of Reasoning of judging and discerning True and False Good and Evil of Approving or Improving of Willing or Nilling of Speaking Numbering c. Now let them that affirm Infants are born Men as Christ doth John 16. 21. prove that Infants do understand do think remember judge discern Good and Evil approve will speak c. or else they say nothing Were not such a Disputer to be hissed at who requireth the Actual Use and Manifestation of Humane Affections and Faculties in Infants which are in them but potentially and in the Seed and Beginning And because they cannot declare these things by their Works therefore he denieth them to be of the Generation of Mankind or born Men into the World or that they have the Faculties of Men at all in them any manner of way Even so they reason against the Grace of Christ in Infants his work of Regeneration in them as Christ saith of the Children of his Kingdom that they are converted humble and believe in him because they cannot actually manifest the Effects of Regeneration and Fruits of Faith as did Timothy when grown up as in Elder Persons who by reason of Age have the use of their Senses exercised to discern both Good and Evil. And here I desire to know saith Mr. Ainsworth of the Anabaptists First When they think that Children who in their opinion are born without any Sin begin to be Sinners Whether at two three five or seven Years And when they can justly reprove a Child for Sin If it shew in Word Deed or Gesture any thing contrary to the Law of God as if it Swear Curse Lye Disobey Parents take another's Goods be Froward Angry or the like Yea let any of them tell if he can when he himself fell from his Innocency and became a Sinner being none before as they account by what Act of Transgression of what Commandment for it is Strange that an Innocent Man should fall from his Innocency and know not when nor how Secondly Whether any Child so soon as it beginneth to be a Sinner an Actual Sinner hath not a Remedy for the Sin by Christ and so whether it is not capable of Repentance Faith Regeneration c. and consequently of Baptism the Sign of Remission of Sin so soon as it is a Sinner and at what Age any of them have Baptized their Children unto Remission of Sins for Parents are commanded to bring up their Children in the Nurture and Admonition of the Lord Eph. 6. 4. This they cannot do aright unless they know when first they begin to Sin and consequently when they begin to Believe for if they blame a Child for Sin while it is an Innocent they commit Iniquity If they keep a Child from Christ and Christian Baptism when it is a Repentant and Believing Sinner which may be so soon as it is a Sinner they wrong most Sinfully to coudemn that which Christ justifieth These things ought to be considered by all that Fear God And therefore before we conclude this Query I cannot but observe the Folly of the Anabaptists and in particular B. Keach how he despiseth those that prove by Grounded Reasons from Gods Word the Right the Infants of Believers have to Water-Baptism because they shew not a plain Text in the New Testament in so many literal words Baptize your Children as of old Circumcise your Children And therefore he chargeth them Gold Refined P. 69. to reflect upon the Honour Care and Faithfulness of the Lord Jesus as if they rendred him less Faithful than Moses For saith he Can any thing reflect more upon the Care Honour and Faithfulness of Christ c. than this If he should neglect to speak out his Mind and Will to us to be so Careless that Sorry Man is forced to try his Wits to supply that which is wanting or defective in his word and when he hath done all he leaves it as doubtful as he found it in the Judgment of Indifferent Men. Did Moses deal thus with the Children of Israel No no how careful was he to deliver every Law Statute and Ordinance exactly and in particular the Passover So B. Keach saith Answ Methinks this Man together with the rest of his Brethren in their late Narrative Page 16 17. may by their own Ground wherewith they charge others to reflect upon the Care Honour and Faithfulness of the Lord Jesus be moved to look on themselves in that they are forced to try their Wits for want of so many plain literal words in Christs Testament Remember to keep Holy the first day of the Week for the Performance of Religious Worship as there is in Moses Writings Remember to keep Holy the Seventh day I say they may see how while they in their own Sense charge others to reflect on the Care Honour and Faithfulness of Christ they themselves are forced to try their Wits by Reasons drawn from Christ's Testament to prove