A COPY of a Brief Treatise OF The Proper Subject and Administration of BAPTISM. Some Years since sent by the Author to Thomas late Lord Bishop of Lincoln. With a Prefatory Epistle thereunto, And the Scriptures cited at large. LONDON, Printed for the Author; And are to be sold by Thomas Fabian, at the Bible in Cheapside near Breadstreet, 1693. To the Reverend Mr. RICHARD tailor, Pastor of a Separate Congregation in London. SIR, FOR that you have admitted a Branch of my Family into Fellowship with the Church whereof you are Pastor; or for that before such admission, you required a Profession of her Faith, and subjection to our Lord's Precept of Baptism, you have not in any of these things given to me( who am reputed to be of another Sect) any cause of Regret or Complaint; but( on the contrary) I rejoice in it: For,( with Humility, to speak in the apostles Phrase) I rejoice greatly to find my Children walking in the Truth; and that the same Faith which dwelled in their Grandmother and Mother, is( I am persuaded) in them also. But in that you did not( as I am informed) baptize your Adult Disciple in such sort as the Precept of our Lord, the Doctrine and Example of his Apostles and Ministers require and teach: For this it is that I intend herein( in a friendly manner, and for the Truth's Sake) to expostulate with you. Yet that our different Notions herein, or in other Religious Opinions of like Nature, may not set us, or any other sincere Christians, at a greater distance from each other than the Case will bear, I crave leave( before I enter upon any Expostulation) to premise and offer to your serious Consideration the ensuing Particulars. 1. That altho it be required of every Believer, and Assembly or Church of Believers, that all the Ordinances and Commands of the Lord be observed as they were delivered; and every Error in Opinion, Defect in Order, or Neglect, be faulty, and ought to be corrected; yet it is not necessary to the Being or Constitution of a Believer, or particular Assembly of Christians, that every thing which is commanded, be so done. Wood, Hay and Stubble( such Materials as are not fit, and shall be consumed) may be laid upon a right Foundation, and yet the Foundation remain firm. 2. As External Circumcision did heretofore qualify a Jew or Proselyte, orderly walking, to claim all the Privileges properly belonging to him with the Jewish Church, or any Synagogue of the Jews: So Internal Circumcision qualifies every Believer( holding Faith and a good Conscience) for every Act of Worship, with other Christians, or Christian Assemblies, which belong unto him as a private Christian, and which he can perform in his proper place with Understanding. 3. The open and constant observance of positive Laws, respecting instituted Worship, is liable to manifold Interruptions from without, as natural Infirmities, unnatural Persecutions, Banishments, Imprisonments, human Prohibitions, and the like; whereby such as would otherwise constantly observe them are prevented. The Line of perpetual visible Succession to the Ministry may be interrupted. But the observance of the Law written in the Heart( whereby every Person fearing God, is obliged to honour him, not only in Acts of Natural, but also in such Acts of Instituted Worship as he understands to be his Duty, and can have opportunity to perform) is not so liable to external Interruptions; but that there may be such Spiritual Sacrifices as are well-pleasing to God offered to him continually, and thereby Glory given to him in the Church throughout all Ages. 4. That the Being and perpetual Succession of the Christian Church catholic Militant throughout all Generations,( from its first planting, to our Lord's second appearing) against which the Gates of Hell cannot prevail, consists of such individual Members as are internally sanctified by the Holy Spirit, and called by the Gospel of our Lord, and depends not upon any one sole external Sign, so as to comprehend no others than such only as come under it; nor is it limited to any one certain Place. 5. A competent Number of such sanctified Persons( who love and fear God, and have the Characters and Features of a new Creature engraven on their Hearts) joining together, and assembling to celebrate the Worship of God, and observe his Ordinances, are a particular Church, or integral part of the Church-Universal, and may elect fit Persons to be Governours and Pastors, to Rule and Administer all Ordinances amongst them. And though such Assemblies may be deficient as to their complete Order, Government, and external Ministrations; yet may they be and continue right as to their Church-State, with respect to their first Constitution. 6. Many such Assemblies, as well as Members in each Assembly, may be, who in some Opinions and Matters relating to Divine Worship, differ from each other, and yet agreeing in the Fundamental Articles of Christianity: and knowing that in other Matters, each Person's Understanding, Conscience and Faith, is to himself a Guide, as to his choosing or refusing such external Forms or Modes of Worship as are used by others: there ought to be a mutual forbearance of each other in Love, and a joint Communion with each other maintained, in all things wherein they are of the same Mind, and agree to walk together by the same Rule. Fr. Junius in his Eirenicum on Psal. 122.3. for reconciling his Christian Brethren in his time disagreeing, puts and resolves this Question; Where is Christ? but where his Spirit is: And where is the Spirit? but where the Life of Christ is: And where is the Life of Christ? but where he lives, that is, in his Body: And where is that one Body? unless where there is a Consent between the jointly living Members of the Body, concerning one Head, one Spirit, and one Life. 7. No Minister, or Member of any Church rightly constituted, can excuse himself in his varying from the prescript Form of any part of Divine Worship, nor in his neglect of any part thereof, which he knows to be his Duty to perform; because the Assembly in general, whereof he is Minister or Member, do so. But in either of these Cases, as to such particular Acts of Worship, may and ought to join with any other Assembly, who perform such Acts of Worship in right manner, without a total Separation, or making a Schism from that Assembly, whereof he is in a more peculiar manner a Member. 8. The Holy Scriptures are therefore the more excellent Instructors in Righteousness, because they do teach us, not only in general to know the Will of God; but also even among things commanded by him, to distinguish and give pference to some before others, as being in their own Nature of greater weight, and tending more than others to promote the genuine and proper End and Design of the Gospel: That is, to manifest and advance the Riches and Glory of Divine Grace, in reconciling and making Peace between God and Man, and between every Man and his Neighbour; to restore and preserve the Order of Nature and Civil Government among Men, by turning the Hearts of the Fathers to their Children, and of the Children to their Fathers, and of the Disobedient to the Wisdom of the Just; that God may not come and smite the Earth with a Curse; and that such as have tasted that God is Gracious, should not only by their Doctrine and Example, but also by frequent Supplications, Prayers and Intercessions, apply themselves to the Throne of Grace, and improve their Interest there for avoiding the Maledictions threatened, and obtaining and enjoying the Blessings promised, that all Flesh may see the Salvation of God. To this End it is that we are instructed which is the first and greatest Command, and which is the Second, and like to it whereon all the Law and the Prophets depend, which is the first Commandment with promise; Why we should first learn to show Piety at Home, and why we should[ 〈◇〉] first of all things make Supplications, Prayers, and Intercessions for all Men. These things, both Ministers and every private Christian ought to have always in their Eye, as the principal Things they aim at in their whole Religious Course. But as for Acts of instituted Worship, relating to a Gospel-State, though the Precepts enjoining them be always in Force, yet an actual Obedience to any of them may for a Season be suspended, as the doing or forbearing of them subserves to the main Scope of the Gospel. And I do not find( upon a strict Consideration) that any one of them( except it be the assembling together of such as fear God, jointly to celebrate his Worship) is to be preferred before another; either as to their Nature, or Time of performance, as to render any of them( which are done with the Spirit and Understanding of the Worshipper) unacceptable to God, because any other of them( which he understands not, that he is obliged also to do) is not first performed. 