the Lord Iesus doth manifest his grace and strength to believers in it I shall prove afterward when I come to shew of what end and use baptisme is through Christ unto believers I shall therefore request such persons to consider that what necessitie the Lord Iesus hath put upon a Church relation upon hearing the Word prayer breaking bread and the like the same necessitie he hath put upon the baptisme of believers also I shall beseech such to take heed that in charging us with folly they charge not the Lord Iesus also Others there are whether through ignorance or malice I leave to the Lord and their own consciences who endeavour to make this way of the Lord odious and believers odious in the practice of it But believers may answer such as David did Michal when she reproached him for dancing before the Ark It is before the Lord Jesus who himself was baptized and hath commanded all believers to walk in this way Therefore I will glory in this way and account it a Crown to me And I will yet be more vile then thus as you account it vile and I will be base in my own sight And though you reproach me yet of the Lord Iesus and of his servants of them shall I bee had in honour 2 Sam 6.20.21 22. Tryall And further This may serve as a second Touchstone or tryall of Infants Baptisme For if the Lord Iesus hath given and commanded this Ordinance of baptisme as properly and peculiarly belonging unto believers or disciples as hath been proved by two witnesses then this doth manifestly discover Infants baptisme not to be of God but of men onely Search and try if this One Lord do any where command Infants to be baptized Or if he appoint baptisme to any but upon profession of this One faith in their own persons onely Or if you have any clear example in Scripture for Infants Baptisme or the baptisme of any but believers onely Mr. Marshall in his Sermon upon baptisme seemes to grant that none but the disciples of Christ should be baptized but then he turneth aside from the truth by affirming that Infants in Scripture are called Disciples He alledgeth onely Acts 15.10 In the first verse it is said There were false teachers came from Iudaea and taught the brethren Except ye be circumcised after the manner of Moses ye cannot be saved Now saith Mr. Marshall To be circumcised after the manner of Moses is for infants to be circumcised as well as men And these saith he as well infants as men are called Disciples verse 10. In answer to this I shall shew the mistake of Mr. Marshall and others who follow him herein from a twofold consideration First These words after the manner of Moses respects not persons but things to wit the keeping of the Law of Moses annexed to circumcision And so the words are thus to be understood Certain men which came from Iudaea taught the Brethren Except ye be circumcised and keep the Law of Moses ye cannot be saved And verses 5. and 24. will confirm this interpretation and this onely where the same thing being repeated it is thus said to wit It is needfull for you to be circumcised and keep the Law of Moses vers 5. Ye must be circumcised and keep the Law vers 24. So that the manner of Moses respect not persons but things to wit the observation of the Law of Moses which thing the false teachers required of the same persons at the same time whom they commanded to be circumcised which how it will agree with Infants let the wise judge Secondly the very same persons whom the false teachers commanded to be circumcised are such whom Iames in the 19. verse s i th are turned to the Lord and such whom he with the Church writes unto to abstain from the pollution of Idols and from fornication and from things strangled and from bloud verse 29. and such whom they call brethren verse 25. and such who upon the reading of the Epistle rejoyced at the consolation These and these onely are Peters Disciples verse 10. And how these will agree with Infants which are Mr. Marshals disciples let the wise judge The Lord teach him likewise to judge rightly I would hope that upon further consideration he will be otherwise minded especially if the Lord teach him to consider what is written Luk. 14.26 27 33. Whosoever doth not bear his crosse and come after me cannot he my Disciple I do therefore upon renewed consideration bring back Infants baptisme to the forementioned Touchstone which is faithfull and precious and we may trust to it for it consists of two faithfull witnesses wherein are no deceit whereby it is evident that the baptisme of Infants is meerly and onely a device of man seeing these two witnesses do agree in one that the baptisme of water is properly and peculiarly belonging unto believers or disciples upon profession of knowledge faith repentance and holinesse in their owne persons onely And therefore as those two witnesses do require justifie and commend the baptisme of believers so they disallow and disapprove Infants baptisme I shall now proceed as the Lord gives strength to shew what is the End and Use of baptisme unto Believers and this I shall do by declaring what are those priviledges or benefits which the Lord Iesus gives to Believers in this Ordinance for all the Ordinances of Christ are through Christ gainfull to believers And indeed here is the marrow of the matter First One priviledge is this to wit Believers in submitting to this Ordinance have the name of the Father and of the Sonne and of the holy Spirit called upon them therein This is expresly commanded by our Saviour Mat. 28.19 Make Disciples all nations baptizing them in the Name of the Father and of the Sonne and of the holy Spirit And another scripture saith They were baptized in the name of the Lord Iesus And againe He commanded them to be baptized in the Name of the Lord. All which commeth to one and the same thing for through the Lord Iesus believers have a glorious interest in the Father and in the holy Spirit And this is expressed elsewhere by being baptized into Christ Rom. 6.3 Gal. 3.27 Now to be baptized into Christ or into the Name of Christ or in the Name of Christ have one and the same sense and signification in Scrpture The meaning of all is this to wit Let them be baptized in the Name of the Lord that is Let the Name of the Lord be called upon them in baptisme Now his Name holds forth unto believers especially two things Authority and Grace as such know to whom the Lord giveth understanding And to have his Name called upon them in baptisme implyeth two things First the Lord declareth or promiseth to them that he Calleth or Putteth his Name that is his Authority and his Grace upon them in baptisme for these words Baptizing them in the Name of the Father and of
to obey him in all things and to make open profession or confession of him And to such indeed the Lord will give a glorious and everlasting Name which shall not be cut off even a Name in his house better then of Sons and Daughters And this I conceive to be the speciall meaning of the Holy Spirit in this Scripture which is in no wise pertinent and proper for them to bear them out in their Church-covenant and their entrance into the Church by it only Thus much I conceived necessary to speak by the way Tryall Againe This that I have said concerning this priviledge which believers have in baptisme through Christ may serve as a fourth Touchstone for the tryall of Infants baptisme whereby it is discovered not to be of God but of men onely For if all baptized persons according to the Scripture were baptized into one body to wit the Church of God and all the priviledges thereof as hath been cleerly proved from the 1. Cor. 12.13 and Acts. 2.41 42. And doubtlesse there is but one and the same rule for all the Churches of Christ to walke by Then surely the unlawfvllnesse of Infants baptisme is hence also proved Are they meet subjects to be joyned or added to the Lords body who neither knew the Lord nor his body nor the priviledges of the same Are they meet to be added unto the body in baptisme who are no wayes meet to partake in the priviledges and liberties of the body Who are no wayes meet to walk with the body in doctrine in fellowship in breaking of bread in prayers and in other liberties And surely according to the scripture those who are added unto the body are added unto