holy, that being the end of the Lord in all things, which he requires his People to observe; yea, Holiness becomes his house for ever, Ezek. 43. Psal. 93. 5.

The definition of a true Church.For the definition of the Christian Church, we shall not much vary from that which hath therein been done by the ancient or modern Writers. Lactantius gives this brief definition of the Church, Sola Catholica Ecclesia est, &c. It is only the Catholick Church which hath the true worship and service of God. Our modern Protestants usually define the Church thus, Where the Word of God is sincerely taught, and the Sacraments rightly administred, there is the true Church. Dr. Wollebius gives it thus, The visible Church is a visible society of Men, called to the state of Grace, by the Word and Sacraments.

Again, The definition of Christ's Church may be taken out of the word foreign, or Kahal, foreign, Ecclesia, evocare, to call, or Evocatus per Evangelium, to call, or called out by the Gospel, and then the Church is defin'd, A company of Men called out of the World, by the voice or Doctrine of Christ, to worship one true God according to his will. But if the definition be made of the thing it self according to the largest consideration, then it may be this, The whole number of the saved ones, from the beginning of the World to the end thereof. This is that Body whereof Christ is said to be the Saviour, Eph. 5. 23. called the Heb. 12.Heb 12general Assembly or Church of the first-born who are written in Heaven, which in respect of all the individuals is not known in this World by Men, God only knowing who are his; yet thus much we may p. 3say in general, that such as only fell in Adam, and have no personal guilt of their own, together with all such in every Age and Nation as fear the God of Heaven, and work Righteousness, are rationally supposed to be within the verge of this vast Body, and may by the Grace of God be Heirs of Salvation. Because Christ is the Lamb slain from the beginning to take away the sin of the World, or original sin, in the condemning power of it, as also to abolish Death the effect thereof; so justifying the whole World (who were found guilty by that Law) freely by his Grace through the redemption which is in Christ Jesus, whom God hath set forth to be a Propitiation through Faith in his Blood, for the remission of sins that are past through the forbearance of God, Rom. 3. 19. &c. But the Church or Body of Christ thus considered, as containing the whole number of the saved, is not the immediate subject of our Discourse, and therefore we shall intermit what might be said further in that case, bending our Stile to set forth the Church of Christ as now obliged by Gospel rules, to worship God according to his will, declared in the Holy Scriptures, which are strictly to be observed, for a Testament is of force after Men are dead, Heb. 91. 6, 17. And if it be but a mans Covenant, yet when it is confirmed, no man disannulleth or addeth ought thereto, Gal. 3. 15. Nor shall we incumber the Reader with the distinctions made by some learned Men in this matter, as that of those in the Church of Christ; some are only Numero, some Numero & Merito, and some Numero Merito & Electione: For though it be very true that some do only fill up the number of visible Professors, and of these some more deserving than others, and yet at last but a few that shall be chosen, as our Saviour teacheth; yet sith we are not Judges in these cases, but must leave secrets to God, we shall only concern our selves with the true or orderly state of Christs Church in the profession of the Gospel, medling little with the state of the Church of God before Christ's Incarnation (but as occasion shall require it) for the Order, State, or Oeconomy of the Church of God hath varied greatly, both in respect of the Subjects and usages thereof. But howsoever God hath spoken in time past to the Fathers, it is all to be so improved, as to serve to the furtherance of the Gospel, that Christ as a Son over his own House or Church, may have the preheminence, as being that Messiah which indeed was to teach us all things, and whose House are we, if we hold fast the confidence, and the rejoycing of the hope firm unto the end, Heb. 3. 6. And because our proposed Subject is full of controversie in these days, we shall therefore for the better manifestation of truth, speak distinctly to the particulars here ensuing.

1. Of the state of Infants in general dying in Infancy, and particularly of the state of Infants of Christian Parents.

2. Of the notes or infallible marks, viz. That Doctrine and Form of Worship, by which the Church of Christ is to be known, from the plantation thereof in a Gospel way to the end of the World: And first of the first.

p. 4SECT. II. Of the state of Infants in general, that dying so they are happy.

That we may remove (if possible) all prejudice out of the minds of Men, touching our nonadmission of Infants to the participation of Gospel Ordinances in the visible Church in her Gospel frame, This is that which we hold of Infants generally without doubting, from the words of our Lord, Mat. 19. 14. Of such is the Kingdom of Heaven; that Infants are happy Persons, there lying no sentence of eternal condemnation against them, but the contrary is here averred concerning them indefinitely by Christ himself: As also by the Apostle, Rom. 5. For as in Adam they die, so in Christ shall they be made alive, the sin of Adam therefore being taken off, as to any future condemnation (for in respect of temporal death they still suffer for it,) and they having no other sin chargeable against them (that we read of) must needs be justified by the Grace of our Lord Jesus Christ from wrath to come. And further it is also avouched by our Saviour, of Infants indefinitely, that their **Some do restrain these words to Believers only, which would exclude all Infants, (as well as some) from the blessing of such heavenly Protectors or Guardians, yet Calvin denies not this place to refer to Persons in their Infancy, Calv. Inst. l. 1. c. 14. §. 7.Angels do always behold the face of God in Heaven, Matth. 18. 10. and not only so, but he saith expressly, vers. 14. It is not the will of the Heavenly Father that one of these little ones should perish, and this may very fairly be understood of Infants, seeing God hath declared elsewhere, that he wills not the death of a Sinner, and that the Son shall not bear the iniquity of the Father, which (as hath been shewed) can only be true in respect of eternal death. Great cause there is why all Infants should be indemnified in that respect, sith they were no way accessory to any sin at all, and never rejected the Grace of a second Life, which is the cause of death eternal to those that are damned, as our Saviour teacheth, Joh. 3. 19. Mar. 16. 16. And hence we conceive ariseth sure ground of comfort concerning all Infants dying such, nor are we alone in this our Doctrine, some of our Adversaries being constrained to avouch it, and particularly Mr. Baxter, who though he hath made a great noise in the World, as if Parents could have no ground of hope for their dying Infants, unless they be baptized, &c. yet to the utter confutation of that conceit, he plainly tells us otherwise, in that Piece called More Proofs, &c. Pag. 88, 89. We hold (saith he) that all Mankind is brought by Christ under a Covenant of Grace, which is not vain, nor repealed by God, but as their abuse of the Grace of the Covenant may cast them out; for as a Covenant of intire nature or innocency was made with all Mankind with innocent Adam, so a Covenant of Grace was made with all Mankind in lapsed Adam, Gen. 3. 15. in the promised seed, and renewed again with all Mankind in Noah. No man can prove either a limitation of this Covenant to some (till the rest by violating it become the Serpent's seed at least) nor yet that God did ever abrogate it, as it was made to all the World, — for those 4000 years before Christ's Incarnation, the mere decree and promise did serve for mans salvation, &c. Thus far Mr. Baxter. And indeed for p. 5any to hold that God will damn any Infants, is such a Doctrine as is repugnant to the nature of God, who hates cruelty; but what can be named that looks more like cruelty, than to make Infants, and then cast them into Hell torments, to punish them as much as the Devil himself or the greatest of sinners; shall not the Judge of all the Earth do right? will he punish the innocent Babe with the Devil and his Angels? God forbid, for he delighteth in Mercy, and hath said it is not his will that one of these little ones should perish, and therefore gave his beloved Son to seek and save them in their lost condition, Matth. 18. 14. In his gracious hands therefore will we leave the state of Infants in general, who as Irenaeus rightly saith, Irenaeus, Et Infantibus Infans factus, sanctificans Infantes.was made an Infant that he might sanctifie Infants; and shall now consider the state of the Infants of Christians in particular, with respect to such advantage as may pertain to them as such, especially for that great outcrys have been made against us, as Persons injurious to Infants of Christians, as being rendred by us to be in no better condition than the Infants of Infidels; howbeit this exclamation will be found injurious to the truth and to us: For,

