Ancient truth revived, or, A True state of the antient, suffering Church of Christ, commonly (but falsly) called Brownists, living in London, and other places of this nation wherein I. Is shewed (in the preface) the state of the gospel-church, from the time of Christ's ascension, to the end of the world, gathered out of the book of Revelations, II. The confession of our faith, grounded on the doctrine of the apostles and prophets, III. By vvhom the gospel vvas first preached in this island, IV. Our practice in the worship of God, according to the practice of the primitive church, with an explanation of every ordinance, and vvho have right to administer the same, V. The first day of the week proved to be the gospel-sabbath.

VIII.

The next Ordinance in order to be performed in the Church of Christ is Baptism of Water, which peculiarly belongeth to the Pastor or Teacher to perform, and no other. Since extraordinary Offices of Apostles and E∣vangelists are ceased, therefore, in order for the performance thereof, there must be a true Administrator; for these Reasons: first, because the visible Seals of the Covenant, Baptism, and the Lord's Supper, may not be admi∣nistred by any other than the Ministers of the Word, according to the Com∣mand of Christ, Mat. 28.19. saying, Go, teach all Nations, and baptize, &c. In which place our Lord commandeth Apostolick Authority unto his Di∣sciples, for teaching the Covenant of the Gospel contained in the Prophets, and sealing the same to all those the Promise did belong unto, Act. 2.39. and hath no-where admitted any to baptize, whom he sent not in Office to (a) preach these things: therefore what God hath joyned together, let no man put asunder. The applying of the Seals is a greater work than the preaching of the Word, inasmuch as it assureth and confirmeth the same unto the Faithful; as the very name of a Seal, and use of Sealing in the Scrip∣ture teacheth, John 3.33. Eph. 1.13. & 4.30. Jer. 32.10. 2 Tim. 2.19. John 6.27. As in earthly Affairs it skilleth not what hand writ the Con∣dition of a Covenant, but heed is to be taken that the Seal is fixt by him that hath authority to confirm the same; how much more abundantly in this weighty work should this care and heed be taken in Sealing of our everlast∣ing Covenant, wherein is contained all the Promises of God in Christ to us of our eternal Inheritance, which is confirmed to us by the administration of Sacramental Signs. Moreover there is the like for Baptism as were the figures in the Law; for it is written of the Levites and Priests of the Tribe of Levi, they shall teach Jacob thy Judgments, and Israel thy Law, they shall put In∣cense before thy Face, and burnt-Offerings upon thy Altar continually; which are noted to be particular works of the Priests that came of Levi, and is joyn'd to them with their teaching the Law; yet it was lawful in Israel for any that could, of what Tribe soever, to preach, prophesy, or expound the Scriptures: but when Ʋzziah would have burnt Incense on the Altar, it was told him, that it appertained not to him, but to the Priests that were consecrated there∣unto, 2 Chro. 26.16, 17. And as the Word might be preached by any in the Church, yea and things figured by Incense, to wit Prayer, Luk. 1.10. per∣formed

by all; but the Figures themselves administred by none, save such as God hath thereunto consecrated; even so now the Word may be pub∣ished or preached by Men out of office in the Church as aforesaid, but the Sign or Seal which seals the same, may be administred only by them whom Christ hath called to the Work of his Ministry, even Pastors and Teachers, Eph. 4.11.

Again, the Comparison made by the Apostle of the honour of the Levitical Priesthood, not taken of any but the called of God, as was Aaron. And the calling of Christ to the Office of his Priesthood, may teach us the like: for Christ's Ministry is more honourable than that of Aaron; therefore the insealing Ordinances of Water-Baptism and the Lords Supper belong∣eth to Men in Office, to wit Pastor or Teacher, Ministers under Christ, Eph. 4.10, 11. as aforesaid.

Again, John for his Office and Work surnamed the Baptist, was called and sent of God for the performance of his Ministry before Christ came; and that not for preaching only, but in special and by name for Baptizing, as it is written, He sent me to baptize; therefore called the Baptist: which Title belongeth to no Christian since, no not to the Apostles, though they did baptize. Therefore in the first Institution of the Seal of the New Testa∣ment, the Lord commended the same to his peculiar sent Messenger to; teach us that none may administer them but those that are called and sent to that end. And this the Jews acknowledged, both in resorting to John for the Seal, which they needed not if any other might have given the same; and also by the Question which some demanded of him, Why baptizest thou, if thou be not the Christ, nor Elias, nor tha Prophet? By which it appears that they held it unlawful for any to baptize but a Prophet of God. Except therefore that we should hold the Baptism of Christ to be inferior to the Bap∣tism of John, we must look that such as baptize be sent and authorized by him. And not as those that call themselves Baptists, who assume to them∣selves that title which no Christian in the Apostles days durst; but 'tis like they do it to cover their disorderly allowance and practice they use, that many among them that can preach, may baptize, though not in office of Pastor or Teacher. Let such beware of the presumption of Corah, (Numb. 16.15, 30, 31. 1 Cor. 4.6.) in presuming above what is written, be not laid to their charge, in running upon the Administration of Christ's Ordi∣nance before they were sent; as after is noted, how John Smith did bap∣tize himself by dipping: and from him they that call themselves Baptists, received Baptism by succession: a woful and sinful pattern.

