A Christian, sober & plain exercitation on the two grand practicall controversies of these times; infant baptism and singing of psalms: Wherein all the scriptures on both sides are recited, opened and argued, with brevity and tenderness: and whatever hath been largely discussed by others, briefly contracted in a special method for the edification of the saints. By Cuthbert Sidenham, teacher to a church of Christ in Newcastle upon Tine.

CHAP. XX. That Baptisme doth not forme a Church. (Book 20)

SO much doe our opposites advance Baptisme, that they make it the only constitutive principle of a Gospel Church, by which men enter into the Church, and are made visible Members onely by its admini∣stration, and in their owne method. But we shall soon dethrone that position by the authority and force of Scripture and rationall argumentation.

Onely in generall, I doubt our Divines have un∣wittingly given them too much ground to affirme as they doe, calling it an entrance into the Church, an initiating Ordinance, seale, and by their practice of late to set the Font nigh the Church porch; though I would not much stand upon it, how proper it is to call it an initiating Ordinance; (a phrase I have used in this discourse Pro forma) without it be be∣cause it is the first seale to be administred in the Order of Sacraments; but it will be easily proved that Baptisme gives no essence or being, either to a Church, or membership.

1. Because a man must be a member, and of a Church, ere he can be Baptized according to the Go∣spell rule.

2. Sacraments are Ordinances to be administred in the Church, and to the Church, which supposeth the existence of the Church before; thus 1 Cor. 12.

28. Eph. 4.11, 12, 13. the Lord hath set in, and given all officers to the Church, if so, Sacraments, which must be administred by officers, if rightly.

3. A Church may be without Baptisme, and yet be as true and as reall a Church; as the Isralites were so long in the wildernesse without Circumcision, which was as much an initiating Ordinance, as ever Baptisme was; now nothing can be without its forme, and exist.

4. That cannot be the forme of a Church, or make a man a Member, which remaines the same, and un∣touched after excommunication, whereby a man is cut off from membership at present, but now though the Church may take away his membership, they cannot his Baptisme, which is the same still, and is not lost.

5. For this is an absolute rule, that that which gives the forme, or being to a Church, it must cease when the Church ceaseth, or when a Member ceaseth to be a Member, it must cease with it; and that must be renewed, as often as membership is renewed, and so one must be Baptized againe, as often as he re∣newes Membership; this is most absurd, yet must fol∣low from such a principle.

6. Baptisme is a signe, and seale, therefore gives no being to any thing, but confirmes it; It is a con∣sequent act, and supposeth something pre-exi∣stent.

Obj. As for that place they so much stand on, Act. 2.41. As many as received the word gladly,

were Baptized, and there was added that day about 3000. soules; hence they say they were added by Baptisme.

Sol. The words say not, they were added by Baptisme, but puts a full point, or stop after that sentence, as many as gladly received the word, were Baptized. There that sentence ends. And the Apostle goes on a new account; and saith there were added that day 3000. soules, but doth not at all shew the manner of their adding; so that these words are rather a recapitulati∣on, and summing up the number of Church Members added that day, then any description of the way of their taking into the Church: as if one should say, he had 3000 l. in gold added to his estate, he only shews it is so, but not how he came to have that added, so it must be here; and the former reasons prove the im∣possibility of such an interpretation.

2. Obj. There is one place more urged to prove Baptisme to be the forme of a Church, and that which makes a Member, which is, 1 Cor. 12.13. We are all Baptized into one body, there Baptisme onely embodyes members.

Sol. To which I answer first, The Apostle speakes there primarily of this Baptisme of the Spirit, not of water; So by one Spirit, we are Baptized into one Body, not so much of Baptisme by water.

But secondly, grant it to be meant of Baptisme by water, yet it proves nothing that Baptisme is the forme of that body, which hath its matter and forme, holinesse, and union before Baptisme; baptized into

one body, doth not here shew the essentiall constitu∣tion of a Church, but the confirmed union.

For first, we are said in Gal. 3.27. to be Baptized into Christ; now none will conjecture that Baptisme gives the forme of union with Christ, but onely seales it; so into one body, may be as to the unity of communion in the same body.

2. The phrase of Baptizing into, or in one body, shews the body existent, and in perfect being before, else we could not be Baptized in a body, or into a body; for when one is Baptized first, into what body is he, and the second, and third incorporated? untill a body be compleat, they cannot be said to be Baptized into it, or in it; therefore Baptisme can∣not constitute the forme of a Church, which is this body, saying, we are Baptized into it, that is, to hold union and communion with such a body.

3. This argument is inserted more to prevent Schisme, then to expresse the way of first embodying or constitution of Churches, as the whole context de∣monstrates.

4. It is the same reason with the Lords Supper, and we may as well be said as to the first constitution, to constitute Churches by that Sacrament, as by Baptisme, 1 Cor. 10.16, 17. The cup of blessing we blesse, is it not the Communion of the blood of Christ? the bread that we break, is it not the Communion of the body of Christ? for we being many are one bread, and one body, for we are all partakers of that one bread. So that we may as well be said to be gathered into a Church by

the Lords Supper, as by Baptisme, for by it we are made one body, and one Spirit.

But lastly, if Baptisme doth essentially constitute a Church, and is its forme, then all who are Baptized are reall Members of the Church, and must have all priviledges, be they never so loose and vaine; for they have the essentiall qualification, and the perfect form, and what will any desire more? and strange conse∣quences must needs follow: you may make whom you will Members, and make them Members before they are Members, and Baptize into a body before there is a body or any knowledge of what frame the body is; you may Baptize and have no Church, for they may never come into Union, and Communion, who are Biptized upon these termes, and then no Church can be constituted; for who shall Baptize first? for he must have an extraordinary Commission, for he can have no ordinary delegation, untill the forme be introduced which makes the Church, and that forme is not, untill a competent number be Baptized, and so Church power must be exercised first without a Church, and politicall power without a body.

It is wonderfull to imagine how these that differ, slight and unchurch all the Congregations, though made up of the purest, and speciallest Saints, without mixtures of humane allay, and meerely in this princi∣ple they are not Baptized in their forme, nor plunged under water, which with them is onely Baptizing; and under this principle, Faith, and Repentance, and

the most resplendent graces of the best Saints must lye buryed, and no Church, if not thus dipt: I hope you see the fallacy, if not the perfect folly of this position, and how Churches stand upon other principles more firme, and sure; though we would not lose any ornament of the Gospell to adorne this body, yet we dare not constitute it of such ingre∣dients.