Of this I am confident, that I never heard or read in the Works of those of our way, that any ever held or maintain'd such a position, that Infants of Christians have no advantage above the Infants of Heathens, in respect of Gospel Mercies, but the contrary is to be seen in the Writings of divers learned Assertors of our Principles, as here I shall shew. Mr. Fisher pag. 218. of his Christianismus Redivivus, hath these words, Those [Infants] of Christian Parents [I look upon] as having in some sense a prerogative of Seed, so far as t…ey may be a Seed of Prayers, more than others, and in some sense too a holiness above others, as they may be sanctified to their Parents as blessings — as well as being more likely to be discipled into the way of holiness and life, by their Godly education of them. Also Mr. Tombs in sundry places of his Antipaed. Part 3. speaks to the same effect, as in Pag. 406, 407, 415, 419, 453, 455, 479, 480, 481. it shall suffice to set down that passage, Pag. 464. and leave the Reader to consult the residue at his own convenience, That the Infants of believing Gentiles, no Members of the visible Church Christian, are not in a worse but better condition, in respect of any real Evangelical blessing, than the Hebrew Infants were with their Churchmembership. 1. Because the spiritual blessings of Regeneration, indwelling of the Spirit, Justification, remission of Sins, Adoption, Gods favour, Protection, Provision, Eternal Life, are as much assured to them in Infancy without visible Churchmembership, as they were with it. 2. They do actually enjoy sooner those Mercies, — and in more ample manner without Jewish visible Church-membership, than they did with it, the Spirit being now more poured out, the Gospel cleared, the Church enlarged, &c. — The Mercy to the Catholick Church is a Mercy to Believers Infants, 1. In that it frees them from legal Burthens. 2. In that there is a near capacity and probability of the best good for them remaining in their Parents or other godly Families. Thus far Mr. Tombs, who also in the Pages cited above, doth frequently allow a further benefit to the Infants of Christians p. 6than others, in respect of their timely dedication to God by Prayer or Vow, and Thansgiving, which certainly are all Blessings and Priviviledges redounding to those Infants through the blessing of the Gospel, which the little ones of Infidels are deprived of, being dedicate rather to Idols than to the Lord; and upon this account it may be said, that the Infants of Christians are holy by prerogative of Seed, being the Children of sanctified Persons who also dedicate them to God, and design them to Christianity, and in this sense may be said to be related to the visible Church, being in a more visible state of Beatitude, as being thus given to God in the Name of Christ from the Womb, who again doth strictly bind the Parents to bring them up (as it were for him) in the nurture and admonition of the Lord.

Howbeit, from all this, it doth not follow that the Infants of Christians are to be brought to particular duties in the Church, as Baptism, the Lords Table, &c. as is fully granted even by the Poedobaptists themselves in every thing, save only their sprinkling and crossing of Infants, which they wrongfully call Baptism, which shall more fully appear in our Defence, God permitting, in the mean while let it be considered what we have granted. And certainly had Christians contented themselves in doing to their Infants as Christ did to those which were brought to him, either by praying for them themselves, if capable, or by presenting them to Christ's Ministers that they might do it for them in the most solemn manner, I think this would not be opposed by the baptized Churches; and it is to me a wonder how those that pretend so much care for Infants should wholly omit the doing to them as Christ did, and presume from Christs carriage towards Infants to do quite another thing, which Christ neither did nor commanded to be done. And certainly in this case there hath been a very great mistake, which calls for some careful and speedy reformation, that so the purity of the use of Gospel Ordinances may be attained, according to the usage of the first Churches, in which we only find actual Believers (by Profession at least) admitted to the religious observation or practice of Christs Commands, and not so much as one Infant in those Churches any way concern'd in the duties of the New Covenant, which we shall plainly demonstrate, by a particular enquiry into the state of every Church mentioned in the New Testament, and let the best antiquity (even that of the Holy Scripture) carry the cause, as being the best note by which the true Church may be known, from all such as unduly claim that honourable Title.

SECT III. That actual Believers only, and no Infants, were admitted communion in Gospel Ordinances in the first Churches.

No Infants of the Primitive Church at Jerusalem.We shall begin our enquiry in the Church at Jerusalem, from the death of our Saviour, and the effusion of the Holy Spirit by the p. 7operation whereof in the Ministry of the Apostles, according to the tenour of their Commission, Mat. 28. 19, 20. Churches were now to be gathered throughout the whole World. And here we find the Members of this Church enumerated several times, Act. 1. 13, 14, 15. The number of names together, were about an hundred and twenty, consisting of both Sexes, Men and Women, who continued in one place together in Prayer and Supplication, and here is not the least hint of any other Person or Persons incorporated into this Body, save actual Professors only. Then Chap. 2. vers. 40. We have an account of the first addition to this holy Society of about 3000 souls, who were all such as gladly received the Word preached by the Apostles, and of this company only it is said, they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread and in Prayers. Now it may justly be presumed, that these 3000 Persons had pertaining to them not less than 3000 Infants and other Persons in their Families, and yet not the least mention of so much as one of those Infants to be admitted to Baptism, or any practical Ordinance of the Gospel, which is further evident from the unity of Heart and Soul which they had each with other, throughout this whole Body, which is a thing not compitable to Infants, but only to such as are begotten by the good Word of God to the Faith and Fellowship of the Gospel. Again Act. 4. 4. We find the former number augmented to 5000, or else an addition of 5000 to the former number, and these also were all such as gave demonstration of their Faith, by that great Grace which was upon them all, lifting up their voice together in Prayer with one accord, Vers. 33. which shews the sense of the things of God was upon all their Hearts; and there is yet a further account of the increase of this Church, Act. 5. 14. but still it is of Believers only, and Believers were the more added to the Lord, multitudes both of Men and Women. This Church at Jerusalem being the first which was settled in a Gospel way, is therefore a good Pattern for all other Churches, and may justly claim priority; and concerning whom we find a more exact account of the form of Christian Doctrine delivered to them than to any other Church, Heb. 6. 1, 2. (though we doubt not but all other Churches had the same) the very nature and order of whose first principles or beginning parts of Christianity do shew most clearly, that no Person was admitted to communicate in the Ordinances of Christ as received by them, but actual Believers; for sith repentance from dead works, and faith towards God are made antecedanious to sacred Baptism, and Baptism is acknowledged to be antecedanious to all other priviledges in the Church, it must needs follow that none in an Infant-state can be admitted to Gospel Ordinances, according to the tenour of the principles of this first Church.