9. I readily grant, both as to the Ministry and Reception of Members to Church-Fellowship, that where any Person is approved upon Trial, Elected by proper Persons, and Ordained by imposition of the Hands of the Presbytery, such a Person is duly qualified for Rule and Administration of the Word and Sacraments: And so likewise where Repentance and Faith precede, and Baptism succeeds, such a Person is qualified for Church-Communion in all other Ordinances; and that this is the most approved and complete Method, where it is or can be observed, and is not unnecessarily to be varied from, or neglected, because it tends very much to the well-being of every particular Assembly or Church of Christians: Yet I do not conceive such an exact Process absolutely necessary to the constituting of such an Assembly, any more than Baptism is to the Being of a Believer. There are some Ordinances which cannot be observed, but in and by an Assembly of Christians joining together for such Purposes. And if there cannot upon any Emergency be such an Assembly, where there is no Baptism; nor any Preaching or Baptism, where there is no ordained Minister; then if the continued Line of Ordination to the Ministry, in any part of the World, be by Persecution or apostasy discontinued, or never was to such part of the World before extended; though many Believers may be in such Places, yet no Christian Assembly can be there constituted, or any Ordinances appropriated to a Church-State there exercised. Which Opinion I take to be rather against, than agreeable with the general Scope of the Gospel,( every Minute Collection of Christians for the Purposes aforesaid, being a Step towards the gathering together the Children of God which are scattered abroad) and would also render useless those Rules and Characters given in the Scriptures, which( otherwise) do and may suffice in all Cases and Exigences, to revive, renew, and put in order( in any Age or Place) what is wanting for the due constituting and governing of particular Assemblies or Churches. Now, Sir, whether you are of the same Opinion with me, or no; yet you may perceive, by what I have premised, that I account myself obliged very highly to esteem of you in Love for your Work's sake. And do only crave leave to say to you, as the Faithful Brethren at Coloss were exhorted by the Apostle to say to their Minister Archippus, 〈◇〉. And proceed to my Expostulation before-mentioned. Why did you not Baptize my Daughter in that Form which is most agreeable with the proper Sense of the Word used in the Precept of Institution by our Lord, most ancient in the Christian Church, and less liable to Exception than any other Form? 1. I acknowledge it is not consistent with Prudence or good Manners, to presume to know what Answer you will make( if you will vouchsafe to make any) before I have a convenient Season to confer with you about this Matter: But it becomes me to render a Reason, and make my Apology for putting such a Question to you: Which I shall therefore begin, in the words of Sir Norton Knatchbull, who for his Dignity was in his Life-time honoured, and for his profound judgement, Learning and Piety, much more highly and deservedly esteemed among such as are competent Judges of his elaborate Studies, and cautious handling of the Sacred Texts, in his Annotations on 1 Pet. 3.20, 21. Tinctio est formalis causa Baptismi; Dipping is the formal Cause of Baptism: Baptismus est verus Typus Resurrectionis idque proprie solum; Baptism is properly and solely a Type of the Resurrection. And to this Truth do give their Suffrage the Apostles, Fathers, School-men, almost all Interpreters, ancient and Modern, and even our English Church, which enjoins Dipping— In quibusdam Casibus permittens tantum ritum Perfulsionis; Allowing only in some Cases the Liberty of Sprinkling or Perfusion. 2. Every Christian is concerned to give heed( at all Times, and in all Places) to the apostles solemn Charge, 2 Tim. 2.14. That he strive not about Words to no profit, but to the subverting of the Hearers. And also to his Exhortation, Chap. 1.13. To hold fast[ 〈◇〉] the express Form of sound Words which he hath heard of him. And certainly this Exhortation is in especial manner to be headed, where the essential Form of instituted Worship depends upon the Words and proper signification of the Words of Institution, as they are interpnted and explained in the Obedience given thereto, Immediately succeeding the giving forth of the Command. 3. According to the apostles Doctrine, after the Ascension of our Lord, the Ordinance of the Lord's Supper, and that of Baptism, represent( in divers respects) the same things, and require the same internal spiritual Work and Exercise of Faith in every Person yielding an external Obedience to the Precept, scil. An Examination and Answer of a good Conscience towards God; and discerning of our Lord's Body, as dead, butted, and raised again; and the Believer's Death( with him) unto Sin; and his being raised again( with him) unto newness of Life, through the Faith of the Operation of God. 1 Cor. 11. v. 26, 28, 29. 1 Pet. 3.21. Rom. 6.3, 4, 5. Col. 2.11, 12. As our Reception of Baptism is a visible Manifestation that we have been instructed in, and have embraced the Christian Creed, which is taught and summarily comprehended in that mysterious Name of the Father, of the Son, and of the Holy Spirit, whereinto we are Baptized, and whereby we do professedly subject ourselves to observe all things that our Lord hath commanded, and are visibly incorporated into the Mystical Body of Christ, 1 Cor. 12.13. So in the Reception of the other Ordinance,( when Believers come together[ 〈◇〉] to break Bread) they visibly manifest their being and continuing in the same Faith, Love, Communion, and Hope. 4. Herein the Observance of these Ordinances differ: That of Communicating at the Lord's Table, is often; that of Baptism, if once rightly administered, is not( necessary) to be repeated. Yet if what is recorded in Scripture be well weighed, That Jerusalem, and all Judea, and all the Region round about Jordan w●re baptized of John: That Jesus made and baptized more Disciples than John: That before our Lord's Death, many of his Disciples went back and walked no more with him: That at the next Feast of Pentecost after the Ascension of our Lord, there were in one Day baptized, and added to the Church, about three thousand: That soon after the Number( 〈◇〉) of the Men were about five thousand. That when the Apostle Paul came afterwards to Jerusalem, the Apostle James and the Elders told him, He saw( 〈◇〉) how many ten thousands of the Jews believed. A probable Opinion may arise from hence, That many of those who were baptized before the Death of our Lord, might, after his Resurrection and Ascension, upon their more clear Conviction and Instruction, be baptized again, in obedience to the Commission given to his Apostles. And consequently if any Person be baptized who hath not heard, or been instructed in the Doctrine of the Trinity, or hath had Water sprinkled or poured upon him, under the Notion of Baptism, and shall afterwards be more perfectly instructed, and attain to a competent knowledge, both of the right Form of that Ordinance, and of the Divine Mystery of that Name into which he ought to be in a right manner baptized; and shall thereupon, to satisfy his own Conscience, desire to be so baptized: I see no Reason why a rebaptisation, or right-baptizing, may not in such or the like Cases be admitted; especially considering withal, how difficult it may seem for any Person, but of an ordinary Capacity, positively to determine whether the words in Acts 19. v. 5. [ when they heard, they were baptized] are to be taken as spoken by the Holy Apostle Paul, of such as were baptized by John the Baptist; or by the Evangelist St. Luke, of those to whom the Apostle then spake, and on whom he then also laid his Hands, v. 6. 5. An actual Obedience to a positive Institution may for special Causes be( as Circumcision was during the Israelites forty Years travail in the Wilderness) suspended, rather than the Persons Life or Health to be thereby endangered, or the established Rite to be therefore changed. Where infirm or tender Persons have been pressed in Conscience to yield Obedience to the Ordinance of Baptism, the Bath in England, and warm Water in the Netherlands, hath( as I have been credibly informed) been made use of by Persons who have been of my Acquaintance. And though I am not for any needless Innovations in Rites relating to Divine Worship; nor in more than forty Years past, ever knew of any Person's suffering Damage in their Health, by being duly baptized in could Water, either in Summer or Winter; yet in regard to that perpetual Rule, That God will have Mercy, and not Sacrifice; I dare not censure such as conceive there is a Necessity for making Water warm, for this Sacred, as well as for a common Use. The Quality of the Water, as to Coldness or Warmth, whether by the Heat of the Sun, Stoves or common Fires, being not so considerable in the Ministration of this Ordinance, as the Quantity of Water, that it be sufficient to immerse the Body of the Person( who comes to be baptized) therein: For by the decent observance of the External Rite,( 〈◇〉) according to Order, the Mystical Sense is duly represented, and may be afterwards spiritually improved, as is frequent in the Holy Scriptures. 