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.
One Lord, One Faith, One Baptiſme.
By ROBERT GARNER.
He that walketh uprightly walketh ſurely: But he that perverteth his wayes ſhall be known.
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.
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.
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.
2What 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〈◊〉be3 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 believers4 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 obſe•••all things whatſoever I have commanded you. Wherein obſe••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 the5 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 his6 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, and7 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 is8 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 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 onely9 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 ith, 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, wherein10 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 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 his11 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. 12Therefore 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,13 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 the14 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 appointed15 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. 16Why 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, 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 they17 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;
18Firſt, 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. Whereas19 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 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 was20 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 ſhalbe 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 conſideration21 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 Mortall22 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 ſuch things that are but ſhadowes of the Lord Jeſus: for ye are buried with him in Baptiſme. Endeavour to walk in newneſſe of life, in a holy and heavenly converſation at all times. Walk like ſuch as are riſen with Chriſt. Do you aſcend up with him into heaven in your affection. Set your affection upon things which are above, and not on things on the earth. Walk anſwerable to your profeſſion, that this Ordnance of the Lord Jeſus be not juſtly blamed. And for your incouragement, be aſſured, you ſhall have a renewed ſupply of ſtrength from the Lord Jeſus. The glory of the Father, the operation of God ſhall be put forth; as need is on your behalf. Therefore, act faith daily in the death and reſurrection of Jeſus Chriſt, which is ſo richly made over to you in this Ordinance, not for preſent uſe onely, but for future profit and benefit alſo, during the time of your ſojourning in this preſent world. Account your ſelves in all things to be compleat in Chriſt, and that your Baptiſme in his Name as Believers, is part of that compleatneſſe which you have in him. Endeavour in the ſtrength of Chriſt to walk anſwerable to theſe priviledges, that the Name of the Lord Jeſus may be exalted by you.
Apologie.Secondly, The explication of the former priviledge, is partly to be an Apologie for baptized Believers (reproachfully called Anabaptiſts, truly called Chriſtians) againſt all thoſe hard ſpeeches, and grievous accuſations, which ungodly men, and many who are accounted religious alſo, do falſly ſpeak and charge againſt them: and that not privately onely, but in publike alſo, How are they accuſed before authority! How are they openly charged to be movers of ſedition, troublers of the State, and ſuch as the Land cannot bear! Yea ſome are not aſhamed to ſay, and that openly, that they are ſenſuall perſons, walking after the luſts of the fleſh, and many ſuch like things as theſe are. Surely, if ſuch men did know what an ingagement lyeth upon Believers in baptiſme, to caſt off the ſervice and obedience of ſinfull luſts, and to walk in newneſſe of life, having their converſation as becommeth Saints: As alſo what ſtrength they receive from the death and reſurrection of Chriſt in baptiſme, which hath an influence into their whole life; I ſay, if they did rightly know the pretiouſneſſe of Believers baptiſme in theſe and other reſpects:23 they would be ſo far frō ſpeaking againſt them, that they would ſpeak for them, & would ſay to thē, we wil go with you, & walk with you: for we have heard that God is with you. Truly, I will not deny but ſome who take this profeſſion upon them, do hold forth and maintain ſome things very erronious. As free-will, and power in corrupt nature to come to Chriſt: As alſo a falling away from Chriſt, after they have once received him, or believed in him; with other opinions alſo very dangerous. But there are but few ſo erronious who are under this profeſſion; Neither dare the Churches of Chriſt under this profeſſion, hold communion with them: For we utterly diſclaim theſe opinions. Neither will I deny but that ſome who are under this profeſſion, do walk ſcandalouſly, looſely, ſinfully, and altogether unanſwerably to ſuch a profeſſion. But we abhor their practiſes, and diſclaim fellowſhip with them who walk ſo; yet not mentioning ſuch things without grief. But if Iudas prove a Traitor, let not the eleven Apoſtles be ſo accounted. If Ananias and Saphyra prove diſſemblers and lye to the holy Spirit, let not the reſt of the Church (who were of one minde and heart in the Lord) be accounted diſſemblers. If ſome branches in the Vine prove fruitleſſe, let not all the branches be thought ſuch. If ſome Profeſſors make ſhipwrack of that faith which they once profeſſed, let not all Profeſſors be judged to be ſuch. Thus much for this Apologie.
