The Ancient Christian Religion

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 by 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 subtle, and the way of the Lord neglected, Men lie open to every fancy which pleaseth best, or which hath the greatest show of voluntary Humility or Will-worship, in neglecting the Body, not in any honor to the satisfying of the Flesh, Col. 2. 18, 23. To avoid all which dangerous mistakes in Religion, we shall endeavor plainly to set down the practical way of God's 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 show 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 remembering 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 forever, Ezek. 43. Psal. 93. 5.

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 Catholic 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 administered, 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 〈 in non-Latin alphabet 〉 , or Kahal, 〈 in non-Latin alphabet 〉 , Ecclesia, evocare, to call, or Evocatus per Evangelium, to call, or called out by the Gospel, and then the Church is defined, 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 itself 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 Savior, Eph. 5. 23. called the general 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 say 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 Style 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 man's 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 Savior teacheth; yet since we are not Judges in these cases, but must leave secrets to God, we shall only concern ourselves with the true or orderly state of Christ's Church in the profession of the Gospel, meddling little with the state of the Church of God before Christ's Incarnation (but as occasion shall require it) for the Order, State, or Economy 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 preeminence, 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 rejoicing of the hope firm unto the end, Heb. 3. 6. And because our proposed Subject is full of controversy 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.

SECT. 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 Savior, of Infants indefinitely, that their Angels do always behold the face of God in Heaven, Matth. 18. 10. and not only so, but he saith expressly, verse. 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 shown) can only be true in respect of eternal death. Great cause there is why all Infants should be indemnified in that respect, since 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 Savior 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 entire nature or innocence 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 man's salvation, &c. Thus far Mr. Baxter. And indeed for any 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, was made an Infant that he might sanctify 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 rendered 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 maintained 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 show. 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 Church membership. 1. Because the spiritual blessings of Regeneration, indwelling of the Spirit, Justification, remission of Sins, Adoption, God's favor, Protection, Provision, Eternal Life, are as much assured to them in Infancy without visible Church membership, 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 Catholic 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 than others, in respect of their timely dedication to God by Prayer or Vow, and Thanksgiving, 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 Lord's Table, &c. as is fully granted even by the Poedobaptists themselves in everything, save only their sprinkling and crossing of Infants, which they wrongfully call Baptism, which shall more fully appear in our Defense, 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 Christ's 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 Christ's Commands, and not so much as one Infant in those Churches any way concerned 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 honorable Title.

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

We shall begin our enquiry in the Church at Jerusalem, from the death of our Savior, and the effusion of the Holy Spirit by the operation whereof in the Ministry of the Apostles, according to the tenor 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. verse. 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 steadfastly 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 shows 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 show most clearly, that no Person was admitted to communicate in the Ordinances of Christ as received by them, but actual Believers; for since repentance from dead works, and faith towards God are made antecedanious to sacred Baptism, and Baptism is acknowledged to be antecedanious to all other privileges in the Church, it must needs follow that none in an Infant-state can be admitted to Gospel Ordinances, according to the tenor 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 Controversy, 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 ceased de 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 Defense. 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.

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 controversy; 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 visit 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.

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 concerned 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 shows Infants incorporated with Believers, as partakers of Gospel Ordinances with them.

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 join himself to the Lord, all his Males must be circumcised; but no such Law in the Gospel, that if the Master join 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 shows 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.

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 enlargement of the Church at this place, yet it is only found to be of such as believed and turned to the Lord, as verse. 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.

The same may be said of the Churches of Christ in Syria, Silicia, &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 tenor of this Epistle the whole multitude of the Christians received great consolation, as finding thereby they were freed from the burden 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 show 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 controversy 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 ordained for them instead thereof, which if ever such a thing had been appointed, it would on this occasion have been mentioned in all probability; but contrariwise the Arguments used to satisfy 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.

Although the Church at Philippi took her beginning in two Families, to wit of Lydia, and of the Jailor, yet it is most plain that none but Believers were admitted to the ways of Christ; for those of Lydia's 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 Jailors 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 itself, but not a word to that purpose. To this Church and to every member thereof Paul wrote an Epistle, styling 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 defense of the Gospel, and these things can in no wise be said of Infants; so that neither yet can anything be hence gathered for a mixed Body of Infants with grown Persons, believing in Christ as a Church of his constitution.

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 〈 in non-Latin alphabet 〉 adjuncti sunt, verse. 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 shown. What manner of Persons this Church consisted of is further shown 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.

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 honorable Women, and Men not a few; but still no Infant is named, no nor implied in any term here used to signify who were incorporated into a Church-capacity, but believing Persons, both Men and Women, are the only Persons we find concer'd in the worship of God according to the Gospel.

We are now come to Corinth, Act. 18. 8. where we find the Word preached. Crispus believing is baptized, his Household 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 Lord's Table: so that whatsoever is the meaning of 1 Cor. 7. 14. yet certain it is Infants were not admitted to this Church or Body, being not admitted to the Lord's Table with them.

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 shows 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.

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 us any account of so much as one Infant brought to any Ordinance of the Gospel in the practic part in all these Churches.

The Church at Coloss are styled 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 shows that actual Professors only, and no Infants, were of this Church when Paul wrote to them.

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 everyone 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.

The Church at Troas consisted of such Disciples only as had right to the Lord's 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.

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.

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 in by the Governor, 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, numbered with Disciples, or to be joined 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 Defense.

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 Jerome, non credimus quia non Legimus, for neither do we believe it, because we read it not.

Nor is there anything appears in those general Epistles, written by James, Peter, John and Jude, which favors 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 shows 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 speeches 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 yourselves 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 concerned 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 only 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 shows 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 forever, 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 their 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 shows, 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, shows 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 Shepherd 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 ministered only to those who were capable of Instruction, and here he feeds, both the pastors 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 prophesy is fulfilled in the Gospel Church. verse. 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 shown, and consequently were not in these days concerned 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 expounds the place to this effect, sanctified by virtue of God's 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, 〈 in non-Latin alphabet 〉 called, is of the same import with that from whence the Lord's 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 Ministry, to preach to, or any other way to call Infants into the Church who know not the voice of the Shepherd, 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 verse. 20. which is as general as anything 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 verse. 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 rejoicing 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 men's 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 error is commonly more acceptable then the truth, in the ancient simplicity and purity thereof.

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

Because the Arguments, as they lie 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 easy Method; The first is this.

Arg. 1. All visible Members in the Church Christian, in Christ and the Apostles days, were to be Baptized. This is granted by all that acknowledge Baptism to be an ordinance of Christ. But no Infants were 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 days.

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

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 itself. The minor he proves by recounting the places where such enumeration is made, nor hath any hitherto been able to show the mention of any Infant, as a Member of the visible body or Church Christian in the Apostles days.

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 embracing the Christian Catholic 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 almost all famous Divines, particularly, Guliel Apolonij considerat. contro. c. 1. p. 8. who jointly 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 Logic. 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 absurd, Ergo. Infants have not the form of a visible Church Members.

Arg. 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 showing the insufficiency of what is alleged, 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 Honors which God by his word hath conferred 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 itself; 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 only) 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 Christ's Apostles, in pursuance of the said Commission.
• 4. From the natural and spiritual import of the ordinance itself.

It appeareth Matthew 2 and 3 Chapters, that Jesus being born in Bethlehem, and now almost ready to enter upon the great work, not only 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 Ministry, 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 show. 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 concerned in the Covenant made with Abraham (as in the case of Ishmael ) 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 honored 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 Christ's Baptism by John, Matth. 3. 15, 16, 17. Honoured also with the Title of God's Council, and of such importance, as he that rejects it denies John to be a Prophet. Yea further honored by our Savior's 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, that 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 Ministry, was shortly to be spread throughout the World, when Jesus had first fulfilled his personal Ministry 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 Ministry, 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 joined with this Gospel repentance, that as repentance being now necessary to the admission of Sinners into the Church of Christ, even so Baptism being joined 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 Savior's 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 privileges of the Gospel, to men's 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 shown 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 dispensed by Christ's Ministers: but no other Baptism save that of water unto repentance, could be, or ever was practiced by them. For to Baptize with the Holy Ghost, was Christ's 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 Christ's 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 appears, 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 shown) and that either proves that all the Churches were embodyed after the same manner, or else it will follow that there were diversities of ways used on this account by the Apostles. And then the he that asserts such a thing must show, how many ways may lawfully be used in this case, and what be they? if two why not ten, 20. or an hundred ways, and then where is that one Heart and one way promised to the Church under Christ's 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 assigned 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 show 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 Christ's Disciples in a Church capacity, and no way or order found wherein to do it without holy Baptism, and since to remove this ordinance out of that place, leaves it no known place, but exposes it to an utter neglect; and since to deny it 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 since 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 everyone 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 suspense about the way of God's 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 uncontrollable 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 steadfastly 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 practice, 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 fairly 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 sins as they, 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 itself.

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

Greatly hath the wisdom 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 joineth 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 Council of God, Luke 7. 30. The laver of regeneration, Tit. 3. 5. The similitude of Christ's 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 anything in all this, otherwise then as it is sanctified by the word of God to set forth Christ and him Crucified, and to show 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 wisdom 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, 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 Council 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 God's mercy, at the hands of a despised Minister of Christ, and this in the ablution or washing in the River after the example of the Chamberlain, or Lord Treasurer of the Queen of Candice. All which proud Flesh observing, straight through Satan's 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 gone this path before them: and exciting them after this manner. Thus it becometh us to full fill all righteousness Matth. 3. 15.

THat dreadful rebuke which David received from the Lord, because he sought him not after the due order, 1 Chron. 15. 13▪ may justly cause an holy consideration in every serious heart, that considers how men have violated this ordinance of God, to wit baptism, in the form or manner wherein it ought to be performed: As to introduce the way of aspersion or sprinkling a few drops of water upon the forehead of the Subject, and therewith also to make a watery Cross, and this without authority of Scripture, and against the evident practice of Christ and the Primitive Churches. That we may therefore continue our testimony to what is the mind of God in this matter, and show the great and dangerous mistake that men have fallen into, in not keeping the Ordinances as they were delivered to the Churches, we shall show that immersion or dipping in the Element water in the name of the Father, and of the son and of the holy Ghost, Is the due manner and form of Baptism only, and this will appear.

• 1. From the practice of John the Baptist, and those that succeeded him, in the act of Baptizing.
• 2. From the true signification of the word Baptize, when used to express the act done in this solemn Ordinance.
• 3. From the intolerable injury offered to Christ, and unavoidable inconveniencies to the Church by altering the form or manner of Baptism.
• 4. From the agreement between the sign and thing signified in Baptism.
• 5. From the consent of learned men, who are our opposites herein.

As to the first, thus it is written, Mark 1. 5. And there went out unto him all the Land of Judea, and they of Jerusalem, and were all baptized of him In the River of Jordan, confessing their sins, and John 3. 23. John was baptizing in Aenon near Salem, because there wus much water there: and they came and were Baptized. From these two places it is most evident that John had no order to perform this Ordinance by sprinkling water upon the people; And therefore chose convenient places to do it by immersion; nor need any person go into the water or into the river for such an end, as to have his face washed or sprinkled only. Surely the least spring of water, wherein John might have wet his hand only, had been sufficient to sprinkle all the thousands that came unto him to be Baptized, but this would not do, wherefore he chose Aenon near Salem, because there was much water. Now this being rendered as the reason, why John Baptized in that place, and the only reason too, it plainly informs us, that he knew not how to baptize with a little water in a Bason, as the manner of many is, who do thereby proclaim to all the World, that they have forsaken John the Baptist, who was sent of God to baptize, and have chosen other guides, or their own fancies to be their rule in this matter.