6. If it should be granted that the Word Baptism, as applied to Vessels, Beds, or any other common Use, may be taken in a larger Sense, than strictly to signify Immersion in Water,( although the common way of cleansing both the Inside and Outside of such things be to dip them in Water) yet unless it can be shown from the Holy Scriptures, that the Word was or may be taken for Sprinkling, or pouring Water upon a Person, as well in the Administration of this Ordinance, as in any such common Use, I conceive there cannot be from thence drawn any solid Argument for the Change of this Sacred Rite. And as to the figurative Use of this Word,( as it is applied to such as had the Promise of being Baptized in, or with the Spirit,[ Mat. 3.11. 〈◇〉— 〈◇〉] or were to undergo the Baptism of Sufferings or Afflictions) it implies a far greater Measure of the Gifts and Graces of the Spirit, than is the Portion of every Believer, who is enabled by the Spirit to call Jesus the Lord; or of Chastenings, than is the Portion of every Son whom the Lord receives. So that this figurative Use of the Term Baptism, is so far from giving any countenance to the mutation of the primitive Use of Immersion in Water, to that of Sprinkling with Water; that it rather explains and confirms to us, that the Ordinance of Baptism, as common to all Believers, was and ought to be administered by Immersion. Sir, If I had been timely advertised of my Daughter's Inclinations to join with your Assembly, and of the Method in which you thereupon intended to proceed, in order to her Admission, I would have used my Endeavours to have prevented you of this Trouble: But since that was not done, and that I have lately consented that a Brief Treatise of the Proper Subject and Administration of Baptism, which I writ about seven Years since to the late Lord Bishop of Lincoln, should be published; I pray you( at your leisure) vouchsafe to red it; and to accept in good part this my Apology for addressing myself in this manner to you: With this assurance, that notwithstanding our different Apprehensions in any of the Matters aforementioned, I am Your entire Friend and Servant in the Lord, R. D. TO THE READER. READER, YOU have here presented to your serious Consideration, a true Account, both of the judgement and practise of Us, and many others called Anabaptists. The Author of the ensuing Treatise having, to the knowledge of some of us, had his Conversation with them for above forty Years. His Moderation towards all Persons fearing God,( though differing in Opinion from him) is well known to all that have had acquaintance with him. We believe few have with more diligence examined the Grounds of his own and our Opinions, wherein we differ from others. Some of which( for our Vindication, and not to increase Contentions) he communicated to the Worthy and Learned late Bishop of Lincoln, some Years before his Death. These having been made known and red to us, we conceive may be of use to silence and remove from us the unjust Reproaches cast upon us by our Adversaries, not only formerly, but of late also. And we have therefore desired, and be hath consented, that they should be published. What is asserted by the Author, hath always been attested, both by our Doctrine and Conversation. We love and honour all Men fearing God, whether they agree with, or disagree from us in their Opinions concerning Baptism. We hearty pray that the Spirit of Bitterness may cease, and that whereto we have attained, we may all walk in Love; and that living in Love and Peace one with the other, the God of Peace may be with us all. William Kiffin, Joseph Maisters, William Collins, Richard Allen. To the Right Reverend Thomas Lord Bishop of Lincoln. My Lord, THE Ground of my humble tendering these ensuing Pages to your Lordship, is your declared Condescension to peruse any brief Treatise that should be presented to you concerning the proper Subject and Administration of Baptism. I have in all my Collections( which for a great part are taken out of a Treatise on the Acts, Acta S. Apost●… lorum ad lit●… ram explica●… written by the Learned Dr. Duveil) endeavoured Brevity, that I might not be tedious to your Lordship, having confidence in your Integrity, as well as approved Ability, to supply my Omissions and Defects, if it be requisite, for the Truth's sake. Before I repeat the Arguments brought by those called Anabaptists, in defence of their Opinion, I crave the liberty of a short Preface concerning this Sect amongst us. It has been their Lot( as of others in other Parts and Ages of the World) to be described by their Adversaries under very black Characters, as guilty of the most detestable Heresies and highest Crimes. woeful Experience has in all Ages demonstrated, that Baptism, whether once only, or( as of Old) often repeated, does not of itself, without purifying Faith, effect a real cleansing from Sin; the Heart of an Unbeliever, like that of Simon Magus baptized, being not right before God, remains in the gull of Bitterness, and Bond of Iniquity. Yet I see no natural or necessary Consequence in this, That a Submission in sincerity of Heart to the due Administration of this Ordinance,( which is an Evidence of the Baptized's Repentance of his Sins past, and an Obligation to Holiness and Righteousness for the time to come) should dispose any Man to the entertaining of any Heretical Opinion, or commission of any heinous Crime. It appertains not to me to accuse or vindicate any particular Persons who have been or are of this Sect: My Intent herein is, only to remind your Lordship of Matter of Fact; That as they have been in general accused, so they have many times in general also published their Vindications. I have been informed by credible Persons, of some of this Sect being in your Lordship's diocese, in and long before the beginning of the Reign of King James I. And I have seen an Humble Supplication( reprinted Anno 1662. with another short Treatise, entitled, Persecution for Religion judged and condemned, but before printed, Anno 1620.) presented to King James, and the Parliament then sitting, which sets forth, amongst other things, That their Miseries were long and lingering Imprisonments for many Years, in divers Counties of England. And concludes thus; We cease not to pray for the King, and his Son, and his Seed, and this whole High and Honourable Assembly; now and always calling the All-seeing God to witness, that we are your Majesty's Loyal Subjects; not for Fear only, but for Conscience-sake. Unjustly called Anabaptists, which is the usual style of such as embrace the Opinion of baptizing Adult Persons only. And as for those of this present Age, since the Year 1640,( among many of whom I have had Conversation for about 34 past) altho it has been frequently, and especially of late in Pamphlets, by the Authors of them, affirmed, That they have a Catalogue of Names, and can tell the precise Times wherein, and Actions which were done by the Men of this Sect,( referring to the generality of them, and instancing in such things as tend to the rendering them obnoxious to human Societies); Yet upon strict Enquiry, I could never find any Circumstances of Truth that might give Countenance to such Accusations, other than the charging of the whole Sect, from the Instances of a very inconsiderable number of particular Persons among them; and therein also with such things as were done by them,( perhaps several Years) either before they entertained this Opinion, or after they had deserted it, or were ejected out of their Assemblies. I presume your Lordship has seen the Confessions of Faith and Apologies, which within the aforesaid Time, upon special Occasions, have been once and again made and published by the Leaders of this Sect, with their Names subscribed; wherein they have vindicated themselves and their Assemblies in general, from the Aspersions cast on them by their Adversaries. That your Lordship may make the better judgement of the Disciples and State of this Sect, concerning whom I writ this, I crave leave to bring to your remembrance, some of their Leaders, and the Occasions which prepared the way for the increase of their Numbers. About 38 Years since, in the Heat of our late Troubles, Episcopacy being laid aside, and Presbytery only( as it were by way o Experiment) for a Season attempted, but never in a National Way prosecuted with