A RELATION OF THE Conversion of ISƲF 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.
I Suf, a Chaous of the Grand Signor, born at Constantinople, whose Father being Governor of the Archipelago, had three and thirty Gallies under [Page 2] his command, whereof three did belong to himself, and thirty to the Grand Signor, having been imployed 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. moneths; was by one of his Fathers slaves who attended ordinarily upon him, much importuned to believe that Jesus Christ was the Son of God, the onely true Prophet, greater than Mahomet: And although for a long time he would not hearken 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, [Page 3] 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 Jewes 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 Countreymen, and live among Chistians, to learn the Lawes 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 [Page 4] 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 wayes 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 Baptized him; but because [Page 5] he was recommended to the Arch-Bishop 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 Baptized according to their Profession, and he could not agree, concerning several things which they would perswade him to believe and practice as Essentials to their Religion viz. That Christ was in the Hostie; that the Agnus Dei had Divine vertue; that the Crucifix is to be worshipped; that the Pope is a [Page 6] Saint, and Christs 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 [Page 7] 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 imbrace. 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 [Page 8] Highness of blessed memory, he was received with much kindness by him, and after some time a livelyhood 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 dwelt, 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.
[Page 9] 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 Gods Truth and Faithfulness in his promises to those that trust in him, which by pretty familiar comparisons he hath expressed upon several occasions [Page 10] much to my comfort, wherein he sheweth 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 Commandements; for in this he hath appeared unto me earnest and singlehearted, declaring that he finds himself obliged in thankfulnesse 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 rejoycing 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 [Page 11] on whereinto God hath cast him, which in it self outwardly is not at all comfortable, but rather hard; and because he maketh oft a reflexion 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 shewes 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 [Page 12] 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 waies one above another, will be found in the way of true Christianity far behind this Turck, when they shall be tryed 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 Tvrck doth in simplicitie, 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 seldome except he be put to it, and when he speaks [Page 13] 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 supplyed with a necessarie livelyhood 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 dayly, he told me that he went abroad from morning till evening, and that his acquaintance [Page 14] was with some Turkie Merchants, and with some French Men, and with Mr. Powel, who liveth near the Temple. I have spoken with the Governour and Secretary of the Turkie Companie, 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 dyet since he came hither; they all give him a very good report cōcerning 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 Gallies 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.
[Page 15] First some competent provision being made for his livelyhood, and so setled that it may come duyly 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 my self, be obliged to take some turns to converse with him till we judge it fit that he should be publickly baptized.
Thirdly when he shall be sufficiently instructed to make a publick profession of his faith and promise of his obedience unto Christ, the time, place, and manner of his publick Baptism may be determined.
[Page 16] 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 Baptized, but the Solemnity of his Baptism was delayed, partly by reason of his sicknesse, partly by reason of a journy which Mr. Durie made into the Country, and partly by reason of some other lets and tryals which did befall him, till at last Mr. Durie thought it expedient to put him upon a way of manifesting [Page 17] his capacity of Baptism, that all who should doubt of the sufficiencie 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 [Page 18] brought Mr. Durie the Confession hereafter adjoyned, 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 neer 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 Councel, and the English to the Commissioners who meet at White-hall for approving of Ministers; who all hearing of his holy and zealous way of conversation, judged him very fit to be Baptized 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 [Page 19] meets at Covent-Garden; and a great Font being set up neer the Pulpit, on the Lords day January the 30th. in the Afternoon Mr. Durie did Preach a Sermon concerning the Nature and Institution of Baptism: And having applyed the Doctrine to the Action which was intended, he proceeded to Baptize 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 Baptized, which have received the Holy Ghost as well as we?
THe EntryThe Estry: to the matter was by shewing a Parallel between [Page 20] the occasion which Peter had to utter these words, and the motive which did lead to chuse them for a Text at this time.
Cornelius was an Alien from the Church of God; So was the Turk to be Baptized. 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 [Page 21] Peter intending to baptize Cornelius & his company, did use this Preface to shew the warrantableness of his action; So now this Text is chosen to shew the warrantableness of this action.