Yea they have forsaken Christ himself, and those that succeeded John in the solemn service of Baptizing, for Jesus did not only suffer himself to be dipped into Jordan For 〈 in non-Latin alphabet 〉 may be truly so rendered; and though the word, 〈 in non-Latin alphabet 〉 , may be rendered with as well as in water, yet the preposition, 〈 in non-Latin alphabet 〉 , at least as used, Mark 1. 9. cannot possibly signify with but in or into Jordan, for how absurd would it be to say that Jesus was baptized with Jordan, and how congruous to sense and truth too, it is to say. He was dipped in Jordan, yet against truth and reason is the way of Christ deserted, by all those that have admitted the devise of sprinkling instead of Baptizing. For when we read that Jesus came with his Disciples into the Land of Judea, and there he tarried with them and Baptized. John 3. 22. Is it not clear that our Savior, who was Lord of John the Baptist, yet is pleased to follow him in the management of this blessed ordinance, the Baptism of repentance of remission of sins? and therefore was it noted by John 's Disciples, as something strange to them, that he to whom John bare record, should baptize, and all men go to him. And John shows them it was Jesus his right, even in that ministration to be preferred before him, and rejoiceth that his same begun to spread abroad, and that Jesus was more successful in the work then himself, though he made Disciples only, and ordered his Disciples to baptize them. Surely no man can think that Jesus altered the form or manner of the Administration of this Ordinance, from dipping to sprinkling; for still we find it to have the same appellation of Baptizing, without the least hint of variation in name or thing.

And that no alteration was made by Christ, in the manner of this Ordinance is evident from the practice of those, who by virtue of his Commission did Baptize with or in water after his Ascension. Act. 8. 38. And they went both down into the water, both Philip and the Eunuch, and he baptized him. So that still those that succeed in the management of the Gospel, and Baptism as a Ordinance thereof, kept close to the first pattern, even to go into the water, both the Minister and the subject of Baptism; which is full evidence that they knew no such device as the sprinkling the forehead; for if they had, it would have prevented this descent into the water to be baptized. So that the Apostasy from truth in this particular, of those that have espoused this idle practice of rantizing, is so palpable, that he that runs may read it.

SECT II. From the true signification of the word Baptize, &c.

The Greek word 〈 in non-Latin alphabet 〉 is ever used (saith a learned writer) in the original as that whereby this Ordinance is expressed, and whence it derives that denomination of Baptism, the proper plain English of which is, to overwhelm, or cover with water, to dip or douze in water; and it is the derivative of 〈 in non-Latin alphabet 〉 , which is tingo, quod sit immergendo, to dip in manner as they do, that die clothe or Colours, which is by that total submersion of things in the Liquour, as is known by common experience — whereupon he summoneth all the learned men in Christendom, to show out of Stephanus, or Scapula, the two great Lexicons, that are now of greatest request, that 〈 in non-Latin alphabet 〉 either doth not signify a total dipping of the immediate Subject that is denominated Baptized, or dipped by it, or that it ever signified such a thing as sprinkling at all.

And he further shows that the word which signifies sprinkling, is another word, viz. 〈 in non-Latin alphabet 〉 , which is ever used in Scripture by the Spirit, when he speaks of such a thing as sprinkling; It is used three times in one Chapter, viz. Heb. 9. 13, 19, 21. and is all along englished by sprinkling. Neither is there any one place of Scripture, wherein the word 〈 in non-Latin alphabet 〉 , is rendered to Baptize, or used to signify Baptizing. Neither is there one Scripture wherein the word 〈 in non-Latin alphabet 〉 is rendered sprinkling or used to signify such a thing; nor is there any reason why it should be so rendered if you consider The nonidentity, and deep diversity that is between these two actions, viz. sprinkling and Baptizing, by which as by the second Argument it is most plain, that sprinkling is not only, not the Baptism of Christ; but in truth no Baptism at all. Which he demonstrates, because dipping and sprinkling, are truly two ways, two forms, two actions, two kinds of actions, so really different in their essentials (as Actions) so specifically diversified in nature, as actions, that even Homo and Brutum, do not differ more essentially in praedicamento substantiae, then sprinkling and dipping do differ in the praedicament of action, and therefore they cannot be called one and the same. And though dipping and sprinkling are both actions in genere remoto or in genere proximo both wettings; yet are they not one kind of action, or wetting in specie not all one, so as the one may be Universally used instead of the other, nor so as to be denominated properly by each other, nor so as that the one is the other.

Wherefore seeing that dipping and sprinkling are not the same thing, they cannot both signify one self fame manner of Baptizing, and when we are commanded to Baptize with water in the name of the Lord Jesus, &c. we are commanded not divers, but one action, as respecting the practic part of that Ordinance, otherwise if the word, Baptize, do signify variety of actions as distinct from both the former, as they are one from another, yea a fourth, and a fifth, &c. till no man can be certain what to determine shall be the sense, with respect to the act of Baptizing.

SECT III. From the intolerable injury offered to Christ, and unavoidable inconveniencies to the Church, by altering t • e form or manner of Baptizing.

In alterations of this kind, the motives leading thereto ought to be such as will justify the alteration which is made; and if anything do it in this case, it must either be a new mandate from Heaven; or some perfection hereby added to the thing itself, or some greater advantage hereby brought to the Church. But none of these things can be pretended, without apparent injury done to the Lord Jesus, who as he was the Messias, was to tell us all things, or at least what he did tell us, is in no wise to be contradicted, and yet as to the matter in hand, he so approved of the practice of John the Baptist that he said, thus it becometh us to fulfil all righteousness, And thereupon was baptized of John, in, or into the River Jordan. And God at the same time approves the work, and commands us to hear that his beloved Son, as him in whom he was well pleased, so that there is no ground to think that God ever yet countermanded the order, which he gave to his Servant John; nor have we any reason to think that Christ would contradict his own practice, neither did the holy Apostles change the Ordinance that we read of, and we are sure none since their days had more power, or wisdom in this case then they, and therefore Heaven is not concerned in this alteration, and consequently it cannot be warranted, by any divine Authority.

Neither doth the alteration of the Form of this Ordinance, add to the perfection of it. For as the wise man saith, what can the man do that comes after the King? Eccles. 2. 12. or if it do, is not Christ degraded, who could not (according to this conceit) give his own Ordinances their due form, but must leave that for some abler heads; But alas, this trifling usuage of sprinkling and crossing the fore-head, hath quite spoiled the beauty of the Ordinance, which as Christ established it, does well set forth Christ and him crucified; the Subjects death to Sin, and rising to a new life. Will any say that sprinkling is more decent then dipping, and so the more perfect Form? if so, doth that not still degrade the Lord Christ? was he indecent at all? and yet did he not go into the River and was dipped there, and came out of the water when Baptized? sure it is the greatest indecency in the world, to throw aspersions upon Christ or his truth; and it's absurd to talk of mending anything, if we cannot first show where it is faulty. As for God his way is perfect, and every word of God is pure, we may not impeach what he hath said or done; But see whether this conceit will lead men, if they may take upon them to mend one Ordinance, why not all? and if they have power to alter once, why not twice yea twenty times? and when shall we be sure the ways of God are past your adding perfection to them? and if you make them not better, you make them worse, and why did you meddle with that, which you could not amend? this vanity is sufficiently reproved by the Protestants writings against the Papists about the manifold additions to the service of the Mass, and yet they cannot beware of it in the case of Sacred Baptism, but must bring their sprinklings, crossings, and sponsores into it.

And lastly the alteration which men have made in this Ordinance, is not more for the profit or advantage of the Church, then it was before, if otherwise: will not this also reflect dishonor upon Christ, who (according to this conceit) either could not, or would not do things in his own Church to the best advantage? surely we have cause to say as those, Mark. 7. 37, He hath done all things well. He did well in going down into the water for our Example, in this step of obedience, even as he did well to die for us not only to bear our sins, but also leaving us an Example that we should follow his steps. 1 Pet. 2. and I doubt he that grudges to follow him in the laver of Baptism, will har •… •… ke well of his following him to mount Calvary. In a word he that 〈◊〉 think sprinkling a better form of Baptism then immersion, doth degrade the wisdom and goodness of Christ, and set up sinful Flesh in competition with him.

As Christ is injured by men's innovations in things pertaining to religion, so the Church is brought to great inconveniencies on that account, as experience hath taught the world long since; for begin to alter God's ways, and there is no end, and that which is none of the least inconveniencies, the Church is never certain that she hath any one Ordinance in the purity; nor indeed whether she have them at all. Sometimes general Councils gave the laiety both the bread and Cup in the Eucharist; sometimes gen. Councils deny them the Cup and gave them the bread only. Now if the Institution of Christ himself stand us not instead, who can be sure what is right or wrong in this case? even so in Baptism, sometimes Crossing and sprinkling goes together, sometimes they have been parted, Augustine was signed with the Cross many years before he was Baptized, of late some are sprinkled without the Cross at all, among the Papists some dip the head of the Infant into the water, some pour it out of a Glass, upon the face of the Child, If now this great example of our Lord, be not minded (as it is not, by all these innovators, or any of them) how shall the Church be able to know who are the true observers of Christ holy Ordinances; or what his Ordinances are? have not all the vain traditions of men got ground, by admitting the Ordinances of God to be altered? for if they have power to mend God's ways, why may they not introduce some of their own? and so they have; A necessity therefore there is, that setting aside all men's devices whatsoever, we labor to reform the corruptions of our times, in the places where God hath set us, with all Christian modesty, as near as possible, to the very walk of Christ and his Apostles both for matter and manner; For every plant which our Heavenly Father hath not planted, must be rooted up.

SECT. IV. From the agreement between the sign and thing signified in Baptism.

The form of Baptism must be (can be) but one, as well for that it must have but one signification, as for that it cannot otherwise be known; For suppose that in the days of John the Baptist, some of his Disciples which had seen him choose places of much water, on purpose to dispence the sacred Ordinance to men and women, should by chance have espied some man with a dish of water in his hand, and wetting his fingers therein, sprinkling the faces of persons that stood by him, would they from hence have gone and told John, that such a man was Baptizing? surely they would rather have told him, how some had found out some other Ordinance, as not knowing it to be any Baptism at all; so that the rule here holds good un •… 〈◊〉 est unica tantum forma, of one thing there can be but one (esse • Joh ) Form, what may be accidental is not material, seeing it is the esse •… all Form quae dat esse rei, which gives everything to be, or to be called what it is. Forasmuch then as the thing signified in Baptism must hold agreement with the sign, It is necessary the sign be one and the same at all times, and in every place, otherwise confusion must needs ensue: Now the Apostle, Rom. 6. 1, 2, 3. &c. Hath so fully shown the agreement between Baptism and the death; Burial, resurrection of Christ, our death to sin, burial and rising with him to a new life, as nothing can be more plainly delivered. Know ye not (saith he) that so many of us as were Baptized into Christ, were Baptized into his death? Therefore we are buried with him by baptism into death (meaning a death to sin, as verse. 2.) that like as Christ was raised up from the dead, by the Glory of the Father, even so we should walk in newness of life; knowing that our old man is crucified with him, that the body of Sin might be destroyed, that henceforth we should not serve sin. And the same we find Collos. 2. 11, 12, 13. In whom also you are Circumcised, with the Circumcision made without hands, in putting off the body of the sins of the Flesh by the Circumsion of Christ. Buried with him in Baptism, wherein also you are risen with him through the Faith of the operation of God, who hath raised him from the dead; And you being dead in your sins, and the uncircumcision of your Flesh, hath he quickened together with him, having forgiven you all Trespasses.