The evidence on our side is so clear in this case, that Dr. Bale confesses in his End to Controversie, that if the order here set down Heb. 6. 1, 2. should be observed, both Papists and Protestants must cross the Cudgels to the Anabaptists; and when this order ceas'd p. 8de jure, and by what authority another order of propounding Christianity to Men was to be received, no man I presume can give any satisfactory account: But of these things we shall speak more fully in our Defence. What is said from Act. 2. 39. The promise is to you, and to your Children, &c. is not only interpreted by the Apostle, only of such of them and their Children, the Gentiles and their Children, as the Lord shall call, which is not to be understood of Infants, who are not capable to hear the call of the Gospel, but the Protestant Interpreters themselves do so expound it; See Erasmus's Paraphrase on Act. 2. 39. and Diodate Annotations on the same Text.

No Infants of of the Primitive Church at Samaria.That numerous Church at Samaria, Act. 8. is of the same complexion with that at Jerusalem: For though we find here as general a conversion as the most we read of, insomuch that it is said, the whole City, i. e. the People with one accord gave heed to the things which were spoken by Philip, Act. 8. 6. and when they believed, 'tis said they were baptized, both Men and Women; but not a word of any (no not so much as one) Infant do we find as added to this Body, which is so great an evidence of the alteration of the state of the Church from what it was in the time of the Law, in respect of Infants, as that this alone might serve to issue the controversie; for who can think, that when we have such a particular account, 1. Of the multitude that received the Gospel; then of the different Sex, both Men and Women, but that we should have had some intimation also of their little Children being added to the Church, if indeed it had been done; but neither now at their first conversion, nor yet when Peter and John were sent to visite them, and to perform what was wanting among them, in respect of Imposition of Hands, &c. do we find any the least passage in all their transactions, that gives notice of any Infants being brought to any one ordinance in this Church of Christ.

No Infants of the Church of Caesaria in her Primitive state.The next Christian Congregation which falls under consideration, is that at Caesaria, planted by the Apostle Peter, Act. 10. by whose mouth it pleased God the Gentiles should first hear and believe, and here we find those only accepted as fit Persons to be concern'd in the worship of God according to the Gospel, which did fear God and work righteousness, with an intimation also that this was the will of God concerning all Nations, according to the Doctrine of the Lord Christ, Joh. 4. 14. God is a spirit, and they that worship him must worship him in spirit and in truth, the Jewish worship being now to vanish, as being too carnal for the Gospel Church, and consequently the matter or subjects of this Church to be of a more spiritual capacity than those who were generally admitted to legal Ordinances. Still we are destitute of any word that shews Infants incorporated with Believers, as partakers of Gospel Ordinances with them.

p. 9No mention of Infant Baptism to the Ethiopian Convert.Nor shall we pass by what is delecared of the grace of God vouchsafed to the Ethiopians by means of the conversion of the Eunuch, Act. 8. for it is remarkable, that of all his Attendants we read not of one who received the truth or was baptized, but himself, and here was a clear difference between the Law and the Gospel, in respect of the admission of Members into the Church; for under the Law, if a Person did joyn himself to the Lord, all his Males must be circumcised; Exod. 12. 48.Exod 12:48but no such Law in the Gospel, that if the Master joyn himself to the Lord, all his Children or Servants are to be baptized; the clean contrary is evident from the case of this Eunuch, and in many other cases, where we find in Families, the Master a Believer, when those of his house were not so; and Christ himself shews his Church should not be gathered of whole Families, save as the same should wholly believe, when he foreshews, that for the Gospel sake there should be five in one house, divided two against three, and three against two. It is reported by Eusebius, that this Eunuch was instrumental to enlighten his Countrymen in the Ministry of the Gospel, but not a word of his admission of Infants to Baptism in that Country, nor indeed doth Eusebius so much as mention Infant-Church-membership or Baptism in all his History.

No Infants found admitted to the Primitive Churches at Antioch.The Church at Antioch, famous for the title of Christian, as there first given to the Disciples or Followers of Christ, and it is observable that none but Disciples had that Appellation, Act. 11. 26. and though we have an account of a great enlargment of the Church at this place, yet it is only found to be of such as believed and turned to the Lord, as vers. 21. and are all exhorted with purpose of heart to cleave unto the Lord, but not a whisper of so much as one Infant brought to any Ordinance of the Gospel among those Christians.

No Infants of the Primitive Churches at Syria, Cilicia, &c.The same may be said of the Churches of Christ in Syria, Cilicia, &c. to whom and to every of them was that holy Epistle sent, Act. 15. prohibiting the eating of meats offered to Idols, Blood, things strangled, and Fornication, by the tenour of this Epistle the whole multitude of the Christians received great consolation, as finding thereby they were freed from the burthen of legal Ceremonies: And the same decrees were delivered to other Churches, Act. 14. 4. who were thereby established in the Faith: All which passages, with others to the same purpose, do shew that the continual addition of the Church in every place was of actual Believers, such as turned to God, but not a passage that gives light to any Infants added to any of these Churches. And it is the more strange that no notice is given of any such matter (if indeed Infants had been then baptized) seeing the controversie was about Circumcision, and which now was abrogated or decreed against, and so Infants freed from it, and yet no mention of Baptism or any other rite ordain'd for them instead thereof, which if ever such a thing had been apointed, it would on this occasion have been mentioned in all probability; but contrariwise the Arguments p. 10used to satisfie those that were doubtful, are taken from the Mercy of God, in taking away the heavy yoke of the Law of bondage, and of the sufficiency of the Grace of God, held forth in the Gospel, for Mans Salvation.