that which they grant is defective and wanting by a plain Law as aforesaid to keep Holy the first day for Religious Worship Therefore to turn that on themselves which they take to be the way of Faith to keep the first day Holy for Religious Worship shall be as sufficient a Rule of Faith by their own Grant for us to prove by grounded Reasons from Christs Testament the Command for Baptizing of Infants as there is for keeping the first day Holy for Religious Worship without so many literal words As for Example Their first Question or Reason is for the keeping the first day Whether it be not the Duty of all Christians and Churches of Christ to observe the Lords-day or the first Day of the Week in the Worship and Service of God both in Publick and Private They answer to their own question it is concluded in the Affirmative their reason is because we find that day was set apart for the Solemn Worship of God by our Lord Jesus and his Holy Apostles through the Infallible Inspiration of the Holy Spirit We likewise answer It is concluded in the Affirmative That that which was once commanded by God to be observed and never by the same Law-giver yet abrogated is still to be kept and observed Deut. 22. 32. But the Command to set the Sign and Seal Gen. 17. 12 13. or Token of Gods Mercy in Christ on the Believers and their Infants was never yet repealed but only the Sign and Seal or Token changed from Circumcision to Water-Baptism even as the Seventh day time is changed from the Seventh day to the First day of the Week by the Lord Jesus and his Holy Apostles through the Infallible Inspiration of the Holy Spirit Again they say another reason is for keeping the first day because the Son of God was made manifest in the Flesh had Authority to make a Change of the Solemn day of Worship being Lord of the Sabbath Matt. 12. 10. Mark 1. 28. Luke 6. 5. By like reason we say Christ was manifested in the Flesh
Jesus peculiar to them but on the first day of the Week Now let the Reader judge whether the Charge given by these Men against such as by Scriptures grounded Reasons prove it lawful to Baptize the Infants of Believers without so many literal words in Christs Testament Baptize your Children Seeing they by the same way allow and endeavour by grounded Reasons from Scripture to prove the first day of the Week to be the only day to keep Holy for Gospel-worship when as in the Testament of Christ there wants so many literal words Remember to keep Holy the first day as of old Remember to keep Holy the Seventh day Who is it now I say they or we that reflect upon the Care and Honour and Faithfulness of our Lord and Blessed Saviour Because say they did Moses deal thus with the Children of Israel No no how careful was he to deliver every Law Statute and Ordinance exactly and particularly in or about the Ordinance of the Passover that now they are forced to try their Wits to supply that which is wanting in their Sense to prove the first day to be kept Holy in the Worship of God Therefore seeing that they allow it lawful in themselves to do that which in things of like nature they condemn in others Let these Men hear what the Lord Jesus saith to such like Spirits Mat. 5. 2 3 4 5. With what judgment ye judge ye shall be judged and with what measure ye meet it shall be measured to you again And why beholdest thou the Mote in thy Brothers eye but considerest not the Beam that is in thine own eye thou Hypocrite first cast out the Beam out of thine own eye and then shalt thou see clearly to cast out the Mote out of thy Brothers eye And again as we do believe the next immediate time after the Work of the Creation of the World was the time God in the Fourth Commandement commanded to be kept Holy until a new Creation was made wherein God in Christ his word created new Heavens and a new Earth Isaiah 65. 17. Rev. 21. 1. Isaiah 51. 16. namely new Heavenly Ordinances the old as Figures of Christ to come now by Christ's Death abolished Heb. 9. 23. which were for a time commanded to be kept by the Second Commandement as now the Lord Jesus we hear by a Voice from the Throne of God saith Behold I create all things new to wit new Ordinances a new Ministry a new Maintenance and a new Time to be kept Holy and a new People called a new Earth the Gentiles called to the Faith Fellow-heirs and of the same Body with the Believing Jews Partakers of his Promise in Christ by the Gospel And therefore it is written also Eph. 3. 6. Rom. 15. 9 10. Rom. 11. 24. with Jer. 11. 