the present partaking and enjoyment of all the priviledges of the body Are they meet to be added to the body who are no wayes usefull helpfull and profitable unto the body Such who cannot care for the body nor suffer with it nor rejoyce with it nor perform any office of love or duty to the body Surely the body of Christ according to the scripture is not made up of such unequall unusefull unhelpfull unprofitable Members Hath the most wise God made all the Members of the naturall body proportionable and usefull And hath he not made the mysticall body the Church of Christ glorious in the proportion and usefulnesse of all the members I speak not now concerning the salvation of Infants for that Infants dying in their infancie may belong to the Election of Grace and be saved even the Infants of believers and unbelievers of Turkes and Indians who can deny it But the wise will understand what I say I leave the use of this Touchstone to their consideration And so much for this Touchstone and this priviledge Thirdly Another priviledge is this to wit Believers in baptisme through the faith of the operation of God have fellowship with Christ in his death and resurrection by the power of which the strength of the body of sinne is more subdued and they are more enabled to walk in newnesse of life Rom. 6.3 4 5. Know ye not saith the Apostle that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so also we should walk in newnesse of life And agreeable to this is Col. 2.12 Buried with him in baptisme wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead In which two Scriptures acccording to the matter in hand I pray you take notice with me of these four things to wit First that in or by baptisme beleevers have a great ingagement lyeth upon them to walk like such as are dead to sinne to the world and to all humane traditions whatsoever in point of worship and to live to God in holinesse and righteousnesse and spirituall worship according to Christ in all things Seeing that in baptisme they professe themselves to be dead with Christ and to live with him they ought from thenceforth and from that time to be more diligent to live accordingly Thus the Apostle expressely speaketh Rom. 6.6 Where having relation to Believers burying and rising with Christ in baptisme in the 4 and 5. verses He saith in this verse that henceforth we should not serve sinne Minde that expression Henceforth And to to this purpose is that exhortation to the same believers and indeed concernes all professing or confessing Christ Let not sin therefore reign in your mortall body that ye should obey it in the lusts thereof And as they have a great ingagement upon them from thenceforth not to be subject to sinne and the lusts therof so likewise not to be subject to any human traditions in point of worship you may understand some difference betwixt what I call sin and what I call humane traditions in point of worship though these are sinfull also I say Believers baptisme ingageth them from that time or from thenceforth to cast off all these things Thus the Apostle reasoneth Coloss 2.20 Wherefore if ye be dead with Christ that is seeing ye are dead with Christ from the rudiments of the world why as though living in the world are ye subject to Ordinances after the Commandements and Doctrines of men Where he layeth down this conclusion that they are dead with Christ from the rudiments of the world that is from all those things which were but Types and shadows of the Lord Jesus And he proves this from their profession in Baptisme verse 12. for unto that it is most evident he hath relation ye are buried with him in Baptisme And from this conclusion he presseth this exhortation by way of reasoning Why as though living in the world are ye subject to the Ordinances c. It is a dishonourable thing and altogether unanswerable for such as have the Name of Christ called upon them in Baptisme and therein professe themselves to be buried with Christ from thenceforth to serve any sinne in the lusts of it or to be subject to Types and shadowes of Christ or any Ordinances which are after the commandements and doctrines of men Whereas on the contrary it is an honourable and a glorious thing for believers to walk up to that engagement which the Lord Jesus hath laid upon them and they have taken upon themselves in that Ordinance Secondly by baptisme believers have a great ingagement lyeth upon them to seeke after and set their affections upon things which are above where Christ sits at the right hand of God Col 3.1.2 If ye then be risen with Christ that is Seeing then ye are risen with Christ set your affections upon things which are above where Christ sits at the right hand of God He here also layeth downe this conclusion that they are risen with Christ for so much the words imply And this he proves
the Sonne and of the Holy Spirit carry the force of a promise in them for in that the Lord hath commanded his servants to baptize believers in his Name to Put or Call his Name upon them in baptisme he saith Amen to it he confirmeth the word of his servants he performeth what he promiseth to them Agreeable to what he saith by Moses Numb 6.27 They shall put my Name upon the Children of Israel and I will blesse them Now the summe of what the Lord promiseth or saith Amen to and which his servants declareth in his Name unto believers in baptisme is this to wit The Lord is your Father and Master and Lord requiring honour and feare and service and Obedience from you there is his Authoritie And not onely so but likewise promising loving kindnesse mercy truth peace blessing strength teaching and preservation to you there is his Grace And indeed as his Name alone is excellent in respect of Authority so in respect of Grace also The second thing which is implyed is this to wit Believers in baptisme do professe to put or call the Name of the Lord that is his Authority and Grace upon themselves for in baptisme there is as it were a promise on their parts And it is as much as if they should openly declare before the Lord and his servants thus we do now professe the Lord alone to be our Lord our God our Father and our Master and our selves to be his Children his servants his people and that we give up our selves wholly and onely to him to serve him to love him to feare him to honour him there is an acknowledgment of his Authority and not onely so but likewise to depend upon him and to trust in him onely for mercy righteousnesse peace blessing strength Wisdedome preservation and all good things there is an acknowledgment of his Grace And thus or to this purpose believers are said to put on Christ in baptisme as it is expressed by the Apostle Gal. 3.27 And thus as the Lord hath taught me I have shewed you what it is for Disciple or Believers to be baptized in the Name of the Lord. And therein I have briefly declared to you one of those glorious priviledges which the Lord Jesus gives to Believers in baptisme And indeed such to whom the Lord gives a spirituall understanding will acknowledge that this is a glorious priviledge Instruction That which I have said for the clearing up of this priviledge is usefull to instruct believers who are under the obedience of this Ordinance as believers to look upon their baptisme neither as shamefull nor beggarly but as honourable and precious through Christ whose Name is called upon them in the same Therefore be not ashamed of your baptisme but own it continually and before all men as an honourable and rich priviledge to you through the Lord Jesus And again let Believers be instructed to walk answerably to this priviledge which the Lord Jesus gives them in their baptisme Let them in all things and at all times be subject to him as their Lord and Master let them be subject to none other in the things of Christ but Christ only whose Authority only they have professed in baptism to be subject to Let them in all their ways relations walk according to the Lord Christ whose commandements they have professed to be subject to Let them likewise look for all supply of Grace from the Lord Iesus that in his grace and strength they may serve him in all things and at all times that in all their conversation they may shew forth the praise and honour of