The evidence of these places are so clear, that generally expositors do grant, that the Apostle here alludes to the old way of Baptizing by dipping, thus Diodate, Erasmus, Musculus and Augustine concur with our doctrine of the necessity of an agreement between the sign and the thing signified, saying, If the Sacraments should not have some likeness to the things whereof t • ey are Sacraments, they could not be Sacraments at all, but by reason of this likeness it comes often to pass, that they bear the very names of the things they resemble. Also Tindal, folio 143. hath these words upon Rom. 6. 4. The plunging into the water signifies, that we die and are buried with Christ, as concerning the old life of sin which is Adam; and the pulling out again, signifieth, that we rise again with Christ in a new life, full of the holy Ghost, which shall rule us and guide us, and work the will of God in us, as thou seest Rom. 6. 4. And the learned Hymingeus gives testimony to this truth, saying, That Baptism should be a figure of Christ's death, burial and resurrection, is proved, in that he termed his passion by the name of Baptism, when he answered the Children of Zebedee on this wise, can ye be Baptized with the Baptism that I am baptized with? Also Calvin, Ursinus, Pareus, and indeed who not, do consent to the truth here asserted, and to the exposition of these places, Rom. 6. Collos. 2. as here we have expounded them. I will only add the words of Zanchi upon. Collos. 2. 12. Of regeneration there are two parts, Mortification, and Vivification, that first is called burial with Christ; the second, a rising with Christ; the Sacrament of both these is Baptism, in which we are overwhelmed or buried, and after that do come forth and rise again; It may be said indeed, but Sacramentally, of all that are Baptized, that they are buried with Christ, and raised with him, yet really only of such as have true Faith, mark that!

Now who would think that men so clear in their judgment about the meaning of those Scriptures, should yet for all this, be so deluded as to admit of such a form in Baptism, as to which these things, by themselves so plainly asserted, cannot possibly be reconciled; strange it is that men of such wisdom should not be more consistent in their practice with their own Doctrine. Here therefore again, the Baptized Churches do justly complain against Papists and common Protestants, as men that have left the way of the Lord, and which follow their own devices, and do justly expect their return to us herein, because the truth of God is with us.

SECT V. From the consent of learned men (who are our opposites) about the signification of the word Baptizo.

The industrious and judicious Mr. Henr. Danvers, having done so much this way that more need not be done, I shall only cite a few passages partly out of him, and partly out of the Authors themselves. And first, I have read Scapula, and find him inveigh sufficiently against the Baptized Churches, yet dares not give any othet signification of the word Baptizo, whose root is 〈 in non-Latin alphabet 〉 , then mergo, immergo, submergo, obruo, or tingo quod fit immergendo, &c. To Dip, plunge, overwhelm, cover over, to die in color which is done by submersion or plunging.

Mr. Hugo Grotius, in opposition to such as used sprinkling instead of Baptism affirms that 〈 in non-Latin alphabet 〉 signifies a dipping over the Head and Ears.

Mincaeus in his Dictionary, testifies that 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 is in Latin Baptismus, in the Dutch Doopsel or Doopen; in English to dive in water, and the same with the Hebrew 〈 in non-Latin alphabet 〉 to dipp.

Leigh, Crit. Sac. the Native and proper signification of 〈 in non-Latin alphabet 〉 , is to dip into water or plung under water, Act. 8. 38. Matth. 3. 6. and is taken from a dyers vat, and imports a dying, or giving a fresh color, and not a bare washing only.

Erasmus denies that Baptizo, is a washing only, otherwise then by consequence for the proper signification saith he, is a dipping or plunging, as Dyers use for dying Cloaths.

Causabon, observes that immerging (or dipping) is the proper rite of Baptism, as the word itself sufficiently declares. And further to the contradiction of captious Mr. J. Goodwin, he observes that it does not signify 〈 in non-Latin alphabet 〉 a going down to the bottom without any ascending, but 〈 in non-Latin alphabet 〉 a going down and coming up again.

Beza saith, 〈 in non-Latin alphabet 〉 signifies to die by dipping and washing, and differs from the word 〈 in non-Latin alphabet 〉 , signifying to drown or go down to the bottom as a stone.

Mr. Rogers, The minister is to dip in water, as the meetest act; the word 〈 in non-Latin alphabet 〉 notes it; for the Greeks wanted not other words to express any other act besides dipping, if the Institution could bear it.

Chamier, The ancient use of Baptism was to dip the whole body in the Element, which is the force of 〈 in non-Latin alphabet 〉 ; therefore did John Baptize in a River.

Mr. Wilson, in his Christian Dictionary, in letter B. Interprets the word Baptism, by a dipping into or washing in water.

Diodate in Rom. 6. upon the words, were buried with him in Baptism. informs us that in Baptism being dipped in water was the ancient Ceremony, a sacred sign unto us, that sin ought to be drowned in us, by God's Spirit.

Dr. Jer. Taylor, Rule of consc. l. 3. c. 4. If you would attend saith he, to the proper signification of the word, Baptism signifies plunging in water or dipping with washing.

Dr. Hammond, 〈 in non-Latin alphabet 〉 signifies an immersion or washing the whole body, and which answereth to the Hebrew word 〈 in non-Latin alphabet 〉 used for dipping in the Old Testament, and that as the Greeks called their Lakes where they washed themselves 〈 in non-Latin alphabet 〉 ; so the ancients called their Baptisterions, or Vessels containing their Batismal water Columbethras, swimming or diving places, being made very large with partitions for men and women. And that the baptizing of Cups, Beds Vessels, &c. was no other then a putting them into the water all over, rinsing them.

Thus do these twelve learned Men consent to the Doctrine of the twelve Apostles, and the practice of the present Baptized Churches, to the confutation of their practice of sprinkling instead of Baptizing, which Mr. Mede affirms was not used in the Apostles times, nor for many ages after.

SECT I. What is meant by Christians receiving the holy Ghost, according to promise.

For the explication of some parts of this proposition, it is meet that we show first what we mean by the holy Ghost, since some now (as well as heretofore, Act. 19.) either by reason of ignorance, or some worse cause, seem not to know whether there be any holy Ghost, as if they had forgotten unto what they were Baptized, Matth. 28. 19.

1. By the holy Ghost then we do not mean, the Spirit of Man (as man) in its most reformed and elevated state imaginable, neither any created Spirit whatsoever: But by the holy Ghost we mean that Spirit, by whose opperation the World was brought forth and formed, Gen. 1. 2. Job 26. 13. And which knoweth all things, even the deep things of God, 1 Cor. 2. 10. And which is present everywhere. Psal. 133. 7, 8, 9. which Spirit we therefore believe to be one with the Father in nature and essence, and rightly called God. Act. 5. 3, 4, 5.

2. When we speak of men's receiving the holy Spirit, we do not mean that he dwells in them Essentially, for so they cannot contain him, but he dwells in them by gifts according to 1 Cor. 12. By Fruits, according to 1 Cor. 13. 4. 5, 6, 7. Gal. 5. 22. 23.

And seeing the ground of this (so much abused and neglected) truth, the fourth principle of Christ's doctrine, lieth much in that great promise of the Spirit of God, as the right of all Disciples of Christ, it behooveth that we open the nature of that promise, that being affected with the excellency, and made sensible of the necessity thereof, we may the more devoutly seek for it, not only in our private devotion, but also in that special and public way assigned, in the holy Scripture, for obtaining so great a blessing.

Let it therefore first be considered, that to be under the common influence, and operation of the Spirit in the ministry of the word, in order to conversion, is a different thing from the reception of the holy Ghost, as a seal and confirmation of the Souls of Christians, which is also called the earnest of their Inheritance.

It is certain a person may be eminently under the working of the Spirit, in the first consideration, and yet be a stranger to the reception of the Spirit in the other, as appears in the case of the Apostles themselves, who though they were the persons which received the first fruits of the promised Spirit, yet were they for some time in the profession of the Gospel without it. For they did not receive the Spirit of promise till after the Ascension of our Lord, Act. 1. 4. 5. But wait for the promise of the Father which (saith he) ye have heard of me; for John truly Baptized with water, but ye shall be Baptized with the holy Ghost not many days hence. John 7. 39. The Spirit was not yet given, because Jesus was not yet glorified. In like manner the Samaritans were converted by the Preaching of the word, and became baptized Disciples of Christ, and yet the Spirit of promise was fallen on none of them. Act. 8. 12, 13, 14, 15, 16. The Ephesians also believed in God after they heard the Gospel of their Salvation, but were not sealed witb the holy Spirit of promise till afterward. Ephes. 1. 13, 14. Agreeable hereunto is that question of the Apostle, Act. 19. 2. Have ye received the holy Ghost since ye believed? we see the persons to whom this question was put were believers in Christ, and Baptized also, and thence it appears that Baptized Disciples have right to the promise of the holy Ghost. And on that account doubtless, Peter propounded the promise of the gift of the holy Ghost so universally, Act. 2. 38, 39, 40. and accordingly made his Prayer. Act. 8. 13, 14, 15, 16. From all which it appeareth plainly, that persons may be under the workings of the Spirit of God in the ministry of the word, to their illumination and conversion; yea so, as to be brought into a state of Christianity (for Disciples are called Christians Act. 11. 26.) and yet be without the sealing and confirming Spirit of promise, which is yet more evident from John 14. 16. I will pray the Father and he shall give you another comforter, even the Spirit of truth — for he dwelleth WITH you, and shall be IN you; nor is the Spirit here promised, to be understood of its Miraculous operations, but as it was to be their comforter, and a Leader into all truth; and is that Spirit by which God's people are more signally diversyfied from the World, even the Spirit which the World cannot receive. It is called the Spirit by which Christians know the things which are freely given them of God, 1 Cor. 2. 22. therefore the Spirit which pertains to Christians generally.

SECT II. That the promise of the Spirit belongs to all Christ's Disciples, Male and Female.

That this sealing Grace, or confirming promise of the holy Ghost belongs to Christ's Disciples generally, I find some necessity to demonstrate; because some, to the intent that at the least they may exclude women from the service of the fourth principle, will not have them included in the pronoun THEM Acts 8. 17. But seeing it will appear that Women have right to the promise of the Spirit equally with men, the objection will vanish. And that they have the same right to that gracious promise, appears by the Prophets and Apostles. Isa. 44. 3. I will pour water upon him that is thirsty, and Floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thy offspring. Joel. 2. And it shall come to pass afterward, that I will pour out my Spirit upon all Flesh — and upon the Servants and upon the hand maids in those days will I pour out of my Spirit. Nothing can be plainer then that this promise belongs to all Christians both Men and Women.