Tryall.Thirdly, the Explication of this third Priviledge, may ſerve partly to be as a fifth Touchſtone of Infants baptiſme: whereby the unlawfulneſſe and vanity thereof will be further diſcovered. For according to this priviledge of baptiſme through Chriſt, I make this concluſion, to wit; Baptiſme may lawfully be adminiſtred to none, but ſuch whom the Lord Jeſus hath made meet to be partakers of ſuch a priviledge in baptiſme, to have fellowſhip with him in baptiſme, through faith, in his death and reſurrection: that they may walk anſwerably in ſome meaſure to ſuch a profeſſion, and ſuch an ingagement as they take upon themſelves in baptiſme: having their converſation from thenceforth more holy and heavenly, as becommeth ſuch who profeſſe themſelves to be buried and riſen with Chriſt in baptiſme. Let then the baptiſme of Infants be skilfully and ſincerely tried by this Touchſtone. Are Infants made meet to have fellowſhip with Chriſt in his death and reſurrection, in this or any other Ordinance? Do they know Chriſt, or believe in him? Do they24 know any thing concerning the death and reſurrection of Jeſus Chriſt? How then ſhall they have fellowſhip with Chriſt in this or any other Ordinance, who neither know CHRIST, nor believe in him? Are any perſons meet to have fellowſhip with Chriſt in any Ordinance, but ſuch as know him and believe in him? I may therefore firmly conclude, that as the knowledge of Chriſt, and faith in him, are neceſſary to a worthy partaking in the Lords Supper, and a fellowſhip with Chriſt in that Ordinance: So alſo they are neceſſary to a worthy and warrantable receiving of baptiſme, and a fellowſhip with Chriſt in that Ordinance. And further, are Infants made meet to have ſuch an ingagement laid upon them, as baptiſme layeth upon all thoſe who are under the profeſſion of it according to Chriſt? From thenceforth and from that time, to ſhew forth Chriſts death and reſurrection? To walk like ſuch as have profeſſed themſelves to be dead, and riſen with Chriſt in Baptiſme? Doth not this Touchſtone (with all the former) cleerly diſcover Infants baptiſme, to be onely a device and commandement of men? Thus much concerning this Touchſtone, which I leave to the conſideration of the wiſe. And ſo much concerning this Priviledge.
The fourth priviledge (which is the laſt I ſhall name) which the Lord Jeſus gives to Believers in this Ordinance, is this; to wit, In this Ordinance, the Lord Jeſus by his Spirit acting in a believers heart, doth more richly ſeal up or confirm to him the free and full remiſſion of all his ſinnes, through the bloud of Chriſt. And therefore, obſerve it; Not onely the Name of the Father, and of the Sonne, but of the holy Spirit alſo, is called upon believers in this Ordinance. And this is the proper grace or work of the holy Spirit, to witneſſe or confirm to us (by acting faith in us, more aſſuredly to believe) the remiſſion of all our ſins by Jeſus Chriſt. In baptiſme, as well as in the Lords Supper (although in another manner) the pretious death and reſurrection of Chriſt, is myſtically, yet clearly ſet forth before believers. And the Spirit of 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 perplexed25 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 ſomething26 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;27 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 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 I28 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.
29Secondly, 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 was30 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 Boothes, verſe 14. Which Ordinance of God from the dayes of Ioſhua to that time had been neglected of them: but they now underſtanding the will of God in it, preſently ſet themſelves to the practiſe of it. They do not lay aſide the book of the Law, and continue in the neglect of what was written therein, ſaying, theſe things belonged to our fore-fathers, or may concern future generations: but they look at the Law of God, and all things written therein as concerning themſelves alſo. And ſurely it is a thing not blame-worthy, but commendable in believers (finding the Law of Chriſt, and the things he hath therein commanded to all Iſrael) ſpeedily without delay, to ſet themſelves to put the ſame in practiſe.