Again; Paul, though he had this work included in his Apostleship, or extraordinary Office; yet it may be thought, because it was not expresly mentioned at his Calling, he thought himself not so much bound to baptize as to preach the Gospel; for that Christ had not sent him to do it, 1 Cor.

1.17. Now if Baptizing be not a work for which some are call'd and sent, but that all may do it out of office; to what purpose doth the Apostle urge this, that Christ had not sent him to baptize?

Moreover, the Sects in Corinth give light in this point: for some fol∣lowed Paul, some Apollo, some Cophas; taking occasion as it seems by the persons that baptized them, unto whom they leaned more than unto others; for which cause Paul was glad because he had baptized so few of them, lest any should say he baptized in his own name, 1 Cor. 1.11, 14, 16.

Also, the Sacraments of the Old Testament were administred by Men call'd of God thereto: As the Ark was a figure of Baptism, built by Noah, a Priest and Preacher of (a) Righteousness, 1 Pet. 3.20, 21. Circumcision administred by Abraham, a Prophet and Patriarch and Priest, Gen. 17. The private Passover by the Elders and Fathers of Families, the publick Pass∣over in the place which the Lord did chuse, and that by the Ministry of Priests and Levites. The Israelites unto Moses the Man of God were baptized, and fed with spiritual meat and drink; and to this day the Jewish Priests circumcise all their Children in their Synagogues in Germany, and other places. So Christ the Master did eat the Passeover with his Disciples, he it was that took the Bread, blessed and brake it, and gave it to his Disci∣ples at his last Supper, Mat. 26.26. These things Paul urged to be minded in the Church: for to what purpose are Officers chosen in the Old and New Testament, but that a special Work belongeth to them, which every one are not to take of themselves to do, but he that is called of God; lest they be guilty of as great a Judgment of Leprosy, as Ʋzziah's Body, 2 Chron. 26.16, 21. in their soul's procuring God's Wrath under a good pretence, as Ʋzza, 1 Chron. 13.10, 11. Numb. 4.15. sealing God's Judgment, and not his Favour unto them. If it be objected by any that Baptism was admi∣nistred by Philip, a Deacon; Ananias, a Discipse; by the Men of Cyprus and Cyrene, and the like. We answer, That Philip baptized when he was a Deacon, cannot be proved; the contrary appeareth by the Deacon's Office, which was to serve Tables, Acts. 6.2. but Philip when he baptized was a Minister of the Word, and named expresly an Evangelist, Act. 21.8. which was one of those extraordinary Officers, given for a time for the work of the Ministry: this Office he had when he baptized. Moreover, he was authorized expresly, and furnished with gifts of working Miracles, Act. 8.13. That Ananias was a private Man, as some suppose, cannot be proved: for he was by the Lord call'd and sent, and enabled to work Miracles, as Acts 9.17, 18.

Timothy also a Disciple, when he was chosen and taken of Paul to assist him, is not to be accounted a private man, but an Evangelist, 2 Tim. 4.5. sent and authorized by the Lord. Moreover, if it were granted that he was a private man, yet his action done by express command from God

might not be followed by other private men, any more than the action of Gideon in offering Sacrifice, which belonged only to the Tribe of Levi, might be followed by others of his Brethren of the Tribe of Manasses, Judg. 6.15, 25, 26. That any private Man of Cyprus or Cyrene administred Bap∣tism or the Lords Supper, cannot be proved. As for Apollos, he cannot be accounted a private Man whom Paul joyned with himself; nor Cephas, a Planter and Minister, whom the Corinthians followed as one of their chief Teachers, 1 Cor. 1.12. & 2.6. & 4.6.