The words contain an Argument to prove that Cornelius and his company ought to be Baptized, thus. They who have received the Graces of the Holy Ghost as well as we, ought to be Baptized as well as we: But Cornelius & his company have received these Graces as well as we: Ergo they ought to be Baptized as wel 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 alledged why it should not be conferred upon them. Two things are in [Page 22] the words, which answer the two main Questions which concern Baptism. 1. How Baptism is to be administred. 2. To whom it ought to be administred. The first part of the text speaks of the manner how Baptism is to be administred. Can any man forbid water, that these should not be Baptized? The Second speaks of the persons to whom Baptism ought to be administred, 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 administred? 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 Baptizing to be [Page 23] co-incidents or consequents: Forbid water (saith the Apostle) that they should not be Baptized? Therefore by the Rule of Contraries it follows, the not forbidding, but administring water, is Baptism. Hence we see that in the verse following, when it is said He commanded them to be Baptized in the name of the Lord, he commanded water to be administred unto them, that they should be washed according to the Lords appointment: For so I takehere the word name to be the authority of the Lords command: So the sense is, he commanded in the name of the Lord that they should be Baptized; or to be Baptized by vertue of the Lords 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 [Page 24] is clear in this Text, and undeniably the practice in the Apostles times, as is evident also by the Eunuch, and Philips baptizing of him, Acts 8. 36, 37, 38, 39.
The Institution of Baptism, and Christs own practice, shewes 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. Goe (saith Christ, [...]) make disciples all Nations. How are they to be made disciples? Baptizing them in the name, &c. and Teaching them, &c. To make a disciple, is to enroll 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 Baptize, is one thing, from Christs own practice, Joh. 4. 1. Jesus made & baptized more disciples them [Page 25] John. Here making disciples & Baptizing are concomitant or co-incident things: He that is made a disciple, is made by being Baptized; and he that is Baptized, is eo ipso made a disciple. Thus Christs Institution was to have a mark put upon his disciples, which should signifie 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 [Page 26] water, they all pointed at him; therefore to confirm and fulfill 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 compleated in Baptism; for by it we are initiated as Priests to serve God; and by it our leprosie is cleansed, and we are received both into the common Camp, and then also into the peculiar [Page 27] 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 applyed. In respect of the cleansing property which water hath, Baptism is instituted, to signifie and seal the vertue of Christs blood, which purgeth from the guilt of sin, for the justifying of believers; and the vertue of the Holy Ghost to purge away the spots thereof, for the sanctifying of believers: So the vertue both of Christs Death, and of his Resurrection, is exhibited to the believer by Baptism in the Institution, and in this sense we are said to be [Page 28] 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 dayes 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 Baptized with his Baptism, Mat. 20. 22, 23.
The Ʋse.
From this Doctrine a three-fold use is to be made. For Instruction, [Page 29] for Comfort, for Admonition.
For Instruction against a three-fold 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 necessarie 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 propertie 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 baptized [Page 30] 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 baptized with the Spirit; and upon this account they reject not [Page 31] 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 alledge: for they alledge that such as are Baptized with the Spirit ought not to use water-Baptism; and the Apostle argues directly contrary saying, because they are Baptized with the Spirit, therefore they ought to have water-Baptism administred unto them. And then by Christ's own action this error is refuted, for he had the Spirit without measure before he was Baptized, and yet he received Johns Baptism with water, and saith, that it did become him to do so, to fulfill 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 [Page 32] 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 Persōs. But the Answer to this is that the promise annexed to their Commission, she wes that Christ would accompany with his presence the making of Disciples by Baptizing 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 obliege 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.
[Page 33] 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 [...] 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 vertue wch. it hath; for therein consists the Analogie of the Signe and Seal to assure us of that which is exhibited: now the propertie of cleansing is applyed not only by dipping, but by sprinkling, and washing, and pouring out of water▪ God promiseth to his people that by sprinkling [Page 34] clean water upon them they should be clean from all their filthiness. Ezech. 36. 25. The Apostle tels 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 signifie and seal the inward cleansing which Christs blood and spirit doth exhibit to a believer in the word of the Institution.