And for believers in ſome caſes to be baptized by an unbeliever, the Scripture is not with out warrant in this alſo. Iohn Baptiſt an unbaptized perſon, be baptized others. Yea the Lord Jeſus came from Galile to Jordan, to be baptized of Iohn. The Sonne of God came to be baptized of Iohn, a mean perſon, an unbaptized perſon, And as it was in the firſt adminiſtration of baptiſme, ſo alſo in the firſt recovery of the pure adminiſtration31 of baptiſme out of the darkneſſe of ſuperſtition, Believers may warrantably receive the Ordinance of Baptiſme from an unbaptized perſon, whom they ſhall with one conſent chuſe to this work, being one gifted, and blameleſſe; eſpecially if he hath inſtructed them in this and other things, concerning the Kingdome of God, and the Name of Jeſus Chriſt.
And if ſome ſhall ſay, The Church is in the Wilderneſſe, and therefore all the Ordinances of God do lye as it were loſt, being hidden from us, untill the recovery of the Church out of that eſtate. Their opinion being grounded chiefly upon Revel. 12.6.14.
I ſhall propound by way of anſwer, what I conceive, in a few words. Her wilderneſſe condition, doth not figure out or denote her darkneſſe, hiddenneſſe, or not appearing, or the loſſe of her Ordinances during that ſpace of time, to wit, a thouſand two hundred and threeſcore dayes: but it teacheth us chiefly, a certain middle ſtate or condition, wherein the Church was to continue for ſuch a ſeaſon, ſomewhat like that of the Iſraelites wandring in the Wilderneſſe, after their deliverance from the face of that Serpent, or red Dragon Pharaoh, untill their entrance into the Land of Canaan: for I conceive the alluſion is chiefly, if not wholly taken from the dealings of God with Iſrael in thoſe times. This wilderneſſe condition therefore of the woman, is ſome middle ſtate which God hath appointed to her, and prepared for her to continue in, untill the time be expired when ſhe ſhall enter into Canaan, all oppoſitions being troden under foot. And concerning this matter, there are two or three things in this Scripture, worthy of our conſideration. Rev. 1•
Firſt, that during her condition in the wilderneſſe ſhe is called the Woman, or the Church: That Name or Relation is neither loſt nor hidden: but agreeing herein to the eſtate of the Iſraelites in the Wilderneſſe, being called the Church in the Wilderneſſe, and enjoying many pretious Ordinances and priviledges of the Church of God; and yet not come up to that Glory and reſt which was before them.
Secondly, God appointed this Wilderneſſe condition, this Middle State to her, partly for ſafety, that in that condition, during that time, ſhe might be preſerved from the face of the Serpent, verſe 14. Even as God ſent Iſrael into the Wilderneſſe to preſerve them from the rage of Pharaoh, that red Dragon,32 untill ſuch time as the promiſed Land was to be given to them: So God appointed ſuch a wilderneſſe, (as it were a wandring, unſetled, wayfaring, travailing) condition to the Church for ſuch a time, that ſhe might be preſerved from the overwhelming power of the red Dragon, untill ſhe come unto that glorious, ſetled, peacefull condition of reſt, which ſhall ere-long be given to her.
Thirdly, God doth graciouſly provide that the Church ſhall be fed and nouriſhed during her wilderneſſe condition: verſes. 6.14. even as he did graciouſly provide for Iſrael in the wilderneſſe.
Fourthly, During her wilderneſſe condition, ſhee hath many faithfull children, children of the youth, ſtout warriers, like Arrowes in the hand of a mighty man, who maintaine the truth and honour of the Lord Jeſus againſt ſuch as joyne themſelves unto ſuperſtitious and erronious practiſes. Theſe are called the remnant of her ſeed, which keepe the commandements of God, and have the Teſtimony of Jeſus Chriſt. vers. 17. I deſire that this may be well noted, that during her wilderneſſe condition, ſhee hath a ſeed, a remnant who keepe the commandements of God, and have the Teſtimony of Jeſus Chriſt. And who can warrantably ſay that theſe commandements of God are not the Ordinances of God, and the Ordinance of believers baptiſme amongſt other Ordinances? And who therefore can ſay upon good ground, that during her wilderneſſe condition the Teſtimony of Chriſt is loſt, and the commandements and Ordinances of Chriſt are loſt? ſeeing this remnant of her ſeed do keepe the commandements of God, and have the Teſtimony of Jeſus Chriſt: that is, they practiſe his commandements, and hold forth his Teſtimony. And thus they maintain the truth and honour of the Lord Jeſus, againſt ſuch as joyne themſelves unto ſuperſtitious practiſes: even as the valiant ones of Iſrael did of old (during their wilderneſſe eſtates) mantaine the Lords honour againſt thoſe who made them a God of their own Ear-rings, and gave honour to it. Exod. 32.26.27.28.29.
