A TRUE RELATION OF THE Conversion and Baptism OF ISUF THE Turkish Chaous, NAMED Richard Christophilus. In the presence of a full Congregation, Jan. 30. 1658. in Covent-Garden. where Mr. Manton is Minister.  

Imprimatur,  
EDM. CALAMY.   
LONDON, Printed by S. Griffin, and are to be sold by John Rothwel at the Fountain in Cheap side, and Thomas Vnderhil at the Bible in Paul's churchyard. 1658.   

ERRATA.  

PAge 12. lin. 17. for surely, read sincerely.  
P. 14. l. 15. f. sicerity, r. sincerity.  
P. 22. l. 16. f. is be, r. is to be.  
P. 30. l. 15. after inclusively, add and cumulatively.  
P. 41. l. 4. f. the, r. he.  
P. 46. l. 22. f. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
P. 48. l. 22. f. heed, r. need.  
P. 58. l. 6. f. 29. r. 30.  
P. 82. l. 3. f. sollice, r. solicit.  
P. 83. l. 11. f. Hid, r. did.    

To the Christian Reader, A PREFACE.  
CHristian and Ingenuous Reader (for to such I would only make this address) thou wilt find in this Relation a rare Example of Christianity and Ingenuity, which I wish it may affect thee, as it hath done me at several times; for I must confess, that by the zeal and ingenuity of this Proselyte in the profession of Christianity, I have been ofttimes awakened to many affections and paroxysms of love towards Jesus Christ, and been reproved and ashamed within myself, that he should in his first beginning of acquaintance with the Lord Jesus, outstrip me in many things, who have had so long acquaintance with him, and manifold experiences of his goodness and providences towards me: But as this on the one hand hath convinced me of my failing; so on the other hand it hath moved me to a loving admiration and adoration of the free grace and work of the Spirit of God, who bloweth where he listeth, and showeth mercy on whom he will have mercy, 
Rom. 9 15.  and hath compassion on whom he will have compassion. For here we have a clear example of this way of God's dealing, in causing one who lived in the greatness and splendour of the world, to renounce all for the love of Jesus Christ, to come amongst Christians to live unto him in obedience to his will; and being come amongst those first, who under the name of Christianity were found by him to be Idolaters, although they used all ways of industry and allurements to invite him to live amongst them, yet he rather chose to forsake all the enjoyments which he might have had amongst them, to embrace the Society of poor protestants, where he could have no hopes of preferment, than to be deprived of the means of being perfectly joined unto the Lord, by saving knowledge, and the conversation of those that are truly Godly: wherein we may observe another act of special grace, that he was taught by the Spirit to discern the falsehood of the by way, before he was fully instructed in the Truth; and now since he is come to the knowledge of the Truth, I find his great grievance and trouble to be this, that he can meet with very few who are sincere in their walking answerable to the Rule; for of this he doth with much passion sometimes complain, that it is a wonder to him, and a cause of much affliction, that such as have the knowledge of the great love of Jesus Christ towards their souls, and have received from him so rich promises, and so perfect a Law, should have no more respect unto him and his ways; so that ofttimes when he hath fallen upon these complaints, with some passionate expressions, as if his heart were ready to break, he hath brought into my mind, with more life than ever I formerly could represent unto myself the passions which the Psalmist in the 119. Psalm saith he was in by reason of the wicked who transgressed the Law of God; As when he saith, v. 53. ror hath taken hold upon me, because of the wicked that forsake thy Law. And again, v. 158. I beheld the transgressors, and was grieved, because they kept not thy word. I say that I never understood the nature of this grief and horror so lively within myself, as I have perceived it in him; by which evidence of grace in him, I confess, to the glory of God, that I have been much edified, and many times have had cause to condemn mine own soul, for the sluggish disposition under which I am found, when I have perceived so much life, and vigorous zeal and sincerity in a new Convert; who hath quit all, and doth count every thing but dung to win Christ, and to find the life of his Holiness amongst Christians: For the truth is, that in all his Converse with others, this is his business, to discern who hath this life of love to Christ; who it is that walks without worldly interests, and is unbiased in the profession: And because he doth meet with so few in whom he can perceive the sincerity and ingenuity of the Spirit of Christ, therefore he is ofttimes troubled and offended; and I am made partaker of his grief, and made more sensible of it than at any time heretofore, when I have had no such object to converse withal; but chiefly I find him in the extremit of passion with anger and grief, when he perceives (and truly he is very discerning) that under any pretence of Religion or of Righteousness men drive on some self-interest; when he perceives this, he knows not almost with what words of indignation to detest that hypocrisy: So that to conclude, I must truly say, to the glory of God, that which is upon my heart, that whiles I have been employed to instruct and comfort him, I have profited more by his conversation, than by any that I have been acquainted withal in England; and if this man should not prove sincere and upright in the way of Godliness, I shall confess that I know no evidence to discern the uprightness of any man henceforth in this world.  
And if thou that art ingenuous and sincere in thy love to Christ, wilt converse with him, I make no doubt but thou wilt find this to be a Truth, which in simplicity of heart, to encourage thee to look to thy ways, as in the presence of God, is freely attested by  
Thy servant in Christ, JOHN DURIE.   

To the Reader.  
Christian Reader,  
HAving had several conferences with this Noble Convert, and being desired to give some short account thereof, I thought good to add this to the subsequent Narrative, being several passages of private conference between him & myself, whereof an account could not so well be given by the Author. Some of them are these, viz. I asked him, among other Questions, what he thought to be the meaning of these words, If thy right eye offend thee, pull it out, and cast it from thee; and if thy right hand offend thee, cut it off? His Answer was (as near as I can remember) thus, That our Lord Jesus Christ did not intend us any harm, but that we should lay aside the malign and sinful use of these parts. I asked him what he thought of the Turkish Alcoran, now he had read the Scriptures? Sir (Says he) why should we go about to compare the word of God with a Comedy? Having some occasion to speak of wicked men, he said, that God is far from them; but recalling himself, he said, they rather were far from God, secretly (as I took it) intimating, that we rather depart from God, than God from us. I understanding that he was much offended at the wicked lives of Christians, did much endeavour to Antidote him against that poison, telling him, that the small number of true Christians was so far from giving just cause of offence, that it did establish the truth of the Gospel, since Christ plainly tells us, that there are few that shall be saved; and that many are called, and few are chosen; but that withal I doubted not but hereafter he should meet with, and be acquainted with abundance who truly feared God, and lived suitable to the doctrine of Christ, whose acquaintance would as much rejoice him, as the others did scandalize him. His Answer was with much gravity thus. Sir, I judge not of the Word of God by men, but of men by the Word of God. And that there was but one Lot in Sodom; but that it was true that he was much offended, and it yet troubled him to see the wicked lives of those that call themselves Christians. I thought to try him with something a more intricate question. I asked him how it came to pass, that he reading of such high points, as of the Trinity, &c. in the Bible, he should not rather judge that Book not to be God's Word, that spoke of things so much above reason, rather than to judge these things to be true, because he found them written in the Bible? To this purpose he answered, That he was much satisfied of the Truth of Christian Religion before he came out of his own Country; and finding that all Christians did agree that their Religion was set down in that Book, he had a reverend esteem of it, and said, the spiritual love of God in the heart, prepares it to the understanding of spiritual truths. I asking him what reasons moved him to embrace Christianity? he used this expression: As a man at a feast takes one bit here, and another there, till at last he is so satisfied that he can eat no more; So there were several reasons that from time to time affected him, that at last he could stand out no longer. He told me moreover, that he went several times on Pilgrimage to Mahomet's Tomb, and the last time was resolved to see what was in it. The Priest at first was very unwilling to show it, saying, that there were divers there, and such a thing was not to be publicly seen. Upon which, he told him he would stay till they were gone; and so did. Then he being a man of power and authority, the Priest durst not deny him, but opened the Tomb, where he saw nothing but a few scattered black bones, which much incensed him against Mahomet; insomuch (saith he) that had I spoke what I then thought, I had not gone alive out of that place. I having read in the Turkish History a Relation much conducing to the advantage of Christian Religion, and knowing that it was in his remembrance, inquired of him of the truth of it. He told me that it was very true, and related some other passages which are not set down in the printed story, which he said, with other things, did much affect him, but that the Grand Signior charged that upon pain of death none should speak of it. The Story was this.  