16. Rejoyce ye Gentiles with his People who were wild by nature are now by a new Creation in Christ Jesus Grafted contrary to nature into the good Olive-Tree with the Believing Jews and their Children so that if the Root be Holy so are the Branches the Root being Gods Love in Christ in the Covenant of Grace to us and our Children as of old to Abraham and his Seed the Believing Jews and their Children so now to the Believing Gentiles and to our Children who are Holy by virtue of the Holy Covenant which God made with Abraham and his Seed in their Generations if so as they grew up they continued with Isaac in the Faith So that the next immediate time after Christ by his Death had confirmed the Holy Covenant with many Dan. 9. 27. to wit with Believers and their Seed in Infancy was the time to be kept Holy even the first day of the Week So that although the Figurative Ordinances be abolished together with the old time next after the first Creation by the Death and Resurrection of the Lord of the Sabbath Yet as by the Moral Equity of the Second Commandement the new Ordinances for Gospel-worship are to be kept without adding to or diminishing from by any Mortal Man even so by the Moral Equity of the Fourth Commandement the first day the next immediate time after the new Creation is to be kept Holy for Gospel-worship to be believed by all Christians by grounded Reasons from Scripture as by like equality by grounded Reasons from Scripture is to be believed the Right the Infants of Believers have to Water-Baptism And therefore let them be ashamed ever hereafter to speak against or deny that Reasons from Scripture are not sufficient to prove the Right the Infants of Believers have to be Baptized And this leadeth to the Fourth Query Query 4. Who are they that the Lord Christ hath ordained in his Gospel to the Worlds end to be the Administrators of Water Baptism and the Lords Supper To this Query Ben. Keach saith in Page 20 21. of his Book That the Administration or Act of Water-Baptism was not tyed up to the Apostles or to the more ordinary Ministers but that any Faithful gifted Disciple might Administer it as well as they nor doth the Efficacy of Baptism depend in the least upon the Quality of the Person Administering of it whether it be Paul Apollo or Cephas or any other Disciple much inferior to them in Capacity or Office it is no matter for Ananias a private Disciple Baptized and Philip who was no other than a Deacon or Overseer of the Poor Baptized many in Samaria Acts 8. So that we find in the Primitive times the Simple Act of Baptism was a Work Inferior Servile and Subservient to that of Preaching the Gospel Answ The Lord Jesus in the Commission Go ye and teach all Nations Baptizing them was after Christs Resurrection given to Men in Office only Unless the Anabaptists think that the Apostles were no Officers but Common Disciples as anon it will be proved is their Judgment and that they look upon the Apostles in the work of Baptizing but only to be Gifted Disciples So that when these Men Err in any one of the Fundamentals in Christs Building with respect to the Ministry it being overthrown the whole work must needs be a Babel of Confusion as will appear for no Man can maintain an Erroneous Principle but he must violate either Faith or Order As first in this particular for Ben. Keach to affirm That the Simple Act of Baptism was a work Inferior Servile and Subservient to that of Preaching of the Gospel This Man seemeth not only to cross the very Order in Nature and much more in Grace For in earthly Covenants it matters not what hand writeth the Conditions if he be judged capable thereof Yet heed is to be taken in a special manner that the Sign or Seal to it be fixed by the Person that hath Authority to do it as the very Nature of Sealing to Covenants Civil or Spiritual the Holy Scripture sheweth John 3. 33. Eph. 1. 13. 4. 30. Jer. 32. 10. 2 Tim. 2. 9. therefore what care
Heb. 3. 6. the Son of God and Phil. 2. 11. Lord of his own House had power to change the Seal of the Covenant who altered not but Rom. 15. 8. confirmed the Promises in the Covenant by his being Circumcised to the Believers and their Infants Now to be sealed with the Sign Water-Baptism by the same Authority which we believe Christ changed the Seventh day to the First day to be kept Holy for Religious Worship Again whereas they say it is manifest our Blessed Lord and Saviour rose on that day as having compleated and confirmed the Work of our Redemption Matt. 28. 1. Mark 16. 2. Luke 24. 1. John 20. 