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'^ PRINCETON, N. J. <J*
Presented by Mr Samuel AgnesN of Philadelphia, Pa.
Ag;iciu Coll. on Baptism, No.
Lay - Baptifm Invalid.
A N
ESSAY
To Prove, That
ttcl) 25aptifm
Is Null and Void,
When Adminifter'd in Oppofition to
The Divine Right
OF THE
Apoftolical Succejfion,
Occafiori'd chiefly by the /mtl-Epifcopal Ufurpa- tions of our E7^gli[lj DiiTenting Teachers.
Tlje Third Edition raore CorreB a^d Enlar^d than the former. In -which fame Notice it taken of n Declaration lately pra- ^Qid /» be Eftablijhi'dy ^c.
With an APPENDIX: Wherein the Boafted Unanfwerable QbjeH ion oiihQ B. of S. & other N^ip O^j^^/aw/.^re Anfw<sr'd.
By a Lay^Haj/4' ^ ■.:t%^^^-ri--^\
To which i? prefix'd a Letter to the Author, by the -Reverend Geo. Hlckes^ D. D.
Sr John xx 21,13, y^s my Father hMhfnt ine, even fo fend 1
yon. — Vy'h<>f6 focver Sins ye remit, they ar e remitted unto the7?f.
Heb. V. 4. No Man taketh thi/; Honour to himfilf^ but he that
ts caU'^d of God^ a^ tvas Aaron. /^ V-*^
LONDON: Printed for H£ N R r CLE. ME NTS, at the Half Moon in St. Paul's Church.Yard. MDCCXII.
» ftr
<*!^
■f .,^.:,
T H E -^.^^.^
A U T H O K<>>^-
TO THE
RE A D ER.
THE Occajion of Writing this Ej]ay is fujjiciently . ^eclar^d in the Title-Fa^e • and the Defignthere^ of PS to contribute fo?nething tovjards the Reco^ 'very of thofe, who are almofi drow?2ed in the fatal Error ^ of thinking that they receive Chrifiian Sa-^ craments^ ivhen in Truth and Reality they receive none at all, 1 dont doubt but I jhall procure So my felf many Enemies by this Attempt ; but no matter for that^ if this my poor Endeavour- can but prove ejfeciual to ftir up the Clergy (^vhofe Office it is) to Freach and Write frequently^ to d/Jabufi Mankind in fo weighty an Affair,
lam well aware, how diligent the Adverfaries wlU •he to find luhat Faults they can * and I am not fo vain^ as Po think my felf to have efcaped altogether free from fome in th^s Effay. And therefore, that I might take away all Qccafion of unneceffary Dijpute, and-fave my felf the trouble of future An fwers to what may be ca^ vill\l at by fome ; I once for all declared, in the Second Edition of this Book, 7phat I thought neceffary for the more clear Explanation of my Defign and Meaning in fome Faffages, which other^vife I fear d might hav^ gi^ <V€n offence.
In this Third Edition, all thofe Flaces are more corre^ in the Body of the Book it felf and therefore Trot necefm
ii To the Reader.
fary here to be farttcularly explain d^ excep h% the JV" fendiXy •
Page 128. ^nd forTvardy where ^ i?^ Anfa^er to the I oth OhjeBion, I ha'ue attempted to frcve the Validity of Holy OrdeU: coftferr^d on Unhaftlz^^d Terfons : ^ What I haz;e frofos^d in order thereto^ I defire the Judicious ho- "vers of Truth to interpret only as an Effay. I am not fo fond of any thing J have [aid about it , as to ftrive with thofe "yvho may ha f pen to differ from me : JSJay m'ore, '^ If after'^due Confederation , it jlwuld be generally condemn d by Orthodox Learned Men ; Ijliall acqui- efcCj acknoTpledgingy That a Man ought to be a Mem- ber , before he fhould be admitted to be a Mini ft er of Chrlft in hts Church,
What I have [aid in the foUo7ving ^ and other Tarts of this Booky in General Terms y relating to Lay-Bap- tifin, I think ^eceffary by 'ivay of Precaution here to ex- flain ; by telling my Reader ^ that I dejign thereby to mean, fuch Baptijm , as is perform d by Terfons who ne- 'ver receivd any Real Authority from their Bijhofs ; or elfe by fuch as wire mver really Authorized ^ and yet all in Oppoftion to Epifcopacy, ^^ Whether Bilhops, *^ the Spiritual Governors of the Church , who *^ have Power from Chrift to give a Man a " Standing Commiffion to be a Prieft ^ cannot ^^ give him a Commiffion pro hac vice, in Cafes of *^ extreme Neceflity ^ to do a Sacerdotal Ad, I will not prefume to determine. Neither do I think it neceffary to. difpute againft thofe y who affirm that they can ; provided the Layman be in Communion withy and an a^ual Member of that particular Jbtationaly or Tro- vlncial Churchy over which the Bijlwps prefide who give fuch an Occafional Commiffion ; provided alfo that they give him this Commiffion in Iwtl) a ntanUCi:, and with fuch 3ltmUaCtOUS md lUelltiCttonS! ^ as that there may h no more Reafon to fiifpeca the Truth of the
^ DiviiiQi^
To the Reader. lit
Divine Authority refiding in him^, for the Exe- cuting of that Sacerdotal A6t pro hie & nunc ^ in a Cafe of extreme Neceffity , than there is to '^ueftion the Validity of the S^tanDiug Cotnuurumi of the Ordinary Priefthood. For. then ^ in fuch Cafe, the Man ath not oi himkli , or .7/ ^ mere Laick : He ts fuppo/d not to Adminifter by Virtue of any Canon of Foreign Councils ; hut aiS empoiverd hy the Authority of thoje Particular Bifisps he ts fuhjeci to. And I think it neceffary to make thefi,Pro*oifa^s I he^ caufcy on the other Hand , it is well known ^ hoiv apt Men have heett^ and fill are ^ to per^uert and ahufe thff Tower and Authority ^ and mifapply it to wrong and ill Turpofcs y hy unfound and falje Inferences • C as I my felf have found by Experience^ in my ConVerfa- tion relating to my own particular Cafe J fo far as at lafe to make the Chrifian Frifthood he efeemd hy the Heedlefs Multitude, as a thing of no neceffary Ufe and Value at all : And for this Reafon^tis that I have endeavour d fo much ( in this EiTay , pag. 8 ^ . and Appendix, pag. 149, and 15-0. J to jlmi' the IllUfes which Men are apt to make of the Churches Tower,
After all; vjhether a Church has^ or has nattheTow- ~ er of Authorizing her own Laicks (^as ahove fpeci- fed) to Baptiz,e in Cafes of Extremity ^ I think I need make no fcruple to fay^
ill. That the practice of One National or Provincial Church in this Cafe , cannot Authoriz,e the Laicks of Another fuch Church , which gives them no fuch Author rity. (As here with Us J
2dly. That no Church can have any power to allow Laicks of Oppofite Comrnunio7is to hcr^ to Admjnifter Baptifm in that Cafe , much Jcfs when there is no Ne- ceffity at all : ( As certainly there is none in our Diffenters Baptifms. )
A ; :>dly. Tout
— -— — — — •--— ~ll.l« , tl.lll m
[v To the Reader.
•-■■■■■ - ■ ,.., .
^^ly* That no Church has ^ or can have Power to Confirm Baftifm fo adminifierd ; hecaufe Confirmation [ujffojes the Perfon io have been validly haftiz,'d he- fore^ and his Baftifm to be confummated and finijbed thereby.
The Author of a Pamphlet entittd^d^Ktw Dangers to the Chriftian Priefthood ; who with great RudenelV^ inconfifient with his Priefily Charafhr has, by Pacttal Quotations from my Two Books of Sacerdotal Pow^ ^rs^ and Diffenters Baptifni Null and Void^ cndea^ ^utJto ferfwade the World, that I Separate the Dir- vine Commijfion from the Chrifiian Mintjhyy and that I hold and afiirm, that Bifljops have Power to' Author iz>e Laymen to Baptiz^e, vjould have done but Common J u-- fiice to hav2 confider'd, and let the World fee what I have faid here in Anfwer to a ^efiion put to me con- cerning fuch a Power in Bifljops, He knew in his Con- fcienccy or 7mght know, that this vjas in the Secoyid 'Edition of Lay-Baprifm Invalid , for he refers to that 'Edition in his abufive Pamphlet, tie cannot deny, jhat in the fame Edition, p. i^^. I ufe thefe very Words ^ viz. '' tmM it can be prol^err. That Chrift has veil-. " ed his Church with fuch a Power^ it will ne- ^' cefTarily follow^ d^c He might have kno7vn, that this was in Anfwer to an Objeclion which affirmed, that the ^' Validity of Lay-BaptiCn Itands on the Au- " thority of the Church's Power to m^t fuel) ^^ ^ttxilt to Lay-men in Extremities. He cannot chufe but be confcious to himfdf if he read the Book, that 1 in the fame Edition, P. j^^, i5'6. Jhew>d the J)anger of the Church's making ufe of fuch a fuppofed Power ; thefe Pajfages are in^,i^^^, 149, and ifQ. of of this prefent Edition, His Confidence mufi alfio tell him, that in P. 85. of Sacerdotal Powers, {which he prfitends to^uote^tha^' he does it very tmfairly) I fay con" cerning Baftifms Adminifter^d by vertiieof the Camp ' ' ■ ' ' '' ' of
To the Reader-
of the Council o/Eliberis, thefe Words y " 3|f Snp tjjlttj ^' canbefarDfdrtheVaKdityof thokLay-Baftlfms. And v. ^<^. concerning Midwife-Baptifm, allowed by the Church of Rome^ I fay thusy "So that ufon Sup- " fojition, 'which 3 narc notgtant, that t\\ok Midwife- '^ Bapifms could be defended as Valid, upon the " Account of their Bifliops having firft granted ^ them fuch Power, &c, — • Laftlyy to let the World fee a little more of the Integrity of this Writer ^ he can- not he ignorant that he is njery unjufi in his Rotation, from P. 6y and 7. of Diffenter's-Baptifm Null and Void ^ for in P. 7. before the Period is finijh'^dy I fayy concerning the Church's Power to Authorize her Lay-* men to Baptize, thus, " Which, whether ti^^t oj no, ^^ is no ways applicable to our Laymen and Dijfen- ^^ tersy who are utterly dcftitute of any fuch Plea, &c. By aU which Ta-jjages the Impartial Reader may eafily fee, that I do not affirm y that Bijhops have Tower fo to Authorize JLaymen • but that, if Bifiops could he fuppos'd or pro^Jd to have fuch a Tower , yet even then our Diffenters Baptifms are Null and Void notwith- fianding. The jvhole Argument runs upon [}f they had Tower'] [whether Right or nOy &c.] But thefe neceffary Connections he furpofely omittedy becaufe he knew that if he had inferted them^twould have difcover'dthe falfe- n^fs of his .Charge y and have fpoiVd his Defigny of erum deavouring to render a Terfon odious when he was not able to confute that Tvuthv^h-ch he had afferted. How awkardly foever I may have defended it, that mufi be left to ?;j(?r^ impartial Judges than this Gentleman has jhew'd him f elf to be ; however, thus much He and his Friends have difcovered by their Attempts hitherto, that they dare venture no farther than to nibble ^t fuch little things as are wholly foreign to the tnaitt ^^ttCiT difputed ; and this they do without any Argument at all, while the Merits of the Caufe lye negkBed by them, as
A 4 being
jfi To the Reader.
ielng 4ther in their OPivleny not y^orth th^ir regard^ or elji becat^fe. the Invdiilty of L^y-Paftifm istoo ^r£0t a T^'Htk fiir them ex^pyejly ap4 dirCiJlly to endeavour to cvertkrQW' "'"~ '^"^^ Writer calls tifon me to anfwer hinf.pfitjfueljy 7vhether 1 will hold and maintain^ that " Biftipps can Authorize Laymen to Baptize. J h^reh), ^jj'ure him.^ tkp I w'S give him no ppfitive ^«- fwer to thh ^efiion. Tjvill not Declare my Jelf ab- fplutelyj either for or again ft that To7i>er for Cafes of eo^tr^lty^ hut leave it ^ I fo^ndity and will keef rny own Private Opimon ^i'o//^ it to my felf ^^ which I am fure. I have a Right to do, without any obligation to fuhHJh it for the fake of fuch unreafonable and ill- grou|id^(i Challenges, as this angry Gentleman has made me ; and this fljall ht all the Vublick Notice th,ip I will take of his unhandfome Terfortnances'^ (and 72/hich indeed is more than due to them,) after I h^ve told him that fome Great Men hold, that Bijhofs, by their ApO" fij)lic jdmhority, can Authorize Laymen to Baptize in Cafes of extremity, j. e. tJt want of a^Trieft : that it is with thefe Gentlemen I have treated in my Three Books (giving them Argumentum ad hominem) upon their own Frincifles, That there are others who a firm, that Bijhops have not fuch Tower ; and that ^tis my Affer- tion,,^ that whether they have or have not this Tower, my Trine iples ft and firm-, that Terfons not Commifftond, not Authoriz'd, i. e. not really Authorized, (for Vi^ not Authority if 'tis not re/il) do not Minifter Valid Baptifm -, And this ts the Cafe of our Diflenters Bap- tifms, let what 7vill become of that other ^eftion. For, if Bifljops have not fuch a Tower, then "'tis plain, that the Mini ftr at ion of Baptifm is an Incommunica- ble Fundiion of the Stayiding Triefthocd ; and fo no Lay- Mini ftr ation whatfoever can be Valid, by being aU low'd, tolerated, licens'd, approved of, or autho- ri^'d by Bifiops, This effi^cinaUy ruins the Caufe of
Necef
To the Reader. vii
J^eceJJityy 'ivhkb our Author ivouU plead : Bscaufe , if Bipops cannot Authoriz,e Laymen validly to Baftiz,^ in Want of a Priefi ; it muft be y hecaufe Lay-Chrifiians ( as fuch ) have not a CspaCltp to Receive the Divine Commiffion for fuch an Exigence : And if they have not this Capacity , then the Exigence it felf cannot enu power or authoriz^e them ; except a Negative has more of Potentiality than the Vofitive Power of the Biflwps ; oi^hich is ahfurd. And therefore our Dijfenters ( upon this Suppofi ion) are utterly excluded from Mini fi-ring Valid Baptifm ; as they would alfo ^ if Necefjlty could empower Lay-men : For they are under no Cafe of Ne- ceffity ^ where Priefis are to he had. And again : If Bifiops have fuch a Power to Authorize their own Lay- m-in^ as before fpecified ; our Biflwps have not fo Autho- Hz>'d their Laymen : And if they bad y our Dijfenting Teachers are not SnijOfe HaptnCU ; but Laymen Anti- Epifcopaly in Rebellion againfi Epifcopacy it felf; who intrude into other Meris Provinces ^ and wickedly attempt (jUncaWd and Unfent) to Minifier where there is net fo much as any Pretence of Necejjity for their Intrufi^ on. And therefore, in both Cafes ^ our Dijfenters can- not Mlnisfer Valid Baptifm.
Thisy concerning their dear Friends, theDiffcntQYSythe Adverfaries know they cannot get over, and therefore it h that they make fuch a Buftle, to raife a Dufi that Mens Ey is may be blinded, and fo hinder d from feeing this great Truth. To obfiruSi^ which, they^ endeavour to perfwade the World, that the Priefthood it jelf is in New Dangers from thofe very DoBrines, which are the only Support of it ; while they themfelves are fuch Enemies to the Priefthood, that they are endeavouring effectually to deftroy it by their pernicious Principles , oppofing th^ Churches Spiritual Independenc}y^e Chriftian Altar, and Sacrifice^, Abfolution^ and the Miniftration of JBapcifni, as Chrift himfelf appointed it. And this puts:
me
viii To the Reader.
rm in mind of a late very dangerous Stef^ that was going to he made^and which if it had taken EffeByWight^ without an extract dirnzry fr eventing Tro'videncey in a lit- tle time have deftrofd the whole Sacerdotal Vovjer and Authority with m ; and this was an Attempt to eftahlifi a ftrange^ and before to uf wnheard- of Declaration, that (asthofe who indited it fay) ^^ In Conformity with ^^ the Judgment and Pradice of the CathoUck ^ Churchy and of the Church of England, in par- *^ ticular - — — Such Perfons as have already been '^ Bapci^z'd;, in or with Water, in the ISlame of " the Father, Son, and Holy Ghoft, (Altho' their " BaDtifrnvvasirrepIar fo?i3jantof a proper 3lDmi^
*^ KlUratOJ ) ought not to he Baptiz,^d again.
The plain Englifh of which is, that fuch Perfons as have ah*eady been, contrary to the Law of Chrill, TFajh'd or Sprinkled with Water , by any One whatfoever, whether Un-authorlz^d Man, Woman, or Child ^ Chriflian, Jew, or Heathen, nay, whether they waflid themfel-ves, or let one of thofe others do it, fro- vided it was hut do7u with thefe Words, [In the Name of the Father, &c.] ought not to he Baptizd by a Proper Adminiftrator whom Chrif has appointed. For in all thefe Cafes, the Wajhing is Irregular for want of a proper Adminiftrator, and therefore not, what de- ferves the N>we of Cijjiftian Baptlfm ; tho the Decla- ration begs the ^lefion that it is fo, by faying [fuch Perfons as have already been Baptiz'd, &c!] For this Jrregidarity is an Effential Irregularity, becaufe contrary to the Pofitive Inftitution of Chri(lian Bap- tlfm • and 'tis Irregular for no other reafon, hut its be- ing without, or contrary to thatK\AQ. ] as this Book is dejignd to prove. To endeavour to make the World be- lieve, tL^.t fuch V/afnngs as are Irregular for want of a ^Xti'^n Adminiilraror, are Valid Baptifms, and this without any Limtatic^n, either fir Cafes of Ne-
cefity
To the Reader. ix
<^ejfity^ or for the excluding of Wometiy Heathens , or Stage-P layers, &C. is fuch a Latitude, that it does not fall fljort of e^en the Tvorfi Corruptions of the Church of Rome. Nay, the Decrees of fome of their Tofes, &C. concerning Midwife-Baptifm, and that gi^en hy Pa- gans, limit them to Cafes ofNeceffity ; hut this deftgnd Declaration makes not even this Tro'vifion, to fecure the Authority of theChriftian Triefi hood for the Adminiflra- tion of Baptifm, hut opens a Door for all Intruders, even where there is no pretence of necejjity : It advifes indeed, that ^^ Men take heed that they ufurp not an Office ^^ whereunto they be notcall'd, for God will call ^^ them to account for Co Doing : But alas, what EfFeifi can this Advice have, when the Declaration he^ fore pronounces their Miniflrations Valid; Valid without any Exception of Time, Perfon, Place, or Circumfiance, Will God call Men to account for their Valid Mini^ firations ? For their efFedling that which he has ap- pointed to he effected ? For their doing of that, which he concurs with, and from f/?e Valid Performance where- of, he has hy no Law excluded them ? For, if he has hy any of his Laws excluded them from the Valid Mini- flration of Chriftian Baptifm, then their Attempt to Mlnifter it, is an Invalid aB. If he has hy no Law excluded themfrojn the Valid M.\n\&X2X.\ont hereof, then their attempt to Minifier it,ts no breach of any Law of his ; for 7vhere there is no Laii;, there is no TranfgreJJion, and ccnfequently they will not he cair d to account for it; which plainly Jlpews the great Inconfifiency of fuch a Declaration, Befides, this Declaration was defigrtd, it fays, " To " teach a Truth, to talce a Yoke of Doubtfulnefs ^^ from Men's Confciences, and to refill an Error ^' itot xtiixt^) differing from SPonattrm and ^najbapj?
the
To the Reader.
Tlu fuffofed Truth it 7V0uld teach, has hen feen alrea^ dy. Its Latitude, its Contrariety to the Scripture, to the Judgment of the Univerfal Church, and of the Church of England in particular, which never made a Law or Ca- non of fo univerfai and unlimited.a Nature^ are evi^ dent to all ferious and kno7ving Enquirers into this Mat- ter, Tertullian Himfelf, who hy degrees fell into this ftngular Latitude of allowing Lay-men to be Priefts, in Cafes of Necejftty, contrary to the DoBrine and PraBice of the Catholick Church i exfrefly and ahfolutely Excludes Women s Fewer to Baftix^e, De Baptifmo Cap. 17.— The Conftitutions of the Apofiles, Book III. Ghap. 6, 9, C^ 10. repudiate all Lay-Miniflrations, and particu- larly Lay-Baptifm, and Bapttfm by Women. -"-^ So do*s St, Epiphanius againsl the Collyridians utterly difaU low of Baptifm by Women, See his Works, Book III.. Tom. 2. Which Teftimonies I thought proper to add here (to thofe of my Preliminary Dlfcourfe) upon this Occa* fion, that Men may fee what a pretended Truth fomt would Efiablijfi, and how Conformable it is to the Judg* ment and Pradice of the Catholick Church. —
The "Yoke of Doubtfulnefs'jt^c. would be laid hea- vier on, rather than taken ft'om, Mens Confciences by fuch a Declaration ; 7vhich fays, That " God will call Men ^^ to account for ufurping an Office [_of Baptiz,ing'] " whereunto they be t^Ot Call'tf* For, will not thefcru- pulous Perfon, who was pretendedly BafPizi'd by one of thefe, and comes to know it, be very apt to fay, How can I refi fattsfled in a Baptifm declared to be Irregular, for want of a proper Adminiftrator, [i. e. One call'd of God ] When the UncaWd pretended Adminlfirator, will hy God himfelf be called to Account as an Ujurper of the Priefily Office, for Baptizing me ? Pf^ill God judge him for fo doing ? ^nd full I efcape his Judgment for
know-
To the Reader. xi
— —— — — • • " • "•" ' ...'"-.>■ vJ'w^a-i'-i--.-' ".iU,.-. u.
htovnngly concurring ivithy and acquiefcmg /% his pn^ fid A^ ? By 'iifhat means fliall I extricate my felfout. of this Difficulty ? If^tls Sin in, himy 'tis fo mme too, hy my approving of it ; and yet- (that this Scrufk may cmfe) off rove of it I mtifi* But how can I approve of ityfince itwasfinfid in the very AB ? And- thtts I find no Relief from fuch a. Declaration-y ^i^hich involves me in Sin^ and prohibits my being extricated out of it,
Thefuppofed Error 'it 7i^a-s defgned ts> Oppofe, is this ; J^at pretended Baptifm, Adminifired without the Divine Authority or Commijfion ; i. e. by One who has not this, Commijpny is not Chrifiim Baptifm , but^ NuH ani Void. If mithis much Differing from the Real' Er- ror of DonatiJhK which was. That the Dofuitij^s Re- h2{,^tm^yhofe who came over to them from the Catholick Churchy tho' they had been before rightly Baptized in or with Water in the Name of the Father , and of the Son^ and of the Holy GhaB, a?id by One in Real, Valid Hdy Orders too? What has this to do with the Matter be* fore us?
And as for Anahaptifm, its. Err or is twofold : Fir ft. It Nulls Baptifm in an Infant^ howfoever and by whom- iof^jQT Adminifterd. ScGOndiy;, In Gro7i^n Perfons^ if they were not plun^d all over in Watery in both which they make the ^^t of the Ferfon Baptiz,edy and the ^ ijerp gltat t^nmitit'^ of Water fuffident to cover the Fer- fouy Effential to the Mini fir ation of this Sacrament :^ Errors fo infinitely Differe7tt from the Cafe before isSy that- One 7V0ul d wonder hovj Men cculd Invent tie. Nat ion y of their being not much Different fhom what ts AJfertedy a^dy I hopey fairly proved, to be a Great Truth in this Ejjay,
The Author of a Famphkt , call'd. The Judgment of the. Church of England in the Cafe of Lay- B^ptifm and Dilfenters Baptifm , has pubUfh'd.
whafi
xii To the Reader.
ij . 1 1 ■■ III I II .. 11
'ii;hat he calls The Second Part of the Judgment, Sec. ^Tis an amaz,ing thing to fee Men fo expoje them-^ [elves : For this Gentleman amufes the World 'with a Repetition of all that he had faid before ; and gives his Reader the fame Things over again y hut in other Words y and in <* Method fomething diverfified from the former ; putting People to an UnneceJJary Charge , he- Jides a Trial of their Tatience^ to bear with the Reading a feccnd time what they had read before ^ which is jHll the mort' aggravated by his Want of Argument ; by his not fo much as endeavouring to confute the Reafons brought againH his Firft Parr^ in the Anfwer thereto^ calldy DiiTenters Baptifrti Null and Void \ (for he tells his Reader y that he does not defign this as ^ Reply to that Book); by his unbecoming Language^ in giving III Names to what he knows he cannot confute ; and lafi^ ly, ly his induflrioufly Evading the ^ttm of t&e Caule ; when he knows that the Church of England has con-- cernd Her Self therewith, that her Articles of Reli- gion are built upon it , and that he is obligd in his own Defence to enter into it.
He is pleased to call the Vriefi who baptized R. L. ^' m Jnrcgu'lar Curate , ^ho acquainted neither '^ the Minifter of the Parifli^ nor the Bifliop with " the True State of the Cafe, &c, I mufi needs fay in Defence of that Gentleman ^ that it would be Happy for our Church if this Author and fame of his Friends were but as Regular as he : He was by no Law of our Church obligd to acquaint the Minifter of the Parifli 7vhere R. L. was Baptiz^d^ jvith the Cafe ; for he was none of his Underlings, neither did he receive any Fay from him : He had his proper Diocefan'j General Licenfe to Baptiz^e Adult Ferfons, without giving any particular Notice firfi to the Bijhop, By virtue of that Licenfe he regularly Baptiz/d R. L. ( without firfi acquainting the Biftwp ) the %ifi 0/ March 1708, being Wednefday in Paffion- Week , and therefore on • a
To the Reader. xiii
a Hdy-day^ in publick , immediately after the Second Lejjhn at E'vemng-PrayeVy in Prefence of a great Con- gregation^ the Churcb»Doors being open ; he did it Hyfo^ thetically ; i. e. If thou art not already Baptiz'd^, I Baptize thee, &c. And this^ not that the Cafe reqmrd ity but becatife R. L. would not let him know the Cafe i^fi^fy ^^^ ^^s£^ Bapifm at his Hands^ only ufon this Generjil Account , That he had difco^er'd fufficient Rea- fons to con'vince him^ that he had not been yet 'validly Bap^ iizJd : That he defird thefaid Curate not to he too Cu- rious in enquiring of him the Reafons ; becaufe^ it was not fit for him to difcover ^emrto him ; and thofe to whom he had difcover^ d them y could gi^ve him no fatisfaBory Arguments to con'uince him^ that he might defiH from en- dea^Jouring to obtain Catholick Baptifm : That he would therefore only enquire into R. Us Faith and Manners y and ufon due SatisfaBion about them, gi've him Hypo- thetical Baftifmy to avoid the Imputation of being Irre- gular ; which accordingly y uponfuch SatisfaBionyhe did: For which I praife and glorify Gody and reverence and efteem himy his Regular, and Right ly^Ordaind Minn per.
This Author mightily triumphs in Bijhops confirming Children^ pretendedly Baptized by Diffenting Teacher Sy as if they therefore acknowledged thofe Baptifms to be Valid,— But I can tell himy that there are Jome who fayy that thofe Baptifms are not Valid before Confirmationy but made Valid by Confirmation ; this (tho' I abfolutely deny it) I can prove to be the Foundation upon which Confirm mation has been given to Perfons fo pretendedly Bap^ fitted ; and our Author would do well to conpdery whether thofe Bijhops hefpeaks ofy did not Confirm them upon the fame Foundation y before he fo pojitively affirm Sy that thofe Bijhops allowed their Baptifms to he Valid : for if 'tis truey that fome aB upon this falfe Foundation y others
may
xiv To the Reader.
may have done fo likewife ; and this 7vill [foil oirf Wri- ters Supfeftion^ however infujpcient to make thofe Baf*^ tifms Valid j as 1 have endeavoured to frove in this EJM.
I have in this Third Edition added fame further ArgiU ?nents to prove the main Propofition^ fo much avoided hy thti Author y and endea'Vmrd to Anfwer ne-w OhjeBi^ ons for the Satisfaciion of fome ipho may he led away hy them, I have nothing more' to requefi of my Reader than Chrifiian Jufiiee and Eqmty in his Cenjuresy and that he would heartily join with me in this Trayer to Almighty God^ That it would pkafe Him to bfing into the Way of Truths all fuch as have Efred^ and are Deceived.
•- liti 'I' ^"^ • ^"ti
T 14 E
¥>^-^.'^
A L E T T E R to the
A U T H O R.
SIR,
TH E deplorable State of Chriftiani- ty in thofe Parts of it which have reform'd from Popery in Dodrine , is chiefly to be afcrib'd to the Contempt or Negled of the Divine Inftitutions, relating to the Conftitution and Oeconomy of the Church. This in particular hath brought all the Diforder and Confufion in matters of Religion , for which England is fcanda- lous above all other Chriftian Countries % having ever fince the Great Rebellion, abounded with Religious StO.^ and Fadi- ons, which owe their Original , more or lefs, to the direful change and overthrow of that Government, which Chrift ordain'd for his Church, and his Apoftles left in it, and which throughout all Ages was conti- nued without Interruption in the Chriftian World for 1 500 Years, as that very form of Church-Government, which all Chriftians thought was ordain'd to continue unto the End of the World. There never was in all that time any Church founded but in, and with CpifCOpacr ? "0^^ did ever aoy Sed
a of
ii A Letter to the Author.
of Men afliime the Title of a Church, till they eould get a pretended Bifliop , from whom they had their Priefls , and their Priefts their Miffion , till the time of the Reformation ; nor did any Chriftian Priefts, or People of an Epifcopal Church , ever rife up againfl: their Bijhops as fuch , and rejedJ: the whole OrJer , but thofe of Great Britahy under the pretence of farther Re- formation ; by which they have brought, fuch Confufions, and fo expos'd Religion' among us, that it is in a great meafure loft, fo that we may fay , ( as was Jong fince faid of Jiiflke in the Iron- Age of the World) that flie hath taken her flight from Earth to Heaven. Could any Church, or Father of the Catholick Church, in Anci- ent Times , have imagln'd or believ'd without the Gift of Prophecy , that an Age would come, when the Presbyters of a National Church would take upon them to Jepofe their Bijhops , and teach the Peo- ple that their Order was contrary to God's Word, or grievous and unneceilary to the Church ! Could they have imagined , that in a flouriQiing Church, pure in DocStrine and Worfliip, confiding of Two Provin- ces , an Aflembly of feveral Presbyters fhould be held in oppofition to their Bifliops, and their Lawful Sovereign Lord the Ex- ternal or Civil Bifhop of his Church, by
the
A Letter to the Author. iii
the command of Rebels in adual Arms againft their King ! Could they ever ima- gine, that in three famous National Chur- ches reformed after the Antient Pattern of Churches fettled in the Primitive Times, and profeffing the fame Holy Faith, a ftrong Party of Presbyters and People^ fhould be fo wicked, as by Force to depofe the whole College of Bifliops, and as much as they could, extirpate the whole Order as unlawful and needlefs, nay, as an Anti- chriftian Conftitution , and a Yoak which we nor our Fathers were able" to bear ! Yet Sir, I am one of thofe furviving Men who liv'd in thofe times, and faw all thofe things done, and the direful confequences of fuch doings ; the firft of which was the fetting up a Government of the Church by Presbyters afliiming Epifcopal Authority^ who with their Se<$ were call'd Preslyte- rhns.
But thefe did not long flourlfti 5 for as they had taught the People that Epifcopal Ordinations or Miffions were not neceffa- , ry, fo others foon faid the fame of their Ordinations by Preshyters^ aflerring, that only Gifts, and the Calioi Gifted Men by the Congregation was fufficient for the Mi- tiiftry 5 and fo from the Sed of Preshyftry fprang up that of the In-dependent s among us, and from them again, others, who a ^ thought
iv A Letter to the Author.
thought Gifts alone were a fufBcient Call to the Miniftry, and in this ahomination of de- folation^ Laymen firft invaded the Sacred Office of the Miniftry among us.
When I was a Young School-Boy in a little Village near Helmjley in Torkjhire^ I faw a Man in Gray Cloths ftep up into the Pulpit on the Lord's Day, where after a Jong Prayer he preach'd to the People, as well as I can guefs from what I now re- member, after the manner of the Fifth Mo- narchy Anahaptifls. Being afterwards re- moved to School at North' Allerton^ I faw an Officer of CromvoeWs Army go up into the Pulpit, and there after a long Prayer, he made a long Sermon, of which, as I then underftood little, fo I remember no- thing, but that he talk'd much oi Dead Or- dinances^ and Gifts of the Spirit, and a Carnal Minijlry^ meaning no doubt the Mi* niflry of the Church, By that time Quake-^ rifniy which began in Weflmorland ^ was much increas'd in that Place, where I oft- en faw not only Men, but Women Preach both in the Fields, and in Houfes, without any other Call, but their pretended Moti- ons of the Spirit, when ( you muft. Sir, excufe my impertinence to tell you, that} a School-Fellow older than my felf by 3 or 4 Years, though of a Lower Form in the 6chool, who had been carefully bred up in
Church
A Letter to the Author,
Church Principles^ and like another Timothy inftruded by his Parents from his Child- hood in the Scriptures, fo baffled their Speakers, by asking them who fent them to Preachy and urging the places of Scripture againft them, which fpeak of God the Fa- ther's fending our Saviour, and His fend- ing the Apoflles, and They others ; and by requiring of them a Fifihle Proof of their pretended Call by the Spirit, that they came not of a long time after to that Place, and as I remember, not till that Boy, fo mighty in the Scriptures^ was taken from the School.
Indeed Sir, the Necefiity of an Immedi- ate^ or Mediate Call and Mijfion fror/i God to zny Divine Minjftry^ is fo plainly taught in the Scriptures as appears by the * Margin ^
that
* Sfte^iCTiOn of ^Ofe^* ^ndthe Urdfaid
Come, now therefore^ emd I xpiUtiV^ thee unto Pharaoh, tkJ^t thou may eft bring forth my People y &c. out of Egypt. Exod. 3.10. Now therefore go, and I roiU be Vfith thy Mouthy a-nd teach thee vehat thou Jhalt fay. Exod. 4. 12. He fCHt Mofcs his Servant. V{a\. 10$. 76,
Siie ^giirion of tlje 3{rlDin) 55^icl!0 , Take thou unto
thee Aaron thy Brother, and hts Sons with him, fronj amoilg
tl)e Cijilrj^en of Jfrarl, that He may Minifer unto vat in
the Prieft''s office, even Aaron, Nadab, /j»^ Abihu, Elea^er, 4ind Itiismar, Aaron'/ Sens. Exod. 18. x. ^»^ the Lard fpake unto Aaron, ■ Thou, and thy ^pns with thee Jhj/l
ke pyour ^>itI!0.jgD£lCr Ji l]abf Citmyour Priefij
Office unto you as a Service of d^lft, and the Stranger that a 3 Cometh
vi A Letter to the Author.
that I tiave often wonder'd how any fort of Chriftians, pretending to the Knowledge of them, fhould take upon them the Mi- nifterial Office, without the Ordinary Re- gular Call from Man as God hath appoint- ed.
Cometh nigh C i. e. oi a Priefi) Jhall he put to Deaths Numb. J 8. I, 7. Uzziah the King- tranfgreffed againfl the Lord his God, and roent into the Temple of rhe Lord to burn Incenfe upon the Miar of Incenfe^ and Azariah the Prieji went in after himy and with him Fourfcare Priejis of the Lord that wera 'Valiant Men : And they toitl}toD Uzziah the King, and faid unto him, It appertaiilEtlj HOt nnio thee Uzziah to burn If cenfe unto the Lord, but to the Pnejis the Sffns of Azr on, that are ConfectateD to burn Incenfe: 00 OUt of ths SajiBuary, for thou haft trefpajfsd, Sec. 2 Chron. 16. id, J 7, J 8. For e'very High Prieji taken frOm atnOHS ^m, is Ordain d for Men in things pertaining to God, that he may offex both Gifts and Sacrifices for Sin : And no Man taketh this HO" Kour unto himfelfbut he that «V calleU Of (^'OD, as was Aaron, licb. 51,3. Noc to fpend too much time in cnumeu* ting thofe Texts which prove the Miflion of the Pro- phets, I Ihall only recite fome of thofe which plainly evince,
' Eijc ^xKim of &U 3lol)n tlje ISaptid, the Laft of
the Jewifo Prophets, and immediate Fore-runner of our Saviour. There wot a Man Uxit from God, whofe Name was
John . He was fent to bear witnefs of that Light ( i. e.
cf Chrift.) — He thatUnt me to Baptize, Sec. 5^. John
3. 6, 8, 33. Behold! 31 fenD mv SlBeCfenger (i.e. John
the Baptift ) hfore thy Face,' which Jhall prep0re thy Way be* fore thee, St. Mark 1.2. & 11. 10. " Snt)e ^iSIion of Cij^iil, The Second Pcrfon of the Eternal Trinity. — ^- — St:. Tohn the Baptift fpeaking of Him, fays lie it is, who coming after me, is preferred
Itfore we, St. John I. 27, 30. And our Lord fpeaking of iiimfelf, fays, He tloMf reteiveth mc, receiveih him (i.e. God the Father) thBtitXit me, St. Matth. 10.40. 5?- Johi^
r] 20 »«, And He that defpifeth me, defplfeth him tha^
UvX Trey -St. Luks 19, 16. — God itXlt not his Son into IM«- ■- ' -^ ■- thg
A Lette?^ to the Author. vii
ed, or an extraordinary Call from God, without one of which, neither Chrift, nor .the Holy Spirit, neither Angels nor Men, prefumed to ad authoritatively in things pertaining to God.
But
the World to condemn the Worldf but that the World through him might he faved, St. John 3. 17. ■ Jefuf faith^^^
My Meat is to do the Will of him that itXit ms, St. John 4. 34, ._ He that honour eth nop the Son, honour eth not the Fa» ther which hath XzXit him. — He that heareth my Word, andhelievetb on him that fl^nt me, hath Everlajling Life.—' ifeek not mine own Will, but the Will of the Father which
hath fent me. — The Father hath iZXitme. — — j^nd the
Father himfelf which hath tttlt me, St. John $• 23,24,30, 3(5, 37. I The Living Father hath fmt me, St. John 6,
57. The Father that feut me^ 5?. John 8. i d, 1 8, . Say
ye of him ( i. e. of Chrifl: ) whom the Father hath SanBi- fed ( i. e. Confecrated or Set apart for the Office of the
Mcffias ) and fent into the World, &c. St. John i o. 3 (5
That they may believe that thou hafi feilt me, St. John 11,
Jr2. - / ^ave notfpoken Of ttip felf, but the Father which
ent me, he jjabe me a CommanDment what jjhouidfay^
and what Jf Jhould fpeak, 5^. John 12, 49. . ySnd this is
Life Eternal, that they might know thee, the only True God^ andjefu4 Chri(i whom thou l)^U (ZXlt* . / have Jinijhed
the Work which thou gabeff rne to do. I came OUt frottl
thee Thou haft feUt me into the World. Thou haji
fent me, St. John 17. 3, 8, 18, 25 God imt his
only Begotten Sen into the World, that we might live through him. — — ^nd iZlit his Son to be the propitiation fr our
Sins, 1 5^ John 4. 9, 10 God lent fC^tlj his Sin
made of a Woman-, &c. Galat. 4. 4. Thus we fee
that Chrift glO^ifietl not fjimfelf to be made an High Priefi,
but He that f aid unto him, Thou art my Son, Heb. c. 5. .^
Wherefore let us Conpder the ^pojlle and High Prieji of
our Prof'jfion Chrifl Jefus, who was J^attljful to him that
^ippointet) /^/Tw, Heb. 3. 1,2.
^4 The
viii A Letter to the Author,
But moftiefpecially have I wonder'd, and ftlll do wondef, how Clergy-men , I mean. Presbyters who were regularly fent, by Epifcopal Ordination, according to the Will of our Lord,theFounder of his Church,
and
SCIje ^i^im of t\)t 90lp ©Pirit, the Third Perfon of the Eternal Trinity. The Comforter^ which is the Haly Gho/I, whom the :fatl}er tDlH fenD in my Uame, 5?. John 14. 25. I When the Comforter is come whom 31 iOlH
■fttlD unto you from the Father, even the Spirit of Truth, rohtt froceedeth from the Father, &c. St. John 1$. 26. If
J go net away, the Comforter will not cotne unto you ; kut if J Depart /'^\ tcill UXiXi him unto yon, St John 16. 7 — ;— Hefhallnotfpeak of iptmfelf; hut whatfoever he jhall hear that jhail he fpeak, ver. 13. — He jhall glorijle me, for he [hall receive of mine, andfhalljhew it unto you, ver. T4. —— Accottlmgly, the Holy Ghof> was fenr from Hea* ven on the Day of Pentecoft, as St. Peter teftified to the
wondring Multitude, telling them, , This ^eftu ,
being by the Right Hand cf God exalted, and having received of the Father the Promife of the Holy Ghofi, he hath fhcD fO^tl] this , which you now fee and hear ( i. e. he hath fctlt fO^tt) tl)e \^Clp C31)0^, who has caufed thofe aftonifliing miraculous Wonders which you now fee and hear ) Afts
a. 32,33. • Ahd St. Paul it'h ihQGalatians, God hath
fent fO^tl) the Spirit of his Son (i.e. the Holy Ghoft ) intt your Hearts, Galat. ^, 6. .1 And St. Peter reckons the
Holy Ghofl fent tOten from Heaven , among thofe things which the Jngds dejire to look into, i St. Pet. I. I2.
" %\)Z 05i{rion of ^ngel0* They are all Minijhing
Spirits imt fO^tl) to Mini fer, Heb. i. 14. The Angel
Gabriel te^ fent from God unto a City, &c. to a Virgin efpoufedto a Man whof Name was Joitph. St. Luke
I. 26. ■ The fame Angel appeared before unto Za-
tharias , and told him, — lam Gzbriel that Jiand in the prcfence of God, and am fent to fpeak unto thee. —Ver. 19. Peter faid , Now I know of a Surety that the ?L0Zi3 !)atl) fent his Angel, and hath delivered me cat of the Hand of He- rod,
A Letter to the Author. ix
and the Unvariahle and Unt-uerfal Apoflolical Pradice of it for 1 500 Years, I fay, I (till wonder, how fuch Presbyters could firft preach againft the Epifcopal Order, and then proceed to pull down their owa
Bifliops,
rod, &c. A£ls 12. ii. , ■ The Revelation of Jefuf
Chrijl, vhich God gAve unto hiw, &c. l^t (BYlt sndfignifi^ td it hy his y^ngel ^nto his Servant John, Rcvelat. r. i.
The Seven Spirits of God tttlt fO^tl) into aU the Earth,
Revelat. 5. 6. .The Lord God fetlt his Angel to jhev
unto his Servants the things which mu^Jbortly be done , Rc« VeJat. 22. 6.
V]t ^tffjon of t\^t Ipo0lei8?* After the Twelve Apo- flies are 'nam'd, *ris laid, Tht^Q Twelve J efuafmtfO^tt:), snd commanded them faying. .Preach freely ye have
reCti'oe'Oy freely givoj St. Match. 10. 5, 7, 8. Jsmj
father hath fent me , evenfo fCUD I you , 5^. John 20. ii. »■■ /SB fewer is given unto me in Heaven and in Earth :
(I5o l^t therefore and teach ( or rather Difciple ) all Nati- ons ^ baptizing them ..teaching them and lo 3 am \x^iti) VOU alir.apjSf, even unto the end of the IVorld. Amen. 5f. Mattb. 28, 1 8, 19^ ao. — And to fupply the Place of 'judoi ifcariot, one of the Twelve, the Apoftlcs frayed and f aid , Thou Lord which knowefi the Hearts of aU Men , {hew whether of thefe Two ( ;. e of Jufi^us or Mat" thias ) thou hafi Cl)iffcTl , that he may tafeg fart of thig Min'tfiry and Jpojilejbip ^ Afts i. 24, 25. And they gave forth their LotSj and the Lot feU upon Matthias, and he was number d with the Eleven Jpofilet, Ver. 26. — God hath itt fome in the Church J Jfi^fi ApoJileSy i Cor. 12. 28.-—— Our Lord fa id to Ananias concerning the Apoftle St. Paul^ "—He is a CllOfen f^effd unto me, to bear my Name before the Gentiles, and Kings, and the Children of jfrael, Atls 9, i y. • — As they Minifter'd to the Lord, and Fafted, the Holy Ghofifaid, frperate me Barnabas and Saul (i.e. Paul) for the Work whereunto I have caHirD tljeiH* And when ihey had fajlcd and prayed, and hid thdr Hands m them, fheyfent them away } fo they being feilt fo^tl) by the Holy
Ghofl,
X A Letter^ to the Author.