About the year 1620. upon the 10th. of September. There came news to Constantinople of a strange Apparition or Vision, which was seen at Medina Talnabi in Arabia, whereas Mahomet their great Prophet was buried: to visit whose Tomb the Turks use to go in Pilgrimage, but they must first go to Mecha, which is some few day's journey off, and there they take a ticket from the Grand Signors Beglerbeg, else they are not allowed to go to Medina. This Vision continued three weeks together, which terrified the whole country, for that no man could discover the truth thereof. About the 20th. of September, there fell so great a tempest, and so fearful thunder about midnight, as the Heavens were darkened, and those that were awake almost distracted; but the vapours being dispersed, and the element clear, the people might read in Arabian Characters these words in the Firmament, O why will ye believe in lies! Between two and three in the morning, there was seen a woman in white, compassed about with the Sun, having a cheerful countenance, and holding in her hand a Book: coming from the northwest, opposite against her were armies of Turks, Persians, Arabians, and other Mahometans, ranged in order of battle, and ready to charge her; but she kept her standing, and only opened the Book, at the sight whereof those Armies fled: and presently all the lamps about Mahomet's Tomb went out; for as soon as ever the Vision vanished (which was commonly an hour before sunrising) a murmuring wind was heard, whereunto they imputed the extinguishing of the lamps. The ancient Pilgrims of Mahomet's race, who after they have visited this place never use to cut their hair, were much amazed, for that they could not conceive the meaning of this Vision: only one of the Dervices (which is a strict religious Order among the Turks, like unto the Capuchins among the Papists, and live in contemplation) stepped up very boldly, and made a Speech unto the company, which incensed them much against him, so as this poor Priest for his plain dealing lost his life, as you shall hear.  
The sum of his speech was this: That the World had never but three true Religions, every one of which had a Prophet; first God chose the Jews, and did wonders for them in Egypt, and brought them forth by their Prophet Moses, who prescribed them a Law, wherein he would have maintained them, if they had not been obstinate and rebellious, and fallen to Idolatry: whereupon he gave them over, and scattered them upon the face of the earth. Then presently after he raised a new Prophet, who taught the Christian Religion. This good man the Jews condemned and crucified for a Seducer of the people, not moved with the piety of his life, his great Miracles, nor his Doctrine. Yet after his death, the preaching of a few fishermen did so move the hearts of men, as the greatest Monarchs of the world bowed to his very Title, and yielded to the command of his Ministers. But it seems they grew as corrupt as the Jews, their Church being dismembered with the distinction of the East and West, committing Idolatry again by setting up of Images, with many other idle ceremonies, besides the corruption of their lives, so as God was weary of them too, and not only sent divisions among them, but forsook them, dispossessing them of their chiefest Cities, Jerusalem and Constantinople? yet God is still the Governor of the World, and provides himself of another Prophet and people, raising our Great Mahomet, and giving way to our Nation, so as no doubt we shall be happy for ever, if we can serve this God aright, and take example by the fall of others. But alas! I tremble to speak it, we have erred in every point, and wilfully broken our first institutions, so as God hath manifested his wrath by evident signs and tokens, keeping our Prophet from us, who prefixed a time to return with all happiness to his people, so as there are now forty years past by our account: Wherefore this strange and fearful Vision is a prediction of some great troubles and alterations. For either the opening of this Book in the woman's hand, doth foretell our falling away from the first intent of our Law, whereat these armed men departed as confounded with the guilt of their own consciences; or else it signifies some other book wherein we have not yet read, and against which no power shall prevail: so as I fear our Religion will be proved corrupt, and our Prophet an Impostor, and then this Christ whom they talk of shall shine like the Sun, and set up his name everlastingly.  
Hitherto the company were silent; but hearing him speak so boldly, they charged him with blasphemy; and knowing their Law, which makes all blasphemy capital, they presently condemned him and having the Beglerbegs consent and warrant, they put him to death.  
I have observed his carriage to be very grave and serious; he speaks of Christ with much affection and reverence, always calling him the Lord Jesus Christ. Both his pronunciation and his gestures show his high esteem of Christ. When I was with him he was very temperate in his diet; his civilities such as show him to be a man of no ordinary breeding and education. This brings to remembrance a story he told me of certain Quakers, who came to him with their hands in their pockets, and using those rude carriages which they are known to use to all, though of never so great quality: withal telling him that we should not use any titles of honour or civilities to any. He told me he was much offended at their demeanour, and said unto them, that for his part he thought that Worship was due to God, and courtesy to man. I bless God for many spiritual advantages that I have gained by those things I have heard of him and from him.  
Doubtless, this providence is not to be gazed on, but to be improved: we must not be like Athenians, that love novelties; though the thing be never so serious, when it ceases to be novelled, it ceases to affect them; and if it be new, though they account him a mere babbler that tells it, they long to hear it. I fear Religion suffers upon this account: And whereas the longer we are acquainted with the truths of God, the more we should admire and love them; yet it is too evident, that novelty is as prevalent in matters of Religion, as of the things of this world. The Uses that we are to make of this Narrative, I conceive to be these. First, that if we account it (as we may justly do) so great a mercy, that God hath snatched this Convert as a firebrand out of the fire, ought not we to esteem the mercy less that we have enjoyed it so long? In some sense we may say, that with a great sum of money he hath purchaced this freedom; for he hath been fain to leave a great estate and his country: But we are born free; had we been born where the name of Christ had not been spoke of, or blasphemed, we could not without a miraculous providence have been saved. Now without a stupendious wickedness, obstinacy and infidelty, we cannot be damned; blessed be God for our birth-privileges; and the Lord grant that we may not so abuse them, that we shall be afraid to meet them at the day of judgement. I think further, that if it be such a just cause of rejoicing, that one Turk is baptised and become a Christian, how should we pray and endeavour as much as in us lies, that not only they, but other poor Heathen Nations may be brought in? If there were as great care and wisdom used for the spreading of the Gospel, as there is for the vending of our Staple-commodities in other countries, how wonderful would God bless our endeavours? But in stead of propagating the Gospel abroad, we despise and destroy it at home. I fear divers Merchants and Travellers leave the scandal that their sins cause behind them, and ●●…ing the infection and vices of foreign Nations home with them. Divers Travellers go abroad with a little Religion, and return with none.  
The next Use that I could wish were made, should be, that all Christians might so live, that all should have cause to say as Alexander Severus did of Origen, when perceiving some to wonder at the learning of Origen, whereby they were induced to embrace the Christian Profession: Truly (saith he) the humility and charity of Christian people, which I have heard of, and do daily behold, doth much more persuade me to believe that Christ is God, than all Origens Arguments. Surely if Christians lived like Christians, it were enough to make Heathens Christians; but generally the lives of Christians are such, that it is enough to make any but true Christians to say, sit anima mea cum Philosophis.  
I will give you a short Narrative of some things that I have heard from this Noble Convert and others, of the charity and fidelity of Turks. He told me that once a year all the great men of Turkey, Bashaws and others, had their whole estates valued and cast up by their Stewards, and they give the tenth part yearly to charitable uses. I could wish that this example were followed, especially by persons of great estates: Those that have many thousands a year, that might better spare the third part of their revenue, than one of a small estate can the twentieth part of his; yet how do they look upon it as a work of supererogation, if they give but four or five times a year but twenty pound at a time? nay I wish there were not some who have vast estates, and not a child to leave it to, and yet never make an end of increasing. The Apostle saith, If any man be covetous, as well as if any man be a drunkard, with such a man do not eat. For my part, if after admonition such a one as I have spoke of did not reform, I should vote him to be covetous, and upon that excommunicate him. There is a story also that I think worth relating, because of the good use that may be made of it. Two Turks there were that had made a Christian drunk, and then put a turban on his head, and next day accused him to the Musty that he had promised to be, and had took upon him the habit of a Turk, and that therefore he ought to be circumcised; and if he turned Christian, to be burnt. Some of this Christians friends desired this Noble Turk, who was in great Authority, to deliver him out of that snare. He went to the Mufty, and took no notice of the business until the Mufty spoke to him of it; which he presently did, for the business was then before him; He desired to have the hearing of it. He inquired of the first witness whether he drunk wine with this Christian? he could not deny it; he presently commanded that he should receive so many bastinadoes for transgressing the law of Mahomet, and after execution done, they brought him again; he then commanded him to repeat the commandemants of Mahomet, which he not being able to do, he rejected him, as not being a competent witness: The other witness being searched, was found not to be a Turk, he commanded him to be circumcised, since he professed himself to be a Turk; and so the witnesses being taken off, delivered the Christian. That use that I could wish were made of this story, I could wish were this, That we might at least give as much honour to Christ, as Turks do to Mahomet; viz. That as no one amongst them is a competent witness except he can repeat the commandments of Mahomet; so none amongst us might be received as a witness, except they could say the ten commandments. As for their justice and fidelity, I have heard and read much. It is related of one of our Merchants, who had sold a great quantity of cloth to one of the Turks, who, the next year, when the Merchant came again, told him, that he was mistaken in the measure of his cloth, and that there was so much over measure as came to fifteen pound more, and that he had put it in a bag that it might be ready for him against he came. The Merchant told him, that he had got enough by him, and said, much good may it do you. The Turk answered and said, Sir, take it, or else I will otherwise dispose of it, for it is none of mine. It is related also, that a Merchant of ours coming to one of their shops, the Turk told him that he had sold enough that day, saying, I pray Sir go to such a neighbour of mine, you shall have as good there, and and as cheap as I have, and he hath had little custom to day. If these stories be true, as I judge them to be, have we not all much reason to wish that most of us might be converted to be Turks, as to our conversation, that we might be better Christians? If these stories be false, yet since we and our consciences judge them to be good, do not we condemn ourselves, if we do not follow their examples? For as the Apostle saith; Thou art inexcusable O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; thou that judgest, dost the same thing. So I may say, thou art inexcusable O man, whosoever thou art, that commendest another, and dost not the same thing.  