Effect; every Man was at liberty to pursue the persuasion of his own Mind, as to entering into Church-fellowship in distinct Congregations, and therein to join with such as he conceived came nearest to the Primitive Pattern in Worship and Discipline. About that Time, and a little after, there were many Ministers, some who had been before Ordained, and others who were admitted to Parochial and other public Charges: Among whom( of my Acquaintance) were Mr. tombs, sometime Preacher at the Temple, Mr. Christopher Blackwood in Kent, Mr. Benjamin Cox at Bedford, Mr. Edward Harrison, Mr. Daniel Dyke, and some others, in or near Hertfordshire; Mr. Hanserd Knollys, and many others, who did openly profess, and several of them writ and publish their Opinions concerning the proper Subject and Manner of Baptism. Some of them voluntarily left their Parochial Charges and benefice, as not approving the baptizing of Infants, and collected distinct Congregations of such as agreed with them in this Doctrine of Baptism; which by a Succession of ordained Ministers, in the Place of such as are dead, remain to this Day. By these Means, and by the Writings and Example of Mr. Henry laurence, a Gentleman of liberal Education, and of divers other Learned and Pious Persons, many( and myself among the rest) were induced to inquire into this Opinion; and finding the Doctrine and Examples of these worthy Guides( in all Respects well qualified for the Ministry) to concur with the Holy Scriptures, and Primitive practise of the Christian Church, they thereupon consorted with them in the observance of this and other Ordinances of Divine Worship. And consequently in the Year 1649, and for about ten Years after, the embracing these Opinions with sobriety, being no Bar to the continuance of such in public Employment, who were otherwise found capable of it. And the non-prosecution of Penal Laws against such Opinions, for those ten Years, setting each Person free in that respect from the common Obstacle of damage in their Liberty or Estates, their Congregations in many Cities and Counties of England were greatly multiplied. And in that Time did this Opinion spread itself also into some of the Regiments of Horse and Foot in the Army; and in 1650, and afterwards, some professing this Opinion, were called from their private Employments, and preferred to Commands at Sea;( among others) Capt. Mildmay to Command the Admiral Flagship under the late Duke of Albemarle, when he was one of the Generals at Sea. Capt. Pack to Command the Flag-ship under Sir George askew, Reer-Admiral. Sir John Harman to Command the Admiral Flag-ship under his Royal Highness the Duke of York. But notwithstanding some of this Sect had that Countenance given them, as I have mentioned, by such as had the principal management of Affairs; yet this Sect in general( as they have published in their Apologies) were the least of any sort of People concerned in any Vicissitudes of Government that happened among us. My Stations within the aforementioned ten Years, gave me Opportunity to know most Persons and Actions of Note, in reference as well to Civil as marshal Affairs, and particularly those of this Sect. And although in and after the Year 1649, their Numbers did increase, insomuch as the principal Officers in divers Regiments of Horse and Foot, became Anabaptists: And particularly in Oliver Cromwel's own Regiment of Horse, when he was Captain-General of all the Parliament's Forces; and in the D. of Albemarle's own Regiment of Foot, when he was General of all the English Forces in Scotland; yet by the best Information I could have, there were not at any time, before the Year 1649, twenty Anabaptists in any sort of Command in the whole Army: And until after the Year 1648, there were no more than only two, viz. the afore-mentioned Mr. laurence, and Mr. John Fiennes, one of the old Lord says Sons, who made profession of this Opinion, chosen into the Commons House of Parliament. And both these did in that Year, and in the Life-time of the late K. Charles I.( as I have been credibly informed) voluntarily depart from that Parliament, as not approving their Proceedings against the Person of the King, and sat no more in it, but lived privately until about six Years afterwards,( a new Form of Government being then framed, and in appearance settled) Mr. laurence was called again into public Employment. I confess to your Lordship, I never heard of any Anabaptist in the King's Army, during the Contest between his Majesty and the Parliament: And perhaps because there were some in the Parliament's Army, and none in the King's Army, some Persons have from thence taken occasion to affirm, That the Opinion of Anabaptism in the Church, is opposite to Monarchy in the State. But I cannot reach the Ground of this Notion. For, 1. What is reported in History concerning the Anabaptists in Munster and Upper-Germany, cannot in colour of Reason be applied to the generality of Anabaptists in England; for they have, from time to time, Two Apo●… of the A●… tists, prin●… 1660. in their Apologies, declared an utter Abhorrence of such impious Doctrines, and their bloody Consequences. It is true, as before is mentioned, that this Opinion being no general Bar to the continuance of such as did embrace it in public Employment; though I have cause to believe one special Reason of disbanding an entire Regiment in the Earl of Essex his Army was, ●… msteads ●… t. for that the Colonel entertained and gave Countenance to Separatists, and some Anabaptists. And that which occasioned Oliver cromwell( after he usurped the Government of Lord Protector) to discharge at once all the principal Officers of his own Regiment,( upon other Pretences) was, for that they were all Anabaptists. And it being also true, as themselves declare in the forecited Apologies, That the Subjection that they gave to the Powers which were over them, was out of Conscience to the general Law of Obedience; and the Affection which they manifested therein, did arise from the enjoyment of that due Liberty and Protection which they had in Matters of Religion. But yet to clear themselves of any Charge that was or might be alleged against them, as if they were Enemies to Monarchy; many of the principal Leaders of them did, with an unanimous Consent, in one of the Confessions of Faith published by them, in the Year 1647, and several times since, freely acknowledge, ●… nf. p. 7. ●… 3, 4. That Kingly Government, established, guided and bounded by just and wholesome Laws, was both allowed by God, and a good Accommodation to Men. I knew divers of them, after his Majesty's Restauration, who were continued and advanced in Civil Employments; but I do not know that any of them, unto whom any public Employment under his Majesty hath been offered, who did refuse it: Nor did I ever hear of any one of them that was ever dismissed of their Employ, for any Infidelity, or other Matter evil in itself. 2. These latter Instances do sufficiently evince, that they are not of the Temper of the Anabaptists of Lower-Germany, who( like to the Rechabites in another Case) put themselves under a voluntary Engagement, or else account it unlawful in any Case to bear Arms or Office. So that the Anabaptists in England cannot be compared to these. 3. The generality of them do, as Opportunity offers, embrace and exercise a Communion with other Christians in the Articles of their Faith, and in as many Religious Exercises as they do jointly agree in, notwithstanding their different Opinions concerning the proper Subject and Order of Baptism; as is, among other Evidences of this kind, also manifest in the Appendix to their Confession, printed An. 1677. So that they cannot justly be charged with the Crime in this Point objected against the Anabaptists in Donatus his Time, Cent. 4. And they have, in all their Apologies, complained of the Injuries done, by objecting the Crimes of some few, and very few amongst them, to them all in general, although they have publicly declared their Innocency, with detestation of such Crimes; so that upon the whole, and upon weighing what they have to say for their Opinion and practise in the Point of Baptism, and for the Communion they hold with one another subsequent thereupon, I hope they will, in your Lordship's Charity,( so far as their Conversation suits with their Doctrine) be admitted among the Number of Sincere Christians. And that their particular persuasion may be no Bar in the way of your Lordship's Charity towards them, I shall now proceed briefly to state their Opinion, with the Proofs in general, upon which they establish the Truth of it. The substance of what is asserted by them, is, That those who do profess Repentance toward God, Faith in, and Obedience to our Lord Jesus, are the proper Subjects of Baptism. That the due Administration of this Ordinance, is by Immersion, or dipping