And the fulfilling of it was accordingly. Act. 1. 14. Act. 2. 1, 2. 4, 16, 17, 18, 33. For here we find the first Assembly that received the promised Spirit consisted of men and women, and 2. that they were all filled with the holy Ghost, 3. The Apostle refers to the Prophecy which takes women into the extent of the promise, and tells us that God had now by Jesus Christ fulfilled the same, and 4. That the same should still be made good to Jews and Gentiles as the Lord should call them. Act. 2. 38, 39, 40. To all that obey Christ is this gift given. 5. 32. Because ye are sons, God hath sent forth the Spirit of his Son into your Hearts, Gal. 4. 6. To be related to God as Children gives right to this gracious promise, & we know that in Christ there is neither Male or Female, hath any preference in respect of that relation to God, Gal. 3. 28. 29. It is the Spirit of God which doth witness with our Spirit that we are the Children of God, Rom. 8. 16. and again, he that establisheth us in Christ, and hath anointed us is God, who also hath sealed us and given the earnest of the Spirit in our Hearts. This is one of the great and precious promises by which Christians are made partakers of the divine Nature, 2 Pet. 1. 3, 4. And how then any true Christian man or woman, can be denied a privilege in the promise, or of the means allowed of God to obtain it, is very hard to imagine. Is not this the unction with the holy one which teacheth Christians all things, or makes all Christ's teachings truly efficacious? This is that Spirit of love, power, and a found mind, without which we are but tinkling Cymbals. 1 Cor. 13. 1, 2, 3, 4, 5.

SECT III. Containing a more ample disquisition of the nature of the promise of the Spirit, and of the Churches interest therein, both Gifts, and fruits, to the end of the World. from 1 Cor. 12. 1.

There was never more need for the Church of God, to seek and search for all those things which God hath promised for her strength and encouragement then now, partly for that her opposers are men of exquisite parts, endowed with all Arts and Sciences, which are not more profitable when used in way of subserviency to the truth, then pernicious when used in opposition thereto: and partly, for that ignorance of what God hath promised for his Churches comfortable subsistence proves a great occasion to Christians, to trust to failing and uncomfortable helps in Ministring the word, and in Prayer. As also because of that specious pretence which some unjustly make to to those Heavenly donations, whereof whilst Christians are ignorant, they are too often surprised with their pretences.

In this 1 Cor. 12. 1. The Apostle takes care for the Church at Corinth (and in them for all Churches) that they should not be ignorant concerning Spiritual gifts, Labouring in three Chapters together, to instruct them fully in that point, in several particulars; and First,

By giving them the definition of these gifts of the Spirit. verse. 8. 9. 10. viz. A word of wisdom, a word of knowledge, Faith, Gifts of healing, the working of miracles, prophesy, discerning of Spirits, divers kinds of Tongues, Interpretation of Tongues, which he seems to enlarge Chap. 13. 26. A Psalm, a Doctrine, &c.

2. By showing that the Church hath a perpetual right to (though not always a like necessity of) all these spiritual gifts. 2 Cor. 14. 1. Desire (or be zealous) after Spiritual gifts. Chap. 12. 31. Covet earnestly the best Gifts. Chap. 14. 39. Covet to prophesy, and forbid not to speak with Tongues.

3. By showing whereto these gifts do serve; Chap. 14. 12, Forasmuch as ye are all zealous of Spiritual Gifts, seek that ye may excel to the edification of the Church. verse. 31. That all may learn and all may be comforted. Ephes. 4. 12. For the perfecting of the Saints; for the work of the Ministry, for the edifying of the Body of Christ. &c.

4. By distinguishing of Gifts as they were more or less necessary, gives direction which to prefer in our asking them (yet so as not to forbid the use of any of them, so it might be done with edification) Chap. 14. 1. Desire spiritual gifts, but rather that you may prophesy, verse. 5. I would that ye all speak with tongues, but rather that ye prophesied, for greater is he that prophesieth then he then speaketh with Tongues. He that speaketh in an unknown Tongue, edifieth himself; but he that prophesieth, edifieth the Church.

5. By showing that all those gifts how excellent soever, or how much soever any man is endowed with them, yet there is a more excellent way of receiving the Spirit, without which all gifts are as nothing. This more excellent way he refers to the fruits of the Spirit, which he both distinguisheth by its several branches, 1 Cor. 13. 4, 5, 6, 7. compared with Gal. 5. 22, 23. Love, joy, peace, long suffering, gentleness, goodness, faith, meekness and temperance, and also comprehends the whole in that excellent grace, charity, 1 Cor. 13. 13.

6. By giving us a certain rule, by which to make judgment, who are indeed those truly spiritual Christians. Chap. 14. 35. If any man think himself to be a prophet, or Spiritual, let him acknowledge the things I write unto you are the Commandments of t • e Lord. For certain it is, every true Prophet or spiritual man, will readily subject to the Doctrine of Christ and his holy Apostles. And on the contrary, those who laying aside the commands of the Lord, hold the traditions of men; or follow the vision of their own Heart, are not Spiritual. But censured as carnal rather by the Apostle. What came the word of God from you, or came it unto you only?

Not to insist upon all these particulars, for that they carry so full an evidence in themselves, we shall propose the point most questioned, viz.

This appears first from the Apostles scope in these three Chapters, viz. From the 12. 13. 14. of the 1. Epi. to the Corinthians; where as it is his designed subject to discourse of the gifts of the Spirit more particularly, so he informs us that God hath set them there, namely in his Church, that is, he hath placed that one Spirit in that one Body, not for a few days only, and then to leave her as a body without a Spirit in respect of Spiritual gifts, but to abide there as in his Temple both by gifts and graces, even the same which Christ by virtue of his Ascension, obtained for her when he ascended on high; which accordingly he gave to his Church for the work of the Ministry, for the edification of the Body till the whole be completed. The manifestation of the spirit is given to every man (i. e.) every gifted man in the Church, to profit withal. — For as the body is one and hath many Members, and all the members of that one body being many are one body, so also is Christ. That is the Church of Christ as she is anointed, and gifted by the Spirit of Christ; And God hath set the members everyone of them in the body (even the gifted members doubtless as well as others) as it hath pleased him. And all these have not the same office. But God hath set some in the Church, viz. Apostles Prophets, Teachers, after that miracles, &c. which compared with Ephes. 4. shows the right of the Church to these gifts (without which the names signify nothing) to be of duration, till we all come to the unity of the Faith, to the measure, and stature, and fullness of Christ, or the full completing of his Church. And then, and not till then shall prophesy, &c. (which as but things in part) be done away.

The promise of the Spirit in the extent of it, as made by Christ to his Church maintains this truth. John 14. 16. I will pray the Father and he shall give you another Comforter, that he may abide with you forever, namely with the Church throughout all ages; For it were a strange exposition, to restrain this FOR EVER, to the age wherein the Apostles lived, for seeing the Apostles could not perform Christian duties as they ought, but as the Spirit did help their infirmities, it were very hard that the subsequent Churches, should be put upon these very duties, and yet be deprived of all those Spiritual gifts. 1 Cor. 12. or if she have right to any of them, the asserting her right to some (which I hope none will deny) may by a parity of reason, upon consideration demonstrate her right to them all.

That great Apostle Peter, whom Christ entrusted with the publication of this great promise to his Church, doth not bound it, or any part of the right of it within the limits of that Age, but rather extends it to the very skirt or last age of the Church of God in this World, even to as many as the Lord our God shall call, Act. 2. 38. Repent, &c. everyone of you, and ye shall receive the gift of the holy Ghost. This promise the Apostle takes here, in the sense wherein the prophet Joel had spoken of it, which clearly intends both the gifts and Fruits of the Spirit. Act. 4. 34. great Grace was upon them all, when we consider that passage, these days, we shall easily perecive that 'tis not, cannot be meant of a few days in the beginning of the Gospel only, but rather that it must be referred to the times of the Gospel, for otherwise how shall all the called of the Lord be concerned in these words, ye shall receive the gift of the holy Ghost for the promise is to you, &c. or who shall tell us how long this promise was to continue, or where and when it was abrogated. For clear it is, that when we read, of these days, the latter days, and the last time, as referring to the time of the Gospel, they do usually point at the whole time of the Gospel, as it succeeded the time of the law.

Dr. Taylor takes the promise of the Spirit, Act. 2. 38. to belong to the whole Church throughout all ages, 〈 in non-Latin alphabet 〉 , not the meanest person among you all but shall receive this great thing, which ye observe us to have received. And not only you, but your Children too, not of this generation only, sed nati natorum et qui nascentur ab illis. For the promise is to you and to your Children, and to all that are a far off, even to as many as the Lord your God shall call, now (saith he( consider, This gift is by promise not made to the Apostles alone, but to all; to all forever. After the same manner also he expounds the promise of Christ, John 14. 16. to be of perpetual extent to the Church of Christ to the end of the World.

During all which time, we are sure that the duties in general (and perhaps some difficulties which were not formerly known) once imposed upon the Churches, do remain hers to the end of the World. Matth. 28. 29. Teaching them to observe all things whatsoever hav • commanded you, &c. Must the Churches now contend earnestly for the Faith (and that both against old and new errors) must she be the salt of the Earth, the light of the World? Is she bound to Preach the Gospel of the Kingdom to all Nations to the end of the World? must she keep herself in the Love of God, building up herself in her most holy Faith, praying in the holy Ghost? Surely if these duties remain, and that she is still bound as much as ever to suffer for Christ and his truth, it cannot reasonably be imagined, that God hath recalled his holy Spirit in the gifts or graces thereof from her; who when she had them all, therein had nothing that was superfluous, for the management of the great concerns of the Gospel, but was very needful; we have no reason to think that God will now require the services in general, but he will afford (as occasion requires) the same supplies of grace and gifts. He will not require the same tale of Brick, but he will allow what is needful thereunto.

That the gifts and graces intended by the Apostle, are a portion of right belonging to the Church in every age, appeareth from the nature and extent of the exhortations which she is under to ask or seek for them. Luke 11. 13. How much more shall your Heavenly Father give his holy Spirit to those that ask it, ask and it shall be given unto you, verse. 10. How frequent is the Apostle (in these three Chapters ) in his exhortations to the Church at Corinth, and in them to all Churches, To desire spiritual gifts, to covet earnestly the best gifts, to covet to prophesy; yea and warns them not to despise it, neither yet to forbid to speak with Tongues (which is generally the least useful of all gifts) now to what purpose is all this, if these gifts in the very right of them be taken away? I hope no man will say these exhortations are useless to us, or that it is unlawful to ask these gifts least in so doing he exclude Charity also, for they are so linked together in the same exhortation, as that we cannot null one part of the exhortation, but the other will be endangered. Follow after Charity, and desire Spiritual gifts; and rather that ye may prophesy 1 Cor. 14. 1, Now if it be allowed that the Church of God may pray for the promised Spirit, and ask and follow after the best of Spiritual gifts, and chiefly that of prophesying; then it follows against all contradiction that that promise and those gifts of the Spirit are her undoubted right; which consideration alone is sufficient to satisfy all doubts that may arise in our hearts about this matter.

To say nothing of those lively witnesses which God hath raised up, in many ages and Nations since Christ, in whom many excellent gifts and graces of the Spirit of God hath appeared. We will consider whether the Church of God even in this age, hath not had some share in the promise of the Spirit, both gifts and graces; for the latter, I suppose it is not questioned. And yet should the fruits of the Spirit which now appear, be strictly considered, and compared with the graces of the first Christians, it might peradventure put us to as great a pause, what to affirm herein (considering how we are apt to admire what we have not seen, and to overlook the imperfections of those whom we so admire) yet it would be dangerous thence to conclude, either that we have not the Spirit of grace, or that it doth not of right belong to us: Doubtless we should rather use it as a provocation, to cry mightily to God for an enlargement of what we have received in that behalf.