Bifhops, by whom they were Ordain'd, and then in oppofition to the Holy Apofto- lical Order and Charader, and the Perfons lawfully vefted with it, Sacrilegioufly pre- fume, like Colluthus^ to take upon tjiem the
Epifcopai
Ghoji, departed, Sec. A£ls n. 2, 3", 4. Again, the Lord faid unto St. Paul, Depart., for I wiU iZVXS' thee far henceunto the Gentiles, Afts 22. 21. —And therefore he ftiles him- felf, Paul CallED to be an Jpojile of Jefus Chrifi, through the
Will of Gad, I Cor. I. I. and fays in another place, /
am ^iXiBiaZXi a Preacher, and an y^pofile, a Teacher of
the Gentiles, i Tim. 2. 7. Hot» JhaU they Preach, ex*
cept they bz ©eut ? Rom. 10. 15:. When He (i.e,
Chrift) afcended up on High, He gabC fotne Jpo files,
i. e. he gave fomc the Power and Authority of being his AmbaiTadors, Ephef. 4. 11.
Kt)e ^iUion of t!)e g>ebentp TBiici^ltsi, and of the
IBeUOmS. Jlfter thefe things the Lard EppointeD other Seventy alfo, and itXit them Two and Two before his Face, St. Luke lo. I. The-Twelve (i. e. the Apoftles^ called the Multitude of the Difciples unto them, and faid, —^-Look ye out among yon Seven Men of honeSl Report , fuU of the Holy GhoB and Wifdom, whom WiX^ map appoint over this Bum fmefs , ( i e. of taking Care for the Poor ) And
they chofe Stephen. &c. whom they ttt before t\)Z 3lp0- HitSi; and when tl)ep had prayed, tl)ep laiD t\)ZiX 5^31100 @n them, Afts <?• 3, 5, (5 *
SC^e ^iCTson of t()e Ipcllle^ g»uccE(ro^0^ — S. Paul
and S. Barnabai SDlMixW^ them (i^ltlfr^ in every Church,
AQs 14. 23. — For this caufe left I thee (i. e. Titus)
i'n Crete , that thou jbouldefi fet in Order the things that are wanting, and iD^tJaill Elders in every City, as I ( i, e, St. Paul) had di^l^mntZXi thee, Tit. i. 5. — — Stir up the <25ift of God which is in thee ( i. e. Stir up that Epifco- pai Authority , and the Gifts annex'd thereto , where- with God has cndow'd thee ) bp t\)Z putting OH Cf trn? (i.e. St. Paul's ) Bantl^, 2 Tim. I. 6. ^The Things that thou hafi heard of me, , the fame (dmmitfhoH
t9
A Letter to the Author. xi
Epifcopal OiBce and Power in Ordaining and Sending of other pretended Presbyters into the Church, as they did a little before the Rejloratien^ in all or mod parts of the Nation, after the Abolition of Epifcopacy, and the Downfal of the National Church with it, in the times of which I fpeak. Such Arch-fchifmaticks as thefe were Mr* Bowls of Torky Mr. Baxter of Kidetminfler^
and
to faithful Men , w^fl S^>aU he able to Teach others a.lf& , 2 Tim. 2. 2. . ■ iLap ^an50 fuddenly on no Man,
I Tim. 5, 2 2. The Seven Stars are the %X\^Z\0 {i.e.
the Bilhops , or Supreme Spiritual Governors ) of the Semen Churches , Rev. i, 20. *— Of which St. Po/yt<»;-^, Bifliop of Stnyrnay was one.. Now that thefe Succeflbrs of the Apoftles, to whom the Power of Ordaining o- thers into the Miniftry was committed, were not mere Presbyters f is evident from hence, That they had the Overjight of the Church of God, i Pet. 5. 2. A Power to receive an ^CCUfaticn againfi ( and therefore were eaqh of them a 3fllltige of; an Elder, or Minifter of a confe-
quently Inferior Order, 1 Tim $. 19. It was alfo
their Province to Rebuke with all SlXtljO^it^, fo as to lep no Man defpife them, Tit. 2. 15. — fo reje^, i. e. excom- municate, a Man that is an Ueretick , after the fir Jl and fe^ cqnd Mmonition, Tit. 3. 10. —Without preferring otu Btfore another, doing nothing by '^^xtXdiXit^^ i Tina. 5. 21. —Hence the particular ^ngel, or Bifhop of the Church in Pergamos, was jufVly reproved for Tolerating them that held the DoBrine of Balaam , and t^e Nicolaltans in that church, Rev. 2. I4, 15, 16. So alfo was the particular Angel or Bifhop of Thyatira, for fufeing the falfe Pro- phetefs Jezabel, Rev. 2. 20. . — And thej could never have been thus jaftly cenfur'd , if they had not been vefted with-the Powers and Authority above-mencion'd, and thefe Powers do vaftly exceed all that can be duly claim'd by any mere Pretlytcr , or Body of presbyters W-hatfocycr.li. . .
xii A Letter to the Author,
and Mr. Hughes of Plymouth^ not to men- tion SMECTTMNUUS, * in and about Lcfta/ojij where I prefume pretended Presbyters were alfo Ordain'd, by mere Presbyters in thofe fad times of con fu (Ion.
I was once at one of their pretended Or- dinations, which I fince found, was much after the Frepfch Form. Thus , and This, Sir, was the Original of the Presbyterian Miffioniw England^ and it is againfl: the Au- thority of the pretended Minifters of this Miifion, who were never duly Authorizd^ and therefore cannot Adiminifter truly Valid Baptifm^ that you have written your ex- cellent Book with great Strength and Per- fpicuity, as well as Modefty, and confirmed your Dodtrine with your Prac9:ice.
Indeed, you have written it throughout with fo much Modefty and Caution, that in fome places, it hath an Air almojl pf Diffidence and Miftruft, although you have faid nothing as to the Invalidity of their Adminiftrations, but what our bed Divines have written before you. I beg leave to prefent you with what I find to this pur- pofe, in the Firft Volume of the Pofthu- mous Sermons of one of the greateft of them, [ Bijhop Beveridge ] Entituled, the
* Stephen Marjha!, Edmund Calamy, Thomas Toungy Mat* thiw Newconiby HHUiam Spurfiow,
Dignity,
A Letter to the Author, xiii
Digftity^ anJ Authority^ and Office of the Prie/ihooJ. In the Third Sermon on this Text, Therefore^ fec^g we have this Mint- ftry as we have received mercy ^ we faint noty at the 103. Page you'll find thefe Words, *' In the next Place we mnfl olferve, that *' although the Priefls^ if any he prefeni^ lay *' on their Hands alfo^ yet it is exprefly or- *' derd, that the Bijhopjhall fay the iVordsy " Receive ye the Holy Ghoft, ®c. For^ if *' a mere Priefi fhould fa) them^ or any one *' hut a Bifliop, the Ordination was reckoned " iStlll atlD mot'D, with more to that purpofe. So in his Sermon on A£ls 13.3. And when they had fafted^ and prayed^ and laid their Hands on them^ they fent them away, you have thefe words at P, 309. As the right Ordination of thofe who Adminifter the Means of Grace muft needs he acknowledged to he (^neceflary) ** for feeing we can have no Grace^ nor Pow- " er to do Good, hut what is delivered to us from God through our Lord and Saviour Jefus Chrifi^ in the ufe of the means which he hath eft ahlifhed for that purpofe^ unlefs thofe means be rightly and duly Admini- ftred^they lofe their Force and Energy,and
" focan never attain the end wherefore " they were eflabliflied. Neither is there
n
any thing more neceffary to eftahlifh the means of G r ace ^ than that they who Ad-
*' minifter
xi\r A Letter to the Author.
^^ minijler them he rightly Ordained and *' Authorized to do it according to the In- *^ Jlttutton^ and Command of him that did ^' eflahlijh them. For feeing they do not *' work naturally, hut only hy virtue of the '' Inftitution, and Promife annexed to it, !* unlefs that he duly olferved^ we have no " ground to expe^^ that the Promife fliould '* be performed, nor hy confee[uence that thef * * jhould he effe^ual to the Purpofes for which they are ufed. So in his Sermon on this Text. Now then we are Amhaffaclors for Chrifl^ &c. p. 386. For that can he done ** only hy the Power of God^ accompanying^ and affifling his own Inftitution and Com- mifjion. Infomuch that if I did not think^ " or rather was not fully aflured, that I had ** fuch a CommifTion to be an Ambaflador " for Chrift , and to adJ; in his Name , / *' fhould never think it worth the while to *' Preachy or execute my Miniflerial Office. " For I am fare all that I did would be ^' Null and Void of it felf, according to '* God^s ordinary way of working , and we " have no ground to expeti Miracles. So in another Place of that Sermon^- ^^Any Man " may read a Sermon^or make an Oration to the " People ; hut it is not that which the Scrip- ^* ture calls Preaching the Word of God, un^ *' lefs he he SENT by God to do it. For how " can they Preach,except they be fent ? Romi
A Lettter to the Author. xv
" 10. 16. A Butcher might kill an Oxy or a " Lamh^as well as the High- Triefl^ hut it was " no Sacrifice to God, unlefsaPrieftdid it : " And ^0 Man taketh this Honour to himfelfy " hut he that is called of Godj as mas Aaron^ &c. All thefe PafTages, Sir, exadly agree with the Subjed: of your Book ; and I might fliew you much more to the fame Purpofe out of the Writings of the Clergy, befides thofe which you have cited. As out of the Second Edition of a Letter to a Noncon. Mi- nifterof the Kirk^ Jhewing the Nullity of the Treshyterian MiJJion; and, Dr, ffell/sThefes againjl the Validity of Preshyterian Ordination, But what I have cited from the Bifhop, which was publilh'd fince the Firft Edition of your Book,is enough to fecond the Defign of it, and give you Courage boldly to main- tain your Dodrine and Pradlice , and the Caufe not only of the Church oi England.hnt of the Catholick Church, againft the Britifh S^dis and Schifms. Indeed you have done God and his Church good Service in a Time of Need ,• as Tw^o Worthy Citizens, now with God , Mr. Allen and Mr. Lamh^ did by their Writings about Forty Years ago ; who having gone from the Church to the Anahaptiftsy by God's Grace faw their Er- ror , and returned both together from them to the Church again, to which they made ample recompence by their Writings,
and
xvi A Letter to the Author.
ancrwere great Ornaments to it in every re- fped: all their Lives long. I knew them both very vi^ell, and am glad of this op- portunity, to mention them with that Re- fped which is due to both their Memories; whereof the Latter told me, that he had the Misfortune to lead Mr. Allen out of the Church to the Schifm, but that Mr. Allen had the blefled part to lead him out of the Schifm to the Church again. It is to me a comfortable prefage, that God will not forfake the Church of England nor fuf- fer Toleration and the Gates of Hell to prevail againfl: her, becaufe he raifes out of her People, Men to defend her, and adorn her with their Writings. I pray God to ftir up more fuch continually, that thofe, who are mifled by unauthorized Minifters, and Teachers, may confider the great dan- ger they are in, and after your Example, enter in at the right Door into her Fold, and declare, as you have bravely done. That yoH fincerely lelieve the Suhje^ of yaur Difcourfe to he a fuhfiant'tal Truths nay even a firjl Principle of Qhriflianity^ and that without the couragzous afferting thereof^ the whole Chrijlian Prieflhood^ and the Divine Authority of it , mufl he cal- led in queftion^ — and encourage every hold Intruder to ufurp the Sacred Miniflry^ in op- pofition to that Commifion^ which hath heen
conflantlj
jfl Letter to the Author, xvii
cohftantly handed down from Qhrid and hit Apoflks to this "jery day. In the fame Place you fay you hope, that none vejled with this Divine Authority will fight againjl //, ^c. which if any Clergy-man fliould do, in the manner as you there mention, I could not but fufped:, that he was one of thofe who took Gifts and Prefen ts of the Dijfentersy to let the Names of their Chil- dren, who had no other but Schifmatical Lay-Baptifms^ be Rcgiftred among the True Baptifms of the Church. This unwarran- table Pra6i:ice, which you have obferved, to be ^'' fcandaloufly praSlifed in fome Places^ I can confirnr to be true ,• For I knevy fonie Minifters of this City, (now dead) who were guilty of this pradice, and are gone to God to give an account of it ; and I my felf, foon after I was prefen ted to the Vica- ridge of Alhallows Barkin , had feveral, and fo me very great Offers, from Dijfen- ters^ to enter their Childrens Names, as Baptiz'd, in the Parifli Church Regifter ; and a Parochial Prieft of a great City in this Kingdom, who gave me a Vifit about a Year iince, did adure me, that all the Minifters of that Place, himfelf only ex- cepted, were guilty of this execrable pra- i^tice ; execrable I call it, becaufe it is a double falfification of our Parochial Diptychs^ as they are Regifters and Records both of
b Church
xviii A Letter to the Author.
Church and State, and I think both De- privation, and the Pillory to be juft Pu- nilhments for that Minifter, who dares do fo great and nciifchievous a wickednefs, or fuffer it to be done.
I fay, Ifliould be tempted to fufpedlany Clergy-man, that iliould write in the man- ner you mention, againft you, to be one of that corrupt fort, or at leaft of another, who to court the Favour and Applaufe of the Dijfenters^ either never Preach in de- fence of the Church againft theryi^ or if they do, they do it no otherwife than bare- ly to {hew, that the Church of England \s a fafe Commumony and that thofe, who through miftakefeparated from it, would be in no danger of Damnation if they returned to it. But to fliew that Separation from it is ^i\^iiVX and by confequence a damning Siny and that the Separatifts of all forts from it, are, without the extraordinary mer- cy of God, in great and apparent danger of Damnation^ thefc Gentlemen love not to touch upon that Point, nor rife to that Heighth, which long before the Revolu- tion occafioned the diftindtion between High and Low Church-men, and the for- mer to be called by ill, or ignorant Men, High-FlyerSy Tantivies^ and other fuch op- probrious Names. It was, 1 fuppofe, a Reflexion upon thefe Men, and the In- dignation
A Letter to the Author. xix
dignation he had againft their double pra- Aices, which provoked a Divine not very many Years fince, to utter a Sarcafm up- on them from the Pulpit, in Words to this purpofe, That fome (at the time he Ipofca it) were hecome Fathers of the Churchy who never voere her true Sons.
Sir, I wifli all Clergy-men, who are con- cerned in either of thefe Remarks, would Terioufly confider your pious and feafona- ble Addrefs to us in the conclufion of yout Appendix. We are all concerned, (as ydii befeech and conjure us to do,) to confider our High and Holy Calling to the Priejlhoody and to vindicate our unalineahle Rigjots to adminifler the Holy Sacraments^ and to let the People under fiand^ that the Minifiratioft of them is t^ZXiXX^to ourOffice.^andourOffict ejfential to the Minijlration of them ; and that our long aud general faehce in not afferting^ and defending this great Truths hath^ as yoit obferve, heen the occafion of much ignerancd among the People^ of the nature of Schifm^ and the direful confequences of ity which fome of our Order ftill are, as I am fure fome have been, fo averfe (contrary td their Truft, and the Duty of it) to fet be* fore the People. I remember, when fome of the London Clergy, refolving to do this^ as you now befeech us, and fot the fame Reafoils ; it was oppofed by the fre^^ b % thinking
XX A Letter to the Author,
thinkh^plvin^s^ efpecially by one of them, whom I will not name, for no other rea- fon, but that it would be cenfured as ? rea- ching up our felves ; a Reafon, whereof the Weaknefs and 111 Confequences are fliewn by an excellent Perfon, in the Preface to his Companion for the Feftivals and Fafts of the Church of England ; where, to oblige the Clergy to inftruft the People in the great T'ruth of Sacerdotal Miflion, and Au- thority to adminifter the Sacraments, He wifties the Catechifm of the Church might be continued, in a few Queftions and An- fwers, to fliew, who only have Power to adminifter the Holy Sacraments. I need not name this worthy Gentleman, whom «tjod raifedup out of the Teople before you, to defend the Rights and Authority of the Priejihoody and who thinks it no more di- minution,or diflionour to him,to be thought one of the People with refped to the Churchy than one of them with refped to ih^ State. In your Appendix to your Book, I think you have folidly and fatisfadorily anfwer'd all the Objedrions that have been made againft the ufeful Subjed: of it, fince the Firft Edition , taking in your Second Tb.oughts, and the explanation of your Defign, and meaning, in fome Pafliges of it to prevent Offence. This, Sir, is an argument of your great Humility, as well
a8
A l^etter to the Author. xxi
ias of your Zeal and Prudence ,• and your humble and truly Chriftian Tea^per and Declaration , encourage me to make a few Remarks upon your Appendix , of which you have the hberty to judge as you pleafe. You have well obfer- •ved , that our Church hath provided no Office of Confirmation for thofe, who re- ceive Baptifm from Lay-Baptizers, And indeed it would have been flrange, that Ihe, which allows of no Baptifm but by a * Lawful Mini/ier,{hou\d have provided fuch an Office to confirm, or ratifie the Baptifm of thofe, who truly fpeaking, wqtq Sprink- led, or Wajhed, but not Baptized, Bnt I think, you might with reafon enough have farther obferved, that fhe hath provided an Office very proper for Baptizing of them,
I mean, Sir, C|e 0pmiilt:atioriof J5a|i^ titm to fiic^ m are of rtpei: ¥eair^.This.
new Office was made prefently after the Refiauration , and is Part of the Liturgy that now is confirmed by Ad of Parlia- ment. And the (jeneral Title of it is ; The miniftration of Baptifme to fuch as are of riper ye ares, and alle to anfwer for them" felves ; And of which it is faid in the Tre- \face before the Book of Common-Prayer , Which although not fo neceffar) when the for-
* Ruki'ckf in the Minifirjstion of private Baptifm,
b 3 mer
xxii ATjCtter to the Author.
wer look was compiled , yet hy the growth of Anabaptifm, through the Ikentioufnefs of the late times crept in amongft us^ is now become neceUary , and may he always ufeful for the laptizing of Natives in our Plantations^ and ethers converted to the Faith, Here , Sir^ the Church declares the Occafion of ma- king this Office, viz. the Growth of Ana- iaptifm ; aad then alfo obferves how ufe- ful it is for the Baptizing of Converts to the Faith. But I muft obferve, that there were other Occafions for making that Of- fice, as well as the Growth of Anabaptifm ; as the Growth of Quakerifm , upon which account it is alfo neceflary : And none of your Adverfaries will deny , but in Parity of Reafon it is as ufeful, and is accordingly ordinarily i;fed, for the Baptizing of Con- verts from that monftrous Herefy ; and for the fame Parity of Reafon it may be faid, that the Office was alfo intended for fuch. The Preface alfo, tho' it mentions the Growth of Anabaptifm , doth not fay whe- ther it was intended for Anabaptifls not yet dipped, or Anahaptifis div^^^t^ in Water, in the Name of the Father, ©c. Tho' I am of Opinion, it was intended for them, as well as the others ; becaufe their Miniflra- tion was Null, and Void. There are ma- ay other Cafes, in which this Office is ne- ceiTary and ufeful , and ought to b^ ap- -• ■ ■ pjy'd
A I^etter to the Author, xxiii
ply'd ,• as in the Cafe of thofe Adult Per- fons , who had the Misfortune to be bap- tized , but not in the Nams of the Fa- ther^ and of the Son^ and of the H, Ghojl ; or if in their Names , yet not in their Names as a Real., but a Nominal Trinity ; as, I fuppofe, the Bedellifts , who were a numerous StSt at the Rejloration in fome Parts of the Nation , did , and the Socini- ans now do. Sir^ I believe none of your Adverfaries wdll deny, but this Office is as pJroper for Adult Perfons fo unhappily bap- tized, as for Anahaptifls , or Convert Un- behevers : And if it be a Proper Office for fuch as were baptized in that manner, and in Parity of Reafon was intended for them ; why fliould it not be thought as proper for thofe, who were unhappily bap- tized without a Lawful or Authorized Mi- nifter, (which the Church requires) and in Oppofition to the Church and her Mi- niftry ; as the pretended Minifters among the Presbyterians , as well as among the Independents diwAAnabaptiJls do ? If it flioqld be faid, that People baptized by Unlawful, or Unauthorized Minifters , are not men- tion'd with Anahaptifls , and Converts to the Faith y in the Preface of the Church ; I anfwer, that neither are the Quaker s, &c. mentioq'd in it ; nor indeed was it more needful to mention them there , than the
b 4 Quakers
xxiv A Letter to the Author.
Qtiakers and others I have niention'd : For all which the Office is proper and ufeful, and, in Parity of Reafon, may be apply 'd to Perfons whofe firft Baptifm, fo call'd, is Null and Foid^ as well as to them. The Cafe of thefe, as well as thofe, did not lie before the Convocation ; and happening to be CaftM omifi , the Church and the Clergy mull now proceed in them by Pa- rity of Reafon; which, I think , puts thofe Adults, who only have had N;^//and Invalid Baptifm , in the fame Cafe with thofe who have None ; that is, in the Cafe of Competent Catechumens , who ought to be baptized.
I fubmit thefe Obfervations to your Thoughts , and the Confideration of all who fhall read it ,• and if my Opinion as to this Office is wrong, I hope my Error is pardonable , becaufe it is not hurtful to the Church , nor cafts the leaft Dilhonour upon her Learned and Pious Bifhops and Pnefls , her Reprefentatives , who made that Office, which before was wanting. What you fay a little before, concerning ///<? Validity of Lay -Baptifm \viz* 'That theLearn- ' ed Author never defign'd, that any thing * in his Excellent Book (hould favour Lay- ^ Baptifm^ in Oppofition to the Sacerdo- ^ tal Power, is evidently true ; becaufe it is
plain
A Letter to the Author, xxv
— •
plain from his Words , he means Lay-Bap- tifm Adminiflxed by Lay-Men , fo and fo quahfied, to dying Perfons, by the Autho- rity and Allowance of the Church ; as ia the 58 th Canon of the Council of Elihem^ which you cite in your Preliminary Dif- courfe. And it is very praife- worthy in you, that upon fecondThoughts,you corredyour felf in your Premonition, where you tell us, '' Tou do not pre fume to determine ^whether tte " Churchy which hath Power from Qhrift to " give a Man a fi an ding Commijfion to he a " Priefl^ cannot^ in Cafes of extreme l^eceffit% " give him a CommiJJicn pro ^HC hiCZ^(prpro *' hie & nunc) to do a Sacerdotal Ad:, This Commiffion of that Council proceeded, * from an Ancient^ but a Pious and Inno- cent Erroneous Opinion, (as I think I may call it) that Baptifm was abfOlUtCl^ necejfa- ry toSalvation^ as the Communicating of In- fants proceeded from another the like Erro- neous Belief of the alfolute Neceffity of Re- ceiving the Holy Eucharift in order to Sal- vation. This Error of the abfolute Neceffity of Baptifmjdefcended in xh^-f Latin Church to After- Ages, and acquired fuch Firmnefs -_»«« — . ^ « .^
* Tertull. de Eaptifmo. Cap. xvii.ijid, Voflium de Bap" tifma Difput. xi. v. vi. vii.
t According to the Canon Law : In necejpjate cfuili' bet poteji haptizare, dum modo int en dit' facer e quod Ecchfi* iptfTtdit.
of
xxvi A 'Letter to the Author.
of Belief by conftant Pradice, that it re- mained '^^ fome time uncorreded by our Church after the Reformation ; but after- uards the Title of the Office for Private Baptifm was alter'd thus : *' Of them that are *' to he laptized in time of Necejftty by the " Minifter of the Parifli, or any lawful Mini- ^* Iter that can be procured : And the Ru- brick was accordingly aker'd in this man- ner ; *'Let the lawful MmAtr^and them that he prefent^ call upon God for his Grace^ and fay the Lord' s-P ray er^if the time wi/lfuffer ; *^ and then the Child being named hy fome one *' that 'is prefent , the faid lawful Minifter " fhall dip it in Water , or pour Water upon " it ^faying thefe Words, I baptize thee, ^c. To this Change of the Title and Rubricfc of them that are to he Baptized in Private^ QinK. Edward's Book) exadlly agrees the Kubrick of our prefent Liturgy, eited be- fore in the Margin ; as you will fee in the Miniftration of Private Baptifm of
* /^s appears from this Ruhrick of the Office for them that be Baptized in Private Houfes in time of neeejjity, in the Book of Common-Prayer, fet forth Anno 2, and 3. «/ Edward the Sixths 1549. The Words of that Rubrick are ^efe, ** Firft, let them that be prefent call upon God " for his Grace, and fay the Lord's Prayer, if the time ** will fufFer, and then one of them Ihall name the Child, " and dip him in the Water, or pour Water upon him, ** faying, / Baptize thee in the Name, 6cc. vide Vojftum de Baptifmo Difp. x..§, x.
Children
<c
A Letter to the Author, xxvii
Children ia Houfts , Paragraph 3^. of the Ruhrick,
* Firfi , Let the Mimfter of the Tarifh^
* ( or in his Ahfence^ any ether lawful Mini-
* Jier that can he procured^ with them that ' are prefent , call upon God , and fay the [ Lord's-Prayer^ &c.
^ If the Miniflery &c. ^ I certify^ Sic.
* Bi4t if the Child were baptized hy any other Lawful Minifler ; then the Minifter of' the Parifh where the Child was lorn or chrifined ^ [hall examine and try whether the Child he lawfully haptized^ or no. In which Cafe , // thofe that I ring any Child to Church , do anfwer that the fame Child is already baptized ; then fhall the Minifter examine them further^ f^yi^gt
* By whom was this Child baptized >
* Who was prefdnt ivhen this Child was baptized ?
' Becaufe fome Things effential to this Sa- crament may happen to be omitted through fear or ha fie , in fuch times of extremity ; therefore I demand further of you,
* With what matter was this Child bap- tized >
' With what words was this Child bap- tized ? I And if the Minifter fhall find^ &c.
Sir,
xxviii A Letter to the Author,
Sir , From thefe Obfervations , I think I may conclude,/7r/?,That the alfolute indi- j;/>^»/?/?/^Neceflity of Baptifm, is not the Do- d:rine of the Church of England, Secondly^ that ftie approves of no Baptifm, or thinks no Baptifm duly and validly Adminiftred, but what is Miniftred by duly Authorized and Lawful Minifters ; and consequently ,that Ihe rejeds all Lay-Bapttfrn. Thirdly j That ilic cannot count thofe duly Authorized and Lawful Minifters , who take upon them the Miniftry within the Pale of her Jurif- didtion, in Contempt of, and Oppofition to her Epifcopat and Epifcopal Miffion, or Power of Ordination ; and by confequence, that llie muft look upon Baptifm Admini- ftred by fuch Minifters, as Null and Void, from the Beginning. From thefe Conclu- fions , and the ConfequenCes ifTuing from them,^I have further Reafon to think, that the Office of The Minijiration of Baptifm to fuch as are of Riper Tears -^ ought to be applied to Perfons invalidly Baptized hyfuch unlawful Minifters among us, as were never duly Authorized , as well as to Analaptifts and Converts to the Faith , or to the Dif- ciples of fuch modern Manichieans, and Se- leucians amongft us, as hold it unlawful to be baptized with the Baptifm of the Church.
And
A Letter to the Author, xxix
And as you have juftly obferv'd, that the Learned Author of the Paflage you cite , could not defign that any thing he faid in it fliould favour Lay-Baptifm ; fo I dare fay for him , that upon Second Thoughts, he will not affirm, that it is in the Power of the Church to confirm Lucli- crom^ Hiflrionkal^ or other Mimical Bap- ttfms ; .or that any Church or Bilhop did ever confirm any of them by Chrifm and Impofition of Hands. The Opinion of Ludicrdus Baptifm not to be reiterated, was occafion'd by a fabulous Story of Athana- fius ; who, when a little Boy, with others, playing at Miniflers , as our Children call it , by the Water-fide , Athanafius afted thtBiJhop^ other Boys Priefts and Dea- cons ; and in their Play , baptized feveral Children, who reprefented Catechumem and Competents in Form. Alexander^ Biihop of Alexandria^ happening to fee this , as the Story is told, fent for the Boys ; and un- derftanding from their own Relation, that their Ludicrous Baptifm was performed by them according to the Rites and Orders of the Church, was of Opinion with other Biftiops prefent with him , ' that the Chil- dren fo Chriftned, were not to be Re-bap» tized ; whereupon he confirmed them with Chrifm, a^.d Impofition of Hands.
This
XXX A Letter to the Author.
This * Hear-fay Story is told by Sozo- men from Ruffinus^ and from him again at large by Tetrus VamianuSy in his Book Entituled Gratijftmusy and mentioned be- fore him by Watafridus Stralo^ in his Book de Divinis Officiis^ and reckon'd by Anto- nius Muretus in the 9th Chap, of his 13 th Book oi various Legions ^ among the prefa- ges of things that have happened, as Boys have aded them in Play. Laftly^ fuch re- ception this Story of Athanaftus hath had in the World, that it is cited as true by Dn George Ahlot^ in the Ledure which he read in the Divinity-School at Oxford^ de Cir- cumciftone & Baptifmo^ ^597-^ which Le- dure he made, to excufe the Firfl Practice of our Church after the Reformation,which he faith Facilitate larga with great Laiitude or Indulgence for fome time tolerated the Baptifm of Lay-men and Women in abfo- lute neceffity, for the ignorance of the Peo- ple and hardnefs of their Hearts.This Story favoured the loofe Dodrine of St. Augu- Jlin^ as to the Miniftration of Baptifm, and therefore we need not wonder that f He fpoke fo favourably oi Ludicrous ^zti(^ Jocular^
Sozom Eccl. Hift. Lib. 1. Ch. 17.
t De Baptiftfio^ csntfa DcnatiJidSf Lib; 7. Verfus fincm Libri ia Tom. 7.
as
A Lettter to the Author, xxxi
as well as Mimical and Hiflrzonical Bap- tifms. But as current as by misfortune this Story hath been, and as many as it hath mifled into Error, it is now exploded for very good Reafons by Learned Men, as by Dr. Cave in his Htfioria Literarza^ by efu Pin in his Notes on Athanafe in his ^ou- velle Bihliothequey and by the Learned Bene^iiiim in his Life,/', ii. printed before his Works, whither I refer you.
As for Hiftrionical Baptifm by Heathens^ that alfo is urged by the Patrons of Lay- Baptifm in favour of their opinion. '^^ Of this they cite this Story out of the Croni- €on Alexanclrinum ; that in mockery of the Chriftians, the Heathen-Players Baptized one of their Companions in warm Water, upon the Stage, and then put upon him a White Garment, upon which he immedi- ately cryed out that he was made a Chri- ftian and would dye as fuch.The Spedators hearing him declare this, flew upon the Stage, and taking him from thence ftoned him to death, f Ado Vitnnenfu tells ano- ther Story in his Martyrology of Augufi. 2 5', of St. Genefius^ who being Baptized by Heathens to ridicule Chriftian Baptifm, al- fo became a Chriftian .• But then fuppo-
• Vt[fiui de Baptifwo, Difp. tl, Se£t. 29. f Ibid, Difp. ic. Sea. 13.
flng
xxxii A Letter to the Author.
fing the truth of thefe Stories, they are as perfeiily mifaculous^ as the converfion of fome Pagan Executioners of Martyrs^ who declared themfelves Ghriftians at the place of Execution , and there fufFered death with them, and were Baptized in their own Blood. And therefore, the miraculous ma- ^ifeftation of God's Grace at Hiftrionical Baptifms to teftifie the truth of the Chri- ftian Religion, and confound its Adverfa- ries, are no argument for Lay-men, and for the worft of Lay-men , and Lay-men falfly pretending to a true Miffion, to take upon them to Adminifter Baptifm as the Men you write againft prefume to do. Nay, Sir, fuch an unwarrantable Latitude hath the Church of Rome given to the Admini- llration of Baptifm, f that fome of her Topes^ have allowed the Baptifm of Jeivs^ and Heathens, and * the Pope in the Coun- cil of Florence doth exprefly decree, that in cafe of neceffity not only a faithful Chri- ftian Lay-man or Woman^ but an Heretick or Vagan may Validly Baptize.
t Ibid. D;73>. II, 1 8.
* In Decreco Eugenii Papae ad Armenos : MiniSier hujus Sacramenti e(i facerdos , cui ex officio competit Bapizare, In Caufa aucem Necefliratis , 7ton folum facerdos, vel Dia^ conuSf fed etiam L^icuSf w/ Mulier , imo etiam Fagznus, & HetQtkus Bapi'^are ppefi, ^Q. *
As
A Letter to the Author, xxxiii
As to the cafe of neceflity fo called, it is, as I have already obferved, founded in the miftaken opinion of the abfolute neceflity of Baptifm to Salvation. Which Opinion is of Two Sorts, one more aiiti- ent, grounded on the literal ftridnefs of the Precept, or Inftitution of Baptifm, which was the Error of Tertullian , who therefore in cafe of neceffity, * allowed Lay-men of the Church, lut f mt Women^ to Baptize. The other is more modern^ as having its rife from the Pelagian Con- troverfy, and that was the indifpenfiBIe neceffity of Baptifm to wafli away Origi- nal Sin. This ftri<2:nefs of opinion,as to the indifpenfible neceflity of this Sacrament, to wa(h off the guilt of Original Sin, made St. Augujlin^ t\T'3X^durus Pater Tnf ant turn ^ f6 very loofe, as to the Minifter of it in cafe of neceffity. And therefore upon the Que- ftion, whether one^ who was not a Chtifiian^ could give Baptifm^ * He delivered his Opi- nion, uncertainly, faying he would not de- termine it^ hecaufe it had not heen determined in any Council. And fo from this Errof of the alfolute neceffity of Bstptifm to Sal- vation, the Church of Rome came by de* grees, to allow the Miniftration of Bap^
* De Baptifmo, Cap. 17.
t See Epiphanius Adverfus U^rei^ Lib. III. Tom, If - I*. 1057 Tertul. ^e prafcrift. adwrs. Haret. Cap ,^i. Hi ^clattd Virg. Cap, 9.
"^ QnntrfiE^iB, Parmifu Lib. %, Cap. 13.
c tifm
jiXxiv A Letter to the Author.
tifm by any Hand, when a lawful Mini- fter could not be had, rather than let a Child, as they fpeak, perifh, which with- out it they formerly thought muft be dam- ned, and ftill think cannot be faved, as fuffering pan am damni^ tho' not panam fen- Jus^ i f, the Lofsof Heaven, tho* not the Flames of Hell. * Hence they came to place all the virtue and efficacy of Baptifm in the Invocation of the Holy Trinity^ as in the principal caufe^ not making any diffe- rence in the Minifterial, or Inftrumental caufe, in cafe of neceffity. But, Sir, you have Ihew'd with great force and clear evi- dence, that the Lawful Minifler is as ejfen- tial to the Miniftration of Baptifm, as the Matter and Form is to that Sacrament, and cannot bedifpenfed with by Men, who are tyed to it by the Divine Inftitu- tion. But though God tyes us, yet he him- ftlf is not tyed to his own Tnftitutions ; and therefore the erroneous opinion of the Abfolute Neceffity of Baptifm by any Mi- nifler, either upon the account of the Let- ter of the Tnflitutior>,,or of Original Sin, hath been long rejeded by Learned Men, for great, and I think, unanfwerable Rea- fons, as you may fee in Archbifhop Bram-
* Dfcrefum Eugem't P. ad Armenos in Conc. Tkrent. Ccn(, Labb. & Cc/«r. Tom, 13. P. 535.
hairs
A Letter to the Author, xxxv
hall's Letter to vSir Henry de Vic^ at the 979' P^g^ of his Works, and in the 7 Difp. of yoffiuss Book de Baptifmo,
I am extreamly.pleafed with the modeft Reflection you make in your Premonition, upon what you had faid to prove the Fait- dity of Holy Orders conferred on Unhaptized Perfons. For whereas you diftinguifli Qua- lifications for the Miniftry, into Perfonal and Authoritative^ give me leave to tell you, that I think all Qualifications for it are Perfonal^ and that of Perfonal Qualifi" cations^ the want of fome only make a Man unworthy of the Miniftry, but not unca- pable of it; but the want of others make him utterly uncapable of it, or of being Separated or Ordained to it. The Perfe- ml QuaHfications of the Firft fort may be called Morale as Purity, Humility, Sobri- ety, and all other Vertues and Graces that are comprehended in Holinefs of Life, the want of which make a Man unworthy, as of Holy Orders after Baptifm, fo of Bap- tifm it felf, but yet do not Null or make Void either of them, when the Perfon is Baptized or Ordained. The Second fort of Qualifications are either Natural^ Ac- quired^ or Legale which laft may be alfo call'd Political^ as relating to the Funda- niental or Pofitive Laws of the Church. Among acqtiird Qualifications we may
c % fafely
xxxvi A Letter to the Author.
fafely reckon Literature^ the utter want of which perfedJly difables a Man from performing Prieftly Offices , andHbycoa- fequence, makes his Orders Void. Then as for Natural Qualifications, they belong either to the Body ox th^Mind ; to the Bo- dy, as the Natural Faculties of Speaking, and Hearing, the want of which (with- out any "^ Canons or Pofitive Laws of the Church) in my Judgment, utterly unqua- lifies a Man for the Priefthood ; and there- fore Holy Orders conferred on a Deaf and Dumb Man, muft be Null and Void, be- caufe they render him uncapable of per- forming Minifterial Offices. The like I may fay of a Man who hath neither Hands nor Sight, which joint Defeds, I think incapacitate fuch a Pcrfon, though never fo Morally worthy for the Prieftly Office, and that by conlequence he cannot effe- <9"ually be made a Prieft. Qualifications which belong to the iW/Ware Underftand- ing and Memory, the want of which in Idiots^ Lumtkksy and Maniacs^mzkts them fo utterly uncapable of receiving Holy Or- ders, that upon fuppofition any fuch were Ordained to the Priefthood, his Orders would be Null and Void.' Thus much. Sir, with fubmiffion to the Learned, I
Can. J^ofi, 69,
have
A Letter to the Author, xxxvii
have faid of Perfonal Qualifications for the Prierthood that are Moral, or Natural. The Legal likewife are of Two Sorts. /v>7?, jfuch as are fundamental to the Chriftian Society, or Conftitution of the Church ; ox Secondly^ fuch as are fuperinduced by the Pqfitive Lam of the Church. Of the Firft fort, in my Opinion, Baptzfm certainly is ; the want of which therefore I think, muft utterly render a Man uncapable of being a Chrijiian Trieft^ becaufe it makes him ut- terly uncapable of being a Chrijiian in the ftrid: and proper Senfe of the Word, as it fignifies a Member of the Church , who as fuch hath a right to receive the Holy Eucharift, which to an Unbap- tized Perfon is Bv^noi cH^izit;^^ Sacrifice of no more efFe<9:, than if he had not come to it,, and partak'd of it. How then can a Man be made capable to Adminifter that Holy Sacrament to others, who hath no right to receive it; or make others Members of the Church, of which he is not a Member himfelf ? As to the latter fort of Legal Qiialifications, the want of which do make a Man uncapable of Holy Orders, and his Orders Null after he is Ordained, by the Canons of the Church , I have no occafion to difcourfe ; and therefore in anfwer to the Objedlion made againft you, give me leave to obferve, that I prelunie it relates ^c 3 to
xxxviii A Letter to the Author,
to this cafe, which is fuppofed, but never proved to have happened, viz that when a Perfon bona fide^ believing himfelf to have had Valid Prieftly Baptifm, but in- deed had not, yet happens to be Ordained Bona Fi^Cj by the Birtiop, his Orders not- withftanding are Null and Void. This, I prerume,nmft be the cafe in which the Ob- jediion is put, and not where the Perfon Ordaining, and the Perfon Ordained, both how that the latter never received any other than Lay-Bapttfm^ by one prefuming to Baptize in oppofition to the Church. Thefe Two Cafes are fb vaftly different, that I believe as to the latter, all Divines truly Learned in their Profefiion, will make no difficulty to determine, that Orders fo conferred are Null and Void. But as to the former cafe, upon which I take it for granted the Objedion proceeds, we mufl have recourfe to Equity^ which, in fuch Cafes of perfed: invincible Ignorance, takes place in Ecclefiaftical as well as Civil Cafes, in Divine as well as Human Laws. There- fore, Sir, I make no fcruple to tell you, that a Priefl in this cafe now before us, is in the Eyes of God a Valid Pried, and that all his Prieftly Adminiftrations, by his merciful Allowance are alfo Vahd and Effb- d:ual, and as acceptable as thofe of other Priefts, to him, who can make allowances ■' ^ where
A Letter to the Author, xxxix
where Men Cannot, and ratifie what Men, if it came to their knowledge, could not ratifie, but muft pronounce Null You know the Prlefthood was hereditary among the Jews^ and it is not unreafonable to fup- pofe, that one Prieft or other in (uch a long trad: of time might, without any fu- fpicion, have an adulterous Son ; upon which fuppofition, I believe you will not doubt, that M'hen he was at Age to Admi- nlfter, God would reckon him among the Priefts, and accept of all his Adminiftra- tions at the Altar ; or if fuch an one hap- pened to be High Prieft, even in the very Holy of Holies^ though if his incapacity had been known, he muft have been depo- fed from the Priefthood.
Sir," in this way of ftating the Caft, I am far from encouraging any Perfon fo Baptized, to take upon him the Priefthood. For if fuch an one, knowing himfelf to have no other Baptifm, offers himfelf to take Holy Orders, I think he commits a Piacular Sin as great as that of Corah ; nay, if fuch a one but fufpedling himfelf to have no other Baptifm, takes Holy Or- ders, I think he commits a Sin of Prefump- tion, and is obliged to a ftrid: enquiry, whe- ther or no he was fo Baptized ,• and if he finds he was, he is bound, as he expeds Forgivenefs of God, to cancel his Orders, C 4 ^i^d
xl A Letter to the Author,
and abdicate himfelf from the Priefthod. But to prevent either of thefe fuppofeable Cafes, you, like a good Chriftian, have in- culcated to the Governors of the Church, hovo much it is for her fecurity^ and ought to ie their care^ to require of all Candidates of the Minifiry^ Certificates of their Baptifm^ as well as of their good Converfation ; after which I beg leave to fay, according to my diftinflion of Perfonal Qualifications for the Priefthood, that the want of the for^ mer makes a Man uncapable to receive Holy Orders, but the want of the latter only makes him unworthy to receive them.
You prudently and modeftly decline the . great Difpute , which exercifed the Church of old, about the Manner of Ad- iXiitting Perfons Baptized in Herefy and Schifm, You know there was the like Dif- pute among the Apoftles about Circum- cifion, and the Obfervation of the Mofaick Law, but, as S,* Augujlinohkxvts^ without any Breach of Charity. And as it pleafes God to let the Governors of his Church be fometimes exercifed with great Difficul- ties, fo v/ere they in fome of the Golden Ages of it exercifed with this Queftion j
. . . I . - I , ■ M IJ,! I I III. .1
1 OHir4 Crefionium, JLibu 3.
but.
A Letter to the AutlM. xli
but, as the fame Father f obferves , faha Unitate^ without Dividing the Unity of the Churches. To prove this , he cites the Words of St. Cj/>r/df»^which he fpoke at the Opening of the Council of Carthage , in which he was at the Head of the moft rigid Side ; to (hew his Moderation in this Difpute; of which you may fee a (hort, but clear Account , in the Learned Note upon Meam Sententtam^ in 243 y. P. of Cy- />rWs Works , printed at Oxford i68x. The Words are thefe : Super eft ^ ut de hac ipfa re Jinguli ^ quid fentiamus ^ proferamus^ mmtnem judicantes , aut a jure Comryiumonis aliquem^ ft diverftum fenfterit^ amoventes. So in his Epiftle to Jahaianus^ tho' he ftrenu- oufly and warmly defends his Opinion, yet he concludes with great Modefty and Meeknefs ; Hac ttli Ireviter pro noflra, tnediocritate refcripftmus^ , Frater ch^rijftmey nemint prcefcrihentes^ aut prejudicantes , quo minus unuftquifque Epiftcoporum , quod putat facia t , hahens arlitrii fui lileram potefia- terrj. Ncs quat^um in nobis eft propter H(Z- reticos cum Collegis & Co-Epifcopis noftris non contendimus , cum quihus Divinam Con-
t Ibid. Neque enim pawi momently quod inter Epifcopoi \4nteri0ris Mtatis quaw tjfe inciperet V^rs Donati, ifiaqnX' ftioflu^luavit, & variashnberet inter fe Collegarum, falva
cordiatYi^
xlii A Letter to the Author.
cordianiy & dom'tmcarn Pacem f erf emits ^ nta- xiwe cum (^ Jpojlolus Meat , ft quis autem putaverit contentiofus ejfe , ms talem confue- tudinem non hahemus , neque Ecclefice DeL Thefe Paflages plainly fliew , that the Peace and Unity of the Church was not to fufFer in this Contention ; but that the Biftiops and Churches of both Sides were * to be left to their own Cuftoms , and the Pradice of their Fathers ; as St, f Ba- fit fpeaks in his Firfl: Canonical Letter to Amphilochius , Bilhop of Iconium , about the Baptifm of the Novat'tans, Indeed, there was no Reafon why the Bifhops fliould divide Communion, and break the Unity of the Epifcopal College in this Controverfy : Becaufe, /vr/?, Both Parties agreed in their Sentiments of the direful, facrilegious, and damnable Nature of Here- fy and Schifm , and particularly of the Schifm made by the Novatjans z,nA Dona- ttfls. Secondly^ They both run back, and unravelled the Succeflions of their Antl- Bifhops to Interruptions ; Opt at us Mtlev. in the one , as well as Cyprian in the other Schifm. thirdly , Both compared them to Qorah^ Dathan and Ahiram , and like-
* 077 «r« Toi g^/ 'TtaV ;(^9 e^Ci^^JIJ' Xu^.V %TloJVA.
t Lib. 2. />. 3<5, 37-
wife
A Letter to the Author, xliii
wife to Adulterers, and looked upon their Ordainers as Traditors. And laftly^ Both aflerted, that in thofe Schifms none could be faved in the ordinary way, without Re- turning to the Church. But then , tho* they agreed in the Charge of Schifm, they differed as to the Manner of Recon- ciling Schzfmaticks ; one Side being for Baptizing thofe again who were Baptized in Schifm ; becaufe they thought their Baptifm to be * Null , Extraneous , and Trophane ; and that Schifmatical Churches were f only like Churches , but were not real Churches ; and by confequence, that their Bifliops and Priefts could not Va- lidly Baptize , or do any other Prieftly hSC' Therefore they had one way of Reconciling Penitents, who had been Bap- tized in the Church , when they returned to it from the Schifm, and another of Re- conciling thofe who had been Baptized in the Schifm , when they came over to the Church. The former they only look'd
* Cypr. E^ifl. 7r, 72, 73. Edit, Oxon.
t Cyprianus Jubaiano. ^'ando adnos non omnino perti»
neat , quid Hojies Ecclejia facitmt , dummodo teneamus ipfi pO" ieftatis noftr£ honorem, ^ ratisnis^ ac veritatis firmitatem. Nam Novatianus Simiarum more^ qu^e cum Homines non finr, Hominei tamen imitantur, 'vutt Eccleiia Catholica au^anta* tem fih\ &" Honorem vindicare^ tfuando ipfe in Ecclejia non Jit ^ hm ndhuc infuper eomr» E(cUfi»m Rebeliis & Hofiis extiterit,
upon
xliv A Letter to the Author.
upon as * Stray-Sheep , and as fuch re-ad- snkted them into the Fold barely by Im- pofition of Hands. But they look'd upon the latter as Mon Oves , who did not 'be- long to theFcid, and were not Sheep at all, and therefore determin'd , that they ought to be Baptized in the Holy Catholick Church , that they might become Sheep of her Fold.