the Person in Water: And that they find no Rule or Example in Scripture for baptizing any Person in any other manner, or without an actual Declaration of Faith. For Proof hereof they allege, 1. The Doctrine and practise of John the Baptist, and of the Disciples of our Lord, whilst he was present with them before his Crucifixion; Mat. 3.2. And saying, Repent ye; for the Kingdom of Heaven is at hand. Ver. 6. And were baptized of him in Jordan, confessing their Sins. Ver. 11. I indeed baptize you with Water unto Repentance; but he that cometh after me is mightier than I, whose Shoes I am not worthy to bear; he shall baptize you with the Holy Ghost, and with Fire. Ver. 13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Ver. 16. And Jesus, when he was baptized, went up straightway out of the Water; and lo, the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him. Mark 1.4, 5. John did baptize in the Wilderness, and preach the Baptism of Repentance, for the remission of Sins. And there went out unto him all the Land of Judea, and they of Jerusalem, and were all baptized of him in the River of Jordan, confessing their Sins. Ver. 9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. Luke 3.3. And he came into all the country about Jordan, preaching the Baptism of Repentance for the remission of Sins. Ver. 16. John answered, saying unto them all, I indeed baptize you with Water; but one mightier than I cometh, the Latchet of whose Shoes I am not worthy to unloose; he shall baptize you with the Holy Ghost, and with Fire. Ver. 21. Now when all the People were baptized, it came to pass that Jesus also being baptized, and praying, the Heaven was opened. Acts 19.4, 5. Then said Paul, John verily baptized with the Baptism of Repentance, saying unto the People, That they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the Name of the Lord Jesus. John 3.22, 23. After these things came Jesus and his Disciples into the Land of Judea, and there he tarried with them and baptized. And John also was baptizing in Enon, near to Salim, because there was much Water there; and they came and were baptized. Chap. 4.1.— Jesus made and baptized more Disciples than John. 2. The Words of positive and sovereign Institution, after the Resurrection of our Lord; Mat. 28.19, 20. Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the World. Amen. Mark 16.16. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned. 3. The Apostles and Evangelists Instructions, Resolutions of Questions on this Subject and practise, correspondent with the Command, next and immediately after it was given. Acts 2.38. Then Peter said unto them, Repent and be baptized every one of you, in the Name of Jesus Christ, for the Remission of Sins, and ye shall receive the Gift of the Holy Ghost. Chap. 8.12. But when they believed Philip, preaching the things concerning the Kingdom of God, and the Name of Jesus Christ, they were baptized both Men and Women. Ver. 36-39. And as they went on their way, they came unto a certain Water; and 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 Jesus Christ is the Son of God. And he commanded the Chariot to stand still; and they went down both into the Water, both Philip and the Eunuch, and he baptized him. And when they were come up out of the Water, the Spirit of the Lord caught away Philip, that the Eunuch saw him no more; and he went on his way rejoicing. Chap. 18.7, 8. And he departed thence, and entred into a certain Man's House, name Justus, one that worshipped God, whose House joined hard to the Synagogue. And Crispus the chief Ruler of the Synagogue, believed on the Lord, with all his House: and many of the Corinthians, hearing, believed, and were baptized. 4. The manifold Use and Improvement, which after many Christian Churches were settled, the Apostles made in their Epistles to them, taken from the due Qualifications required in Persons to be baptized, and built upon the due Administration of that Ordinance, wherein are shewed the Mystical Significancy thereof. 1. As it is by the Prayer, Stipulation or Interrogation of the Baptized's good Conscience therein Godward, the Figure of Salvation through the Resurrection of Jesus Christ, which otherwise by the Water's washing away of the Filth of the Flesh in Baptism it would not be. Acts 22.16. And now why tarriest thou? Arise, and be baptized, and wash away thy Sins, calling on the Name of the Lord. Chap. 9.11. And the Lord said unto him, Arise, and go into the Street, which is called strait, and inquire in the House of Judas, for one called Saul of Tarsus; for behold, he prayeth. And 1 Pet. 3.21. The like Figure whereunto, even Baptism, doth also now save us,( not the putting away the Filth of the Flesh, but the Answer of a good Conscience towards God) by the Resurrection of Jesus Christ. 2. As it is( to the understanding of the baptized Person) ordained to be a Sign of Fellowship with Christ in his Death and Resurrection. Rom. 6.3, 4, 5. Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his Death? Therefore we are butted with him by Baptism into Death; that like as Christ was raised up from the Dead by the Glory of the Father, even so we also should walk in newness of Life. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection. And Col. 2.12. butted with him in Baptism, wherein also ye are risen with him through the Faith of the operation of God, who hath raised him from the Dead. And of engrafting into that Mystical Body the Church, whereof Christ is the Head. Gal. 3.27, 28. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female; for ye are all one in Christ Jesus. And 1 Cor. 12.13. For by one Spirit we are all baptized into one Body, whether we be Jews or Gentiles, whether we be Bond or Free; and have been all made to drink into one Spirit. And consequently a Reproof and Conviction( in the Baptized's own Conscience) of the Crime, in case he be guilty, of making a Schism in the Church; as, 1 Cor. 1.13. Is Christ divided? was Paul crucified for you? or were ye baptized in the Name of Paul? Or separating from the Church, as in the Epistle of judas, ver. 19. These be they who separate themselves, sensual, having not the Spirit. Heb. 10.25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more, as ye see the Day approaching. 3. As the Baptized is presumed to know himself to be thereby obliged in general to a perseverance in Holiness, a growth in Grace and knowledge of the Mysteries of God, even of the Father and of Christ, and to the yielding a ready Obedience of Faith to all other Doctrines and Precepts of our Lord. Rom. 6.3. Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his Death? Col. 2.12. butted with him in Baptism, wherein also ye are risen with him through the Faith of the Operation of God, who hath raised him from the Dead. And Heb. 6.1, 2, 3. Therefore leaving the Principles of the Doctrine of Christ, let us go on unto Perfection; not laying again the Foundation of Repentance from dead Works, and of Faith towards God. Of the Doctrine of Baptisms, and of laying on of Hands, and of the Resurrection of the Dead, and of eternal judgement. And this will we do, if God permit. My Lord, if these Scriptures be rightly interpnted and applied by these called Anabaptists: And if it be also true, as they have often asserted, That there is not in the whole Scriptures any Rule given to baptize, or any plain Instance of any Persons being baptized in any other manner, or without being first instructed in the Doctrine, and making confession of Faith, I cannot conceive why this should not be accepted, without any other additional Testimonies or Arguments, as a sufficient Defence for such as( with a due observance of all other Rules of Christianity, general and special) do in this Point thus believe and do: Nor why they should be therefore censured, either as varying from the first Institution, or as being deficient in any Proof necessary to maintain this their Opinion and practise. I take it to be agreed, among the generality of Reformed Christians, that in the Holy Scriptures are contained Directions, as well concerning all essential Parts of Worship, as Doctrines, necessary to be believed. And it may be thence safely concluded, that without the help of any unwritten Traditions, or any other Writings, the Holy Scriptures divinely inspired and written for our Learning always,( since they were first written) have been, are, and will be, through Faith in Christ Jesus, equally powerful to render any other Person, as well as Timothy, wise to Salvation. And to complete any other Minister of Christ for his Work, whether it be for Doctrine or Instruction in Righteousness, reproof of Errors, or setting to right and restoring the true Worship of God, if any of his Institutions, through Negligence, Omission, Incogitancy, human Traditions, frequent and long-continued Examples in the Church, or