their Lord and Master whose Name is called upon them Tryall Again This priviledge which Believers have in baptisme through Christ may serve as a third Touchstone of Infants Baptisme for I thus conclude Baptisme may lawfully be administred to none but unto such onely whom the Lord hath made meet to be partakers of such a priviledge as to have his Name called upon them in Baptisme And who are these But first such as know the Lord such as know the Father and the Sonne and the Holy Spirit such as know the Authority and Grace of the Lord Iesus such as know what the Lord declareth and promiseth to them and what they promise or professe before the Lord and his people in baptisme as I have above shewed Secondly such whom the Lord hath inabled in some measure to walk answerably to such a priviledge and such a profession as the Lord puts upon them and they take upon themselves in baptisme from thenceforth to walk as the servants of the Lord whose Name therein is called upon them being subject in all things to him and depending for all things upon him onely Now then the baptism of Infants being wisely and sincerely applyed to this Touchstone it will evidently appear to all discerning humble spirits not to be of God but of men onely for hath the Lord made them to be meet partakers of this Ordinance Do they know the Lord Do they not want this necessary thing How then shall his name bee called upon them How shall his Authority and Grace be declared to them in Baptisme and they promise and professe before the Lord and his people from thenceforth to be subject unto him and depend upon him seeing they do not know him Do not therefore such as command and practise Infants baptisme goe a direct contrary course from the mind of the Lord Jesus I leave it to the consideration of the wise And heare I may take occasion to deale with such in a word or two who plead so earnestly for the baptisme of the Infants of believers upon this ground because they are holy to wit say they with a foederall holynesse by vertue of their Parent or Parents being believers which holynesse say they gives them a Right to baptisme Their alone ground is from the Apostles words 1. Cor. 7.14 else were your children uncleane but now are they holy I might answer first that not such a holynesse neither any other but a naturall holynesse contrary to a naturall uncleanesse is there intended by the Apostle as will evidently appeare to such to whom the Lord gives a discerning Spirit Secondly I might say the Apostle speaks not the last word concerning baptisme neither was it to his purpose in that Chapter But Thirdly if I grant to them seeing they are so earnest upon it that the Infants of believers are foederally holy yet this will be no advantage to them concerning the baptisme of these Infants seeing I may affirme from the Lord Iesus according to cleare scripture that no holynesse whatsoever can admit any to baptisme but a professed holynesse or knowledge or faith or repentance in their owne persons onely Yea I may boldly affirm that if the Lord should witnesse from heaven to our knowledge that such an Infant of such Parents was an elect vessell one ordained to eternall life an heire with the Lord Jesus
of the Kingdome of glory which is more then a foederall holinesse yet it was in no wise warrantable or lawfull to baptize such a one till afterwards in time the Lord did teach him to know himselfe and he did professe and declare himselfe to believe in the Lord Jesus And this likewise may in part give satisfaction to such who plead for Infants baptism from those words of our Saviour Of such is the Kingdome of God I conclude therefore that it is necessary that all such doe know the Lord and know their duty and ingagement and priviledge who are to be baptized in the Name of the Lord. And so much for this Touchstone and this priviledge A Second priviledge which believers have by Christ in their baptisme is this to wit by baptisme they do enter into the fellowship of his Body that is his Church with all the priviledges and liberties of the same Baptisme is that onely orderly entrance which God hath appointed for believers into the fellowship of the Church of Christ 1. Cor. 12.13 For by one Spirit are we all baptized into one Body whether we be Iewes or Gentiles whether we be bond or free and have been all made to drinke into one Spirit In which words we have these two things proved to wit first that believers baptisme is their entrance into one particular Body Church or Congregation of Christ By one Spirit speaking of Believers we are all baptized into one Body That is We that are Members in particular diversely gifted and fitted by that one the self-same Spirit are all baptized into one body or fellowship for the mutuall profit and benefit of each member according to the proportion of grace given and divided to us by that one Spirit And secondly as Believers by baptisme do orderly enter into the Body or Congregation of Christ so likewise into all the priviledges of that body And that is expressed in the latter clause of this verse and in the verses following In this verse saith He We have been all made to drink into one spirit That is We as Members of One body are all made to drink into one spirituall benefit or into one spirituall Communion which believers have from Christ in his Supper According to that 1 Cor. 10.16 The Cup of blessing which he blesse is it not the communion of the bloud of Christs And in the verses following of the 12. Chapter He mentioneth other priviledges of the Body which all the Members thereof do share in saith he they are all helpfull to each other and do all take care of each other they suffer and rejoyce one with another And as this Scripture holds forth this priviledge which believers have in baptisme So doth that likewise in Act. 41.42 Then they that gladly received his Word were baptized and the same day there were added about 3000. soules Where it is clear that the entrance of all these believers into the union and fellowship of the body was by baptism they were added by baptisme or in baptisme And so we are to understand Acts 2.47 and 5.14 and 12.24 For God hath appointed but one way for the joyning or adding of believers unto his Body Which sometimes is called an adding to his Church and sometimes an adding to the Lord both which commeth to one and the same thing for to be added to the Church of the Lord or the body of the Lord is to be added to the Lord himself in a mysticall externall union And the same Scripture likewise declareth that as they entred by baptisme into the union and fellowship of the body so likewise unto the enjoyment of all the priviledges of the body For so it followes And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayers Instruction Hence I may take occasion to instruct believers who have entred into the Lords body in the Lords way that they endeavour to walk closely with the body in all love helpfulnesse carefulnesse tendernesse and usefulnesse as becommeth the Members of Christs body Secondly hence I may take occasion to satisfie such if the Lord please as are opposites unto believers baptisme and their entrance into the Church by baptisme and contend much for their entrance into a Church-estate by Covenant or Contract without baptisme Indeed there ought to be a sweet and firm consent harmony agreement or contract both in judgement and affection according to the Lord amongst all those who are one body in the Lord and as it is unquestionable so it is a desirable a good and pleasant thing and I shall plead for it as much as any But that such a consent or covenant amongst persons is an entrance according to Christ into the body of Christ without this one baptisme upon profession of this one faith in this one Lord Jesus is not clear to me from the Lawes and Statutes of this Law-giver That Scripture Esay 56.4 and 6. verses so much alledged for that purpose by men of that way whom in other things I much esteem where the Lord saith to the Eunuches and the sonnes of the stranger that serve him and keepeth the Sabbath from polluting it and taketh hold of his Covenant that he will give them a glorious setled Name in His house c. Where they understand an entering into a Church-estate by Covenant