The other Side , on the contrary, tho' they look'd upon thofe Schifmatical Chur- ches not to belong to the Holy Catholick Churchy but to be extraneous to it, and alienated from it ; yet they look'd upon them, as Parts , tho' as fad:ious , facri- legious Parts of the Univerfal Church , which were guilty of the higheft Breach of Charity, and compared theni to the Vef- fels of Diflionour in the Houfe of God. I fay , they look'd upon them as Parts of
* ^od nos qmque hodie ohfervamus, ut quos eonfiat hie Baptizatos ejfe, & a nobis adHareticos tranfii^e^ fi pfimodum feccatofrto cognito, ^ err ore digefto, ad veritatem ^ Matri-' cetn veniat,fatts Jit in P^nitentiam Manum imponere; uP iquia ovis fuerat, hanc Ovetn ac alienatam & errabundam in bvilefuam P aft or red fiat, Ji autem cfuis ab Uareticis 'venit, Baptizatu4 in Ecclejia prit^ non fuit fed alienus in totum , ^ frofanus venif^ B^ptizandus f/?, ut Ovis fiaty quia una efi a^ua in Ecchjia fan^a^ qua Oves fmat. Cyprian , Epift! ad Quintum.
the
A Letter to the Author. xlv
the Univerfal Church,* in the moft extend- ed Senfe of the Word , as it comprehends Good and Bad , Sound and Corrupt , Or- thodox and Heretical , Pure and Adul- terous Churches, Churches under ^ and Churches free from the Charge of Schifm, and as Members of the Univerfal Church, in the largeft Senfe, they alfo look'd upon them as Real Churches , and the Miniftra- tions of their Bifhops and Priefts, and the Sacraments they adminiftred , as good in them/elves , tho' unprojitahk , becaufe both Givers and Receivers wanted Cha- rity , as being divided from the Unity of the Church. This St, Augufim inculcates again and again of f Schifmatical Baptifm^ where he defends the Validity of it in it felf. And as Martyrdom out of the Uni- ty is unprofitable to Salvation, fo he faith, Baptifm is. The Fathers of the Latin
* Auguft. Donatifiis Epift. i66. Pertre vos non vult Deus in facrilega difcerdia alienatos a Matre vefira Catholica, Contra Donatift. Lib. i. §l^i feparationis aperto Sacrilegio manifffti funp ; Eos tamen a Sacril^io Schifmatis revocat.
t Augufi. in Evang, Johan. TraB. 6. & ptefl fieri, up alicjuis habeat Baptifmutn prater (^olumbam : ut profit ei fiap- tifmus, prater cQlumbam non psteji ■ . ■ docet nos columba, refpondet enim de cafite Dominij dicens, Baptifmum habes, charitatem autem , qua Eg9 Gemo non habes. §luid eji hoc^ nequity Baptifmum habeo , charitatem non habeo. Sacr amen- tum habeOf Charitatem non. Noli clamare, ofiende mihi cfuo- modo habeat charitatem , qui dividit unitatem. Ego, inquit^
Churchj^
xlviii A Letter to the Author.
the Manner of Admitting \ and Reconci- ling fuch Penitent Schifmaticks, as return-- ed from the Movatiam 2,nd Domtifisy ought not now to be Matter of Difpute. For, the Converfion of fucfi is the main Point ; and the Manner of Admitting them, ought to be left to the Cuftom of Churches.
Here I cannot but obferve to you, with what f Lenity and Gentlenefs the Church of Africa treated the Donatijis. * She allowed their Ordinations as well as Baptifms ; and in a Diocefe where there wasaChurch- Bifhop, and a Donatifl-^i^ho^^ f She offered a Partition of fuch a Diocefe,' in which the Senior of them (hould divide , and the Ju- nior chufe. .*. She alfo received the Cler- gy-men among the Donatijls , upon their Converfion , to the fame Honour that they enjoyed among the Donatijls ; * and alfo admitted thofe who were Baptized in their Infancy by the Donatijls , not only into the Church, but alfo to the Minijlry of the Altar ^ when they we fie converted^ and had received Impojiticn of Hands, Without Converfion, and Admtffion into the Unity, to which the Church- Bifliops invited them by thefe Conceffions and Honours , there
t African Code in the Clergy 'man s Vade-Mecum, Part 2. Can. 66. * Can. 6^, t ^<^»' H^-- .". Ca7i. 6S,
! C57I. 47 57.
GQllId
A Letter to the Author, xlix
could be no Re-union, or making the Two into one Communion again. But the Dona^ ttft Bifhops having Numbers and Strength on their Side, refufed and flighted all the Offers of the Church, and fo added Obfti^ tiacy and Contempt to their Sin. * St, Au- flin tells us, they were fo proud and uncon- defcending, that they would not come to any pacifick Conference with them, ( tiS forcd hy the Emperor) but prided themfelves in their Schifm. Sir, I have referred yoit above to the Canons of the African Code^ as they are abridged in the Second Part of the Vade Mecum, becaufe I had a mind to no- tify that excellent and ufeful Book to the World , for which the Author defervesi great Praife and Thanks. But, Sir, never* thelefs I defire you, who underftarid LatiHi to read them at large in that Language, irt jufteCs Bfhliotheca Juris Canonici veterisf Tom. r. and when you have leifure, the Conferences at Carthage between the Ca^ tholicJts, add the Donatijls in Optatm Mile-^
* Exhort* tfrf Concord, ficclef. Tt^lft. 1^6. iJihitinnoi aliquando probare potaifiiSf vefiri Epifcepi coitventi a fiobtti nunqtiam pacifice cum nobis conferre volueruntj quajt fugientes cum peccBtaribui loqui, ^is ferae iftam fupefrbiam, ^uajt Paulus Apifiolm non cantulerit cum peccatoribw , & cufH *ualde facnirgif. §luafi ipje Dominus non cum Jf udaels d cfuibua crucifixHS efty Sermonet de lege habuerit. ut intiU
h'gatof iflos ideo nobifcuin nolle conferre, quia caufani fusm perditam mrunt !
d vitaniu^
1 A I^etter to the Author,
vitanms Works, or rather St. Augufiins Brevkulum of them in the 7th Vol. of his Works.
I have obferved to you in the beginning of my Letter, that as there never was any Church founded, but /» and with Epifco- pacy , fo no Sed ever afluraed the Title of a Church, till they had a pretended rightful Biftiop, before the Time of the Re- formation. So ejfential did all Chrifti- ans (till that time) think Bifhops to the Church as a Society^ according to that of St. Cyprian in *his 6(5 Epift. '' lilt funt Ec- " clefia Plehs Sacerdoti adunata ,• ® Taflori '^ fuo Grex adherens* Unde fcire dehes Epi- *' fcopum in Ec clefia ejfe^ & Ecclefiam in Epi- '' fcopo^ & fi qui cum Epifcopo non ftnt^ in *' Ecclefia non ejje. A Church is compofed of *' the People united to the Bijhop^ and the *' Flock adhering to their Tafior ; therefore ^' you ought to know^ that the Bijhop is in the ** Churchy and the Church in the Bifhop ,* fo *' that they who are not with the Bifhops are " not in the Church,
This is exadtly according to the Apo- flolical Dodrine of St. Ignatius. But, Sir, to ftiew you, or rather the Reader, that all Secfts, who defired to be accounted Church- es, were headed by Biftiops as Principles of
* Edit. Oxen. '
Unity;
A Letter to the Author. - li
Unity ; I need but inftance in the MontaniJIs^ thofe ancient Camfars^ who being condem- ned by the whole Catholick Church, formed themfelves into a feparate Church, over which they pretended to fet Bijhops and Preshyters^^hovci they chofe out of thtPro-^ pheticalOrder^ as in the time of the Apoflles, by the Immediate Call of God, I mean by the exprefs defignation of the Holy Ghofi^ or a vifible manifeftation of the Divine Und:ion refting upon them. They alfo fet up a Primate in the fame manner over their New Church, which they declared to be the moft perfed: . that ever had been on the Face of the Earth. This, Sir^ you may fee in the Hiftory o? Montanifm, in One of the Three Difcourfes newly Publiihed againft our pretended new Prophets^ to which I re^ fer you ; and it is natural to conclude, that they either had no notion of a Church without Bijhops^ or that they feared to be deteded as falfe Prophets for rejed:ing the Apoftolical Order ; and therefore accord- ing to the pradice of the Catholick Church unto that time, from which :hey durft not depart, they founded their New Churches in and with Epifcopacy; of all which they looked upon the Church of Pepuza^ a City of Phrygia, to be the Mother, as Hieru- falem was of the Catholick Church.
d X My
Ill A 'Letter to the Author.
My next Inflance (hall be in J^ovatian, the Founder of the Novatian Schifm, who got himfelf to be Ordained by Three un- worthy Biftiops in fuch an indiredJ: and fcan- dalous manner, as you may read in the 45d Ch. of the 6th Book of the Ecclefiafti- cai Hiftory of Eufelim, According to this received Principle of the neceflity of a Bifhop to a Church, mod of the Trou- bles in the Ancient Churches were not for fulling dovon Bifhops^ but about Setting of them up^ that every Party might have a Bifhop for a pretended Principle of Unity • and fo the Novatians^ though they were divided from the Church for a long time, yet maintained an Epifcopal Succefllon, that they might in all Places have the Form and Faftiion, and Appearance of a Church. Thus the Party of ihtDonatiJls in Africa, fo called from Donatus a Cafis Nigrisy who began to trouble the Church in the time of Menfuriujj Primate of Carthage ; after his Death fet up Majorinus againft Ccecilian^hls next lawful SuccefTor, who had been truly Eleded and Confecrated into his Place. They knew the People of that City would not follow them without a Bifliop, and ha- ving by that means formed a mighty Par- ty there, they were headed by * thofe other
* H^nricus Vates ds Schifmats Dwatijiaruva, Cap 2.
Bilhops
A Letter to the Author. liii
Bi(hops who condemned Cacilian^ and fet up Majorinus againft him, and thereby for- med the mod deplorable Schifm that ever was in any of the Churches of Old. The People then had no notion of a Church without a Bi{hopj(unlers in a vacant Church where the Altar continues) much lefs of a Church fet up agim(i Epifcopacy, For had they thought that a Church could be without a Bilhop, and Epifcopal Succeffors, the Mifleaders of them at any time into Herejy or Schifm, need not have taken fo much pains, or ufed fo many indiredl Arts to be made Bifliops, but have fet up Fres- hyterian Churches^ which was fo contrary to Catho/ick Practice, and the common Prin- ciple of Bifliops being the Apoftles Suc- CQ'ilors^ and Principle of Unity in their re- fpedive Churches, that they either' never thought of doing it, or if they did, they thought they could never do it with fuc- cefs. So in the famous fub-divifioa from th^ Church among the Donatids^ which fe- parated from them, as they had fe- parated from the Church, * Maximianus a fadious Deacon, was fet up by them, againft Primianus their Billiop of Carthage^ as they at firft fet up Majorinus againft C^- cilian : which they need not have done, if a Church without a Bifliop would have
* Auguft. de Gejiis cum Emerlfto DQnafiJi. Ep^fcop.
d 3 . ferved
ii.v j4 Letter to the Attthor.
fe'rved their turn. This Sed: of the Maxi- mianifts is meationed in that memorable Canon of the African Code^ wherein the Fathers Ordained, that Legates (hould be fent to preach Peace to the Dcnatifls^ both Clergy and People, and to flievv them., that they departed from the Church as unjuft- ly as the Maxlmtamfts divided from thern, and that they (bould alfo be exhorted to receive Converts from the Maximianifls^ as tlie Church did from them, viz. allowing tkeir Ord'tnaiicn and Baptifm.
IJut 6''. lo iiiew thole who know nof the Story, how the Principle of Epifcopacy was tr?riuT)ittcr' to latter Ages, and kept its ground to t!v: T5th Century, permit nie to relate the Opinion and Proceedings of t\\Q Preshyrers of ihofc Bohemians s^nd Mo- ravians^ who in Ptrfecucion retiring to a Mountainous Country near Silejia^ grew very follicitoushovV the People fhould have the Minir^ry continued unto them after they were dead. * In this deliberation they had fome Thoughts, which neceiTity fug- gelled to theni of ordaining other Presby-
* Ecclefise Sclavonics Bohema. in Gente potifUmum radi- catae Kiftoriola. §. 59, 6^^ 61. fed quajfabat anirinos me- tus^ an fatls Ugitima foret Ordinatio, ft Presbyter presbyte^ ruin crearet \ ron 'vero Epifcopus ? ct quomodc takm Ordinal Ltiortetri, [i tit fnoveatur defenfuri ejfent^ five dpud alios Jive -apud fuos. • - .
■■'- ' ters
A Lett 67^ to the Author. Iv
ters to fucceed them. But fearing that fueh Ordinations would not be Legitimate nor defenfible, if called in queftion ; at length in the Year 1467. the moft eminent among them that were difperfed through Bohemia and Moravta^ met together to the Number of about 70, who addreffing themfelves to God with Prayers and Tears, befeeched him to fliew them if their Pur- pofe were agreeable to his holy Will, and if that were the time for it, and then pro- ceeded in the following manner to know the Will of God by Lot : They chofe by 'Suffrages Nifis Men from among them- felves, whom they thought moft worthy to be Bifhops^ and having put into the Hands of a Child Twelve little Papers fold- ed up, they directed him to diftribute them among the Nine Perfons : Nine of the Pa- pers were Blanks and on the other Three only were written EST, it is^ to wit, the Will of GoJ, which they had begg'd him to difcover to them. It might have fo happened, that every one of the Mine Perfons might have got a Bli^nk Paper^ which would have been a fign to them of the Negative V/illoi God. But it came to pa(s, that the Three written Papers fell into the Hands of Three among then"., who were noted for their Piety, Learning, and Prudence.
d 4 Thefe
Ivi A Letter to the Author.
Thefe * they embraced with joy, as gi- ven unto them from Heaven, and then de- liberated about their Confecration. And to that End fent Three of their Minifters to a part of the WaUenfes^ who being ba- niflied out of France^ came to refide in the Confines of Auftria and Moravia. To thefe they related their fad State, and having asked their Counfelj^/^^^fcto^, one of their Bilhops, calling to him another Bifliop, and fome Minifters, he made known to them the Purity of their DodJrine, the grievous Perfecutions they had fufFered in France and Italy ^ and f the lawful un'tnter- rtipte J SucceJ/ioff of their Bilhops from the firft Plantation of Chriftianity among theni to that time. To them therefore the Bo- hemian Minifters, Eleded by Lot, were fent to be Confecrated Bilhops, after which they refolved to unite with the Waldenfesy who were fuddenly fcattered by a new Per- fecution, in which, Stephen their Bilhop fuffered Martyrdom , being inhumanely burnt at Vienna. 11 'ioh. Amos Comenius
♦ Ibid §. 60.
f Cumque diBi Waldenfes hgitimos fe habere Epifcopos legitimamque ,& non ipterruftam abJfoftoUsufyuefucceJffioncm fiffirmaren^ , crearmt tret e nffirarum Mini fir is EfifcopoSy &c. In prafac. -<tf«^« Rationem difciplinsp in Unitate Fratrup J3ohemorum.
ll Jolj. Aoios. Cumnei Dedicator ium JUoquiupi. p.8;p, 10.
was
jd Letter to the Author. Ivii
was the laft Biftiop of this Bohemian Sue* ceffion, who lived to fee the * utter ruin of the Bohemian and Moravian^ Churches, occafioned by their impatience f under the Crofsy in taking up ^rwx againft their Law- ful Sovereign.and fetting up another againft liim.
But having mentioned Colluthus above, as an Ufurper upon the Epifcopal Office in prefuming to Ordain Presbyters^ give me leave^to tell the Story, becaufe, as Lawyers fpeak, it is a Book-cafe^ which (hews the Invalidity of Presbyterian Ordination, This Colluthus J a Presbyter of Alexandria^ took upon him in oppofition to his Bilhop to Ordain certain Presbyters^ and among the reft one called |1 Ifchyras , who accufed MacariuSy a Presbyter of AthanaJjuSy for breaking the Chalice while he was Admi- niftring at the Holy Altar ,• and this fcan- dalous Story was one of thofe which the Arians invented, and brought againft Atha- nafiusy and were all examined, and fotmd to be Lies by a great | Council, which met
* Hoc egerunt ut eas exquifitis divexationibus ad Impatien- tiam, & dehinc ad Arma, froritarent.
t Eo res deduSfa efi, ut intra Bohemiam/ & Moraviam nullum ampWuf Evangelicis Templumf nulla Schola, nullum frivatum keltgtontt Exereitiuta, &C.
I Athanafii. jSpLi. ,
at
Iviii A Letter to the Author,
at Alexandria in the Year of our Lord, 340. As to this particular Story, the Coun- cil upon enquiry declared, * Firfi^ that' in the Place where the Holy Cup was faid to be broken hy Macarius^xhtx^ was no Church ; Secondly, nor Presbyter there to Admini- fter ; nor Thirdly^ was the Day in which the Fad: was faid, a Day of Communion, nor Lafl of all was Ifchyras a Pried, f be- ing only Ordained by CoUuthus, who dyed a Preshyter^ and whofe Impofition of Hands was of no Authority, or Validity, and that, all Vv^ho were Ordained by him, were Laymen, and communicated in the Ailem- blies as fuch. To this Teftimony of the Church , let me add another of a Spam[h Btjhop ; who having fore Eyes at an Or- dination of Presbyters, only laid his Hands upon them , fufTering a Presbyter to read the Words of Ordination. This coming to be debated in the * Second Council of Sevil^ was, upon mature Deliberation, thus determined. Ftrfi , That the Presbyter, had he been alive, Ihould have been cen- fur'd for his Prefumption. And Secondly y Thai: the Presbyters and Deacons fo Or-
KueiAK'ii^ ^7? 77i' iK.ei EKK\i)ffixi dhKcL ^.vn^ 0 Kcu^o^ /y-ypi- I^Aa;'.' 077 K0AA0T902 Trpi^Cvne^^uy InKz'jThnyy^ T Concil. Hifp.-il. Ci^^.S'
dained.
A Letter to the Author. lix.
dained , Ihould be depofed from their Sa- cred Orders , which they had wrongfully received. This fiiews , that this Council were of Opinion thzt Presbyter scovAA have no Ejfential Part in Ordination ; and there- fore that they are hable to Cenfure merely for Reading the Words of Ordination,which formally conftitute a Preshyter or DeacoHy . tho' with the Allowance of his Biftiop ; who is not fuppofed to have Power to Au- thorize him to do that , which he only hath Authority to do himfelf.
Upon v;hat you have written, about the Form of Baptifm , gjtt tftC Jl^JaUie Of tfce -father , &c. Slr^ Give me Leave to recommend to your Perufal what is written by a very Learned Divine, and an Old Sufferer for the Church of Eyigland; Mr. Chriftopher Elderfield^ in his Book of Regeneration and Bapttfm , from Pag. 183, to Pag, 207.
I cannot but declare my Confent to
what you have written ; viz* That fup-
pofing it were (^ as it is not ) pojjiUe^ for the
Church to he deprived at once: of all her Bi-
fbops ; // voould he our Duty^ as well as Safety^
in that Deflitution ^ to vc ait and pray \, and
hope for a new Revelation of the Will of
God ^ rather than to take upon our f elves to
tnake Bifhcps^ for which we have no Auihori-
ty. And I concur with ycu alfo in your
■ ■ ■ "^ ' ' ' ' Con-
Ix A Letter to the Author,
Conclufion , That no Do^rine ivhatfoever can he proved falfe^ \.or y as I heg leave to add^ ought to he rejeiied] hecaufe Ntmlers of Men may he involved in the fad Confequences that arifefrom it. To which let me aUb add, More efpecially when they are involved in them, not without their own Knowledge, or by their own wilful Ignorance or Miftake, or, which is ftill worfe, by Worldly Inte- refts and Evil Paffions. This, 5/r, will appear plainly , if we confider the Recei- ved Principles of Chridianity ; which are cither Speculative , or Practical ; that is, either Dodlrines, or Commands. By the Speculative Principles , I mean all the Re- ceived Dodrines of Faith , which we are bound to believe in order to Salvation ; and by the PraHical^ thofe which oblige us to fome Practical Duty ,• which are again of Three Sorts, Morale Ritual^ and Politic caL And there are none of thefe Princi- ples which fome Men among us, in this Age of Deftrudive Latitude , will not give up, or drive to bend and relax , for Fear or Favour ; when great Numbers of Men , efpecially of Men in Power , are concerned in the Confequences of them. To inftance in one of the Speculative Principles : You cannot but kno^' that fome do not like our Preaching up the Do(3rine of ChrifPs being God^ or God of
God^
A Letter to the Author. Ixi
Gody of the fame Effertce or Suljiance with the Father, and the Belief of it as neceflary to Salvation ,♦ becaufe fo many Arians and Socinians , and other inexcu fable Unbe- lievers, are involved in the dangerous Con- fequences of that Dodlrine ; and for their fakes, and, it may be,fecretly for their own, they rack their Inventions to find out New, Loofe , and Evafive Expofitions of that Fundamental Myftery of Chriftianity, and exprefs them in odd uncertain Terms, un- known to all Antiquity , and as different in Senfe as in Sound , from the Language of the Catholick Church. I have faid In- excufahle Unbelievers , tho' thefe Gentle- men of Large Thoughts , and pretended Large Charity , would excufe them ; be- caufe the Myilery is Incomprehenfible, and the Manner of the Thing , as taught by the Catholick Church , Inconceivable by Human Underftanding ; but, let me fay, no otherwife inconceivable by us than fome Natural Myjieries are ,• which , tho' we cannot conceive, yet we believe. They will tell us in Behalf of thefe Unbelievers, That Mens Minds are as different as their Faces ; that our Brains^ and the Cells in them ^ are of different Make ; and^ that all Men cannot lelieve alike. But , Sir^ to ihew the Vanity of fuch Apologies, let us fuppofe that fome of our Countrymen
were
Ixii A Letter to the Author,
were Trading among a People very re- mote from the Sea ; imagine under the Foot of Mount Caucafus ; and had told them , that the Waters of the River which run through the Capital City of Englafi Jydid twice every day,and fometimes oftner, run backwards up the fame Channel, down which the Stream had run not long before ; And that thtKing of that People, as well as the People, wondring at this Relati- on, fhould fendLetters to the Qusen, to defire Her Majefty, that if it was true, (he would be pleafed to confirm the Truth of it by an Anfwer with her Royal Seal ; and that, after he received Her Majejiys moft Au- thentick Letter , fliould neverthelefs de- clare he would not believe the Thing , be- caufe he could not conceive the Manner of it, nor how it could poffibly be done ; and thereupon alfo did brand the Firft Relators of this Inconceivable Natural Myftery, as Lyars ^ and then banifh them out of his Dominions : Suppofing all this,Sir ; Do you think it were reafonable to make an Apolo- gy for fuch a Prince's obftinate Incredulity ; who , upon the Authority of fuch Tefti- monies, would not believe the Thing, be- caufe it was not only above his Under- ftanding, but that of all the Philofophers in his Kingdom ? I fay, would it be reafon- able for fuch a Prince , and his Philofo- phers,
A Lettter to the Author. Ixiii
phers, to dif-believe or doubt of that Thing ) after fuch undoubted Hunian Au- thority icK theTruth of it ,• or for others to palliate or excufe their obftinate Unbelief, becaufe Men's Minds are not all alike, and their Brains of different Make ? Szr^ I wifli the Gentlemen , for whofe Sake I have made this Comparifon, would confi- der it, and no longer , under Pretence of Univerfal Charity ^ and the different Features of Minds ^ write in fuch manner of the great Myftery of our Religion, as to confirm our Doubters or Unbelievers in their Scepticifm or Unbelief, and thereby give them Occa- fion to rejed: it as uncertain or falfe, rather than be involved in the Dreadful Confe- quence of their Unbelief, fiiould it be, as it certainly is, a Divine Truth.
Then, as to the Pradical Principles, which I call Precepts, or Commands , they are alfo as neceflary to be ohfervd^ as the other are to be helievd ; and, if I may fo fpeak , are as dear to God as any Article of Faith ; and yet there is none of them, which fome Men of Latitude among us will not foften , and trim up into another Senfe, to pleafe the Tranfgreflbrs of them to their Eternal Ruin.
Thus , Sir , that very Sed:, which not only negleds, but defpifes the Two Sacra- ments as Temporary Inftitutions, or Ritual
Ordi-
Ixiv A Letter to the Author.
Ordinances, appointed only for the Infant- State of the Church, are not only allowed the Title of Chriftians , but reckon'd in the ordinary State of Salvation , by fome Free-Thinkers, in the Broad Way , which leadeth to Deftrudlion. And then , as to the Political DoSrinesy or Principles, rela- ting to the Government of the Church ; tho' it was the Confentient Belief of all Chriftians for Fifteen Hundred Years, that Bifhops were the Succeffbrs of the Apo- flles,and as fuch only have Power to Ordain Minifters in the Church ; yet have we Men , and Men of no ordinary Figures in the Church , that not only never Preach this Dodtrine themfelves, but do not love that others fliould Preach it , or Inftrudi the Youth in it ; becaufe, fay they, It Un- churches the Foreign Churches. But, Sir^ in the Name of God, is it this Received Prin- ciple of the Catholick Church that Unchur- ches Foreign Churches ; or do they Un- church themfelves , in continuing wilful Tranfgreflbrs of it ? As, not to fpeak more of the Moral Precepts of Chriftianity - Is it, for Inftance, the Dodirine of Sobriety, or Juftice, or Temperance, or Purity, or Humility, that damns fo many Millions of Chriftians ,• or do they damn themfelves by their wilful Violation of them > The Pofitive Laws cf God are all Sacro-
fanca,
A Letter to the Author. Ixv
fandl , efpeciaSy thofe he hath Ordain d for Go- 'vernment ; and he will in no wife excufe the wilful Negled ) Contempt, or Tranfgreffion of them ; but every fuch Tranfgreflion and Difobedience againft the Polity of the Chri- ftian Theocracy, let the Number of Offenders be never fo great, Ihall receive a jufl: Recom^ pence of Reward. And therefore judge, Sir^ who ad moft like Primitive Chriftians , and the Faithful Servants of Chrifl ; thofe^ who in all Meeknefs and Charity , fet this Received Principle concerning the Oecumenical Theocracy of the Myftical Ifrael^ the Neceffity of Con- formity and Obedience, and the Confequences of Difobedience to it, before the other Chur- ches ,• or thofe , who footh and flatter them in their Error , becaufe they are whole Nati- ons ; tho' moft of them have abandoned the Divine Order of Bilhops , purely for Human Reafons of State ; and particularly , becaufe they have alienated the Revenues, by which they were maintained. Yet, Sir^ the fame Perfons , who had rather this Vrindple were fupprefs*d, than that thofe Nations Ihould, as they fpeak, be Unchurched by it , would ( at leafl: many of them) make no Difficulties ^o Unchurch Lefler Bodies of Chriftians by it ; and let the Confequences which arife from it, have their full Force upon a few, tho' the Tranfgreffion of the Principle^ and the Confe- quences of the Tranfgreffion, equally affed: a great as well as a fmall Number , and cpn-
e demn
Ixvi A Letter to the Author.
demn whole Nations of Chriftians as much, and as effedually, as fingle Men. But thefe Gentlemen fliould confider, that they are the Multitudes, and great Numbers, that will be condemned at the Day of Judgment. Fur- thermore, S/r^ you know, what indifpenfible Obligations lye upon all Chriftians, and Chri- ftian I^ations , to profefs the Faith once Jeli^ wered to the Saints , and to contend eamefily for it I and accordingly, how carefully it was guarded, and how zealoufly contended for a- gainft all Hereticks , who (from the Begin- ning^ oppos'd it, or any Part of it. And therefore , if we muft believe, and contend for Divine Revelations , which have always been opposed ; why fhould we not as zea- loufly obferve, and contend for that Divint InflitHtiony which was never oppos'd for 1 500 Years ? I mean , that Form of Government which all Chriftianity received and pradtis'd for fo many Ages, as that only Ecclefiaftical Polity, which was appointed by Chrift to con- tinue unto the End of the World.
iS/r, I have taken Occafion from your Af. fertion to fay thus much in Behalf of Epifco- pacy , as a Receivd Principle of Chriftianity ; and from thence to (hew, how it concerns dl our Divines, efpecially of the Epifcopal Order, to fet the Dangerous Confequences t>f Rejeding it , before the Foreign Churches ; and thereupon to invite , encourage and ex- hort, nay, to conjure thenj in the Name of
Chrift,
THE
CONTENTS.
A Letter to the Author, Pag. i, to Ixx.
ji Preliminary Difcotirfe of the P'ariow Opinions of the Fathers , concerning Rel^aptizaiioits and Invdid bap" tifms ; w/r/; Remarks, Page i.
St. Cyprian and his CoUegues Opinion of Heretical ^wiSchifma- tical BaptifmSf ibid.
The Opinion of Stephen Bijhop of Rome, and his Party, concern- ing fuch BaptifmSf 2.
The Arguments of the Stephaniaris/jr their Validity ^ ibid.
The Cyjirhnii):s Reafons for their Invalidity, 3.
St. Cyprian'/ Chrijhan Humility and Charily towards his Anta- goniits, 9.
The contrary Temper of Stephen Bljhop of Rome, Jbid.
The Jp'.:(i&Uck Canons efi^nblijh St. Cyprian^ Opinion, 9, 10,
Sf. Afhanafius rf/(?<5?/ Heretical Baptifin, la.
the Council of EVibe us allows cf L3y.B4p:irin in Cafe of Necef- (ity, but -with a particular Provifn, 1 1.
The Council af Aries determines the fimous Difpute ahottt Kehap" ttz,ing Hereticks, la.
But nothing concerning h^v-^di^Xi^m, I 3*
The Orthodox after the Conn Jl of Nice reje^ Lay-BaptifRi,"
ibid.
St B.^fil docsfo too, ' 14.
Hii Opinion of Hcrecical and Schifrjatlcal Bapt/fm^ 1 5.
The Councils of Laddicca , Conftantinaplc, CapUa, rfz^</ Car- thage, " 15, i<J.
The Third Council of Carthage difallows Rapufin by Jii'omen ,
16,
St. Chryfoftom agalufi the Validity of LaryV Baptlfm, ibid.
S/. ^M'^\l^\i\$ Argument agxiin^ the Donatifts, not conclufi've for she y^lidity <f Lry-'BtiOzifin, 'S«
The CONTENTS.
Nor his Arguments again/i the Cyprianifts, 20, 2r.
The Author^s Q2i£t<, 4«/:? DilTatisfaftion, 16. tits Short Anfver tofome who would perjwade him^ that the Bapm tifm adminifter'd to him in Oppofition to Epifcopacy , was good^
becatife done in his Infancy t a 7*
His Thoughts about the Difpute in St. Cyprf anV Time, ibidrf
His Refolutton howen/er not to meddle v^ith ttp 37*
His Dejign in this CHfcourfe, 1'2-
Cl^e Introbttrtion.
Of the Nature and Obligation of Divine Pofitive Inftitutions of Religion.
J^efim'ttonjs of
A Divine Popive Inftitation, / J? .
The tjfential Parts of fuch an Infiitution, ibid.
An Invalid A^, 34-
Supernatural Advantages annex' d tofuch an Injiitution, ibid.
The Divine Authority of the Adminiftrator, ibid.
A Lay-Adminiiiratioitf ibid.
Axioms, or Undeniable Maxims ^ 35.,
I. Every Ejfential Part of a Divine popivelnfiitution, is of £- qual Obligation and Necejfity^ 3 6 ,
Corollary. Henee no Human Authority can determine One Ejfenti- al Part of fuch an Infiitution , to be more Excellent or Necejfary than another, 37.
rll. if an AB (faid to be done in Purfaance of a Divine Ptfitive Jnfiitution ) be wholly Null a&d Void, for want of One Ejfential Part of the Inflitution ; ^tts alfo as much Null and Void^ when it wants but any other One Ejfential Part of the fame In- Jlitution, ibid.
Corollary,
The CONTENTS.
Corollary. Hsnce there's nofuch Thing ar a but Partial Invali- dity ; V;> entire) fir want of any One Ejftntiefl Part cf a Pofi* tive Infitutiotif 38.
III. ^^ have no Reafott to expeB the Supernatural Benefits aum nexd to a Divine Pofttive Infiitution , without endeavouring t$ fonfirm to every one of its Ejfential Parts , when we know that we have not yet conform A to them, 39,
of the feature and Benefits of Chrifiian Baptifm, 40.
'r// no other than a Divine Pofitive Infiitutionj 4 r.
Confequently , eur Obligation to receive it , and from the Perfons by whom *tis order d to be adminiSierdf is wholly and only found* ed upon the Divine Command^ ibid.
Prop. I. That the Divine Authority of the Mminifirator , is an Efential Part of Chriftian Baptifm, 42.
Prov'df
J ft. From God's making the Divine Authority of the Adminifixa* /flr, to he an Ejfential Part of his own Pofitive Inftitutions under the Mofaic Law, 44.
adiy. By the Example of our Saviour s not taking upon him to Minifier infuth Holy Things , till he was particularly and extern naUy Commiffiondfor that Purpefe, ^6,
3dly. From the H^ords of Infiitution of Chrifiian Baptifm, 48.
4thly. From the Defign and Benefits thereof, 60.
5thly. From the eonftant PraBice of the True, and Pretended Mi* nifiers of the Chrifiian Church, 6$.
6th]y. From the DoSirine and PraBice of the Church 0/ Eng- land, 67.
Prop. II. That the Divine Authority of the Adminifirator of
Baptifm^ is as much obliging and necejfarj to w y as the Water
and Form of Adminiftring in the Name of the Trinity , 7S'
. B 2 Corollary.
The CONTENTS.
CoroHary. Hence ne Hur»an jfutUrity can difpenfe with the O- mJJI^n of the Divine Authority of him who adtninifiers, 75.
prop. III. Whofoever fifirw Baptiftn to he whoUy i^ull and Inva^ lidf firw^nt of eithtr Water, »r tht Form »f Adminijiring in the Nam^ of the Trinity j ou)fht (for the fame Renfon ) to ac* knowledge B^ptifm as rpuch Null and Invalid , when it wantf only the Divine CommiJ/ion of the Adminijlratorf 77.
Corollary. Hence the Invalidity cffuch Bapifmfy as are admi" nifterd by Unauthorised Perfonf, cannot ^« Parci<ll, hut Entire,
78.
Threfore Impojition cf ihs Bjho^ f HandSf is not fufficient to make fuchBaptjfm ralidf 79.
The Church of England, in h^r Office of Confi^-mation , ( appointed only for validly Baptized Pcrfom) gives us not theleaii Intima- tion of avy fuch Efficacy in the Itnp^jition of the Bijl) p's Hands ^
81.
0/ the pretended PraEiice of Jncient Churches to this Purpofe,
ibid.
TheXJnavoidahleMlfchiefs that mu Si follow upon Allowing the Vj" lidity of Lay-Baptifwy 84..
^Twillbetheninvain fr theXtMt Miniflers of Chrld, to tell the Peeple of the Damning Nature of Schifm, 8$,
Prop. IV. He who knows hinfelf to have been invalidly hap' tizd by one who never had tha Divine Commilfion , can have n9 juji Grounds to expeSf the 'upernatural Benefits annexed to the One True Chnjiian B^ptifnty tul he has done his utmoff fr the Obtaining of them by endeavopring to procure that One Baprifm from the Hand; of a divinely Aw horizd Mintiier, 87.
The great Dangpr they incur , who know themfelves to have been invalidly- bapti'zd by a Lotywan. in Oppojidon to, and Rebellion agaihft thofe who were truly Authorix,d to baptize^ 88.
It highly concrns thofe who are ignorant of this ^ to urdtceive themf elves, if peffible, that they may be fure of the Validity of their Baptifm, 89.
iDbjcctiong! ^nfis)t?e&.
L Chri/}, in the Wards cf InB it ut ion, does not (in ex pr^-f. Terms) confine Bapttfm totheAdminiftiration. ef hi<i Ap^jUa snd their
Saccejfsirs,
A I-j^tttrr to the Author. Ixvii
"'-n — • ^ ^
Chrift, to join the -Apoftolical Government to t'he Apoftolical Faith of the Church ; that therefey they may become wholly Pure and Primitive, and not only in Part, but in Whole, as we are, and all Chriftian Nations ought to be. This, furely, would better become the Men of Higher Stations and Charaders in the Church ; than, in finlul Complaifance to Fo- reign Churches , to condemn Books of moft Excellent Inftrudion for the Younger Sort at School ; becaufe they teach them, that Bi- Jhops were Succejfors to the Apoflles in the Church ; and only have Power to Or Jain , an J fend forth f^aiourers into God's Vineyard, Thefe Gentlemen furely forget , That as the Nature of the Church, as a Seil , confifts in Do(2rines,\ fo, as flie is a Society ^ it confifls in that Frame of Polity which God hath Or- dained for the Government thereof. Where- fore, inftead of Condemning, they fliould ra- ther Recommend all fuch Books , as inflrudj: the Laity (Young or Old) in Primitive Chri- ftianity ; and encourage them to read all fuch Tracts and Difcourfes, in their own or any other Tongue , as will give them true Views of the State of the Primitive Church in the Bed and Purell Ages , and of the Manners of the Primitive Chriftians in them, And were this diligently done by the Clergy, the Church would foon find great Benefit, and God receive much Glory by it j and the Stray- e 1 Sheep
Ixviii A Teener to the Author,
Sheep of our Countries, after your Example, would return in Flocks to her Folds.
Your Enquiring Genius^^nd the Providence of God, led you to read fuch Books ; and his Bleffing upon Reading of them , made you fee , and correcft your Error. And tho' you have an Advantage above mod others of the Laity y in Underftanding Latin ; yet there is already a great deal written in Engltjh , to let Pious and Inquifitive Perfons into the Know- ledge of the Primitive Church, and Primitive Chriftianity ; Such as Dr. Cave's Primitive Ckriflianity i and his Learned and Elaborate Lives of the Fathers ; Fleury , Of the Man- rers and Behaviour of the Primitive Chrifli- ans , turn'd into Englijh ; The EcclefiaJUcal Hijloriansy in a Noble New Edition, illuftra- ted with Maps by the Learned Dr. Wells ; The Genuine Epijtles of the Apofiolical Fathers^ by the Learned Bi(hop iVake , which is come forth in a Second Edition : The Learned Mr. Bingham's Origines Ecclefiaflicce , or, Anti- quities of the Chrijiian Church ; worthy to be read by all Men : The Second Part of the Clergyman's Vade-Mecurn^ commended above r Mr. Reeves s Apologies of the Antient Chriflians | for which he well deferves the Thanks and Praife of all Lovers of Primitive Chriftianity ; who cannot but delight to hear them fpeak in pur Language the fame Things, with the fame United Force of Wit and Reafon, and with
fbe
A Letter to the Author. Ixix
the fame Charms of Eloquence that they did in their own. To thefe let me add the Ser- mons and other Trads of the late Bifliop Be- veriJge^ wherein much of Primitive Chriftiail Antiquity may be learned ; as alfo the Ser- mons of the late Bifliop J5^//, (which will eVe long fee the Light j and in which like- wife many Primitive Chriftian Dodrines are taught. There are other Excellent Pens at Work in Books of the like Nature with thefe ; and I cannot but hope , that God hath exci- ted the Spirit of Cultivating the more Early EccleJiafricalAntiqHttkSyinMttcy to his Church. I could name * feveral other Englijh Trads upon feveral Subjedts, full of Primitive Chri- ftian Divinity, were fuch a Bihliotheque fit for this Place. And befides thofe which are writ- t.en in Englifh , there are many Excellent Pie- ces of the fame Kinds written in French : As Du Phis Notivelle Eilliotheque Jes Auteurs Ec- clejiafiiquesj tranflated into Englijh : tillemont^s Memoires , Tour fervir a V Hifloire Ecclejiar ftique , which alfo deferves to be tranflated ; The Works of St. Cyprian^ in French ; which I cannot but wi(h that all Engltjhmen , who are not verfed in Latin , but underftand that Language, would carefully read. Were our People exerclfed in fuch Writings as thefe, and their Minds feafon'd with the Ancient Dodrines
% As the Principles of the Cyprianick Age, and the De- fence of jr, wo;;hy to be read by ^11 Leaned Men.
gad
Ixx A Letter to the Author.
and Principles which are in them , we fliould foon fee the Spirit of Primitive Chriftianity begin to revive among them, in the Soundnefs and Orthodoxy of their Faith , in the Piety of their Pradtice, in their Zeal for the Divine Inftitutions , in their Love and Reverence of the Clergy , and in their Prayers and Endea- vours , for fupplying whatever is wanting to make the Church of England (in the Sandity of her Clergy and People , and in the Stricft- nefs of her Difcipline, and every other thing) as Pure, and Perfedi, and Venerable , as the Primitive Church.
5/>, Your Book, had I Time to write them, w^ould furnilh hie with Matter for njore Ufe- ful Refledions and Obfervations ^ tut thefe are fufficient to fliew you , with how much Diligence andDelight it hath been read over by
Tour Friend^
and Servant y Geo. H 1 c k e s.
A
MMKWPI«P«*«PH
The CONTENTS.
SucceJUors, fo ss that none can Jdminifier True Baptifm hut they, ttndfuch only as they fhall Juthorize, 90.
II. Thts Doffrine confines the Efficacy of the Sacraments to the Di- mine /"uthority of the Adtninijirator ; infomuch, that if an Utt» tnmmijjiond Perfon Minifiers , he Admintfiers no Sacraments a$ »B, 92.
III. Who has thts Divine Authority is in Difpute , and conff ejuently the Foundation of Baptifn^ is very precarious and uncer* taint 96.
The Dthgmt and IndufirioWj roho live in Cpnfcientious Communion veith the True Churchy need not be in Sufpenfe about this Dtfpute ; and why, ibid.
Thu Divine Right of JdminiHringy is in Ep'fopacy only, 98.
The Authors who have abundantly provd tbiSf referrd to, I oo«
IV. Y// uncharitable to deny the Validity of the Baptifm of Foreign Churches, and font e am-ng our felves, ibid.
The ^iuthort Charity for fume who are invincibly Ignorant,
102, 103.
v.- The Example of Zipporah, M ofcs'/ Wife, who Circumcis'd her Son, 103.
VI. Fieri non debet ; faClum valet : i. e. It is not Lawful t9 be done ; yet being done, 'tis Valid, 10 S -
VII. The Council of Ei'xht'-xs , Anno 505. itnd the Church of England at the Beginning of the Reformation, allowed cf Lay^ Baptifm in a Cafe of Neceffity ; as the Church of Rome dns ti fhisDjy, 107.
The Church of En gland y^fw Reafonr afterwards not to give Liber* fyforfuch Baptifms ; and therefore now in her LitU'gy, recfuires Baptjftn (evm in Cafes of i^eceffity) to be Admini fired by a LaW" fdMfi'fter, rio.