Fifthly, during her wilderneſſe condition, the woman and the remnant of her ſeed, meets with much warfare and with many oppoſitions from the Dragon, for keeping the commandements of God and the Teſtimony of Jeſus Chriſt. vers. 17. yet theſe oppoſitions are not ſo directly from the Dragon mentioned33 in this chapter, as from the Beaſt mentioned in the next, who hath the Dragons power and venome in him, but yet would ſeem to be very devout: even as Iſrael in the wilderneſſe, after their deliverance from the Rage of the red Dragon, did meet with many oppoſitions and many troubles: and not onely from ſuch as were more manifeſt enemies, but from ſuch alſo as would ſeem to be very zealous. Numb. 16.1.2.3.4 5.
Sixthly, the holy Spirit makes no mention in this Scripture of the not appearing of the Church, nor the loſſe of her Ordinances: neither will it agree to the condition of the Church of Iſrael in the wilderneſſe, from whence (as I ſaid) I conceive the alluſion to be chiefly taken.
Wherefore I ſee no reaſon why ſuch a concluſion ſhould be received: to wit, that the Church is loſt, and her Ordinances are loſt, and therefore that we can neither know, nor do any thing untill the conſummation of that time of the churches being in the wilderneſſe. Surely ſuch an opinion doth ariſe, and is maintained from the policie of Satan, and not from the teaching of the holy Spirit. Other things might have been ſpoken by way of anſwer to that objection, but what I have ſaid (I conceive) may ſuffice.
Thus much concerning the explication and clearing the laſt generall head. What I have ſaid concerning this head is uſefull thus farr: to wit, As well to confirme and eſtabliſh the hearts of the Saints who are under the practiſe of this truth, that they through the Lords help, may ſtand ſtedfaſt herein againſt all the wiles of Satan, unto the prayſe of God: As alſo to give ſatisfaction (if the Lord pleaſe) to ſuch who ſeeme to make ſcruple at ſuch like things as theſe, to hold them off from the practiſe of this baptiſme, which they are convinced to be a truth of Chriſt. But let ſuch take heed of dallying with the truths of the Lord Jeſus.
And thus as the Lord hath helped me, I have cleared up thoſe ſix generall heads, which I propounded in my entrance into this matter: As alſo have layd downe in brief what uſefull inſtruſtions are to be learned from each of them.
To conclude: It was not my purpoſe to anſwer all arguments particulerly, which are alledged by many for the mantainance of Infants baptiſme. ſeeing that is profitablely and ſweetly done by others of the Lords witneſſes. But what I intended34 and propounded, I have (through the Lords help) in ſome comfortable meaſure performed. Being fally perſwaded that what I have written is the mind of Chriſt, and may ſerve to convince all gainſayings, and overthrow all arguments whatſoever, which are alledged for infants baptiſme: and to ſatisfie all ſuch, who have not a prejudice againſt the truth, and preferre other things above the truth.
I do therefore exhort all ſuch who profeſſe to love the truth, and ſay they deſire to know and obey the truth: that they lay aſide all prejudice, wordly reſpects, ſelf-ends, carnall reaſonings, and queſtions about words, which are not to edification: and ſpeedily, without delay, to give up themſelves to the obedience of the truth in this and all other things. And let them conſider what the Lord Jeſus ſaith, Iohn 14.21. He that hath my commandements, and keepeth them, he it is that loveth me: and he that loveth me ſhall be loved of my Father, and I will love him, and will manifeſt my ſelfe to him.
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