onely I say I conceive this Scripture which is indeed a Gospell-Scripture will without any violation admit of other interpretations more spirituall and more sweetly agreeing to the Gospell of Christ then their interpretation is Why may we not say without wrong to this or any other Scripture that by taking hold of the Covenant here may be understood in part believers obedience to Christ in baptisme For whatsoever Christ commandeth to his servants may in a true sense according to the Scripture be called his Covenant But if we come up to the spiritualnesse of this Scripture I conceive that by Covenant in this place we are to understand Christ himself For as I said this Scripture is a Gospel-scripture Therefore by Sabbath here we are to understand the Lord Iesus only who alone is the Sabbath or Rest of Believers under the Gospel And to keep this Sabbath from polluting it is to believe in him onely unto righteousnesse For to do any work I mean to seek righteousnes or peace or reconciliation with God by any work is to pollute this Sabbath or this Rest by whom alone such as believe in him do and shall enjoy a glorious an everlasting rest So likewise by Covenant here we are to understand Christ himself and so he is called in the same Prophet Esay 42.6 I will give thee speaking of Christ for a Covenant of the people for a light to the Gentiles And chapter 49.8 I will preserve thee and give thee for a Covenant of the people Therefore to take hold of his Covenant is to believe in Christ onely to embrace him to cleave close to him
God acting faith in them in this Ordinance doth not onely clear up to them more sweetly the pretiousnesse of the death of Christ but also confirm to them more richly their interest in the same to wit the remission of all their sinnes and their peace with the Father through Jesus Christ Hitherto I conceive tends that of Peter to his perplexed hearers Acts 2.38 Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sinnes He doth not say neither dare I say that baptisme is a remedy to remit sinnes for then I should run into the mistake of such who pleading for their Infants baptisme do say Baptisme is a remedy to take away that sinne which they as the sons of Adam have conveyed to them But this Scripture I conceive holds forth to us especially two things First that repentance and remission of sins are preached given only in the Name or through the Name of Iesus Christ There is sufficiency of grace and strength in the Lord Jesus and in him onely to give you repentance and remission of sinnes And so it will agree with what is written by Luke 24.47 And that repentance and remission of sinnes should be preached in his Name among all Nations beginning at Ierusalem Secondly that the Lord Iesus doth in baptisme confirm or witnesse unto Believers in some comfortable measure the forgivenesse of their sins in his Name And therefore he commands them to be baptized partly for this end that in baptisme he may confirm to them in some measure by his Spirit acting faith in them the remission of their sinnes For when a Believer is baptized in the Name of Christ and the Spirit of God acts faith in him in his baptisme then is his heart more sweetly assured that through this Name all his sins are remitted and he is at peace with God And to this purpose I conceive we are to understand that Scripture Acts 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord. Not that baptisme doth wash away sinnes for it is the bloud of Christ onely received by us through the faith of the operation of God that washeth or cleanseth us from all sinnes But thus Be baptized and in thy baptisme call on the Name of the Lord that is act faith in the Lord Iesus in whose Name thou art baptized that through faith in his Name in this Ordinance thy heart may be further confirmed in this assurance that all thy sinnes are washed away in his pretious bloud And to this purpose I conceive we are to understand Mark 1.4 and Luk. 3.3 concerning Iohns baptisme Only Iohns baptisme did point at Christ yet to come and that which Christ after gave in Commission did hold forth Christ already come And this priviledge or benefit believers have doubtlesse found in baptisme Hence it is that the Eunuch after he was baptized went on his way rejoycing Acts 8.39 He had found something of Christ in this Ordinance which gave him occasion of rejoycing It was not a uselesse but a gainefull Ordinance through Christ to him And so it was said of the Iaylor and all his house after they were baptized He rejoyced believing in God with all his house Some increase of faith and some witnesse of the Love of Christ they had found ministred to them by the Spirit in this Ordinance And as it was given to our Lord Iesus straightway after his baptisme to see heaven opened and to heare the love of the Father witnessed from heaven to him by the holy Spirit Even so the like mercie in a lesse measure is given to believers in and after their baptisme Neither is this fruit onely to be found in the present administration of baptisme but in respect of this benefit amongst others baptisme hath an influence into the whole life of a believer And truly the grace of God is very observable in this respect for by baptisme or straight way upon it believers are called out to wrestle with Satan as it were in the open feild they are set as a But for Satan and the world to shoot against and therefore they had need be Armed with the strength and love of Christ given into their hearts by the holy Spirit in this Ordinance Thus much concerning the explication of this priviledge Instruction Hence believers may be instructed to act faith dayly in the Lord Iesus in this Ordinance and to expect a renewed power of the Spirit of God inabling them in the faith to looke often upon Christ therein As also witnessing afresh to their hearts in such actings of faith the remission of all their sinnes through him in whose Name they are baptized for baptisme is not onely usefull to believers in the present administration of it but for future times also The comfort and benefit of it through the power of the holy Spirit whose Name is called upon them therein hath an influence into the whole life of a believer Therefore let believers account their baptisme to be of great use and comfort to them through Christ by the operation of the holy Spirit in them therein Tryall Againe the clearing up of this priviledge may serve as a fixth Touchstone for the tryall of Infants baptisme whereby the unlawfulnesse thereof will be further discovered I lay downe this conclusion to wit Baptisme may be lawfully administred to none but to such whom the Lord Iesus hath made meet in some measure to be partakers of such a priviledge in baptisme to have the remission of their sinnes through the Name of Christ confirmed or witnessed to their hearts by the power of the holy Spirit whose Name is called upon them in this Ordinance Are Infants meet to have repentance and remission of sinnes preached to them through the Name of Christ and to be baptized in his Name for the remission of sinnes are they meet to have remission of sinnes through Christ witnessed to their heart in baptisme by the holy Spirit who neither know their sinnes nor know Christ nor know the holy Spirit in his gratious and comfortable operation Therefore the baptisme of Infants is not of God for I affirm as I said before that baptism can lawfully be administred to none but such whom the Lord Jesus hath made meet in some measure to receive remission of sinnes in baptisme I meane to have the remission of sinnes through the Name of Christ witnessed and confirmed to their hearts in some comfortable measure by the holy Spirit working gratiously in them in that Ordinance And Surely at the least it is needfull that they know their sinnes and know Christ and know the holy Spririt and know his operations when he puts forth his grace and power in them Now how these things will agree to Infants I leave to the Iudgement of the Wise Thus much concerning the priviledges or benefits which the Lord Iesus gives in a gratious and meet proportion unto believers in their