St. Cyprian, and Bjjhop Taylor'/ Opinion, if the CuBom offuch Lay Baptijm had continued, ibid/
Vfll. 0/ the Cenfers that were Hallowed by the Tw9 Hundred and fijty Princes ftnful Offaing of Jncenfe, 115.
Th9
The CONTEJNTS.
CoroHary. Hevce ne Human Authority can difpevfe with the O- fHiJpw of the Divine Authority of him who adtniniferj^ yS.
prop III. Whofoetjer uglfwt Baptifm to he whotty t^ull and Inva* Udy far wwt of either Warer, or th« Form of Jdminijiring in the Nairn of the Trimty ; ou^ht (for the fame Reafon ) to ac" knowkdge B^ptifm as fnucb NuQ and Invalid , when it wants only the Divine CowwiJJion of the Adminiftratory 77.
Corollary. Hence the Invalidity of fuch Bapiftntt as are admi^ nifierd hyUnauthorizd Perfohf, cannot ^« Partitll, hut Entire,
78-
^hrefore Impofition cf the Bjhopt / Hands ^ is not fugicient to make fuchBaptifm ralidf 79.
The Church of England, /n h^r Ojfice of Confii-mation , ( appointed only for validly Baptizd Pcrfons) gives us not the leaSf Intima^ tion of any fuch Efficacy in the Impofition of the Bijli fs Hands ^
81.
Of the pretended PraEilce of Ancient Churches to this Purpofe,
ibid.
The 17 n av 0 idahle Ml f chiefs that muli follow upon Allowing the Fjf lidity of Li^y-Baptifm, 84.
^TwilUe then in vain fr the True Miniflers of Chrld, ta tell the People of the Damning Nature of Schifm, 8$,
Prop. IV. He toho knows hinfdf to have been invalidly hapm tizd by one who never had the Divine Commiffion , can have no jufl Grounds to expeSf the 'upernatural Bmefits annexed to the. One True Chnfiian Baptifnty tid he has done his utrnoii fr the Obtaining of thevt by endeav^/unng to procure that One Baptifm from the Hands of a divinely Autkorizd Mintifer^ 87.
The great Danger they incur , who know themfelves to have hem inv ah dly- baptized by a Layman, in Oppofitivn to, and He bell! on againft thofe who were truly Authorix,d to baptize^ 88.
It highly cone rns thofe who are ignorant of this , to und>ceive them fives, if pcjpble, that they may be fure of the Validity cf their Bsiptifm^ 89.
iDbjccttong! anfti)£?e&.
I. Chrifi, in the Words of InHitut ion, does not (in expr-f-f. Terms) confine Bapttfm to. the Adwini /Ration- of hii Af/jUcs jnd their
- " Succeffars,
A L^tttrr to the Author. Ixvii
• I » ' / ^ — ^ ' .
Chrift, to join the i^poftolical Government to t'he Apoftolical Faith of the Church ; that therefcy they may become wholly Pure and Primitive, and not only in Part, but in Whole, as we are, and all Chriftian Nations ought to be. This, furely, would better become the . Men of Higher Stations and Charad:ers in the Church ; than, in finiul Complaifance to Fo- reign Churches , to condemn Books of moft Excellent Inftrudion for the Younger Sort at School ; becaufe they teach them, that Bi- Jhops were Succeffors to the Apojlles in the Church ; and only have Power to Or Jain , an J fend forth JLaiourers into God's Vineyard, Thefe Gentlemen furely forget , That as the Nature of the Church, as a Seil , con/lfts in Dodrines;. fo, as (lie is a Society^ it confifts in that Frame of Polity which God hath Or- dained for the Government thereof. Where- fore, inflead of Condemning, they fliould ra- ther Recommend all fuch Books , as inflrucSt the Laity (Young or Old) in Primitive Chri- - ftianity ; and encourage them to read all fuch Trads and Difcourfes, in their own or any other Tongue , as will give them true Views of the State of the Primitive Church in the Beft and Purell Ages , and of the Manners of the Primitive Chrillians in them. And were this diligently done by the Clergy, the Church would foon find great Benefit, and God receive much Glory by it j ^and the Stray- e 1 Sheep
Ixviii A Teener to the Author.
Sheep of our Countries, after your Example, would return in Flocks to her Folds.
Your Enquiring Genius^ and the Providence of God, led you to read fuch Books ; and hi? Blefllng upon Reading of them , made you fee , and corred: your Error. And tho' you have an Advantage above mod others of the Laity y in Underllanding Latin ; yet there is already a great deal written in Enghjh , to let Pious and Inquifitive Perfons into the Know- ledge of the Primitive Church, and Primitive Chriftianity .• Such as Dr, Caves Primitive Chrijlianity ; and his Learned and Elaborate Lives of the Fathers ; Fleury , Of the Man- ners and Behaviour of the Primitive Chrifli- ans , turn'd into Englijh ; The Ecdefuflical Hifiorians^ in a Noble New Edition, illuftra- ted with Maps by the Learned Dr. Wells \ the Genuine Epijlles of the Apoflolical Fathers^ by the Learned BiQiop Wake , which is come forth in a Second Edition : The Learned Mr* Bingham s Origines Ecclefiaflicce , or, Anti- quities of the Chrijiian Church ; worthy to be read by all Men : The Second Part of the Clergyman s Vade-Mecum^ commended above : Mr. Reeves s Apologies of the Antient Chrijlians \ for which he welT deferves the Thanks and Praife of all Lovers of Primitive Chriftianity ,• who cannot but delight to hear them fpeak in pur Language the fame Things, with the fame United Force of Wit and Reafon, and with
the
A Letter to the Author. Ixix
the fame Charms of Eloquence that they did in their own. To thefe let me add the Ser- mons and other Trads of the late Bifliop Be- veriJge^ wherein much of Primitive Chriftian Antiquity may be learned ; as alfo the Ser- mons of the late Bifhop Bull ^ (which will eVe long fee the Light) and in which like- wife many Primitive Chriftian Dodrines are taught. There are other Excellent Pens at Work in Books of the like Nature with thcfe ; ^nd I cannot but hope , that God hath exci- ted the Spirit of Cultivating the more Early EccleJiafrkalAntiqmties^inMtrcy to his Church. I could name * feveral other Englijh Trads upon feveral Subjedts, full of Primitive Chri- ftian Divinity, were fuch a Bihliotheg^ue fit for this Place. And befides thofe which are writ- ten in Englijh , there are many Excellent Pie- ces of the fame Kinds written in French : As Du Phis Nouvelle Billtotheque des Auteurs Ec- clejiafliquesj tranflated into Englijh : Tillemont^s Memoires , Pour fervir a V Hifloire Ecclefia-. flique , which alfo deferves to be tranflated ; The Works of St. Cyprian^ in French ; which I cannot but wirti that all Englijhmen , who are not verfed in Latin , but underftand that Language, would carefuliy read. Were our People exerclfed in fuch Writings as thefe, and their Minds feafon'd with the Ancient Dodrines
% As the Principles of the Cyprianick Age, aniJ the De- fence of it, wo;thy to be read by ^11 Leaned Men.
^'"^'- ' ^' ' sad
The CONTENTS.
The SubjeB of this EiTay, the Authr believet to be a Firfi Princ^ fie of Chriftianicy , 115.
The great Danger of not Jjferthg and Vindicating it, ibid,
Bisjhort Addrefs and RequeB to the Clergy f 1 1 6.
And Caution to thofe who endeavour to Vfurp the Sacred Office*
ibid. His Prayer fw the Church and Clergy^ i j 7, •
The J^eafcn for making thit Addition in Anfvoer /•
fm%\iti flDbjcctionsf.
IX. Of Unchurching the Foreign Keforrnd Churches f who are with* out Ep if copal Ordination J this the Obje£lor fays is contrary to the Conceffions of many Epifcopal Divines of the Church of Eng- land, 118.
The Author's charitable Thoughts of many Foreigners, 121.
The Epifcopal Divines fpoken of, have by their Concefjions, contra^ di^edthe DoBrine and avowed Pra^ice of the Church of Eng^ land^ 122.
Acomparifon of a True Priefl of the Tribe of Aaron, undertaking to defend the Validity of the Priefthood which Jeroboam had fiftipf 123.
No Cafe vf Vecejjity can of it felf Authoriz.e us to a fume the great Office of mediating between God and Man, ii$,
Epifcopacy cannot he utterly extin£f, 126,
But if it were, 'tis fafer for us to wait and hope for fome new Kc velation of Cod's fVili, to appoipt /^iniji^rs, than tak^ it upon our f elves f ii'j,
X. Of the Nullity of their Orders and Miniftrations who have mt been Bapti'x'd, and yet have hen Epifcepally Ordain d to the Minipy, J28,
The CONTENTS.
Jin Ejfay tovardf an Anfvffer to this OhjeBion, J ip-
But with fubmijjion to the better Reafent of the Clergy, 139.
The Authors fin»l and determinate Anfxoer to the ObjeSiion, ibid.
XI, of the Papers «/ the Jlierarch/, to relax Stated Rules in Ca- fes of KeceJJity, and of Confirming and Ratifying by Chrifm or Injpofition of Hands, fuch Heretical, Schifmatical , or Mimical BaptifmSf as are done without, nay and againjl the confint of the Hierarchy, 140,
0«r Hierarchical Powers have provided no ASf of Confirmation of fuch ^aptifms, 142.
The Powers of the Hierarchy are for ever limited (in things funda* mental) to the Canon of the Holy Scriptures, 142.
Their hazard in difpenfmg with things fundamental, and our infe- curity in fuch difpenfationf, 14^
Jf the external Rite of fuch Baptifms does not confer Spiritual Gra* tes, &c. as the ObjeSfion fuppofes, then no after aB of the Bi» /})op, can confirm tkofe Baptifms ; but the external Rite mufi be perform' d by a Lawful Mini fter, 144-
Why fome Churches allow' d of ^indent Heretical and Schifmatical Baptifms. 147.
The ill ufe that Hereticks and Schfmaticks may make of the Chur' ch's fuppofed power to Licenfe Lay-men to Baptize in Cafes of Extremity, 148.
The Benefit of Afferting the Uiniftration of the Prieflhoodto be Ejfen* tial to the Adminifiration of Chrijlian Sacraments, 151,
XII. of the Church of the Jews shanging the Pirfi Poflure of Standing to eat the Pafchal Lamb, into that of Leaning or Ly- ing along, — Of David and his Mens eating the Shew-Bread, which was not lawful but for the Priejls alone ; and of our Sa* viours telling the Jews that God will have Mercy and not Sacrifice, 153,'
Keneefthefe Scripture In fiances at all parallel to the MminifirS"
tion of Chrijlian Baptifm provd at large, I ft. The Poflure of Eating the Pafcl0 Lamb, 1 54.'
id. The Skew-bread, 1 57,
5d, / will have Mercy and not Sacrifice, i (J3 ,
XIII. The
The CONTENTS.
XIII. The B ,— -^ of S s boafied unavfwerable Objection, concern^ ing the Ufurpation of the Jewifli High PrieSlhooa and jitone* msntf 173.
XIV. of out Saviour s commandtvg not to forbid the Man voho caft out Devils y^^vffken the /^pofle sstould have him forbid becaufe he followed Hot QhriS and his .p files, J 9i .
XV. hf the Scriptures calling Ml ChriB tans,? xit^St &fi- ipy.
jhe Conclufion, in a moSi Serious and Humble Mdrefs to the Molf Reverend, the Right Reverend, and the Reverend, The Gover- nors and Minivers of ChriH over his Flock in »U ^arts of tht Univerfal Church, 202.
ERRATA.
Pag. 173 for Obj. XII. r. XIII. Pag. 205. lin. i, r. prt- firvd ilttiUl^ in bis Church.
w
A LET.
A
Preliminary' Difcourfe
O F T H E
Various Opinions of the Fathers concerning Re - baptization ^ and Invahd Baptifms: with Remarks.
IN St. Cyprians Days , about the MIddIa of the Third Century, arofe a great De^ bare in the Church concerning the Vali- dity of Baptifm, adminifter'd by fuch as were then either Hereticks or Schifmaticks : St. Cy- prian^ with the reft of the Biihops of the Afrz^ can Churches, together with many of the Ea-^ ftern Bifliops, maintained, '' That Catholick '' Bifliops were oblig d to Condemn all fuch *' Baptifms, and to hold them void and null^ " and by confequence not ftrait to Confirm^ but firft to Baptize all fuch, as having re- ceived no other than thofe Falfe Baptifms^ in thofe Falfe and Antichriftian Communis ons, left them, and came over to the One^ True, Catholick, and only Salutary Com-
cc
" munion.
" Stephen, Bifhop of Rome^ and his Party,
2 A ^relnninary Difcourfe of the
a
" maintain'd , That by the Evangelical Law, " Carholick Bifliops were bound to Ratify ^' Heretical and Schifmatical Baptifms, and *' to hold them Good and Valid ; and to ad- " mit fuch as having been Baptiz'd by Here- " ticks, or Schifmaticks, deferted them, and " came over to the True Catholick Commu- " nion, without giving them Catholick Bap- " tifm, or ufing any other Rite at their Re- " ception , than that of Impofing the Hand " for the Collation of the Holy Ghoft. ' THE Stephamans mufter'd up a great many Arguments for the Validity of fuch Bap- " tifms ; They pleaded that Hereticks them- " felves were not fo nice, as to Baptize thofe " who came over from other Herefies to their '' Comm'union: That all C^i^^c/:?//^^^/, who died " Unbapcized, were not therefore Damned ; " much \t(s thofe who had received Baptifm, *' tho' from Hereticks, or Schifmaticks; That " to refufe thofe who were willing to forfake " Herefy or Schifm, unlcfs they would con- " fent to be Re-baptized, was to obftrucS: *' their coming over : That thofe who had *' been Baptized by Pkilip in Samarh^ were " not Re-baptized by the Apoftles when they " came among them, C^&8J and that they " received Imppfition of Hands only, for tire *' Collation of the Holy Ghoft : That tho' " fome in St.PWs time Preached Chrift out *• of Envy and Strife, /. e, from a Contenti- J;' ous and Schifmatical Humour, yet he was
'' pleafc d
Various Opinions of the Fathers^ &c. ?
pleafed that Chrift was Preached ; QPhiL I. If.) That fome Schifmaticks, particu- larly the Novatians^ obferved the due Form, ' and proposed the due Interrogatories in Bap- ' tifra : That the Efficacy of the Sacraments * did not depend on the Orthodoxy, or the ' Charity of the Adminiftrators; and that if ' Perfons were Baptized in the Name of Chrift, ' any manner of way, it was no matter who ' Baptized them : but the main Argument (as ' it. Auflin afterwards reckoned it J was that Stephen^ Bifliop of Rome^ had had it hand- ed down to him by conftant Tradition from Sr. Peter and St. Paul^ Founders of the Church oi Rome; that thofe who came over from Heretical or Schifmatical Communi- ons, to the Communion of the True Catho- lick Church, fliould not be Re-baptized i and that all his PredecefTors, Biihops of Rome^ fmce the Days of thofe Apoftles, had always conform'd their Practice to fuch un- queftionable Tradition ; They had always Ratified , never Repudiated Heretical or Schifmatical Baptifms. "'THE Arguments of the Cypnanifls a- gainft the Validity of fuch Baptifms, were briefly thefe. St. Cyprian rejedts the Bap- tifiTiS of Novatianus upon this very Score, that he was not a Bi(hop ; Cornel'ms was the only True Biihop of Rome; no Valid Baptifms could be perform'd in that Church but by him, or in dependance on him : No^ B z ^\vatiam^
4 A preliminary Vifcourfe of the
n)atianus difown'd all Dependance on him, feparated from him, and pretended to be Bifliop of Rome in oppofition to him ; his Baptifms therefore could not be Valid ,• they could not be True Chriftian Sacraments, St, Cyprians 69 Epift. And in the fame Epiftle thefe Three [To fet up an Epifcopal Chair] [To aflume a Primacy] [and to pre- tend to a Sovereign or Independent Power of Baptizing and Offering, /. e* Confecra- ting the Holy Eucharift ] he plainly makes Equivalent Phrafes, and by them expre/Ies the one Crime of Novatianm in {landing up as an Anti-Biftop to Cornelius : That all his Miniftrations v/ere of the fame Kidney with thofe oi Corah, Dathan ^nd Ahiram^ which were wicked, damnable and naught, becaufe performed in oppofition to the High Priefl: Aaron. That it was unaccountable in ^t(3)0p^ to Ratify Heretical or Schifmati- cal Baptifms ; It was a Proftitution of the Honour both of the Catholick Church and the CpifCOpal College : It tended to hin- der People from coming over from Herefy or Schifm : It encourag'd them to think themfelves fafe and fecurc enough in either,- for if there they had true Baptifm, why not likewife a true Church and true Remiffion of Sins ? To weaken the Authority of a pretended Cuftom to the contrary, he lays it down for an undojbted Truth, That we !' are not to be determined by any CUftOtll^
'' of
Various Opinions of the Fathers^ Sec.
a
^^ of that Nature, but to examine whether *' they will bear the Teft of Reafon. He af- " fembled at Carthage^ a Council of 71 Bifliops, " who confirmed all that had been determined a little before in another Synod held in the fame City, concerning the Baptifm of He- *^ reticks, viz. that it was null and void ; and '* about the fame time, inynediately after this •' Council, he writ a long Letter to Juhaiamsy a Biftiop who had confulted him about this Queftion , wherein he urges abundance of Reafon$ and Texts of Scripture to fupport his own Opinion, and anfwer'd the Objed:i- ons that were brought againft it. In ano- ther Letter to Pompey Bilhop of Sahra, he '* oppofes the CtUt^ of the Gofpel, and the " fi'tft CratlltlOn^ of the Apoft!es> both to *' the Cuftom and Tradition which Stephen ** had alledg'd for himfelf. FirmiUan^ Bifliop ** of Gefarea in Cappadocia^ in his Letter to " St. Cyprian^ openly condemns the Procedure •' of Stephen^ Bifliop of Rome^ [ who had an- " fwerM St, Cyprian very roughly ] extols ** St. Cyprian s CondnG:^ declares himfelf en- *' tirely in favour of his Opinion, proves it ^' by feveral Reafons ; and aflnres him it was " the Ancient Cuftom of the Afiatick Chur- *' ches ; and that it had been regulated manv ** Years before in two Numerous Synods held *' at Synnada and Iconium, The fame Firmi- ** lian anfwers Stepheyh Plea of the conftant '^ Tradition he had handed down to him from
B 3 :^ Sr.
6 A Preliminary Vijcourfe of the
1 1 ■■ ■ '■ ' - .-II. . , .11 1, 1, .^ .,. „ , ,_ _
*' St. Teter and St. Taul^ as before mentioned ; '' That his, Viz, Stephens Allegation was ut- *' terly falfe ,• he could have no fiich Tradi- *^ t:On ironfi thofe Apoille.? ; (/. e. St. Feter " and St. Pauley from whom he pretended to *' have it ; and that for this very good Rea- *' fen, that in their Days there were no Ke- " retic2l Communions ,• by confeqncnce no *' Heretical Baptifms ; no Baptifms out of the *' true Communion of the Church Catholick; *' and that therefore he (lander'd them by fa- *^ thering fuch a Tradition on them, feeing it *'* was certain that they taught the quite con- *' trary in their Epiftles ; that St. laid (^AHs *' 19.3 Re-baptized thofe who had been Bnp- ^' tized by '^.ohn the Baptifi ; Ought not we *' then (fays he) to Baptize thofe who come *' from PItrcfy te the Church ? W'iltany Man " fay that the Biliiops now-a-days are greater **' than St. Pad was ? which they muft needs *^ be, if they are able to do that which he could *' not, if they by Im.pofition of Hands only, can *' give the Holy GholT: to Hereticks , when *' they come to them. St. Cyprian^ in his Letter to Juhaiartcis , reafons to this purpofe againft the Validity of fuch Baptifms. " 'Tis evi- " dent, where and by whom the JS^miffiOtl of ^in0 (which is given in Baptilm) can be given : For our Lord gave firil to Peter-, &c. that Power , that phatfoever he Jlwuld ^' loofe in Earth , JhouU le loofed in Heaven ; V-* theOj after hi§ Refurredion, he gave it to all
£C
*> C l^'^
Variom Opinions of the Fathers^ &c. 7
*'the Apoftles, when heTaid, (^John.zOj ^i, " 2i, 23.) As my Father hath fent me^ &c. " Whence we learn, that none have Authori- " ty to TBapU^t and Mtmit ^im but the *' 15lG)Op0, and thofe who are founded in the *' Evangelical Law , and our Lord's Inftituti- *' on ,• and that nothing can be bound or " loofed out of the Church , feeing there is " none there who has the Power of Binding " and Loofmg. Jefus Chrift (fays Fortunatusy ^^ in the Venerable Council of Carthage, Anno " 256.) our Lord and God , the Son of God " the Father and Creator , built his Church ^"^ upon a Rock, and not upon Herefy ; and " he gave the Power of Baptizing to 2Dl0)opg, ^' and not to Hereticks. Thofe therefore " who are out of the Church, and ftand againft ^^ Chrift 5 and fcatter his Flock, cannot Bap- " tize, being out of the Church,
I T would be endlefs to mention all the Teftimonies and Arguments , brought in that Age againft the Vahdity of fuch Baptifms : I fliall therefore name but one more , which feems to be of great Moment for the Dlfco^ very of v/hat was meant by Flerericks and Schifmaticks in thofe Days ; and that is Fir- milian , who in one of his Letters fays , " That he, and all the Biihops who met with " him in the Synod of konium , decreed *' that all thofe lliould be holden as Unbapti- " zed , who were Baptized by fuch as had ^' q'CiZz been Biihops in the Gatholick Church,
B 4 "if
8 A ^relhnmary Vtfcourfe of the
*' if they were Baptized by them after they '' had Separated from the Church. By which , and the other Monuments of that Age, it is evident , they held , that even Bi- ibops , and all other Lawful Minifters , loft their i^Ztf ^Utilon^P to do any thing more in the Minlfterial Fundrions , when they ei- ther Schifmatically or Herctically feparated themfelves from the Church of Chrifl. Hence doubtlefs ic came to pafs, that St, Cyprian and his CoUegues efteem'd all their Minillerial Adrs, done while in Schifm or Herefy, to be Null and Void ,- and confequently , that the fuppofed Sacraments adminiftrcd by them, and thofe whom they Ordain'd, were no true Chriftian Sacraments , and therefore Invalid and Ineffedual. This, I fay , appears to me to be the true Foundation of that great Di- fpute concerning the Validity of Fieretical and Schifmaticai Baptifms, and which *' St. Cyprian manag'd with fo much Chriftian Humility and Charity ; that tho' Stephen^ Bifliop of Rome^ was fo far from agreeing to the Reafons of the Africans , C whether becaufe he imagin'd they had a Deftgn to condemn the Roman Church, or becaufe he thought this Quefticn was of too great " Confequenee) that he was enrag'd againft ^' St. Cyprian and his CoUegues, and us'd their -' Deputies ill. Nay, he prohibited all Chri- " ftians belonging to his Church to receive ,^' or lodge them ^ depriving them not only
^ r .; '' of
"Various OpintGns of the Fathers^ &cc. 9
** of Ecclefiaftical Communion , but alfo re- " fufmg them the common Civilities of Ho- " fpitahty ; yet he [Le. St: Cyprian] could " not think of breaking Peace with them, of " giving up Communion u^ith them, of Ab- " llaining or Excommunicating them ; not- " withftanding Stephen had taken upon him *' to excommunicate thofe vt^ho oppos'd the *' Ratification of Heretical and Schifmatical *' Baptifms. Upon the whole , the Perfecu« *^ tion of the Church by Falerzan^ Anno ^-lj. ** put an end to this Controverfy. St, Cypri- *' an mfter alter'd his Opinion ,• the Greek " Churches were , for a long time after him, *' divided upon this Queftion : The Council " of Aries firft decided it in the Wefi ; St^Au- *' Jltn followed its Decifion ; the Weftern " Church has embraced this Opinion ,• mz. " That Ba{>tifm by Hereticks , in the Name *' of the Trinity, is Valid ,• And tho' the Ea- *' flern Churches have not agreed with her ab- " lutely in this Point, yet they always made " a Dillindion between Hereticks, and diffe- " rently received them.
In the Canons that are caird Apoftolical, we have thefe Remarkable Canons, according to the Divifjon of Qotelerius.
Canon 38. ^' We orcier , that a Bifhop, *' Prieft or Deacon , who has receiv'd Bap- " tifm, ^c, from an Heretick, be depo-
*' fed; ~ or, as the Learned Author of the
Cler^'man% Vadi-McGum obftrves, '* The Bi-
lo A Preliminary Difcourfe of the
*' Jhop, Prkfl or Deacon , who allows the Bap- '• tif^ij &c. of Heretich,
Canon 39. " If a Bifliop or Prleft do again " Baptize one ^n\\o ^a0 teall^ receiv'd Bap- ** tifm before,- or if he do not Baptize one " that has been polluted by Wicked Men ; ([/. e. Baptized by Hereticks, See Canon 38.) " Let him be depos'd , as one that makes " no ©ifiincttOiT betwixt l^^ieggj and
*' I N the 4th Century, St. Athanafius re- " jeSts the Baptifm of Hereticks. Pacianus fays,
- That Baptifm purifies from Sins, and Undli- *' on brings down the Holy Spirit ; and both the *' One and the Other are apply rl hy the Hand " and the Mouth of the BzJJwp. Optatus^ " That " the Donatifts (who, by the way, were Schif- maticks ) " committed a great Crime in " Reiterating Baptifm : {Where 'tis to he noted, That they Re-laptized the very Catholicks who came over to them. ) " That 'tis not he who
gives this Sacrament of Baptifm, that con- fers the Graces ; but the Faith of him thjvt receives it, and the Virtue of the Trinity. We ask (fays he) if it be Lawful to repeat " Baptifm given in the Name of the Trini-
- ty ? Ye maintain that it is Lawful ; We " fay that it is forbidden .• The People are " in Sufpence. Let us therefore fearch after '' the Will of our Father, in the Gofpel ; which " Will inform us, That he who hath been [[ once vv a.lied , needs not to be walhed a-
:' gain i
Various Opinions of the Fathers ^&cc.
t I
** gain ; Wherefore (adds he} We do not *' Re-baptize thofe who have been Baptized, " when they return again to us. He proves againft the Donatifis , '* That the Holinefs " of the Minifter does not contribute to the "Validity of the Sacrament of Baptifm ; " and that, becaufe the EfTed: of the Sacra- " ment is owing to God only ; and in fliort, *' becaufe the Sacraments are Holy , and do *' Sanctify by themfelves. Yet he feems to think , " That we ought to Re-baptize thofe *' who were Baptized by Hereticks ,• but does not make the fame Determination con- cerning thofe who were Baptized by Schifma- ticks.
" THE Council of Eliheris^ Anm io^\ " Canon 385 declares, That a^ Chriftian who " is neither Penitent , ( /, ^. not under Pe- " nance, ) nor a Bigamiji^ may Baptize in a " Cafe of li^ectfG't^, thofe who are on a Jour- *' ney, being at a great diftance from a Church, " npon Condition that he prefent him to the " Bifliop, if he furvive, to be petfectCD by '^ Impofition of Hands.
Here it ought to be obferv'd, that this An- cient Council was not a General one ; and fo its Canon could not thus authorize all Lay- Chriftians ; it extended no farther than to the Subjeds oi thofe Bi(]:ops there afTembled. And therefore our Lay-Baptizers cannot ad: by virtue of this Canon-; efpecially confidering further, that this Canon was not made as De- clarative.
1 2
A preliminary Difcourfe of thi
clarative of any Proper Inherent Right or Au- thority that Lay-Chriftians, ag fUCt), had to Baptize : It only appointed Some to do this, who had not Authority to do it before of them- felves. Befides, it is plainly reftrain'd to fuch as were in Communion with, and Subjedilion to their Bifliops \ they were not to be under ^c^ trance, \Sc, And therefore if this had been a General Councilj as it certainly was not, our Lay-Baptizers who ad: in Oppofition to Epif- copacy , could have receiv'd no Authority from this Canon.
"THE Council o^ Aries , called by the " Emperor Anno 314, confiding of Thirty *' three Weltern Biiliops, Canon 8. determines " the famous 0UeftlO!T about theRe-bapri- *' zationof ilcreticks, and ordains concerning " the Africans, who had altoa^'^ Re-bapciz'd *' them, That if any one leave a Herefy, and " return to the Church, he (hall be ask'd con- " cerning the Creed ; and if it be known that he was Baptiz'd in the Name of the Father^ of the Son, and of the Holy Ghoft, Impofiti- tion of Hands only fliall be given him, that he may receive the Holy Spirit : But if he does not acknowledge the Trinity," I fup- pofe 'tis meant, if while a Heretick he did not acknowledge the Trinity, or if the Heretick who Baptiz'd him did not acknowledge the Trinity, ( the latter is the moil likely ) " he ;' fhalibe Re^baptiz'd.
BY
various Opinions of the Fathers^ Sec. i ^
BY the way, in this Canon there is noc one Word about %a'^/&aptifm t And as for the Hereticks who then Baptiz'd, they had al- ways, or at lead mod commonly, received Or- dination from the Hands of fome CatlloItCfe 5Btfl)0p or other ; nay, generally the i^ete^^ tical 36iQ)0p3 were Conlecrated before they fell into Hercfy, by €ati)Olicti 56i©0pS!, or elfe afterwards by fome Trick or other, got private Confecration from them, that fo their Herefies might go down the better with the People : And the fame we find concerning Schifmaticks in thofe Days.
I defire that this may be more particularly taken notice of,- becaufeit effedlually filences all Objections brought from this Council's al- lowing of the Validity of Heretical and Schif- matical Baptifms. For fuch their Allowance is no ways favourable to the Baptifms we are now difputing againft ,• for they are not only Lay, hMt%Hti'EpifcopaJ)Baptifms ; which were not the Subjedt of this Council.
The Council of Nice, Anno 315, confiding of about 3 CO Bifliops , Canon 19, ordains, '' That the Tauliamfls ( who, ly the way, did not Baptize in the Name of the Father, Son, and Holy Ghofl ) '' fliall be Re-baptiz'd who *' return to the Church.
After the Council of Nice; It was a Pre- vailing Principle, " That thofe whom a Laick " Baptizeth are to he Re-iaptized ; for it was ^* the undouhted Principle wherehy the Orthodox
*' confu'
14- A preliminary Vt/courfe of the
'' confuted the Luciferians, who began their *' Schifm, upon occafion of the Council of *' Alexandrian allowing the Ordination of the ^' Arian Bilhops. " For thus the Orthodox argaed againft thofe Schifmaticks : Thofe whomaLaick Baptizeth are to be Re-baptiz'd ; but thofe whom an Arian Pried Baptizeth, are not to be Re-baptiz'd ; therefore an Arian Prieft is not a Laick. And even Lucifer him- felf, the Author of that Schifm, granted the Major Proportion to be true.
I N the Council of Carthage^ Anno-^^^^ be- fore they proceeded to make Canons, the Pre- fident advis'd thus : *' We mufl: have fuch re- " gard to this time of Peace, that we neither *' weaken the Obligation of the Laws, nor *' yet prejudice the prefent Unity by tOO '' vmt^ ^eieriE^, Then the firft Head pro- *' pos*d was about Re-baptization ; he ask'd " whether that Man ought to be Re-baptiz'd '' who at his Baptifm made Profeffion of be- *' lieving the Trinity. The iDf Q)Op0 anfwer- *' ed, God forbid ; We declare that this Re- ^* baptization is unlawful, contrary to the *' Orthodox Faith, and the Ecclefiaftical Difci- *^ pline.
St. Bafil Biflhop of Ca^farea Anno ^69^ fays, *' Thofe whom a Laick Baptizeth are to ie Re^ ** haptizd; he alfo maintains, that the Anci- " ents were perfuaded that the Baptifm of " Hereticks was abfolutei? void ; As for
Schitoaticksj he likes Vvxli enough St, Cy-
" prian
f(
"Variom Opinions of the Fathers^Scc, i j
" friati and Fzrmilians fubjeding them to the *' famelLalll ,• becaufe beingfeparate from " the Church , they had not the Holy Spi- rit, and fo could not give it ; but fays, he would not hinder the allowing of the Bap- tifms of Schifmaticks, fince the Bifliops of Afia had thought it convenient to admit " them : But tho the Encratites were Schif- " maticks, he declares that their Baptifm *' ought not to be approv'd^ and that thofe " ought to be Re-baptiz'd, to whom they " had given Baptifm ,- becaufe they gave it " with Precipitation, on purpofe to ^tflDCt " the receiving of it from the Church ,• ne- " verthelefs, if the contrary Cuftom [ of al- *' lowing the Baptifm of Hereticks and Schifma" " ticks ] were Ellablifli'd, he confefTes it ought " to be followed.
THE Council oi LaoJicea^ between ^«- no 360 and 370, Canon 8, fays, *' That they " mull: be wholly Baptized anew, who come " from the Sedt of the Montanijis-
T H E Third Council of Conjiantinople^ An- no 1%^^ in the laft Canon, concerning the Manner of receiving Hereticks, who offer themfelves to return into the Bofom of the Church, it is ordain'd, " That the ArianSy *' Macedonians^ Salhattans^ Novatians^ Quarto- " decimani^ Tetratites aud Apollinarifls^ lliall '' be received, after they have made Profellion *' of their Faith, and anathematized their Er- '' rors, by the Undiion of the Holy Spirit,
''and
cc
1 6 /^ Preliminary Difcourje of the
" and the Chrifm wherewith they fhall be '^ Anointed on the Forhead, the Eyes, the " Hands, the Mouth, the Ears, at the pro- " nouncing of thefe Words, This is the Seal of *^ the Holy Spirit : As to the Eunomians^ the *' Montanijlsj t\iQ Sahellians ^ and all the other Hereticks, the Council ordains that they feall be received like Pagans, ^c. and at Jaft they (hall be Baptiz'd.
THE Council of Capua^ Anno 390, de- clared. That it was not Lawful to ufe Re- bapti2ation,15e'.0?&tnation,and the Crait^
flation of 2Si®op!5*
THE Second Council o^Ccrthage^ An. 390, in the 8th Canon declares, " That if a Pricft *' Excommunicated by his own Bilhop, un- *^ dertake to offer up the Sacrifices in private, '' and to fet up aitat againft aitat, thereby " making a ^Clllfttl, he ought to be ana- " thematiz'd ; becaufe there is but ^ne
€fyMi% €)nt f aitl^, and €)ne 25apttfnr*
My Remark upon this Canon is, That this iSDne ^Baptlftlt cannot be fuppos'd to be out of this ^ne C^urc^, and therefore is only in it.
THE Third Council of Carthage^ Anno 398, Canon 100, fays^ " That a Woman *' ought not to take upon her to Baptize.
*' St. Chryfoftom^ Archbifliop of Confiantino^ " ple^ Anno 398, is exprefs for the Invalidity " of Lay-Baptifm ; and that it can be no " more adminifter'd by a Laick, than the Eu-
*_'charia|
cc
Various Opinions of the Fathers, &cc. \ 7
charift ; (fays he) But all thefe are
things which can he admimflred\y^ ttO Otl)C1?
fl^an libing , but by thofe ^acreJJ
i^annS alone, the Hands, I fay, of the ^Jieft. Chryf, Lib. III. deSacerd. C. 5. " In the jth Century flcurifli'd Sx., Auguflin\ BiQiop of Hipo in Africa : He argued vi- goroufly againft the Donatifls ; who began their §^Ct)iftU by a Separation of fome African Biihops, and proceeded fo far as to *' reckon all other Churches as unclean, and " indeed to be no Churches at all : And con- ** fequently , when any Catholick came over '' to their Party , they would not admit him *^ without Re-baptization ; making ufe of St. " Cyprian and his Collegues Authority, who " taught , That Baptifin adminifter'd by He- '' reticks and Schifmaticks, could not be Va- " lid, becaufe they were out of the Church ; " and the Donatifis efteem'd the Catbolicks to " be no better than fuch.
St. Augufiin , in Oppofition to them , un- dertakes to prove , " That tho' his Party " were not the Church, yet the Donatifls ** were not to Baptize them a fecond time 5 " he confelles, that Baptifm performed with- " out Naming the %xinit% is Null ; but ". affirms, That if it be adminiftred in the " Nameof theCrmit?, itisValid, tOljOfO- " ebCt he be that adminifters it , and ought *' not to be repeated : That neither the Mi- " nifter's jf ait|| as to Religion , nor his San-
C '^' aity
cc
<c
I 8 A Trel'miinary Vifcourfe of the
" dity, avai! any thing to the Validity of " Baptifm : That it is God, and not the Mi- " nifter , who gives the Holy Spirit , and *' worketh the Remiflion of Sins.
BUT here, before I proceed further, I mud obferve , that it does not hence follow, that becaufe the Faith or Sandity of the Mi- nilTer avails nothing to the Validity of Bap- tifm , therefore his SLUti^Ofit^ by which he ads, avails nothing thereto : For 3Ut]^0Jtt^ may very well be, and often is J^iftttTCt and ^ZpdiV^tt from both thofe Excellent Quali- ties. And again ; Every one will grant, that it is GoJ^ and not the Mimjier , who gives the Holy Spirit, ©r. What then > Does it thence follow, that any Perfon may (land in God's (lead, as appointed by him to Admi- nifter ? Can it be reafonably expeAed , that God fhould concur with the dfUtpattOtlgi of thofe , who ad: therein without j^fg ComUTlfffOIT, nay, and in ©ppofitton there- to, [ as is the Cafe with us ] ? Certainly no ; it cannot : For however he may difpenfe with the anaitt of a Sacrament , yet he has no where promised to give CfftC^tCp to thofe Adminiftrations , which are in any Refped contrary to the Edentials of his own Infti- tutions ; And , to me it feems a mere Fool- hardinefs and Prefumption to exped it. 'But to proceed :
St. Au^
yarious Opinions of the Fathers^Scc, 1 9
./ : — • ■
0t. Auguflin^ in the 7th Book of Baptifm, Cap. 5-3. fays thus : '^ It is asked whether " that Baptifm is to be approved , which is " adminiftred by an Unbaptized Perfon, who *' out of Curiofity has learn'd the Way of " Baptizing among Chriftians ? It is asked " further , VVhetlier it be neceflary for the " Validity of Baptifm , that he who either " adininillers or receives it^ be fincere ? And ' ' if they fliould be only in Jeft , w^hether *' their Baptifm ought to be adminifter'd a- *' gain in the Church > Whether Baptifm *' conferr'd in Derifion , as that w^ould be " which fliould be adminifter'd by a Come- " dian , might be accounted Valid ? Whe- " ther Baptifm adminifter'd by an AStox may " become Valid , w^hen he that receives it '' is well difpos'd ?
H E anfwers to thefe, and fuch like Que- ftions , " That the fecureft Way is to return ^' no Anfwer to Queftions that never were " decided in any Council, General or Natio- '' nal. But he adds ,• Should any Man , '' meeting with me at fuch Council , ask " ray Advice about thefe Queftions, and that ^' it were my Turn to declare ray Opinion ; " having not heard other Mens Opinions, *' which I might prefer before ray own , ®c. " I fliould without difficulty acknowledge, '' That they all receive Baptifm truly, in " any Place whatfoever, and by tPJ^Omfoeber *' adminifter d , if on their Part they receive C z ^^ if
^o A preliminary Vifconrfe of the
it with Faith and Sincerity. I am apt alfo to believe , that fuch as receive Bap- tiftn in the Church , or in what is fup- pofed to be the Church , are truly Bap- tiz'd , as to the Sacramental Part of the Action , whatfoever be their Intention : But as for Baptifit^ adminifterd and re- ceived out of the Ghurch , in Raillery , Contempt , and to make Sport, I could not approve the fame without a Reve- lation.
He endeavours to overthrow the Reafons and Teftimonies of the Cyprianifts againft the Validity of Heretical and Schifmatical Bap- tifms by the Comparifon of conceafd Here- ticks and evil Miniflers^ with kmwn Hereticks and Schifmaticks^ " For (fays he) if the Bap- tifm Adminiftred by the fotVXtt is Valid and not to be renewed, why Ihould not the fame thing be faid of the )Latt0t, fince all the Reafons that are alledg d for the Nullity of the Baptifm of Hereticks, may alfo be- " long to Evil Minifters ? It is faid, for Ex- *^ ample , That to give the Holy Ghojl^ one ** mujt have it : that Hereticks have it not ; *' and confequently , that they cannot give it. " Why may we not reafon after the fame " manner , concerning Baptifm conferred by " conceafd Hereticks, or by wicked Priefts ? '' Have they the Holy Ghoft to give ? Thus St. Augujlin,
I can-
Various Opinions of the Fathers^ &c. '^ i
I cannot but take Notice here , that this Great Man does nor appear (to me) to have made the Comparifon according to the Defign of St. Cyprian and his Collegues : For by the manner of handling this Difpute in thofe Days, 'tis plain to me, that the Hereticks and Schif- maticks were fuppos'd to be ( by their Sepa- rating themfelves from the Communion of the Church; ajS (BXCOmmunicatt , and confequently to have loft all Valid Power and Authority for the Adminiftration of Chrifti- an Sacraments , being themfelves out of the Church : Whereas the Conceatd Heretick and Evil Mimfler , not having feparated them- felves from , nor been excluded out of the Church,cannoL,durIng this their Secrecy,loofe that aiifible attt]^0?ltp wherewith they were at firft inverted ; and we have no OtijCt Au- thority to truft to, except we had the Gift of difcerning Spirits. So that the Reafons againft the Validity of Baptifm adminifter'd by fitlOtDlT Self-Excommunicate Hereticks and Schifmaticks , will not equally hold good a- gainft the Validity of Baptifm conferred by unfinotan Hereticks and Evil Priefts , who ftill continue in External Communion with the C^UtC]^ ; becaufe, the former were by the Cyprianifts fuppos'd to have not , but the lat- ter have that Sliflfele autijont? and COTU^ tniffion, which Chrift gave them to admini- fter his Sacraments ; as is plain from the Ex- ample of Judas Ifcariot , whom our Saviour
C 3 veft-
7 z A ^relm'mary Vt/courfe of the
..«»— — — -^ — ■ — -■ . — '. i .
veded with the Divine Com miffion, notwith- llanding his great Wickednefs.
Leo^ Bifliop oi Rome^ in his iSth AnPv\^er to feveral Queftions put to him by Rujlkm^ Bi- " {hop of l^orlonne^ Amo 44^, Tays, " That *^' it is fufficient to lay Hands upon, and call *V upon the Holy Spirit, over thofe that do *' remember that they have been Baptiz'd, but " know not in what Sed.
Gennadms^ a Prieft of Marfeille^ affirms, *' That there is ©Ut €>lie ^aptlfm, and '' that we mufl: not Baptize them again who *' have been Baptized by Hereticks, with the ** Invocation of the Name of the Trinity ; *' but they who have not been baptiz'd in the Name of the Trinity, ought to be re-bap- tized, becaufe fuch a Baptifm is not true. '^ The 5'^'(r^«^ Council o^ Aries Canon I7.fays, The Bonofiaci^ who Baptize as well as the '' Arians, in the Name of the Trinity ; it is ' ' fufficient to admit them into the Church - ' by Chrifm, and Impofition of Hands.
Si. Gregory ^ about the lattter End of the 6th Century , fpeaking about the Return of feveral Sorts of Hereticks into the Church, fays , " That they are Baptized when they '' rE enter into the church,- the Baptifm " v.hich they have received not being true, ■^ fince it was not given in the Name of the ^•Trinity. When it is Uncertain whether *V^ Perfon h^s been Baptized or Confirm.ed ,
a
cc
Variom Opinions of the Fathers, Sec, i %
'' we muft Baptize or Confirm them, rather " than^uffer them to perifti in this Doubt.
Gregory IT. a little after, Amo 700, in his Decretal Epiftle, anfwering feveral Queftions put to him by Boniface, Article 8. '^ forbids to *' Re-baptize thofe who have been once Bap- " tized in the Name of the Trinity, altho' it '' were by a wicked Przefi,
'' Gregory III. Orders that they (hall be " Baptized again in the Name of the Trinity, *' who have been Baptized by Heathens. And " alfo that thofe fliall beRe-baptizedjV.ho have " been Baptized by a Priefl: that hath Sacrin- *'■ ced to Jupiter, or eaten Meat offer'd to Idols. Thus far I think may fuffice to have Colle- d:ed what has been faid about Re-baptization.
AND I ftiould not have given my felf, or the Reader, the Trouble of this Account of Men's various Judgments and Opinions in this Cafe; were it not that I expeded to hear from fome, that I had wholly neglected to fearch into Antiquity, concerning the Senfe of thef Prim^itive Fathers about it. To Obvi?.te which Objedlion, and becaufe I have been told, that " it becomes me to reft fatjsfied in the Deter- " minations of the Chriftian Church about " this matter, I thought it not amifs to en- quire into them thus far ,• to the intent, that 1 might fee whether I could procure any iDeU^grOUn&etl Satisfaction from their ^«- thority ; and indeed I muft acknowledge, that if this had been a Thing Indiffelent in its own C 4 Nature,
a 4 ^ ^preliminary Vifcourfe of the
Nature, and not tSetetmineD by the Wore/ of God, but left to the Wifdom and Prudence of the Church to Decree as fhe ftiould think con- venient and nccelTary, I ought to have ac- quieic'd with her DeterminatioHs ; If (he had in General Ccruncil made any about Umuthp- rizcl and Anti-Epifcopal Baptifms^ which in Truth fne has not; nor any Provincial Council neither, as is plain by the foregoing Colledion.
