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



LONDON, Printed by S. Griffin, and are to be sold by John Rothwel at the Foun­tain in Cheap side, and Thomas Ʋnderhil at the Bible in Pauls Church-yard. 1658.


  • PAge 12. lin. 17. for surely, read sincerely.
  • P. 14. l. 15. f. sicerity, r. sincerity.
  • P. 22. l. 16. f. is be, r. is to be.
  • P. 30. l. 15. after inclusively, add and cumu­latively.
  • P. 41. l. 4. f. the, r. he.
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  • P. 58. l. 6. f. 29th. r. 30th.
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  • P. 83. l. 11. f. Hid, r. did.

To the Christian Reader, A PREFACE.

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

And if thou that art ingenu­ous and sincere in thy love to Christ, wilt converse with him, I make no doubt but thou wilt find this to be a Truth, which in simplicity of heart, to encou­rage thee to look to thy wayes, as in the presence of God, is freely attested by

Thy servant in Christ, JOHN DURIE.

To the Reader.

Christian Reader,

HAving had several confe­rences with this Noble Convert, and being desi­red to give some short ac­count thereof, I thought good to add this to the subsequent Narrative, being several pas­sages of private conference between him & my self, whereof an account could not so well be given by the Author. Some of them are these, viz. I asked him, among o­ther Questions, what he thought to be the meaning of these words, If thy right eye offend thee, pull it out, and cast it from thee; and if thy right hand offend thee, cut it off? His Answer was (as near as I can remember) thus, That our Lord Je­sus Christ did not intend us any harm, but that we should lay aside the malign and sinful use of these parts. I asked him what he thought of the Turkish Al­coran, now he had read the Scriptures? Sir (sayes he) why should we go about to compare the word of God with a Comedy? Having some occasion to speak of wicked men, he said, that God [Page] is far from them; but recalling himself, he said, they rather were far from God, secretly (as I took it) intimating, that we rather depart from God, than God from us. I understanding that he was much offended at the wicked lives of Christians, did much endeavour to An­tidote him against that poyson, telling him, that the small number of true Chri­stians was so far from giving just cause of offence, that it did establish the truth of the Gospel, since Christ plainly tells us, that there are few that shall be saved; and that many are called, and few are chosen; but that withall I doubted not but hereafter he should meet with, and be acquainted with abundance who truly feared God, and lived suitable to the do­ctrine of Christ, whose acquaintance would as much rejoyce him, as the o­thers did scandalize him. His Answer was with much gravity thus. Sir, I judge not of the Word of God by men, but of men by the Word of God. And that there was but one Lot in Sodom; but that it was true that he was much offen­ded, and it yet troubled him to see the wicked lives of those that call themselves Christians. I thought to try him with [Page] something a more intricate question. I asked him how it came to pass, that he reading of such high points, as of the Trinity, &c. in the Bible, he should not rather judge that Book not to be Gods Word, that spake of things so much a­bove reason, rather than to judge these things to be true, because he found them written in the Bible? To this purpose he answered, That he was much satisfied of the Truth of Christian Religion before he came out of his own Country; and finding that all Christians did agree that their Religion was set down in that Book, he had a reverend esteem of it, and said, the spiritual love of God in the heart, prepares it to the understan­ding of spiritual truths. I asking him what reasons moved him to embrace Christianity? he used this expression: As a man at a feast takes one bit here, and another there, till at last he is so satisfied that he can eat no more; So there were several reasons that from time to time affected him, that at last he could stand out no longer. He told me moreover, that he went several times on Pilgrimage to Mahomets Tomb, and the last time was resolved to [Page] see what was in it. The Priest at first was very unwilling to shew it, saying, that there were divers there, and such a thing was not to be publickly seen. Up­on which, he told him he would stay till they were gone; and so did. Then he being a man of power and authority, the Priest durst not deny him, but opened the Tomb, where he saw nothing but a few scattered black bones, which much incensed him against Mahomet; inso­much (saith he) that had I spoke what I then thought, I had not gone alive out of that place. I having read in the Tur­kish History a Relation much conducing to the advantage of Christian Religion, and knowing that it was in his remem­brance, enquired of him of the truth of it. He told me that it was very true, and related some other passages which are not set down in the printed story, which he said, with other things, did much affect him, but that the Grand Signior char­ged that upon pain of death none should speak of it. The Story was this.