To conclude the end of all; As it appeareth by the Scriptures, that God hath in all Ages permitted the Dispensation of the Sacraments, or visible Seals of God's Covenant, to the Ministers of the Word, chosen and set a∣part for that purpose; and not to all or any other. They therefore that shall teach or preach, or practise any otherwise, shall walk in the sin of Je∣roboam the Son of Nebat, who sinned, and made Israel to sin; in whose days whosoever would consecrate himself might execute the Priests Office in the high places: which thing turned to sin, to root out Jeroboam's House from the face of the Earth, 1 Kings 13.33, 34. These things being written for all Christians learning, Rom. 15.4. that none may presume out of a good intent (as Ʋzza did) to break God's Order, lest God's Wrath break out against them in this life (as it did upon Ʋzza), they may hear the Sentence of Christ, (notwithstanding their preaching, and boasting what Works they have done in his Name,) saying unto them, I never knew you, Depart from me ye workers of Iniquity. Isa. 1.12, 13. Mat. 7.23.

Forasmuch then as in these latter days we are taught by Christ, that there shall be many, saying, Loe here, and loe there is Christ; but he command∣eth us not to go after them, because they follow not the Lamb on Mount Sion, in his holy Order, in the practice of his holy Ordinances. Therefore for our better understanding, in order to the performance of this Ordinance in the Church, to wit, Water-Baptism, we may observe three things. (1.) The End, wherefore it was ordained. (2.) What gi∣veth persons right unto it. (3.) The Manner, how it ought to be performed.

To the First. Baptism of Water was ordained of God, to manifest Christ to Israel, John 1.31. And also it was a Sign of the Remission of Sins by the Blood of Christ to all those the Promises in the Gospel belong unto. Acts 2.39.

Secondly, That which giveth any right to partake of the Sign or visible Seal of the Covenant of the Gospel, is not by any Act of Man, but by the free Grace and Love of God in Christ, without any desert of ours, to all those he pleased to accept into the Covenant of the Gospel; to all such it is written, that he will be merciful unto their unrighteousness, and their sins and iniquities will he remember no more, Heb. 8.12. Therefore as the Lord did

ever accept into his Covenant the Fathers with their Children, so have both equally the Promises belonging to them of the Pardon of their sins; there∣fore have they by virtue of the Covenant, a right to the Sign or visible Seal of the pardon of their sins, even Baptism of Water; and hereupon as the believing Parents with their Infants were accepted into God's Covenant, therefore did the Apostles baptize Believers with their houshold, which were their Children, as anon shall be proved. Moreover, there is no Act of Man that can give him right to any Ordinance of God, but only God's Mercy in Christ manifested in the Covenant of the Gospel from the days of Adam: But if it be the pleasure of God, as it was in all Ages, to accept the Children with the Parents into the Covenant of Grace; and therefore the Benefit of the Covenant ever belonged to them, to wit, the Seal of Faith with them, and never forbidden the same, only the outward Sign or Seal changed from Circumcision to Water-Baptism; How dare any Man then deny the Infants of the Covenant, the Sign of the Remission of their Sins? which right they enjoy by the Covenant, seeing they were with their Parents of old, (a) holy, even so they are (b) now a chosen Generation, and holy Nation, with them: so (c) now (d) Olive Plants, Buds, or young (e) Branches in the Vice CHRIST. So are Believers the Blessed of the Lord, and their (f) Off-spring or Buds with them the Lord's (g) Heri∣tage, and of the Kingdom of God; & though vessels of small (h) quantity, yet with their Parents are they a part of the Glory of Christ's House or King∣dom; having faith in the bud, else could they not (i) hope in God on their Mothers breasts, which in due time was made manifest in their Child∣hood, crying in the Temple (k) Hosanna to the Son of David (that is, O Lord save) to the amazement of the carnal Professors then, and also now; who are offended at them, so as they account the Children of Believers in the same estate with the Children of Turks and Pagans: contrary to the Scriptures that ever accounted the Children of the Church of God holy, sanctified from the Womb; when as the Children of Unbelievers are unclean, estranged from the Womb, accounted (l) Liars from the birth, Children of (m) Wrath, in one estate with the World of (n) ungodly, that pe∣rished in the Flood, and their Spirits with their Parents are said to be in Pri∣son; as the Children of the Sodomites, being accounted (o) unrighteous with their Parents, suffered likewise with them the vengeance of eternal Fire. But the Children of the Members of the Church of God, Christ (p) blessed with his spiritual blessing, towit, the (q) Remission of their Sins, as all in God's Covenant have the equal and alike benefit of, being born in Co∣venant are said to be the Lords Children, (r) baptized by one Spirit with their Parents in to Christ's Mystical Body; so have they his Spirit, else could they not be (s) Christ's, or holy with their Parents a holy Nation. So