THE Church of Rome has indeed afium'd to herfelf a pretended Power of declaring all Bciptifms in or with Water in the Name of the Father, and of the Son^ and of the Holy Ghojl^ by wliomfoever adminiftcr'd , whether by a Woman or Layman, Heretick or Orthodoxy Communicant or Schifmatick, of what fort foever, to be Good and Valid : But this Her Determination ought to be brought to theTeft, and weigh'd in the Balance of the Sanduary.
Baptilrn, and all things Eflential thereto^ are Fundamentals of Chrittianity ; 'tis (in the /Xpoftles Stile) a Principle of the Do^rine of Chrijl ; 'tis a Fojitive Inflitution made by God HimRlf; and the Floly Scriptures are ClC^t CltOlig^ fcr the Determination of all the Ne- ce(7anes thereof, as well as of all other Fun- damental Points of our Religion ; and there- fore the Decrees of Fathers and Councils havp no more weight with me in this matter (of Lay-Baptifm) than what they receive from their Conformity to thofe Divine Oracles, which are the only Original Rule of ourFaitli
Various Opinions of the Fathers^ Sec. o. ^
and Pradice in Fundamentals, as zWfounJPro^ teflants have affirmed.
IF any fliall ask me, who muft be Judge between you and the Councils > I anfw/er. The fame that muft be Judge between the ContradiBious Canons of Different Councils ; the fame that muft be Judge between me, and a Council that Commands me to Worfliip Saints and Angels, ^c. Now who this is upon Earth, I cannot tell ; a Living Infallible Judge we have none ; and therefore I muft looTi for a Rule or Guide, /. e. the Holy Scri- pture ; and if the Councils and I Differ about this Rute , I muft have recourfe. to the bett and pureft Ages of Chriftianity, and fee what the Apoftolick Fathers, and the Councils next after them, underftood by that RulJf After all, I muft be allow'd a Judgment of Difcretion for my felf ; in Conjunction with thefe, and a jUft 3l)eference to the Canons of that parti- cular Church whereof I am, or ought to be, a Member ,• and by all thefe Methods, I am brought to conclude for my felf, that Lay-
Baptifm, i}^ j©ne in C^ppofitton: to the
Church, can never be Good and Valid.
'TIS by this Rule that I reckon the Coun- cils 6f Carthage^ Iconium and Synnada^ together with the Cuftoms of the Afiattck and African Churches, confirming St, Cyprians Dodrine, have as much (if not morej Authority to fway iny Judgment in the Matter of Heretical and Schifmatical Baptifms ; as the Council oi Aries,
and
id A Preliminary Difcourfe of the
'and the After-Determinations of other Coun-- cils and Fathers ,• for thefe latter can pretend to no more Divine Authority than the for- mer ; and it may be, upon a juft Examination, will be found to have much Jefs ; tho' I have no need to dwell upon this, becaufe my Pro- vince is only confinM to Lay- /. e. unautho- riz'd Baptifm — fuch as is pcrform'd by Per- fons who f^ever were authorize! for that pur- pofe ,• who adt in dired Oppofition to that Order of Men who are impower'd by Chrift to authorize others to Baptize ; againfl: Such Baptizers, I have produced Several Teftimo- nies from the Pureft Times ; and the Adver- fary can bring forth, in their behalf, not One Council^ either General or Provincial^ till the CorrupnOnes of the Church of Rome,
I am very well fatisfied that there is but
£)ne true Cl^uftmn asaptifm, which
ought not to be repeated upon thofe who have received it : I find my felf under an Im- poffibility to believe, that this ^ne ^ap^ ttftU is any other, than what Chrift himfelf Inftituted juft before his Afcenfion into Hea- ven ; I reckon an Eflential Part of this Infti- tution ( and I humbly hope in the Sequel of this Difcourfe to prove it} to be the J^tblUt autfSOn'tp of the aOmiUlSrat'DJ as well as the Water, and the Form of Adminiftration.
I cannot be fatisned, that the Perfon who is faid to have Baptiz d me, ever had this Au- thority; nay, I am. fully convinc'd of the con- trary
yarioas Opinions of the Fathers ^&cc, 1 7
»«.__..ji -^^ - ~- — — =.
trary ; and aHb that he was adually in oppofi- tion to it 5- and tho' his meaning were never To good, yet I cannot think God concurr'd with luch an Ufurpation, when it was done without Jny J<l€cejfity at all^ in a Chriflian Country^ where truly Author izd Miniflers might have heen had ivith as much^ if not greater eafe and Jpeed than he : For which Reafons I find no fohd Foundation for beheving, that I have received this ^ttt Td^ptilXil , efpecially fince I my felf lliould wdth great Reafon have refus'd his Admini- ftration, as it would have been wy Duty^ if I had been put to my own free Choice ,• which, it's certain, I could not then, being but an Infant. I doubt not but fome will fay , *' That I need not concern wfelffo tnuch ahout " that which I had no hand in, and wherein I " wa( wholly PaJ/ive ; if there was any Fault in ■ ' fuch my Baptifm, 'twas none of mine ^ hut theirs *' who had the Care of me : To whom I re- turn this fliort Anfwer, That the Parent's, or Godfather's and Godmother's Ad and Deed i-s interpret atively the Child's, and he muft make it really his own when he comes to Years, by taking it upon himfelf ; fo that if tJ^eiT he owns their Sinful Ad; (knowing it to be fuch) he makes himfelf pavtafiet with them in the Sin. ^
BUT to return once more to the Difpute
in St. Cyprians time, and the Decrees then
and fince made about it ,- I cannot DifTemble
pi^^ Thoughts, that the Arguments and Deter-
jninations
:2 8 A preliminary ^ifcourfe of the
minations againft his Dodlrine and Pradice, have nothing of that Reafon and Sohdity, which an Inquifitive Perfon might juftiy cx- ped: in them : And that on the contrary, St. Cyprian and his Colleagues defend their Afler- tion [that the Baptifms of Hereticks and Schif- maticks are Invalid] with fo much Judgment and Cogency of Argument, (founded upon the Topck of fuch Hereticks and Schifmaticks, he^ ing defiitute of Holy Orders while they were out cf the Church of Chrifl ) that I wonder how it could poffibly have come to pa(s, that their Dodrine fliould be afterwards exploded ; efpe- cially when I confider that what they taught and pradic'd herein, was confirmed by XiU- merottgi Councils; in thofe earlier Daysy wherein Truth was more prevalent than after- wards ; and Tertullian long before affirmy the fame thing , " that Baptifm is refervd to the " Bifhop : Hereticks are not able to give it, " becaufe they have it not ; and therefore it " is that we have a WilXt to Re-baptize them. Here Tertullian talks of a Rule to Baptize fuch Perfons ; which plainly fhews, that he is not fpeaking fo much of his own Private Opinion as of the Law and Practice of the Church. This is his relation of Matter of Fa6t ; and as fuch, to be received for a Te- ftimony of the Church's Opinion concerning the Baptifm of Hereticks, in his Days. But his ftrange odd Notions (in his Exhortation to Chaftity, and his Book of Baptifm) " That
Laicks
variom Opinions of the Fathers ^ &cc, 1 9
Laicks are Prk/ls^htC2iu(e it is written, " Chnfi " hath made us Kings and Priefts unto God and his Father : That when Three are gather'd together altho they he Laicks they make a Church ; and that Laymen may Baptize in Cafe of Ne- ceffity and Abfence of a Priefl: 5 thefe appear to be only his own particular Sentiments, and he cannot be call'd a Witnefs of the Chur- ches Cuftom and Allowance in thefe things ; for he talks of no Rule^ no Law of the Church relating to them, as he does when he fpeaks of the Baptifm of Hereticks^ by faying we have a Rule to re-baptize them. And 'tis cer- tain, that no Church, till the 4th Century, can be produced to have any Rule for the al- lowance of Lay Baptifm^ and then none but the Council of Eliheris^ which I have before obferv'd and remark'd on Pag. 11. On the contrary, againft Lay Bapt'tfm we have the Teftimonies of St, Bafil^ St. Qhryfojlcme^ and the Catholkks difputing with the Luciferians in the fame Century, which is more than a Ballance againft Tertullians private Opinion con- cerning fuch Baptifm, ^c. But to go ftill further backward to the Days wherein fome of the Apoftles might be ftill living ,• St, Ig- natiusy a Glorious Martyr, and Bifliop of An- tiochy Anno Dom. 71. in his Epiftle to the Smyr- neans, fays, " Let that ^acratuetlt be judg'd " effe^ual and firm^ which is difpensM by the " ^iftop or him to whom the Bifliop has *' committed it. It is not %^'yolivd without
^"^ the
3 o A preliminary Vi/courfe of^ the
*' the Birtiop either to Baptize or Celebrate " the Offices ; but what he, approves of, ac- ^' cording to the good pleafure of God, that " is firm aniJ ^afe and fo we do every
'' thing ^ecurelr.
T H I S is fo exadly agreeable to St, Cy- prians Dodrine, that 'tis no wonder he ad- hered to it all the Days of his Life ; and it feems to me, that nothing could have given Credit and Reputation to the contrary Opinion, but the monflrous increafe of l^Ct^fp and ^C^ifW afterwards, which, together with many other Caufes concurring, brought into the Church of Rome, and the reft of the We- ftern Churches, whom Ihe had fubjeded to her Vaffalage , abundance of Damnable Do- ctrines and Practices, infomuch, that at laft there was but little of Solid and Subftantial Religion to be found in the Churches of Her Communion. And 'tis very obfervable, that even among fome of us who have reform'd from Her Errors,there is too too much of Her Leaven ftill remaining ,• for one of Her very Great and Peculiar Corruptions, in the Matter of Lay Baptifm and Midwives Baptifm, is ftill efpous'd by too many who ought to op- pofe it ; and not only fo, but rather than part with it, they will fwallow another of Her Er- rors too, and a&rt the ahfolute Necefity of Bap- tifm to all ; and what is worfe than Popery it felf, affirm, that the want of it Peoples Hell with many Millions^ as the Author of a Book,
talfly
yarioHS Opinions of the FatherSy&cc. ^ i
falfly Intituled, The Judgment of the Church of England, in the Cafe of Lay Baptifm^ and of Dif enters Baptifm has done. And what is the moft aftonifhing of all is, that they who op- pofe the Popifh Dodrine before fpoken of, are caird Promoters of PopCt^, particularly by
the B of S — ; juft as the Church's
befl: Friends are called her greatefl Enemies : But 'tis eafie from hence to difcover who they are, that would introduce and ejiahlijh i^OPCt^ among us.
AND now, after all that has been faid, I declare that it is not my Defign to meddle with the Cyprianick Difpute in this Difcourfe ; my bufinefs is not to enquire whether thofe who were once duly Authorizd^ and afterwards fall into lleref^ or ^Ctllfttt, and thereby feparate themfelves, or are excluded from the Church, can Adminifter Valid Sacraments iand Ordinations during this their Separation : No, I ftiall not fo much as touch upon this at all, becaufe I don't think my Cafe affeded by it,- all that I need concern my felf about is, whe- ther thofe who ad: in oppofition to the ac- knowledged and duly Authorizd Minifters of Chrift ,• and who themfelves were Xit\^Zt du- ly Authorized, can Admmif^ev truly Falid Bap- tifm^ and whether the Receivers of thofe Bap- ttfms can fafely reft fatisfied with them, efpeci- ally when they know of this want of Power and Authority in the Adminiftrator.This is my Cafe,and this is all that I concern my felf about.
AND
5 ^ A Preliminary Difcourfe of the
AND therefore I wrote the following ESSAY in a Mathematical Method of De- finition^ Axiom^ and Propofition, for the In- formation of my own Judgment, in this great Affair : It was not at firft defign'd for Publick View, but finding others have been, and it may be ftill do Labour under the fame Cir- cumftances with my felf, I thought it might not be unacceptable to them ; and if they lliallreap any benefit thereby, or if feme abler Pen will undertake to mend my Faults, by letting the World fee fomething tnore Correii and Exa^ for that purpofe , (^the only Motive of my Writing) I (hall obtain my end, which God be praifed is not mixt with any Alloy of Worldfy Gain, or defire of Human Applaufe for this Undertaking.
A S for Caviling and Difputing 'tis not my defign to concern my felf (and lofe my pre- cious time) in fuch endlefs Impertinencies. If any one will candidly fliew me my Errors^ I fliall heartily thank him for fo doing ; but I declare before-hand, that no lefs than fuch De- monjlration as the Nature of the Thing will bear, can ever go down with me for Con- vidion ; I am not to be put off with the Au- thority of any great Names, Separate from Scripture^ and the Consentient DoElrine and Pra- ctice of the Primitive Churchy for this has caufed too much Error in the World already, and 'tis high time now to reform from it.
Inndon^ May i(Jthj 1711. Lay^
33
Lay-Baptifm Invalid.
THE
INTRODUCTION.
Of the Nature and Obligation of Divine Pofitive Inftituti- ons of Religion- Definitions,
I. 4 Divine fofitive Inflitution of Religion /jL is, that which God himfelf requires and commands to be done, and which Qjaving no intrinfick or moral Excellency in itfelf) with- out his Command and Appointment, we could never have been bound to the Obfervance of; nor ever have convey'd to us by the Obferva- tion thereof, any g^upematUtal Benefit or Advantage whatfoever.
II. THE Ejfential Parts of a Divine Pofi- tive Inflitution, arethofe which we are oblig'd ppnftantly to obferve, as long as the utmojl du* D ration.
o 4. T/?^ IntroduB'zon.
ration, of the Force and Obligation of the In- ftitution it felf,
III. I call an Ad Invalid for the purpofes of fuch an Inftitution, when we have no juft Reafon or Motive from Divine Revelation to exped, that God Ihould fo far concur with that Ad, as to convey by Weattg! tl^mof, thofe Supernatural Advantages he hasannex'd to the Inftitution.
IV. B Y the Supernatural Advantages An^ nex'd to an Inftitution, I mean all thofe Spi- ritual Privileges and Benefits which by Na- ture we cannot have, and which God has pro- mised to beftow, upon Condition of our duly Performing that Inftitution, w^hich he has made to be the Ordinary means of Conveying thofe Benefits to us.
V. By the Divine Authority of the Adttii- niftrator, I mean that Commijfwn which God at firft gave to Men, and which they have ever fince handed down to others, by his Order and Appointment, to Adminifter in his Holy Ordinances.
VI. By aLayAdminiftration I mean, That which is performed by One who never was com- mijionci or Tmpower'd for that Aii^ by thofe whom God has appointed to be the Convey- ers of his Authority end Commilllon to Men^ for that purpofe. AXIOMS
The Introduclion, "^^
AXIOMS
O R,
Undeniable Maxinis.
I. T H E Elfential Parts of any thing, are of the fame Nature as the whole.
IT. G 0 D himfeh^ may difpenfe with '^nyoi his own Pofitive Inftitutions, either in whole or in Part ; and beftow the Benefits annex'd to them, when, to whom, and how he pleafes.
III. NO Ecclefiajlkal or Civil Authority can Difpenfe with any Divine Pofitive Infti- tution, either in whole, or in any Eflential Part, fo long as it is binding and obliging to us.
IV. T H E only way to determine whether an Ad is Valid or Invalid, for the Purpofes of a Divine Pofitive Inliitutlon is, to know whether that USt be Lawful or Unlaw ful^h^^t- able, or Contrary to the Will of God ,• v.'hich is to be found no where, but either in the In- ftitution it felf, or in fome other Part or Parts of his Written "^^oxd^r elating lo xh^fame Inji it ut ion.
V. NO Power or Authority on Earth, can by any after- Ad (not appointed hy God for that
D 2 purpofe^
:^6 The Introduclton.
pofe) make that which before was Invalid^ to become as Valid as Conforming to the Divine Inftitution it felf would have made it.
VI. He that hows to do good, and docs it not, to him it is Sift ; and a Coniinuqnce in Sin, can bring no Supernatural Benefit or Ad-» vantage. ^
PROPOSITION I.
EVERT Ejfential Part of a Divine Pofi- t;ve Tnftitution of Religion, is of Equal Ob- ligation and Neceflity to us.
DEMONSTRATION. This is evident,
FIRST, from the very Nature of fuch an Inftitution, which (by Definition i.) has no intrinfick excellency^ or moral Virtue to oblige us to obferve it, till the Divine Com- mand lays that neceffity upon us ; fo that now we are obliged only by virtue of the Authority Cmmanding '; which being but One^ (j, e. That of God) mufl: necellarily reach to every Ejfen- tial Part of the Inftitution, and thereby make them all of equal Authority and equally ne- ceflary and obliging to us ; becaufe they are every one of the fame Nature as the Inftitutibq It felf (by 4>^ior&, lO And
The IntYodiiBion. 37
Secondly, This is further evident (from Definition z.) fince we are conjlantly bound to obferve every fuch Ejjential Part as long as the Inftitution it felf (hall have any Force or Virtue. Therefore, fince every one of tfaefe ]Parts have but one Authority ^ \yithout any In- "herentYinue feparate there-from >. and are alfb binding as long as the Inftitution ftialHaft ; it muft needs be certain, that they are all of equal Ohligation and Necejfity to us. But this is fo very plain at the firft Propofal, to all Intelli- gent Perfons, that it hardly deferves the Name of a Proportion to be Demonftrated ; and therefore I-fliall not lofe more time about it.
/COROLLARY.
HENCE it follows, that as no Human Authority can difpenfe with any Divine Pofi- tive Inftitution (^ Axiom 3.) fo neither can they give any Superiority of Excellency, or NecefTity to one Eifential Part thereof more than to another , becaufe, they are all equally neceflary and obliging; and have their whole Force ^nd Energy merely from the Divine Command.
PROPOSITION II.
WHOSOEVER juftly efteems an A& Qfaid
to he done in purfuance of a Divine Tofitive In^
Jlitution^ to be wholly Null and Invalid for
D 3 want
:^8 The IntroduSiion.
want of one Eflential Part of that Infl:itution> ought alfo to acknovoledge that fuch an Aik is as much Null and Void when it wants hut atfj^ other One Effintial Part of the fame Inftitu- tion.
DEMON', For he can reafofially judge that Ad: to be Invalid, only becaufe it is iinlawful, or contrary to the Inftitution ,• Qjxiom 4.) So that, the tva^t of that Effential Part being un- lawful, he thence concludes the Invalidity of the Ad: : Now, forafmuch as all the Eflential Parts of the Inftitution are of equal Authority and Neceffit}^ to us Qly the foregoing Propofition^ ItTOuft neceilarily follow, that the Omfton of any one of them will be equally Unlawful or In- valid ; and confequently fuch a Deficient Ad", as wants any one of thofe Efl"ential Parts, be- ing by him juftly efteem'd Invalid, ought alfo for the fame Reafon to be efteemy as much In- valid, when he knows it to wznt hut any other One Effential Part of the fame Inftitution : Which was the thing to be prov'd.
COROLLARY.
_ H E N C E it unavoidably follov/s, that there can be no fuch Thing z^z.P art ial Invalid- iy, thro' the Omiffion ot any Eflential Part of a Divine Pofitive Inftitution : For, if the Ad: be ivholly Null for want of one fuch Part , it "ihtift be alfo entirely Void for the want of any
other
The Introduclion. 59
other, by reafon of the Equal Authority andNe- cefity of every Eflential Part.
PROPOSITION III.
H E who knows himfelf bound to con- form to a Divine Pofitive Inftitution in all its Ejfential Parts, and is convinc'd that he has not fo far conformed ; can have no juft Grounds to expe6t the Supernatural Benefits annex'd to that Inftitution , till he has done his utmoft for the Obtaining of them, by en- deavouring an Entire Conformity to every Ef- fential Part of the faid Inftitution.
DEMON/ This wants but little Proof: For thus entirely to obey the Inftitution , is certainly good 5 and he who knows thi^, and does it not, to him it is Sin ,• QAxiom6,^ which if he continues in , no Supernatural Advantage can accrue to him thereby, Qiy the fame Axiom) much lefs thofe Benefits an- nex'd to the Obfervance of the Inftitution : And confequently, he ought to do his utmoft: for the Obtaining of them, by endeavouring, ®r. as was to be demonftrated.
D4 L.AT'
4°
LAV-BAPTISM
Invalid.
An ESSAY, &c.
CHRISTIAN Baptifm, is a Divine Po- fitive Inftitution of our mod Holy Religion ; whereby 'tis appointed , that the apoftlejS, and their ^^ttCCeflOtA to the End of the Worlds (hould [hy Virtue of a Tarticular Comwiffion which Chrift gave them for this Furpofe ] either themfelves in Perfon, or by tl^eir ^uMitntti , enter into Dif- ciplefliip, or into the Church of Chrift, All Nations , Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghoff, &c. The Supernatural Privileges and Benefits annex'd to this Inftitution, are , The Pardon of Sins, the Gift of the Holy Ghoft, and Eternal Life after Death : Or , as the Church of England "^orAs it, " Being hy Na- V ' ture horn in Sin^ and the Children of Wrath ^ *' we are herehy made the Children of Grace^ *' Members of Chrifl^ Children of God^ and In- " heritors \or Heirs) of the Kingdom of He a* ,*^ ven : Which Vaft and Unfpeakable Ad- vantages
Lay-Baptifm^ &c. 4.1
vantages none can ordinarily have any Right or Title to, but thofe who are My admitted to them by this One true Qhriflian Bap- tifm.
THAT it is a Vofitive fnflttutton^ is cer- tain from hence ; Becaufe , before the Divine Cori^mand enjoin'd it , we were never bound to obferve it , either in whole , or in part. Waffling us then with Watery had no intrinfick or moral Virtue, to give us any Spiritual Ad- 'vantages : Nor would it have had any thing more of Efficacy for that Purpofe, if we had been wafli'd with Water , and at the fame time ufed the Words , In the ISfame, of the Fa- ther ^ and of the Son ^ and of the Holy Ghofi \ for thefe Words being pronounc'd, could then have had no more Virtue than others. Nei- ther would it have fignifietj any thing to us, whether we had been wafli'd either by our felves alone^ or ly fome other Perfon ; or whe- ther that other Perfon were a Common Man, or one fet apart by Confent of the People for that End. None of thefe Things could , by any Excellency in their own Nature , have convey'd to us any Spiritual Benefits whatfo- ever ; nor could we have been oblig'd, in a Religious Senfe, to obferve any one of them ; becaufe the Divine Command had not enjoin'd them. This, I fuppofe, all will acknow- ledge ; and confequently, that our Obligation to receive Qhriflian Baptifm^ and from them by whom it is order'd to be adminifter'd , is
wholly
4^ Lay-Bapifm
wholly founded upon the Divine Command^ on which alone depends the whole Force and E- nergy of a Divine Pofitive Inftitution of Re- ligion ,• (according to Definition i.) and that therefore the Adminiftration of Chrifiian Bap- tifm in allhs Parts , is no other than a mere Tofttive Injtitution , exadly agreeable to the faid Definition. This being premis'd , I pro- ceed now to demonftrate what are the EC- fen tial Parts of this Great Inftitution of Chri- ftianity , on the Tart of the Adminifl;ration thereof.
' PROPOSITION L
THAT on the Tart of the AJminifiration] The Divine Authority of the Adminijfrator^ The Matter [ Water ] , and the Form of Ad- miniftring , [ In the Name of the Father ^ and of the Son , and of the Holy Ghofi, ] are every one of them Effential Tarts of the Di- vine Pofitive Inftitution of Chriftian Bap- tifm.
DEMON That the Water] and the Form of Adminiftration in the Name of the Trinity, are Eflential Parts of this Inftitution, was never difputed by any but Hereticks ; and even thefe (^except fuch as the Quakers) ne- ver oppos'd againft the Waters being fo, but only againft the Form of Adminiftration in the Name of the Trinity. I fliall not make
it
Invcdid, 4.5
it my bufinefs to endeavour their Convidion, who oppofe the plain and expreft Words of the Inftitution , and from whence All Sound and Orthodox Chriftians have unanimoufly a- greed, to pronounce Eaptifm Null and Void^ when Adminifter'd without expr effing the Names of all the three Sacred Perfons ; becaufe fuch Baptifms are direcftly againft the Inftitu- tion itfelf.
. TAKING it therefore for granted by all, who have any value for this Holy Ordinance, that the Water and the Form of Adminiftration in the Name of the Trinity, are Eflential Parts thereof ,• I fliall fpend no time about the Proof of it ; but proceed to Demonftrate, that the Divine Authority of the Adminifiratory is alfo an Eflential Part of the fame Inftitution ; or (which is the fame thing) that the Divine Authority of the Adminiftratory is to be con- fiantly obferv'd by us, as long as the utmofl Du' ration of the Force and Obligation of the Di- vine Pofitive Inftitution of Chrijlian Eaptifm ; And, that it is fo, will be evident,
1. From the General Confideratlon of God's jpaking the Divine Authority of the Adminiftra- tory to be an Effential Tart of his own Pofitive Inftitutions under the Mcfaic Law.
2. By the Example of our Saviour's not ta- king upon him to Minifter in fuch Holy Things, till he was particularly and externally Commif- l^ond for that purpofe.
3. From
44- Lay - Baptifm
3. From the Words of Inftitution 6f Ghri- ftian Baptifm.
4. From the Defign and Benefits thereof, y. From the conftant Practice of thofe who
truly arL and of others who pretend to be the Lawful Mimjfers o( the Chriftian Church.
6./From the Do^rine and Praffice of the Cht/rch (?/ England in particular.
Flrft, I fay the General Confideration of God's making the Divine Authority of the Adminiftrator, to be an EfTential Part of his own Pofitive Inftitutions under the Mofak Law, will go a great way towards proving the like under the Gofpel-Difpenfation ; becaufe, the Things that were then written, were not written for their fakes onlyy but alfo for our Example ([as the Apoftle has told us) and aS he has mod excellently argued, almoft through- out his whole Epiftle to the Hehrevos^ wherein he makes the Comparifon between the Mofak Law^ and the Gofpel^ and gives a vaft preference to the latter before the former, 'Tis therefore worthy our Confideration, that in the Law, none could approach the Divine Prefence in the Adminiflratton of his Pofitive Inftitutes, but thofe who were firft Authorizd by hm for that purpofe : And therefore we find that when Corah, DathaHy and Ahiram^ exceeded their owa Bounds no farther, than the Offering of la- cenfe, there was no lefs than a Miracle wrought, the very Earth was made to open irs Mouth
and
Invalid. 45
$nd fwallow them, their Wives and their Chil- dren, and all that they had ; and a Fire from the Lord confum'd Two hundred and fifty Princes, Accomplices with 'em in the fame Crime ; to make them a (landing Example to future Ages, that none might Ufurp the Au- thority of Adminiftring in his Pofitive Infti- tutions without a Commifion firft received from him. Nay, fo Jealous was God of this Honour y that he fuddenly flruck Uzza dead, only for putting forth his Hand to fave the Ark (as he thought) from falling when it was ihook ; hu T^eal was no defence for him, God would not pardon, but punifli him for it, becaufe 'twas none of his Bufinefs to meddle in fuch Boly Things. So King SauU notwithftanding his Plea of Neceffity for want of a Trieft^ and the Danger of falling into the Hands of his Ene* mies before he had made his Teace with God, had his Kingdom rent from him for prefuming only to offer a Sacrifice himfelf, it being none but the Prieft's Office fo to do. More Exam- ples of this kind might be brought, but thefe I think are fafficient to ftiew, that God fet fuch a mighty-y^alue upon the Commiffion he gave to fame Orders of Men ^ that he would not accept of, even his own Appointments, when they were prophand by UnJ^aliOtUeD, Utt- eommifltOneD Hands : And what is this, but to mdkt th^ Divine Commifim to be an Ejfen- tial Part of fuch Pofitive Inftitutions ? Info- CT^ghj that if $ny fliould have hqmngly con-
purrp
46 Lay - Baptifm
curr'd with thofe who ufurped it^ they would have made thcmfelves pattafiCtjS in the Sin, as well as the Punifliment of the Ufurpers; as we fee was exemplify'd in the Cafe of Corah and his Company, for no lefs than Fourteen thoufand [even hundred o\ them were deftroy'd by a Plague, befides the great Number of thofe who were before fwallow'd alive into the Earth, and burnt with Fire from the Lord : and if fo , may we not juftly infer that God is llill as Jealous of this Honour under the Gofpel, the Minifters whereof being of fo much greater Dignity, by how much the Gofpel is more excellent than the Law o{ Mofes ? It is certain that even now, in the Chrfftian Dijpen- fation^ No Man can take this Honour fo himfelf^ hut he that is called of God, as was Aaron ,• and Aaron s. Call was not ly his great Gifts, and the inward Dilates of the Spirit, but by an Cp]r^ tertial Commiffton firft given by God him- felf to Mofes, and then by Mofes^ at the Com- mand of God, to Aaron. But,
Secondly, The Example of our Saviours not taking upon him to Minifter in Holy Things between God and Man, till he was particularly and externally Cowmiffiond by God for that purpofe ; is a further Advance towards proving, that the Divine Authority of the Ad- miniflrator of Baptifm, is an Effential Part of this Inftitution. For, notwithflanding he was full of the Holy Ghoft, which was not given by Meafure, but entirely to him 5 notwith- flanding
Invalid. 47
Handing his Manhood was infeperably united to the Second Perfon of the moft Glorious Trinity, whereby he was more than fuiBci- ently, nay, infinitely gjf/"W for fuch a purpofe 5 and notwithftanding the great Neceffities, and confequent Miferies of all Mankind, which were continually wanting his Undertaking to Adminifter for them in Things pertaining to God ; yet he kept himfelf in his private Sta- tion for about 30 Years together, and never would take upon himfelf fo High an Office^ till he receiv'd his Commiflion and Inauguration thereinto, from the Hands of a Prophet [John the Baptiji] who Baptiz'd him, to fulfil this Part of Righteoufnefs and Jujlice , viz, of not taking upon himfelf to be a Minifter of the New Covenant, without a fpecial Warrant from God by the Mediation of one, who was i?y him appointed to convey this Power and Authority to him : And then we find, that God himfelf, by the Defcent of the Holy Choft upon him in a vifille Glory^ and by an audible Voice from Heaven, faying. This is my Beloved Son in whom I am well pleas d^ con- firmed his great Commifllon, and that from thence-forw ard {and not lefors) he proceeded in the Execution of it : From that time he preach'd and taught, gave his Apoftles order to Baptize and Preach; wrought Miracles himfeh, and gave others Power to do fo like- wife, for the Confirmation ot his Dodrine, ^c. Now what fliould be the Reafon of our Savi- our's
48 Lccy - Baptjm
our's thqs long defifiing from the performance of fuch beneficial Offices ? Was he not fuffi- ciently gifted > Yes certainly he was. Did not the Extream Miferies of Man's Spiritual Bondage call loudly for relief? beyond all doubt they did. Why then did not even Com- pajfion it felf, the Blefled Jefus, then perfonally among them, undertake their fpeedy Refcue >. Was it becaufe his Hour was not yet come ? Doubtlefs it was not come ; but why ? be- caufe he had not yet receiv'd his Cottimtf* fiOlT from his Father. So that, if our Lord's Example may be allowM in this Cafe to be Conclufive, it is plain, that not all the Gifts imaginable, nor all the preffwg Necejfities that may be pleaded, can ever of themfelves give fufficient Warrant to Minifter Authoritatively^ for Men, in things pertaining to God , when thofe things are of fuch a Nature, as that a CommiffioH from him mufl: be firft obtain'd by the Perfon who undertakes to Adminifter; And that therefore fuch a Perfon ought to be duly Commijftond for fuch Adminiftrations. Now that Chriftian Baptifm is fuch an Infti- tu tion as necefjarily requires, and conflantly fup- pofes the Divine Authority of the Adminiftra- tor, I Ihall endeavour to Demonftrate ,
Thirdly, From the Words of Inftitution : And in order thereto, 'twill be very well worth while to obferve, that our Saviour, a little before his Afcenfion into Heaven, ap- pointed the Cletjen ^poftlejf, and t\^zm onlf
(notwitfi-
Invalid, 4.9
(nocwithftanding the vafl: Numbers of other Difciples which he had at the fame time,} to go to a particular Mountain in Galilee^ which he had toid thern of, (^St, Matth. %%. \6.'^ Where, when they were aiTembi'd, he came to them, and firft alTerted his own Power and Au^ -thority wherew ith he was Invefted, to Autho- rize and Commiliion them for the Great Office he was then going to confer on them, faying. All Tower is given unto me in Heaven and in Earthy ver. 18. Whereby he fufficiently af- furM them, that they might reft fecure and fa- tisfy'd, that the Commiffion he was going to givjerhem was of full Force and Virtue, and fufficiently Valid to impower them to ad for the future according to the Contents thereof. And indeed the great things he was about to Authorize them to do, w^ere of (b uncommon a Nature, and of fuch vaft Confequence to Mankind , that they might very well have doubted even of tl\^ fufiiciency of their Corn- miffion, if our Lord had not thus fix'd their Faith in his Power and Authority to give it them: When therefore he had thus prepared their Minds, he then- proceeds to give them This Commzjfion as the Canfequent of that Power which was given him over all things ,- faying, (!5o yt tiierefOie and Teach (or rather)- ^iUU
pleail |!$atioii0, Baptisms t^mt iiitiie lljame of tin fattier, anD cf tl^e ^m%,
aitD of t^e I^Olp ©IIOS, teaching tha;^ to oh- ferve all things whatfoever I have commanded
you J aiils io 3 mil xta'tl) f ou. altoai?, rben
E unto
o Lay - Baftifm
unto t^e eilD of tlie SIlO.llD. Thefe are the Words of Inftitution of Baptifm, wherein 'tis clear at firft fight, that the Eleven Apoftles were the peculiar Terfohs to whom the Autho- rity of Baptizing was committed [G^j^j and not only they, but alfo all thofe who ftiould fucceed them, to the end of the World j \Lo I am with you ahvay^ even unto the end of the V/orld\ ; for our Saviour's Promife to be with them fo long^ cannot poffibly be meant of their particular Perfons which w^ere not to live to the end of the World, and therefore it mufr fignify the Apoftles in another Senfe,T72:. thofe whom Ci|e^ and Hc^tit ^UCCCffC^gJ fliould Appoint throughout all Ages.
S O that by the Words of Inftitution above- recited, it plainly appears, that as long as the World fhall laft.TT;^ Apoftles and their Sue- cejfors are the Perfons Commiffiond to Difciple the Nations, Baptizing them ; and hereby 'tis fiecejfarily imply d^ that as often as this OneBap^ tifm is performed, fo often 'tis done by One who h^s this CowmijffJon given to him ^ other wife the Promife of being with fuch Commifiond Terfons to the end of the World, would have been in vain and of no neceffity : And if it were not defignd by the Inftitution, that Bap- tizing fliould be perform'd to the end of the World by a Succejfor of the Apoftles ^t his ^S'^^ ftitute ; it might for xht'veryfame Reafon be faid, that /^f,^ig was- not defign'd to be by fuch a toSuccefforxht^nd of theWorld^and fothe whole
Coryimifwn wouid be but Temporary^ and confe-
i^,v- ^> ^.. ... .. ...... , . . ^ quently
Invalid. L____H
quently the ^iXii^tt^ of Chrifl, and T5ap tijtnS and CeaCtimg would be but Tempo- rary ; and Chrift's Promife of being v/ith his Apoftlesin thefe their Miniftrations to the end of the World would have been made without any defign of fulfilling it, which is a Blafphe- mous Contradi^ion to the Infallible Veracity of our Blefled Lord ; and therfore as long as the World ftiall lad, there muft be Baptizing^ and as long as there ftiall be baptizing, there muft be fuch a One to perform it, as Chrift has pro- mised to be with, viz. a Succejfor to the Apo- files or his Suhjtitute^ to the utraofl bounds of that Duration.
For 'tis very remarkable, that Chrift does not here fay, Lo I am with Baptizing , Lo I am with Teaching alway, &c. But , C^o 'Pe, Baptizing, Teachings and %Q % am tDtt^ fOU. The Promife (of his Prefence and Concurrence) is to be with ti|Cttl, not with the A^s feparate from them, but with d^CUt; performing and doing thofe Ads ,• and be- caufe 'tis to be with Them Baptizing ahvay even to the End of the World, and becaufe their particular Perfops were not to continue here fo long, therefore t&C^ are necefrarily tO ht in fome other refped: always, &c. And this can be no otherwife than by Succefion ;-and then the Succeffion muft be fuch, as that it may be juftly called Ther/t, otherwife Thofe to whom the Promife was made will in all relpeds ceafe to he, and confequently the Promife it felf will ipe of no eiTed, which is abl^urd. This Suc-
E ^ ceffioa
c a Lay - Baftifm
ceffion then mufl: be fuch, ss that the Apoftles mud remain to the End of the World ; and that can be by no other way than One of thefe Two, either Firjl^ by God himfelf miracu- louily interpofing always to appoint their Suc- cefTors, which he has no where promised to do, and therefore this is not to be exped:ed ; or Secondly^ By the Apoilles continuing them- felves in a Succedion by fome A& of their own, viz» by a Spiritual Generation of fuch as may in one refped or other be themfelves ; that is, by their Ordaining, fuch as they were, • and Veiling them, fome with the whole ordi- nary Afwftolick Authority^ and others with part thereof; to the intent, that all who ad: in the Sacred Fundlion of Baptizing, whether in a Higher or Lower Degree, may be juftly En- tituled to have this Promife verify 'd and made good with refped: to their Ad, Lo I am with you [Baptizing] alway : For if he who Bapti- ses be not One of the \Xou\ an Apoftle or Sent of Chrift, in a Higher or Lower Degree, to whom the Promife was made, his Ad: can plaim no Right to the Promife, and therefore will be a ContradiElion to thi?i Sacred Inftituti- on. So that it mufl; necedarily follow, that this Tnftitution requires Baptifm always to be Adminiftred by One Vefted with Apoftolick Authority, either in whole or in part, to the End of the World.
THIS will further appear from the Na- ture of a Commijfiony which is exclufive of all : tUerSj but thofe to whom it is given ,• for 'ris
well
Invalid. 55
well known, that when a Prince gives a Com^ tnifion to any of his Subjects for the execu- ting of fome great Office^ it is with defign to appropriate that Office to that particular Sub-^ ject, that none may adl in it but he, and thofe whom he fliall Authorize \ So here, the Com- mifion of Baptizing, (Sc. given by our Saviour to his Apoflles and their SuccejforSy &c. to the End of the World, is exclujive of ^\\ others,and confequently none can ad therein to the Pur- pofes for which the Commiffion wasgiven,but they and fuch as they ftiall Authorize for that purpofe ,• and therefore it necefTarily follows, that the Jdminifirator of Baptifm muft have the Divine Commifion or Authority, before he pre- fume to A£t in this fo Appropriate an OfEce and Miniilration,
Once more : The Words ofltlftitutloti are a Peremptory Coryir/iand of our BlefTed Lord, requiring His Apoflles and their Suc- cefTors , and fuch as are or fliall be Or- dain'd by them, exprefly to Difciple all Na* tions. Baptizing them. His Command is Ex- prefs and Pofitive, Go ye^ Baptizing. They are conftantly bound therefore to Difciple, by Baptizing all who are capable, and have not yet been Baptized by Cl^em : I fay, they are oblig'd by this Convmand, when 'tis in their power, to Baptize all fuch Perfons, becaufe the Command is laid upon them, and no other ; fo that if at any time a capable Perfon offers himfelf, or is offer'd, to any of them to be received kito the Church by his Baptizing
E 3 of
54 Lay^Baptifm
of him ; fuppofing that Perfon never to have been before Jo received hy One of them into the Church) the proper Minifter of Chrift refu- fing fo to receive him, will by fuch refufal ne- cef^rily give us to underftand, either that he difregards the Exprefs Command of our Sa- viour which is a Sin againft this Inftitution ; or elfe, that the Inftitution does not com- mand him, or any other Minifter of Chrift to perform this Office to all capable Perfons, who have not been fo initiated by fome one or other of them, which is a Contradidlion to this exprefs Command ; becaufe it will al- ways hold true concerning a Perfon fo re- fused ; That the Minifters of Chrift were com- manded to Difciple him, Baptizing him, and yet not one of them has ever fo Difcipled him. They were commanded to do this, and not one of them has done it, which, if fuch Refufal be right, is making the Command to be of none effed:, and fo deftroys the Ohliga- tion of the Inftitution it felf, becaufe, none elfe are commanded thereby to perform this Sacred Office, and confequently none elfe have any Duty incumbent upon them (but the dired: contrary as we (hall fee by and by> for that purpofe ; and therefore by reafon of our Saviour's Command, the Divine Autho- rity of the Adminiftrator is an Eflential Part of the Inftitution of Baptifm.
BUT the Form of Adminiftring Baptifm (h the Name of the Father^ and of the Son^ and of the Holy Ghofi) being Effefltial, for even
the
Invalid, 5 5
the Validity thereof, is an invincible Argument for the Divine Authority of tht AJminiJiratory that it Ihould be alfo an Effential Part of this Inftitution, becaufe, as often as any one Ad- minifters Baptifm truly and really in the Name of the Trinity, fo often he exprejly affirms, and that truly too^ that he does it by Virtue of that Power and Authority which he received from the Trinity for fo doing. This will be evident beyond Contradidion, when we im- partially enquire into the juji Meaning and common Acceptation of the Expreflion [In the JS^ame of] when us'd by one who Ads for ano- ther ; which we Ihall conftantlyfind {ignifies, that he who comes, and does any thing in another's Name, do's it by his Power and Authority who fentliim. " Thus, Bleffed he " he that cometh in the Narne of the Lord^ (TfaL 1 1 8. 2^.) is the fame, asBlefled be he whom the Lord hath Sent^ or who comes with the Authority and Commiffion which the Lord hath given him. So When IddiVid'syoTtng Men^ *' came^ they [pake to Nabal according to all thofe *' words^^ in the Name of D^v id (i Sam, xj^pj 'tis no more than if it had been faid, they fpake to Nahal according to all thofe Words, and made ufe of David's Name to let Uahat know that he Sent them. Thus again, " Hag- *' gai the Prophet,^ &c. Prophefiedunto the Jews^ *' in the Name of the God of Ifrael^ (Ezra 5'. I J What is this but to fay that Haggai pro- phefied what God had Sent^ and Ordered him
E 4 to
56 Lay^Baptijm
to Prophefy to 'em ? When our Saviour fays, *' I am come in my Fathers NameQjohn 1 5*. 43.) He plainly declares that he w^sSent by his Fa- ther, or came by his particular Appointment, Again, when our BlelTed Lord affirms, " The *' iVorks that I do in my Father s Name they hear " Witnefs of me^ (John 10. 25:.} he in plain Terms aflerts, that he did thofe Works by Virtue of that Power and Authority which he had received from his Father. And Laflly^ (to name no more Texts to thispurpofe) When St. Paul fays,^' / — have judged already^ ~%Vi tl^t " Jl^awe of our Lord J ef us Chrifi, — To deliver *^ fuch a one [/. e. the Inceftuous Crinthian) mto Satan^ &c. i Cor. V. 3, 4, j. He plainly aflerts, that it is by Authority received from our Lord ]t{\i^ Chrift, that he adjudg'd and determin'd that Sinner to be excommunica- ted- So when a Magiftrate declares that he ad:s in the I<Jame of his Prince, every one im- mediately underftands thereby that he ads by the Authority which h^ received from him ; but this is too plain to want more Examples ; and therefore v/e may juftly conclude, that every tims the Minifter fays, / Baptize thee in the Name of the Father^ and of the Son, and of the Holy Ghofl , it is the fame as to fay, I Baptize thee by Virtue of that Authority and Commijfion which I have receivM froni the Fa- ther, the Son, and the Holy Ghoft ; and therefore when he Baptizes a Perfon, and pro- nounces the Words, In the Name of the Fa- ther^
Invalid. 5 j
ther^ &c. if he be one who is not vejied with the Divine Authority, he cannot be truly faid to Baptize in the Name of the Trinity ; for 'tis a perfed: Contradiilion to fay fuch a thing is truly done in the Name of aftother^ when really it is not done in his Name, or by his Authority and Commijfion^ which is the only intelligible way ofdoingfomethingin another's Name.
THUS we fee how our Lord has infepa- rably United the Divine Authority of the Ad- miniflrator^ with the truth and reality of the Form of Adminift ration \ infomuch, that the Form it felf is no further true, as to the De- iign therof, than as it is attended with the Truth and Reality of the Divine Qommiffion given to him who Adminifters ; fothatwhen- foever this Form is truly us'd according to the Intent of this Inflitutioa, the Divine Autho* rity and Commiffion of him who Adminifters, is necejfarily and conjlantly imply *d and fup- pos'd.