any other Means have not been rightly observed. And if it be admitted, that no Power or Authority was ever committed to any Doctors, Assemblies, or General Councils, purposely or knowingly, in any Transcript of the Scriptures, to vary one Letter from the Original Record, or in any Translation to vary from the true and genuine Sense of the Original Text: And that not every individual Letter, Syllable or Word in a Transcript or Translation, but the Sense of Scripture is of Divine Authority, and may be rendered and preached now as well as in the Apostles Time, to every Nation under Heaven, ●… 2. ●, 11. in their respective proper Languages. And that notwithstanding all Accidents of various Lections, or different Interpretations, thrô the oscitancy of Transcribers, or various Sentiments of Translators thrô human Frailty; yet thrô the admirable Providence and Grace of God, watching over and assisting his faithful Bishops and Teachers in the Church, we have, in all necessary Points relating to Doctrine, Worship, and Conversation, the genuine Sense and Meaning of the Holy Scriptures continued to us, as they were at first revealed, and divinely inspired into, and delivered over by the Holy Pen-men thereof, as I am abundantly satisfied( I thank God for it) that we have. And if it be also admitted, that the Church hath no more Power to change the Rites and Forms of Sacraments instituted by our Lord, than they have to change his Word and Law; for that as the one contains the Audible, so the other the Visible Sign of the Divine Will: Then I humbly conceive, in the decision of this Controversy between the Anabaptists and Pedobaptists, we may safely cast out of our Thoughts all intercurrent Centuries between the Primitive and the present State of the Church; and without having regard to any intervening Canon, Tradition, or nice School-Distinction, follow that venerable Scripture-Example of the chief of the Fathers and the Priests, in a Case, which in many respects may be said to be of the like Nature, upon their return out of the Babylonish Captivity; who when they and the People were assembled to red and understand the Words of the Law, which God had commanded by Moses, and found written therein, in what manner the Rites of the Feast of Tabernacles were to be observed by the Israelites, they regulated and kept the Ceremonies thereof, not by former Examples, but by the Prescript Form, which had not been so done for about a thousand Years before. Neh. 8.14, 15, 16, 17. And they found written in the Law which the Lord had commanded by Moses, that the Children of Israel should dwell in Booths, in the Feast of the seventh Month: And that they should publish and proclaim in all their Cities, and in Jerusalem, saying, Go forth unto the Mount, and fetch Olive-branches, and Pine-branches, and Myrtle-branches, and Palm-branches, and Branches of thick Trees, to make Booths, as it is written. So the People went forth, and brought them, and made themselves Booths, every one upon the Roof of his House, and in their Courts, and in the Courts of the House of God, and in the Street of the Water-gate, and in the Street of the Gate of Ephraim. And all the Congregation of them that were come again out of the Captivity, made Booths, and sat under the Booths: for since the Days of Jeshua the Son of Nun, unto that Day, had not the Children of Israel done so: and there was very great Gladness. I take Baptism to have been generally reputed the initiating Ordinance, or Admission of such into the Visible Church, who having been before instructed in, and converted to the Christian Faith, have from that internal persuasion, made an externl Profession of Faith in, and subjection to the Person, Doctrine, and Commands of the Lord Jesus. Not that I reckon it in order of Nature or Time, the first Act of Worship which any such perform towards him; for if any thing may in that respect be said to be first, I should rather attribute the Priority to the Reception in the Heart, of that incorruptible Seed, the Word of God, by which a Person is born again: And the demonstration of that spiritual Life to be the first breathing after God, thrô Christ, in holy Desires and Prayer. Nor do I think Instruction in all the Fundamentals of Christianity, or in the utmost Extent or Significancy of Baptism itself, of any more absolute necessity than in the beginning of Christian Religion,( for in many, if not in each individual Person, Christianity may in some respects have as much its beginning now, as when Christ was first preached among the Gentiles). Apollos was mighty in the Scriptures, and an accurate Teacher of the things of the Lord, knowing only the Baptism of John, Acts 18.24, 2●… until Aquila and Priscilla expounded to him the Way of the Lord more exquisitely. Acts 19.1, 7●… A Deficiency is also mentioned among the Disciples at Ephesus. A competent knowledge of the Grounds of that Obedience, which in each individual Act of Worship is yielded to God, is requisite in him that so worships, to render it acceptable; for God is a Spirit, and seeketh and reputeth such for true Worshippers of him, who do worship him in Spirit and in Truth. But there may be Errors on the right Hand as well as on the Left. God is jealous of his instituted Worship, and no Man is exempt, ●… .4. 17. by the Dignity of his Person, or Eminency of his Gifts, from yielding Obedience thereunto, in due order and manner required. It is very remarkable, that Moses, the reputed Son of King Pharaoh's Daughter, educated in all the Learning of the Egyptians, although God had eminently appeared to him, shewed him divers Miracles, made him signal Promises of his Presence and Assistance, appointed him to be the Leader of his People: Yet after all this, the Lord met him in his Journey, and sought to slay him. And by the Context it is evident, Exod. 4.24, 25, 26. that this Anger against him was for that he had neglected to circumcise his Son. Two Instances also we have in the New Testament, thô not of such Severity, yet such as serve to evidence, that it may be sometimes necessary to admonish those that are most eminently favoured of God, and endowed with the special Gifts of the Holy Spirit, that they defer not that Obedience which they ought to yield to his instituted Worship, particularly this Ordinance of Baptism. Ordinarily at the first preaching of this Gospel, Baptism in Water, did precede the Baptism of the Spirit, Mat. 3.11. and conferring of special Gifts,( although the latter of these was always preferred before the other as most Eminent). But Ananias was sent to Saul of the Lord Jesus, who had before appeared to him, Acts 9.17. that by putting on of his Hands( as appears by the Text) he might receive his Sight, and be filled with the Holy Spirit. And this was done, not only before his Baptism in Water; but by comparison of this Place with Acts 22.16. there seems to have been, by Ananias's Question, Why tarriest thou? at least a necessary stirring of him up to an immediate discharge of his Duty therein. And the like we may observe in Cornelius and his Kinsmen, ●…. 10.24-33. and near Friends, on whom, whilst the Apostle Peter was preaching to them, the Gift of the Holy Spirit was poured out, so that they spake with Tongues, ●… 7, 48. and magnified God: which as it did sufficiently evidence they were qualified for it; so also that by this Anticipation of the Baptism of the Spirit, Baptism in Water might not be deferred by them. The Apostle, not by way of Testimony and Exhortation only, as in Act. 2.40. and in other common Cases, but as better suiting with their before-declared Disposition, and the present Occasion, expressly commanded them to be baptized. ●…, 34. Touching things relating to the common Faith, and common Salvation of Christians, it has always been allowed, by the most eminently Learned and Orthodox Bishops and Doctors, that the Scriptures are easy to be understood, and were so plainly in these Points penned by the Prophets, Apostles & Evangelists, that every Person who will red, and diligently search and ponder them, might thereby of himself learn what are therein spoken of these things. In the humble Supplication afore-mentioned, Ch. 4. p. ●… several Passages are cited to this Purpose out of the Writings of Clemens Alexandrinus, Austin, Chrysostom, Justin Martyr, Theodoret, and others. And in the present Case, touching the proper Subject and Manner of Baptism, it seems not to me( I speak with Submission) very material to inquire concerning the different Opinions of Men, or how their Controversies hereabout have been decided, by any General Council since the Apostles Days, because each Person's Faith and practise herein, in every succeeding Generation to the End of the World, is alike to be founded upon, and regulated by the Scripture, as was theirs who did succeed immediately, and were next to the Apostles. The Scriptures in these Points, are least of all liable to be mistaken, when they are taken by such as red them, as if sent to them immediately by the Hands of the Apostles and Evangelists, and by such as hear them red openly in the Church, as if that Service was performed by such as had so received them, in obedience to the apostles strict Charge to that purpose, 1 Thess. 