that we may conclude with the Apostle, seeing these have received the (t) Spi∣rit as well as we, who shall forbid water, that they should not be baptized? (a) Ezra 9.2. (b) 1 Cor. 7.14. (c) 1 Pet. 2.9. Exod. 19.6. (d) Psal. 128.3. (e) John 15.4. Luke 18.16. (f) Esay 65.23. (g) Psal. 127.3. 1 Pet. 5.3. (h) Esay 22.24. 1 Thess. 4.4. (i) Psal. 22.9, 10. (k) Mat. 21.15, 16. Cant. 7.12. Isa. 44.3, 4, 5. (l) Psal. 58.3. (m) Eph. 2.3. (n) 2 Pet. 2.5. 1 Pet. 3.19, 20. (o) Gen. 18.28. (p) Mark 10.16. (q) Rom. 4.7. Acts 3.25, 26. Esay 44.3. (r) 1 Cor. 12.13. (s) Rom. 8.9. (t) Acts 10.47.

Therefore upon these Grounds did the Apostle baptize Believers and their House or Housholds, seeing only the Children in respect of God's Covenant are so called: The Man must take his Brother's Wife to build his Brother's House, Deut. 25.5, 6, 9. Leah and Rachel built the House of Israel, to wit, by Children, Ruth 4.11. The Widow of Zareptha's Son was called her House, 1 Kings 17.12, 13, 14, 15. A Bishop or Pastor must rule his own House well, having his Children in subjection, 1 Tim. 3.5. Jacob went down into Egypt, every Man and his Houshold, that is, they and their Children, Exod. 1.1. Joseph is said to nourish his Father and all his Father's Houshold, as is expounded, I will nourish you and your Children, Gen. 45.11. and 46.5, 6, 7, 8. with Gen. 50.21. David dwelt at Gath, he and his Men, every Man with his Houshold, 1 Sam. 27.3. which by 1 Sam. 30.6. was their Sons and Daughters. And to the barren Woman when promised Seed, she is said to dwell in a House, that is, to be a joy∣ful Mother of Children, Psal. 113.9. So that they must be wilfully blind, that shall deny the Apostle to have baptized Children, seeing the Houshold are the Children, and they did baptize the Believers and their Houshold, 1 Cor. 1.16. Acts 16.15.

Thus we see the Gospel which the Apostle Matthew taught, beginneth with (a) Ahraham according to the (b) Covenant of Grace made with him, that in his Seed [Christ] shall all Nations of the Earth be blessed, to wit, the (c) Families or Kindreds, the Believer and his Children; in which Cove∣nant God promised to be a (d) God to them and their Seed: So that as I∣saac in Infancy was a Child of Promise, as saith the Apostle to the Church, which consists of Men, Women, and (e) Children; so are we Children of the Promise. To which also agreeth the Doctrine of Peter, who saith, The (f) Promise is to you and your (g) Children. And thus the Children of the Church under the Gospel are as (h) aforetime, further confirmed by Christ to Zaccheus, who said unto him, because he believed, This day is Salvation come to thy (i) House, forasmuch as he was the Son of Abraham, though supposed by nature a Gentile. Thus Christ taught the Gospel afore preach∣ed to Abraham, and he believing it, was a Son of Abraham; and so his House, which was afore proved to be the Children, had Salvation imputed