About the year 1620. upon the 10th. of September. There came Newes to Constantinople of a strange Apparition or Vision, which was seen at Medina [Page] Talnabi in Arabia, whereas Mahomet their great Prophet was buried: to visit whose Tomb the Turks use to go in Pil­grimage, but they must first go to Mecha, which is some few dayes journey off, and there they take a ticket from the Grand Seigniors Beglerbeg, else they are not allowed to go to Medina. This Vision continued three weeks together, which terrified the whole Countrey, for that no man could discover the truth thereof. About the 20th. of September, there fell so great a tempest, and so fearful thun­der about midnight, as the Heavens were darkened, and those that were a­wake almost distracted; but the vapours being dispersed, and the element clear, the people might read in Arabian Cha­racters these words in the Firmament, O why will ye believe in lyes! Between two and three in the morning, there was seen a woman in white, compassed about with the Sun, having a cheerful coun­tenance, and holding in her hand a Book: coming from the North-west, opposite against her were armies of Turks, Persi­ans, Arabians, and other Mahometans, ranged in order of battel, and ready to charge her; but she kept her standing, [Page] and only opened the Book, at the sight whereof those Armies fled: and pre­sently all the lamps about Mahomets Tomb went out; for as soon as ever the Vision vanished (which was commonly an hour before Sun-rising) a murmuring wind was heard, whereunto they impu­ted the extinguishing of the lamps. The ancient Pilgrims of Mahomets race, who after they have visited this place never use to cut their hair, were much amazed, for that they could not conceive the meaning of this Vision: only one of the Dervices (which is a strict religious Or­der among the Turks, like unto the Ca­puchins among the Papists, and live in contemplation) stepped up very boldly, and made a Speech unto the company, which incensed them much against him, so as this poor Priest for his plain dealing lost his life, as you shall hear.

The summe of his speech was this: That the World had never but three true Religions, every one of which had a Prophet; first God chose the Jewes, and did wonders for them in Egypt, and brought them forth by their Prophet Moses, who prescribed them a Law, wherein he would have [Page] maintained them, if they had not been obstinate and rebellious, and fallen to Idolatry: whereupon he gave them over, and scattered them upon the face of the earth. Then presently af­ter he raised a new Prophet, who taught the Christian Religion. This good man the Jewes condemned and crucified for a Seducer of the people, not moved with the piety of his life, his great Miracles, nor his Doctrine. Yet after his death, the preaching of a few fishermen did so move the hearts of men, as the greatest Monarchs of the world bowed to his very Title, and yielded to the command of his Mi­nisters. But it seems they grew as cor­rupt as the Jewes, their Church being dismembred with the distinction of the East and West, committing Idolatry again by setting up of Images, with many other idle ceremonies, besides the corruption of their lives, so as God was weary of them too, and not only sent divisions among them, but forsook them, dispossessing them of their chief­est Cities, Jerusalem and Constantinople? yet God is still the Governor of the World, and provides himself of ano­ther [Page] Prophet and people, raising our Great Mahomet, and giving way to our Nation, so as no doubt we shall be happy for ever, if we can serve this God aright, and take example by the fall of others. But alas! I tremble to speak it, we have erred in every point, and wilfully broken our first instituti­ons, so as God hath manifested his wrath by evident signes and tokens, keeping our Prophet from us, who pre­fixed a time to return with all happi­ness to his people, so as there are now forty yeares past by our account: Wherefore this strange and fearful Vi­sion is a prediction of some great trou­bles and alterations. For either the opening of this Book in the womans hand, doth foretel our falling away from the first intent of our Law, where­at these armed men departed as con­founded with the guilt of their own consciences; or else it signifies some other book wherein we have not yet read, and against which no power shall prevail: so as I fear our Religion will be proved corrupt, and our Pro­phet an Impostor, and then this Christ whom they talk of shall shine like the [Page] Sun, and set up his name everlastingly.

Hitherto the company were silent; but hearing him speak so boldly, they char­ged him with blasphemy; and knowing their Law, which makes all blasphemy capital, they presently condemned him and having the Beglerbegs consent and warrant, they put him to death.

I have observed his carriage to be very grave and serious; he speaks of Christ with much affection and reverence, al­wayes calling him the Lord Jesus Christ. Both his pronuciation and his gestures shew his high esteem of Christ. When I was with him he was very temperate in his dyet; his civilities such as shew him to be a man of no ordinary breeding and education. This brings to remem­brance a story he told me of certain Quakers, who came to him with their hands in their pockets, and using those rude carriages which they are known to use to all, though of never so great quali­ty: withal telling him that we should not use any titles of honor or civilities to any. He told me he was much offended at their demeanour, and said unto them, that for his part he thought that Worship was due to God, and Courtesie to man. I [Page] bless God for many spiritual advantages that I have gained by those things I have heard of him and from him.