And as I intend not to boast of the gifts of any (for there is no cause why I should) yet I may safely conclude the Spiritual gifts received by Christians in this age, are far more then I can here recount, nor may this poor Island vie with all Churches in the World beside, in respect of Spiritual gifts. Nevertheless we will not deny what God hath done for her this way. How many have been endowed with a word of wisdom, or a word of knowledge (which serves for the further explication of Christian Doctrine, or delivering excellent truths under parables or apt Metaphors) and that merely by the gift of God, having otherwise no faculty or capacity more then others, but abundantly short therein of the most of their Brethren! sure in this the gift of God hath made the difference, seeing education, and many advantages are often found on the part of those Christians, who though truly pious, have no ability that way, albeit they greatly desire it. We see the wisdom of this World made foolishness in our days, and the foolish things of this World enabled to confound the wise and prudent; yea out of the mouth of very Babes in comparison, hath God ordained strength that he might still the Enemy.

The gift of healing, is not wholly taken away, if we dare believe our Eyes, or the persons who have been restored to health very suddenly, at the earnest Prayer of Faithful men, and often times in the use of that ordinance James 5. 14. Is any sick among you, let him call for the Elders of the Church, and let them pray over them, anointing them with Oil in the name of the Lord. And the Prayer of Faith shall save the sick, and the Lord shall raise him up: would the Lord's people wisely and holily observe this precept, they should doubtless see more then yet they have seen of his power and goodness to his Church in the use of this ordinance, for the precept being perpetual, and a gracious promise annexed thereto; There wants only judgment and faith on our part, to render it effectual, for he is faithful that hath promised. Howbeit the truth is that Miracles are rarely found, yet from what mine Eyes have seen, and from what I have heard by report from some, whom charity will not suffer me to think would affirm an untruth, I may not say (as some) they are not at all to be found. It is enough to me that God hath nowhere said that he will not work them, but on the contrary hath laid a bar against our forbidding them. Forbid not to speak with Tongues. And it is considerable which Dr. Taylor observes out of Irenaeus, that after the death of all the Apostles, miracles did continue even till his time, yea the greatest instance of miraculous power et fraternitate saepissime propter aliquid necessarium, &c. when God saw it necessary and the Church prayed and fasted much, they did miraculous things, even of reducing the Spirit to a dead man.

Now concerning that kind of prophesying which the Apostle here intends, viz. A speaking by a gift received from God to edification, exhortation and comfort, cannot be denied to be graciously given to many, who considered without respect had to God's special assistance, have no manner of capacity to speak in the presence of an auditory at all: this is the clearliest seen, in such places where poor laboring men, and Servants, are by God's grace made very useful instruments to instruct others, and that by public preaching, in things pertaining to life and Godliness. And whether men will believe this to be the work of God or no, yet such as have had frequent occasion to observe these things, must ascribe these things to a more then ordinary gift from God. True it is great have been the mistakes of many in this case, and many have boasted of a false gift, and run into some extremes as if it were not necessary to give ourselves to study, and to diligence in reading for our furtherance in the work of the Ministry; But this need not seem strange, for even in the Church at Corinth (where none question but many had the gifts of the Spirit) was found no small disorder, or confusion through want of discretion in the exercise of their gifts; as appears by the Apostles directions to them to avoid such inconveniencies.

Lastly, we do not find anything in the word of the Lord, which should preswade us to think that the promise of the Spirit in any part of it is abrogated, and why men should think so, or despair of ever seeing the Church enriched with any of them, only because they see so small an appearance of them, I conceive no reason can be shown. Now the word of God is so far from persuading us to think these gifts are taken away from the Church by God, that (as we have shown) it persuades us to follow after both the Fruits and gifts of the Spirit; yea to covet them earnestly; and shows they may continue till that which is perfect be come 1 Cor. 13. 8. 9. Cbarity never faileth, but whether there be prophesies they shall fail, whether there be Tongues they shall cease, whether there he knowledge it shall vanish away, for we know in part, and we prophesy in part, but when that which is perfect is come, THEN that whieh is in part shall be done away. Now here we have a plain determination of this great question; how long the Church of Christ hath right to the gifts of the Spirit, or to those spiritual gifts the Apostle had been speaking of?

The Answer is, when that which is perfect is come, and then they shall all fail and vanish away, or be of no further use to the Church, for no other kind of failing can be meant here: or if it should be said, that they have failed ever since the Church had them not, I might answer, that after that manner love or Charity hath too often failed also.

SECT. IV. Answereth two Objections, against that which we have said.

SECT V. Prayer with laying on of hands is the way, allowed of God, for all Christians to seek for the promised Spirit, as well in respect of the sanctifying graces, as the extraordinary gifts thereof.

This shall be plainly demonstrated (God willing) in every particular, and first from Act. 8. 14. 15. 16. 17. For when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who when they were come down, prayed for them that they might receive the holy Ghost — then laid they their hands on them and they received the holy Ghost. Now for the better understanding this place, it is meet to consider that such as pray to God for anything, absolutely, should know assuredly that the thing is attainable, as knowing it to be the Will of God they should pray for that very thing which they so desire of him, as in the case before us the Prayer is such, as indeed it ought to be without doubting when we ask of God those gifts which he hath promised James 1. 5, 6, 7. If any of you lack wisdom let him ask of God — but let him ask in Faith nothing wavering — for let not that man think that he shall receive anything of the Lord. But if by the holy Ghost in this place, we should understand the extraordinary gifts only, viz. Tongues, miracles, &c. then certainly the Apostles had no ground to pray for all those thousands which were baptized at Samaria both men and women, that each individual should receive the extraordinary gifts of the Spirit, nor perhaps any particular person among them all, seeing the promise of the Spirit in that respect, is not made to this or that man or woman by name, and consequently here was no ground for the Apostles to pray for them absolutely and believingly, for that very thing which they particularly prayed for: seeing it is evident, that not all the Members of a Church, but rather very few are chosen to be Prophets, workers of miracles, &c. 1 Cor. 12. 11. 29. 30. Have all the gifts of healing? do all speak with Tongues? do all interpret? No, but the self same Spirit dividing to every man severally as he will. And therefore here could be no such laying on of hands practiced as some imagine, viz. for extraordinary gifts only. For though it be very true, that God did sometimes give such gifts in the way of Prayer with laying on of hands, yet it doth not at all follow that that was the only end of that service, anymore then that because God sometimes attended public Prayer in the Church, and Preaching the word with the pouring out of such gifts, therefore the proper end of Prayer and Preaching, was for the receiving the extraordinary Gifts of the Spirit only.

Nor will Act. 19. 6. prove that there ever was such a thing as laying on of hands for extraordinary gifts only, for still we must distinguish between that which is an extraordinary effect only, and that which is the general and undoubted end of any service. The reasons even now mentioned, forbid us to say that Tongues, miracles, &c. was the precise end of laying on of hands Act. 19. 6. because the service was Universal; and not pertaining to this or that Disciple only. And let it be seriously considered, that had the Apostle found at Ephesus twelve hundred, instead of twelve who had not received the holy Ghost since they believed, ought he not to have done the same for them all that he did for these twelve? surely we have no reason to think otherwise, seeing the questions propounded are of equal concernment to all that they were to any one of them. Have ye received the holy Ghost since ye believed? And again, to what then were ye Baptized? But who can imagine that such gifts as tongues, miracles, &c. should belong to each individual Disciple, yet Paul laid his hands upon them all.

And whereas it is supposed by some, that Paul in this place, and Peter and John Act. 8. imposed hands, to work miracles for confirmation of the word, this is a very great mistake. 1. Because the word had already been confirmed by miracles at Samaria by Philip, for it is said that Simon wondered beholding the miracles which were done. And there was also a Church settled at Ephesus long before Paul came this second time to that City. Act. 18. 18. to 28. And 2. we know miracles are not for them that believe but for them that believe not, there was therefore no necessity for miraculous gifts to confirm the word to these persons who were believers, and as such had this service of Prayer and laying on of hands performed to them.

Neither is their opinion to be allowed, who would have hands imposed only upon some few persons at Samaria, for there is the same reason to believe they all had hands laid on them, as that the Apostles prayed for them all; and since the holy Spirit was fallen on none of them, who can think that the Apostles would exclude the greatest part of them, in their prayer to God for the pouring out his holy Spirit upon them. Had not Peter preached this Doctrine, Repent and be Baptized everyone of you, &c. And ye shall receive the gift of the holy Ghost? For the promise is to you, &c. Act. 2. 38. and would he that extends the promise in his doctrine to everyone that is Baptized, now restrain it in his prayer and laying on of hands from any one of them? surely this is not to be conceived.

And forasmuch as the Universality of this practice of Prayer and laying on of hands being evinced, is of such convincing importance, that even thence it will follow, that it was no temporary service, or of particular concern to some Disciples more then others, but a service for the comfort of all Christians equally, and of perpetual use in the Church of God. I will therefore proceed to inquire a little into the Universality of this practice, from this one instance of it, Act. 8. especially.

It will easily appear that many thousands both men and women, were in the practice of this service of Prayer and laying on of hands, at Samaria. For it is said that Samaria received the word of God, and that there was great joy in that City, which words imply that the generality of the Citizens was converted to the Faith by the Preaching of Philip, as also for that we hear not of so much as one person, who opposed himself against the Doctrine which he preached; no, not so much as Simon the Sorcerer, for 'tis said that he also believed. Yea, there is the same reason to believe that the City generally was converted by Philip, as that they had before, been deceived by Simon Magus; For as it is said verse. 9. He Bewitched them, and that to him they had regard, from the least even to the greatest of them, verse. 11. So on the other hand it is said, verse. 5. Philip went down to Samaria and preached Christ to them, i. e. to the Citizens generally. And then it is said verse. 6. That the people with one accord gave heed to those things which Philip spake. Hearing and seeing the miracles which he did. And it is further added that when they believed — they were Baptized both Men and Women. Yea Simon himself also believed and was Baptized verse. 13 Thus we have not only a general account of the conversion of this City, but the same also sufficiently explained. For this general, Samaria received the Word, is interpreted, of the people with one accord, and the very sex distinguished, both men and women. And then,

Upon those very persons it is said, (without the least intimation of any manner of exception) that the Apostles laid their hands on them, after they had prayed for them that they might receive the Holy Ghost, and also that they did receive it, v. 14.

Wherefore now let us suppose that the City of Samaria did afford but one hundred thousand Inhabitants capable of Instruction, if then I allow one moiety as unconverted (which yet cannot well be supposed) yet I find fifty thousand Disciples in this City, Believing Baptized, and under Laying on of Hands: and therefore do conclude the service of prayer for the promised Spirit with Imposition of Hands, was not a Temporary service and of particular use to some Disciples only, but of perpetual use for the comfort of the whole Church.