Another thing that I conceive remarkable, and considerable, and of great use unto us, is to consider, how that those that are converted at man's estate to Christian Religion, with what relish and high admirings they read the Scripture. Doubtless they understand divers Scriptures much otherwise and better than we do, having not been corrupted with those Glosses and Interpretations that too generally are given of them, especially in the matter of riches; it may be said of the Scripture, as the Scripture saith of man, God made man upright, but he hath found out many inventions; so it may be said that God made the Scripture upright, right, but men have found out many Expositions; and being unwilling to bring their lives to the Scriptures, have thereby brought the Scriptures to their lives. Me thinks such a Convert, one that is a prudent, and by his conversion made a pious man, and never heard any thing of the Gospel before, is like Adam when he was created and brought into Paradise, he being of such wonderful acuteness of sense and understanding, Seeing the glorious Sun, and the rich spacious heavens, and the earth in all her bravery, hearing the melody of the birds, and never seeing any such thing before, and being able to discern the wisdom of God in their frame and creation, as well as the goodness of God in their use, one would think it a wonder how it were possible for him to be tempted, or at least so soon; but for us, we being born infants, and being used to these sights by degrees, take little notice, either of the wisdom or goodness of God in the works of Creation, which lose the strangeness and novelty, before we come to know them. So it is also with us in matters of Religion: we ate taught in our infancy the Doctrine of the Gospel, and it is well we are; but generally Parents teach their children so carelessly, irreverently, overly, and formally, that the Doctrine of Christianity takes little or no impression on them, and they are brought up in a formality of Religion, and form of godliness, which brings them generally to a senselessness in the matters of God, so that by that time they be come to years of understanding, they deal with Religion as we do with the Sun, make use of its light to direct us in our worldly business, but seldom admire the glory of it. So people use the profession of their Religion to carry on their designs, but seldom are affected with the beauty of it. It is pity we should love God less, because we have loved him so long, and because he hath been so long merciful unto us; nay doubtless true love doth not grow weaker by age. One thing more I shall advise, and conclude: viz. That as the Angels in Heaven rejoice at such a ones Conversion, so should we, and do something more than the Angels do, that is, we should pray for him, that God, whom we hope hath begun a good work in this Convert, would perfect and finish it, and would preserve and keep him by his mighty power through faith to salvation, as also for  
Thine to serve and please thee in all things to Edification, THO. WHITE. Lecturer at St. Andrews Holborn.   

A RELATION OF THE Conversion of isuf the Turkish Chaous.  
TO THE Profession of Christianity.  
Together with The manner of his Solemn Baptism in the Church of Covent-Garden, and the Confession of his Faith.  
 ISuf, a Chaous of the Grand signior, born at Constantinople, whose Father being Governor of the Archipelago, had three and thirty galleys under his command, whereof three did belong to himself, and thirty to the Grand signior, having been employed in three Embassies, once into Venice, once into Muscovie, to the great Duke, & once to the Emperor of Germany, where he resided at Vienna 18. months; was by one of his father's slaves who attended ordinarily upon him, much importuned to believe that Jesus Christ was the Son of God, the only true Prophet, greater than Mahomet: And although for a long time he would not harken to the speeches of the Slave, but reproved him for speaking to him of that matter; and when the slave would not be silent, he did beat him, and kick him, and caused him to be bastonadeed for his importunity, which the slave endured with much patience, and declared, that although he should kill him he would not be silent concerning that matter; yet at last, by some special Providences (whereof a particular account may be given hereafter) he was moved to believe that in very deed Jesus Christ whom the Jews put to death at Jerusalem, was the Son of God, and now alive in Heaven, having all power in heaven and earth: Whereupon he took a secret resolution within himself to retire from among the Turks his countrymen, and live among christians, to learn the laws of Jesus Christ, and make profession of his name, for the saving of his soul, being fully convinced, that all the enjoyments and pleasures of this world (whereof he had no want) could not make a man happy in this life, nor deliver him from death, nor bring him to the assurance of obtaining glory in the world to come; but that the owning of the name of Jesus Christ by Faith and Obedience, would procure all this, And after that he was convinced of these Truths, and fully resolved to come among Christians, he was two whole years before he could contrive the way how to depart from his own Kindred and Nation with safety; because the danger for a Turk to turn Christian, or to renounce the Mahometan Religion, is by their Law to be burnt alive: Therefore being wary, lest he should be discovered, and having attempted some ways to transport himself which proved ineffectual; at last, by the address of some whom God stirred up to be serviceable unto him, he transported himself from Constantinople to Smyrna, where other providence did guide him to find a way of being transported unto Ligorn. Having past the Quarantana, he was honourably received by one of the Duke of Florence his Cousins, and there they would have baptised him; but because he was recommended to the Archbishop of Paris, and was to be conducted thither by some who went from Smyrna with him, he would not receive their favour. So from Ligorn he went to Marselles, and from Marselles he was conducted to Paris. At Paris he was received with respect, as being conceived to be a Person of quality, and lodged in St. Lazaro, a place appointed for the instructing and entertaining of Proselytes, for which charitable use it is largely endowed. There the Priests who were appointad to instruct him, and fit him to be baptised according to their Profession, and he could not agree, concerning several things which they would persuade him to believe and practice as Essentials to their Religion viz. That Christ was in the Hostie; that the Agnus Dei had Divine virtue; that the Crucifix is to be worshipped; that the Pope is a Saint, and Christ's Vicar; that Images and Saints are to be respected in the worship of God. Upon all which, and some other points, he did so argue with them, that they found no way to convince him, but were forced to let him alone: And he was much troubled to find himself yoked with men of such a belief; so that he could have found in his heart to have returned again to Constantinople, if the way had been open for him.  
Whiles he was in this perplexity, Providence did direct two Arabians who were become Protestants to see him: By their means he did get notice that there were besides the Papists amongst whom he was, other Christians in Paris, whose faith and worship was free from Superstition; whereupon he resolved to be brought unto the Protestants of Paris, and contrived a way with these Arabians how he might come to be acquainted with them, which took effect: For under a pretence of walking abroad to take the air, he shifted himself of the company which attended him from St. Lazaro, and went with the Arabians to a Protestant house, and became acquainted with the Ministers of Paris, who took special care of him for the space of 43. days; in which time they did instruct him carefully in the Truth, which he heartily did embrace. But great search being made for him to find him out, and they not being able to protect him from the power of those that would have taken him out of their hands, they consulted with the chief of their Friends what to do with him, that he might be in safety: The Result of which Consultation was, that he should be sent away into England, where he arrived in March last; and being recommended to his Highness of blessed memory, he was received with much kindness by him, and after some time a livelihood was appointed unto him; and about the same time Mr. Secretary Thurloe did recommend him to the care of Mr. Durie, that he should consider him, and advise what should be done with him further.  
Mr. Durie having conversed familiarly with him, and finding him a man of parts, and for the main, well principled in point of knowledge, both in the grounds of Faith, and in the practice of Christianity, he made enquiry of his life and conversation amongst all those with whom he had dwelled, and with whom he had been acquainted since he was come into England; and finding that they all gave him a very good testimony, he made a Report to Mr. Secretary; whereof the chief Substance was as followeth.  
By all that I have been able to observe in this Turkish Chaous, I cannot judge otherwise but that he is a sincere Convert to the name of Jesus Christ, believing in him for the salvation of his soul, and post-posing all other things for the attainment thereof: For although his notional knowledge is weak, and doth not much exceed the common Articles of the Creed (so far as yet I do discover) yet I judge it saving in him, because I find his faith sincere, and his love to God in Jesus Christ fervent and well grounded.  
I discern the sincerity of his Faith, not only by the profession of his love to Christ upon the account of that which Christ hath done for us, but by the sense which he hath of God's Truth and Faithfulness in his promises to those that trust in him, which by pretty familiar comparisons he hath expressed upon several occasions much to my comfort, wherein he showeth a generosity of spirit to give up himself unto Christ without reserve.  
The sincerity and fervency of his love to Christ, I perceive by his desire to know his will, that he may obey his commandments; for in this he hath appeared unto me earnest and single-hearted, declaring that he finds himself obliged in thankfulness to God for Christ, to become his servant, and to obey him in all conditions, because (saith he) God hath bestowed upon me the true Faith, by which I find an inward rejoicing in my soul to come to God, and to call upon him with confidence; and therefore I must serve and love him.  
And I judge lastly, that both his Faith and Love is well grounded, because I find him really patient, meek, and humble, with cheerfulness bearing this condition on whereinto God hath cast him, which in itself outwardly is not at all comfortable, but rather hard; and because he maketh oft a reflection upon the great mercy and love of God towards poor sinners, of which number he doth feelingly confess himself to be one: And I judge that he doth it feelingly, because he shows a hatred to his former sinful life, and a joy to have found a way of deliverance from it.  