No Infants of the Primitive Church at Philippi.Although the Church at Philippi took her beginning in two Families, to wit of Lydia, and of the Jaylor, yet it is most plain that none but Believers were admitted to the ways of Christ; for those of Lydias house are said to be Brethren, and capable of receiving exhortation or consolation from the Apostles, Act. 16. ult. and consequently not Infants; and those of the Jaylors house are said to hear the Word and to believe in God, and so were baptized, and here again was as fit an occasion to mention Infants baptism (if any such thing had been) as could well offer it self, but not a word to that purpose. To this Church and to every member thereof Paul wrote an Epistle, stiling them Saints, such as had fellowship in the Gospel from the first day (meaning sure the first day of their admission to the Church) until now, Phil. 1. 5. and declares them to be partakers of his Grace, both in his bonds and defence of the Gospel, and these things can in no wise be said of Infants; so that neither yet can any thing be hence gathered for a mixed Body of Infants with grown Persons, believing in Christ as a Church of his constitution.

No Infant of the Church at Thessalonica.The Gospel now advanceth to Thessalonica, Act. 17. 1, to 9. where we find those only that believed to be joined to Paul and Silas foreign adjuncti sunt, vers. 4. and of the devout Greeks a great multitude, and of the chief Women not a few; observe, still Men and Women are particularly accounted as they were added to the Churches, and why Children are not counted with them, but because they were not in those days joined to the Churches, no sufficient reason can be shewed. What manner of Persons this Church consisted of is further shewed by the Epistles which Paul wrote to them, 1 Thess. 1. 3. &c. for as they are here declared to be believing Persons, and such as received the Word in much affliction with joy in the Holy Ghost; so they were all such as could in some measure understand the Epistle which was sent unto them, and therefore is express charge given (that the Epistle should be read to all the holy Brethren, 1 Thess. 5. 27.) I charge you by the Lord, that this Epistle be read to all the holy Brethren; sure this doth not include Infants, and consequently they were not of the Brotherhood in the Church at Thessalonica.

No Infant of the Primitive Church at Berea.Proceed we now to Berea, Act. 17. 13. where we find the Word preached and received with all readiness of Mind, the Disciples searching the Scriptures daily to see that the things spoken were proved by the Word of God as therein contained; and there many believed, of the honourable Women, and Men not a few; but still no Infant is named, no nor implyed in any term here used to signifie who were incorporated into a Church-capacity, but believing Persons, p. 11both Men and Women, are the only Persons we find concer'd in the worship of God according to the Gospel.

No Infant of the Primitive Churc… at Corinthus.We are now come to Corinth, Act. 18. 8. where we find the Word preached. Crispus believing is baptized, his Houshold also received the Word by Faith, and many of the Corinthians hearing the Word, believed and were baptized; and here Paul continues a Year and six Months preaching the Word of God among them, but not a word of any Infant added to this Church; neither yet by the Epistles which Paul writ to this Church can any such thing be made appear▪ but rather the contrary, for they are said to be such Persons as called upon the Name of the Lord, being first called to be Saints, and called into the Fellowship of the Lord Jesus, who are all required to speak the same thing, and were all by one Spirit baptized into one Body, and made to drink into one Spirit, were all one Body and one Bread, as they were Partakers of that one Bread of the Lords Table: so that whatsoever is the meaning of 1 Cor. 7. 14. **Augustine saith, Whatsoever that Holiness is, 1 Cor. 7. 14. It is not of power to make Christians, or remit, sins: And Erasmus expounds it of legitimate sanctity only.1 Cor 7:14yet certain it is Infants were not admitted to this Church or Body, being not admitted to the Lords Table with them.

No Infant of the Primitive Church at Ephesus.In Act. 19. 1. to the end, we find Paul at Ephesus, where he left some of his Companions, who taught Apollo the perfect way of the Lord, and consequently many others. Here we find Brethren who send their Letters of recommendation with Apollo to Corinth: To this Church we find twelve Persons added at Paul's second coming to Ephesus, but nothing said of any Infants added with them; yea, in the Epistle sent to them, they are all said to be Saints and faithful in Christ Jesus, such as to whom was made known the good pleasure of the will of God, Eph. 1. 1, 9. such as trusted in Christ after they heard the Word of the Gospel, and were sealed with the Holy Spirit of Promise, and are all commanded, or exhorted to hold the unity of the Spirit in the bond of Peace, having all one Lord, one Faith, one Baptism; all which shews that this Church had no Infants admitted to Fellowship in the Mysteries of the Gospel, for that they were not qualified for the reception of them; and though the Apostle takes occasion to speak particularly of the duty of Children, Eph. 5. 1. yet speaks he not a word of Infants, either in the directions which he gives to the Parents or the Children.

No Infant of the Primitive Churches in Galatia.When Paul had saluted the Church at Caesaria, he goeth into Galatia, where he strengthens the Disciples, but he could not strengthen Infants, therefore they are not accounted Disciples, and consequently no Members of the Primitive Churches in Galatia; and of these famous Churches we have this account in the Epistle sent to them, they had begun their Christian course in the Spirit, Gal. 3. 3. being called to the Grace of God by the Ministry of Paul, Gal. 1. 6. They were all the sons of God by Faith in Christ Jesus, Gal. 3. 26. and had put on Christ Jesus in Baptism, but no passage in all this Epistle gives p. 12us any account of so much as one Infant brought to any Ordinance of the Gospel in the practick part in all these Churches.

No Infant of the Primitive Church at Coloss.The Church at Coloss are stiled Saints and faithful Brethren, and such as of whose Faith and Love to all Saints a good report was spread abroad, Col. 1. 2, 4. which Faith was wrought in them by hearing the Gospel. These Christians are said to be circumcised with the Circumcision made without hands, in putting off the Body of the sins of the Flesh by the Circumcision of Christ, and to be buried with Christ in Baptism, and therein to be risen with him through Faith; and these things being said of the whole Church and every Member, as much as any Member, it most plainly shews that actual Professors only, and no Infants, were of this Church when Paul wrote to them.

No Infant of the Roman Church in the Primitive state.The Church of Rome was in those days like the rest, being called of God to be Saints, and were all actual Believers, such as had their faith spoken of throughout the World, Rom. 1. 7, 8. yea they are every one of them, as much as any of them said to have obeyed from the heart the form of Doctrine which was delivered unto them, Rom. 6. and are all exhorted to reckon themselves dead unto sin, and as being so dead with Christ they were all buried with him in Baptism; all planted in the likeness of his death, and bound thenceforth to walk in newness of life; yea they were such as had all been servants of sin, and were by the Grace of God made free from sin, to have their fruit unto Holiness, and are said to stand in the Church Christian (and so in Christ) by Faith. Now these things being said of the whole Church, and not one Member to be exempted from these qualifications, at least in the common profession of them: It is most manifest no Infant was admitted to Membership in this Body or Church in the actual profession of the Gospel.