The third error is concerning [Page 35] 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 [...] that is, one thing by two expressions. Fire and Water are purging Elements, their operation is in one spirit, and the Prophet Isai. joyneth them together in one effect, Cap. 4. 4. When the Lord shall have washed away the filth of the Daughters of Sion, 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 [Page 36] and burn to purge away sin. This then is a gross mistake of the phrase, but as to the thing it self, 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 beleeveth and is Baptized shall be saved, but he that beleeveth not shall be damned, he saith not, he that is not Baptized 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 beleeveth in him shall not perish but [Page 37] 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 vertue is in the washing of Regeneration & renewing of the Holy Ghost. Tit. 3. 5. which words are a clear exposition of Christs words, except ye be born of the Spirit and water, ye cannot enter into the Kingdome 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 Gods 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 Gods command; for as the Apostle [Page 38] saith, 1 Cor. 7. 19. of Circumcision, that neither it nor uncircumcision is any thing, but the obeying of Gods Commandement; so we say, that to be baptised is nothing, and to want Baptism is nothing, but the keeping of the Commandements 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 Gods commandement is that which is necessarie: therefore we say, that Christs 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 Characterize and separate Disciples from the rest of the World, and to conveigh as an outward testimony the manifestation of the inward work of Grace exhibited in the word of the institution, and to [Page 39] 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 shew forth the Relation which is between Christ and his members, it is a means necessary to signifie and seal their ingraffing into one body by one Spirit with him as their head, 1 Cor. 12. 13. So far then as God will have a publick visibility of the profession to be owned, and our Relation to Christ in the Covenant to be held forth, so far is publick Baptism necessarie: now this is not otherwise necessary than as circumstances will permit it to be done Regularly; that is, by a Lawfull Minister, in Christs 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 wilfull neglect of Baptism that brings guilt. Saint Ambrose saith of Valentinian the [Page 40] Emperor, that though he dyed 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 two-fold.
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 conveigh 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, [Page 41] 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 Mothers belly, be not far from me, for trouble is neer.
The use of Admonition and exhortation is
1. That we should mind our Covenant with God in Baptism, [Page 42] 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 carefull, as good Souldiers, to war faithfully under his Banner? the Ancients called it Sacramentum, to be mindfull of the oath which Souldiers took to be faithfull 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 [Page 43] 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 Religon, 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 administred, the Answer from the Text will be this, That it is to be administred 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 [Page 44] to prove that Cornelius and his company ought to be baptized, 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 baptized, 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 baptized, as we are. For whomsoever he doth own, to them belongeth the [Page 45] token of his owning of them.
From this ground of the Apostles Argument we inferre two things. First, wherefore the Infants of believing Parents ought to be baptized. Secondly, what the qualification of Aged people is to whom Baptism is to be administred.
First, concerning Infants, we take the Apostles Argument thus, and say; If God doth own the Infants of believing Parents as his, then 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 [Page 46] by God as his, by vertue 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 ( [...]) that they did forbid them to come, Matth. 19. 13, 14. This is recorded, not as a meer History of the time, but as Christ is yesterday, [Page 47] 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 baptized; 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 [Page 48] 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 Jaylor 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 lookt upon the promise made to Abraham, Gen. 12. 3. & known Gods 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 Baptizing 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 expresse to children as to Parents, Acts 2. 39. and therefore no need of an expresse [Page 49] command. 3, It had been absurd to give a new command for children, seeing they were in possession of the priviledge to be owned as belonging to the Covenant; they had been owned ever since Abrahams 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 priviledge had been doubtful. Therefore I conceive that there is no command given, nor any example mentioned, but in the general of a houshold; because their interest was presupposed to be known by all, and the practice was undoubtedly universal to Baptize whole Families.
And thus much concerning the right of Infants unto Baptism. As for Aged persons, if the Question be who amongst them should [Page 50] be baptized. 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 baptized 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 baptized, 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 [Page 51] doth promise to these, who should repent and be baptized, that the Holy Ghost should be bestowed upon them, Acts 2. 38, 39. Repent (saith he) 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; 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 Ʋses.
1. To encourage Parents to present their children to God, and to testifie their interest in his Covenant on their behalf: If [Page 52] they desire God to be the God of their children, they should present them to him, and accept of the priviledge 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, layes 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 [Page 53] there is a Covenant under better promises.
3. To teach us to observe the Qualities requisite in those who are to be baptized; that the Ordinance may not be administred, either too scrupulously or too negligently.
It may be administred 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 baptized to be made disciples, and being such, to be taught and directed in the wayes of God, according [Page 54] to Christs commandement in the Institution of Baptism, Matth. 28. 19, 20. make Disciples, Baptize, Teach. Again, it will be administred too scrupulously, if Baptism should be suspended upon the account that he to whom it is administred, 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 Catholick 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 administred too carelesly, 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 [Page 55] mission of sins, shall be saved; and if no respect be had to the seriousnesse 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 onely 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 testifie 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 Christs sake to come to live amongst Christians, in a penitent, humble, sober, and mortified state, seeking onely to be found in Jesus Christ, for the obtaining [Page 56] of the remission of sins, and righteousnesse through him. This being known to us to be his aym and his profession; and having earnestly desired upon these ground, and upon the Confession of Faith which he made in one day, to be baptized, 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 baptized, 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 enlightned 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 [Page 57] 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 Baptized in Mr. Mantons Church in Covent-Garden the 29th. of January, 1658.