1. whereby is laid a Foundation of the Observation of that day By like reason we say that for all whom Christ by his Resurrection hath compleated and confirmed the work of their Redemption he hath laid a Foundation thereby for Sealing the same unto them by that visible Sign of Pardon or Remission of their Sins Water-Baptism but that Christ hath confirmed and compleated Redemption for the Believers and their Seed in Infancy before is largely proved in this third Query Therefore these are to be Baptized Baptism by Water being cast upon them as is at large proved to be Gods way in the first Query and by like grounded reason brought from Scripture as they now do to keep the first day of the Week Holy for Religious Worship to God Again they say our Lord on that day appeared to his Disciples teaching and instructing them and Blessing them giving them their Commission breathing on them the Holy Ghost Luke 24. John 20. Answ If the Blessing of Christ to his Disciples with his Spiritual Blessing of the Pardon of their Sins who died for them and on that day rose again for their Justification be a reason why we should keep the first day Holy it is a like reason why Infants of Believers are to be Baptized seeing the visible Sign of the Remission of their Sins in or by the Blessing of Christ bestowed on the Infants of his Kingdom Water-Baptism is to be Administred on them because Christ died for their Sin and rose on the first day for their Justification because they are of the Kingdom of God Luke 18. 16. in which time of the Forty days Christ spoke to them of all things pertaining to his Kingdom Acts 1. Again if it be a reason as they say why we should keep the first day Holy because our Lord Jesus remained with his Disciples Forty days after his Resurrection and spake to them of the things pertaining to the Kingdom of God and if they question not but he then gave them command about the Observation of the Lords day Acts 1. 3. Answ Seeing the Lord Jesus in the Forty days he was with his Disciples after his Resurrection spake to them of the things pertaining to the Kingdom of God and that the time for Worship is one thing pertaining to the Kingdom because there is a Time and Season for every work and that therefore there is no question but he gave command about keeping the first day Holy Even so there is likewise no question but he gave command concerning all things else pertaining to his Kingdom as aforesaid and the Infants of his People Christ himself hath said are of his Kingdom There is no doubt seeing he Blessed them with the Pardon of their Sin as well as he Blessed their Parents but that he gave a command they should be Baptized as well as their Parents seeing Water-Baptism was to be Administred on all that had their Sin by the Blessing of Christ pardoned Acts 3. 26. as it is written Be baptized every one of you for the remission of sins for the promise to wit of the Pardon of Sins in the Blessing of Christ is to you and unto your Children So that by the Anabaptists own grant seeing Christ was Faithful in his House as a Son he did not omit the commanding of the visible Sign of Remission of Sins Water-Baptism to all the Blessed in his Kingdom no more than he omitted a command for the keeping the first day Holy for Religious Gospel-worship because he was Faithful in his House as a Son as Moses was as a Servant Heb. 3. Moreover whereas they grant that the day of Pentecost was the first day of the Week Acts 2. 1. and seeing the Apostles Baptized 3000 on that day there is no question but that Christ gave command that they should Baptize on that day as in their Sixth Reason in their Narrative they say and grant the first day was solemnly observed by the Churches as appears in Acts 20. 7. with the Solemn Duties then performed and that we have no Example of the Churches then Assembling together to celebrate all the Ordinances of the Lord Jesus peculiar to them but on the first day of the Week mark that therefore If the Practice of the Primitive Churches in the Purest of Times be the Rule for Gospel Churches ever since to follow their Examples 1 Thess 2. 14. as it is and that all the Ordinances are to be celebrated on the Lords day which Practice of the Churches is by the Anabaptists granted in their Narrative to be an evident plain Demonstration of its being a Day set apart for Religious Worship by the Will and Command of the Lord Jesus as if it had been express'd in the plainest words How is it then seeing Water-Baptism is a part of Spiritual Worship as they grant and an Ordinance when first performed after Christ's Resurrection on the Lords day in the Church-Assembly where was no River nor Pond that the Anabaptists Baptize after their way of Dipping on any Working-duy out of the Church Estate when Assembled when as by the Example of a