No Infant of the Church at Troas in the first times.The Church at Troas consisted of such Disciples only as had right to the Lords Table, who accordingly met together to celebrate that holy Mystery, Act. 20. 7. but sure no Infant was admitted to this holy Ordinance which yet every Disciple and Member had right to; Ergo, Infants were neither Disciples nor Members of this Body or Christian society.

No Infant of the Church at Ptolemais in her Primitive state.The Church at Ptolemais are denominated Brethren, Act. 21. 7. and such as were capable of salutation from the Apostle and his fellow Ministers, but no word meet we with here neither, that gives us any account of any Infant subject pertaining to the community of these Christians.

No Infant of the Primitive Church at Damascus.The Church at Damascus consisted of Men and Women, Act. 9. 2. among whom was Annanias, a devout man, by whom Paul was baptized upon his conversion, Act. 22. 16. These Christians are also called Disciples, but were such as understood the danger Paul was p. 13in by the Governour, who was desirous to apprehend him, wherefore these Disciples let him down over the wall in a Basket, but still we fail of any account of Infants, numbred with Disciples, or to be joyned in Communion with the Church. As for what is vainly pretended to prone such a thing from Act. 15. 10. We shall examine the force of that Allegation in our Defence.

We have spoken before of the Church of Ephesus; In Asia we find six other Churches, viz. Of Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Lavdicea. All those Churches are spoken to by the Spirit, all that have Ears to hear, are to hear what the Spirit saith to the Churches; And by the commendations of some of these Churches, and the reprehensions to others, it's evident no Infants are spoken of, or to in these Epistles, and yet certainly every Disciple and Member in these Churches, are bound to take notice of what was writ to these Churches. It is therefore utterly incredible, that any but actual believers or adult persons professing the Faith, were made Recipients of Gospel ordinances in the Apostles times, because no Footsteps of any such thing is found in any of their holy writings, and hence we conclude with Jerom, non credimus quia non Legimus, for neither do we believe it, because we read it not.

Nor is there any thing appears in those general Epistles, written by James, Peter, John and Jude, which favours the case of Infants admission to Gospel ordinances as members of the Church, under the exercise of Gospel worship, but rather very much to the contrary; as First,

James salutes all Christians to whom he writes, with the Compellation of Brethren, and shewes they were such a Brother-hood, as were begotten by the word of truth, Jam. 1. 18. not as being born of believing Parents; And his speaches to them throughout his Epistle, are such as take no notice of Infants, even there where they are comprehensive of every Member of the Church, as Jam. 1. 5. If any man lack Wisdom let him ask it of God. Chap. 4. 10. Humble your selves under the mighty hand of God. Chap. 5. 9. Grudge not one against another Brethren. Be patient Brethren unto the coming of the Lord, &c. Is any afflicted let him pray, Is any merry let him sing Psalms, Brethren if any of you do err from the truth and one convert him, &c. Doubtless all Church members are concern'd in these duties Equally, as the occasions do occur; and yet it is most evident, Infants are not concerned in any of these matters, and consequently were not of that Brother-hood, to whom these things were written.

The next general Epistles, are those of the Apostle Peter, In which we onelyonly find those spoken of as Church Members, who had obtained like precious Faith, 2 Pet. 1. 1. And as he Terms them a Chosen generation, a holy Nation, &c. So he shews this their extraction to be supernatural, being born again (saith he) not of corruptible seed, but of incorruptible, by the word of God which livetb and abideth for ever, which he interprets to be the Gospel which was Preached unto them. 1 Pet. 1. ult. And being thus begotten by the Gospel, they are said to have purified p. 14their Souls in obeying the truth through the Spirit; And the least Babes among them are exhorted to desire the sincere Milk of the word that they might grow thereby; which undeniably shews, that no other Babes were admitted to the Church in this Apostles time, then such as were born again by faith in the word of God, without which Faith, the new Birth is not produced. John 1. 12. For as many as believed, they received power to become the Sons of God. Furthermore as the description of the Primitive Christians by their birth, shews they were no Infants, Even so, the tenor of all that Instruction which he further gives them doth hold forth the same, Christ having it seems given no order to this faithful Shepheard to concern himself in dispensing Gospel Ordinances to Infants: and yet he was obliged to feed the Flock, the Sheep and Lambs of Christ, John 22. 16. &c. And this he did Faithfully perform, albeit he ministred only to those who were capable of Instruction, and here he feeds, both the pastours and the Sheep, yea the lowest Member among them, even those that were new born. And this I take to be a very convincing Argument, that none but actual believers were incorporated into the Mystical Flock of Christ under the Gospel, because they are not delivered to the care of the pastors of the Church, but little ones are left to the tuition of their Godly Parents, who are obliged to bring them up in the nurture and Admonition of the Lord.

John that beloved Disciple, wrote one general Epistle to the Christians in the Primitive times, in which he particularly sets down the several ranks or degrees that were among them, viz. Fathers, Younge-men and Children, yet Infants are excepted, for these Children are said to have known the Father, and are therefore to be understood of young or weak converts 1 John 2. 13. to which agrees Heb. 8. 11. all shall know me from the least to the greatest of them, which prophesie is fulfilled in the Gospel Church. vers. 13. This Apostle further avers. 1 Eph. 5. 4. That whatsoever is born of God, overcomes the World, and this is the Victory even our Faith, Now all Christians are born of God (or at least profess so to be) but Infants do not overcome the World, therefore not born of God (as Christians must do, or else they are no Christians,) though very happy Persons, as hath been shewed, and consequently were not in these dayes concern'd in Church ordinances.

Jude, that Servant of God, comprehendeth in his general Epistle only such as were known to be sanctified by God, preserved in Christ and called. Now none are called by the Gospel, or voice of God speaking by his Ministers, but such as have Ears to hear. Diodate.Diodate expounds the place to this effect, sanctified by vertue of Gods grace, by his word and Spirit, defended, &c. in the Faith which they had acquired to the communion of his Body, by virtue of their Spiritual union with him. But these things are only applicable to actual believers; and this word, foreign called, is of the same import with that from whence the Lords people are denominated his Church, to wit because of the effect of the word, by which they are called out of darkness into his marvelous Light. Forasmuch then as God hath not ordained a Ministery, to preach to, or any other way to call Infants into the Church p. 15who know not the voice of the Shepheard, nor are they capable of exhortation to any duty; nor is any duty of the new Covenant imposed upon them, therefore they are not included in this calling, and as the beginning of this Epistle is not of, or to Infants, so neither do the other parts thereof concern them, in respect of any duty required of Church Members, no not that passage vers. 20. which is as general as any thing that can be spoken to the Church of God; for all the Church and every Member thereof, are to be edified, or built up, in their most holy Faith, to pray in the holy Ghost, to keep themselves in the Love of God, and to wait for the mercy of our Lord Jesus Christ unto Eternal life; but all men know that these things are not compatible to Infants. As for the two particular Epistles of St. John, they are of the same import with the former, for though he write to the Elect Lady and her Children, yet those Children are expressly said to be found walking in the truth, even as they had received a commandment from the Father, 2 John vers. 4. 5. who are also exhorted to look to themselves, that the things which had been wrought were not lost. And in the last of John's Epistles, we find him rejoycing greatly that his Children walked in the truth, namely all such as were under his care as a pastor, for otherwise these were not his Children, but no word have we here that gives notice of Infants to be Church Members, wherefore we may, from all that hath been said hereabout, conclude with great security, that none but the adult that professed Faith actually, were incorporated into the Church of Christ, in the actual profession of the Gospel in the Primitive times. And consequently it was a very great and unwarantable alteration of the state of the Church, when men devised, and attempted this usuage, to prevent the work of conversion, as necessary to mens entering into the Church of Christ, by ushering all Infants in Families, and whole Kingdoms, into the visible Church by Baptism, which yet is but a vain pretence, although it hath been received with never so great or general approbation among men, to whom errour is commonly more acceptable then the truth, in the antient simplicity and purity thereof.