AND really if we examine into all the Divine Tofitive Injiitutions that ever were made, we fhall find none of them fo indifpenfibly re- quire the Divine Authority of the Adminiftrator, and attended with fuch a Solemn Form of Affer- ting and Declaring his Authority every time of Adminiftrationjas^w^e find in theDivine Pofitive Inftitution of Chriftian Baptifm, which enjoyns this Form in the Name [or by the Authori- ty of the Trinity"^ to be conftantly obferv'd and
5 8 L(^y - Bapifm
us'd to the End of the World ; and confequent- ly , the Divine Authority of the Adminiftra- tor of Baptifm, is an Effenttal Part of that Great Inftitution.
BUT here I exped Tome will tell me, That I lay too much Strefs upon the Form of Adminiftring Baptifm in the Name of the Tri- nity ; becaufe in the Greek it is faid , Go ye, &c. Baptizing them into the Name (inftead of in the Name) of the Father, (Sc. And tho' in the Name fignifies hy the Authority andCommijft- on of the Trinity , yet into the Name does not fignify fo, but rather, into the Belief and Ser^ vice of the Trinity ,• which does not imply fo neceflarily the Divine Authority of the Admi- niftrator, as I plead for.
TO whom I anfwer, That tho' the Greek does fignifie Into the Name , yet it does not therefore follow that this is the Only Senfe of the Word in the Original Language wherein St. Matthew wrote his Gofpel, which the beft Cri ticks affirm was Hebrew , or Syro-Chalda- ick , the Language of the Jews in our Savi- our's Time, whereof the Greek is but a Tran- flation. 'Tis certain , that the Univerfal Church of Chrift has in all Ages retained, and conftantly pradiis'd the Form in the Name of the Trinity ; and all Ancient and Modern Tranflations from the Greek \t felf, have in- ferted in the Text of the Inftitution In the Name , rather than Into th^ Name : Which plainly intimates^ that the former is the moft
Genu-
InVah^, CQ
Genuine Senfe of St. Matthew's Original Word ,• and confeqijently, fufBciently autho- rizes me to lay fo great a Strefs upon the U- foal Form of Adminiftring Baptifm in the Name of the Trinity. Which neceflarily fup- pofes the Adminiftrator thereof to be veiled with the Divine Power and Commiffion ; wherein I am the more confirmed by the 26th Article of the Church of England^ which ex- prefly affirms , That the Adminiftrator does Minifter by " Chrifl's Commiffion and Auiho-
Dr. Hammond indee(^ in his Pradical Ca- techifm , Lih, 6, §, z, mentions the Greek [ into the Name ] ; but then, he applies it on- ly to the Part of the Perfon Baptized , and fays, that it fignifies , " that he devotes and " delivers himfelf up to he ruled ^ as an Ohe- " dient Servant^ h} the Direiiions of this Great " Mafter^ a willing Difciple of this Bleffedtri- *' nity. But this is nothing to our prefent Purpofe ; which is only to enquire , what the Form of Adminiftration fignifies on the Minifter's Part : And this the fame Author tells us in the forecited place,- viz, " that the " Words [ / Baptize thee in the Name of the " Father , and of the Son^ and of the Holy " Ghoji ] heing prefcriFd ly Chriji to his Dif- " ciples Qi. c. Apoftles) mufl indifpenfihly be * ■ usd ly all in the Adminiftration ; and the " Meaning of them on the Minijlers Part iSy " that what he doeSj he does not of himfelf^ hut
" in
6o Lay - Bapttfm
^' in tfiZ 0amt or power of, or ly Commijji^ l[ on from the Bleffed trinity.
NAY, tho' the Minifter in Baptizing fliould fay , I Baptize thee into the Name of the Father, (^c- (which would be contrary to the Univerfal Form ) yet even then he would thereby aflert the Divine Commiflion by which he acSted : Becaufe , on his Part, Baptizing the Perfon into the Name , muft fig- nify , that by that A6tion he admits him into the Service of the Bleffed Trinity : Which being a Service of Infinite Benefit, and attend- ed with Ineftimable Supernatural Rewards to the Perfon admitted , muft neceflarily fuppofe the Perfon admitting to be vefted with a par- ticular power , and Supernatural Authority for fo great a Purpofe ; becaufe no Natural Power or Authority is fufficient to confer any the leaft Supernatural Benefit or Advantage. But this Truth will be further confirm'd , by the Arguments that may be drawn,
Fourthly , From the Defign and Benefits of Chriftian Baptifm. For, by the Words of In- ftitution 'tis plain, that the Defign thereof is to Difciple all Nations ,• (St. Matth. 28.) or, which is the fame thing , to enter them into the Church of Chrift ,• which in feveral Pla- ces of Sacred Scripture, is called the Kingdom of God, and tht Kingdom of Heaven. Now 'tis evident to whom our Saviour gave ihtKeys of the Kingdom of Heaven 5 viz. to his Apo-
ftks
Invalid. 6 1
ftfes exprefly, and in them to their Succejfors ; and confequently, that he gave to them, and thofe only whom they ftiould authorize , the Supernatural Power of Admitting Perfons in- to the Church by Baptifm , which is the on- ly Rite of Initiation into this Sacred So- ciety.
ONE of the great Privileges of True Chriftian Baptifm , is, That it is for the For^ givenefs ef Sifts : This is a Supernatural Be- nefit 5 and therefore it may be juftly ask'd. Who can forgive Sins, hut God only : And if none can , then certainly no Man can af- fume to himfelf the Power of Conveying this Forgivenefs of Sins to others by the Means of Baptifm, except he be endow a for that Pur- pofe with Power from on high, tvexi from Gotl himfelf: And if any ftiould, without the Di- vine Commiffion, fuppofe himfelf to have this Power, 'tis plain, that his Miniftrations muft be inefFedtual for fo great a Purpofe , becaufe he is deftitute of the Divine Character : He does not truly perfonate God , the Beftower of this great Privilege, but runs without be- ing fent ; and God has aot any where, either by.Promife or Covenant, oblig'd himfelf to Ratify and Confirm the Precipitate A(5ts, and Ufurp'd Ad miniftrations of fuch Rafli and Pre- fumptuous Undertakers. But we know to whom our Lord gave this Authority ; viz, to his Apoftles, (and therefore will confirm their Ads) , when he faid, Whofefoever Sins ye re-
" fnit,
6 2 Lay - Baptifm
*' w//,' they are remitted unto them ; and there- fore they only , and fuch as they appoint , can Mediately remit Sins by Chriftian Bap- tifm.
ANOTHER great Privilege of Chriflian Baptzfm isy That thofe who receive it^ are there- hy intittd to all the mfpeakahle Advantages of Free Denizens of Heaven^ notwithftanding that before they were Aliens and Strangers^ . and therefore had no Claim, nor any Right or Ti- tle to this Freedom. Now let any Man but ferioufly refled: how unreafonable 'twould be for a Stranger and Foreigner in any State or Kingdom, to imagine that every,, even Matu- ral SuhjeEl there, cou'd have Authority to grant him a Valid l^aturalization^zxid. thereby endow him with all the Rights and Immunities which the Free-born Subjects of that State or King- dom do enjoy ; would it not be Ridiculous for him to accept (knowingly) of fuch a pretend- ed Naturalization ? And if he Ihould ; can it be thought reafonable, that he fhould enjoy all the Advantages annex'd to a True and Lawful Naturalization, to be receiv d from the Hands of thofe only who are Authoriz d for that pur- pofe ? Certainly No ; never a well Regulated State or Kingdom in the World, that has Laws for Naturalizing Strangers, would allow it ; and fhall it then be once thought, that every SuhjeB^ of how mean a Station foever he be iti this Spiritual Kingdom of God, can have Authority to Intitle Strangers to all the fu^er-
natural
Invalid. 6 ^
natural Advantages which are confequent to a Legal and Valid Naturalization >
A N.D indeed all the Benefits and Privileges of True Chriftian Baptifm eLttfo great and wa- nyy that it would be endlefs to recount them ; let it fuffice to fay, that it is a Sign, a Seal, a Means of Conveyance, and a Pledge to aflure us of thefe Supernatural Advantages, viz, of being Incorporated into the Houjhold^ at^d thereby made Members of Chrift, Children of God, and Heirs of the Kingdom of Heaven, and of all the unfpeakable HappinefTes there- of, w^hich Eye hath not feen , nor Ear heard, neither have enter'd into the Heart of Man to Conceive.
NOW if any reafonable unprejudic'd Man will but duly reflecSt on thefe fo inconceivable and ineftimable Privileges, fo infinitely above all the Powers of Nature, either to Obtain or Beftow, without fome fupernatural Dona- tion, 'twill be very difficult, nay, I may fay, impoffihle for him to believe, that God, who is the God of Order, and not of Confufion^ will beftow them by the Mediation of thofe to whom he has given no Authority for that Purpofe : Efpecially when he remembers that God has fet apart a Peculiar Order of Men to be the Stewards oi thefe his Myjleries, and to whom he has giv n the Power pf the Keys, whereby to admit into, and exclude out of his Spiritual Kingdom, as the Sacred Scripture do's fuffici- ciently inform us : Thefe Men he has digni-
6 4 L^y ' Baptilm
fy*d with extraordinary Marks and fignal Cha- radter oi Honour y and feparafed them from the reft of Mankind ; that they might reprefent his Sacred Frefence among us, and that we might have ajirong Confidence and well-grounded Af- furance of their Divine MiJ/ion, and of our^wn Happinefs in being admitted through Baptiftn into the Number and Privileges of his Chil- dren, by their Authorizd Miniftration.
For the Baptifm wherewith they initiate us intoChrift's Spiritual Kingdom, is not theirs y but i^tj5,'tis He that Baptizes us by their Mini- flry .His Father fent him to be tht One Mediator between God and Man ; as fuch, He fent His A- poftles and their Succeflbrs,to ht His Reprefen- tativesjto perform Ads of Mediation between God and Man in his Stead.and by his Authori- ty, that fo they might be i^Ij!OtOnSct0, and become therefore acceptable to His Father for our Spiritual Benefit and Advantage : For, fays he to thefe fame Apoftles whom he au- thoriz'd to Baptize ; As my Father hath fent me^ even fo fend I you : Lo^ 91 BIE with you ah way \ thereby making them to perfbnate him-" felf, that he, tht)'in Heaven, might vifibly here on Earth, mediate for us himfelf by their Mi- niftry, which is ^tUlMf, becaufe they ad: by his Authority, being fent by hini : without him no Miniftrations in our behalf can be ac- ceptable to his Father : For, fays he, no Man Cometh to the Father bttt bp ttte , Joh. xiv. 6. And without me ye can do nothing , Joh. xv. 5.
Henco
Invalid. 6 5
Hence we find why the Scripture fays that Je- fus made and Baptized Dtfciples^]o\\, iij. xz, iv. i. becaufe He did it by thofe whom he h2id fent for that purpofe : For, verfe z. Jefus himfelf [i. e, in his own Perfon J Baptized not, but his Difci- pies : He Baptized, but 'twas by tl^em, veiled with his Authority ; and thereby it became his own A& ; even fo, that Baptifm might always be juftly interpreted to be done by him ("who is the only proper Mediator, and whofe Mediatorial Aiks alone, are, as fuch, acceptable to his Father, in our behalf^ He veiled his Apollles and their Succeflbrs, and fuch as art Ordain'd by them, with lji0 OtDtT 3lUt^0;itp to Baptize to the End of the World, that the^ might perfonate him in this A^ of \ Mediation^ afid that confequently ^0 might continue to make and Baptize Difciples by their Miniftry ,• which he cannot be faid to do, by the A& of one whom he never fent : For wihich Reafon, added to thofe others I have brought under this 4th Head, we may truly fay, That the Divine Authority of him who Adminiflers Baptifm is an Eflential Part of that Holy Inllitution, But this is confirm'd alfo ,
Fifthly, By the conftant Pra(3:ice of thofe who truly are, and of others who pretend to be, the Lawful Miniflers of the Chriftiaa Church.
THE Lavjfnl Minijiers in all Ages have claim'd the Authority of Baptizing, even from
F the
66 Lay - Bapifm
the time of our Saviour's firft giving the Com- miffion to his Eleven Apoftles, unto this Day ; and for this ve/y Reafon, becaufe they Dertvd their Minilleriai Power and Authority from Chrift : But if the Divine Authority of the Adminiftrator of Baptifm were not an Eden- tial Part of that Inilitution, their Claim would have been unjuft when founded upon their Di- vine Right, and fo every Man would have had as much Authority to Baptize as they : But forafmuch as they v/ere never accus'd" of In- juftice for making this Claim, (except by fuch Wretches as the Author of the Rights^ &c. who would confound all Order in the Chri- llian Church ;) and fince all Sober Chriftians, who know their Duty, never laid Claim to this Authority; it neceflarily follows, that the Lawful Minifler's Claim is good, and confe- quently that the Divine Authority of him who Adminifters is an ElTential Part of Baptifm.
AS for thofe who pretend to be, but are not, the Lawful Miniilers of Chrift ; 'tis well known, that they plead for the Authority of Baptizing upon this very fcore, that they ejleem their Minifterial Commiffion to be of Divine Right ; and therefore will never fuffer their Common People to Adminifter Baptifm : From whence it follows, that they alfo in pra- £tice confirm this Allertion of the Divine Au- thority of the Adminiftrator of Baptifm : other- wife their claiming the Power of Baptizing, by Virtue of xh^ Juppoi d Divine Right of their
Miffion,
Invalid. 67
Million, would be a meer foolery, and indeed a Contradidion.
SO that the Lawful Minifter's claiming the Authority of Baptizing, becaufe his Miffion is truly of Divine Right ; and the unlawful Mi- niller's claiming the fame Authority, becaufe he efleems his Million alfo to be of Divine Right, do both confpire by their Pradice to Confirm this Truth, That the Divine Authority of the Adminiftrator of Baptifm is an EfTential Part of that Holy Tnftitution ; and this is not a little Corroborated ,
Sixthly and Ladly, From the Dodrine and Pradice of the Church oi England.
For in her 23d Article of Religion > fiie af- firms, That " it is not Lawful for any Man to '' take 6pon him the Office of Miniflring the *' Sacraments^ &ic. before he be Lawfully calfd " andfent to execute the fame. Now what can this Article mean by [ it is not Lawful} ] Certainly nothing elfe but that it is Sinful^ or Contrary to the Divine Law in the Holy Scrip- ture, for flie is not treating oi Civile but Spiri- tual Things. But againft what Law in the Sa- cred Scriptures is this a Sin ? Surely againft that Law which treats of thefe Sacraments ^znd this Law is principally in the Inftitution of them ; fo that the plain meaning of this Arti- cle muft be, that it is contrary to the very In- ftitution of the Sacraments for any Man to take upon him " the Office of Adminiftring them, *' before he be Lawfully caSd and fent to ese- *' Qute the fame.
F % AND
68 Lay ^ Baptifm
AND in her %6th Article (he teaches, " that the Adminiftrators of the Sacraments *^ do not Minifter in their own Name, but ia " Chrift's, and by his Coryimtfwn and Autho- *^ rity.
AND left every One who has acquired (tho' not juftiy) the Reputation of being fuch a Lawful Minifier, fliould fancy himfelf to have Chriji's Commifwn^ becaufe the People madq choice of him, and fome others of higher Rank among them, took upon them to Ordain him, Separate from, and Independent of the Biihop ;
In the Preface to her Form and Manner of Making, Ordaining, and Confecrating of Bi- lliops, Priefts, and Deacons, flie tells us thus ; " It is evident unto all Men diligently reading *' Holy Scripture^ and Ancient Authors , that " from the Jpcjlles time there have been thefe " Orders of Minifters in Chrift's Church, *' Bijhops, Priefts and Deacons ; which OiRces " were evermore had in fuch Reverend Efti- " mation, that no Man might prefume to exe- " cute any of them, except he by Pub- lick Prayer, with Impofition of Hands, were approv'd, and admitted thereunto by Law-^ ful Authority, [ And what flie means by this Lawful Authority^ is plain by the Words immediately following.] " And therefore, {^c. " No Man fliall be accounted,, or taken to be " a Lawful Biilrop, Prieft or Deacon, in the [[ Church of England^ or fuffer'd to execute
any
<c
(C
Invalid, 69
** any of the faid Fundions, except he be *' called, &c, thereunto, according to the Form " hereafter following, 0? I^ati) IjaD fOJIUer*
*' Iv Cptfcopal Confectdtion , oj €>^Dt^
*' txattOU ; whereby (he confines the lawful Authority, fo evidently to Epifcopacy ,- that a Man mud be wilfully blind who dares to de- ny it.
ALL which put together, fufficiently prove that by the Dodrine of this Church, the Di- vine Authority of the Adminiftrator of Chri- ftian Sacraments, is an Eflential Part of their Inftitution ; and confequently , that the T>U vine Authority of the Adminiftrator of Bap- tifm (which is oneof thofe Sacraments) muft be alfo an Effential Part of that Holy Inftitu- tion.
SO likewife by her Pradice ftie confirms this Truth ; for in her Oifiee of Ordering of Priefts, the Bifliop fays to the Prieft : " Re- " ceive the Holy Ghoft for the Office and " Work of a Priejl in the Church of God now *• comniitteJ unto theehy the Impofitlon of our " Hands. Whofe Sins thou doft forgive , they are forgiven; and whofe Sins thou doft retain, they are retained. And be " thou a faithful Dlfpenfer of the Word of *■ God, and cf his Holy Sacraments , in the Name of the Father, and of the Son, and of the Holy Ghoft, Amen, And deliver- ing to the Prieft kneeling , the Bible into his Hand, the Biftiop adds, '' Take thou ^iUtilO*
F 3 r ?itr
(C
4C
7 o * Lay - Baptifm
" ?lt^ to preach the Word of God ^ and to Mi- " mfter the Holy Sacraments, By all which 'tis plain, that {he reckons the Adminiftration of the Sacraments to he EJfential to the Office of the Pried, and that he mud have Commif- fion^ven from the Holy Trinity, by the Me- diation of the Bifhop, convey 'd to him, to quaUfy and authorize him to adminifter the fame. And in Conformity to this her Rule of Pradice, when any Perfon , tho formerly a teacher^ and one who has aiTum'd to himfelf before, the Power of haptizing and admini- Tiring the Lord^s Supper , notwithilanding his having contiau'd even in the toleratedVvd^&iQQ of thele Ufurpations for many Years together, nay, tho chofen thereto by the Confent of the People^ who fubrxiicted to, and acknowledgd all fuch his Miniftrations to be Valid and Good^ when fuch a Man, I fay, forfakes his Hercfies or Schifms, and returns, or def res to be uni- ted to her Communion, and to be reckon'd in- the Number, and to have Licenfe to aci as one of her lawful Minijlers^ fhe Vv'ill not allow him fuch a Licenfe^ he muil be receiv'd only to Lay CommunioHj if he was never before di- njinely authorizd by Impofition of Ep if copal Fiands^ and now refufes to accept fuch Qatho- lick Ordination : She thereby declares that he wants the Divine CommiJJIon to ad: in fuch Ho- ly Miniftrations, and that fne will not acqui- efce with his former Ufurpations; he rauft dif- claim and renounce them now, if in her Com-
Invalid. J l
munion he would be allovv'd to officiate in the Word and Sacraments, as the reft of her Mi- nifters do. But why ail this if his Power and Authority had been fuffictent before, for the Purpofesof the Holy Sacraments ? If his Commiffion was good then, 'tis fo now, and 'tis needlefs to Re-orJain him ,• but if it was Invalid^ (lie ads confifienc with her felf in re- fufing to admit him among her Minifters , to tD^OHl alone flie gives Authority for thefe great Purpofes. And really it ought not to be di/Tembrd, that if fuch a Man's Adminiftratl- ons of the Sacraments were before azr^eahle to, and nor Breaches of their Inftitution, his Miniftry before was alfo valid ;• and therefore 'twould be even unjujl to require him to take up a new Comm'jjfion^ and from aitOt^Ct tOlt of Authority than what he had received it from at firft; becaufe the Defign of handing down Chrift's CommiiTion to Minifters, in all Ages, is, that there may be conftantly fuch Ferfons to adminifter the Holy Sacraments, as he in the firft Inftitution of thofe Sacraments did authorize and require : But forafmuch as the Church of Enqland requires ftjch Perfons, as above-mentioned, to receive the D'tvtne Au- thority^ which the reckons they wanted be- fore, to qualify them for the Adminiftrutioa of Sacraments, 'tis plain that this her Pradic^ difcourages us to hope, that without the Di- vine Authority they are qualify 'd for fuch Mi- niftrations ; and confequencly confirms us ia
F 4 this
7 ^ Lay - Bctftijm
this, that the Divine Comniijfwn oi the AdmU niftrator is an eflential Part of the Inftitution of a Sacrament. Nay , fo very Cautious is {lie, not to allow the contrary^ that flie makes not fo much as any Exception for Cifes of alfolute Necejfity ; no, not tho an unbaptizVi Perfon were giving up the Ghoft, fhe has not dechrM that any one may baptize him but the Mi^lfler of the Parijhy or in his Abfence any other lawful Mtnifler that can be procur'd ; as in her Office for private Baptifm, which is the only Office {he has provided for Cafes of Ne- cefiity : And what flie means in the Rubrick thereof, by lawful Miftifler , i^ eafily deter- inin'd by her 26th Article of Religion, viz. " Otjewhoniinifiers in Chrifi's Nantey and hy his ^f Commijfton an rl Authority,
But of this I have treated more largely in my Book oi DiffentersBaptifms null and void by the Articles^ Canons, and Kubricks of the Church o^ England 'H^o which give me leave to add here, that in her Offices for Tullick Baptifm^ (he re- quires the ^;rieft to addrefs to God in behalf of the baptized thus. " Grant that whofoever *' is here (as in the Office for Infants} ; Or, '' That they being here ( as in the Office for thofe of Riper Years) " ^ClItCatCD to theehy *' our €)f&Ce SUD ^httSrV, rnay aljohe en- 4}^ed with heavenly Virtii€s^\ &:c. This Dedi- cation of Perfons to God by Baptifm, is plain- iy gflerted here by the Church, to be , by the QM^h ?^ ^-^^^ ""^^"^ ^^^ ^^^ ^^^^ Article flie
Invalid. j 5
fays) " Minifler in Chrtft's t^ame^ and hy his *' Comfyjtjjwn and Authority ; plainly Connedling the Divine Authority of the Adminiftrator ot Baptifm, with theBaptiftn it felf, and fo clofe- ly too, that (lie no where in any of her Pub- lick Ads, gives us the leaft encouragennient to think that this Dedication can be by any other ; and therefore, what God and his Church have/? joynd together^ let no Man put afunder.
AND now to fum up all that has been faid under thefe Six Heads.
FORASMUCH as God under the M/- faic Difptnfation^ which was but the fore-run^ ner of the Chriflian^ made the Divine Autho- rity of the Adminiftrator an Eilential Part of his then Pofitive Inftitutions, infomuch as not to accept of the Performance of the lat- ter without tht former. Forafmuch, as Chrifl: himfelf, nocvvithftanding his own Perfonal Ex- cellencies and Perfe^ionSy and the preffing Ne^ cefities of the whole World, which flood in need of his Miniftrations, would not leave his private Station to take upon him fo great an Office till duly Authoriz'd by the Divine Ex- ternal Commifwfi : Forafmuch, as in the Words cf the Inftitution of Baptifm , our Lord Commiffion'd t^a other ih2in his Eleven Apo- files and their Succeffors and Subftitutes to Baptize to the End of the World ; For? iifmuch as their Commifficn (as all others f re) is Exclujjve of allj but thofe to whom
74 Lay - Bctpifm
'twas given ; and the very Form of Admini- Itration of Baptifm, /;; the Name ^ or by the Authority of the Trinity requires, and neceflarily fuppofes and implies the Divine Authority of him who Adminifters : Foraf- much, as the Words of Inflitution arc an ex- prefs Command to the Apoftles and their SuccelTors and Subftitutes, to Baptize all ca- pable Perfons who have not been Baptized by them. Forafmuch, as the Benefits of Baptifm are fo great and Supernatural, that none can give or convey them by Baptifm, but fuch as God has appointed ; forafmuch, as Chrift himfelf Baptizes us by the Miniftry of thofe whom he has fent for that purpofe ; and we cannot be faid to be Baptized by him, when 'tis done by one whom he never fent. For- afmuch, as all who call themfelves the Di- vinely Authoriz'd Minifters of the Chriftian Church, have in all Ages claim'd the Power of Baptizing upon the Account of their Di- vine Commijfton : And Laftly ; Forafmuch, as the Church of England by her Do^rine and jPr^&V<f, gives fufficient ground to believe, that none can Adminifter Sacraments but thofe who are Divinely Authorizd for that purpofe, and that to pretend to do fo, is contrary even to the very Inflitution of the Chriftian Sa- craments. Seeing all thefe Premifes are true, and not to be deny'd, without running into unavoidable Inconfiftencies and Contradidi-
ons,
Invalid. 75
ons, it muft necefl'arily be granted, that the Divifie Authority of the Adcniniftratgr of Bap- tifm is an Ejfential Fart of that Holy Inftitu- tion, to be obferv'd as often and as long as Bap- tifm fliali be neceffary to be Adminifter'd, even to the End of the World.
PROPOSITION 11.
THAT every Eflential Part of Chriftian Baptifm ; Quiz. The Divine Authority of the Adminiftrator, the iVater, and the Form of Adminifiratton in the Name of the Trinity). h of equal Obligation and Neceflity to us.
DEMON. This will follow from thefirfl: Proportion of the Introdudion ; which I fhall apply to this Divine Pofitive Inftitution ; For the very Nature of this Inftitution is fuch, that it had no Intrinfick Excellency^ or Moral Virtue, either in the Perfon Baptizing^^ or in the VVater^ or in the Form of i¥ords where- with B?.pcifm is given, to bind or oblige us to obferve the fame, till the Divine Command laid that Neceffity upon us, as indeed we find ic did ,* fo that now we are oblig'd to obferve this Jnftituticn purely and only by Virtue of this Divine Command ; which, forafmuch as it extends it felf to every one of the fald Ejfential Parts thereof (as has been prov'd in the pre- ceeding Propofition, therein 'twas Demon- llrated, That the Divine Authority of the Ad- ~ ^ minijlrator
76 Lay - Baptifm
miniftrator of Baptifm is anEffential Tart there- of as well as the Water and theForrn) will make them all of equal Authority, and confequently of equal Neceftty znA Obligation to us ; becaufe, the Divine Authority of the Adminiftrator, thQ Watery and thcForm of Adminiftration, are every one of them diftindly of the fame Na- ture (/. e, but meer Pofttive Infl:itutes> as the whole Inftitution it feif. And again, being all Eflential Parts [or fuch as are conflantly to le olfervd as long as the Ordinance of Baptifm fhall le obliging 'tis evident, that for the fame Rea- son as one part may be omitted, another may be fo likewife, and confeqnently, that every one of them is upon all Accounts wjjatfoever^ of equal Obligation and Neceflity to us. (L E, D.
COROLLARY.
HENCE it follows, that as no Humane Authority can Difpenfe with the whole Infti- tution of Baptifm, where 'tis binding and obli- ging (Axiom 3.} fo neither can they Difpenfe with the Omiflion of either Water,or the Form of Adminiftration, in the Name of the Tri» nity, or the Divine Mijfion of him who Admi- nifters. Nor can any fuch Authority deter- mine, that one of thefe Effencial Parts of the Adminiftration of Baptifm, is more excellent than another, becaufe they have every one diftindly, the fame Authority Commanding,
from
Invalid. 7 7
from which ah^e they receive their whole Force and Efficacy, and are only by Virtue of that one Authority^ made equally necelTaryand binding to us.
PROPOSITION III,
WHOSOEVER aifirms Baptifm to be wholly Null and Invalid, by reafon of the Omif- [ton either of Water ^ or of the Form of Ad- miniftring in the Name of the Trinity, ought alfo for the fame Reafon to acknowledge, that Baptifm is as much Null and Invalid when it wants only the Divine Authority ar Commiffion of the Adminiftrator.
DEMON. This will follow from the Se- cond Propofition of the Introdudlion.
FOR the Wy Reafon why the Omiffion of either Water, or the Form, makes fuch a Bap- tifm Void, mud be, becaufe fuch OmifTion is Unlawful^ or Contrary to the Inftitution of Baptifm QAxiom 4.) So that he muft affirm fuch Baptifm Null , becaufe 'tis Adminiller'd either with fuch Matter or Form as the Infti- tution has not appointed ; or, becaufe 'tis noc Adminiftery with fuch Matter or Form as the Inftitution requires. Now, forafmuch asChrift, who appointed the Water and the Form, ap- pointed alfo the Perfon who fliould Admini- fter both the one and the other : And fince the Divine Authority of this Adminiftrator is an Effential Parr, and as much obliging and
necelTary
y8 Lay-Baptifm
neceflary as Water and the Form, thofe Two other ElTential Parts of the Inftitution^ (/y the jjl and %d Propofttions {) it muft neceflarily follow, that the want of Divine Authority in him who Adminillers, is equally 2l Breach of, or contrary to, the faid Inftitution ; and there- fore, if the want of Water, or the Form, makes any Baptilmto be wholly Null and Voidy becaufe contrary to the Inftitution ; the want alfo of only the Divine Commiflion in the Adminiftrator, mud for the fame Reafon make that Baptifm fo Miniiter'd to be wholly Invalid^ and of no Effe^-, being equally contrary to the fame Inftitution. And confequently, whofo- ever affirms Baptifm to be wholly Null and In- valid, by reafon of the Omijfwn either of Wa- ter, or the Form, ought alio for tht fame Rea- fon toacknowledge^that Baptifm is as much Null and Invalid when it wants only the Divine Au- thority or Commiffion of the Adminiftrator,
q^e.'d,
COROLLARY.
FROM this Propofition it undoubtedly follows, that the Invalidity of fuch Baptifms as are adminifter'd by UnauthorizM Perfons, cannot be partial^ but entire : For if Baptifm be wholly void for want of Water , or the Form of Adminiftring in the Name of the Trinity, as the v/hole Church of Chrift have conftantly and v/ith great Reafon ailirm'd ; it
muft
Invalid. 79
muft be alfo (by this lafl: Propofition) as en- tirely C ^^^ confequently not partially ) Inva- lid 5 for want of only the Divine Miflion of the Adminiftrator ; and all this, by reafon of the Equal Authority and Neeejftty of every one of thefe Effential Parts.-
I mention this, [that there cannot be any Partial Invalidity , but it muft be whole and entire ] becaufe I have heard from fome, that the want of the Divine Miffion of the Admi- niftrator of Baptifm , makes fuch a Baptifm hut partially Invalid ; and that , provided the Perlon is Baptized by fuch a one wath Water, and Pronouncing of [ In the Name of the Fa- ther , and of the Son, and of the Holy Ghofi^ ] Impofition of the Biftiops Hand is fufficient to fupply the other Defed, and confequent- ly to make fuch. Baptifm as Valid, as it would have been if adminifter'd by one divinely au- thorizd, that is, wholly and entirely Valid. But that this cannot be, is evident by the above- mention'd Corollary ,• wherein 'tis plainly de- monftrated , that if in this Cafe there be any Invalidity at all, it cannot be Partial but En- tire* And as for the Virtue of fuch Impofi- tion of Hands, 'tis utterly contrary to Axi^ cm the 5th , which is a firtt |S?ttlCiple ; viz. That no Power or Authority on Earthy can ly any After- A^ {not appointed ly God for that purpofe) make that which hefore was Invalid^ to become as Valid^ as Conforming to the Divine In^ Jiitution it f elf would have made it. So that,
if
8o Lay - Baptifm
if by Impofition of Hands ^ they would make fuch Imperfcdt or Invalid Baptifms, to be as Valid as the PerfecSt ones perform d accord- ing to the Inftitution ; it lies upon them to demonftrate , that fuch Impofition of Hands was appointed by God himfelf ^ either in fome Law, or by the Pradice of the Holy Apo- ftles, for fuch a Purpofe : But this I defpair of ever feeing them do ; becaufe the Sacred Oracles give us not the lead Encouragement, either in plain Words, or by good Inferences, Cto be drawn from fuch as are not fo plain} to believe that this Rite of the Impofition of Hands, with refpedt to Baptiz'd Perfons, was ever Ordain'd , but to be performed on thofe cnly^ who were before truly and validly Bap- tizd. There is not one Example of the Apo- files ufing this Ceremony to make up fuch De- fects of Baptifm, nor any thing like it : And if in After-Ages fome us'd this Ordinance for that Purpofe, Cas 'tis averted, tho' upon what good Evidence I know not, that they did } they feem thereby to have difpens'd with a Divine Pofitive Inftitution, at the fame time that it was hinding and ohligtng ; which was taking to themfelves an Authority that did not at all belong to them (by Axiom 3 J ; I fay , They difpens'd with a Divine Pofitive Inftitution, when 'twas binding and obliging ; becaufe they allow'd of the Omijjion of the Divine Authority of the Adminiftrator of Bap- tifm, which might have beep had ( and was
therefore
Invalid, 8 r •
therefore binding and obliging^ at the fame time as they gave Impofition of Hands to fuch invalidly Baptized Perfons^ who might inflead thereof^ have been 'then Baptized by themfelves or their Subftitutes , who were veiled with the Divine Authority for that Purpofe.
A S for the Church of England^ fhe gives vjs not the lead Intimation of any Efficacy in the Impofition of the Biiliop's Hand , to give VaHdity to fuch Baptifms as are fuppos'd to be /jr2^/y Invalid before: For, her Office of Confirmation is made only for Perfons validly Baptized '^ and if they are not fo, the Ufe of that Office upon their Account, will be aper- fed Contradidion.- Becaufe the Prayer of the BiQiop, before he bleffes by Impofition of his Hands, aderts , " that God has Regeneru'^ " ted the Perfon hy Water and the Holy Ghofi ; '' and has given unto him Forgivenefs of all " his Sim ; which takes in the whole Bene- fit of Valid Baptifm, and therefore cannot be faid, with any Senfe, over a Perfon whofe Bap- tifm is fuppos'd to bQ hut partly Talid , and confequently, to convey but Part of the Be- nefits of True Baptifm. So little has fne pro- vided for any Method of giving Validity to partly Invalid Baptifms.
WE have fome among us, who fay, "That " the Ancient Churches , when they found *' that Perfons had been baptiz'd in or with " Waier^ in the Name of the Father , and of
G " the
8 2 Lay - Bapifm
the Soffy and of the Holy Ghoji^ tho' by Lay- Ferfons^ or Hereticks, or Schifmaticks ; they refus'd to give (uch Perfons Catholick Bap- '* tifm 5 at the Hands of thofe who were du- ly authorized by the Divine Cowmijfton : Be- caufe they reckon'd any Baptifm wii\\ Water in the Name of the Trinity , by vohomfoe- ver adrninifter'd , to be that One Baptifm
which ought not to be repeated ; But
yet, 2it ih^ fame time ^ they eQeem'd fuch a Baptifm in fome Meafure Invalid^ till it was perfected, or rather mended, by Impo- fition of the Bifliop's Flands. And for this they bring the Council of EUheris^ Anno 305. Can. 58. CSee Prelim, Difc. pag. 11.) " And " becaufe that Council required the Lay-Bap- *' tiz'd Perfon to be prefented ro the Bi- " fliop y to be pttftitZU by Impofition of *' Hands ; thence they conclude, that there '' was a Partial Invalidity in the Baptifm be- *' fore; but that it v/as made wholly Falid by *'■ Impofition of I-Iands -*-.
But this is only Gratis Di^um : For the Pri- mitive Church when llie refus'd to give a Se- cond VVaJhing^ refufed it upon this Account, That ilie efteem'd the Baptifm before to be the One Valid Baptifm ; and the Impofition of Hands enjoyn'd by Her,was no other than that which was ufed, either at the Confirmation of all other validly Baptized Perfons^ or elfe at the reftoring of Returning Penitents, and to the fame Ends and Purpofes ,• ngt with any Defrga
to
. Invalid. 8^
to give an Effential and total Validity to that Ad: of Baptifm which had an Effential Invalid dity before : And this is what is meant by I^ZX^ feCteil in the Council of Eliheris, viz. That the Baptized Perfon fliould be Confirrnd by the Bifliop, as all other Baptiz'd Chrillians us'd to be; becaufe, all Valid Baptifins were reckoned by the Church, to be confummated^nA finifli'd by Confirmation^ or Impofition of the BilTiop's Hands, which in thofe Days was immediately performed after Baptifm, or as foon after as poiTibly could be.
For thefe Gentlemen to fay, that the Anci- ents reckon'd any Baptifm Wich Water in the Name of the Trinity, by whomfoever admini- fler'd to be that One Baptifm which ought not t6 he repeated^ is a great Miltake , ior the Cy^ria- nijls and the £j/?<fr« Churches affirm'd and pra-^ d-is'd otherwife ; and particularly in the Bap- tifm of the Montanijis, who tho' they were Waih'd in or with Water, in the Name of the Trinity, w^ere not admitted into the Church without a Second Baptifm ~ And St/Bafily St, Chryfoflome, and the Catholicks after the Ni- cene Council, condemn the Baptifm of Lay- men as Null and Void, tho' they were done with Water in the Nam.e of the Trinity ; and fo do the Apoftolic Canons, the Baptifm of Hereticks, as is plain by the Inltances in my Preliminary Difcourfe —, But to tell us, that the Primitives cali'd fuch Heretical and Schif- matical Baptifms as were not repeated, and
G ^ fuch
84- L^y " Bdptifm
fuch Lay- Baptifms as Ihe had by Canon al- lowed, partly Invalid i and that ihe made them totally Valid by Impofition of the Bi(hop's Hands, is to impofe upon us very great Inconfiftencies. For, if (as we all agree) there be hut one Baptifm , it muft certainly be that which has m Invalidity^ being Admi- nifter'd exadly acconding to theEfTentials of the Inftitutson ; and therefore thofe other Baptifms which are not fo Adminifter'd, and are there- fore confefledly imperfetl and partly Invalid^ mufl be of another kind ^\\Wx\d: from thatO;/<? True Baptifm^ and this will introduce two Sorts of Baptifms in the Chriftian Church ; which is utterly contrary to their own Aflertion, as^ well as that of tlie Holy Scripture, which ac- knowledges no more than One Baptifm for the Remiffion of Sins ; and confequently thefe im* perfed; Baptifms are no Baptifms at all, and lb are entirely void, and of no effedJ*. And in- deed, to allow the Contrary, is in effecft to deftroy the vohole Miniflry of the Qhriflian Trieflhood ; and to open a Door of Licentiouf- nefs to all Intruders into that Sacred Office, and thereby put every Man upon a Level, in- fomuch that at laft all may fet up for them- felves, and refufe to give any regard or atten- tion, any deference or refped: to our blefled Lord and Mafter, in the Perfon of his Au- thorized Ambafladors and Minifters ; for where will the Confufion end, if every Man may be fuppos'd capable of giving Valid Baptifm ? Will
they
Invalid. 8 5
they not argue ; What need we attend upon others for thefe Miniftrations, when we have as much ^aliJ Power therein as themfelves ? If our Baptifms are Valid, fo may our Admi- niftrations of the Lord's Supper, and much more our Preaching to, and Teaching fuch People, as wc can gather to our felves : If Validity may be allowxl to aS thefe, by whom* foever Adminifter'd, then farewel all Rule and Order in the Church ; and Chrift's fetting fome therein ,- Firft, Apojlles ; Secondarily, Prophets, &c. for the perfeding of the Saints, for the Work of the Miniftry ; and his pro- mifing to be with them to the End of the eWorld, was to no purpofe. And it will not ferve to fay, that fuch Men will be guilty of Sin in thofe Ufurpations, except we fay alfo, that their . Authoritative Acts of Minijlring in what they call the Holy Sacraments are Sins too, and confequently, contrary to the Infti- tution of the Real Sacraments, and therefore of no effeB to convey the Supernatural Graces and Benefits annex'd to them .- For, if ever Men can be once perfwaded, that any unautho- rizd Perfon can by means of the mere Opus Operatum, of what they call Sacraments, con- vey thofe unfpeakable Advantages which are annex'd to Real Sacraments, it will be in vain fo? tOU true SptniSerg; to tell them of the Sin of Ufurping the Sacred Office, when j^« in effect alTure them, that e- ery Chriftian. can Validly Exercife it ,• and as fruitlefs will it be,
G 3 to
8-6 Lay ^ Baptifrn
to preach to them the Danger of Schifmy .or caufelefs Separation from the Church, when you, by allowing the Validity of their Un- commijfioned Teachers Miniftrations of fuppos'd Sacraments, give them an Argument to con- found all that you fliall fay for thf ir Convi- d:ion, by your affirming that their pretended Sacraments are as true^ and effcdual as your authoriz'd Adminiftrations ; and that, (ilnce they thereby receive as much Spiritual Bene- fit as others do by yours, hecaufe God as much concurs with fuch their Sacraments^ as with thofe Minijlerdly you?) your charging them with Schifm in adiiering to Minifiers who have no Divine Miffion is ridiculous and nonfenftcal ; becaufe, they have ^1! as Valid a Comm'iffion as your own, which you your felves muft needs grant, by allowing the /^^///r///)/ of their fup- pos'd Sacraments. Nay further, if it be al- low'd that fuch their Sacraments are Valid, then any Exccwimunicated Ferfon (tho' never Authoriz'd by a Divine Commillion) if he can but gather a Congregation to himfeif, may fet up for a Valid Minijkr^ and even tliey who know this, may receive Valid Sacraments at his Handsj // the want of a Divine Miffion in the Adminijlrator does not Invalidate the Sa- craments : Which is a Confequence/^ horrid^ and attended with fuch infinite Confufions^ tliat it fiiould make fober Chriftians even tremble to think of it : A^d this, brings me to my laft Propohtion, viz.
- ' PRO-^
Invalid. 8 7
PROPOSITION IV.
THAT he who knows himfelf to have been invalidh Ba^tizd, by one who never had the ^iUnZ Commiffion , can have nojiifi Grounds to expect the Supernatural Graces and Benefits annex'd to the One true Chriftian Bap- tifm , till he has done hh utmoft for the Ob- taining of them, by endeavouring to procure That One Baptifm from the Hands of a divine- ly Authorized Minijler.
DEMO N. For, however God may dif- penfe with the tBaUt of this Sacrament, ( Axiom 2.) to thofe who know nothing of it ; fuch as Infants, or others who think they have received it , tho' they have not , and would receive it, if they could be periwaded that they had not; Or laflly , thofe who know that they never received it , and are heartily defirous of it, but cannot poffibly at- tain it ; yet, ^s he who knows to do good^ and does it not ^ to him it u Sin (Axiom 6. ). So -he who f!n0lB3 that he ought to be Baptiz'd by a'Miniiler vefted with ti^e "^Vmxt %M' tliorit? for that Purpofe, and B?g!ert0 to be fo Baptiz'd, incurs the Guilt of Sin; and con- fequently , while he continues in that Guilt, can ( by Axiom 6. } expe6l none of the 6"^- pernatural Beneiits anaex'd to the due Perform- ance of his Negle^ed Duty, of Receiving fuch G 4 Falid
8 8 Lay - Bciftifm
Valid Baptifm, This is fo clear and evident, that there is no need to enlarge upon it : On- ly I would further add , That if he knovv's himfelf to be invalidly Baptiz'd by one who never had the Divine Comaiiffion , and who notwithftanding prefum'd to Baptize him , in Oppojition to^ and Rehellion againfl^ thofe who were truly Authorized for that purpofe ; *his acquiefcing with fuch a Baptifm , will be an Addition to his Sin ; becaufe he thereby makes himfelf a l^arfcliei' in the other's JSebcUiOIT, and ftrengthens him and his Adherents in their Wickednefs of Oppvfing ChriR's Lawful Minillers ; concerning whom our Blefled Lord has pofitively affirm'd , That he who defpifes them , defpifes him ; ayid he that defpifes him^ defpifes him that fent him- And Vv'hat great- er Contempt can be offerM to them , than to take part with fuch as oppofe them in all the Miniftrations of that Sacred Office, to v/hich our Saviour has appointed them ? This fliould make us exceeding careful, not to concur with fuch Men in their Ufm'pations ; efpecially con- fidering , that by this our Concurrence , wc involve our felves in the Guilt of Reheliiofi^ even againft God himfelf ; The Confequence of which mull needs fall infinitely fliort of any the leaft Advantage, and, on the contra- ry , bring upon us the fevered of his Wrath, inftead of thofe Supernatural Graces and Bene- fits which he has promised to thofe who duly obey his HoIy I/iftitutes,
■' •• AS
Invalid, 89
A S for thofe who do not , but yet way how, whether the Baptifcn they have received be according to Chrift's Inftitution , or no, and confequently Fali^ or ^ot Valid ; it high- ly concerns them to make ufe of thofe Facul- ties wherewith God has bieiled them , that they may not be deceiv'd info great an Affair as this is. For, wilful Ignorance^ and Carelefs- nefs in Spiritual Things , will never excufe them at the Day of Judgment. Nor will it then ferve their Turns to plead, that they fol- lowed the Inftrudtions and Examples of their Teachers ; for our Lord, who is Truth it felf, has faithfully afTur'd us, that if the Blind lea J the Blind, hoth floall fall into the Ditch : And the Unprofitahle Servant , who improved not his Lords Talent, but hid it in a Napkin, was for his Sloth and Idlenefs branded with the dreadful Name of Wicked, and caft into outer Darknefs , to teach us Diligence in the moft Important Things of another Life. And what can be of greater Importance to us, than to know, whether we are truly initiated into the Chriftian Church, and thereby entitjed to all thofe infinite Benefits and Privileges , thofe ineftimablc Graces and Bleffings which every Member of the Church has a Right and Title to ? Certainly, it highly concerns us f o know the Truth of our Claim to fuch vaft Benefits, fince our vSaviour has told us , That except a Man he horn of Water, &c. he cannot enter into the Kingdom of God ^ he cannot be a
Mem-
^ o Lay - Bapifm
Member of that Kingdom here in the Church Militant ; the only known Ark of Salvation from the Wrath to come ; nor in Heaven here- after , in the Church Triumphant ; if thro' his CarelefTnefs and Negligence he has not been really initiated or enter d thereinto by that One Baptifm which Chrift has inftituted, and Com- nij/iond his ApoftleSy and ther/i only ^ with their Succejfors and their Suhjiitutes^ to Adminijier for that Purpofe to the End of the World.