The consideration of these Characters of Grace in this Turk, who hath so little Notional knowledge (of which so many of us Christians abound so much, and for which there is so much stir and strife, and so many rents among us) doth make me see more evidently and distinctly than I have formerly been able to do, how little speculative knowledge is needful to save a soul, when the Spirit of Grace by true Faith and Love doth dwell in it; which doth make me fear, that many of our great leading and pretending professors some in forms, and some without forms, exalting themselves in their ways one above another, will be found in the way of true Christianity far behind this Turck, when they shall be tried as he is; Surely Religion doth not consist in the things which most men strive about, but in the life and power of Godliness which is forgotten when men make their profession to become a matter of Interest, and do not own Christ surely for his own sake, as he is the Son of God and our Saviour; which I find this honest turck doth in simplicity, for he is a Sober man in words and behaviour, for so far as I have conversed with him, I have found nothing indiscreetly done or said by him, for he spakes seldom except he be put to it, and when he speaks of himself he doth it sparingly chiefly concerning his outward former state, and at present he desires nothing so much (if a man may believe his expressions) as being supplied with a necessary livelihood to apply himself to the study and life of Christianity, to which effect he desires to be taught our Language to speak, read and write it, that he may learn the Law of Christ in the Scripture, and I believe by the former Characters of his Faith and Love to Christ, that this is his true intention and desire.  
Having delivered my opinion of his sincerity upon the ground of mine own conversation with him: I shall farther relate what I have found concerning him upon an inquiry from others; for being desirous to know how he spent his time daily, he told me that he went abroad from morning till evening, and that his acquaintance was with some Turkey Merchants, and with some French Men, and with Mr. Powel, who liveth near the Temple. I have spoken with the governor and Secretary of the Turkey company, and with some of the Merchants, amongst whom Mr. Muddiford is the Chief of his acquaintance, and with the french Men, with whom he hath had his diet since he came hither; they all give him a very good report concerning his life & conversation, and make no doubt of his sicerity; Mr. Muddiford in a special manner told me, that by the circumstances of things which he relates concerning his Father, he believes him to be the Son of one who commanded a Squadron of galleys and was killed in a fight at Negropont.  
If then upon the whole matter, I should give my advice, touching that which I think fit should be done with him, take it thus.  
First some competent provision being made for his livelihood, and so settled that it may come duly to his hands, he might be boarded and lodged with some understanding honest Christian, who should at a reasonable rate provide one to teach him to read, write, and speak English at certain hours of the day.  
Secondly he should be made acquainted with Mr. Calandrine the Dutch Minister, who speaks Italian, and with the Minister of the Italian Church, who should with Mr. Despagne and myself, be obliged to take some turns to converse with him till we judge it fit that he should be publicly baptised.  
Thirdly when he shall be sufficiently instructed to make a public profession of his faith and promise of his obedience unto Christ, the time, place, and manner of his public Baptism may be determined.  
Fourthly when afterward he shall be able to speak English it may be considered, whether yea or no, and what employment he may be put to. For he professes a willingness to do any service which he shall be judged capable to perform.  
This was the substance of that report and advice which Mr. Dury gave of him to Mr. Secretatry about the latter end of May 1658.  
And this advice was followed; for being recommended to the Ministers forenamed, they gave him admittance, and soon found him fit to be baptised, but the Solemnity of his Baptism was delayed, partly by reason of his sickness, partly by reason of a journey which Mr. Durie made into the Country, and partly by reason of some other lets and trials which did befall him, till at last Mr. Durie thought it expedient to put him upon a way of manifesting his capacity of Baptism, that all who should doubt of the sufficiency of his knowledge in Christianity, might receive satisfaction thereby, and to this effect he made a Note of certain heads of matters, to the number of seventeen, naming only the bare Titles (as concerning God, concerning the Trinity, concerning the Creation of the World, concerning Adam and his Sin, &c.) and gave them to him that his boy should read them to him in order (for he can neither read nor write himself) and that he should dictate unto his Boy that which he did know and believe concerning each of those Heads. This Note Mr. Durie gave unto him about nine of the Clock in the Mornng, and left him to his thoughts when he had promised that he would go about it that very day; and the same day about nine of the Clock at night, his Boy brought Mr. Durie the Confession hereafter adjoined, pretty well written in French; which when Mr. Durie had read, finding it so full and satisfactory, that he did wonder at it, he resolved to translate it into English, keeping as near as the sense would bear it, the very words which he used; and having done this, he caused some Copies to be transcribed in his French, and some in English, and imparted the French to some of his highness' council, and the English to the Commissioners who meet at Whitehall for approving of Ministers; who all hearing of his holy and zealous way of conversation, judged him very fit to be baptised without delay; and the performance of that duty towards him was recommended to Mr. Durie, who having consulted with Mr. Manton concerning the manner of doing it in the place where his Cong regation meets at Covent-Garden; and a great Font being set up near the Pulpit, on the Lord's day January the 30th. in the Afternoon Mr. Durie did Preach a Sermon concerning the Nature and Institution of Baptism: And having applied the Doctrine to the Action which was intended, he proceeded to baptise him.  

The Substance of matters delivered in the Sermon was this.  
The Text was taken out of Acts 10. 47. Can any man forbid water, that these should not be baptised, which have received the Holy Ghost as well as we?  
THe Entry 
The Estry:  to the matter was by showing a Parallel between the occasion which Peter had to utter these words, and the motive which did lead to choose them for a Text at this time.  
Cornelius was an Alien from the Church of God; So was the Turk to be baptised. Cornelius was by a special Providence directed to Peter to be received into the Church and Communion of Saints; So was the Turk by a special Providence directed hither without his own contrivance, to be received into the Church, and owned as a member of Christ. Cornelius having heard the Doctrine of Christ, believed; So the Turk hath been taught, and doth believe the Truth. Cornelius having believed, did receive the Graces of the Spirit, which God according to the dispensation of that time did bestow: So the Turk hath received the Graces of the same Spirit, which answer the dispensation of these times. And as Peter intending to baptize Cornelius & his company, did use this Preface to show the warrantableness of his action; So now this Text is chosen to show the warrantableness of this action.  
The words contain an Argument to prove that Cornelius and his company ought to be baptised, thus. They who have received the Graces of the Holy Ghost as well as we, aught to be baptised as well as we: But Cornelius & his company have received these Graces as well as we: Ergo they ought to be baptised as well as we. Can any man forbid? The Interrogation is a strong negation; that is, no man can forbid; and the Negation presupposeth a duty to be performed, which no man ought to forbid. As if he had said, Baptism is due to these, and there can be no impediment alleged why it should not be conferred upon them. Two things are in the words, which answer the two main Questions which concern Baptism. 1. How Baptism is to be administered. 2. To whom it ought to be administered. The first part of the text speaks of the manner how Baptism is to be administered. Can any man forbid water, that these should not be baptised? The Second speaks of the persons to whom Baptism ought to be administered, viz. to such who have received the Holy Ghost as well as we.  

Of the first Question.  
If the Question be, How Baptism is be administered? The Answer from the Text is, by making use of water, in the name of the Father, and of the Son, and of the Holy Ghost, to wash the outward man. This is clear from the Text, and from the Institution of Baptism, and from the Reason of the use of water in the Institution. The Text makes the forbidding of water, and not baptising to be coincidents or consequents: Forbid water (saith the Apostle) that they should not be baptised? Therefore by the Rule of Contraries it follows, the not forbidding, but administering water, is Baptism. Hence we see that in the verse following, when it is said He commanded them to be baptised in the name of the Lord, he commanded water to be administered unto them, that they should be washed according to the Lord's appointment: For so I takehere the word name to be the authority of the Lord's command: So the sense is, he commanded in the name of the Lord that they should be baptised; or to be baptised by virtue of the Lord's appointment: which sense, makes the former Interrogation, Can any man forbid? to be so much the stronger negation, as opposed to a command given by the appointment of the Lord. Thus Water-Baptism is clear in this Text, and undeniably the practice in the Apostles times, as is evident also by the Eunuch, and Philip's baptising of him, Acts 8. 36, 37, 38, 39  
The Institution of Baptism, and Christ's own practice, shows that he appointed water to be made use of in the name of the Father, and of the Son, and of the Holy Ghost, Matth. 28. 19, 20. Go (saith Christ, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) make disciples all Nations. How are they to be made disciples? baptising them in the name, &c. and Teaching them, &c. To make a disciple, is to enrol and admit of one to be under Discipline, that is, to be ranked amongst those who are to be taught; which enrolment and admission is done by the use of water, & the word of the institution. And it is clear, that to make a disciple, and to baptise, is one thing, from Christ's own practice, Joh. 4. 1. Jesus made & baptised more disciples them John. Here making disciples & baptising are concomitant or coincident things: He that is made a disciple, is made by being baptised; and he that is baptised, is eo ipso made a disciple. Thus Christ's Institution was to have a mark put upon his disciples, which should signify and seal unto them both a relation and qualification bestowed upon them by being his disciples. And from hence is to be considered the Reason of the Institution, which hath two grounds. First Christ would confirm and perfect that which was Typical under the Law, pointing at himself. Secondly, he would manifest by the outward properties of water, that which is inwardly wrought in a believing soul, and that state wherein a believer is set by being his disciple.  