equally to them as to their Parents; and therefore as Zaccheus was accepted into the Lord's Covenant, so was his Children, who have their sins wash∣ed away in the Blood of Christ in the everlasting (k) Covenant, Baptism being a visible Sign or Seal thereof. Therefore have they both Father and Children right unto the same, else the Apostle would not have baptized them and their (l) Housholds. Therefore it is a gross Mistake in them that deny the Infants of Believers Water-Baptism; and also account the Infants of Believers and Unbelievers in a like estate, nay their Doctrine subverts the whole Order of the Gospel in respect of the Promises of Life & Salvation by Jesus Christ; and in a word, it is another (m) Gospel than ever Christ and his Apostles taught; that the Lord should accept the believing Father into his Covenant, and leave his Children in an equal state with Turks and Pagans, so that saith the Apostle, Though we or an Angel from Heaven preach any o∣ther Gospel unto you than that which we have preached, let him be accursed. And again, when any Proselyte Gentile of old did joyn himself (by the Cove∣nant of Grace in Christ promised) to the Lord and his Church, the Lord did require of him profession of his Faith, because he had been an actual Transgressor as aforesaid; yet he only was not received into the Church by the Covenant of Grace made with Abraham, but also his Infants. And though the Father was circumcised, yet might he not partake of the Passe∣over till all his Males were (n) circumcised, because they were accepted in∣to the (o) Covenant; and as the Females wanted that part of the Body, and so could not be actually circumcised, yet being in Covenant as well as the Males, were accounted as circumcised, else they might not enter into the (p) Temple. And again, as the Lord's Supper came in place of the (q) Passe∣over, and Water-Baptism in the place of (r) Circumcision, being the Seals of one and the same Covenant, and the Subjects being by the Lord never rejected or removed; it doth necessarily follow, that when the Father be∣lieved of old, he must not eat the Passeover till all his Males were circum∣cised (s), that is, had the Seal of (t) Faith set on them; even so by like rea∣son, seeing the Covenant is the same, though the Father is baptized, yet he must not eat of the Lords Supper till all his Infants are baptized; which was one reason why the Apostles did not only baptize Believers, but also their Children or (u) Houshold. And thus the Faith of the Saints is built upon the Doctrine or Foundation of the Apostles and (w) Prophets, and all other is but Fancy instead of Faith, and so deceive themselves, and them that are led by them, to the destruction of their poor Souls. (a) Mat. 1.1. Gal. 3.8. (b) Gen. 17.7. (c) Acts 3.25. (d) Gen. 17. Rev. 21.3. (e) Luke 18.16. Eph. 6.4. 1 Cor. 7.14. (f) Gal. 4.28. (g) Acts 2.39. (h) Jer. 30.20. (i) Luke 19.9. (k) Zach. 9.11. Heb. 13.20. (l) 1 Cor. 1.16. (m) Gal. 1.6, 7, 8. (n) Exod. 12.48. (o) Deut. 29.10, 11, 12, 13, 14, 15. (p) Luk. 2.37, 38. (q) 1 Cor. 5.7, 8. (r) Col. 2.12. (s) Exod.

12.48. (t) Rom. 4.11. (u) Acts 16.15. (w) Eph. 2.20, 21. Esay 8.20. Rom. 15.4. 2 Tim. 3.14, 15, 16. Rom. 16.25, 26. Rev. 21.12, 14.

Therefore in order to the opening of the true meaning of the Word Bap∣tism, we shall observe in the Scriptures there are three several Baptisms; One of the Spirit, Mat. 3.11. One of Suffering, Mark 10.38. The third of Water, Acts 10.47. All which Baptisms bear one and the same signifi∣cation, because by one and the same Word they are all declared unto us; so that what sence or signification is to be understood in the administration of the Spiritual Baptism, the same is to be understood in the administration of the Water-Baptism, and likewise in the Baptism of Suffering. And so we shall by God's own way, in comparing spiritual things with spiritual, come to discern the Truth of God's Mind in the same.

1. The Manner of the Administration of Spiritual-Baptism by the Lord himself, is said by the Spirit of God, to be by pouring his Spirit on per∣sons, and not by dipping; as it is written in the Promise, and after fulfil∣led. See Isa. 32.15. Acts 2.17, 18. & 10.45. Ezek. 39.29. After the manner of rain or sprinkling, Isa. 52.15. Now some have the Spirit poured on them in a greater measure than others; some were in the Church Apostles, some Prophets, some Evangelists, some Pastors, some Teachers, and all differing in the measure of the Spirit received, yet all were bapti∣zed of the Spirit, yea the whole Church were by one Spirit baptized into one Body; though some but Babes in Christ, yet all had the Baptism of the Spirit. Now therefore who dare presume to limit the Spiritual Bap∣tism, to say none were baptized with the Spirit, but them that had the greatest measure?

After this manner in respect of measure are we to understand the Baptism of Suffering, one suffering more, another less; as for example, some suffer reproaches, Heb. 13.13. others suffer reproaches and loss of goods; others suffer reproaches, loss of goods, and liberty, Esay 51.14. Rev. 1.9. & 2.10. Others suffer all the aforesaid, and loss of life, Rev. 12.11. Acts 12.2. Then who dare presume to say, that they that did not suffer in the greatest measure, as loss of Life, did not partake of the Baptism of Suffering?