AND now , having gone thro' ail that I defign d to fay about Invalid Baptism , I {Lall conclude with my Anfwers to fome few Obje- iStions , that may probably be ftarted againfl this Eifay.
OBJECTIONS.
>
Olj, I. Q O M E may Objed , That tho C^ Chrift bid his Eleven Apoflles dif- ciple the Nations , Baptizing them , &c. yet he did not therefore confine Baptifm to their and their Succeifors Miniftration , fo as that none can Adminifter true Baptifm but they, and fuch only as they fhall authorize : For if he had, he would \x\ exprefs Words have toid us, that no others fliould have Authority to Bap- tize but they.
Anfvoer. 'Tis univerfally granted , that our Lord confin'd the Matter of Baptifm to Water^ and the Form to In the Name of the Trinity ^
merely
Invalid, 91
merely by his faying thefe Words , Baptizhg them in the iSfame of the Father , and of the Son, and of the Holy Ghoft, So that no other Matter or Form can be introduc'd for the Ad- miniiiration cf Valid Baptifm . tho' Chrift has not in exprefs Words forbidden us to intro- duce them. Even fo , tho* he has no where faid in exprefs Words, 77^7^ none hut his Apo- files, and their SuccefforSy andfuch as they fhould appoint, might have this Authority i, yet I affirm, that he has confined trueChriftianBaptifm/(?/;E;f/r Minijlration only; becaufe he has done as much as if he had faid fo in exprefs and pofitive Words ; for he gave that' Commiffton pattlCtt* l^rlf to them, and to no others , and promis'd conftantly to concur with, andfupport them in the Exercife thereof, to the End of the World \ and he has made no fuch Promifc to Lay Bapti- zers ; and this is as full and exprefs , as his appointing no other Matter than [ Water,] and no other Form than [In the Nar/ie of the Trini- ty.] as is very evident to ali, who givethem- feivos leave to think juftly, and adequately on the Words of hjiitution. Befides, this Com- raiifion is of fuch great Moment, that the A- poftles themfelves could never have lawfully undertaken to Minifter in it, if Chrift himfelf had not particularly authorized them fo to do^ . becaufe Baptifm is, by Virtue only of Chrift's Inftitution, made a Means of conveying ^*U= ptrnatural :©enefi|:0, which they had no natural %i%^t to confer on any Man by
means
<^i Lay-Baptifm
means thereof^ and they could acquire no ^U-
^ernattttal ^ne to do fo, tin Chrift gave
them that Power by a particularDefignation ; as we find he did, in the very Words of Inftitu- tion ; and therefore, fince the Apoftles them- felves could never have prefum'd to ad: in this great Miniftration, without a Particular Di- vine Commijfion ; it being impoffible for even them to adminifter Baptifm valid , forfuperna- tural Ends and Purpofes ^ without it ; it mufl needs follow, that no others can do fo, hut hy Virtue of this , or fome other new Commijfton^ and if they have no new one , they muft do it by Virtue of the Old ; and confequently he who adminifters Baptifm, valid for Supernatu- ral Purpofes (ana 'ttji not Cijrtftian 25ap'^
ttfm If tt be not VC^m aiallD) muft necef- farily be vefted with the Divine CommiftoHy given at firft to the Eleven Apoftles, and by their SuccefTors convey 'd down to him : And if fo, then all others are excluded from any /^^//V' Miniftration hereof, becaufe they '"are Dejlitute of this Divine Commiffion , which was never once given to them for fuch a pur- pofe.
O/y. IL Others may probably objed. That at this Rate I confine the Efficacy of the Sa- craments, and particularly of Baptifm, wholly to the Divine Authority of the Adminiftra- tor ; and fo, if the Perfon who Minifters, has not been Commiftond by Chrift, he admini- fters no real Sacraments at all.
Anf
Invalid. - 93
Anf. When the outward Elements of the Chriftian Sacraments are rightly adminifter'd according to all theEjfefitialParts of theirlnjlitw tion^ then, and then only/ ihcy become efficaci- ous to the worthy Receiver of them ; and this their Efficacy proceeds only from God's Con- currence with his Promife, made to fuch due Adminiftration of them : So that in Chrifti- an Baptifm, the Efficacy depends no more up- on the Divine Cornmifwn of him who Admini- Iters, than uport the Water , and the Form of Adminiftration ; but upon God's performing his Promife, to beftow the Supernatural Graces thereof, by the Mediation of his own Mmtflers applying the Water in the l^ame of the Trinity : And therefore, as the Church has conftantly affirm'd, that God does not give Efficacy to Water adminifter'd even hy his own Mtnijlerj without the ufe of thefe Words [In the Name of the Father^ and of the Son^ and of the Holy Ghoft] bccaufe an Ejfential Part of the Infti- tution is omitted ; So, we have no Reafon from Divine Revelation (which is our OttlV 0tttDC in this Cafe) to believe , that he will give Efficay to Water adminifter'd with the pro- nouncing of the faid Form of Words , when 'tis done by one who has not the Divine CommiJ- [ton for fo doing, becaufe , this is ahb an O- miflion of another equally Ejfential Part of the fame Inftitution, as I humbly hope I have fuf- ficiently prov'd.
AS
94 Lay - Baptifm
AS to the latter Part of this Objeition, viz. That if the Perfon who Minifters has not been Commiffiony by Chrift, he adminifters ^0 real Sacraments at all ; I readily acknow- ledge that nfiy Difcourfedoes imply fo much^ and that the contrary ought upon no Account vohatfoever to be affirm'd or beUev'd ; becaufe the outward Elements are not Sacraments by themfelves , nor made any ways Efficacious for Supernatural Purpofes , till adminifter'd as God has appointed in their Tnftitution ; and ysihtn thty zxtfo aJminiJlerd ^ then they be- come Sacraments^ and are thereby made Means of conveying^ and alfo Pledges to aflure us of the Supernatural Graces which God has annex'd to fuch their Adminiftration. Now who does not fee at firft Sights that none can make any thing to be the Means of conveying Superna- tural Benefits and Advantages ^ who have not the Power and Authority of a Supernatural Commiffion'i That no Perfon can make that , which before had no fuch excellent Quality, to become a Pledge or an Earneji of AlTurance, that God will grant us fuch ineftimable Gra- ces and Privileges ( as Nature could never have entitul'd us to} except he be firft /(?;//, and thereby authorizd for that Purpofe, by him who is to acknowledge the Pledge as his own, and for the fake thereof, is to perform all that was promised, and imply d by the gi- ving and receiving of it ?
Invalid.
95
As for Inflance,
I N Chriftian Baptifm, Water^ the outward Element, is no Chriftian Sacrament till ap- ply'd as the Tnftitution of Baptifm requires, and then, and then only 'tis a Means of convey- ing, and a Pledge to ajjure us of the Myflical Wafhing away of Sin ; and how Ihall we reft fatisfy'd and affur'd , that it is fuch a Means and Pledge, if it is not apply'd and given to us by (©OD ^iltlfelf in the Perfon of his Repre- fentative, Commiifiony by him to give us this AfTurance > 'tis certain, that if Water be ap- ply'd never fo ferioufly, it cannot be the Chri^ flian Sacrament of Baptifm, if it wants the true Form 5 \_ln the Name of the Trinity,'] ap- pointed in the Inftitution ; this every one will acknowledge ,• and why then (liould any plead for its being a Sacrament, when the very Truth of the Form it felf isdeftroy'd, by the Adminiftration of an Un-CommilFion'd Per- fon, who cannot really and truly, and without a Lye^ fay, I Baptize thee in the Name [or ly the Authority and Commifflon] of the Father, and of the Son, and of the Floly Ghoft ,• this his Ufurpation is as contrary to the Inftitution, as a truly Commiffion'd Perfon's leaving out the Form wou'd be ; as I think I have proved ; and therefore, if the one hinders the Water from being a -True Chriftian Sacrament, the other muft do fo too, becaufe the Per/on to Adminifter is as much appointed^ as the Matter
and
p 6 Lay - Baptifm
and Form of Adminiftration : And this Perfon is S0 mUCl^ the Reprefentative of God the gi- ver, as the matter is the Reprefentation of the Graces given ,• infomuch, that we have at leail: as much reafon to omit the Symbolical Element^ as we have to leave out the Divine Authority or Commiffion, which reprefents no lefs than God himfelf ; and therefore thofe Adminiftrations of the former^ which are de- ftitute of the latter^ are no Chriftian Sacra- ments or (which is the fame) Means and Pled- ges of Supernatural Graces,
O^y. III. But if this befo, (others will fay) you have brought us to a ifine Pafs, For 'tis well known, that this Divine Autho- rity is very much controverted , and Vv^here to fix it, is not yet determined. So that while wc are in this Sufpenfe, we muft be always doubt- ing concerning the Validity of our Baptifm ; and thereby you put this Divine Inftitution upon a very Precarious and Uncertain Foun- dation.
Anf. That the Divine Right of who fhall Minilter in things pertaining to God, has been, andftill is very muchDifputed by fome Ignorant and Foolifh Men, and alfo by others of corrupt Principles and wicked Dejigns^ we find to be too true, by woful Experience ; but what then, do's that argue that it is not to le determind^ho has this Divine Right ? cer- tainly no ; for tho' through Herefy and Schifm the Minds of many Men are fo dreadfully
blinded
Invalid. p y
blinded that they do not difcover this great Truth ; yet, God be prais'd, thofe who con- tinue in the Communion of the Truly Catho- lick and Apoflolick Churchy and are Diligent and In^uijitive to know God's Will, and to live according to that knowledge, need never be. put to fo great a plunge, as to be in doubt and fufpenfe concerning this Difpute, or the Validity of their Baptifm, which they have received from the Lawfully Ordain'd Mini- fters of Chrift ; becaufe fuch Minifters muffc be vifihle zvA known, as long as there is or (hall be, any truly Organize! Church of Chrift in the World ; and that there fliall be always fuch a Church is plain by our Saviour's Fromife, That the Gates of Hell jh all not prevail againfl it; and as for the true Minifters thereof, that they ihall alfo continue, is as certain, by his promising thvs to his Apoftles, Lo I am with you alivajj even unto the End of the World ; and this is further confirm'd by the Apoftle St, Pauts afTuring us, that when Chrift Afcended up on High, he gave fome Apojiles^ and fome Prophets^ and fome Evangelijls, and fome Pa- flors, and Teachers, for the Petfectttlg of the
Saints,- &c. "' 'till we all come into the
©mt^ of the Faith, &c. unto a ^etfeCt
iSl^atT* Now 'tis certain, that this Perfeilion and entire Unity will not be compleated till the End of the World, and therefore' thefe Officers appointed to bring about ftich excel- lent Purposes, muft continue fo long and be
H vifik
9 8 I^ay ^ Bapifm
vifthle among us : And that this their conti- nuance in the Church is to be fo plain and perfptcuous^ as that it fhall be eafie to difcover and diftinguilli them from falfe Teachers and uvD UpflartSs is evident by another Defign, for which our Lord appointed them, njtz. That tve henceforth fhould he no more Children tofsd to and fro^ and carried about with every Wind of Do^rine hy the Jlight of Men^ and cunning Craf- tinefs voherehy they lie in wait to deceive^ ( Eph. 4. 14.) For how can the Minifters of Chrift defend us againfl: every Wind of Doftrine, arid the Cunning Craftinefs of Deceivers^ if they are not to be vifible and known to us ? So that as fure as God is true, fo fure we are, that his duly Authoriz'd and rightly Com- miffion'd Minifters, i.e. Apojlles ^nd Prophets^ &c. lliall continue, and be known by the truly Sincere, to the Confummation of all things ; and therefore we fliall never want fuch to Ad- rninifter his Holy Sacraments, and confequent- ly need never be inSufpenfe either about their Divine Authority^ or the Validity of our Bap- tifm Adminifter'd by their Hands ; fo that my affirming Baptifm to be Invalid for want of fuch Divine Authority or Commiffion in the Adminiftrator, do's not put this Divine Infti- tution upon an uncertain, but zfure^sxd lajiing Foundation,
B U T here I exped that it will be ask'd,Tn whom do I fuppofe this Divine Authority to be fix'd > \ anfwer, that I do not only fuppvfe^
but
Invalid, 99
but firmly and undoubtedly Believe^ after a ftrid: and impartial Enquiry which I have de- liberately made into tills Matter; that 'twas fettled by Chrift himfelf at firft, and continue ally convey 'd down to this Day, in (0ptfcO- PSC^ OUl^ ; and of this I am as certain as that our firfl: Day of the Week was appointed by Chrift and his Apoftles, to be the Chrifliati Sahlath : Nay, tho' I am very well fatisfy'd that this our Chriftian Sabbath is of Divine Appointment ; yet I can fafely affirm, that the Arguments by which;it is to be prov'd, are not fo numerous as tfiofe for the' Divine Right of Epifcopacy ; as may eafily be de- monftrated whenfoever it lliall be put to the Trial : As for thofe who are of another Opi- nion, I widi they had either more Knowledge, or more Humility ,• it is none of my Bufinefs here, to endeavour their Convi(3:ion : But if they would ufe their utmoll: Dihgence to do the Will of God in all other Inftances of their Duty, and feek to him for that Wifdom which ^ IS from above, enquiring without Prejudice, by attentively reading the Sacred Oracles ; and comparing therewith what has been laid by many excellent Authors upon this Subject ; I hope they would then know of this Doilrine whether it he of God ; which that they may, I heartily recommend thefefew Modern Books to their ferious Perufal, viz*
U% 4
I oo . Lay ' Bafttfm
A Modefl T roof of the Order and Government fettled hy Chrifi and his 4pf>files in the Church, Printed for John Wyat, at the Rofe'm St. Paul's Church-Tar d^ 170^.
A Difcourfe fkewing who they are that are novo qualify d to Adminifler Baptifm and tJoe Lord's Supper. Printed for C Brome^ at the Gun at XhtWefi-End oi St. Paul's, 1698.
Dr. Potter of Church Government, Printed for Tim. Child, at the White-Hart in St. Pauls Church-Tard^ ijoy.
Dr, HickesV Two Treatifes, one of the Chri- Jlian Priefjhood, the other of the Dignity of the Epifcopal Order. Printed for Richard Sare^ at 6rays-Inn-Gate \n Holhorny 1707.
And a little Book call'd, The Plain Man's Guide to the True Church, Printed for R, Cla- vel^ at the Peacock in St. Paul's Qhurch-T^rd, 1708.
IV. But fome it's likely will charge me with Uncharitableneft, in denying the Validi- ty of the Baptifms of Foreign Churches, w^here there is no Epifcopal Ordination ; and of many Good and Pious Men who are with- out fuch Ordination among our felves.
A^fTht
Invalid, i o I
Anf, The Main Drift of my Eflay Is a- gainft the Validity of that Baptifm which Men know themfelves to have received from Perfons who were never Divinely Commiffi- oned, and yet prefume to ufurp this Authority in Oppofition to the Divine Right of Epifcopa- cy ; which being duly confider'd, frees me from Anfwering to this Charge, with refped: to fuch Foreigners, fome of which have told you that they do not Ad: in Oppofition to Epif- copacy ; and have pleaded, that they lie un- d,er a Necedity not to have Bifhops among them ^ but that they highly value and reve- rence that Order in our EngUft: Church. Whe- ther this Plea of Necefiity,be good ; or whe- ther it affed:sj:hemy^/^r , as to hinder their Receiving Epifcopal Ordination from other Proteftant Churches , tho' they cannot have Bifliops refiding among themfelves, is not my Bufinefs (here) to enquire .• But this Tm fure of, That there is not the lead Reafon, ( nay, 'tis impious) to compliment away the Great Truths of God, to pleafe any, tho' never fo great a Party of Men.
THE Divine Right of Epifcopacy is plain from Scripture,^ and was never calfd in Que- ftion by any confiderable Number of Men, "till within thefe laft Two Hundred Years \ and mud we now lay itafide, for fear of Op- pofing new upftart Notions and Opinions ? God forbid ! Mud our holding fafl the found Doftrine of Chrift aod his Apofties, be caifd H 3 uncha-
1 0 2 Lay ^ Baptifm
uncharitable and unkind, becaufe it does not fuit with the Temper and Difpofition of other People ? Cannot we dill keep our Charity for them 5 by Believing that God may difpenfa with the very want of the Chriftian Sacra- ments, and beftow even the Supernatural Gra- ces of them, to thofe who labour Gith^r mJer an Invzncthle Igncravice , or elfe an Impoffibility of Receiving thofe Sacraments , when they do all "that lies in their Power to fulfil his Blefled Will > Certainly we may ; for God can dif- penfe vi^ith his own Inftitutes , and give the Spiritual Graces annex'd to them , to whom he pleafes (by Asiom x.)
B U T as for fome of thofe among our felves , I fear their Cafe is very dangerous ; becaufe Abundance of them feem to want fo fair an Excufe , living under that Epifcopai Government which they refufe to acknow- ledge and fubmit to : But God only knows their feveral Circumftances of Knowledge and Capacity , and the Strength of thofe Prejudi- ces which fome of them may have contradl- ed by their Education. He is Infinite Good- nefs it felf, and will never punilh any for what they never could help' But as for the Slothful and Negligent, the Obilinate and Perverfe, we have no Authority from Divine Revelation to iiope any thing for their Advantage. But to fum up my whole Anfwer to this Objedion, in the Words of' an Excellent Modern Au- thofo '"''''' , ''Thosb
Invalid. I o ^
" THOSE who have heenBaptizdhy Per- *^ fons not lawfully Ordain d , and confequently *' they have receivd no Baptifm^ having receivd *' it from thofe who had no Commiffion to admi- *^ nijler it , hut wha vjere guilty of the highejl " Sacrilege in Ufurpingfu'ch a Sacred Commifjiony '■ not- lawfully derived to them ly a Succeffive " Ordination from the Apo [lies : [ as is the Cafe " with us ] But yety thro' a General Corrup- *' tion of the Times , fuch Baptifms are fufferd to pafs^ wherely the Perfons fo haptizdfwim- rAing down the Stream , do think their Bap- tifm to he Valid ^ and therefore feek not for a Re-haptization , [ I had rather fay True Baptifm ] from thofe who are empower d to " Admin ifler it, If^y-, where no fuch Re lap- " tization [or rather True Baptifm] is taught^ " and thereby the People know nothing of it ; in " fuch Qafe^ their Ignorance is in a manner in- " vincihle^ and their Sincerity and Devotion in " Receiving no Sacraments , yet thinking them " True Sacrament Sy may he accepted hy God^ and " the Inward Grace confer/ d. But this Cafe does not reach thofe who do, or may know and ad better ; and is the whole of my Cha- rity in this Matter, and, I think, a fuiEcient Anfwer to the Objedion.
V. Another Objedion in Defence of the Validity of Baptifms adminifter'd by fuch as have not the Divine CommilTion , is the Ex- a mple of Zlpporah^ Mofes's Wife, who circum-
H 4 cis'd
1 04. * Lay - Bctptifm
cis'd her Son, and thereby faved her Huf- band's Life ; for God fought to kill Mofes ; and when llie had circumcis'd her Son, he let him go ; and therefore approv'd of her Ad in fo doing, tho fee had no Right to do fo by the Inftitution.
A^ifw. Whofoever will but look into the firft Inftitution of Circunricifion , will find , That God did not {qz apart a Particular Order of Men for this Purpofe ,• but only required, Ge». 17. 10^ Every Man-Child among you Jha II he ctrcumcisd^ &c. to the 1 5th Verfe ; Every Male muft he circumclsd : But the Perfons who ihould continually adminifter this Circumci- fion, are not nam'd in the Inftitution.
Nay , tho' it fhould be granted , that Cir- cumcifion was to be performed by the Mafter, as he was the Prieft of his Family ; yet it does not follow, that Zipporah did any thing more than what flie had a Right to do ; be- caufe her Eluslan^s Authority was devolved upon her in his Sicknefs , when he was un- able to do it himfelf : Efpecially, confidering that this Sicknefs was inflided upon him, be- caufe his Son had not been circumcis'd ; and that he might therefore order his Wife to do it in his ftead ; and confequently, 'twas inter- pretarively done by himfelf, becaufe by his Authority : As we find in the IlTue, by God's fparing his Life when the Circumcifion was perform'd ; and by Zipporah' s Words to Mofes^ when ihe had cut off the Fore-Skin of her
Invalid. i o 5
Son, and caft it at his Feet, faying, A bloody Husland thou art , hecaufe of the Circumcifion^ Exod 5. 25, 26. which plainly innpUes, that {he did it for his Sake , and by his Order. But what does all this avail to thofe , who knowingly receive , or acquiefce in Baptifm received , from fuch as have no Divine Com- mijfton ; when they may be Baptiz'd by Chrift's own Mimfters, whom he has particularly ap- pointed , exdujive of all others , to Baptize ? This is kGclng even contrary to the Exam- ple here objected ; becaufe , by all that can be feen in the Text, fne aded by a Divine Com- wiffion , even by Virtue of an Immediate Re- velation to Mofes^ her Husband , whom God doubtlefs acquainted with the Caufe of his Difpleafure, and the Means of appeafing his Anger by z/^is Circumcifion of his Son : Which was an Extraordinary and Unufual Cafe^ and not at all parallel to theUnauthoriz'd Miniftrations of thofe who adl in Oppofition to that Divine Commijfton, which has been fuccefJively hand- ed down from Chrift and his Apoftles , in all Ages,
VI. Another Objedion is a Maxim, which fome would perfwade us will hold good in Chriftian Baptifm ; and that is , Fieri non de* let ; Factum valet : i. e. // is not lawful to le done 3 }'€t being done^ 'tis Valid,
Anfw*
I o 6 Lay - Baptifm
Anfw. Tho' this Maxim may hold good in Circumftantials of fome Secular Cafes, yet it does not therefore follow that it will fo in all, or indeed in any of the Effentiah of Worldly Matters. For Example : 'Tis not Lawful for- me to make a Man Free of the City of Lon- don ; and tho' I fliould be never fo ferious and formal in pretending, or fliould really fuppofe my felf to have fuSicient Authority to give fuch a Freedom ; yet 'tis certain, that fuch a Freedom given by me would never be Valid : The Man mufl: receive a Legal Freedom, not- withftanding the Counterfeit one he had of me. The like may be juftly affirmed of the Naturalization of Foreigners, and many other great Concerns of this World .• And if this Maxim will not hold good in thefe , and A- bundance of other Worldly Things, how much lefs in thofe of an infinitely higher Na- ture, in the Divine Pofitive Inftitutions which God has made to be the Means and Pledges qf Supernatural Benefits ^ to be conferr'd on us by the Miniftration of his own particularly Commijfiond and Author izd Amhajfadors ? Efpe- cially when we remember , that this Maxim was never appointed by him to be our Rule and Guide in any of our Affairs, much lefs in thofe of a Religious and Spiritual Nature ,• as without all doubt Chriftian Baptifm is. Be- fides, The Objedion acknowledges that it is mt Lavi>ful J therefore 'tis Sinful: 'Tis a Sin agaijifl: an Effentlal of the Inftitution ^ and
hovy
Inyalid. 107
how fucl^ a ^tnful Aa fliouid be sialta for Supernatural pmpofts , is utterly
iiiconceivable ,• nay , 'tis abominabje to at- firm it.
VII. Another Objedion which I have heard jof, is , That the Council of Eliheris , Anno 305-. allow'd of Lay-Baptifm in a Cafe of Ne- ceility ; That the Church of Rome does fo to this Day ; And that the Church of England did fo in the Reign of King EJvjardxhtVlxh^ of Queen Elizabeth , and in the Beginning of King James the Ift.; as is plain, by the feve- ral Common-Prayer Books in thofe Days, par- ticularly King Edwards^ Anno 1551, and King .James's^ 1621. ftill to be feen at Sion-College Library in London,
Anfw. I grant the Truth of thefe Matters of Fad ; and yet affirm, That thofe Allowan- ces , be they of what Confequence they will, are not of aiiy Validity for our Unauthorized and Anti-Epifcopal Baptifms.
As for the Council of Eliheris^ I have cited it Pag, 1 1 and i x of my Prelminary Difcourfsj and made fuch Remarks thereon, as wnll ut- terly fruftrate the Defign of this Objedion ; and therefore I refer the Reader back to it, for his Satisfaction.
Next for the Church of Rome^ her Allow- ances in this Cafe are no Rule to us Proteftants, who have feparated from her, for her many grofs Errors, both in Doctrine and Pradice : - ^^ ""■■ ■ " She
lo8 Lay- Baptifm
She began to quarrel with St, Cyprian, and o- ther Primitive Bifliops, and carried it very un- chriftianly againft them, for not allowing any Validity in llich Bapcifms , and has ever fince perfifted in this ill Humour, fo far as at hit to condemn thofe who do not believe the Va- lidity of Baptifm Adminifter'd by Women, whofe Authoritative Ads in the Church of God, are both contrary to the Law of Nature, and alfo forbidden by the Holy Ghoft himfelf. *' St.BaJilin his loth Epiftle, complains of the " Wejlern Bifliops, and particularly the Romany Quod Veritatem neque Norunt^ neque difcsre
fuftinent. Cum its qui veritatem ipfis an-
nun ci ant contendentes^ hcerefin autem per fe ip- Jos Jlahilientes : 7 hat they neither know the Truths nor care to learn it ; hut the) contend with them who tell them the Truths and hy themfelves ejtahlijh Herefy: For which Rea- fon their Authority ought not to be objeded in this Matter by a Proteftant ; efpecially con- fidering that fuch an Objedor will not fub- mit to their Decifions, even in things of a much more inferior Nature.
The Pradice of the Church o^ England^ in this Cafe, would have been look'd upon as a formidable Objedion, if She her felf had not anfwer'd it already by purging her Liturgy of ib Inconfiftent a Kubrick : I call it Inconfiftenr, becaufe, efpecially in King James the FinTs Reign, She had declared in her Articles of Re- ligion, that it is unlawful^ i. e. fmful for any
Maa
Invalid, 109
Man to Adminifter Sacraments until he be Law^ fully call' J andfent ; and at the fame time al- low'd by her Rubrick to Private Baptifm, that any one there prefent might Baptize the Infant (in a Cafe of Necefity.) This can be reconcil'd to her Articles of Religion by no other way^ but by fuppofing that She, by her Rubrick, authoriz'd and impower'd Lay-men for fuch Cafes, as much, as if She had Ordain'd them by Impofition of Hands. If any will aflert this, yet ftill it will not favour the Baptifm now difputed agalnft 5 for they are utterly de- llitute of any Cuch fuppofe J Impowerzng and Au- thorizing Ruhrick^ as that was efleemed to have been ; Tho' yet, even in that Common-Prayer- Book,upon the PrielVs Examination afterward* into the Lawfulnefs of the Child's Baptifm, it was requir'd, that this Queftion fliould be put to the Perfons who brought the Child to Church ; viz. '' Whether they think the Child '' he lawfully and perfeBly Baptizd ; which (confidering the preceding Queftions, " Whe- '' ther 'twas Baptized with Water ^ and in the " l^ame of the trinity^ &c.) feems to be need- lefs, and to no purpofe, except by asking their Thoughts about the Lawfulnefs and Periedion of fuch a Baptifm, they meant to make it law-^ ful or unlawful^ as the Perfons they put fuch a Queftion to, {hould think it : Which is a very ftrange, and indeed a precarious and uncer- tain Foundation for us to build the Validity of our Baptifm upon, in fuch a Cafe of Neceffity,
And
1 1 o Lay - Baptifm
And therefore 'tis no wonder that the Church of England^ upon a more exad Review of her Liturgy, expungd this Queftion out of the Rubrick ,• and alfo for very weighty Reafons took away the Liberty oi Lay-Baptizing,in her prefent Liturgy, by requiring, even in Cafes of Neceility, that Baptifm fhould be Admini- fter'd by " The Min'ifier of the Tarifh, or any *^ other Lavoful Minijler that can he procufd ; which is a fubftantial Anfwer to all Objecti- ons that may be rais'd from her former Pra- ctice. But if fuch a Cuftom had been ftill continued, St. Cyprian long fince laid it down for an Undoubted truth , " that we are not to he determined I) any Qufloms of that Nature^ '* l^ut to examine whether they will hear the '\ tefi of Reafon. And Bifliop taylor fays, ffpeaking of Baptifm by Midwives) '" this '^ Cujlom came in at a wrong Door^ it leand ^^ upon a falfe and Superftitiom Opinion ; and ^^ they thought it hetter to Invade the Priefi's '^ Office^ than to trujl God with the Souls which " he made with his own Hands ^ and Redeemed ' ' with his Sons Blood ; hut this Cuftom was not to he followed, if it had ftill continud ; for even then they confefs*d it was Sin^ Fadlum valet, fieri non debuit ; and Evil ought not to he done for a good end^ &c. This Cuftom therefore is of the Nature of thofe which are to he laid afide, l^o Man Baptizes hut he that " is in Holy Orders^ faid Simeon of Theffalo- " nica ; and I think he faid truly. But ahove
'' all
Invalid. ill
all things y Opinions are not to le taken up ly Cuftom , and reducd to Vraliite : Not only lecaufe Cuftom is no good warranty for Opini- ons., &c. But lefides this., when an Opinion is offer d only hy the hand of Cuftom., it is commonly a Sign of a Bad Caufe^ and that ' there is nothing elfe to he faid for it. Dudtor ' Dubitantium, Fourth Edition, Page 638, ' 639. A N D in the fame Book, Page 198, *' In all Moral Anions., there muft he a Suhflantial Poteftative Principle that muft have propor- tioned Power to the Effe^b ; a thing cannot he done without a Cauje and Principle in Mo- rality., any more than in Nature. If a Wo* man goes alout to Confecrate the Holy Sacra- ment., it is an ineffeiiive Hand., ftde Sins for ^ attempting it ; and cannot do it afterwards ; and it were wifer and truer., if Men will ' think the fame thing of their giving Baptifm^ ' unlefs they will confefsthat to Baptize Children ^ i^ a mere Natural and Secular A^ion., to ^ which Natural Powers are fufficient ; or that ' Women have receivd Spiritual Powers to do ' it., and that whether a Prieft or a Woman dos ' i^, is no difference., hut matter of Order only. ' If an Effetl he Spiritual., the Agent muft he ' fo too ; Thus far that Great Bifhop ; And if his Reafons are good againft Womens Bapti- zing, as I think they are, they will be as good to all Intents and Purpofes -againft a Man's prelbming to do the like without the Divine
Com-
1 1 a Lay - Baftifm
Commijfton ; becaufe, he is equally deftitute of a Spiritual Power, and i« faci is as little in Holy Orders as {he.
VIII. The laft Objedion that I fliall men- tioa is, what fome Great Men have made ufe of, to Eftablifli the Validity of Lay-Baptifm ; and that is, That tho' it was a Sin for the Two Hundred and Fifty Princes to bfTer Incenfe ; yet by even that Sinful Offering, the Cenfers, wherewith they offer'd, wsre kallow'd ; and God himfelf declared them to be fo, Numh.i6. In like manner, tho' it be a Sin for iL^v-w^^ to Baptize, yet the Perfon fo Baptized is thereby Hallow'd and Sandify'd ,• and confequently fuch a Baptifm is Valid.
Ayifw. This Objeflion has no manner of Force for the purpofe defign'd, becaufe 'tis not in the leaft parallel to Chriftian Baptifm ; for the Cenfers (mere fenfelefs things) were capable of no Supernatural Spiritual Graces anet Privileges to be enjoyed by them, by virtue of that Olfering ; but the Objeds of Baptifm, Senfible, Rational, and Immortal Souls, are to be poilefs'd of, and to be made happy by, fuch unfpeakabie Benefits and Advantage? as are annexed to Baptifm, The Cenfers were wholly Paffive ; but the Baptiz'd Perfon is not fo, for even in Infancy he is Adive by his Sponfors; and when he comes to Years, muft be fo in his own Perfon. The Cenfers, tho'
they
Invalid, 1 1 ^
they were hallow'd, yet they were not hal- low'd to the fame purpofe, as the Cenfers wherewith Aaron offer'd Incenfe; for God did not order thofe Two Hundred and Fifty Cen- fers to be continu'd, for xhtfame ufe to which thofe Sinners put them but required them to he made hroad PUtes for a Covering of the Al- tar : To he a Memorial unto the Children of If- raeJ, that no Stranger which is not of the Seed of Aaron come near to offer Incenfe he fore the Lord^ (Numb. i6. 39,40.) So that if thefe Cen- ters are a Parallel Inftance for Perfons Bap- tiz'd by uncommijfion d Pretenders, then the ufe that God order'd them to be put to, Ihould teach us to make the like ufe of fuch Sinfully- Baptiz'd Perfons, viz. To make them Me- morials to all Chriftians, that none who are not Commijfton'd by Chrift, fiiould. dare to come near to Baptize in the Chriftian Church : But how iliall fuch Sinfully-baptiz'd Perlbns become fuch Memorials fo efteduaiiy, as by renouncing their falfe,and receiving true Chriftian Baptifm from Chrid's Authoriz'd Minifters, and thereby frii (Irate as much as they can, the prefumptuous Ufurpations of thofe who have ao Divine MiiTion for fo great a Miniftration ? This is the mo(i proper In- ference that can be drawn from thefe Cenfers, with refpeci to fuch as are unlawfully Baptiz'd : Tho' after all, they have nothing in them that can with any Coherence, be juttly adapted to the Inltitutioq pf Chriftian Baptifm, or any
I one
J 1 4 Lay - Baptifm
oneEflential Part thereof: The Two Hundred and Fifty Princes, indeed, if comp^r'd to the Unauthoriz'd Adminiftrators of Baptifm, may be fomething to the purpofe ; and fo may the Incenfe, if compared to the Water in Baptifm : Becaufe, as this, when rightly Adminifter'd, is the means of Spiritual Benefits ,• fo Incenfe, when rightly offer'd, i.e. by a Divinely-Com- miflion^ Perfon, was a means likewiie of pro- curing the Favour of God, by making an A- tonement for the Sins of the People. But as for the Cenfers, they were only the Veflels wherein this Incenfe, the Outward Means of the Atonement, was contain'd ; fo that they have not the leaft reference, either to the Per- fon Adminiftring, or the Water of Baptifm, or to the Perfon Baptized ,• and therefore, if the Objedor will have them to be Parallel to any thing at all in this matter, they muft be fo to theVeffel, which contains the Baptifm- Water: And he may make as much ufe as he pleafes of that Parallelifm, which is nothing at all to our prefent purpofe.
UPON the Whole ; the Grand Defign of thefe Princes was (in oppofition to the Efta- blifla'd Priefthood) to offer Incenfe before the Lord, contrary to a Divine Pofitive Inflitution^ vohich confind that A^ion to Aaron and his Sons only. This Offering being thus unlawful, for want of the Divine Authority of the Perfons Adminiftring, was fo far from being accepted, that it was a crying Abomination ; and inftead
of
Invalid. 1 1 y
of procuring a Blefling, either for themfelvCvS or their Abettors, drew down upon them fwift DellrucStion ; the Princes being immediately confum'd by a Fire from the Lord, and Four- teen Thoufand Seven Hundred of their Parti- zans deilroy'd by a Plague. Even fo, if any thing about Baptifm may be hence inferr'd we may juftly fear that the Adminiftration of fup- pos'd Baptifm by Uncommiffion d Perfons, in Oppofition to the Divinely eftablifti'd Prieft- hood of the Chriftian Church, inftead of be- ing a Means of conveying Spiritual Graces and Benefits, to thofe ' who knowingly receive, or acquiefce in it, will rather exclude both fuch Giver and Receiver, (tho' they efcape God's Judgments here) from the infinite Pri- vileges of his Children hereafter, without a fincere and fpeedy Repentance,
Some other Objedions I have endeavour'd to obviate in the Progrefs of this Eflay, and therefore fliall only further declare, that I fincerely believe the Subjeil of this Difcourfe to be a Subftantial Truth ; nay, even a firft Principle of Chriftianity, and that without the couragious Aflerting and Vindication thereof, the whole Chriftian Priefthood and the Divine Authority of it, muft be call'd in queftion (as we fee it has lately been in Pub- lick Print) and confequently in time fo far deny'd, as to encourage every bold Intruder to ufurp that Sacred Office and Minillry, even in oppofition to that Divine CoramilTion, which
I X has
1 6 Lay - Baptif?n
has been conftantly handed down from Chrift and his Apoftles, to this very Day.
I hope therefore that Mone who are vefted with this Divine Authority^, will fight againft it by appearing publickiy in oppofition to the Subject of this Eday : As for my manner of arguing to defend it, there may be Tome unde- fign'd Faults in it, which I humbly fubmit to their jull: Correftion, and prudent Cenfure ; hoping they will execute hoth^ with fo much Wifdom and Condudt, as (to make me fee my own Errors, and at the fame time) not to prejudice, but add Strength and Cogency to the Caufe I have pleaded, which ought by no means to fufFer for my Weaknefs ip its De- fence.
A S for the mere Pretenders to this Divine Authority, I have nothing to fay to them or their Followers, but only to defire 'em to take care not to deceive themfelves, but ferioully to enquire whether there is any Legality in that pretended Commiffion, by which they Ad ,• which till they can y^/i^/y prove, Illiall always efteem to be utterly Invalid for the Adminiftration of Chriftian Sacraments. I ihall not trouble my felf to enter the Lifts with them, tho' they quarrel never fo much with what I have faid ; they have Work enough already cut out to their Hands, ih thofe excellent Books which I have menti- on'd in my Anfwer to the Third Objection ; and to their Arguments I refer them for the
Invalid. 1 1 7
5©tl3ine Kt's^^ of €pifcopacp, that they
may fave themfelves the trouble of demands ing them from mc.
I F they (liall oppofe my Aflertion of the Neceffity of a Divine Commiffion to Admini- fter Baptifm, they will thereby Confound them- felves when they affirm that they Baptize by Virtae of fuch a Commiffion ; And then I ihall not think them worth my Anfvvering.
I conclude all with my hearty Prayers to Almighty God, that this my weak Endeavour may be for his Glory, and Umt ke would keep
us from all f alft ^ectrinc, f-etefp anD
^CfU'flll ; that all who prof efs and call them' felves Chriflians may he led into the ^M^^ Of Crtltlj, and hold the Faith in Unit) of Spirit^ in the Bond of Peace^ and in Right eoufnefs of Life ; and that he would he pleas d to Illuminate
aii56iil)op0, P;iefl0 ants |Deacon0, with
true Knowledge and Underflanding of his Wordy that hoth hy their Preaching and , Living they may fet it forth and fhe\\> it accordingly ; and rightly and duly Adminifler ^13 l^0!|^^^^acra=
meutg, that fo Ser-obosm'^ IBricS^ may not piopliane %i$ ^er&ice, hut that Cfte ^eeb of aaron may fim St^inifter heUre
him ; to whom-^ with his Eternal Son^ and Holy Spirit^ Three Perfons., hut One God^ he afcrih dy as is mofi due^ All Honour^ Praife^ and Glory ^ Mighty Majefiy and Dominion^ hy every Crea- ture that is in Heaven and Earth, and under the Earthy For ever and ever, Amen.
I 3 A p.
ii8
A P P E N D I X
SINCE the Publication of the Firft EditK tion of this Book, I am inform'd, that fome Gentlemen of no mean Charader, have made further Objedions againft the Subjed: thereof, which (becaufe they look very plau- fible at firft fight, and may therefore preju- dice too many againft what I have proposed) I (hall endeavour here to anfwer, as briefly ^nd plainly as I can.
Ohj. IX. AND Firft 'tis faid, that if Lay Baptifm be Invalid, and the Divine Commifli- on to Baptize be conveyed from the Apoftles in Epifcopacy only, then all thofe Foreign Reformed Churches which have no Epifcopal Ordination are effecftually Unchurched, as be- ing (by the Principles aflerted by me) defti- tuteof a Chriftian Miniftry, and consequent- ly of Chriftian Baptifm ^ which is a confequence fo dreadful, and even contrary to the Con- ceftions of many Epifcopal Divines of the Church of England^ that none ought to admit of that Dodrine, from which (if granted) fo great a mifchief muft necellarily arife.
Anfvo. That Lay-Baptifm is Null and Void, I humbly conceive, I have prov'd ; if not, let the Authors of this Objedion Ihew, either the Infuffipiency, or Fallacy of the Argument^ I have produced for that purpofe ; otherwile
A9TE N'DIX. 119
I (hall take it for granted, that they acknow- ledge fuch Baptifms to be Invalid ; or elfe, that at bed they can give no folid Reafonsfor their Validity. And therefore, till I hear fur- ther from them upon this fingle Topick, I fliaJl give my felf no more trouble about it, bur proceed to the conveyance of the Divine Commiffion to Baptize, and this (fuppofing Lay-Baptifm to be Invalid^ can be convey'd from the Apoftles in the Chriftian Miniftry only ; fothat all our Bufinefs here, is to know how the Chriftian Miniftry was handed down, and fucceflively continued from the Apoftles to our Days, and this will determine who can Adminifter Valid Baptifm.
THAT the Chriftian Miniftry was con- veyed from the Apoftles in Epifcopacy only, we have a Cloud of Witnerfes ; Firft, The Inftitution of our Saviour himfelf ,• Second- ly, The Pradtice of the Apoftles, both record- ed in the Sacred Oracles of infallible Truth, the Holy Scriprures ; Thirdly, all Ecclefia- ftical Hiftory,- and Fourthly, the conftantand uninterrupted Pradice of the Univerfal Church of Chrift in all Ages and Places, for One Thoufand Five Hundred Years together from the Apoftles Days. Thefe all bear teftimony to this great Truth, as has been fufficiently demonftrated by a vaft number of the beft Chriftian Writers, particularly fome of our own Nation, and that very lately, ("i;/V. Thofe I have mention d in Anfwer to the Thircl Ohje^
I 4 ^ion^
lao ATTENDIX.
'■ »> — ' ■ ' -• — — - — ■■ ~—
Biotj^ and another EmitleJy The Divine Right of Epifcopacy, Printed for Richard Sare^ at Grays- Inn-Gate in Holhorn^ 1 708,) who have obviated and anfwer'd the Objedions of all Enemies fo excellently well, that it would be no lefs than Prefun^ption in me, to attempt to fay any thing more upon that Subjed:,after fuch Learned Authors ; to whom therefore I refer the Reader for his fatisfa^Stion in this Point, and pafs on to coafider the Objedion it felf.
IF then the Premifes above- menrlon'd be true ; If Lay-Baptifm be Invalid, ^c, then (fays the Objedor) '' All thcfe Foreign Re- " forrnd Churches , &c. are effectually Un- '' church d^ being deflitute of a Chrijlian Mini- " (Iry^ and confequently of Chriftian Baptifm. Why truly, if thofe Foreign Pvcform'd are Unchurched upon the truth of thofe Premifes, I cannot help that, 'tis the Objedor himielf that tells me they are'fo ,• and I know of no way for him to help them out of that DiiE- culty at prefent, but either to prove the Pre- mifes falfe ; or elfe to perfwade them to re- ceive Epifcopal Ordination. But 'tis faid, *' this is a dreadful confequence. It may be fo, arid very dreadiul too, if they are fo far Un- churched, as to be reduc'd to a fiate of abfo- lute Infidels, which I hope the Objedor does not mean when he fays they are Unchurched ; if he does, I mufi: tell him, that (tho' I am no Latitudinarian) I have more charitable
Thoughts
AT9ENT>IX. iM
Thoughts concerning Thoufands of them than he has, upon the Suppofition of their being deilituce of Chriftian Baptifm .• For I beheve Abundance of them may be included in the Number of thoie whom I have fpoke of in the Words of a molt Excellent Modern Au- thor ; ( toivards the End of my Jrfwer to the fourth Ohjetlion ) and that therefore they may very fairly be efleem'd a0 tltUCt) iu tl^e C^UrCtl as the Catechumeni ^ or Candidates for Chriltlan Baptifm , were us'd to be in the Primitive Times. l^his , I think , abates much of the Dreadfulnefs of the Confequence to the Honeil: and Sincere ; but it cannot be hence inferr'd, that their Miniftry and Mini- ftrations are Good and Valid ,• or that thofe who know their Defed;s , fliould concur and communicate with 'em in fuch their Deviati- ons from the Divine Inftitutes.