In the Law, all the Purifications, whether they were by blood or water, they all pointed at him; therefore to confirm and fulfil the mystery of them in the Gospel-administration, he did retain the substance thereof; namely, that wherein the Harmony and the Analogy doth appear. And in the Legal washing there are two Types, which did prefigure the Truth which is fulfilled in Baptism. The one is of Aaron and his Sons, Exod. 29. 4. who were to be washed before they were initiated into their Office; the other is of the Lepers, who were to be washed before they were admitted into the Camp, and again washed before they were admitted into their Tent, Levit. 14. 3, 4, 5, 6, 7, 8, 9 Both these washings are completed in Baptism; for by it we are initiated as Priests to serve God; and by it our leprosy is cleansed, and we are received both into the common Camp, and then also into the peculiar Tent and station belonging to us in the Congregation of Israel; and all this Initiation was typified by that washing, but now it is fulfilled in true believers by this washing. For Christ did retain the Element of water in this Ordinance, by reason of the natural properties which it hath most fit for his ends in the Institution: The natural property of water is cleansing, & flowing out or over, as it is applied. In respect of the cleansing property which water hath, Baptism is instituted, to signify and seal the virtue of Christ's blood, which purgeth from the guilt of sin, for the justifying of believers; and the virtue of the Holy Ghost to purge away the spots thereof, for the sanctifying of believers: So the virtue both of Christ's Death, and of his Resurrection, is exhibited to the believer by Baptism in the Institution, and in this sense we are said to be dead with Christ in Baptism, and to be raised with him again, Rom. 6. 3. till 12. Item it is a washing of Regeneration and renewing of the Holy Ghost, Tit. 3. 5, 6. and we put on Christ, Gal. 3. 27. that is, we are clothed with his death and life, and put in a condition like unto him; as the waters of life, that is, the graces of the Spirit flow from him, so by him they flow from believers, Joh. 7. 38, 39 And as great and deep waters, that is, afflictions, did overwhelm him in the days of his flesh, Psal. 42. 7. with Heb. 2. 10. & 5. 8. So we are to be partakers of the same sufferings, and to be mortified with him, Rom. 8. 17. and to drink of his cup, and to be baptised with his Baptism, Mat. 20. 22, 23.   

The use.  
From this Doctrine a threefold use is to be made. For Instruction, for Comfort, for Admonition.  
For Instruction against a threefold error concerning water-Baptism, 1. Of those that would make it wholly void, 2. Of those that make dipping essential to it, 3. Of those that make it absolutely necessary for Salvation.  
They who would make it void, do it upon several accounts.  
Some would make it void because Johus Baptism was only with water, and he saith of Christ's Baptism that it should be with the Holy Ghost and fire, Matth. 3. 11, from hence they would infer, that Christ commanded his Disciples, Matth. 28. 19, 20. not to baptize with water, but only with the Holy Ghost in the nature and property of fire.  
The Answer to this is, that they 1. Mistake Christ's meaning, in the Commission given to the Apostles; for if Christ had not meant that they should have baptised with water, they would not have done it, as we see clearly they did: therefore their practice being undoubtedly according to their Commission; it is the best interpretation of his meaning. 2. Christ's making Disciples by water-Baptism, Joh. 4. 1. doth clearly contradict their interpretation of John the Baptist's words, as if Christ would make no use of water-Baptism; therefore the words of John must be understood not Exclusively of water-Baptism, but Inclusively, that is, that over and above the outward Baptism with water, he would baptize also with the holy Ghost and fire inwardly.  
Others would make water-Baptism void upon the account of the spiritual perfection whereunto they pretend to have attained; as thinking it useless when they are baptised with the Spirit; and upon this account they reject not only Baptism, but all other ordinances. But to these none other answer is to be given but the words of this Text, where the Apostle argues directly contrary to that which they allege: for they allege that such as are baptised with the Spirit ought not to use water-Baptism; and the Apostle argues directly contrary saying, because they are baptised with the Spirit, therefore they ought to have water-Baptism administered unto them. And then by Christ's own action this error is refuted, for he had the Spirit without measure before he was baptised, and yet he received John's Baptism with water, and saith, that it did become him to do so, to fulfil all righteousness, Matth. 3. 15. whereby he doth declare, that no spiritual perfection doth exempt any, but rather obligeth them to observe outward ordinances.  
A third sort confess that water-Baptism was used by the Apostles, but they deny that it was appointed to last after their Age, understanding the Commission to baptize all Nations to be given to them only, in their own persons. But the Answer to this is that the promise annexed to their Commission, she was that Christ would accompany with his presence the making of Disciples by baptising and teaching till the end of the World, Matth. 28. 20. now the Disciples were not to live till the end of the World, but the Ministerial function will last till then, and therefore the promise is made to it. Moreover the reason of the institution of Baptism lasting, the administration of it must last; but the reason of the Institution is to make Disciples and to oblige them to be taught; and this being to last till the end of the World, the Ordinances by which Disciples are made must also last.  
There be some that think the circumstance of Dipping so essential to Water-Baptism that without it the Baptism is invalid, and their argument is taken from the sense of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as if it signified nothing else but dipping. But first they are not rightly informed concerning the Word, for it signifieth also washing and dying; and so it is used, not only among profane authors for washing, but also in Mar. 7. 3, 4. Secondly they are mistaken in that which they call essential in Baptism, for in the outward application of water there is nothing essential but the cleansing virtue which. it hath; for therein consists the analogy of the sign and Seal to assure us of that which is exhibited: now the property of cleansing is applied not only by dipping, but by sprinkling, and washing, and pouring out of water▪ God promiseth to his people that by sprinkling clean water upon them they should be clean from all their filthiness. Ezech. 36. 25. The Apostle tells us, that we are washed in Christ his blood, Rev. 1. 5. and that our Conscience is thereby purged from dead works, more effectually than the unclean under the Law were by the sprinkling of the blood of an Heifer sanctified to the purifying of the flesh, Heb. 9 13 14. and we are saved by the washing of Regeneration, or the Laver which is shed on us, Tit. 3. 5, 6. Sprinkling then, and washing and shedding out of water to cleanse, is equivalent to dipping, for the essence of Baptism is not in the manner of applying water, but in the cleansing faculty which is sanctified to signify and seal the inward cleansing which Christ's blood and spirit doth exhibit to a believer in the word of the Institution.  
The third error is concerning the absolute necessity of outward Baptism to be saved. This is grounded upon Christ's words, Except you be born of the Spirit and Water, you cannot enter into the Kingdom of God, Joh. 3. 5. But the answer is, that Christ's words are misunderstood, they signify no more than that which John saith, Math. 3. 11. the Holy Ghost and fire, that is, the Holy Ghost working in the nature of fire, so the Spirit and water, is the Spirit working in the nature of water. It is a figure of speech called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is, one thing by two expressions. Fire and Water are purging Elements, their operation is in one spirit, and the Prophet Isai. joineth them together in one effect, Cap. 4. 4. When the Lord shall have washed away the filth of the Daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgement and the spirit of Burning, here the Spirit doth wash and burn to purge away sin. This then is a gross mistake of the phrase, but as to the thing itself, that salvation doth not depend upon the use of outward Water, is clear from, 1 Pet. 3. 21. where the Apostle telling us that Baptism doth save us, doth immediately to prevent a mistake explain himself; and saith, that he meaneth not the putting away the filth of the Flesh, (viz. by outward water) but the answer of a good Conscience towards God by the resurrection of Jesus Christ; that is the Baptism which saveth the Soul, and therefore Christ, Mar. 16. 16. saith, he that believeth and is baptised shall be saved, but he that believeth not shall be damned, he saith not, he that is not baptised shall be damned, intimating that there is no such necessity of water-Baptism that without it a Soul cannot be saved, for the promise is to faith alone, whosoever believeth in him shall not perish but have life everlasting, Joh. 3. 16. and the Apostle, Gal. 5. 6. assures us, that in Jesus Christ, neither Circumcision nor uncircumcision availeth any thing, but Faith which worketh by Love. The saving virtue is in the washing of Regeneration & renewing of the Holy Ghost. Tit. 3. 5. which words are a clear exposition of Christ's words, except ye be born of the Spirit and water, ye cannot enter into the kingdom of God, Joh. 3. 5. for the washing of Regeneration by the renewing of the Holy Ghost which is shed on us, is to be born of the Spirit and Water; and without this none is saved, that is none, enters into God's Kingdom.  