Now then Water-Baptism being one and the same Word in signification, must be understood to agree with the former Baptism, especially of the Spiritual Baptism, after which manner the Lord himself baptized the Children of Israel in the Cloud, and in the Sea. When the Clouds poured forth water upon them, Psal. 77.17. yet they went through the Sea on dry foot. The manner of which Baptism the Apostle Paul would not have the Church of God ignorant of, saying, All our Fathers were baptized un∣to Moses, in the Cloud, and in the Sea, 1 Cor. 10.2. Surely the manner of John's Baptism in Jordan, and Enon, and Philip on the Eunuch, was

after this manner, in casting water after the manner of Rain or Sprinkling, on them; for Israel was not deprived of any sense when they were bapti∣zed in the Sea, as of seeing, hearing and breathing, &c. contrary to the Or∣der of God's Creation, as these in our days that are baptized by dipping. Neither were they in the Sea nor in Jordan, as we read of, stript of their Apparel to one thin Covering; which is not modest, seemly, nor of a good report, for a Woman to appear before any Man, besides her Husband, in such a dress, under the pretence they cannot be baptized with their Garments on: surely if one may cover that part of the Body, that he believes must be baptized, with one Covering, he may with more; for without doubt that part of the Body that is to be baptized ought to have no Covering on it; for if it hath a Covering, they baptize the Covering, and not the Flesh. For as the Face representeth the whole Person; as Hagar fled from the Face of Sarah, Gen. 16.6, 8. that was from her Person; and Moses fled from the Face of Pharaoh, was the like: So likewise the sorrow of Man's labour, which Sin brought, is signified by the sweat of the Face, Gen. 3. Likewise when Jacob set his Face to go to Mount Gilead from Laban, it represented his Affection and Actions with desire. So when Jacob sent a Present to Esau, it was to appease him, that is, his Face, Gen. 32.20. So when Lot intreat∣ed for Zoar, Gen. 19.21. God is said to accept his Face in granting his request. So then the Face that representeth the Person, which being bare in the Red Sea, was that part of the Body that was baptized, washed, or sprinkled.

And thus the Word in Water Baptism agreeth with the Spiritual, by pouring forth or sprinkling; and as the former Seal of the same everlasting Covenant of the Gospel, Gen. 17. Heb. 13.20. was set on that Part of the Body, the Instrument of Generation, to teach them Regeneration of Nature, even of the whole Man born in Sin, Psal. 51.7. And that the de∣rivation of the Covenant might be to the Seed of the Faithful, who are thereby holy, Ezra 9.2. And though the Lips and Ears are said to be un∣circumcised in some respects. Exod. 6.3. Jer. 6.10. yet the whole Body is said to be circumcised, as being done on a part signifying the whole: E∣ven so in Baptism, Water is cast upon the Face, as a Sign or Signal of Death, or that we were worthy to die; as when the Servants of King A∣hasuerus understood by the King's words, that Death was determined a∣gainst Haman, they (a) covered his Face, as a Signal of Death. Even so by reason of Sin, we come short of the (b) glory of God, and our Faces are vailed or covered under the (c) condemnation of the Law, until Christ by his Baptism fulfilled the Righteousness of the Law for us: In sign whereof have we water cast upon our faces, as a sign that we were not only worthy to die, and so (e) baptized for the dead, but that Christ by his Death hath (f) washed us from our sins in his Blood; so that by his (g) Righteous∣ness imputed to us, we with unvailed, or (h) open faces behold the Glory

of the Lord, and are changed into the same Image, from Glory to Glory by the Spirit of the Lord. (a) Esth. 7.8. (b) Rom. 3.23. (c) 2 Cor. 3.7, 8. (d) Mat. 3.15. (e) 1 Cor. 15.29. (f) Rev. 1.5. (g) 1 Cor. 1.30. (h) 2 Cor. 3.18.