Church-Practice at Jerusalem in the Purest of Times whose Example all Churches are to follow that then when the Church was Assembled to perform other parts of the Worship then Water-Baptism was performed in the Congregation Which is a plain Demonstration that they were not Baptized by Dipping but by casting Water on the noble part of Mankind which representeth the whole Person as before in the first Query is proved Therefore tho the Apostles and Evangelists by an extraordinary call Baptized in any place where any were Converted yet that any ordinary Officer as Pastor or Teacher chosen and ordained by a particular Congregation Baptized any other where but in the Congregation at the same time when all other Ordinances are to be performed in Worship as they grant therefore it is not lawful by the Anabaptists own grant for any to Baptize on any other day but the Lords day and then to be done in the Assembly with other parts of Worship forasmuch as they say the first day was solemnly observed by the Churches as appears by Acts 20. 7. with the Solemn Duties then performed and that we have say they no example of the Churches then Assembled together to celebrate all the Ordinances of our Lord
whole and what do we plead for more but that Water may by the Administrator be cast on the upper part to wit the Nobler part of the Party to be Baptized which representeth the whole Man even the Forehead and Face But if it be so as Benjamin Keach saith Page 38. of his Book That it is no Baptism at all if the whole Body be not plung'd into the Water then neither he nor yet any of them are yet by his own grant Baptized when they Baptize but the part from the Waste upward because the Party to be Baptized puts the lower part into the Water himself who must be wholly Passive as a Man Dead to be put into the Grave as they plead for that manner of Baptism in the act of his being Baptized so that what an out-cry do they make against them that in Water-Baptism Baptize a part of the Person for the whole when they themselves do no other only a little lower on the Body now then for ever hereafter let them for shame open their Mouths no more about Water-Baptism till they Practice what they Teach and then to bring better Grounds than to say the word Baptism signifieth to Dip the whole Body in Water contrary to the use of the word Baptism as by the Holy Scripture hath been shewed to be a pouring out both of the Spirit and also of Water on the Person and that on that part of Man Water-Baptism is to be administred upon that is Naked and visibly bare that is the Face and Forehead that representeth the whole Person As for example When Hagar fled from her Mistress Sarah she is said to flee from the Face of her Mistress Gen. 16. 8. so the Face is taken for the Person So Jacob is said to flee from the Face of Esau Gen. 36. 6. that is from his Person So likewise Christ sent his Disciples before his Face Luke 9. 52. 10. 1. that is before his Person where he was to come Therefore to cast Water upon the Forehead or Face the whole Person being signified thereby the Person is said to be Baptized for when the Fore-skin was cut off the whole Man Ex. 12. 48. or Child was said to be Circumcized Again where should the Sign Seal or Token of Remission of Sins be administred but on that part where the Name of God his Law to wit of Faith by the open Profession thereof was hold forth as 't is written Rov 22. 4. And his name shall be in their Foreheads and lo a Lamb stood on Mount Sion and with him a hundred forty and four thousand having his Fathers Name written in their Foreheads Rev. 14. 1. as being not Romans 1. 16. ashamed of the Gospel of Christ for if by the Jer. 3. 3. Forehead is set forth the bold imperious Whoredoms of Judah in her Apostacy from her Husband the Lord how much more by the Forehead of Christs Chast Virgin is represented her open Profession of the Commands of her Lord and Husband Mark 8. 38. as not being ashamed of his Gospel 2 Tim. 1. 8. the Power of God to Salvation Moreover as all Gods Ordinances are to be performed under the Form and Manner of a good report Phil. 4. 8. with Shamefacedness and Sobriety because 't is most certain that part of Man Woman and Child that is to be Baptized must be naked and bare for the Flesh must be wash'd in Baptism and not the Covering As for example in those Figurative Washings under the Law as the Jews were not Strangers to Water-Baptism as Mr. Ainsworth on Gen. 17. hath shewed out of the Hebrew Writers that every Proselite that was joyned to the Lord by the Covenant of Grace in Christ was Circumcised Baptized and brought a Sacrifice Now as the Circumcised part must be bare when Circumcised even so the part that is to be Baptized must not be covered as in all Legal Washings which signified Sanctification and Cleansing from Sin by the Blood of Christ Therefore when Moses and Aaron and his Sons washed their Hands and Feet at the Laver they Exod. 40. 