His name was Richard Christophilus.
I Believe that there is one God onely,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, every where present, [Page 59] 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 dayes; 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 [Page 60] 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 dye according to the promise which he made unto him: But man was tempted by the Devil, to transgress the Commandement of God, to the end that he should obey Gods Commandement no more, but do his own will; So the sin of Adam falling away from God, became not [Page 61] 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 alwayes 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 [Page 63] 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 fulness 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 Commandements. 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.
[Page 64] I believe that the way by which he did bring to passe that admirable work,7. Of Christs 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 Wisedom 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 [Page 65] the publick 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 applyed unto them that are transgressors of the Law, to shew them to renounce wicked works, which are first Atheism, Idolatry, false and Superstitious wayes of worshipping the true God, all irreverence and abuse of his Name, and all profanation of the Lords Day, and neglect [Page 66] of his Solemn Worship, and secondly, to teach them to renounce all worldly lusts, that is to say, all disobedience to Superiors, Murther and Malice, Adultery and Villany, 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 [Page 67] 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 workes,9. Of good works. that thereby he may be glorified amongst men, and we must do them, that [Page 68] we may shew our love to him, and to his glory, and our thankfulnesse 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 [Page 99] 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 Pilat, 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 [Page 70] 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 Lords Prayer. hallowed be thy Name; thy Kingdom come, thy will be done on Earth as it is in Heaven; Give us this day our dayly 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.
[Page 71] 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 of-spring, and to distinguish them from the World.
I believe that the Lord Jesus Christ having eaten the Passeover with his Disciples,13. Of the Lords 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 shew it forth till he [Page 72] 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.
[Page 73] I beleeve that Iesus Christ did institute the Baptism after his Resurrection,15. Of Baptism. and before his ascention 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 [Page 74] 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 administred in the name of the Father, of the Son, and of the holy Ghost, to shew forth that the Father, the Son and the Holy Ghost are the only true God in whom we ought to believe [Page 75] 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 signifie 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 [Page 76] giving our selves 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 joyned to Jesus Christ as to their Master, or head, to become his members, are baptized 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 purifie the Conscience from dead [Page 77] works, makes believers carefull to keep all the Commandements 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 Commandements 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 [Page 78] the things which beget and increase grace, and to reform vices and scandales. I believe that the Ordinances of the publick administration of the Word and Prayer (for those that are Ministers or Pastors whose office is to prophesie and pray in the Church) are the Organes by which God doth beget faith in men, and to make them compleat 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 administred by the office of Elders, and are Organs to prevent and reme- [Page 79] the spiritual adultery and evill 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 publick 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 Judgment. By his universal Providence he [Page 80] 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 Judgment, 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 [Page 81] 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 touch-stone 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 [Page 82] that believe in him with a good heart, Sir, I pray you for the love of God to sollice it that I may be baptized; for you know that we are subject to die, and if I should dye without Baptism I shall not dye having my heart contented.
I am inclined to pray my Lord Iesus Christ for all faithfull Christians who bear love unto him.
[Page 83] The Confession being read, and the fulnesse of it being taken notice of, the Minister went out of the Pulpit down to the Font, at which he sate, 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 Baptized 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 unblameably under Christian Discipline? whereunto he answered, yea, it was his sincere Resolution.
[Page 84] 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 administed unto him, desiring the Lord to be present with his Spirit, to seal and exhibite 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 dipt his head into the water of a large Font, and poured water upon it, saying, Richard Christophilus, I Baptize thee in the name of of the Father, and of the Son, and of the Holy Ghost.
Then the Minister returning to [Page 85] 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 meanes a way to bring in the Conversion of the Jewes, and the Fulnesse 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 rejoyce 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, [Page 86] the Action was concluded with a Prayer, and the singing of a part of a Psalm.
And this Relation is thus made publick, that all those to whose hands it may come, should be edified therby, and stirred up to consider Gods works, to give him due praise for the mercy which he shewes to any sinners; and to pray that he would dayly 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 [Page 87] 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 rendred from all his Creatures, and in all his Congregations for evermore, Amen.