Moreover, Satan hath yet used in these last and perilous days, wherein Deceivers grow worse and worse, deceiving and being deceived, another slight to peryert the Gospel of Christ, in contending about words to no profit, saith the Apostle, that is, to limit or confine the signification of the word [baptize] to one signification in the English tongue, only to dip the whole body in water, and account all other senses unlawful; contrary to all the Learned that have translated the Scriptures into English, or wrote Dictionaries; and also contrary to the Analogy of Faith in the Scriptures: Therefore the Learned in translating the holy Scriptures durst not limit many words, but rendred them in such terms, as the Godly may by the help of the Spirit of God, rightly divide the true sense and meaning of the same: As for example; the Greek word [Ecclesia] for Church, signifying few, or many, is rendred Congregation, or gathering together by holy Covenant in the Name of Christ, to become the Lord's People: who are sometimes a little flock, Luke 12. even but two or three, Mut. 18.20. sometimes three thousand and more, Acts 4.4. Yet both few and many are a Church, comprehended in the word Ecclesia; and so in the Hebrew word Kahal for Church. Likewise the Greek word for Worship Latria, and Latrevo, sometimes taken largely, when in Worship all God's (*) Ordinances are persormed; and sometimes strictly, when only (†) to bow down and sup∣plicate unto God is Worship. Again, the word Saviour sometimes signi∣fieth Christ. Luk. 2.11. Sometimes he makes those Ministers as Instruments to save persons by his Doctrine, Obad. v. 21. 1 Tim. 4.16. So likewise the word Elohim sometimes is used to signify Angels, Psal. 8.5. Heb. 2.7. sometimes it signifies Magistrates, Psal. 82.1. and many the like. Even so the word Baptisma, or baptizo, is rendred by Scholars in Dictionaries, to dive over head, to wash, to water, to sprinkle, to baptize: see Gould∣man's Dictionary. So that he that shall confine the word [haptizo] to one sense, may by the same, reason limit all the former words to one sense, and so make a confusion in every ones understanding of the use of holy Scriptures, as they do that confine the word Baptizo to Dipping, when all Churches, according to the Wisdom of God, are left free what quantity of water they may use in Baptism. For though the Eunuch went into the water, which was no part of his Baptism, but what water Philip uses on him was his Baptism, but how much we know not. And so of John's Bap∣tism. Now with what presumption do these men, which call themselves Bappists, limit God's Word, and so presume above what is written, to say he dipped all the Body? And might not others do so by many other words

in Scripture, confine how many persons in number make a Church, or the like, when it is evident Philip did not baptise all the Body; for the Eu∣nuch put some part of his Body in the water himself, so Philip could but wash the rest. So that it's safe when we so understand the Scriptures, that they agree in one harmony together. (*) Deut. 5.6, 7. (†) Mat. 2.3.

And lastly, the Place where all Pastors are bound to administer the visible Seals of God's Covenant. Baptism is not now at Rivers or Ponds, as did the Apostles and Evangelists, whose Offices were extraordinary, and not limited to any particular Congregation, because they received not their Office ordinarily from the Church, but were immedialy called by Christ, and so not of Men, not of (a) Man, and therefore it is written to Pastors and Teachers, chosen by the Church they are Members of, to feed the Flock of God, over which the Holy Ghost hath made them (b) Over seers; so that Archippus is bid to take heed to his Ministry, which he had received in the Lord, that he (c) fulfil it. Moreover, as all ordinary Civil Offices in a Kingdom or Com∣mon Wealth are limited within their Corporated Cities and Charters, and have no power to execute any part of their Office out of the Limits set them: Even so are the ordinary Offices of Christ's Church; as of Pastors, Teachers, Elders, and Deacons, chosen by their corporated and particular Bodies, and commanded (as by Acts. 20.28. & Col. 4.17.) there to ful∣fil their Ministerial Office; and not as some in the Apostles days, who said they were Apostles, to go from one Congregation to another when they please, and baptize at any place; but when the Church of Ephesus, who knew that the full Number of the Apostles names was already recorded in the foundation of the (d) Walls of the heavenly Jerusalem, tried them to prove their Call, and found them * Liars, false Apostles, deceitful Workers, transforming themselves into the (e) Apostles of Christ. And we may believe that there are many in these days, that by like trial will be found false A∣postles, who Apostle-like baptize out of the stative corporative Body of the Church gathered together, and without the knowledge of the Church; and so not with Archippus fulfill their Ministry within the Limits of their Charters. Again, as there are some authorized under Civil Kings, as Em∣bassadors, who are sent to other Nations to treat with them of Peace, or like State-Matters; others they employ as Messengers, and they are sent up∣on their Masters Business in any part of their Dominions; others are Offi∣cers in Towns, Cities, or Burroughs, limited within the Bounds of their Charter: Even so the Lord Jesus, King of Kings, sent his Apostles Am∣bassadors (f) to other Nations, to treat of Peace by the preaching of his Gospel; others were sent as Evangelists, or (g) Messengers, from one Church to another, so far as the Churches were gathered; others were ordinary Officers, as Pastors, Teachers, Elders and Deacons, and they were not to go without the (h) Limits of the Congregation that had chosen

them, to administer either Baptism with water, or the Lord's Supper. (a) Gal. 1.1. (b) Acts 20.28. (c) Col. 4.17. (d) Rev. 21.14. (e) 2 Cor. 11.13. * Rev. 2.2. (f) 2 Cor. 5.20. (g) 2 Cor. 8.23. (h) Acts 20.28. Rev. 3.8. Mat. 24.45.