Doubtless, this providence is not to be gazed on, but to be improved: we must not be like Athenians, that love novel­ties; though the thing be never so seri­ous, when it ceases to be novell'd, it cea­ses to affect them; and if it be new, though they account him a meer babler that tells it, they long to hear it. I fear Religi­on suffers upon this account: And whereas the longer we are acquainted with the truths of God, the more we should admire and love them; yet it is too evident, that novelty is as prevalent in matters of Religion, as of the things of this world. The Uses that we are to make of this Narrative, I conceive to be these. First, that if we account it (as we may justly do) so great a mercy, that God hath snatcht this Convert as a firebrand out of the fire, ought not we to esteem the mercy less that we have enjoyed it so long? In some sense we may say, that with a great summe of mo­ney he hath purchac'd this freedom; for he hath been fain to leave a great estate and his Countrey: But we are born free; [Page] had we been born where the name of Christ had not been spoke of, or blasphe­med, we could not without a miracu­lous providence have been sav'd. Now without a stupendious wickedness, ob­stinacy and infidelty, we cannot be dam­ned; blessed be God for our birth-privi­ledges; and the Lord grant that we may not so abuse them, that we shall be a­fraid to meet them at the day of Judg­ment. I think further, that if it be such a just cause of rejoycing, that one Turk is Baptized and become a Christian, how should we pray and endeavour as much as in us lies, that not only they, but o­ther poor Heathen Nations may be brought in? If there were as great care and wisedom used for the spreading of the Gospel, as there is for the vending of our Staple-commodities in other Countreys, how wonderful would God bless our endeavours? But in stead of propagating the Gospel abroad, we de­spise and destroy it at home. I fear di­vers Merchants and Travellers leave the scandal that their sins cause behind them, and [...]ing the infection and vices of Forein Nations home with them. Divers Travellers go abroad [Page] with a little Religion, and return with none.

The next Use that I could wish were made, should be, that all Christians might so live, that all should have cause to say as Alexander Severus did of Origen, when perceiving some to wonder at the learning of Origen, whereby they were induced to embrace the Christian Pro­fession: Truly (saith he) the humility and charity of Christian people, which I have heard of, and do daily behold, doth much more perswade me to believe that Christ is God, than all Origens Arguments. Surely if Christians lived like Christians, it were enough to make Heathens Chri­stians; but generally the lives of Chri­stians are such, that it is enough to make any but true Christians to say, sit anima mea cum Philosophis.