Yet although the saving of Souls doth not depend upon the outward washing, nevertheless we say there is some necessity for the use of Baptism, namely, the necessitas praecepti, that is a necessity to obey God's command; for as the Apostle saith, 1 Cor. 7. 19 of Circumcision, that neither it nor uncircumcision is any thing, but the obeying of God's commandment; so we say, that to be baptised is nothing, and to want Baptism is nothing, but the keeping of the commandments of God; the meaning is, that the outward work, or the opus operatum, whether you have it or want it, is not to be regarded; but the keeping of God's commandment is that which is necessary: therefore we say, that Christ's Command to administer Baptism is necessary to be observed in his Church, according to his end for which he did appoint it; which is, not to make Salvation to depend upon material Water, but to characterise and separate Disciples from the rest of the World, and to convey as an outward testimony the manifestation of the inward work of Grace exhibited in the word of the institution, and to these ends it is a means appointed by God, and by reason of his appointment it is necessary to be used as a means to show forth the Relation which is between Christ and his members, it is a means necessary to signify and seal their engraffing into one body by one Spirit with him as their head, 1 Cor. 12. 13. So far then as God will have a public visibility of the profession to be owned, and our Relation to Christ in the Covenant to be held forth, so far is public Baptism necessary: now this is not otherwise necessary than as circumstances will permit it to be done Regularly; that is, by a lawful Minister, in Christ's way: for the Baptism of Women is not Lawful, nor of any other, who hath not a Call to administer the Ordinance. Nor is it the want but the contempt or wilful neglect of Baptism that brings guilt. Saint Ambrose saith of Valentinian the Emperor, that though he died without Water-Baptism, yet he had the Grace of Baptism, because he earnestly did desire it.  
Hitherto the use of Instruction.  
The use of Comfort is twofold.  
1. That God doth condescend to our weakness to give us a visible and sensible Word, to make us feel in the outward man, that which he doth in the inward; this is a great support of our faith, and a real ground of Comfort, which God makes use of to convey by the word of promise the increase of Grace unto our Souls.  
2. That God doth mark us outunto himself, and by a visible token of his Covenant in our outward Man, will seal a Relation between him and us (as Gen. 17. 11, 13.) This is a special Confirmation of his free Grace and Love: and that he by this means will separate us from the World as a peculiar people, and a chosen generation, 1 Pet. 2. 9 It is a ground of Confidence to us, that he will have a special care of us in evil times, for the causes bind up the Testimony and Seal the Law among his Disciples, Isa. 8. 16. His Church which is made up of these Disciples are his Vineyard which he doth keep and water every moment lest any thing hurt it, Isa. 27. 2, 3. It is his Garden enclosed, a Spring shut up and a Fountain sealed, Cant. 4. 12. This gives us a ground in time of trouble and temptation to fly unto him, & to mind him of his Covenant with us in Baptism, and to tell him as David doth, Psal. 22. 10. I was cast upon thee from the womb, thou art my God from my mother's belly, be not far from me, for trouble is near.  
The use of Admonition and exhortation is  
1. That we should mind our Covenant with God in Baptism, what the tenor of it is; what our Relation is to him; what it is to be his Disciple; how we should be under his Discipline; how separate from the world, the Devil, and the Flesh; how careful, as good soldiers, to war faithfully under his Banner? the Ancients called it Sacramentum, to be mindful of the oath which soldiers took to be faithful unto their General, and Tessera Militaris, a token of their Warfar, to war against the lusts of the Flesh, 1 Pet. 2. 11.  
2. To remember that we are redeemed by Christ, and Adopted, and regenerated, and made a peculiar people, to live to him, and to be zealous of good works. Tit. 3. 14. and to walk worthy of his Kingdom and Glory, 1 Thes. 2. 12.  
3. To consider that by Baptism we are both dead and made alive again with Christ, Rom. 6. 3, 4. and that consequently the old Man being crucified with him, the newness of Life is to be entertained, and that we are bound to present our members as servants to Righteousness, as the Apostle exhorts, Rom. 6. 6. till 20.  
4. To own the profession of religion, the strict Rules of Conscience, and all the Ordinance▪ of the Gospel openly and freely, that we may not seem ashamed of Christ before men, lest he be ashamed of us before his Father in heaven, Matth. 10. 32, 33.   

Concerning the Second Question.  
If the Question be, to whom Baptism is to be administered, the Answer from the Text will be this, That it is to be administered to such as have received the gift of the Holy Ghost; that is, to such as God doth own to belong to him. For the Apostles argument to prove that Cornelius and his company ought to be baptised, is grounded upon this maxim; whomsoever God doth own as his, they ought to be set apart, as his. But these God hath owned as his by the visible gift of the Spirit, Ergo. Now the visible way of owning Cornelius and his company, was peculiar to the dispensation of those times; and the force of his argumeut to conclude that they ought to be baptised, doth not stand in it further, than as it doth evidence that God did own them to belong to himself. For the Major Proposition, which is an universal truth, & the ground of the whole inference, is tacitly presupposed and included in the words, received the Holy Ghost as well as we; as if he had said, God owns them as he did us, therefore they must be baptised, as we are. For whomsoever he doth own, to them belongeth the token of his owning of them.  
From this ground of the Apostles Argument we infer two things. First, wherefore the Infants of believing Parents ought to be baptised. Secondly, what the qualification of Aged people is to whom Baptism is to be administered.  
First, concerning Infants, we take the Apostles Argument thus, and say; If God doth own the Infants of believing Parents as his, than they ought to receive the token of his owning of them. But God doth own these Infants as his: Ergo, they ought to receive the token of his owning of them, which is Baptism.  
The Minor Proposition, that God doth own the Infants of believers as his, is manifest from 1 Cor. 7. 14. where the Apostle declares, that although but one of the Parents is a believer, yet the Infants are holy▪ that is, owned by God as his, by virtue of the Covenant made with Abraham, which is, that he would be the God of him, and of his seed. This is a Gospel-covenant, and made with Abraham as a believer; therefore with all believers as well as with him: For the promise (saith the Apostle) is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. The promise that God will be their God, is made not only to believing Jews and their children, but to all believing Gentiles also, whom God doth call to the faith of Abraham. Hence it is, that Christ declares that the Kingdom of God belongs unto them, and commands the Disciples to suffer them to come unto him, and was very angry with grief ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) that they did forbid them to come, Matth. 19 13, 14. This is recorded, not as a mere History of the time, but as Christ is yesterday, to day, and for ever the same, so this command, Let little children come to me▪ is in force still: If then children should be brought unto Christ, they must be brought to the Ordinance where he is to be found, and which they are only capable of, which is the token of the Covenant: For they being owned by him by the promise of the Covenant, and by the command to suffer them to come to him, the Apostles Argument doth stand firm for them, that they ought to be baptised; that is, receive the sign of his owning of them. The promise is, that all the families of the earth should be blessed in Abraham, Gen. 12. 3. & 22. 18. Children are a chief part of a family; and when God made his Covenant with Abraham, he received all his family him with, Gen. 17: 12, 13. And the Apostles did baptize whole families, Acts 16. 15. & 1 Cor. 1. 16. For the Head of a family being owned, God would have all that belonged unto it to be owned; and hereupon at Philippi, Paul doth promise to the jailor of the prison, that if he believed in Christ, he should be saved and his house, Acts 16. 31. Now the Apostle could have no warrant to promise this unto him, if he had not looked upon the promise made to Abraham, Gen. 12. 3. & known God's Counsel, that he would propagate his Church, not by single persons, but by families. But if it be (as it is commonly) objected, why is there no command for the baptising of Infants, as well as circumcising them under the Law?  
Answ. 1. The general command includes children, and therefore no need of any particular mentioning of them. 2. The Promise is as express to children as to Parents, Acts 2. 39 and therefore no need of an express command. 3, It had been absurd to give a new command for children, seeing they were in possession of the privilege to be owned as belonging to the Covenant; they had been owned ever since Abraham's time, and were in actual possession of their right, therefore to give a command concerning them again to be owned, had been not only superfluous, but absurd; as if their title to the privilege had been doubtful. Therefore I conceive that there is no command given, nor any example mentioned, but in the general of a household; because their interest was presupposed to be known by all, and the practice was undoubtedly universal to baptise whole Families.  
And thus much concerning the right of Infants unto Baptism. As for Aged persons, if the Question be who amongst them should be baptised. The Answer will be, such as are so qualified, that it doth appear that God doth own them as his. Now God doth own as his, not only such as received the gifts of Prophesying, and speaking with strange Tongues, as Cornelius and his company did, but all that professed Faith, and did repent, were engaged by Faith and Repentance to walk answerable to their profession. And upon this account the Eunuch was baptised by Philip, Acts 8. For having been taught the knowledge of Christ, v. 30. till 36. and then having made confession of his Faith in Christ, v. 36, 37, 38. he was baptised, although he had not received any such gift of the Holy Ghost as Cornelius and his company. Nay it is so far from this, that the extraordinary gift which Cornelius received, was pre-requisite as a qualification for Baptism, that the Apostle Peter doth promise to these, who should repent and be baptised, that the Holy Ghost should be bestowed upon them, Acts 2. 38, 39 Repent (saith he) and be baptised 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; for the promise is to you and to your children, and to all that are afar off even as many as the Lord our God shall call. So that we see Repentance and Faith fits men for Baptism, and to these the gift of the Holy Ghost is a consequent in the ordinary dispensation, although in this case of Cornelius the gift of the Holy Ghost was dispensed before Baptism.   