To this Church we may well join the Church at Jerusalem, which consisted of many thousands, from whom Peter and John was sent to Samaria, and it were impious to think that those Apostles would now innovate, or set up a new service in that Church, which was not received in the Church which sent them thither. No, the contrary is evident for Laying on of Hands is enumerated among the principles of the Doctrine received by the Church at Jerusalem, Heb. 6. 2. who is worthily to be esteemed a pattern to all Churches of Christ to the end of the World.

Of no small weight is that place, 2 Tim. 1. 6. where we find Timothy that man of God, under the Imposition of Hands for the common gifts of God's Spirit; namely Love, Power, and a sound Mind, and this Administred by Paul alone; whereas the Imposition of Hands by which he was Ordained was performed by many, or at least by more then one, viz. By the Presbytery, 1 Tim. 4. 14. The former being clearly distinguished from the Later, in three respects, viz. 1. By the Persons performing the service (as is shown) 2. By the end of the services, the first being for that only which is common to all Saints, as Love, Power, &c. The other a gift of Office which he must not neglect, &c. 3. From the scope of the Apostle in these places respectively, for in, 1 Tim. 4. from verse. 11. to the end of the Chapter, Paul is clearly in hand with the matters of Timothy's Office. These things command and teach. Give attendance to Reading, Exhortation and Doctrine. — Take heed to thyself and thy Doctrine, and therefore very suitable to exhort him in this place to diligence in the exercise of the gift which was given him by the Laying on of the Hands of the Presbytery. But in, 2 Tim. 1. 6. He speaks to him of things common to every Christian man or woman from verse. 1. to 13. Exhorting him to bear up against temptation; encourageth him not not to doubt that his faith was unfeigned; exhorts him not to be ashamed of the testimony of the Lord, and to consider that God hath not given his people the spirit of fear but of power, &c. And therefore very fitly did he put him in mind of that Blessing of the Spirit which he received in Prayer, with Laying on Hands, for the Grace of Love, Power, and soundness of Mind. See more in our Defense.

SECT VI. A particular Consideration of, Heb. 6. 2.

It is generally acknowledged by Christians, that the Laying on of Hands in, Heb. 6. 2. is a principle of the Doctrine of Christ, and a part of the foundation there mentioned; and indeed, it being a Relative as well as the other five particulars, can have no other Ahtecedent assigned then they, and therefore these six principles do constitute one entire form of Doctrine, and is that form of Doctrine, or form of sound Words, to which the main body of Christian Doctrine is reducible, and ought to be obeyed from the heart, by all that enter into the profession of Christian Religion, Rom. 6. 17.

But then it is doubted by some whether the Laying on of Hands, Heb. 6. 2. be that which was practiced, for the gift of the Holy Spirit, on Disciples presently after Baptism, or some other? Now that it is that, and no other, we shall plainly demonstrate. And since there are three sorts of imposition of hands pretended especially, beside this for the promised Spirit, we shall show that it cannot be any of those, and therefore must needs be the other.

The laying on of hands conjectured at, are either. First, That for ordination of offices. Secondly, laying on of hands for extraordinary gifts only: and Thirdly for healing the sick. But as for the second here pretended, we have already shown that there is no such thing, as imposition of hands for extraordinary gifts ONLY, nor ever was, it being a thing wholly out of the reach of man's understanding (without a miracle) to determine on what person man or woman, hands ought to be laid for such an end, seeing extraordinary gifts were neither necessary nor fitting for all, and intended by God himself but to a few, and those only known to him.

That the laying on of hands Hebr. 6. 2. should be that on the sick, is no way congruous to truth or reason, for how should this be one of the first principles of the oracles of God and milk for Babes, seeing it is more blessed to believe without a miracle then with one, and those who would not believe unless they saw them, are upbraided because of the hardness of their Hearts? John 4. 48. Again, that laying on of hands to heal the sick, if necessary, yet is prerequisite to faith, signs being for them which do not believe, and not for believers, as Paul teacheth 1 Cor. 14. 22. But the laying on of hands Heb. 6. 2. is subsequent to Faith, yea it follows Baptism, and that as it takes it's place in the order of the principles of Christ's Doctrine. Moreover laying on of hands to heal the sick, is most proper (if it do not only pertain) to them that are without, or not of the Church. But laying on of hands Heb. 6. 1. 2. is part of that milk of the word which belongs to those who are Babes in Christ- Hebr. 5. 12. As touching sick persons in the Church of Christ, they are not bid to have hands laid on them, but are exhorted to send for the Elders of the Church, that they may pray over them anointing them, with Oil in the name of the Lord.

The imposition of hands Heb. 6. 2. cannot be that which is used in the ordaination of Officers, because, The first priciples of religion, are necessary to the beginning of a Christian man, and consequently cannot be here meant of any other imposition of hands then that which is of an equal concern to all Christians; otherwise it would follow, that the principles mentioned Heb. 6. 1. 2. belong more to one Christian then to another, and this is the way to destroy them one by one, till none were left remaining; If therefore men have any desire to have the particulars of this form of Doctrine Heb. 6. 1. 2. preserved, let them be consistent with themselves; and teach them to the Babes in Christ, and particularly this principle of laying on of hands, let them not remove it out of its place, it is joined to Baptism, or follows next in place to it, and was so practiced Act. 8. Act. 19. as we have shown. But because I shall have occasion to speak further of this principle in our Defense of Christianity, &c. I shall conclude this Section with the recital of Dr. Jer. Taylor his testimony concerning the point in controversy, and particularly, touching the exposition of that text Heb. 6. 2.

SECT. VII. Answereth certain objections about the supposed non agreement between the Apostles, and the present Baptized Churches, concerning imposition of hands in respect of lawful Authority to perform it, and the power of communicating blessings in the Ministration of it.

Some there are who conceive that those who imposed hands in the Apostles days, did it not by virtue of their Ministerial authority but as they were gifted persons only; and that they had power to give the holy Ghost, &c.

1. The grosness of which mistake is sufficiently detected, by considering that though Philip was a person extraordinarily gifted, and wrought many Miracles, yet he did not perform the service of Prayer with imposition of hands, on the Samaritans, and yet he could not be ignorant either of the extent of the promise of the spirit, or the means to obtain it. Nevertheless, he leaves this to be done by such whose Ministry did more fitly impower them to that end Philip being only a Deacon, and that only pertaining to the Church at Jerusalem; had no ordinary vocation to constitute the Church at Samaria: Nor did the Church at Jerusalem send to him to do it, but sends Peter and John, who were Stewards of the mysteries of God to perfect that which was lacking to their settlement. Now since God did not lead Philip, by immediate direction to impose hands (which he might have done, had he pleased, as he did the like at another time. Act. 22. 15. 16.) It is apparent the Service of Prayer with laying on of hands belongs to those, who have Authority as Ministers (and not only a Liberty as gifted persons are supposed to have) to perform it ordinarily.

2. For any to affirm that the Apostles had power to give the holy Ghost, either by laying on of hands or otherwise, is very unadvised, and dangerous. As if it was committed to them to give the Gifts of Tongues, prophesy, miracles, &c. When they could not tell whom the Lord had chosen to be a fellow Minister with them Act. 1. 24. For seeing they knew not the hearts of men, how should they communicate gifts to them? would the holy Ghost place his gifts where they thought fit? Or that all that they laid their hands upon, received such Blessings as gifts extraordinary, can never be demonstrated, we never read that Timothy had extraordinary gifts, and yet Paul laid his hands upon him, and he received (so far as we read) only the Spirit of Love, Power and a sound mind. That the Spirit is free and bloweth where it listeth is evident. Jobn 3. And that it is Christ's peculiar to Baptize with the holy Ghost is plain enough. Matth. 3. That it is God that gave the holy Ghost to such as obeyed him, is affirmed by Peter, Act. 5. That the Apostles had power to give the Holy Ghost was the dreadful error of Simon Magus, Act. 15. 16. 17. Yea, reason tells us, that he that asks a blessing gives it not, but the Apostles only did pray to God, for what they knew he had promised to give his people. We may as well say that the Apostles did give or communicate all the Graces of the Spirit, as Meekness, Goodness, Temperance, Faith, Charity, &c. as to think that they communicated the extraordinary Gifts: Seeing it is certain they prayed earnestly, that the Saints might be filled with all those Blessings abundantly; but none are so weak to say this, therefore they should not say the other.

3. For any to stumble at Prayer with imposition of hands, because performed by us, argues no great discretion, but much weakness. For whiles they allow Christ hath a Church on Earth, they must allow she hath authority from him to dispence the Mysteries of the Gospel. And I marvel in my heart how men should think it so great a matter for a poor Messenger or Elder in the present Baptized Churches, to pray for the young Converts, that they may receive the Spirit of Promise, by which they must be sealed to the day of Redemption, Ephes. 4. 30. And yet think it no high, but a necessary thing, for the same men to impose their hands in the Ordination of all Officers in the Church. Indeed the least of these Services are very solemn, and great undertakings; and who is sufficient for these things? Only, let us not mock God, whiles under a pretence of magnifying his Ways, we despise him in his faithful Ministers, whom he hath made Stewards: And let us not make the Ordinances of Christ greater or less than we ought to do, and particularly this of Imposition of Hands; least whilst one says how doth your laying on of hands agree with the Apostles? Another may say, how doth your Preaching, and Praying, and Baptizing agree with what the Apostles did? And thus unless you could fetch the Apostles back from the grave, you will have none to serve you in the gracious Services of the Gospel.

4. As for that importune demand, what command have you for laying on of hands? It is answered, by a just retorting; What command have you to impose hands upon Elders and Deacons? or show us an example where hands were imposed upon Elders, if you can. Yet are these things plainly enough delivered to us in the Word of God, the Scriptures.

And sure we may easily understand, that Peter and John had good authority to impose hands on the Samaritans, and Paul on the Ephesians, and upon Timothy. Nor is it rational to think, that they did at any of these times, go preposterously and put their hands upon the Disciples without telling them the meaning of it, and what they might expect at the hands of the Lord in that solemn service. And if we believe they did instruct the Disciples in this matter, as it's evident from Paul's discourse with the twelve Disciples at Ephesus they did; then we find it was taught, and therefore justly called a Principle of the Teaching of Christ. And if it were taught (as that cannot be denied) then the Disciples did either believe the Doctrine of laying on of hands, or act in it without faith; not the later, fo • then God had not approved it, because without faith our service • are little acceptable: Heb. 11. But God did accept this service wit • as great tokens of his approbation, as he gave to any other servic • performed by the Apostles. And since it may conduce somewhat to th • reputation of this long neglected principle of Christian Doctrine, w • shall here give the Reader notice, that it is not only found in the Sacred Scriptures as hath been shown, but the ancient Christians did religiously observe it; which shall be demonstrated in our Defense of the fourth Principle of Christ's Doctrine in the latter end of this work, if God permit.

AN Holy Separation of those that fear the Lord is so necessary, that the Worship of God in a Church way cannot be truly celebrated without it: And therefore was it decreed by the Holy God from the beginning, even as soon as sin had entered into the World, and actually made by God himself among the Angelical powers, who having sinned were not spared, but thrust down from their society with the Blessed Angels, 1 Pet. 2. 4. Jude ver. 6. Job 4. 18. And as this was done in Heaven, even so hath God resolved it shall be done on Earth, Gen. 3. 15. I will put enmity between thee and the Woman, and between her seed and thy seed. For this place is not so to be referred to Christ warring against Satan, but that the faithful people of God are here understood to be the seed of the woman; and the generations of wicked men are taken for the Serpents seed; between whom God hath unalterably decreed an enmity or non-agreement. And like as it is impossible for Christ and Satan to be at peace, even so those under the conduct of those Leaders are irreconcilable also; at least till they be subdued or overcome by the power of the opposite party. How timely this enmity appeared, is known in the case of Cain and Abel, the Controversy between whom being for the cause of Religion; Cain slew his Brother Abel, and wherefore slew he him? because his own works were wicked, and his brothers righteous, 1 John 3. 12. For by faith Abel offered a more acceptable sacrifice than Cain, Heb. 11. 4. And this enmity is found in these two distinct seeds to this day.