A TREATISE OF BAPTISME Wherin is clearly proved the lawfulnesse and usefulnesse of Believers Baptisme As also the sinfulnesse and vanity of Infants Baptisme With many usefull Instructions concerning the same matter Grounded upon Ephes 4.5 One Lord One Faith One Baptisme By ROBERT GARNER PROVERBS 10.9 He that walketh uprightly walketh surely But he that perverteth his wayes shall be known PSAL. 119.126 127 128. It is time for thee Lord to work they have made void thy Law Therefore I love thy Commandements above gold yea above fine gold Therefore I esteem all thy Precepts concerning all things to be right I hate every false way Printed in the Year 1645. To the Churches of JESUS CHRIST in London and elsewhere in all places BEloved in the Lord My hearts desire to the Fountain of grace is that you may receive abundantly from thence a multiplication of grace and peace and a most rich enjoyment of the full assurance of understanding to the acknowledgement of the mistery of God and of the Father and of Christ and that in every thing ye may be strengthened by him with all might and enriched by him with all utterance and with all knowledge and replenished from him with that wisedome which is from above and enabled by him to walk in holinesse love and unity and to stand stedfast in the Truth as it is in Jesus that in all things he may be glorified by you Beloved our Lord and Saviour Jesus Christ whose I am and whom I serve in whom also I am your Brother and Servant in the Faith and fellowship of the Gospell having brought to my hand some understanding and enjoyment of the doctrine of Baptisme and the usefulnesse thereof as it concernes Believers unto whom onely he hath alloted it I did account my self bound in duty to make you partakers of his grace given to me by recommending the same to your consideration as it is propounded in the following Treatise And the rather I was willing to do so because although I have seen the precious labours of some of my dear brethren to my edification clearing the truth of the doctrine of Believers baptisme and discovering the falsenesse of infants baptisme in way of answer to such or the arguments of such who pleaded so earnestly though carnally for the same yet I have seen no Treatise positively and directly declaring the doctrine of Believers baptism with the End and use thereof unto them I beseech the stronger Brethren not to account this undertaking arrogancie or presumption in me who am the unworthiest amongst the Saints I have writ it and sent it especially for the instruction and confirmation of the weaker having confidence through the Lord that it will be of some such use and advantage to them Some things in this Treatise do not so directly concern you my Brethren as others who upon severall grounds though but Sandy are otherwise minded as will be manifest to such as reade with understanding Neverthelesse such things will not be uselesse unto you my Brethren And so it may please the Lord that they may not be without fruit amongst those among whom more especially they do concern if the Lord in bringing this Treatise to their hands bring it to their hearts also It is their instruction that I desire If any man think himself to be a Prophet or spirituall let him acknowledge that the things that I write unto you are the Commandements of the Lord. But if any man will be ignorant let him be ignorant Brethren pray for me Be mindfull of the Brethren amongst us Study to advance the Kingdome of Christ in these parts for there is a generall backwardnesse to cast off humane traditions and to close with the Lord Jesus in his pure Ordinances The grace of our Lord Jesus Christ be with you My love be with you all in Christ Jesus Amen Your Brother in the love and service and riches of the Gospell ROBERT GARNER A Treatise of BAPTISME Wherein is clearly proved the lawfulnesse and usefulnesse of Believers Baptisme As also the sinfulnesse and vanitie of Infants Baptism With many usefull Instructions concerning the same matter Grounded upon Ephes 4 5. One Lord One Faith One Baptism WHich Scripture holdeth forth to us this truth to wit The Lord Jesus hath given and commanded One Baptism of water under the Gospell to be administred unto Believers onely In holding forth this truth it is needfull to clear up these things to wit First by Baptisme in this Scripture we are to understand the Baptism of water Secondly This Baptisme of water is an Ordinance of the Lord Iesus Thirdly This Ordinance of the Lord Iesus is properly and peculiarly belonging vnto Believers Or it is given and commanded unto believers onely Fourthly What is the end and use of baptisme unto believers And this I shall shew by laying downe what are those Priviledges or benefits which the Lord Jesus gives to believers in this Ordinance Fifthly What is the duty of believers in and after their partaking in this Ordinance Sixthly Whom the Lord Iesus hath appointed to be the Dispencer or Administrator of this Ordinance unto believers These things through the helpe of God being cleared up will afford to us some vsefull instructions as flowing from thence and will serve for a Touchstone to make tryall of that which is commonly called Infants Baptisme What Instructions will naturally arise to us from these generall heads I shall annexe them thereunto as I goe forward The first thing to be cleared up is this to wit By baptisme in this scripture we are to understand the baptisme of water There is indeed a threefold baptisme which we reade of in scripture The baptisme of water Acts 8.36 and 10.47 The baptisme of the holy Spirit or fire Mat. 3.11 Mark 1.8 And the baptisme of afflictions Math. 20.23 Mark 10.39 The first of these was administred to all believers we reade of in the Gospell The second was given by Christ more especially to some persons either before or after the administration of the baptisme of water in what measure the Lord Christ was pleased to dispense the same And this is called the gift or gifts of the holy Spirit Acts. 10.45 and 19.5.6 The last of these is one time or other the portion of all such as will live godly in Christ Jesus though indeed some by the appointment of God drinke deeper of the Cup and are plunged lower and longer in afflictions then others are yet so as God alwayes proportioneth richer measures of grace and strength to greater measures of tryals and afflictions What hath beene spoken concerning this threefold baptisme may serve as I conceive to give some light to Heb. 6.2 Where mention is made of Baptismes not one onely in the singular number but baptismes in the plurall number This by the way Now the main Scope or Argument of the Apostle in the forementioned Scripture Ephes 4.5 will fully prove that the baptisme of water is chiefly and onely intended
there He gives this exhortation to the Saints verse 3. endeavour to keepe the unity of the Spirit in the bond of peace He presseth this exhortation from the consideration of certaine Unityes or Onenesses which were the common lot or portion of them all and so are of all such as walke in the paths of the Gospell Saith he you are all One body and one spirit and you are all called to one and the same hope ye have all one Lord and ye all professe one faith in the same Saviour ye are all baptized with one and the same baptisme you have all one God and Father who is above you all and through you all and in you all in a way of grace and power And therefore do you preserve an Onenesse of heart and Spirit amongst yourselves keep or preserve the unity of the Spirit in the bond of peace Now this one baptisme which the Apostle makes use of whereby to strengthen his exhortation must of 〈◊〉 be one of those three baptismes above mentioned but first it was not the baptisme of the holy spirit or fire for it is evident all these believers were not baptized with the powring out of the gift or gifts of the holy spirit upon them they did not all prophesie nor all spake with tongues but he gave some Apostles and some Prophets for the edifying of the Body vers 11.12.13 And secondly it was not the baptisme of afflictions for we do not reade of any notable afflictions which all the members of this body did for the present meet with And therefore that exhortation could not be or not so strongly pressed upon them from either of these baptismes And therefore this One baptisme here