The uses.  
1. To encourage Parents to present their children to God, and to testify their interest in his Covenant on their behalf: If they desire God to be the God of their children, they should present them to him, and accept of the privilege which belongeth unto them, to put them in possession of it. Marc. 10. 14. it is said that when Christ had reproved his Disciples for hindering the children to come to him, he took them up in his arms, laid his hands upon them, and blessed them. When they are brought to the Ordinance, and receive the seal of the Covenant, he takes them in his arms, lays his hands upon them, and blesseth them.  
2. To oblige Parents to teach their children the Tenor of the Covenant, and upon what account they have been owned by God, and what their duty is to live unto him. If under the Law Parents were obliged to teach their children, Deut. 6. 7. Certainly under the Gospel this ought not to be rejected, where there is a Covenant under better promises.  
3. To teach us to observe the Qualities requisite in those who are to be baptised; that the Ordinance may not be administered, either too scrupulously or too negligently.  
It may be administered too scrupulously, when such a distinct knowledge of all the heads of faith and duties is stood upon, which may become one who is a large proficient in Christianity. It is to be understood, that if they have the knowledge of the main object of our Faith and Hope, with a desire to be saved by Christ, although they know no particular controversal matters, yet they ought, when they repent, to be admitted to Baptism; for they are baptised to be made disciples, and being such, to be taught and directed in the ways of God, according to Christ's commandment in the Institution of Baptism, Matth. 28. 19, 20. make Disciples, baptise, Teach. Again, it will be administered too scrupulously, if Baptism should be suspended upon the account that he to whom it is administered, should be embodied into some particular Congregation; for Baptism is not instituted to make a man a member of any particular Society, but to make him a disciple, and to own him as a member of the Catholic Church visible: For all particular Congregations make but one body, unto which, all particular believers belong, Eph. 4. 4, 5, 6. & 1 Cor. 12. 12. till 21.  
It may be administered too carelessly, if no respect be had to their knowledge, whether it be of the fundamental truths, that Christ is the Son of God, the only Saviour, and that whosoever doth repent, and believe in him for the mission of sins, shall be saved; and if no respect be had to the seriousness of their intention, whether they desire Baptism, yea or no, for the true end, to have a relation to Christ as his disciple in the Covenant, to be taught and guided by him; or whether they desire it only for some worldly by-ends, as many hypocrites have done.  
And now to make the Application of this to the person in hand, and the present action; we can testify of the Qualification of the person, that he hath more than a competent measure of knowledge in Christianity, both in matters of Faith and of Duties; and that his life is answerable thereunto, as having renounced all for Christ's sake to come to live amongst Christians, in a penitent, humble, sober, and mortified state, seeking only to be found in Jesus Christ, for the obtaining of the remission of sins, and righteousness through him. This being known to us to be his aim and his profession; and having earnestly desired upon these ground, and upon the Confession of Faith which he made in one day, to be baptised, we may warantably and cheerfully proceed to administer the holy Ordinance unto him, and say with the Apostle Peter in my Text, Can any man forbid water, that this man should not be baptised, who hath received the Graces of the Holy Ghost as well as we? For by his Confession of Faith, it will appear that he is largely enlightened and taught in the Truth by the Holy Ghost; for not being able either to read or write, and dictating this Confession according to certain heads which were given him, and doing it readily in one day, it is evident that he hath received a large measure of Grace, which fits him for Baptism. Here the Confession was read as it was Translated out of the French Copy, which his Boy wrote from his mouth; and it is as followeth.    

The Confession of Faith made by ISUF the Turkish Chaous, Who was baptised in Mr. Mantons' Church in Covent-Garden the 29th. of January, 1658.  
His name was Richard Christophilus.  
I Believe that there is one God only, 
1. Of God.  who being Eternal of himself, above and in all, the Author of all life and being, is a Spirit, only good, only wise, almighty, all just, everywhere present, and infinite in all perfection.  
I believe that this Divine Nature doth subsist in three Persons, 
2. Of the Holy Trinity.  to wit, the Father, and the Son, and the Holy Ghost, and these three are the same God.  
I believe that the world, 
3. Of the Creation of the world.  and all that is therein, visible and invisible, have been made in the beginning by the Word of God in six days; and believe also that every man was made after the Image of God, faithful and holy, and with authority to rule the creatures of this world by God, who did breath an immortal Soul in a Body of dust, and made the woman of one of his ribs, and placed them in Paradise.  
I believe that Man being made of God Faithful, 
4. Of Adam, and his falling from God.  was obliged to do his will, which if he did, he should have lived joyfully in Paradise; but if he did it not, that he should die according to the promise which he made unto him: But man was tempted by the Devil, to transgress the commandment of God, to the end that he should obey God's commandment no more, but do his own will; So the sin of Adam falling away from God, became not only the sin of Adam, but all his full Posterity is guilty of Condemnation; for they are by nature children of wrath, who do nothing at all good, but always evil. All men born naturally of Adam, do sin against the Law of God, not only against that which is in their hearts, but also against that which is revealed in the Word; so that all are actually transgressors before God, and guilty of death. Moreover, man being fallen into sin and misery, could not deliver himself, nor could any Creature find or procure a way for deliverance, but God found a good Remedy for man.  
I believe that Man was restored from his fall and misery, 
5. Of the Restauration of man by Christ.  by the Mediation of Jesus Christ, who hath undertaken to save Mankind from the Curse of God, and to reconcile God to Men, and Men to God, to destroy all the works of the Devil, and all the Enemies of the Salvation of mankind, to unite men to God by one Spirit: God was moved to appoint and accept this way of Mediation for Mankind, only by his free love towards the world, and by his Eternal and affectionate compassion towards his Elect in Jesus Christ, to the end his grace should be manifested by us. The work of Reconciliation between God and Man was effected by the Son of God, the second Person of the Holy Trinity, who being God from all Eternity, took the nature of man in the fullness of time, being born, by the power of the Holy Ghost, of a Virgin, and under the Law, and so he became Emanuel, God with us in one Person.  
I believe that God said with his own mouth, 
6. Of the ten commandments.  I am the Lord thy God, who have brought thee out of the land of Egypt, and out of the house of bondage, Thou shalt have no other Gods before my face, &c.  
I believe that the way by which he did bring to pass that admirable work, 
7. Of Christ's office of Mediation between God and Man.  was by the Administration of his three Offices, Prophet, Priest, and King, who in the state of his humiliation and exaltation became wisdom to all Believers, and also Righteousness and Redemption, to make the work of Redemption and Reconciliation effectual and profitable in us; he that did undertake it, Jesus Christ, is offered unto us with all his benefits in the covenant of grace, and to all those to whom the Gospel is Preached, this Covenant is published throughout the world, by the public Administration of the Word, and of all the Doctrines of Repentance from dead works, and of faith towards God, and they are obliged every one to take an example by the grace of God, which brings Salvation to receive it, and to make use of it: And the Doctrine of Repentance is applied unto them that are transgressors of the Law, to show them to renounce wicked works, which are first Atheism, Idolatry, false and Superstitious ways of worshipping the true God, all irreverence and abuse of his Name, and all profanation of the Lord's Day, and neglect of his Solemn Worship, and secondly, to teach them to renounce all worldly lusts, that is to say, all disobedience to Superiors, murder and Malice, Adultery and villainy, False witness-bearing, and all Concupiscence, desiring things that pertain to his Neighbour.  
I believe that the Doctrine of Faith is to be made use of towards those that have the use of reason, 
8. Of the Doctrine of Faith.  to teach them that God is, and that he is the Saviour of those that seek him diligently, that they may know him, and fear him, and put their confidence in God the Father, who hath made all things, and in Jesus Christ his only begotten Son, who having redeemed us, is gone up into Heaven, and is sitting at the right hand of God, where he makes Intercession for us, and from thence he shall come back in glory to give unto Believers their blessed hopes, and in the Holy Ghost, by whom the Church of Saints is gathered, sanctified, and governed in this world, to be exalted in glory in the world to come.  
I believe that God doth require good works, 
9 Of good works.  that thereby he may be glorified amongst men, and we must do them, that we may show our love to him, and to his glory, and our thankfulness to his mercy, that we may have assurance in our prayers, and that we may build up our neighbour in the good way: Moreover, the Organ by which the Believers do good works is the life of the Spirit of Christ in them, which makes the children of grace free from the dominion of sin, and leads them in all truth, that they may answer the Tenor of the Covenant to observe it; also those that are faithful unto God in the Covenant of grace, makes use of their graces towards Christ to remain in him, and in his word and in his love, and to follow him in their affection, and actions, that in all things they may be conformable to his Image.  