But here it is to be observed, that the enmity we speak of, on the part of the righteous Seed, is not, neither ever was, against the persons of wicked men; neither indeed can be, seeing Christ Jesus the head of the Holy Seed, expressly commands them to love their Enemies, and gave the most ample exposition of this Precept, in that whiles we were Enemies, he in love to our Souls, died for us. But as Christ, so those that are his, do, and must maintain the enmity decreed by God against the wicked as they are Satan's offspring, or as they are wicked; or to speak it better, against their wickedness, Psal. 101. 3. I hate the works of them that turn aside, saith David: And Jude requires this, That Christians should hate the garment spotted by the flesh, Jude 23. And our Lord commends that Church, Rev. 2. 6. which hated the deeds of the Nicholaitans, as the thing which himself hated. But on the other side, the enmity is both against the works and the persons of the righteous for their works sake, as is shown above, and as dreadful experience hath shown throughout the Ages past, as well as at this very day. As God thrust down the Evil Angels from society with the Holy; even so here also on Earth, he thrusts Cain out from his presence, and separates Adam's Family from him, as a person unfit to associate with such as feared him, and served him in truth. And it is hence very observable, that the first separation we read of, is made between persons acknowledging the same Deity; for Cain did not worship an Idol, but his Error was in this, That he did not with sincerity and faith perform his devotion to the Lord, even that same Lord, who to this day commands his faithful ones to withdraw from such as have a form of Godliness, when they deny the power thereof, and especially when the Spirit of persecution appeareth in them.

Now we find that this Separation begun thus by the Authority of God himself, was maintained with so great exactness between these two Seeds, that it became unlawful for them to join together so much as in Affinity or Marriage, which doubtless was so ordered, for this cause especially, that the occasion of Idolatry or false Worship might be cut off; and indeed it is propounded as the Reason of the Law which God gave to Israel in that case, Exod. 7. 3, 4. Neither shalt thou make Marriages with them, &c. For they will turn away thy Sons from following me. And when God came to punish the sins of the old World, this sin of not keeping up this Separation, decreed by the Lord, is mentioned as one of the crying evils which procured that general destruction, for the defection was general, as it is written, All flesh had corrupted his way upon the Earth, Gen. 6. 12.

SECT. II. Of the Prosecution of this Holy Separation in the New World,

After God had assuaged the Flood by which he drowned the Old World of ungodly men, he made a Covenant of Grace and Righteousness with Noah and his Sons, Gen. 9. And presently we find Cham one of his Sons fall to iniquity, and thereupon a Prediction with an Execration goes out against him, and the Generation of the Wicked with him: As also a Blessing is pronounced upon Sem, as one actuated by the Spirit of Wisdom and Goodness; and a Prophesy of Mercy and Truth made to his Posterity, who whilst they walked in his steps, bore up the profession of true Faith and Godliness, between whom, and those of Cham's wicked Off-spring, a Religious distinction and separation is established in the New World. And though I find Josephus to be of opinion, that Cham was not under the Execration of his Father Noah, but his posterity only; yet the contrary is as apparent, as that the Blessing pronounced in the case of Sem, did not only extend itself to Shem Posterity, but first of all to himself, as the place being diligently read, Gen. 9. 25, 26, 27. will make evident.

We have indeed a very short account of the state of Religion from Noah till Abraham's time, or till the time that he was called of God, Gen. 12. 1. &c. about which time there was a general decay of Godliness, even Terah himself, Abraham's Father, being now fallen to Idolatry, Josh. 24. 2. Wherefore God himself, by an express command separates his Servant Abraham from the false Worshippers, or the Servers of Idols in that Age, leaving them as a Generation which had broken his Covenant; and now renews and augments his Covenant in sundry respects with Abraham, and with his Seed according to the flesh, in the Line of his Son Isaac, separating them from other Nations, as it is written, Levite. 20. 24. I am the Lord thy God, which hath separated you from other people. Not only a Nation distinct from other Nations, but more especially in respect of those Laws of Religion, which he had given them as the way to hold forth the Light of Truth to others, Deut. 4. 6, 7. Behold I have taught you Statutes and Judgments, &c. Keep therefore and do them; for this is your Wisdom in the sight of the Nations, which shall hear all these Statutes, and say, Surely, this great Nation is a wise and understanding People; for what Nation is there so great that hath God so nigh unto them — And what Nation — hath Judgments so Righteous as all this Law which I set before you, &c. These Statutes (especially which concerned the Worship of God) they were to observe even then when they were in Captivity, or dispersed among other Nations; and upon this occasion, as some were enlightened, so others were exasperated against them, Ester. 3. 8. There is a certain People (saith Haman ) dispersed and scattered abroad among the people in all the Provinces of the Kingdom, and their Laws are divers from all people, neither keep they the Kings Laws, &c. meaning doubtless in things relating to God only, Dan. 6. 4, 5. For there was no error found in Daniel, being faithful to the King, so occasion was sought against him concerning the Law of his God, wherein and by which he was separated from the vanities or Idolatries of the Nation, where yet he was a great Officer and good Subject under the King.

This separation of the Israelites from other Nations continued to the coming of Christ, but not with that purity at all times, as the nature of that Constitution or appointment of God required; for they did greatly (and many times) corrupt themselves; yea to such a degree of Apostasy from God, and his ways, that the more sound part were constrained, not only to protest against their iniquities but also to shun their society, as in the days of Ahab, 1 Kin. 18. and in the time of the Prophet Malachi, Mal. 3. 15, 16. but more of this anon.

SECT III. Of the separation warranted by the Gospel, and that it is more perfect then that of the Jewish Church, or those that were before them.

When therefore the fullness of time was come, God sent his own Son, who is the head of the Woman's seed, to regulate the affairs of his Kingdom, whose Fan being now in his hand, he will more thoroughly purge his Floor, then in the Generations past; gathering in a more spiritual manner, a Church to serve the Lord in Spirit and Truth, not regarding the fleshly posterity of Abraham more then others, save that he tenders the Grace of the Gospel first to them, Act. 3. ult. But causeth his holy Doctrine to be published throughout all Nations indifferently, to the intent that whosoever should thereupon fear God and work Righteousness should be accepted of him, Act. 10. 35. Not now by the Gospel designing to separate or seggregate his people after a National way, as in time past, but divides the self-same families for the Gospel sake, three against two, and two against three, Luk. 12. yea the dearest relations in nature, must now be separated, even man and wife; not as man and wife, no in no wise, 1 Cor. 7. 10. &c, Let not the husband put away his wife, neither let the wife depart from her husband; Also the Father and Child, the Master and Servant, &c. must all for the Gospel sake be divided, not as Parent and Child, not as Master and Servant, but as the one is a Christian and the other none; nor is this separation in Domestical concerns, but only in the matters of God, 1 Cor. 7. 14. Let every man abide in the same calling wherein he is called, walking with God.

Gospel separation is twofold; first, from the world, or those that are professed enemies to the Gospel of Christ. 2. From such as pervert the Gospel by wicked Doctrine, or walk disorderly. Of the first there is no great Controversy; the command of Christ being so express as delivered by the Apostle, 2 Cor. 6. 17. Come out from among them and be separate, saith the Lord, and touch not the unclean thing, and I will receive you. And our Savior plainly declareth that his followers are not of the world, but he hath chosen them out of the world, John 15. 19. And therefore doth the world hate those that follow Christ. And it is beyond doubt that our Savior made this separation in the same Nation, City, and Family, choosing only such as adhered to his Sacred Doctrine; for his Disciples were generally of the Jewish Nation, whose Parents and Kinsfolk he foreshowed would hate and betray them. And according to this pattern so clearly set by our Savior, his Apostles made their proceedings in segregating or gathering together the Gospel Churches in all Nations, even among the Jews themselves, Act. 2. 39. Save yourselves from this untoward generation, (saith S. Peter ) which the Learned Diodate thus expounds. Quickly join yourselves to the Church, withdrawing yourselves from the corrupt society of the Jews, that you may not participate of their sins. And in Rev. 18. 4. the command is express, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Mistery Babylon, out of whom God's people are called, whether we consider her in her pagan estate, or as that title may be refer'd to all Apostates or false Worshippers, being spread far and wide, including within her Dominion many Nations, Kindreds, Tongues and People; This call from thence cannot so well import a fleeing out of one Nation or place into another, (as Dr. Hammond ) but a separation from the errors and abominations of all Nations. Christ's Church being to have her Plantation in all Nations, and there to bear a living Testimony to the Truth of God, before the crooked and perverse generations of men, in these Nations respectively.

This separation between the Church and the World, grounded upon the Authority of Christ requiring it, and illustrated by the Apostle, by very apt similitudes, 2 Cor. 6. as first, like as we see the light separated from darkness, even so the Chureh of Christ being all Children of the light and of the day, can in no wise Communicate with the World who are said to lie in darkness, for as in nature light and darkness can have no Communion together, even so neither can the Children of the Light, obscure themselves, in the society of those that are the Children of Darkness. The second Consideration is this, that there is an absolute impossibility of concord, between Christ and Belial, and since these two, can by no means be United, the Church and the World, viz. The subjects of these two Princes respectively, cannot be Cemented in the same Community, as they are such. The third is taken from the non-agreement of the Temple of God with Idol Temples; which were so contradistinct, that the one could not be a Receptacle for both, or the same Deities, 1 Sam. 5. 4. Dagon must down and be broken to pieces if the Ark of God come near him; Fourthly, as nothing is more irreconcilable then righteousness, and unrighteousness, so is the Church and the World; And like as the part or portion of him that believeth is not mixed with the portion of the unbeliever, but are in that severed far asunder, even so neither can they Communicate each with other, because the ways wherein they walk, are diversifyed according to the portions provided for them; the one being the broad way which leads to destruction, the other the strait gate which leads to Life; There is therefore no possibility of unity between the Church, the Kingdom of Christ: and the World, the Kingdom of Satan. For no man can serve two Masters, Mat. 6. 24. There is no halting between two Opinions, but if God be God, let us serve him; if Baal, then serve him: to this the people of Israel could not answer a word; nor shall any other be able to defend the absurdity of too many in these days, who would fain unite truth and falsehood together.

SECT. IV. Of the separation necessary to be maintained by the Church of Christ from Pseudo-Christians and disorderly walkers.

As it must always be granted, that a Kingdom divided against itself is brought to desolation, and is very true when applied to the Church of God, where Divisions are of as dangerous consequence as in any Societies of men whatsoever: So it must also be denied, that all manner of divisions which happen in that part of the world called Christendom are properly against the Church. For seeing it cannot be denied, but that those Nations professing Christianity have been corrupted divers ways from the simplicity and integrity of the Gospel, both in respect of the form and power of Godliness, hence ariseth a pressing necessity that they be reformed, and though this can seldom be done without Division by reason of pride, ignorance, self-interest, &c. yet must the cure be attempted, and the event referred to God.