SECT IV. Containing certain Arguments, taken out of Mr. Tombes Antipoedobaptist 3 part Mr. Tombes Antipoedob. 3 part S. 53.in confirmation of what is said in the preceeding Section, viz. That no Infants were Members of the visible Church Christian in the Apostles dayes, nor ought to be in these dayes.

Because the Arguments, as they lye in Mr. Tombes his Books, are very long and interlaced with many references to Mr. Baxter and others, I will here form them in a shorter and more easie Method; The first is this.

Arg. 1. All visible Members in the Church Christian, in Christ and the Apostles dayes, were to be Baptized. This is granted by all that acknowledge Baptism to be an ordinance of Christ. But no Infants p. 16were then to be baptized. This is proved by Mr. Tombes Antipoed. 2 part. by divers others, and in this Book. Ergo, no Infants were visible Members of the Church Christian in Christ, and the Apostles dayes.

Arg. 2. All that were visible Members of the Church Christian in the Apostles dayes, were one body and one bread, and did drink into one Spirit, as they were all partakers of that one bread of the Lords Table, 1 Cor. 12. 16, But no Infants were partakers of that one bread of the Lords Table, &c. in the Apostles dayes. Ergo, no Infants were then of the visible body or Church in the Christian profession. The Major is plain from the text alledged, the Minor is granted by all now professing Christianity, none of them bringing Infants to the Lords Table in these dayes.

Arg. 3. They were no Members of the visible Church, who were left out of the number of the whole Church, all the believers, the multitude of the Disciples in all the places where there is an enumeration of the Members of the Church, or mention of the whole Church (i. e. the Church militant) the number of believers or Disciples in the new Testament. But Infants are left out of that number, in all places in the new Testament. Ergo. The Major is evident of it self. The minor he proves by recounting the places where such enumeration is made, nor hath any hitherto been able to shew the mention of any Infant, as a Member of the visible body or Church Christian in the Apostles dayes.

Arg. 4. From the common received definitions of the visible Church he argueth thus. All that are of the visible Church Christian are Faithful, called out of the World by the preaching of the word, do profess the Faith of Christ, visible believers receiving and imbracing the Christian Catholick Faith. This he proves in terminis by the definition given by the Church of England in Artic. 19. by the answer of the Assembly p. 48. edit. of 1644. By Dr. Reynolds 2 conclus. p. 296. Dr. Hudson vindic. c. 1. p. 12. But no Infant are such, and to prove this he appeals to the doctrine of allmost all famous Divines, particularly, Guliel Apolonij considerat. contro. c. 1. p. 8. who joyntly affirm the matter of a visible Church, to be men outwardly called, professing the Faith of Christ, &c.

Arg. 5. They which have not the form constituting, and denominating a visible Christian Church Member, are not such. But Infants, &c. The major be proves by a rule in Logick. Take away the form, and the thing formed is not. If the form denominating agree not, the denomination agrees not. And that profession of Faith, is the Form constituting and denominating a visible Church Member, he proves by many Divines, viz. Aymes, Norton, Hudson. &c.

Arg. 6. If Infants be visible Church Members, then there may be a visible Church Christian which consists only of Infants; for a number of visible Members makes a visible Church entitive; though not Organical; But this is absur'd, Ergo. Infants have not the form of a visible Church Members.

p. 17Arg. 7. If Infants be visible Christian Church Members, then there is some cause thereof; But there is none, Ergo. The Major being apparent, he proves the Minor, by shewing the insufficiency of what is alledged, from the Parents Faith, the Childs sanctity, the covenant, or Law of nature, or any other Covenant; none of them binding the Parents to make, nor enabling them to beget their Infants visible Members of the Christian Church. And it is a true saying of Tertullian, we are not born, but made Christians, nor are we made such by man, but by God. Therefore if any man be in Christ, he is a new Creature. 2 Cor. 5. 17.

SECT. V. Of the necessity and great usefulness of Sacred baptism, to a true Church-state, and of the Honours which God by his word hath confer'd on that ordinance.

An Error in the beginning of any important work (much more in Religion) is commonly very dangerous to the whole, especially if it happen to be in things, which are any way fundamental to the work it self; And though it is most true that Christ Jesus is the foundation of the Church of God, originally and in the main, yet it is also true, that God hath made several things Fundamentally necessary to an orderly Church-state, in several respects as appears, Heb. 6. 1, 2. Here we have, First, repentance from dead works or Humiliation, for sin; Then a sure trust in the Lord Jesus for justification from sin, which Faith cannot be found in the impenitent, and therefore justly put here, in the second place. Of these two principles we hope sufficient is said above; as also of the two last principles, the resurrection of the dead, and the Eternal judgment. These four great branches of Christian Doctrine, are Fundamentally necessary to the salvation of all Men, to whom the word of this Salvation is sent. Of whom, all such (and such onelyonly) as repent and believe the Gospel, or at least profess so to do, and having opportunity, are by the will of God to be baptized with water, in order to their worshipping Almighty God in a Church capacity, in the visible profession of the Gospel of God, and under that cognizance, through the Spirit of Christ, to militate in the holy warfare of Christianity, against every Spirit which goeth about to pervert the right way of the Lord. The verity of what is here said, shall be demonstrated under these four heads: and First,

1. From the Institution or first delivery of Sacred Baptism.

2. From the Commission given by Christ to his Apostles, for the perpetuity of Baptism.

3. From the practice of Christs Apostles, in pursuance of the said Commission.

4. From the natural and spiritual import of the ordinance it self.

It appeareth Matthew 2 and 3 Chapters, that Jesus being born in Bethlehem, and now almost ready to enter upon the great work, not p. 18only of our redemption by his death, but also by his Doctrine to change the state of religion throughout the World; that John his forerunner, and the preparer of a people for him, was immediately sent of God, to give knowledge of Salvation to the people, by the remission of their sins, or by the baptism of repentance for remission of sins, Luke 1. 76, 77. Therefore did he preach the Doctrine and Baptism of Repentance, as the way wherein (through Faith in him that was to come after, to wit Christ Jesus) they were to lay hold of that Salvation, or remission of Sin, held forth, by the will of God in that Ministration.