I believe in God the Father Almighty, 
10. The Creed.  maker of Heaven and Earth, and in Jesus Christ his only begotten Son, our Lord, who was conceived of the Holy Ghost born of the Virgin Mary, did suffer under Potius Pilate, was crucified, dead and buried, and descended into Hell; the third day he rose from the dead, he is gone up to Heaand sits at the right hand of God, from thence he shall come to judge the living and the dead. I believe in the holy Ghost, the holy Universal Church, the Communion of Saints, the forgiveness of sins, the Resurrection of the Body & life everlasting.  
Our Father which art in Heaven, 
11. The Lord's Prayer.  hallowed be thy Name; thy Kingdom come, thy will be done on Earth as it is in Heaven; Give us this day our daily bread, and pardon us our trespasses as we pardon them that trespass against us, and lead us not into temptation, but deliver us from the evil one, for thine is the Kingdom, the Power and the Glory, for ever and ever. Amen.  
I believe the Ordinances of Baptism and of the supper of the Lord are Organs to such as are Disciples to increase the Communion of Saints, 
12. Of the Sacraments.  to seal the promises and to confirm the graces of the Covenant to believers and to their offspring, and to distinguish them from the World.  
I believe that the Lord Jesus Christ having eaten the Passeover with his Disciples, 
13. Of the Lord's Supper  in the night in which he was betrayed, did institute the use of the holy Supper, that it should be celebrated afterward to remember his death, and to show it forth till he come again. In the institution he took bread, and having given thanks he break it and said, Take, eat, this is my Body which is broken for you, do this in remembrance of me, in like manner after Supper he took the Cup, saying, This Cup is the New Testament in my blood, do this as oft as ye drink thereof in remembrance of me; he did make use of bread and Wine, to let us know that even as the Body is nourished with meat and drink, so also the Soul doth receive its spiritual nourishment from him in respect of his Body and blood given to us.  
I believe that Jesus Christ did institute the Baptism after his Resurrection, 
15. Of Baptism.  and before his ascension into heaven, as an effect and a Testimony that he hath received all power in Heaven and Earth, and the Disciples are commanded to administer the same, to make it appear that all the Nations of the Earth are made subject unto him as to their Saviour, and that being subject to his commands, they ought to render obedience of Faith unto him, and to believe in the Name of the Father, of the Son, and of the holy Ghost according to the scriptures of the Prophets and Apostles upon which the Believers are built, Jesus Christ being the chief Corner stone, the scriptures are the word inspired by God to make men wise unto salvation by the Faith which is in Jesus Christ, to make them perfectly instructed unto every good work, for Doctrine Correction and instruction in Righteousness. Moreover I believe that Baptism ought to be administered in the name of the Father, of the Son, and of the holy Ghost, to show forth that the Father, the Son and the Holy Ghost are the only true God in whom we ought to believe and whom we should obey. I believe also that all believers are baptised by the holy Ghost into one Body, and that every one of them being members of this Body in his place, become members one of another; The washing which is instituted in Baptism doth signify the washing of Regeneration by the renewing of the holy Ghost, which is shed abroad by Jesus Christ upon believers. I believe also that this washing is a sign of the new Covenant established in the blood of Jesus Christ into which we are received by the Testimony of a good Conscience towards God, in giving ourselves wholly over unto him, according to the tenor of his Covenant, to be taught and governed by him in all things as his Disciples; in this washing which is common to all believers to be received, all they who are joined to Jesus Christ as to their Master, or head, to become his members, are baptised by him into one Spirit, to become one Body, and to behave themselves the one towards the other as his members in the Communion of Saints. I believe that the Spiritual and inward Baptism of the Souls which doth purify the Conscience from dead works, makes believers careful to keep all the commandments of God, and gives them access to call upon the name of the Lord at the throne of grace, to be helped in due time. I believe that that the commandments which ought to be observed are given by Moses and confirmed by Christ, and the prayer by which we should make our requests known to the Father, is taught by the Lord, Matth. 6. 9, 10, 11, 12, 13.  

14. Of the Church & Ordinances,  I believe that the Church of God is made use of in this world to hold forth the word of life and the Ordinances of Truth which are appointed to the things which beget and increase grace, and to reform vices and scandales. I believe that the Ordinances of the public administration of the Word and Prayer (for those that are Ministers or Pastors whose office is to prophesy and pray in the Church) are the organs by which God doth beget faith in men, and to make them complete in all other graces, as Saints for the building up of the body of Christ. I believe that the Ordinances of the Church and Government of Discipline ought to be administered by the office of Elders, and are Organs to prevent and reme- the spiritual adultery and evil which is incident unto the society of Saints, by an equal administration of Charity for the comforting of the weak, and supply of the necessities of the poor as also for order and decency to proceed in all public concernments, and for the correction of a Brother, and of those that are in any disorderly way.  
I believe that the Government of God and the Administration of his Providence in the World to come is universal towards all and particular towards the Elect: 
16. Of the last judgement.  By his universal Providence he will raise up the dead at the last day both great and small and shall call the quick and the dead, as well Men as Angels unto judgement, this sentence shall last eternally wherein the Angels shall be judged by the Saints: and by his particular Providence over the Reprobates, they shall be destroyed from the presence of the Lord with everlasting torments in Hell with the Devil and his Angels; but the Elect shall be received into everlasting glory with Christ, being made heirs of all things in the presence of God for ever. 
17. Of the Holy scripture,.   
I believe that the Scriptures of the old and New Testament are the true Word of God, containing evidently, infallibly and perfectly his revealed Will and Truth, to be a rule of our Faith and obedience, a Judge of our lives, a touchstone of all Doctrines, and an Organ to make all believers perfect unto Salvation.  
My Spiritual Father. This evening I have made a general confession before my Lord Jesus Christ of my Faith as his slave with a good heart: as yet it seems to me that I have great need of Baptism, which our Lord Jesus Christ hath ordained for those that believe in him with a good heart, Sir, I pray you for the love of God to sollice it that I may be baptised; for you know that we are subject to die, and if I should die without Baptism I shall not die having my heart contented.  
I am inclined to pray my Lord Jesus Christ for all faithful Christians who bear love unto him.  Isuf Chaous the Slave of my Lord Jesus Christ.  
The Confession being read, and the fullness of it being taken notice of, the Minister went out of the Pulpit down to the Font, at which he sat, and standing by him, asked him three Questions. First, whether he did not renounce before God and this Congregation the Mahometan Sect? whereunto he answered, yea, he hid renounce it utterly.  
Secondly, whether he did not desire to make profession of the Christian Faith, and to be baptised in the name of the Father, and of the Son, and of the Holy Ghost, as a disciple of Christ? whereunto he answered, yea, it was his earnest desire.  
Thirdly, whether he was not resolved in the future course of his life to submit himself to all the Ordinances of Christ, and to walk unblamably under Christian Discipline? whereunto he answered, yea, it was his sincere Resolution.  
These Questions & his Answers were made in the Italian tongue, and interpreted afterward unto the Congregation in English.  
Then a Prayer was made for a blessing upon the Ordinance to be administered unto him, desiring the Lord to be present with his Spirit, to seal and exhibit the thing signified thereby, that being made partaker of the Promises of the Covenant, his walking may be answerable thereunto, and he may be delivered from all the Temptations of the evil one henceforth, to be filled with joy and comfort by the Holy Ghost, and other requests to this effect. Which being done, the Minister dipped his head into the water of a large Font, and poured water upon it, saying, Richard Christophilus, I baptise thee in the name of of the Father, and of the Son, and of the Holy Ghost.  
Then the Minister returning to the Pulpit, exhorted the Congregation to observe to the Glory of God, the freedom of his Grace and Election, that he did out of the midst of a most damnable Sect call this soul to himself, in a way more than ordinary; and that we should praise God for the work of Grace bestowed on him, and that we might hope that God was preparing by such means a way to bring in the Conversion of the Jews, and the fullness of the Gentiles, amongst which the Turks should be comprehended, of whom this man and some others, being the first fruits, we might expect hereafter a full Harvest. They were also exhorted to rejoice with and for him, that he was now in the bosom of the Church, that they should embrace him in their hearts through the Communion of Saints, and pray for him.  
These Exhortations being ended, the Action was concluded with a Prayer, and the singing of a part of a Psalm.  
And this Relation is thus made public, that all those to whose hands it may come, should be edified thereby, and stirred up to consider God's works, to give him due praise for the mercy which he shows to any sinners; and to pray that he would daily add such as belong to his Election unto his Church, till all flesh see his glory together: And that this Proselyte may be made instrumental to advance his Glory towards his own Nation in due time, being delivered from the Temptations and Assaults which Satan hath made upon him in a way not ordinary, wherein the Lord hath hitherto graciously supported him, and whereof hereafter in due time some more particular account may be given. In the mean time this is offered to the ingenuous and true-hearted Christian, that various and uncertain Reports may be prevented concerning this Action, which we hope will redound to the Glory of our gracious Lord Jesus Christ, in whose name it hath been performed, and to him with the Father and the Holy Ghost, be all Honour, Praise, and Thanksgiving rendered from all his Creatures, and in all his Congregations for evermore, Amen.  
FINIS.