And hereupon divers worthy men in all ages, have labored to restore the decayed parts of Religion, and more especially of Christianity, as well as to root out such things as have been obtruded by human innovation. And what was the duty of some, was more or less the duty of all, and consequently the sin of those who put not their hand to the work, Neh. 3. 5. Their Nobles put not their necks to the work of the Lord: but more their sin, who not only would not do it themselves but hinder them that would. But if after all endeavors used, and patience extended, some part of those professing Christian Religion, remain wholly averse to Reformation, even in such things as are Fundamental to Religion (as it often so falleth out) it cannot then be reasonable, nor is it scriptural, that those whom God hath enlightened, should be bound to walk with the obstinate (who often are the greater number) in their by paths, but must freely declare themselves in manner of speech like that of Joshua, If it seem evil to you to serve the Lord, according to his own will, choose you this day whom you will serve, or what you will do; but as for us, and such as appertain to us we are resolved to serve the Lord: According to this, is that direction of the Lord to Jeremiah, Chap. 15. 19. Let them return to thee, but return not thou to them.

The Church of Ephesus is commended by Christ, Rev. 2. 2. For that she could not bear them which were evil, and had tried them which said they were Apostles and were not, and had found them Liers; and it was the sin of those Churches which did not separate from their Commumnion all such evil Professors and false Apostles, and surely whilst they rejected these, they could not Communicate with those Churches from whence, or by whose appointment they went forth; For when the Law of God is so express that we are bound to withdraw ourselves from every Brother which walks disorderly, to withdraw from them that are Traitors, heady, high-minded, lovers of pleasures more then lovers of God, though they have a form of Godliness; I say since we are to do this, in respect of some, why not in respect of all? is God any respecter of persons? nor doth the greatness of the number lessen the sin, but augment it rather, so that, it cannot be unlawful to separate from a multitude though under the Christian name, anymore then from a particular Brother, whilst their iniquity is the same, or peradventure much greater then his. From all which we may result in this, that in a time of Apostasy from the Faith and Order of the Gospel once delivered to the Saints, it is lawful for faithful Churches, or private Christians to refuse to Communicate with such Churches, and to maintain Communion in the truth without them.

Musculus hath a saying, Fol. 543. concerning Schism, That is a good Schism (saith he) when the naughty knot and nest was broken. And generally all Christian writers do concur in this, that Division for truth sake, is better then unity without truth. We shall therefore conclude with the Apostle who commands the true Christian Brethren, Rom. 16. 16. To mark them which cause Divisions and offenses contrary to the Doctrine which they had received, and to avoid them. See further concerning this point in the part entitled t • e defense, &c.

THat Christians should glorify God, by maintaining constant and public Assemblies, to hold forth the Word of Life, and to demonstrate their fellowship one with another, is so manifest from the example of the first Churches, as we need not speak much here to evince it, Act. 2. 41. For they continued steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread and in Prayers; And Ch. 1. 14. These all continued with one accord in Prayer and Supplication, with the women and Mary the Mother of Jesus, and with his Brethren — the number of names together was about an hundred and twenty. And God bore witness of his approbation of their thus waiting upon him, by sending the Holy Spirit upon them, and bestowing great grace upon them, and making their work exceeding prosperous to his Glory in the conversion of three thousand at that time. And at another time it is said when they had prayed the place was shaken where they were Assembled together, and they were all filled with the Holy Ghost, and they spake the Word of God with boldness, Act. 4. 31. This was one great end for which the Gospel was preached and written, even that we might have fellowship with the Saints, whose fellowship is with the Father and with his Son Jesus Christ. This is that good and pleasant thing spoken of by David, Psal. 133. 1. Even for Brethren to dwell together in Unity, and is compared to that sacred Ointment which was poured upon the head of Aaron, and went down upon his Beard, and to the skirts of his Garments. Paul gives thanks to God, for the fellowship of the Christians at Philippi from the first day till the time he wrote to them, Phil. 1. 5. and exhorts them to stand fast in one spirit with one mind, striving together for the faith of the Gospel. And exhorts the Hebrew Church not to forsake the Assembling of themselves together, but to exhort one another daily. The Corinthian Church had their Assemblies, which were also free for all comers, 1 Cor. 14. 23, 24. So had the Churches to whom S. James wrote his Epistle, whether such as were poor or rich, there was no exemption but free access for all men, Jam. 2. 2.

Our blessed Savior did not only gather the people together, with great frequency, to preach the Gospel to them, Mat. 5, &c. But after he was risen from the dead, did sundry times present himself in the Assembly of his Disciples, John 20. 19, 26. saluting them there on this wise, peace be unto you; and as he hath promised his presence wheresoever two or three are met together in his name, for the perpetual encouragement of his Disciples, or followers, to attend the Assemblies of his Churches, so when he left this World, he first Assembled with his Disciples, Act. 1. 4. giving them directions how to wait for the blessing which he would shortly send them, even the holy Spirit, by which they should be enabled to give testimony of him, to the uttermost parts of the earth, and so was parted from them; Whence we fairly gather these things, viz. That Christian Assemblies, whether for public preaching of the Gospel to the multitude, or for the more particular edification of the Church, are both grounded upon the Doctrine and practice of Christ himself, and therefore may in no wise be neglected by his Church, nor contradicted or opposed by men; such Assemblies being the most sacred conventions upon the earth, of greatest Authority, and concerned in the most important affairs, even the things concerning the Kingdom of God. And upon this ground it was that Tertullian did Apologize for the Christian Assemblies in his time, against those Magistrates that endeavored to suppress them, saying. When wise and good people do assemble themselves together we must not call that a Faction or Sect but rather a Court.

SECT. II. Church-fellowship ought to be free; none to beforced to come to the Christian Assemblies.

Did not the unchristian principles and practices of two many pretending to Christianity give us too much occasion we might have spared this Section. But since some have nothing to uphold their Assemblies but human force, or the terror of Fines, and Imprisonment; We may justly inquire of them, as once Hillary contra Auxentius. I pray you O ye Bishops, which do take yourselves for such, what suffrages used the holy Apostles to preach the Gospel? with what power were they aided for to preach Christ, and to change all the Gentiles, from the service of Idols to God. — Did Paul Assemble the Church by the Kings Edict. In Assembling themselves together in secret places, by the Streets, and in Villages, did compass about almost all people by Land and by Water against the Decrees and Ordinances of Senators and the Edicts of Kings.

After the faithful were driven away (from their usual places) by Valentius, they Assembled at the foot of the Mountains, and there gave praise and thanks to God, rejoicing in the heavenly Oracles, suffering there the impetuosity of the Winds, sometimes Rains, Snows and Colds, and other times most extreme Heats; Valentius not suffering them this most laborious and painful commodity, sent men of war to drive away and scatter the Assemblies everywhere. Thus were the Christians Assemblies maintained against all force of men, by a free and cheerful obedience to God, but were never known in the Primitive times to uphold such their holy conventions by any violence or coercive means whatsoever.

And indeed to use violence in this case is inconsistent with the principles and the state of the Church of Christ, under the Gospel Ministration, for First:

The Church of Christ consists not of Nations, Cities, or Families by the Lump, but such of them only as embrace the Truth, which is commonly the less number by far, and also such as are of low Degree among men, and therefore said to be a people scattered abroad, 1 Pet. 1. 1, 2. The foolish things of this World, 1 Cor. 1. among whom not many Noble or Wise men after the flesh are called, and therefore little acquainted with the exercise of worldly Power, nay though they were invested with it, yet may they not by virtue thereof subject any to their way by force and violence, for Secondly.

Christ himself, when invested with all power in Heaven and Earth; nor yet his Apostles who had immediate commission from him, did at any time use, or require others to use force in Religion; but that only, which is persuasive: and without doubt its the duty of all Churches to keep close to their example as also to the pattern of the first Churches, who were all Ligamented, or bound together by the power of Truth, and the bond of Charity. But Thirdly,

A forced Communion cannot be maintained, without punishing men's Persons or their purses, whose conformity upon such grounds only, makes them but Hypocrites, hardens them against the worship which they are compelled to, and is contrary to the Scripture, Rev. 22. 17. Whosoever will let him come and taste of the waters of Life freely.

Lastly, no Civil Magistrate (as such) is a Church Officer, and therefore may not interpose his power Magistratical in religious matters, at least not to force his Subjects to believe, and to do therein as himself doth. My Kingdom is not of this World saith Christ, John 18. 36. Fitly therefore said Lactantius Firmianus▪ Truth cannot be joined with force, nor Righteousness with Cruelty — Wherefore if thou wilt defend Religion through shedding of blood, through torment and cruelty, it shall not then be defended, but polluted and defiled▪ For there is nothing more frank and free then Religion. — For that which a man doth by compulsion is not a sacrifice, but being done not voluntarily, and with the heart it is most execrable and accursed.

SECT III. Of the form of Doctrine or word of Faith to be held and observed in the Communion of Christians in Church-Assemblies.

As God hath delivered but one Form of Doctrine to the Churches, so it's the duty of all Christians to hold and diligently to observe the same, and not to be carried about with divers and strange Doctrines, Heb. 13. 9. And her Pastors are all warned, and accordingly to warn others, that they teach no other Doctrine, 1 Tim. 1. for otherwise unity of Faith cannot be maintained; because Doctrine precedes Faith, and as is the Doctrine such is the Faith. The principles of Christ's Doctrine, or a short Form thereof we have, Heb. 6. 1, 2. To which the whole body of Christian Doctrine is so far reducible, as that here we find a standard by which to try the Doctrine which is brought by any man; for he that truly teaches Repentance towards God, and Faith towards the Lord Jesus Christ, the Doctrine of Baptism, and the imposition of hands as respecting our interest in the gifts of the holy Spirit, the Resurrection of the dead, and the eternal judgment, cannot lightly injure the Church of God in his Doctrine. But if any man teach otherwise, and consent not to wholesome words even these words of our Lord Jesus Christ he is proud knowing nothing, but doting about questions, and strife of words. Nevertheless, since there hath been several Confessions of Faith published, among which that called the Apostles Creed, and the Nicene do seem to be of most venerable estimation, both for Antiquity, and the solidity of the matter, and for their excellent brevity, we do hereby declare to the world that we assent to the Contents thereof, as we find them both digested and comprehended in these ensuing Articles, that all men may know that we are no devisers, or favorers of Novelties or new Doctrines.

This Confession of Faith as it is of great Antiquity, so verily, were it diligently considered, might be a good means to bring to a greater degree of unity, many of the divided parties professing Christianity. As for the twelve Articles added thereunto by the Tridentine Synod (at least some of them) they are both of so late Edition, and of so little verity, that I shall not give the Reader the trouble of reading them, I shall rather in this place commit to posterity, a brief Declaration of the Faith of the present baptized Churches in this Nation, or at least of very many of them, which was presented to his Majesty Charles the Second of England, &c King. Which as he courteously received from our hands, so I trust it may find good acceptance with all moderate Christians; what is alleged out of the Fathers, or other Authors, was not in the printed Copy, but added here, to show that though the composition of these Articles be new, yet the Doctrine contained therein, is truly ancient, being witnessed both by the Holy Scriptures, and later writers of Christianity.