5.27. I charge you by the Lord, that this Epistle be red unto all the Holy Brethren. I do not writ this to derogate from, or diminish any part of that Honour that is due, and ought to be given to those who are pious and learned Overseers in the Lord's Vineyard. The Wisdom of God did foresee it necessary to establish Rulers, Pastors and Teachers in his Church, and to qualify them with suitable Authority and Gifts, as well for the good Government, Ordering and Edifying of the Body of Christ, as on their behalf to watch against and discover false Doctrines, and false Teachers, who by transforming themselves into Angels of Light, seek all Occasions to destroy the Flock, remove the ancient Foundations of the House of God, and to introduce damnable Heresies, and Doctrines of Devils; the detection whereof is not within the compass of an ordinary Capacity: Therefore in this respect, especially even now, when the ravening Wolves stood watching for the Moment wherein they might seize their Prey, is your Lordship deservedly ranked with the foremost of those, whose words are the more excellent and acceptable, because upright, Prov. 2●… and words of Truth, Eccles. ●…. 10, 11. spoken in season by a Master of Collections. And the Grace and good Providence of God, that qualified and stirred up your Lordship, upon such a special Occasion, to detect, and expose to open view, the Opinions and Principles of such false Teachers, in their native Deformity,( which renders them so abominable, that the Disciples of those who are the Fathers of them, are ashamed to own them) is the more remarkable, and calls for an humble, hearty and thankful acknowledgement from all those on whose behalf this was done. These, and all such Labours as have a tendency, either to detect erroneous Doctrines, or reduce the Doctrines of Christianity to their prime and genuine Purity, that interpret and help others to understand aright the Holy Scriptures of Truth, ●… -8. have been, and will be always of singular Use and Advantage to the Church of God, approved blessed, and the Authors of them highly esteemed of all sincere Christians for their Worksake. But, my Lord, these and all faithful Guides, who teach their Hearers and Disciples pure Doctrine and Worship, speak to them in, and guide them to the Words of the Prophets and Apostles; so that by common Consent all are to be tried, judged and determined by the Rule of Scripture. And in this respect it is, that this Sect of Anabaptists amongst us do say, That if the Doctrine of Baptism, as they teach it, and the Form of Baptism as they practise it, be according to the Scriptures, and primitive Use of the Christian Church, this alone is a sufficient Defence for them herein, although there should be no concurrent Testimony of any other Tradition, Custom, Decree of Council, or Opinion whatsoever. Yet, my Lord, with this due Salvo to the sovereign and sole Authority of Scripture, I see no cause they have( if Matters be duly weighed) to decline, or that they do indeed appeal from the judgement of the ancient Fathers herein. To evidence this on their behalf, I shall instance in a few of those many ancient Testimonies which they allege as unquestionable, and of such Arguments deduced from thence, as to me seem very cogent and natural. 1. That the general and very ancient Usage of Sponsors or Susceptors at the Baptism of Infants, to personate and answer to Articles of the Christian Faith, as if the very Person to be baptized, is, beyond Contradiction, an Evidence in itself of a general-received Opinion among all that use this Custom with Understanding, that a confession of the principal Doctrines of the Christian Faith, made by the Person to be baptized, did, according to the first Institution, precede Baptism. But then the Reason alleged by this Sect, why they do not observe this ancient Custom, is, Because, they say, there are no foot-steps of this practise to be found in the Scriptures, neither can they trace the Original of it any higher than the Time mentioned in the Roman Breviary, in their Service, the 11th day of January, celebrated in Memory of Hyginus Bishop of Rome, Anno Christi 153. who is therein acknowledged to be the first Institutor of Susceptors in Baptism; and is so also by the concurent Testimony of other Historians. And it is further alleged by them, as very probable, Tertul. ●… Bapt. cap●… that Tertullian's Admonition concerning the deferring of Infants Baptism till they could answer for themselves, rather than to admit them to it by such Undertakers, was occasioned by this Novel-Invention of Hyginus, the one of them living till toward the latter end of the second Century, and the other at the same Time, or about the beginning of the Third. 2. That practise which at first was generally admitted by all sorts of Converts to the Faith, Jews and Gentiles, in all Places at the same Time, and in a continued Succession from the Beginning, without any Dispute or Disagreement, ●… is related by Father ●… h, in his French Hi●… of the Church of ●… andria, Ch. 33. That 〈◇〉 Macaire, Bishop of ●… his, Secretary to Cos●… the 3d of that Name, ●… iarch to the Cophti, or ●… stians of Egypt, who 〈◇〉 Cent. 8. says, That 〈◇〉 Primitive Times, Bap●… was not administered in 〈◇〉 Church of Alexandria ●… ce a Year, and that up●… ●… od-Friday, and only ●… se of 30 Years of Age. scil. to baptize such as manifested a joyful Reception of the Word of Grace, and made a Confession of their Faith, is to be preferred, as agreeing with the first Institution and Primitive State of the Christian Church, before that other practise, scil. admitting Infants to Baptism by Sponsors, which obtained but by Degrees, and in some Places before others. And which from the first mention of that Use, successively for several Ages, if not to this very Age, hath been questioned, disputed, and sometimes omitted by the Christian Parents, Vid. Curceii. 〈◇〉 lig. Christi●… institut. lib. 〈◇〉 cap. 12. of some who afterwards were of great Eminency in the Church, who were not baptized until they were Adult, although Infant-Baptism was then admitted by others, as appears in the History of their Lives, viz. Gregory Nazianzen, Chrysostom, Constantine, Ambrose and Augustine. First, Teach all Nations, Hieron. in mat. 28. then dip the Taught in Water; for it cannot be that the Body should receive the Sacrament of Baptism, unless the Soul first receive the Truth of Faith. The Confession of Salvation goes before; 〈◇〉. Mag. de ●… itu Sancto. 〈◇〉 1●… then follows Baptism sealing our Covenant. Those who are to be baptized, ●… cilium La●… eum, Ann. 〈…〉 ought to learn and repeat the Creed to the Bishop or Presbyter. This Canon was confirmed in Constantine's Time, at the sixth General Synod at Trullo, Canon 46. As many as believe the Things preached by the Christians to be true, ●… olog. Justin ●… tyr, to the ●… p. Antonin. and promise to live accordingly, are taught to Fast and Pray for the Remission of their Sins,( the Church also praying and fasting with them;) and then they are brought to a Place where Water is, and are baptized; then they are brought and added to the Church, and receive the Lord's Supper. None but the Adult of ancient Time were used to be Baptized. lord. Vives i●… Aug. lib. 1●… Civ. Dei. c. 〈◇〉 The Words of Tertullian and Nazianzen, Baxter, 〈◇〉 Proofs, P. 275 show it was long before all were agreed of the Time or Necessity of Baptizing Infants before the Use of Reason, in case they were like to live to Maturity. 