I will give you a short Narrative of some things that I have heard from this Noble Convert and others, of the chari­ty and fidelity of Turks. He told me that once a year all the great men of Turky, Bashaws and others, had their whole estates valued and cast up by their Stewards, and they give the tenth part yearly to charitable uses. I could wish [Page] that this example were followed, especi­ally by persons of great estates: Those that have many thousands a year, that might better spare the third part of their reve­nue, than one of a small estate can the twentieth part of his; yet how do they look upon it as a work of supererogati­on, if they give but four or five times a year but twenty pound at a time? nay I wish there were not some who have vast estates, and not a child to leave it to, and yet never make an end of encreasing. The Apostle saith, If any man be cove­tous, as well as if any man be a drunkard, with such a man do not eat. For my part, if after admonition such a one as I have spoke of did not reform, I should vote him to be covetous, and upon that ex­communicate him. There is a story also that I think worth relating, because of the good use that may be made of it. Two Turks there were that had made a Christian drunk, and then put a turban on his head, and next day accus'd him to the Musty that he had promised to be, and had took upon him the habit of a Turk, and that therefore he ought to be circumcised; and if he turned Christian, to be burnt. Some of this Christians [Page] friends desir'd this Noble Turk, who was in great Authority, to deliver him out of that snare. He went to the Mufty, and took no notice of the business until the Mufty spoke to him of it; which he pre­sently did, for the business was then be­fore him; He desired to have the hearing of it. He enquired of the first witnesse whether he drunk wine with this Chri­stian? he could not deny it; he pre­sently commanded that he should receive so many bastinadoes for trans­gressing the law of Mahomet, and after execution done, they brought him again; he then commanded him to repeat the commandemants of Maho­met, which he not being able to do, he rejected him, as not being a competent witness: The other witness being searcht, was found not to be a Turk, he comman­ded him to be circumcised, since he profest himself to be a Turk; and so the witnesses being taken off, delivered the Christian. That use that I could wish were made of this story, I could wish were this, That we might at least give as much honour to Christ, as Turks do to Mahomet; viz. That as no one amongst them is a com­petent witness except he can repeat the [Page] commandements of Mahomet; so none amongst us might be received as a wit­ness, except they could say the ten com­mandements. As for their justice and fi­delity, I have heard and read much. It is related of one of our Merchants, who had sold a great quantity of cloth to one of the Turks, who, the next year, when the Merchant came again, told him, that he was mistaken in the measure of his cloth, and that there was so much over measure as came to fifteen pound more, and that he had put it in a bag that it might be ready for him against he came. The Merchant told him, that he had got enough by him, and said, much good may it do you. The Turk answered and said, Sir, take it, or else I will otherwise dis­pose of it, for it is none of mine. It is related also, that a Merchant of ours com­ing to one of their shops, the Turk told him that he had sold enough that day, saying, I pray Sir go to such a neighbour of mine, you shal have as good there, and and as cheap as I have, and he hath had little custome to day. If these stories be true, as I judge them to be, have we not all much reason to wish that most of us might be converted to be Turks, as to [Page] our conversation, that we might be bet­ter Christians? If these stories be false, yet since we and our consciences judge them to be good, do not we condemn our selves, if we do not follow their ex­amples? For as the Apostle saith; Thou art inexcusable O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thy self; thou that judgest, dost the same thing. So I may say, thou art inexcusable O man, whosoever thou art, that commendest a­nother, and dost not the same thing.

Another thing that I conceive remar­kable, and considerable, and of great use unto us, is to consider, how that those that are converted at mans estate to Christian Religion, with what relish and high admirings they read the Scripture. Doubtless they understand divers Scrip­tures much otherwise and better than we do, having not been corrupted with those Glosses and Interpretations that too ge­nerally are given of them, especially in the matter of riches; it may be said of the Scripture, as the Scripture saith of man, God made man upright, but he hath found out many inventions; so it may be said that God made the Scripture up­right, [Page] right, but men have found out many Expositions; and being unwilling to bring their lives to the Scriptures, have thereby brought the Scriptures to their lives. Me thinks such a Convert, one that is a prudent, and by his conversion made a pious man, and never heard a­ny thing of the Gospel before, is like Adam when he was created and brought into Paradise, he being of such wonder­ful acuteness of sense and understanding, Seeing the glorious Sun, and the rich spacious heavens, and the earth in all her bravery, hearing the melody of the birds, and never seeing any such thing before, and being able to discern the wisedom of God in their frame and creation, as well as the goodness of God in their use, one would think it a wonder how it were possible for him to be tempted, or at least so soon; but for us, we being born infants, and be­ing used to these sights by degrees, take little notice, either of the wisedom or goodness of God in the works of Cre­ation, which lose the strangeness and novelty, before we come to know them. So it is also with us in matters of Reli­gion: we ate taught in our infancy the [Page] Doctrine of the Gospel, and it is well we are; but generally Parents teach their children so carelesly, irreverently, overly, and formally, that the Doctrine of Christianity takes little or no impressi­on on them, and they are brought up in a formality of Religion, and form of god­liness, which brings them generally to a senslesness in the matters of God, so that by that time they be come to years of understanding, they deal with Reli­gion as we do with the Sun, make use of its light to direct us in our worldly business, but seldom admire the glory of it. So people use the profession of their Religion to carry on their designs, but seldom are affected with the beauty of it. It is pity we should love God less, because we have loved him so long, and because he hath been so long mercifull unto us; nay doubtless true love doth not grow weaker by age. One thing more I shall advise, and conclude: viz. That as the Angels in Heaven rejoyce at such a ones Conversion, so should we, and do something more than the Angels do, that is, we should pray for him, that God, whom we hope hath begun a good work in this Convert, [Page] would perfect and finish it, and would preserve and keep him by his mighty power through faith to salvation, as al­so for

Thine to serve and please thee in all things to Edification, THO. WHITE. Lecturer at St. Andrews Holborn.

A RELATION OF THE Conversion of 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.

Isuf Chaous the Slave of my Lord Jesus Christ.

[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.


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