mentioned is without doubt the baptisme of water wherewith all the members of that one body upon profession of one faith according to the commandement of that one Lord were baptized And from this One baptisme of water whereof they were all partakers as also they were of many other Onenesses he exhorts them to keepe or preserve the unity or Onenesse of the Spirit in the bond of peace Instruction That usefull Instruction which flowes from hence is to teach all the Saints who are under the profession of this one baptisme according to the commandement of One Lord upon the profession of one faith to endeavour at all times 2 Cor. 13.11 by all meanes to keep or preserve the unity of the spirit the onenesse of heart and minde in the bond of peace Tryall And this that I have said may serve as the first Touchstone for the tryall of Infants baptisme whereby the unwarrantablenesse and counterfeitnesse of the same will be discovered for if this one baptisme ingage all without exception who are under the profession of it to keep or preserve the unity of spirit in that Body whereof they are members to walk in a gracious amiable wise and peaceable manner in the Body then surely Infants have no admittance by the Lord to this Ordinance Doth the Lord any where lay such an ingagement as this is upon Infants Or are they capable of such an ingagement as this is Or doth the Apostle intend them in this Scripture wherein he saith ye are one body and one spirit and ye are called to one hope ye have one Lord one faith and one Baptisme therefore do ye keep the unity of the spirit in the bond of peace Whereby it is evident that not Infants or Infants of believers but believers onely have entrance and admittance to the Lord to this ordinance And this remains now to be further proved in clearing up the two next particulars to wit The baptisme of water is an Ordinance of the Lord Jesus which is one of them And this Ordinance of the Lord Jesus is properly and peculiarly belonging unto believers which is the other of them These two I shall now prove joyntly 〈◊〉 in the mouth of two clear and faithfull witnesses wherein this is established and shall prevail against all gain-sayers These two witnesses are First the command of the Lord Jesus and of his servants from his mouth Secondly the example of the Lord Jesus and of the Saints in Scripture who have walked before us in the pathes of the Gospell The first witnesse is the command of the Lord Jesus and of his servants from his mouth And who shall contradict his commandement unto whom all power in heaven and earth is given It is thus written Matthew 28.18 19 20. And Jesus spake to his Disciples saying All power is given unto me in heaven and earth Go ye therefore and make Disciples all Nations for so the words are to be read baptizing them in the Name of the Father and of the Sonne and of the holy spirit Teaching them to obseâ—â—â— all things whatsoever I have commanded you Wherein obseâ—â—e this Order to wit first make Disciples and then baptize them and then teach them to observe all other things that I have commanded you And let another Scripture witnesse to the truth of this interpretation Ioh. 4.2 Jesus made and baptized more Disciples then Iohn First he made Disciples and then they were baptized And the very same Commission of our Lord Jesus as it is expressed by Mark in the 16. chapt vers 15.16 Doth put the matter out of all doubt and is sufficient to convince such if the Lord please as make I know not what strange interpretations of that place of Matth. 28. And he said to them Go ye into all the world and preach the Gospell to every creature He that believeth and is baptized shall be saved That is such as are made believers through the power of God in the preaching of the Gospell let them be baptized and he that believeth and is baptized shall be saved Thus we see Matthew and Mark explaining each other concerning the minde of the Lord Jesus in this Ordinance Make them Disciples saith one and then baptize them Let them be believers saith another and be baptized And doubtlesse the Scripture fore-seeing what contradictions would afterward arise against this Ordinance of Christ thus to be dispensed through that self-love carnall feare pride and worldlinesse which too much possesseth the hearts of many and what oppositions would be raised against the Saints for the practise of it did thus provide to clear up and confirm this truth to them whose hearts God doth perswade to receive in the love of it To these Scriptures may be added divers others concerning the minde of the Lord Iesus in the mouths of his Servants Acts. 2.38 Repent and be baptized every one of you in the Name of Jesus Christ Acts. 10.47 48. Can any man forbid water that these should not be baptized which have received the holy Spirit as well as we And he commanded them to be baptized in the Name of the Lord. Acts. 22.16 And now why tarriest thou It is the command of the Lord Jesus by Ananias to Saul after that he appeared to him in
a way of grace Arise and be baptized Thus we have the first witnesse speaking clearly plainly and fully to the matter Joh. 15.14 without any Deceitfulnesse Darknesse or inticeing words of Mans Wisedome The second witnesse agreeing with the former is the example of the Lord Jesus and of the Saints in Scripture who have walked before us in the paths of the Gospel We will set the Lord Jesus in the first place Matthew 3.13.14.15 Then commeth Iesus from Gallile to Iordan unto Iohn to be baptized of him but Iohn forbad him saying I have need to be baptized of thee and commest thou to me And Iesus answering said to him suffer it to be so now for thus it becommeth us to fulfill all righteousnesse Then he suffered him The Lord Jesus is herein an example to believers in those or the like respects first in his paines He travaileth from Gallile unto Iordan to be baptized He is willing to take paines to fulfill his Fathers will Secondly in his forwardnesse and that is implyed in the word then Then commeth Iesus That is when Iohn had entred upon the administration of baptisme Then when the worke was now in hand commeth Iesus He doth not delay but makes haste to fulfill the will of his Father Thirdly in his humility He cometh to Iohn He disdaineth not nor neglecteth the Ordinance of God although to be administred to him by one much inferiour to himselfe Fourthly in his holy and firme resolution He breaks through all oppositions which did lye in his way to hinder him in his Obedience to his Fathers will Iohn forbad him But the Lord Iesus overcomes that opposition with this consideration that it is an act of righteousnesse and therefore it behoveth or becommeth him to fulfill the same To his example we shall add the practise of the Saints in Scripture Acts. 2.41 Then they that gladly received his word were baptized Acts. 8.12.13 But when they believed Philips preaching the things concerning the Kingdome of God and the Name of Iesus Christ they were baptized both men and Women Then Simon himselfe believed also and was baptized And verses 36.37.38 of the same chapter the Eunuch said see here is water what doth hinder me to be baptized And Philip said if thou believest with all thine heart thou mayest And he answered and said I believe that Iesus Christ is the Sonne of God Then they went into the water both Philip and the Eunuch and he baptized him Acts 9.18 After that the Lord Iesus had appeared in a way of Grace to Saul and had sent him to Anamas It is said He received sight forthwith and arose and was baptized Acts. 18.8 Many of the Corinthians hearing believed and were baptized And we reade further of foure housholds of believers who were baptized Lydia and her houshold Acts 16.14 15. The Iaylor and his houshold vers 33 34. of the same Chapter Crispus and his house Acts 18.8 The houshold of Stephanas 1 Cor. 1.16 Now if some shall yet continue to say as many have already spoken upon their own imagination that it is probable there were Infants in the houshold of Lydia as well as them of grown yeares and therefore Infants were baptized as well as them I give this twofold answer to wit First there is but one baptisme of water one in respect of that One Lord who hath commanded it and one in respect