3. That Form of Baptizing, Sir Norton Knatchbull, large in his Notes on 1●… 3.21. which is according to the common acceptation of the Word and Usage of the Christian Church in its Primitive State, and represents all the material Points of Christian Doctrine, Ambros. de ●… tiand. Cap. Bern. Ser. 4●… whereof it is a Type, scil. dipping the Person baptized in Water, to signify his Death unto Sin, Purification and Resurrection unto newness of Life, is to be observed rather than any other Form; which agrees only with one thing thereby signified, scil. Purification, which is mentioned Heb. 10.22. ( Let us draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water) rather as the Effect than Form of Baptism. There appearing no Reason why this Word, by which this Ordinance was instituted, should be therein taken in any other than a literal Sense; and if it be well observed, it may appear, wherever this Word is used in the Scriptures in a Metaphorical Sense, thereby is represented an overwhelming, plunging, or large pouring on, whether it be of Sufferings, conferring Spiritual Gifts, or the Israelites passing through the bottom of the Sea, and no where to signify Sprinkling. It is affirmed by this Sect, That herein they have the concurrent Testimony of many learned and approved Expositors, of those Passages of Scripture where this Word is to to be taken in a figurative Sense. Clement the 5th, is cited for the first, who at the second Synod at Ravenna, Anno 1305, approved, that Baptism might be given( no Necessity compelling) by sprinkling. Johannes Bugenhagius Pomeranus, Bugenhagius Pomeranus, circa finem ●… belly Germa●… ci, Anno 1 〈◇〉 editi. when he saw at Hamburgh an Infant brought to Baptism, wrapped up in Swadling-clothes, and Water sprinkled upon its Head, was amazed; for that except in the Case of Necessity, for Persons sick in their Beds, he had neither seen nor heard, nor in any History red of any such thing. Whereupon there being a Convocation of all the Ministers, it was asked of Mr. John Fritz, who had been formerly Minister at Lubeck, How Baptism was there administered? Who answered, Infants were there( as in all Germany) baptized naked: But he was ignorant how that peculiar Manner of Baptizing had crept in at Hamburgh. At length it was agreed amongst them, That they should sand to know the Opinion of Luther, and the Divines at Wirtenberg in this Matter. Which being done, Luther writ back to Hamburgh, That this Sprinkling was an Abuse which ought to be removed; that thereupon Immersion was restored at Hamburgh. A Learned French Protestant, Monsieur de la Roque, Minister of the Reformed Church at rouen. in his Answer to the Treatise of Bishop Bossuet, De Communione sub utrâque specie, answers to an Objection, concerning the Protestants baptizing by Sprinkling. That it is true they do so, but that it is certainly an Abuse; and that this practise, which they have retained from the Church of Rome, without well examining it, renders their Baptism very defective. Therein is corrupted the Institution, and the ancient Custom, and the Resemblance which it ought to have with Faith, Repentance, and Regeneration. Monsieur Bossuet's Remark, That Plunging had been used for 1300 Years, deserves a serious Reflection. It was very ill done to abolish the first Usage authorized by so much strength of Reason, and for so many Ages. We are obliged to return to the ancient practise of the Church, and the Institution of Jesus Christ. 4. They further allege, That it appears by several Passages in ancient History, that the Variations which were made from the first established Form of Baptism, did not arise from any doubtful signification of the words, whereby this Ordinance was instituted, but from other collateral Considerations, viz. The Danger of Persons( Young or Old) dying unbaptised; and thereupon the pouring or sprinkling Water upon them in their Beds, whence by reason of Sickness they could not rise, nor( without hazard of a real, instead of a representative dying) be baptized in any other manner. Of this there needs no other Evidence, 〈◇〉. apud ●… rian. Epist. ●… n ad Fabi●… apud Ni●…. Lib. 6. ●… 3. than the many Questions which were moved: Whether their Baptism might be esteemed Lawful or complete, who were baptized only by sprinkling, or pouring on of Water? Which received no other Answer, But that, Necessity urging, it might be so esteemed. My Lord, I am mindful of your Direction, not to be prolix, and have therefore omitted many material Quotations; which if you please to red a few Pages, you will find, in Dr. Duveil's Treatise, on Chap. 2. & 8. & 18. of the Acts, exactly referred to, and much to the purpose. It is not my Intent to handle this Point by way of Controversy, but only to give some brief Hints, That as the Form of Baptism has been varied upon other Considerations, than what appears in the Institution, so may it have been also with respect to the proper Subject of Baptism. The Reverend Mr. claud, Mr. Cla●… Hist. D●… Eng. Tr●… Part 4. ●… in his Historical Defence of the Reformation, answering to the Objections of the Author of Prejudices, about the Validity of his Baptism, cites this Passage; The Promise is made to us, and to our Children; and to all that are afar off, even as many as the Lord shall call. And says, That by a necessary Consequence, the Seal of that Promise, which is Baptism, and all the other Rights of the Covenant of Jesus Christ, belongs to us and to our Children, that is to say, to the truly Faithful. I will not undertake to explain Mr. Claude's Meaning in these Expressions, nor to set forth the Extent of the Covenant which he mentions. There is a short Treatise, lately published by Mr. 〈◇〉. Cox 〈◇〉 Covenants, 〈◇〉 at Lon●… ●683. ●… by Du●… Acts 2. Nehemiah Cox, concerning the Covenants before the Law, on this Subject, which may give some Light into this Matter. There may be a great Difference between a Direct, Immediate, and a Remote Right to what is comprehended in, or belongs to a Covenant; not to insist any thing on the Impropriety or Congruity of a Seal, as applied to the Covenant of Grace under its various Ministrations. David's Son by Bathsheba,( in the Time of the Law) dying at seven Days old, had no right to Circumcision. Shem and Lot were contemporary with Abraham; Job and his Friends( as is supposed) with Moses, all true Worshippers of God, and within the Covenant of Grace; yet nothing is spoken of Circumcision belonging to them, or any of their Posterity. In the Resolution of the Case by the Apostle St. Paul, 1 Cor. concerning the Cohabitation of a Believer with an Unbeliever, in a married State, it is determined by the Apostle, That the Unbeliever is sanctified by the Believer: And thence he draws this Inference, That their Children were Holy: Whence it seems plain, that to the Procreation of an Holy Seed,( in the apostles Sense) it was necessary that both Parents, as well the Believer as the Unbeliever,( in that conjunct State of Marriage) should be also reputed Holy. And therefore I do not discern how the Issue of both these should have any more immediate Right from thence to Baptism, than the Unbelieving Parent. And if Christiani Fideles, and Baptizati, were anciently Terms promiscuously used one for the other, then it may seem by that Character, amongst others given by Paul to Titus, 〈◇〉. 6. 〈◇〉 of a Person to be chosen an Elder, having believing Children, that it was not a common Case for all Christian Parents to have all their Children accounted Faithful, and consequently Baptized. But whensoever it proved so, it was a great Evidence of a right and successful Education in the Fear of God, as was that of Timothy, 2 Tim. 1. ●… and ground of rejoicing to the Servants of God; as were those Children of the Elect Lady that walked in the Truth. 2 John. 〈◇〉 But, my Lord, my Province is only to repeat briefly what occurs to mind in defence of their Opinion and practise, who are styled Anabaptists; and otherwise than what may be presumed of necessary Consequence,( if the Terms and Form of this Ordinance be strictly limited) not to intermeddle with the Opinion of any that teach otherwise, but leave them therein, as I ought to do, to stand or fall to their own Master. The Anabaptists in their own Case do say, ●… g. Magn. 〈◇〉. Epist. 37. It is an Opinion that the ancients held, That what cannot be shewed by certain Signs to be rightly performed, cannot be said to be repeated. In all doubtful Cases, 〈◇〉 in 4 〈◇〉. Dist. 3. 〈◇〉 N● 10. as to Matter and Form, there are three special things to be observed. 1. If possible to choose the most safe Way. 2. If it be not possible, to keep that which is next to the safest. 3. The Impossibility ceasing, to supply warily what that did for the Season prohibit. There is no doubt but they are again to be Baptized— who were not dipped in the true Sacrament of Baptism. ●… esius Sco●… ●… ritan. In●…. Hist. lib. 〈◇〉. cap. 4 num. 〈◇〉 To conclude, ●… omanus ●… us Ec●…. Whoever undertakes to writ against the ancient manner of Instructing or Confession preceding Baptism, Siffridus O●… nis Presbyt●… assist●… in ips●… Acti●… lib. 〈◇〉 cap. 〈◇〉 or Form used in Baptizing, hath this Task incumbent on him, To give some other proper Interpretation of the Words of Institution, ancient manner of Catechumens, use of large Baptisteria and Lavacres, and of the Methods and Care described for the decent Administration of this Ordinance, than is hitherto extant in the frequent mention of these things in Antiquity. If I have, through Inadvertency, erred in any Quotations, or in any thing not answered your Lordship's Expectation, I humbly beg your Lordship's Pardon. And if it may be without trouble to your Lordship, that I may, by the meanest of your Servants, receive your Lordship's further Commands herein, they shall readily be obeied by Your Lordship's obliged and Obedient Servant, Ri. dean. FINIS.