31 32. washed them not with their Stockins or Gloves on for that had been to wash the Covering and not the Flesh and do we believe that Mary Luke 7. 38. washed Christ's Feet with Tears with his Shoes on no sure for she is said to have wiped his Feet with the Hair of her Head and not his Shoes So when the Saints Feet were John 13. 5. washed by Christ as also the Deaconist washing the Saints Feet surely they washed the bare Feet so now as Baptism is called a Washing Acts 22. 16. so Paul when Baptized is said to be Washed part for the whole so that part Washed or Baptized must be naked and bare As is shewed by the Lord alluding to the Laver of Regeneration Titus 3. 5. he poured Water into a Bason and washed the Disciples Feet from and by the Blood of Christ As saith the Lord Ezek. 16. 9. Then washed I thee with water not the Covering but the Flesh with water yea I throughly washed away thy Blood in the Blood of the Covenant of Grace in Christ by the Water of the word Water-Baptism being a Sign thereof to us according to his words Eph. 5. 26. Heb. 8. 12. Now then if a part in Baptism with Water serveth not for the whole as the Anabaptists affirm and yet by their Practice deny then the whole Body as they plead for Washed or Baptized must be naked or else they Baptize the Covering and not the Flesh and what an unseemly thing it were for a Man to Baptize the Female Sex naked taking the Person up in the Arms of the Administrator and lay her in open view of others for Water-Baptism was no secret Ordinance into the Water as they teach must be buried as afore shewed when one is buried is not till the Earth is cast upon the Person so Water must be cast upon the Person Baptized according to the literal words in common Burials or else say they the Person is not Baptized at all Now let them shew any word of God that among all we read of were either so Baptized by or after the literal word Buried as common Burials are daily of the Bodies of Dead Persons when Dead Strip'd their Apparel taken off and others put on we read not any such Practice in Baptism for although Acts 16. 13. Lidia was converted at a Rivers side where the word was taught as John at Jordan and Philip the Eunuch near a Water yet no mention in the least of putting off or putting on any Apparel but Baptized Nor Israel in the Cloud and in the Sea the Face and Forehead together being open and bare whichn represented the whole Person Washed is a sufficient warrant for us in Water-Baptism and not to walk by Imagination by a natural Belief or Conceit that either Persons changed their Apparel or went into the Water to the middle and that the Administrator put the one
their Sin or Sins but Christ is come who beareth away the Sin of the World that Infants are guilty of and we have proved the Infants of Believers have their Sins pardoned And this is the only thing which giveth any young or Old right to Water-Baptism So that this Doctrine that sinful Mans external Act of Profession or the Godliest Mans external Act of Profession giveth Right to Water-Baptism is a new Doctrine no where found written in the Book of God Now if this be the Anabaptists Gospel That God gave his Son to save Actual Sinners only and these by their own Act Merit a Right to the Sign of Remission of Sins and that because Infants cannot Actually profess Faith and Repent that they have no Right to the Sign of Remission of their Sins or is it their Judgment because their Sin in Infancy is not pardoned therefore they have no Right to the Sign And whether doth this Doctrine lead these People but to conclude either Infants are saved without Christ or else have no Sin and so Christ died not for them If on the other hand they say that Infants are Sinners then they cannot be Saved without a Redeemer if Redeemed then they have Right to the Sign of the Remission of their Sins for no other Reason but because God for Christ's sake hath pardoned the Sin of the World charged on Infants As John saith in preparing the way of the Lord in the Salvation of Sinners Behold the Lamb of God which taketh or beareth away the Sin of the World Again B. Keach having asserted the aforesaid Argument to deprive the Infants of Believers from the Right they have to Water-Baptism merited by Christ for them hath formed another Argument least his former when tryed by the Golden Reed Gods Word Rev. 11. 