Yet we read of one John Smith, first a Minister in England, after joyned himself a Member of the English Church at Amsterdam, where Henry Ains∣worth was Teacher, and for sin was cast out of that Church; soon after Satan drew him to deny the Covenant preached to Abraham to be the Co∣venant of Grace, which led him to deny his Baptism received in Infancy. And though there were many more then of his Judgment, yet they knew not where to have an Administrator to begin Baptism by dipping; there∣fore as Satan had begun to instruct him, he added Sin unto Sin, and bap∣tized himself; then he baptized one Mr. Helvish, and John Morton, with the rest. And this is testified by one Mr. Jessop, who (as he saith) was one of them, and after by grace renounced their evil doings, and wrote a Book against them, entituled, a Discovery of the Errors of that People in the Year 1623, pag. 65. Likewise H. Ainsworth saith, Mr. Smith baptized himself, in his Book called, a Defence of Holy Scripture, wrote against Smith, pag. 69, 82. So saith Mr. Clifton in his Christian Plea against Mr. Smith, pag. 185, 224. Now let the wise judg, in what abominable disorder they retain their Bap∣tism ever since from Mr. Smith, and whether it stinketh not in the No∣strils of the Lord ever since, as the Ministry of Corah and his Company?

Moreover, as Water-Baptism came in (a) place of Circumcision; and when Israel fell into Apostacy, yet they in that estate did circumcise: and when they returned by repentance unto the Lord, and renewed their Co∣venant, the Lord did not require them to reiterate, or (b) circumcise them again that were circumcised in Apostacy, though they might have ga∣thered the foreskin again by Surgery, as the Apostle (c) observeth; so like∣wise Joseph. Antiq. lib. 12. cap. 6. and also History declares.

Having afore shewed how in this Land a Gospel-Church was planted, & af∣ter fell into Apostacy, yet they still baptized their Children as the Apostles did the Housholds afore-proved to be Children. So that when we that were bap∣tized in Apostacy, are returned by the Call of God to the Lord by unfeign∣ed Repentance, we are not to rebaptize again those that were baptized in Apostacy, seeing the Covenant is the same that Circumcision was a Seal of, as now Water-Baptism is. And thus we have a ground in God's Word for our practice, which they have not that receive their Baptism from John Smith, that baptized himself, as afore proved. And thus when all God's Ordinances are ended, the whole is concluded by Prayer. (a) Col. 2.11, 12. (b) 2 Chron. 30. Ezra 6.21, 22. (c) 1 Cor. 7.18.

And again; As this Spouse of Christ is his Body, compact together by the supply of every joynt: so the Eyes are call'd Seers, or Teachers, when

they by heavenly Doctrine see good for the Body, are instead of Eyes; and when they administer the Seals, Baptism and the Supper, with the Censures, they are Hands to the Church; and when they reprove Sin, they are the Mouth; and when they are employed in the Churches Message, they are the Feet of the Church; and when they themselves have done amiss, and are reproved by the Church, they are the Ears of the Church, to hear Re∣proof; and so proportionably are all the Members in their places, keeping order every one within the Limits of their Places, set by God in the Body, his Church, 1 Cor. 12.

And again, as the Church in her beginning is said to be a Sister that hath no breasts, Cant. 8.8. that is, Ministers, as Pastor and Teacher; Which Breasts do naturally arise out of the Body, when God's Gifts and Graces are increased, and some found fit to be called or elected and ordained into Office by the Church, then are her Breasts said to be fashioned, as was of old in Israel, Ezek. 16.7. and in the Church of Ephesus. And so are the new born Children of God said to suck the Breasts of Sion's Conso∣lation, Isa. 66. Thus out of every true Church or Body of Christ, ariseth Christ's true Ministry. But what a contrary thing in Nature is it to be∣lieve that the Body groweth out of the Breast; or, in plainness of speech, for a Minister to be made, and not by a true Church, as one Minister (as they call them) to make another, or that a Minister maketh the Church, or that a People cannot be a true Church before they have a Minister. This unnatural belief is for want of better learning in the School of Christ; which leads Men to retain the Ordination of their Ministers successively from Rome, left in this Land when Queen Mary died, who then were Ministers in the Popish Orders, and when Queen Elizabeth came to the Crown, they that would conform to the things then imposed on them, did still administer without any other Ordination; and so from that Root ever since doth one Minister make another. He that is wise may consider this, and know, that they that retain any other Ministry or Worship which Christ hath not ap∣pointed in his Testament, he will tell them, for all their preaching, he ne∣ver knew them.