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 [Page]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.

Woful Experience has in all Ages demonstrated, that Bap­tism, whether once only, or (as of Old) often repeated, does not [Page 3]of it self, 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 Gall 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 [Page 4]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 Diocess, 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, in­tituled, 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 lingring 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 [Page 5]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 Stile 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 Humane [Page 6]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 [Page 7]Aspersions cast on them by their Adversaries.

That your Lordship may make the better Judgment of the Dis­ciples and State of this Sect, con­cerning whom I write this, I crave leave to bring to your re­membrance, some of their Lea­ders, and the Occasions which prepared the way for the encrease 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 Perswasion of his own Mind, as to entring into Church-fellow­ship in distinct Congregations, and therein to join with such as he conceived came nearest to the [Page 8]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 Publick Charges: Among whom (of my Acquaintance) were Mr. Tombes, 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 write and publish their Opinions concern­ing the proper Subject and Man­ner of Baptism.

Some of them voluntarily left their Parochial Charges and Be­nefices, as not approving the bap­tizing of Infants, and collected di­stinct [Page 9]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 Lawrence, a Gentleman of liberal Education, and of divers other Learned and Pious Persons, many (and my self among the rest) were induced to enquire 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 Practice 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, [Page 10]the embracing these Opini­ons with sobriety, being no Bar to the continuance of such in Pub­lick 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 Dammage 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 it self 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, [Page 11]when he was one of the Generals at Sea. Capt. Pack to Command the Flag-ship under Sir George Ascue, 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 hap­pen'd 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 Marti­al Affairs, and particularly those [Page 12]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. Lawrence, and Mr. John Fiennes, one of the old Lord Say's Sons, who made profession of this Opinion, chosen into the [Page 13]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. Lawrence was called again into publick 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 [Page 14]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 Publick Employment; though I have cause to believe one special Rea­son of disbanding an intire Regi­ment in the Earl of Essex his Ar­my was, [...]msteads [...]t. for that the Colonel en­tertained and gave Countenance to Separatists, and some Anabap­tists. [Page 15]And that which occasioned Oliver Cromwel (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 [Page 16]Consent, in one of the Con­fessions of Faith published by them, in the Year 1647, and se­veral times since, freely acknow­ledg, [...]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 Publick 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 it self.

2. These latter Instances do sufficiently evince, that they are [Page 17]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 [Page 18]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 publickly 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 Practice 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 sutes with their Doctrine) be admitted a­mong the Number of Sincere Christians. And that their par­ticular Perswasion may be no Bar in the way of your Lordship's Charity towards them, I shall now proceed briefly to state their [Page 19]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 Practice 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 [Page 20]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. [Page 21]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 Countrey 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 [Page 22]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.

[Page 23] 3. The Apostles and Evange­lists Instructions, Resolutions of Questions on this Subject and Pra­ctice, 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. [Page 24]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, named 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 [Page 25]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 Straight, and en­quire 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 [Page 26]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 buried 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. Bu­ried 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 [Page 27]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 Jude, ver. 19. These be they who separate them­selves, [Page 28]sensual, having not the Spi­rit. Heb. 10.25. Not forsaking the assembling of our selves 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 Knowledg 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. Buried 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. [Page 29] 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 Judgment. And this will we do, if God permit.

My Lord, if these Scriptures be rightly interpreted 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 [Page 30]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 Pra­ctice.

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, [Page 31]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 compleat 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, humane 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 [Page 32]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 rendred 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 humane 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 [Page 33]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 [Page 34]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 read 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 [Page 35]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 [Page 36]Faith, have from that internal Perswasion, 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 it self, of any more ab­solute necessity than in the begin­ning of Christian Religion, (for in many, if not in each individual [Page 37]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 knowledg 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 [Page 38]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 remakable, that Moses, the reputed Son of King Pharaoh's Daughter, educated in all the Learning of the Egyptians, althô 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 endued with [Page 39]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 [Page 40]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 suting with their before-declared Disposition, and the present Occasion, expresly 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 [Page 41]Scriptures are easy to be under­stood, and were so plainly in these Points penn'd by the Prophets, Apostles & Evangelists, that every Person who will read, 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 enquire 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 Practice herein, in every succeed­ing Generation to the End of the [Page 42]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 read them, as if sent to them immediately by the Hands of the Apostles and Evangelists, and by such as hear them read o­penly in the Church, as if that Ser­vice was performed by such as had so received them, in obedience to the Apostle's strict Charge to that purpose, 1 Thess. 5.27. I charge you by the Lord, that this Epistle be read unto all the Holy Brethren.

I do not write 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 [Page 43]his Church, and to qualify them with sutable 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 antient 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 rank'd 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 [Page 44]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 Acknowledgment 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 [Page 45]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 Ʋse 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 [Page 46]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 Judgment of the Antient Fa­thers herein.

To evidence this on their be­half, I shall instance in a few of those many antient 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 antient 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 it self 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, [Page 47]did, according to the first Institution, precede Baptism. But then the Reason alleged by this Sect, why they do not observe this Antient Custom, is, Because, they say, there are no foot-steps of this Practice 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 [Page 48]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 Practice 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 administred 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 Practice, [Page 49] 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 Matt. 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 An­tient Time were used to be Bap­tized. Lud. Vives i [...] Aug. lib. 1 [...] Civ. Dei. c. [...]

The Words of Tertullian and Nazianzen, Baxter, [...] Proofs, P. 275 shew 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, [Page 52]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, where-ever 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 [Page 53]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 [...] ­belli 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 read 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 [Page 54]was there administred? 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 send 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 Roan. 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 Practice, which they [Page 55]have retained from the Church of Rome, without well examin­ing it, renders their Baptism very defective.

Therein is corrupted the In­stitution, and the antient 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 authorised by so much strength of Reason, and for so many Ages. We are ob­liged to return to the antient Pra­ctice of the Church, and the In­stitution of Jesus Christ.

4. They further alledg, That it appears by several Passages in Antient History, that the Varia­tions which were made from the first established Form of Baptism, [Page 56]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 unbaptized; 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 Compleat, 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 read 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. Claude, 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 [Page 58]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 [Page 59]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 [Page 60]Inference, That their Children were Holy: Whence it seems plain, that to the Procreation of an Holy Seed, (in the Apostle's 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 an­tiently 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 [Page 61]Baptized. But whensoever it proved so, it was a great Evi­dence of a right and succesful 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 Practice, who are stiled 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 Antients 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 chuse 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 dipt in the true Sacrament of Baptism. [...]esius Sco­ [...] [...]ritan. In­ [...]. Hist. lib. [...]. cap. 4 num. [...]

To conclude, [...]omanus [...]us Ec­ [...]. Whoever under­takes to write against the anti­ent [Page 63]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, antient 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, err'd 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 [Page 64]your Lordship's further Com­mands herein, they shall readi­ly be obeyed by