In the prosecution of whose Ministery, we find great multitudes baptized upon repentance, or confession of Sin. Matth. 3. 5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins. No sinners do we find admitted to this Baptism, but upon their receiving John's Doctrine, and professing repentance, and Faith in him that was to come after Act. 19. 4. but rather a prohibition to such as thought otherwise to claim an interest therein, Matth. 3. 7, 8, 9, 10. compared with Luk. 7. 29, 30. For though the Pharisees came to John's Baptism, yet when John calls upon them for repentance, and no longer to rest upon that natural relation, which they had to Abrabraham, and consequently he did direct them to Christ (as that was his Doctrine to the people Act. 19. 4.) then they reject the Counsel of God against themselves, being not baptized of him. Thus this great Prophet gave clear notice, that God was now purposed to raise up Children another way then by natural extraction, even by Heavenly birth or being born from above John 3. 3. and therefore this holy rite was adapted or fited only for such Children (professedly at least) as the very title thereof [the Baptism of repentance] doth plainly shew. And here we find a clear difference between Circumcision and Baptism, in the first Institution of each, the first taking in all the natural seed of Abraham, though not concern'd in the Covenant made with Abraham (as in the case of Ismael) the other leaving out the natural seed of Abraham, though in possession of the Covenant made with Abraham, Act. 3. 25. unless they did the works of Abraham. Matth. 3. 8, 9. John 8. 39.

This Doctrine and Baptism was of a pure Evangelical nature, called therefore the beginning of the Gospel of Jesus Christ the Son of God, Mark. 1. 1. avouched by Christ to be from Heaven, Matth. 21. 25. and highly honoured by the person of the Son of God submitting to, and the voice of the Father from Heaven approving of, and the appearance of the holy Ghost, at the solemnization of Christs Baptism by John, Matth. 3. 15, 16, 17. Honoured also with the Title of God's Councel, and of such importance, as he that rejects it denyes John to be a Prophet. Yea further honoured by our Saviours promoting it. John 3. 23. there he tarried with them and Baptized, John 4. 1. 2. He made and Baptized more Disciples then John (though Jesus himself Baptized not but his Disciples.) And still the thing chiefly to be minded here is, p. 19that none are Baptized by Christ (or by his direction) but those that are first made Disciples. And thus was our Lord himself the chief founder of the Gospel in the Heavenly Doctrine of Faith, Repentance, ann Baptism for the remission of Sins. Which gracious doctrine and Ministery, was shortly to be spread throughout the World, when Jesus had first fulfilled his personal Ministery in the Land of Israel. Now the necessity of this Sacred Ordinance to a true Church-state, is further evident from the Institution or first delivery of it.

1. For that it is sent down from Heaven, as the first Doctrine and Ministery, to take men off from a legal confidence, and to lay the free remission of Sin before them, through Faith in the Gospel of God.

2. This Baptism is joyned with this Gospel repentance, that as repentance being now necessary to the admission of Sinners into the Church of Christ, even so Baptism being joyned thereto, by the will of God, is necessary to the same end.

3. Because such as rejected the Doctrine and Baptism of repentance, were not accepted as persons fit for communion in the Church of Christ, and therefore we are with the greater care and conscience to observe it.

4. It's necessary use in the beginning of Christianity, is most clear in our Saviours diligence to submit to it (for our Example) before he would take in hand to Preach the Gospel, which he would not have done, but that he deemed it fit for his orderly proceeding therein: which is further evident in that he made it the next step in the priviledges of the Gospel, to mens Discipleship, John 4. 1. and thus much briefly from the Institution of Baptism.

SECT. VI. Of the Commission for the perpetuity of Baptism.

Had Christ only shewed his mind thus, about this holy Ordinance before his death, it might have been less clear in respect of it's perpetual use in his Church. But as in his life, even so after his death he was the same with respect to this truth; and therefore of those few things, which are recounted of the many which he spake after his resurrection; and of those fewer yet, which are mentioned in his Commission delivered to the Apostles, Matth. 28. 19, 20. this holy Ordinance of Baptism is one, and given in special command. Go ye therefore teach all Nations Baptizing them, &c. Mark 16. 15, 16. Go ye into all the World, preach the Gospel to every Creature, he that believeth and is Baptized shall be saved.

That by Baptism here is clearly meant, immersion in the Element water in the name, &c. or the Baptism of repentance, for remission of sin is evident, because that Baptism only is delivered preceptively or by command; as also it is such a Baptism as is to be dispenced by Christs Ministers: but no other Baptism save that of water unto repentance, could be, or ever was practised by them. For to Baptize p. 20with the Holy Ghost, was Christs peculiar, he only knowing who are fit for that Heavenly donation, Matth. 3. 11. John 1. 33. The same is he which Baptizeth with the Holy Ghost. Act. 15. 8. And God which knoweth the Hearts, bare them witness, giving them the Holy Ghost. As for the necessity of this ordinance to a true Church-state, there are only a few wild Notionists that deny it, nevertheless, we will give here also some brief demonstration of it.

Some certain standing way or order, is assigned by Christ to unite or embody his people in a Church capacity; But no way is assigned by Christ without this Ordinance, to embody his people in a Church capacity. Ergo, this ordinance is necessary (among other things) to the embodying Christs people or Disciples in a Church capacity.

That no way is assigned by Christ to embody his people in a Church capacity, without this Ordinance appeares, 1. because we find no Church embodyed without it in all the New Testament. 2. we find many Churches embodyed with the use of this Ordinance (as hath been shewed) and that either proves that all the Churches were embodyed after the same manner, or else it will follow that there were diversities of wayes used on this account by the Apostles. And then the he that asserts such a thing must shew, how many ways may lawfully be used in this case, and what be they? if two why not ten, 20. or an hundred wayes, and then where is that one Heart and one way promised to the Church under Christs government.

It is therefore necessary that one only way be asserted, or order observed, for the incorporating persons into the Church of Christ, and then the case is clear for us, because this way or order of adding persons to the Church, upon manifestation of repentance, and Faith in the Lord Jesus, accompanied with the Baptism of repentance, for the remission of their Sins is so plain, that nothing can be plainer. Act. 2. 38, 40. Act. 8. 12. Act. 18. 8. Act. 10. 47, 48.