of that one subject to wit believers such as make profession of one faith upon whom onely that One Lord hath commanded it to be administred And therefore we may boldly affirm that upon the same ground Lydia was baptized upon the same ground also her houshold was baptized that was upon their diligent attention and subjection unto the Gospell which Paul preached And how this will agree with Infants let the wise judge Secondly it is much safer and more agreeable to the rule of heavenly wisedome and godly equitie to interpret this one Scripture wherein there is some seeming darknesse and yet but seeming by other clear Scriptures of the like nature rather then to intangle and lose our selves and wrong the Testimony of the Lord Iesus with our own imaginations Let us then compare spirituall things with spirituall Let us try the baptisme of Lydia and her houshold by the baptisme of those other three housholds mentioned above The Iaylor and his houshold who were baptized were such to whom Paul and Silas did speak the word of the Lord Acts 16.32 and such as believed and rejoyced in God vers 34. He rejoyced and believed in God with all his house And of Crispus and his houshold it is said Acts 18.8 Crispus believed on the Lord with all his house and they were baptized And the houshold of Stephanas whom Paul baptized 1 Cor. 1.16 He witnesseth of them in the 16. chapter of this Epistle vers 15. they were the first fruits of Achaia and have addicted themselves to the ministery of the Saints Now whether any of these Scriptures teach to us either directly or by way of consequence the baptism of Infants let the wise judge And doubtlesse Lydia and her houshold will speak as little for that baptisme for such as were these housholds such was Lydia and her houshold also 1 Cor. 11.1 Thus we have the second witnesse agreeing with the former as the Lords witnesses alwayes do speaking clearly plainly and fully to the matter also And in the mouth of these two witnesses we have the second and third general heads clearly and fully proved to wit Baptisme is an Ordinance of the Lord Iesus which he hath given and commanded as properly and peculiarly belonging unto believers disciples or repentant ones And this Testimony which is from heaven shall stand immoveable against the imaginary and counterfeit testimony of all gain-sayers If we receive the witnesse of men the witnesse of God is greater That which I have said for the clearing and proving of these two generall heads Instruction is usefull to instruct us concerning the necessitie of believers baptisme some say it is of no necessitie And they charge us that we put a greater necessity upon it then is meet To such I may answer Of what necessitie is any of Gods Ordinances For what necessitie there is of others the same necessitie there is of this And truly we put no greater necessitie upon it then the Lord Iesus himself hath put upon it Now I conceive there is a threefold necessitie which the Lord hath put upon this as upon other Ordinances First it is of necessitie to obey the Lord in this as in all other Ordinances Secondly it is of necessitie to shew forth the praise and honour of the Lord in this as in all other Ordinances Thirdly it is of necessitie to seek the face and strength and blessing of Christ in this as in all other Ordinances That the Lord Iesus hath commanded it to believers and in that respect therefore it is necessary I have already proved And that
likewise as he did the former concerning their being dead with Christ from their profession in baptisme vers 12. of the second chapter for unto that it is most evident he hath relation Buried with him in baptisme wherein also you are risen with him through the faith of the operation of God and from this conclusion he presseth this exhortation upon them Seek after and set your affection upon those things which are above where Christ sitteth at the right hand of God As if he should say seeing ye professe your selves to be risen with him you must ascend up with him also in your affection setting your mind upon those things which are above It is a dishonourable and an unanswerable thing for believers who professe themselves to be risen with Christ in baptism to set their affection upon things on the earth Whereas on the other side it is a glorious and an answerable thing for such to set their mind their joy and delight upon things which are above to live and converse with the Lord Jesus in the bosome of his Father Thirdly the Lord puts forth a glorious power to Believers in baptisme giving in unto their hearts in what proportion he pleaseth the power of the death and resurrection of JESVS CHRIST acting faith in them to receive the same whereby they are in some measure enabled to perform that which their baptisme doth engage them unto Rom. 6.4 We are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life This Scripture hath much in it for the comfort of believers Wherein this is layd downe for a certaine truth to wit that like as Christ was raised up from the dead by the glory of the Father even so marke that expression even so we also should walke in newnesse of life that is like as the glory of the Father was put forth in raysing his Sonne from the dead even so the glory of the Father is put forth unto believers in baptisme crucifying the power of sin in them and raysing up their heart and minde as it were into heaven to sit with Christ to walke with him in a holy and heavenly conversation to live a new life which the Scripture calleth a newnesse of life And therefore those words even so we also should walke in newnesse of life doth not onely hold forth what is our duty but what is our priviledge also for they carry the force of a promise in them and are to be thus understood to wit even so we also through the glory of the Father acted in us in our baptisme shall walke in newnesse of life And so it will agree with the 5 and 6 verses of the same chapter For as we are planted together with him in the likenesse of his death we shal be also planted together in the likenesse of his resurrection And this is a greeable to that other place Col. 2 12. Buried with him in baptisme wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead Wherein I observe that the same operation of God which was put forth in raysing Christ from the dead is put forth unto believers in baptisme in such proportion as the Lord pleaseth acting faith in them through which they rise with Christ or pertake with him in the power of his resurrection in a glorious measure And this is so cleare a truth that Peter is bold to say speaking unto believers Baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ That is the baptisme of believers must not be looked upon with a fleshly and carnall eye as a washing of the flesh but with a holy and spirituall eye as a holy and pretious Ordinance of Iesus Christ in which Ordinance he puts forth the power of his resurrection unto believers through faith saving them more richly then before from the power of an inward pollution or filthynesse even a filthy polluted conscience with the accusations of it and working in them more abundantly an enlightned holy good conscience which answers or speakes good to them towards God And whether that Scripture in Heb. 10.22 may not agree much to this purpose I leave to the consideration of the wise Neither doe believers enjoy this fruit and benefit in the present administration of baptisme onely but this grace and power of Christ in baptism hath an influence into after times also even so long as they continue in the estate of mortality The 4th and last thing considerable to my purpose in the two Scriptures above named is this to wit Baptisme thus considered is part of that compleatnesse which believers have in the Lord Iesus Col. 2.10 Where the Apostle speaking to believers he saith And ye are compleat in him If ye ask in what manner or in what respects he tells us in all respects as it appeares in the following verses of this chap. and the beginning of the next And amongst the rest this is one ye are buried with him in Baptisme wherein also yeare risen with him And to the same purpose is that Rom. 6.5 Believers in baptisme are planted together with Christ mark that