Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

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

An Error in the beginning of any important work (much more in Religion) is commonly very dangerous to the whole, especially if it happen to be in things, which are any way fundamental to the work it self; And though it is most true that Christ Jesus is the foundation of the Church of God, originally and in the main, yet it is also true, that God hath made several things Fundamentally necessary to an or∣derly 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 Christi∣an 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 onely) 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 war∣fare 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 perpe∣tuity of Baptism.
• 3. From the practice of Christs Apostles, in pursuance of the said Com∣mission.
• 4. From the natural and spiritual import of the ordinance it self.

It appeareth Matthew 2 and 3 Chapters, that Jesus being born in Bethlehem, and now almost ready to enter upon the great work, not

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 re∣mission of their sins, or by the baptism of repentance for remission of sins, Luke 1. 76, 77. Therefore did he preach the Doctrine and Bap∣tism of Repentance, as the way wherein (through Faith in him that was to come after, to wit Christ Jesus) they were to lay hold of that Salvation, or remission of Sin, held forth, by the will of God in that Ministration.

In the prosecution of whose Ministery, we find great multitudes baptized upon repentance, or confession of Sin. Matth. 3. 5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins. No sin∣ners 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 Abra∣braham, 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 Pro∣phet gave clear notice, that God was now purposed to raise up Chil∣dren another way then by natural extraction, even by Heavenly birth or being born from above John 3. 3. and therefore this holy rite was adapted or fited only for such Children (professedly at least) as the very title thereof [the Baptism of repentance] doth plainly shew. And here we find a clear difference between Circumcision and Baptism, in the first Institution of each, the first taking in all the natural seed of Abraham, though not concern'd in the Covenant made with Abraham (as in the case of Ismael) the other leaving out the natural seed of Abraham, though in possession of the Covenant made with Abraham, Act. 3. 25. unless they did the works of Abraham. Matth. 3. 8, 9. John 8. 39.

This Doctrine and Baptism was of a pure Evangelical nature, call∣ed therefore the beginning of the Gospel of Jesus Christ the Son of God, Mark. 1. 1. avouched by Christ to be from Heaven, Matth. 21. 25. and highly honoured by the person of the Son of God submitting to, and the voice of the Father from Heaven approving of, and the ap∣pearance of the holy Ghost, at the solemnization of Christs Baptism by John, Matth. 3. 15, 16, 17. Honoured also with the Title of God's Councel, and of such importance, as he that rejects it denyes John to be a Prophet. Yea further honoured by our Saviours promoting it. John 3. 23. there he tarried with them and Baptized, John 4. 1. 2. He made and Baptized more Disciples then John (though Jesus himself Baptized not but his Disciples.) And still the thing chiefly to be minded here is,

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 Ministery, was shortly to be spread throughout the World, when Jesus had first fulfilled his personal Ministery in the Land of Israel. Now the necessity of this Sacred Ordinance to a true Church-state, is further evident from the Institution or first delivery of it.

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

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

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

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