Again, either Baptism (as aforesaid) is necessary to the incorporating or embodying Disciples of Christ in a Church capacity, or else it is not necessary at all. For remove it from this place, and then no place can be assign'd for it, nor can any man rationally be blamed for delaying it, if no proper place can be assigned to it, seeing it is but once to be done. And to say this Ordinance is not necessary at all, is all one as to give, 1. a flat contradiction to Christ, who commands it to be observed (as one of the all things which he commanded) to the end of the World. 2. to make that branch of the Commission void, or not obliging to us, is plainly to null the whole Commission, Matth. 28. 19. 28. And so all things which Christ commanded are abrogated, in the abrogation of this command, else let him that can shew when Christ annulled this part, and established the remainder, which I suppose will never be attempted by wise men. Forasmuch then as some certain way and order remains for embodying Christs Disciples in a Church capacity, and no way or order found wherein to do it without holy Baptism, and sith to remove this ordinance out of that place, leaves it no known place, but exposes it to an utter neglect; and sith to deny p. 21it to be of any use at all, contradicts the Lord Jesus, and makes his commands contained in the Commission, Matth. 28. to cease and be void; I say sith these consequences, so exceeding pernicious, can no way be avoided, but by giving this holy Ordinance it's place in the addition of Disciples to the Church of God, hence we further conclude it is of necessity there to be maintained.

SECT VII. The same confirmed from the Apostles doctrine and practice in pursuance of the Commission, Matth. 28. 19, 20.

How necessary holy Baptism is to the State of a true Church further appears, First, from the Apostles doctrine, to whom Christ immediately gave his Commission, Matth. 28. In which we find no man exempt from the dutiful observation of it, as they came to the profession of Christian religion. For thus did the Apostles teach. Repent and be baptized every one of you in the name of Jesus Christ for the remission of your Sins. Act. 2. 38. If thou believest with all thy Heart thou mayest be baptized. Act. 10. 47, 48. Can any man forbid water, that these should not be Baptized which have received the holy Ghost, as well as we? and he commanded them to be Baptized in the name of the Lord Jesus. Hence we learn that the Apostles, did not hold men in long suspence about the way of Gods worship, but having set forth Jesus Christ Crucified, and reached the hearts of men by convincing them of Sin, they presently tell their Heart-pricked and enquiring auditors, it is their uncontrolable duty to be Baptized with water (can any man forbid, &c. no such matter) and having thus put off the old Man, and put on Jesus Christ in Baptism, then to make their progress, by continuing stedfastly in the Apostles doctrine and Fellowship, and in breaking bread, and in Prayers, Act. 2. 41. Act. 10. ult.

Agreable to which doctrine was their frequent practise, three thousand being Baptized in one day upon their repentance and receiving the Gospel gladly, Act. 2. 37, 38, 40, 41, And according to this pattern, Philip proceeded in the further advance of the Gospel among the Samaritans. Act. 8. 12. when they believed they were Baptized both men and women. And as the first Eminent propagators of Christianity observed this method, even so did Paul, among the Gentiles, where he was most conversant, as is evident in the Plantation of the Church at Philippi, Act. 16. 14. 33, 34, 35. and the Church at Corinth. Act. 18. 8. and by sundry passages in his Epistles, as Rom. 6. 1, 2, 3, 4, 5. Ephes. 4. 5. Gal. 3. 26, 27. Colos. 2. 11, 12. From whence is fairely collected, that this solemn ordinance had been religiously observed by all those Churches in their plantation. And hence also we conclude the necessity of this holy precept, to an orderly constitution of all Christian Churches to the end of World; the reasons for its continuance in all Churches, being the same for which it was ordained for the first Churches; seeing we have as much need of remission of p. 22sins as they, All Churches have as much need of Baptism as the primitive Churches.and therefore of the Baptism of repentance for the remission of them as well as they, we have the same need to be dead with Christ as they, and therefore to be buried with Christ in Baptism, as well as they, we are as much obliged to put off the old Man with his Deeds as they, and therefore to be renewed in the Spirit of our mind, to put on Christ in Baptism as well as they, yea we have as much need to hold the unity of the Spirit in the bond of peace as they, and therefore have the same need to be engaged to it by one Baptism as well as they, and these things lead us to the fourth point, and that is the nature of the Ordinance it self.

SECT VIII. Of the necessity of holy Baptism to a true Church-state, From the nature and import of the ordinance it self.

Greatly hath the wisedom of God appeared in forming this holy ordinance of Baptism, that it might be serviceable to his glory and and the good of his people, as will easily be perceived by him that considereth the significant expressions, and high titles which the Spirit of God in sacred Scripture joyneth with it, thereby to raise up the minds of the Children of men, to a pious conformity to the will of God requiring it; and to the due observation of the mystery held forth by it. Hence it is called the Councel of God, Luke 7. 30. The laver of regeneration, Tit. 3. 5. The similitude of Christs death. Rom. 6. 4. The figure by which we are saved. 1 Pet, 3. 21. That wherein we are buried with Christ. Colos. 2. 12. Not that the water doth any thing in all this, otherwise then as it is sanctified by the word of God to set forth Christ and him Crucified, and to shew on the creatures part his solemn resignation to the will of God, revealed in the Gospel, &c. Even as the Sanctified bread and wine in the Table of the Lord, is called the body and blood of the Lord, because of it's Divine use and signification, to set forth (in the Church of God) Christ and him crucified.

Nor is this wisdome of God less, in pitching upon such a service, that as to outward appearance, hath but little beauty or excellency in it, and to place it among the beginnings of Christian religion; but rather very great, Baptism tryeth lofty Hearts; and they commonly reject it.seeing by this means he makes manifest the loftyness of many hearts, calling hereby for such kind of abasement as that we find more to follow the example of the Pharisees and lawyers, Luke 7. 30. then follows the example of the Publicans. verse the 29. the former rejected the Councel of God, being not Baptized, the latter justified God being Baptized.

And indeed, he that comes rightly to this path of Christianity, doth openly acknowledge (even in this very act) before God and man that he is a poor unclean Creature, and therefore doth wholly cast himself upon the free grace of God, for remission of his Trespasses; and though never so high, is glad to receive this low pledge of Gods mercy, at the hands of a despised Minister of Christ, and this in the ablution or p. 23washing in the River after the example of the Chamberlain, or Lord Treasurer of the Queen of Candice. All which proud Flesh observing, streight through Satans Instigation, abhorreth this as a low and base performance, and though they be convinced, there is none to save them but Christ, and therefore are willing he should serve with their sins, and to be laden with their iniquities, yet will they not have him herein their Lord, or leader though himself hath gon this path before them: and exciting them after this manner. Thus it becometh us to full fill all righteousness Matth. 3. 15.