1. with Rev. 21. 15. should as it hath been proved be insufficient to deprive the Infants of Believers of the Right to have Water-Baptism to be Administred on them His words are these in his aforesaid Book Page 64. There is no better way to know who or what manner of Persons our Lord Jesus hath commanded to be Baptized than to go to the great Commission of our Lord Jesus Go teach all Nations Baptizing them Answ That there is no better way is granted when the Commission of the Lord Jesus is rightly understood in his Will and Mind contained therein which when rightly understood will agree with the Doctrine contained in the Prophets and Apostles on which our Faith is to be builded on Christ Jesus being the chief Corner-stone Eph. 2. 20. Therefore I desire the Reader to observe these two things First In the Commission of the Lord Jesus it is said Matt. 28. 19. Go ye therefore and teach all Nations Baptizing them It is also said Go ye into all the World and preach the Gospel to every Creature Mark 16. 15. By every Creature is all Mankind that is called the World which by the Fall Sin entered into Actual Sinners and their Seed or Infants as afore proved To these the Apostle preached the Gospel as it is written The Gospel which ye have heard and which was preached to every Creature which is under Heaven whereof I Paul am made a Minister Col. 1. 23. Secondly What this Gospel is or from whence it was the Apostles were sent to gather or reap the same they were to teach seeing when they were sent no Gospel was to be found written but in Scriptures of the Prophets therefore to this we shall first speak namely what the Gospel was the Apostles were commanded to teach all Nations it was no other than they found in the Scriptures of the Prophets as it is written from the words of the Lord Jesus to his Apostles I sent you to reap that whereon ye bestowed no labour other men laboured and ye are entered into their labour And herein is that saying true One soweth and another reapeth John 4. 37 38. Now concerning this Gospel the Apostles were commanded to teach the Apostle Peter writeth saying to the Primitive Christians The Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you Searching what or what manner of time the Spirit of Christ that was in them did signifie when it testified beforehand the Sufferings of Christ and the Glory that should follow Unto whom it was revealed that not unto themselves but unto us mark that but unto us they did Minister or serve unto the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven which things the Angels desire to look into 1 Pet. 1. 10 11 12. Likewise the Apostle Paul in his Defence before King Agrippa to clear himself of the Charge the Jews laid against him That he taught other Doctrine for Gospel than what he found written in the Prophets His answer was Having therefore obtained help of God I continue unto this day witnessing both to small and great saying no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the Dead and should shew light unto the People and to the Gentiles Then Paul said to King Agrippa Believest thou the Prophets I know that thou believest Then Agrippa said unto Paul Almost thou perswadest me to be a Christian Acts 26. 22 23 27 28. And again when many Jews at Rome had appointed a day to come to Paul's Lodging to be informed of his Doctrine or Gospel he taught concerning Jesus it is written To whom he expounded and testified the Kingdom of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Acts 28. 23. The Lord Jesus himself likewise proved what he taught concerning himself in coming into the World according to the Promise to Adam proving himself to be the Womans Seed God manifested in the Flesh by the Prophets Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Luke 24. 27. So that hence it is that the Gospel or glad Tidings of Christ our Saviour the Apostles were sent to reap their Doctrine they preached from the Scriptures of the Prophets as the Apostle Paul saith the Gospel they taught is made manifest by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all Nations for the obedience of Faith Rom. 16. 26. As in the Commission saying Go ye therefore and teach all Nations Baptizing them Matt. 28. 19. So then Christ sent his Disciples and Apostles and the Jews to search the Scriptures to wit of the Prophets to be informed of the glad Tidings promised them concerning the Messiah they looked for as it is written Search the Scriptures for in them ye think to have eternal Life and they are they which testifie of me John 5.