expression planted together with him in the likenesse of his death and in the likenesse of his resurrection also And surely herein is the compleatnesse of a believer to be planted together and grow together and live together with the Lord Jesus And therefore such do in part come short of their compleatnesse in Christ who do yet come short of being baptized as believers in the Name of Christ Thus much concerning the explication of the third priviledge which believers have in baptism Wherein I have been the larger that so I might as the Lord hath helped me and not without much comfortable experience through Christ cleare up the minde of God in it partly for the instruction consolation and incouragement of believers partly to be an Apologie for them and partly to be another Touchstone or tryall of Infants baptisme First partly for the instruction and incouragement of believers who are under the injoyment of this Ordinance upon profession of faith in their owne persons Much hath been spoken to this purpose in the explication of this priviledge as those that are spirituall may understand Exhortation I shall presse this forward upon my selfe and them with a word of exhortation I beseech you in the Lord that you receive not this Ordinance of CHRIST in vaine Endeavour to walk up to that ingagement which lyeth upon you by baptisme Let not any sin therefore reigne in your Mortall bodyes that you should obey it in the Lusts thereof Be not you subiect to Ordinances after the commandements and doctrines of men Be not ye in bondage to the rudiments of the world to
baptisme What I have said concerning these priviledges which are the sum of the fourth generall head which I propounded in the beginning of this Treatise may serve partly for instruction to such as desire to know what is the end and use and profit of baptisme unto believers which is a thing to be considered and partly to blame such who yeilding to ignorant and carnall reasonings do account believers baptisme to be a burden and say they Christ hath taken away all burthens from believers under the Gospel That Christ hath taken away believers burthens is a holy and sweet conclusion but that believers baptisme is a burthen it is a carnall excuse or a sinfull Inference drawne from that conclusion We have not so learned Christ We account his yoke easie and his burthen light I now proceed to cleare up the fifth generall head to wit What is the duty or what ought to be the carriage of believers in and after this Ordinance This I shall be brief in It is recorded of the Lord Jesus that in or upon his baptisme he prayed Luke 3.21 And the same counsell was given to Saul concerning his baptisme Acts 22.16 Arise and be baptized and wash away thy sinnes calling on the Name of the Lord that is praying to the Lord and acting faith in the Lord in this Ordinance What their duty is after this Ordinance in the whole course of their life I have before shewed in declaring what Ingagements lyeth upon believers by their baptisme What I have spoken concerning this head is usefull to direct believers in their duty both how to enter upon the Ordinance and how to behave themselves after it according to Christ This likewise may serve for a Seventh Touchstone of Infants baptisme whereby the unlawfulnesse thereof is further discovered I lay downe this conclusion to wit Baptisme can lawfully be administred to none but such whom the Lord hath made meet to pray to him and call upon his Name in or upon the administration thereof and whom the Lord also hath fitted in some measure to walk answerable to those Ingagements which baptisme requireth of us from the very time that we are under the profession of it But how these things will agree with Infants I leave to the Iudgment of the Wise The last generall head to be cleared up is this to wit Whom the Lord Iesus hath appointed to be the Dispenser or Administrator of baptisme to believers The Scripture teacheth us that whom the Lord Iesus hath authorized and appointed to preach the Gospell them also in the very same Commission and according to the same time he hath authorized and appointed to baptize such as believe the things concerning the Kingdome of God and the Name of Iesus Christ Mat. 28.19 Mark 16.15.16 Acts. 8 12. and as it follweth in the 35.36.37.38 verses of the same Chapter If it be objected that the administration of baptisme to believers was tyed to Apostles onely I Answer First It is eviedent Disciples did baptize before Apostles were chosen Iohn 3.22.23.24 When the Disciples of Christ were there baptizing it is said Iohn was not yet cast into prison Now by comparing Mat. 4.12 with Math. 10.2.3 4. We shall finde that it was some-while after Iohn was cast into prison before the Lord Jesus called the Twelve under the denominaton of Apostles Secondly after Apostles were chosen yet Disciples did baptize who were no Apostles as is evident by Philips baptizing of the Eunuch Acts 8.3.8 and Ananias baptizing of Saul Acts 9.10 compared with the 17. and 18. verses of the same chapter Thirdly the commssion to preach and baptize given by Christ to his servants was not given to them only or simply under the denomination of Apostles but Disciples Math. 28. verse 16. compared with 19. And thus the promise of Christ to be with his servants in the dispensation of these Ordinances hath an Influence into all times even to the end of the world Fourthly The Scripture declares that the speciall or chief businesse which Apostles are called to is to preach the Gospel 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel that is The speciall or chief work which Christ called me to do was not to baptize but to preach the Gospel From whence we learn that Apostles are not chiefly tyed unto the administration of baptisme neither is the administration of baptime tyed onely unto them Fifthly The things of Christ were committed by the Apostles according to the will of Christ to faithfull men who should be able to teach the same to others also 2 Tim. 2.2 And doubtlesse those who have a calling to teach them to others have a calling to dispence them to others also If any shall object that for along time under the raign of Antichrist the holy and pure administration of baptisme according to Christ was lost so that believers have it not by way of sucession from baptized persons and therefore their practise herein may seem faulty I answer First Was not also the Ordinance of preaching the Word in the simplcity and purity of it according to Christ lost for a long time under the raign of Antichrist And yet what wise and humble man will refuse to heare the Gospel preached in simplcity and in a holy order from such whom God hath gifted and called to dispence the same And surely those whom God doth call to preach the Gospel those he also calleth to baptize believers Secondly we finde that when the book of the law of God and the pure and holy administration of all Gods Ordinances was lost under the Idolatrous reigne of Manasseh which was long the servants of God in Iosiah his reigne finding the same and understanding the minde of God therein they did not now lay aside the book of the Law and the Ordinances of God conceiting that they must looke for another Moses by whom the Law was first given from whole hands they should againe receive the Law and the Ordinances appointed in it but without delay they read the booke set themselves to seek God renews the Covenant which was found in the book keepes the Passeover purgeth out all Idolatry and reformes all things which concerned the worship of God as we may read at large 2. Kings 22 and 23. chapters And in Nehemiah 8.1 We find the Children of Israel after their returne from Captivity being gathered together with one consent they require Ezra to bring forth the book of the Law of Moses which the Lord had commanded to Israel They look not now for a new Moses to give the Law againe to them but they look at the Lord and look at his Law which he had commanded to all Israel and their onely care was now to understand the mind of God in it and therefore they require Ezra to read it and to give the sence of it And it is observable amongst other things They found it written in the Law that the children of Israel should dwel in