BUT (to proceed ) this, fays the Obje- Gcox , is '' even contrary to the Concejftons of *' many Epifccpal Divines of the Church of *' England. I fuppofe he means feme of the Writers fince the Reformation, who have en- deavoured to make Excufes and Salvos for the Presbyterian and Lay-OrdinationsAbroad ; In reference to whom, J muft needs fay, that 'tis jufily to be^ fear d they have done more Hurt by fuch their Concefiions , than at the Time of their Writing them they were aware of; For 'tis not to be doubted , that many put a great Value upon the Judgment of fuch
Learn-
172 AT T E N'D IX.
Learned and Good Men , and thereby have been induc'd to believe that fuch Ordinations are Good and Valid ; and confequently, that there's no need for thofe Foreign Reformed to feek for Epifcopal Ordination ; whereby to: many of the Foreign Teachers themfelves are, inftead of being curM of, confirm'd in theri Errors, and (it may be) hindered from fo much as but Enquiring whether they are in the Right or no. With Submilfion to better Judgments , fuch large ConceiTions of thofe mafiy Epifcopal Divines h^iV^ been not only pre- judicial and hurtful to the Reformed Abroad, but even contrary to the Dodtrine and avow'd Pradice of the Church of England^ which they were oblig'd in Confcience, by their Sub- fcription, to fupport and maintain. For, does fbe not teach in her -l]^. Article , That " It *' £5 not lawful (therefore 'tis finful, and con- " trary to their Inftitution ) for any Man to *' take upon him the Office of Miniflring the Sa- '' craments , he fore he he lawfully Caltd and *^ Sent ? And does (he not confine this latfi^
tnl Catting auD ^en&tng , to (Epifcopal
^?&il1$ttOlT , in the Preface to her Form and Manner of Making, Ordaining, and Con- fecrating of Bifhops , Priefts and Deacons > Does ihe not call this (fplfcopal laDjDtnas
ttoit C^?te'?i €t^mmMm an& ^tttl^o^
Xit^ ; when in her 26th Article Ihe teaches, That the Minifter, when he Adminifters the Sacraments , does it " in Chrifl^s Name^ and
JT T E WD I X. iij
*' ly his Commifton and Authority ? Is file not fo exadtly confiftent. to all this, that ftie will not admit any of thefe Foreign Teachers into the Number of her Priefts , no nor of her Deacons neither , without Epifcopal Ordina- tion ? Is not all this fo true , that none can deny ii > And does flie not thereby, as much as may be, prevent all fuch Conceflions, ^nd reprove thofe who make them , contrary to her Doftrine and Pradice ? I think ihe does ; and confequently, that her Articles are nott of fo loofe and variable a Contexture as fome ^who ought to know better) have reprefented them to be, Clike a Nofe of Wax) that may be wrefted to ferve any Turn , and defend al- moft all Contradid:ious Doilrines and Pra- ctices whatfoever ; without confidering that her Articles, Rubricks and Canons, ^c. when duly compared with one another , do make the moft perfect Harmony and Agreement ; and have nothing in them, that is either con- tradidory or inconfiftent to themfelves , or difagreeable to the Holy Scriptures, and Pra- (3:ice of the Primitive Church.
I F in the Days of Jerohoam , the Son of Nehat^ who made Ifrael ta fin^ a Prieft of the Tribe of Aaron ftiould have undertaken to de-« fend the Validity of the Priefthood which Je- rohoam had ^^t up ,• would he not have been juftly cenfurabie ? Would he not have acfled contrary to the Principles of the True Church pf the Jem at Jerujakm ? Certainly he would ,•
notwith'
iH AT T E N'D I X.
notwithftanding the vaftly Superior Numbers in the Ten Tribes who forfook the True Priefts, and the Smallnefs of the Numbers in the Two other Tribes, who would not follow that Mul- titude to Jo this Evil. And the Reafon why he would have been juftly blameable, is evi- dent ; Becaufe Jeroboam made Friefts of the Lovoeji of the People^ which were not of the Sons of Levi ^ I Kings ix. 31. For that this ("as well as their Iddolatry^ was his and the Ten Tribes Sin , is evident by Ahijah\ Speech to them, (z Chron 13. 9, loO Have ye not caji out the Priejls of the Lord, the Sons of Aaron^ and the Levites^ and have made you Priejis after the manner of the Nations of other Lands ? &c. But as for us, ( i> e. the Members of the True Church of God, the other Two Tribes of If- rael) the Lord is our God^ &c. And the Priejis which minijler unto the Lord , are the Sons of Aaron, and the Levites wait upon their Bufinefs, Here you fee that Ahijah triumphs and glories in the True Priefthood W'ith them , becaufe 'twas that which God himfelf appointed ; and he upbraids the Ten Tribes, for their having let up other Priefts, without any Regard to the Divine Inftitution of the Priefthood. Their mighty Numbers , and the feeming Neceflity of their being forc'd thereto by the Secular Power , was no Argument for him to allow of their Priefthood. How much lefs ought thofe Writers among us to have ftudied fo in- duftrioufly, as fome of them have done» to
prove
A T T E NT> I X. 115
prove the Validity of their Miniftry, who are not One Tenth of the Prefent Univerfal Church , and who differ from them and the whole Church throughout all Ages, in not Re- quiring their Minifters to be Vefted with the Divine Authority by Epifcopal Ordination.
I A M well aware of what is pleaded by thofe Epifcopal Divines ; viz. That thefe Fo- reign Reform'd were under a Cafe of Necef- fity, and fome of them fay , they are fo ftilL But I am not yet fatisfied what they mean by this Cafe of Neceffity : The Church of Efig- /WjWhereof thofe Epifcopal Divines areMem- bers , has not declar'd it : The Scripture is wholly filent about it, and Con the contrary) has recorded the Dreadful Punifliments inflid- ed upon fome, who (to all Appearance) had a great deal of Reafon to plead , that they were under great Circumftances of Neceffity, to alTume to themfelves thofe Offices, where^i in they miniftred contrary to the Divine In- ftitutions : As in the Cafes of Saul, 1 Sam. 13. from Fer. 8. to Fen 14. and Uzzah, % Sam* 6. 6, 7. So that I am utterly at a Lofs to know, how thofe Writers could difcover any Cafe of Neceffity, that of it felf was fufficient to au^ thorize Men to take upon them the Great Of- fice of Mediating between God and Man. There is not one Inftance (that I know of) in all the Sacred Oracles, of any one's being in- flated into fuch an Office , even in the great- eft Cafes of Neceffity , without an explicit
Reve-
ia6 AT T E N "D I X.
Revelation of God's Will, that the Man (hould adt therein , when the ordinary appointed Means of giving him his Comn^iffion was wanting. And if the Excufers of thofe Fo- reign Ordinations can fliew me fuch aninftance, I ftiall be very much obh'g'd to them if they will be pleas'd to do it.
NAY further ,• Suppofing that 'twere pof- fiblc to determine a Cafe of Neceflity , that might be fufEcient to empower Men to admi- nifter Valid Sacraments, without Receiving a Commiflion for fo doing, by God s appointed Means of Epifcopal Ordination ; yet I don't find, that any of the abovefaid Writers have prov'd by good Arguments , that the faid Fo- reigners were ever under fuch a Cafe of Ne- ceffity, much lefs that they are fo novo : And till this is prov'd, I fee no Reafon to be at all con- cluded by the Writings of even the beft of ivlen, when they make fuch Provifo's as God has not made, and who can give us no Proof of their b^ing guided in their Didates by the iafaliible Spirit of Truth, as the Blefled Apo- ftles and Prophets were.
I K N O W that fome do beg the Quefti- on , by fupplofing , *' What if the Epifcopal ** Order were utterly Extind, and no Bifliops " could be found to confer Eloly Orders ; " muft there be no Miniflers therefore in the ^' Chriflian Church > And mufl the Vifible " Church of Chrifl ceafe to have a Being as ** fuch in the World ? This, at firfl Propoimg,
looks
AT T E N T) I X. 127
looks to be a very weighty Queftion ; but when we juftly refled: on the Divine Veracity, which has infallibly afliir'd us, That Chrifi mil le with his Apoflles^ ( i. e. them an J their Sue- cejfors, the Bi/hops ) alway even unto t^C (0|tD of t^e 8B0?ID ; and that the Gates of Hell fhall never prevail againji the Church 1 then the Impertinence and Folly of this [What if] does immediately difcover it felf ; Becaufe it fup~ pofes what in Fad: never was^ nor e^/er will be ; and therefore needs no Anfwering, becaufe not to be granted. But alas ! Suppofing that it were (as it is not) poflible, for the Church to be univerfally deprived of her Spiritual Fa- thers, the Bifhops ,• 'tis our Duty, as well as Safety, rather to wait and hope for fome New PvCvelation of his Will, for another Inftitutioii of Men to fucceed in the Chriftian Priefthocd, than to take it upon our felves by fuch Ways and Means as he has not hitherto appointed, and which will therefore prove ineffedual for the fupernatural Purpofes of his own Di- vine Inftitution ,• (becaufe jSjpaH by his own Authority only, can never make a Human equal to a Divine Inftitution;) but this Cafe has never happened yet; and therefore, no So- ciety of Men, either paft or prefent, can be at all excused upon this fuppos'd Foundation.
AND now to conclude all that I have to (ay to this Objedion ; no Dodrine whatfo- ever can be proved to befalfe, by the Mifchiefs
of
1^8 JTTEJM'DTX.
of thofe Confequences which neceflarily arife from it, when thofe Confequences themfelves are not contradidory to (omQ previous Truths; and when Men by either their wilful Sins, or fupine Negleds, are the only Caufes of the Mif- chiefs of thofe Confequences, for which Truth and its Affertors are no ways anfwerable. This I believe is a Maxim that will (land the Teft of a ftridt Examination, and hold good in the Cafe before us : And I pray God to touch the Hearts of thofe who are concern'd in it, with a due fenfe of their Deviations from his Holy Inftitutes, that they may compleat a thorough Reformation ; that the Chriftian Prieft^ hood may recover its Ancient Spiritual Glory ; and that we may be all blefs'd with the Hap- pinefs of a Univerfal Communion of Saints here in the Church Militant, fo as to be infi- lled to an entire and eternal Union and Com- munion with the Church -Triumphant in the Kingdom of Heaven.
O^y. X. 'Tis further objeded; ThatifLay- Baptifm be Invalid, then all thofe who never receivM any other Baptifm are uncapable of Holy Orders, having never been Baptiz'd ; and therefore the Orders of feveral Epifcopally Ordain'd Perfons among us are Null and Void, and confequently fo are all their Minilterial A&s too, becaufe they never receiv'd any o- ther than Lay-Baptifm. This will mvolve the Church into the utmoft Confufion ; and there- fore the Invalidity of Lay-Baptifm ought not
to
ATT E N'DIX 1^9
to be allow'd by any, who value the Order and Peace of the Church.
J^fw. THIS Objedion raifes a Confe- quence from an uncertain , and it may be a falfe Foundation ; for it takes for granted, that the Unworthinefs of a Perfon to receive Holy Orders or his being not duly qualified for them, by reaibn of his being Unbaptiz'd, renders Ho- ly OrderS) if conferred on him, Null and Void; or, in ihort, that waj^t ofBaptiJm Nulls Holy Or-^ clers in any ? erf on Ordain d to the Miniflrj, This Aflertion does not yet appear eafy, if at all to be prov'd, for thefe following Reafons.
17?. Becaufe there is a vaft diSerence be- tween a Perfonal Capacity or Qualification, and an Authoritative One. For, a Perfonal Qualification iox the Miniflry, is, what a Maa is bound to be endow'd with, ill ComUlOIT with all other Chriftians, whether he be Or- dain'd to the Miniftry or no ; and therefore Baptifm and Holinefs of Life being equally in- cumbent on all Chriftians, Mmifters as wxll as Lay-men, rnay jujily be diftinguidi'd by the Name of Perfonal Qualifications.
B U T an Authoritative Qualification for the Miniftry is tha'c only, whereby a Man is fepe- rated and diftinguifhd from the reft of Man- kind, and thereby empowered to Perfonate and Reprcfent the Divine Prefence, for the convey- ance of Spiritual and Supernatural Benefits to us. This is what we , call the Divine Com- miffion, convey 'd from the Apoftles in Epifco-
K p^cy.
pacy, and given to the Ordain d Ferfon by Im- pofition of the Bifliop's Hands.
idly, A PERSOhJAL Qualification may be, and in tadl: often is wanting^ when an Authori- tative One remains Good and Valid ; and there's abundance of Reafon that it fliould be fo, be- ca'ufe, the Perfonal Qualification chiefly refpedJs the Man himfelf, who is, or ought to be, pof- fefs'd of it, fince he only will reap the benefit of having, or find the mifery of being defti- tute of it- But the Authoritative Qualification, as fuch, relates only to God, and the People ; to God, as the Minifter is to be his Proxy and Reprefentative ; and to the People, as they are to receive from God the Supernatural Benefits of his Proxy's Miniflrations. The People re- ceive no more advantage from the Perfonal Qualificatron of God's Reprefentative, than they do mifchief from his Perfonal Immora- lities ; that is, none at all, (except but by their own Learning or Imitation of them,) becaufe they are neither anfvverable for the one or the other, any farther than as they are Encouragers or Abettors of them : If he be deflitute of any fuch Quahfications, let him look to that, 'tis none of their bufinefs with refpecSt to the Validity of his Minijlrations : All that they are bound to take care of, upon that fvigle account^ is, that he be trill'*^ ItWt ; and if they are but once fecure of that, then in all his Miniftrations they are not to fuppofe him, b'jt'Chrift himfelf (whcmhePerfcnates) to be Adminiuring to them ^ for, all Sacra- ments,
A'PTEMT>IX. i^,
ments, on the Part of the Admimjl ration^ are Good and Valid, only upon tins ^XiZ jfoun* hntiOXi ; without this, of Chrift the Great High Prieft's Adminiftring, either himfelf in Perfon, or by his Proxy, all Chriftian Sacra- ments mufl: fall to the Ground, and be of no ufe or advantage to Mankind : And therefore if we can but folidly, i. e. upon good Founda- tion, believe, that he does thus Adminifter to us, we need never concern our felves with the Terfonal Qualifications of his Reprefentanve, for the Validity of thofe Adniini(lration,s, which receive their whole Efficacy from the Authori- tative Qualifications of Chrift himfelf, who has promised to make good, and conGrm them, when performed by one whom he has fen t,
TO Exemplify all this in the Cafe before us : Holinefs of Life is requir'd as a Perfonal Qualification, previous to Holy Orders : This is evident from Sr. Vauts Epiftles to Timothy and Titus ; and yet 'tis well known, that our Lord himfelf chofe JuJas Ifcariot^ a covetous Thief, and one whom he himfelf branded with the Name of a Devil ; I fay, 'tis weil known^ that h£. chofe this wicked Wretch to be no kfs than an Apofile, artd fent him to Preach and Baptize, to cad out Devils, and to heal the Sick, as well as the reft of the Apodles ; for which Reafon, all his Miniflerial Ads were Good and Valid, notwithftanding his being deftitute of the Perfonal Qualification of Holi- nefs of Life I and 'tis univerfall;^ acknowledged,
K 2, thaD
i^jg ATT ENT> IX.
that the fame is true of all other wicked Bi- ftiops, Priefts, and Deacons whatfoever, other- wife we could never be fatisfied with the Va- lidity of Ordinations in any Age of Chriftia- nity. And therefore, tho' Holinefs of Life is a neceffary Terfonal Qualification for the Mini- ftry, becaufe of great Edification to the Peo- ple, kSc, Yet if a truly Ordained Minifter lliould be a wicked Man, the People ought not to fufped; the Validity of his Miniftrati- ons by reafon of the VVickednefs of his Life, becaufe, 'tis Chrift that Adminifters by him as Im Proxy onl)'y and Chrift's Miniflrations are certainly Good and Valid ; let his vifible Re- prefenrative be never fo wicked, he himfelf (and not the People, except they concur with, and encourage him in his Wickednefs, ) mud anfwer for that. This is exadJly agreeable to the 26th Article of the Church of England ; and therefore there is no need longer to infift upon it, but to proceed to Baptifm, another Terfonal Qualification for Holy Orders.
IT is certainly the indifpenfable Duty of Every Minifter to be Baptiz'd, as well as to be perfonally Koly, becaufe 'tis a Divine Law to which all ought to piay Obedience. For which Reafon I cannot omit commending the lauda- ble Cuftom of the Church oiRome^ who (tho' Corrupt and fcandaloufly Wicked in other Matters, yet) requires her Candidates for Holy Orders to prove their Baptifm, before they can be admitted into the Miniftry : And I
IhoulcJ
ATTENT>IX. 15^
fhould heartily rejoice to fee the Governors of our Church require the fame of her Candi- dates for the Minifterial Fundtion, who, 'tis to be fear'd, ever fince the Reformation, have never been enjoynM to bring Certificates of their Baptifm, as well as of their Good Beha- viour and Chriftian Converfation. ThisOmif- fion, I charitably believe, proceeded only from an Opinion, that none would prefume to enter into Holy Orders lefore they were Baptizd^ and that therefore ^twas neeMefs to require a Proof of their Baptifm : But however, it thisCuflom had been preferv'd, 'tis reafonable to believe, that our Minifters would (fome of them) have been more ftrid in keeping their Parifh-Regi- flers of Perfons Baptiz'd by Lawfully Ordain'd Minifters, and not have fuffer'd Schifmatical Lay-Baptifms to have been Regifter'd among the True Eaptifms^ as 'tis now fcandaloufly pradic'd in fome Places, to the great Grief of many, and I hope almoft all our Divines, who have conRantly oppos'd all fuch unwarrantable Pratlices^ and will ( to their Praife be it fpo- ken} never fuffer fuch Regiflers to be made in their Parifli Books. I fay, if this good Cuflom of requiring Certificates of their Baptifm had been continued, 'tis very likely, thar no Lay- Baptiz'd Vtrfon would have got fuch a Certi- ficate from theMinifter of any Parifli^ becaufe fuch a Minifler's giving fuch a Certificate, would have been a publiihing of his own fault, in making fiich a Regider as is contrary to
K 3 the
iH ATTEND IX.
the Laws and Cuftoms of the Church,- for he muft have mentioned the Lay-man's Name> who was faid to have Baptiz'd the Perfon, and thereby have declar'd, that he hinifelf took part with Sckifmatkks^ and confequently muft have incurr'd the Penalties of the loth and ^yth Canor^s of the Church of England : And this might have been an efFedlual means of preferving our Rcgifters entire, and confe- quently of keeping out of the Miniftry, thofe who receiv'd Baptifm from Lay- Preachers,- no other Lay-men being at leaft now fo prefump- tuous, as once to pretend to Baptize. But this only by way of Digrefllon.
AND now to return ; Chriftian Baptifm is certainly a Ferfonal Qualification for Holy Or- ders ; and that it is no more than a Ferfonal One, I infer from hence, becaufe all Chriftians are CQUali]? biDund to be Baptiz'd^ Minifters as well as People ; and it cannot be prov'd, that it is more the Duty of the one than of the other to be Baptiz'd : If it be faid, Yes it is, becaufe there muft of neceffity be a Chri- ftian Minifter, before there can be a Baptiz'd Lay man ; this is nor deny'd : It is certainly true there muft be fo ,- but it does not there- fore follow that he is not a Chriftian Minifter if he is Unbaptiz'd ; for 'tis not his Baptifm, but the Commiflion that makes him a Chri- flian Minifter, cr cne fet apart, to Mtnifler in the Divine Offices of the Chriftian Religion, His being Baptised is not his Commiffion ; for, if it
is,
ATT END IX. . 135
is, then all Baptiz'd Perfons are, as fuch, Qom- mijfiond Officers of the Church ; and fo thereis no need of any other Ordination, which is ab- furd, and contrary to the Principles upon which this Objedion is rais'd. Again, His being Bap- tized, is no Inllituted Ejfential Tart of his Com" mifton ; for, if it be, then- all Baptiz'd Perfons, as fuch, have One Inrticuted Fffenfial Part of a Commidion , tho' ;?<?/ a vjhole Commiffion ^ which is alfo abfurd, becaufe a Commiflion is but £>ne tfling, and the Ejfential Parts there- of cannot be feparated without Violence and DeftrucSion to the whole ,• and therefore all Baptiz'd Perfons, if they have One Ejfential Part of a Commiffion, muft have the whole ; which brings- us back to the firfl: Abfurdity, and confequently Baptifm it felf, being no Con- ftituent Efiential Part of his Ccmmiffion, or Ordination, He who is Deditute of Baptifm, is not by reafon of that CSlaitt aloite, Defii- tute of Holy Orders. If it be cbjed:ed, that while he isUnbaptiz'djhe is out of theChurch : And how can he, who is not of the Church, admit another by Baptifm into the Church > I Anfwer, Tho' he is out of the Church with refpeft to any Benefits to himfelf, yet not with refpedt to the Spiritual Benehts, he has Au- thority and Commi(fion mediately to convey to others : For, a Man may be a true Mejfenger to carry that Good to another, which he him- felf neither does, nor ever will enjoy. A Ma- tter of a Family may fend a Neighbour, or a
K 4 Stranger
^6
ATTENDIX.
Stranger^ who is ^o^t of his Family^ and give him full Power and Authority to adopt and enter into his Famiiy, fome Poor, Dellitute, Orphan Children, whom he Commiferates. And tho' that Stranger be not of the Family hirafelf, yet his Adopting thofe poor Children into that Family, ftands good ; becaufe the -Mafrer of the Family /^;^^ and impovcer'd him to do it. And this I take to be very parallel to the Cafe in hand : And therefore he who is not of the Church, becaufe Unbaptiz'd, may as truly admit a Perfon into the Church by Baptifm, ns he who (tho' Baptized) thro' his V/ickednefs, is deftitute of the Holy Ghoff, can convey the Gift of the Holy Ghoft by his Minidration of Sacraments to others : For, as 'tis not- the Terfonal Holinefs of the Admini- ftrator, that conveys Holinefs to me in the Minidraticn of any Sacrament ; fo neither does Iiis having receivd that Sacrament, fignify any thing to me for the Validity thereof, when he Adminiflers it to me hy virtue of a Divine Com- mijjion explicitly given to him. This COltt« milfiotl alone, is that which makes the Mi- niftration not his, but God's own Ad, and as fuch ( vAthout any other Appendant Caufe ) 'tis Good and Valid, fience our BlelTed Lord call'd both Unbaptiz'd and Unholy Men, viz. his Apofiles, who cannot be prov'd to have he en Baptizd in tlpe T^ame of the Trinity before his Refurredtion ; and one of them, Judas If- cariotj a Thiefj a Devil in his Difgofitipn, Vo
JTTEN'DIX. 157
the Adminiftration of Holy Things, as if he would thereby teach us, to looJc with Faith on 1)10 autt|0?tt? OnlV, without confiding in any of the beft Accomphftiments of thofe on whom he has conferred it. And if we do but look back to the Condition of the Jewijh Church, during their forty Years fojourning in the Wildernefs, v/e ftiall find that none of them were Circumcis'd in all that fpace of time ; and tho' the Uncircumcis'd was by^ God's own Appointment to he cut off from a- . mong his People ; yet the Miniflry of thofe Prieils and Levites, who w^erc born in the term of thofe Forty Years, was not NuH'd and made Void for their want of Circumcifi- on ; which doubtlefs was as much neceflary to qualify them for Holy Orders, as Baptifm is now to qualify our Chriftian Priefts.
UPON the Whole ; As neither the Baptifm^ nor Perfonal Holinefs of the Minifter, can Bap- the or make us Holy, but tl^e ©iblUe ^U* tJ^Oltt^ refiding in him ; fo neither can the Baptifm or Perfonal Holinefs of the Bifliop con- fer Holy Orders, but t^e i^lbinc aut^OZtt^ from Chrift and his Apoftles, vifibly convey 'd to and refiding in him : 'Tis by virtue of t^i^ SlOUB that Holy Orders are given ; and if ei- ther the Bifnop or Ordain'd Perfon, or both, have any Perfonal Incapacity^ viz, of Wicked- nefs, or want of Baptifm, the Fault is their own, and they muft anfwer for it : But as for the Ordinatipn, that muft remain Good and ' ' Valid,
1^8 ATTENDIX.
" ■ l»IW— ■ ' ' " ILUUi«JIMH ■Ill I Mil m - ,, .i.,im, I I ^
A^alid, by reafon of the External Divine Com- mi/Tion Je faiio given to the Bifhop. For, if every Perfonal Defeti of v^'hat is requir'd.either in the Adminiftrator or Recipient, could In- validate the Adminiftration, either of Baptifm or Holy Orders, vi^e fliould never have, an End of Rebaptizations and Reordinations : Nay, we could never have any Certainty, ei- ther of Valid Baptifnns or Ordinations, be- caufe we fnould always find but too many Occafions, to call in queftion the Sufficiency of the Preparations, and Perfonal Qualificati- ons of both Minifters and People, who 'are all equally expos'd to the fame HumanFrailties, and liable to be try'd with the fame innume- rable Temptations.
AND therefore I humbly conceive, our beft way is (I don't fay onlp but) CfjlCfl^ to regard, and infill: on the Vifible Divine Authority and CommifTion, handed down from Chrift and his Apoftles, by that .0^Der of Men, who have ^/zi^^j^ had power to convey it to others ; this, with the Right Matter and Form of Adminiftration, are what we ought to efteera to be the only Effentials of Baptifm and Ordination, on the part of the Admini- ftration of them ; and as for the reft, every one in particular muft do his part to the uc- moft of his Power, to fecure thofe Perfonal Qualifications, which God has requir d of both Minifter and People, under no lefs Penalty than that of Eternal Danrination, upon the Wilful negled of them. THUS
JT T E KT> I X. 1^9
THUS far I have prefum'd to declare my Thoughts, concerning the Uncertainty and (as far as I can fee) the Falfenefs of the Foun- dation, upon which this whole Objedion is raised, humbly fubmitting all I have faid in oppofition to it, to the better Reafons and Ar- guments of my Superiors, the truly Ordain d Minifters of Jefus Chrift, whether Bifliops, Priefts, or Deacons; fincerely declaring, that if any thing has drop'd from me, that is con- trary to the Truth of Chriftianity, I do here- by Recant it, and will do fo in a more parti- cular manner, as foon as I can difcover my Error.
AND now, whether what I have faid againft Ordinations, and Holy Miniftrations being Null'd for want of Baptifm, be true or no ; if the Invalidity of Lay-Baptifm be a Truth, let every one take care to keep him- felf from, or extricate himfelf out of, the mif- chievous Confequences of it. And if the NuUing of Holy Orders and Miniftrations, be a real Confequence of this Truth, then there's no other Remedy, but that thofe who are in- volvM in it, ftiould extricate themfelves out of it, ly Epifcopal Baptifm and Reordinatioyi. It is not enough to fay, that " This will in- *' volve the Church into the utmoji Confufion ; for, want of Baptifm and a Valid Miniftry is the moft pernicious Confufion, and infinitely greater than what can proceed from fuch Per- lons receiving Valid Baptifm and Holy Orders ;
and
I40 AT T E ND I X.
and therefore, if the Premifes are true, the Risk muft be run; for Truths of fo great Im- portance muftnot be ftifled, and made to give way to fuppos'd Confufions ,• becaufe, what- foever mifchief may arife, can never be the Refult of Divine Truth (which is always Good and Beneficial) but of Mens Sins and Impieties, in ufurping thofe Sacred Offices, which they never received any Commiffion to Adt in. So that thofe who value the Order and Peace of the Church, ought not to dif- allow of the Invalidity of Lay-Baptifm, upon the Account of this Confequence, but rather to enquire ferioufly, whether Divine Revela- tion gives us any Foundation to believe, that fuch Baptifms are Good and Valid ; and if they are not, whether the Nulling of Holy Orders be a real Confequence thereof ; and if it be, they fliould aflert and maintain it to the ut- moft of their power, nay even to Martyrdom it felf, if the defending fuch a Truth did ex- pofe them to it, rather* than fufter themfelves to be deftitute both of a Chrtjiian PrieJIhoody and CJjriflian Baptifm,
Ohj. XL BUT others fay, that to avoid the fatal Confequences of adhering too rigo- roufly to this Dodrine of Lay-Baptifms being Invalid, the Authority of the " Powers H'terar- " chical are "very Divine , ayjd the fame which *' Chriji had^ not to the violation of his Laws ^ hut to " Sifpenfe roith them to€H^t^tiiinfor which f' the) majf Itimpovoerd to Relax fiat $d Rules in
[[ cafes
AT T E NT> I X. i4.r
cafes that appear necejjfary or expedient. And that therefore, tho' Heretical^ Schifmatkaly and Mimical Bap t if ms are done without^ nay^ and againft the confent of the Hierarchy, and therefore are not entire^ or valid in them- felves^ yet they are wade fa on the Pofi-Faii^ ly the Spiritual Towers^ fo far^ as that the External Rite (hall not he Reiterated ; lut as to any Spiritual Graces they are not to he had thereby^ till thofe defe^ive and Irregular A^s are fupplfd^ Righted and Confirmed^ ly the Chrifm of the Bifhop^ or Impofition of his Hands ^ or fuch Right hy which he (hall fix the ? erf on Baptizd into a State of Canonical Union with the Church. So alfo, the Vali- dity of Lay-Baptifm, as well to its Internal j as External Privileges^ ftands on the Author i^ ty of the Church's Power to grant fuch Licenfe to Lay -men in Extremities. All which be- ing confider'd, Lay-Baptifms ought now to be acknowledg'd Valid, efpecially to fuch as have been confirm'd by the Bifliop.
Anfv. THIS Objedion is for the mofl: part in the very Words of a Learned and Re- verend Oppofer, of One of the mofl: Poyfo- nous Books, that, it may be, was ever fuffer'd to be PubliQi'd in the Chriftian World, faljly Intituled, the Kt5l?C0 Of tl^e. Cl)2<ftfatT Cl^UtC]^ afferteft. The worthy Author, who has done the Church good Service, in anfwer- ing that pernicious Book, I dare fay, never dciigned, that any thing in his mod Excellent
Bc-nk
14^ ATTEN^DIX.
Book fliould be conftru'd to favour our Lay- Baptifms, which are evidently in Oppofition to the Divine Right of Epifcopacy , and for which our Hierarchical Powers have provided no act Cf ConfirmattOn* So that, in thefe Nations, our Lay-Baptizers, and their Profe- lytcs , can reap no Benefit by any thing af- ferted in this Objedion.
I HAVE already, under the Corollary of the Third Propofition , declared my Reafons againfl: the Difpenfing Power pleaded in this Objedion ; to which I fliali further add. That I acknowledge the Divine Pavers of the Hierarchy ; but with this Reftridion ; That fince the Settling of the Canon of the Holy Scriptures , they are for ever limited itt
Cl^tnssJ if ttn&amental to that Rule, from
which they have no Authority to deviate, and confequently not to eiifpenfe with any of the Effetitials of Baptifm, which (without all doubt) is a Fundamental of Chriftianity :Such a Difpenfation muft be a Violation of Chrift's Law \ and how that fliould be to Edification^ is inconceivable ; finceChrift, our Great Law- giver , has provided Fundamentals fufficient for the Edification of his Church , in all Cir- cumftances whatfocver ; and Obedience to his Laws about Fundamentals , is mofl: certainly the beft Edification : Otherwife, He who is Omnifcient Wifdom it felf, would never have made fuch Laws. And therefore, with Sub- miffion , there feems to be no Necefiity for
Empower-
A'P T E NT> I X. i4j
Empowering the Governors of the Church *' to relax his Stated Rules ^ no not in Cafes " that appear neceffary or expedient. Befides, if Chrift has made Stated Rules for the ElTen- tials of Chriftian Sacraments, without provi- ding for fuch pretended Cafes of Neceffity % the Hierarchical Powers muft certainly run a great Hazard of Sin , in attempting to dif- penfe with Things for which he has made no Provifion ; and the Perfons difpens'd with can have no juft Satisfa^ion in fuch Difpenfations ; efpecially when the Teeming Caufe of them is removed , as it certainly is in the Cafe of Perfons baptized by Unauthoriz'd Lay-men, contrary to the Stated Rule , who may after- wards obtain Epifcopal Baptifm. agreeable to the Law of Chrift, // the Hierarchical Powers mil hut give them Leave.
THIS I fay in Oppofition to thofe wh# affirm , that the Hierarchical Powers atC " actually entlOlBeD tvith Authority to dif- ** penfe with ChriJTs Laws , and to relax Sta- *' ted Rules , in Cafes that appear necejfary and *' expedient'' ; which the Learned Author, whofe Words they ufe, does not fay. All that he intimates, is only, that they ilia^ i)t empower'd to do fo ; Which plainly ihews^ that he would not venture to affirm that they really are ; and 'tis reafonable to believe, that upon Second Thoughts, he will not allow fo much, as that they may he fo empowered ; Be- caufe what way le , may not he , z& far as we
know.
14^ ATTEND) IX.
know. Nay, 'tis more agreeable to Reveard Religion , to fay , that they are not fo em- power'd ; becaufe a Thing of fo great Mo- ment would never have been left out of the Divine Oracles , to be handed down to us thro' ail Ages , by the ZXnattUn S^etJ^DD of Oral Tradition only. And therefore , 'ti& very unfafe for us to truft in fuch [fyiay tes], when the Receiving, or not Receiving, of Spiritual Supernatural Privileges and. Benefits^ depends upon the Truth or Falfity of fuch a' Difpenfing Power, as it certainly does in the- Adminiftration of Chriftian Sacraments. ''^He-^ *' retical , Schifmatical and Mimical BaptifmSj are in this ObjecStion acknowledg'd to be *' not Entire or Valid in themfelves ; there- fore in themfelves ihey are utterly and entire- ly Invalid y(^hy the Corollary of the Third Fro-^ pofition.^ It is alfo faid , That " as to any '' Spiritual Graces^ they are not to he had there- " l?y^ till^ &c. Which is a plain Indication, that of t^emfelbC^ they are of no Efficacy to the Purpofes of Chriftian Baptifm ; the Ad- miniftration whereof is certainly efficacious for the Conveyance of Spiritual Graces. A^ gain : They are calFd here " Defedive and '' Irregular Ads. But why are they De- fedive ; except but for their being uncapable of producing the proper Eilecfts of true Bap- tifm ? And why fiiould they be term'd /rrd-^/^/- lar Ads ; except only but for being contrary
to
ATTE NJ)IX. 145
to the Stated Rule, ([or, which is the fame) the Firft Inftitution of Chriftian Baptifm ?
S O that the External Rite perform'd by thefe Heretical^ Schifmatical and Mimical Bap* tizerSy being thus acknowledg'd to be contra- ry to the InflitHtion of Baptifm , and utterly incapable in it felf of being the Means to convey any Spiritual Graces ; what has it to do with Chriftian Baptifai > Certainly it muft be a mere Nullity, and all one as if it had ne- ver been perform'd : Becaufe, if it had noVir- tue to confer Spiritual Graces, it had no Vir- tue 16 coflfer any Benefit at all ; for even the outward Privileges are no Privileges , when feparate from the Spiritual Graces. Thus, all Perfons on whom the faid External Rite was perform'd, can receive by means thereof none of the Benefits of Chriftian Baptifm ,• which are all Spiritual and Supernatural ; and confe- quently, muft remain in the State of the Un- baptiz'd, till they receive True Chriftian Bap- tifm ,• which, how they can receive, without repeating the External Rite by a Proper Admi-. niftrator, is utterly inconceivable. It is faid indeed , That " thofe DefeBive and Irregular *' A^s Qi' ^' the External Rites of thofe He- " retical, Schifmatical and Mimical Baptifms^^ *' are Supply' d ^ Righted^ and Confirm d hy the " Chrifm of the Bijhop , or Impofition of his " Hands, &cc. For Anfwer to which, I refer the Reader to the Corollary of the Third Propc- jitioH ; and further add , That this is only
L faid,
146"" ATT ENT>IX.
fald, and not prov'd ; atid I believe never will, till it can be demonftrated, that, that which be* fore was mBaptifm at a/I in the ChriftianSenfe of the Word , is now made True Chriftian Baptifm, (without the AG: of Baptization ) merely by the. Bifhop s Chrifm , or Impofi- tion of his Hands. Either the firft External Rite was the ^ite 23aptifm the Scripture fpeaks of, or it was not ; if it was, then it was Entire and Valid Baptifm , and confequently wants no fuch Ad of the Bifhop tofupply and rt^ht it ; but if it was not that iDne IBap^^ tlfHT, then nothing can make it fo, but the very Ad of Baptization by a Chriftian Mini- fter : For it may with as much reafon be aiBrm'd, that Baptifm is Adminifter'd really and truly by fuch Ads of the Bifhop, to all other Un^ haptizd Perfons as well as to thofe ; and fo at laft, Baptifm it felf will be rendered needlefs, Vi/hen the want of it can be fo eafily fupply d : But no lefs than a Divine Revelation will fuf- fice to convince us, that this is true ,• and till that is produced, we muft continue to believe, that not all the Ads of the Higheft Created Powers on Earth, are fufficient to make that which before was no Baptifm, to become Chri- ftian Baptifm, without the Ad of Baptization by a proper Minifter, as Chrift Has appointed in the Inftitution : And that confequently, thofe who never received any other than Lay- Baptifm, are ftill unbaptiz'd, notwithftanding
. their
AfTElsI'DIX. 147
their being fuppos'd to have been confirm'd by the Bifhop,
Thus fafj upon Suppofition that the An- cient Heretical and Schifmatical Baptifms wer€ of the fame Nature with thofe of Un- authorized Lay-men's Baptifms ; which this Objedion feems to reprelent them tt) have been ; becaufe it fays, that they were not Va- lid in them/elves---^-* Th^t no Spiritual Graces were to he had thereby^ &c. Tho'in truth thofe Heretical and Schifmatical Baptifms were not of the fame Nature with Unauthorized Lay- Baptifms ; for they were perforn^'d by Perfons who had received Epifcopal Ordination , and {o were authorized to Baptize. So that^ whatfoever was the Fault of thofe Baptifms j the Churches who allow'd them , reckon'd that they were Valid in themfelves ( as want-^ ing no Ejfential Part of the Inftitution ) tho' accidentally Criminal , by reafon of the Un- charitablenefs of the Seperation of thofe He* reticks and Schifmaticks , who adminifter'd and received thofe Baptifms ,- And during this Uncharitablenefs, they reckon'd, that the Bap- tized received no Benefit by their Baptifm, till they came into the Unity of the Church | when, upon their Repentance of, and Abfolu- tion from, the Guilt of their Uncharitable Se- peration, by Impofition of the Bifliop's Hands, the Obftacle was thought to be taken away, which before hinder'd the Benefit of the Si- cramentj and fo the Graces due to their Bap^
14-8 ATT EN'DIX.
tifm, if it had been done in Charity , and which were impeded and hinder'd, by reafon of their Uncharitablenefs and Sinful Sepera- tion from the Church; upon their Coming in- to her Unity, took place, and became effedtual to their Spiritual Advantage. This was the Opinion of thofe Churches, who allowed thofe Baptifms to he Valid in themfelves : And how true this their Opinion was, I am not con- cernM ,• becaufe the Baptifms I am difputing, are not fuch Heretical and Schifmatical Bap- tijms J but plainly Unauthorizd ; not only without any Commiffion at all, but alfo inOp- pofition to Epifcopacy it felf ; which thofe Ancient Churches never experienced ^ nor en- ter'd into any Confultation about.
u
As for the Validity of Lay-Baptifm^ That it Jiands on the Authority of the Church's Tow- " er^ to grant fuch Licenfe to Lay-men in^Ex^ " tremities ; when it can be prov'd , that Chrifl has Fefled his Church with fuch a Power j it will neceflarily follow, that fuch Authorized Lay-Baptifm, in Cafes of Extremity ^ muft be Valid upon that Foundation : But even thea our Ordinary Lay-Baptifms muft be Null and Void 5 becaufe they are deftitute of the Plea of Neceffity , and alfo of any fuch Authority given them by the Church , in a Country where Chriftian Priefts are to be had. And therefore , 'tis in vain to claim any Benefit from the fuppos'd "Power of the Church ,• be- caufe
ATTENTflX. 14.9
caufe (he her felf is fuppos'd not to have Au- thority to exercife this Power , except in (£%= tVtmitit^y which (God be prais'd^ we do not yet labour under^ But, after all, 'tis dan- gerous for the Church to give any fuch Li- berty to Lay-Perfons for Cafes of Neceflity, as fome People call' em: Becaufe, this would be an Occafion of Deftroying the very Unity of the Church , and expofe her to the Endlefs Divisions and Seperations , which Hereticks and Schifinaticks would make from her. For, if by Virtue of this fuppos'd Power, flie fliould once make a Canon to Licenfe Lay- men to Adminifter Valid Baptifm in Cafes of Extremity , then , fuch Dividing Hereticks and Schifmaticks, calling their pretended »9rr«- ples and Tendernejfes of Confcience, by the Name of Cafeg^ Of €%tnmit^, would eftablifh the Validity of their Lay-Adminiftrations, up- on the Authority of the Church from whom they feperate, and vindicate their Oppofitions to her, by the Power which llie (in fuch cafe^ would be conftru'd by Implication to give un- to them. And fo every Private Perfon, after having Winded his Underftanding by heark- ning to Falfe Teachers, might plead. That he was under a ^Xtti{itf to feperate from the Church , by reafon that he cannot overcome his Scruples about her Dod-rine and Wordiip ; and therefore might join himfelf to any Con- gregation he fhould like bed, without the leaft Fear of Dividing from the Church : Be-
L 3 caufe.
I50 AT9ENT>IX.
- ■ 1 ' ~ r 1 - -
caufe, where True Sacrawents^ with all the Ef- fentials relating thereto , and the Word of God^ are^ there mufl he a true Church ; and he could find Proper Sacraments adminifler'd in thefe New Congregations even by Lay-Adminiftra- fors, who would be prefum'd to adt by the Authority of the Church her f elf. This would be to build the Church and its Unity upon fo precarious a Foundation , that we Ihould not know what Schifm and Caufelefs Seperation mean , tho' the Scripture tells us there are^ and will he fuch Sins : And the Apoftle s Pro- nouncing Damnation upon thofe who are guil- ty of fuch Sins, (Gal. j. lO, zi,) would have no Force and Efficacy upon Men's Confcien- ces, if they fhould once perfwade themfelves (as they too often do} that they feperate/(?r i^eceffity^ and can (^upon that very Account^ jeeceive Valid Sacraments from Lay-Hands : And then 'twill be in vain to fay , that fuch Lay-Adminiftrations muft be confirmed by the Bifhop, before they can be Valid Sacraments. For it will be demanded, by what Authority the Biftiop requires fuch Adminiflrations to be confirm'd by him ^ And if good Teftimonials from Holy Scripture are not produc'd for this Purpofe , the Bifhop^s Suppling and Righting fuch Irregular h(Xs , will be made a Jeft of, and the Seperatifis will conclude themfelves as much in the Church as the Bifliop hinafelf, while they Adminifler and Receive as good Sacraments gs he ; fipce he cannot prove their
■ ATTEN'DIX. 151
Lay-Adminiftrations necejfary to be Confirm d^ Righted and Supply d^ by impofition of his Hands, ^c. On the contrary , if it had but been conftantly aflerted and defended. That the Sacraments of the Qhr'ifltan Church are hy Inflitution of fuch a Nature^ that the Chrifltan Priefihood is one Infeparahle and Effential Relation to th^m^ or^ that the Divine Authority of the Adminiflrator^ is ^^VXUt^S and as durable a part of their Inflitution^ as the very Matter^ or outward Elements of them. If Men had been always taught^ thai in the Sacra- mentSj the Prieft is a0 ttlUC!) the Reprefentative of God the Giver, as the outward Elements are of the Graces given^ and that confequently^ thefe latter are no Chriflian Sacraments when fepar ate from Gods Authorized Repr^entative the Priefi : And that the Church her felf cannot by any Authority given to her^ alter the nature of thefe things. If thefe Topicks had been conftantly infifted on, without Trimming to pleafe any Party of Hereticks or Schifmaticks whatfoever .- 'Tis more than probable, that Men would have been much more tender of the Unity of the Church, and more cautious of feparating from her, than now we find they are ; fince howfar foever their vain Curiofity might have prompted them to have followed New fangled Lay-Teachers to pleafe their itching Ears, yet the Confideration of their being defiitute of C^jiftmn ^acramentg!, might have terri- §^'d them from withdrawing from the Com*
L 4 munion
15^ ATTENT>1X,
munion of the Chriftian Priefthood,and thereby have prevented, at leaft, many of thofe final Separations from the only falutary Communion^ which abundance of poor Wretches have fallen into, meerly thro' the falfe notion of better Edification, and vain behef of being fure to find true Chriftian Sacraments inComtnunion with their New fet up Lay-Teachers, And t is juftly to be fear'd, that the continual repara- tions from* the Church in all Ages, and parti- cularly in ours, have chiefly fprung from this wretched Opinion of the meer Opus Operatum of Sacraments being real Sacraments, whether Adminifter'd by a Priefl: or a Lay-Man ; as if Chrift's appointing the Order of Priefthood in the Chriftian Church, (ignify'd nothing at all, notvvichftanding 'twas the refult of the moft confummate Wifdom of our Great Law- giver.
BUT, becaufe 'tis pleaded from Scripture Inftances, that Cafes of Neceffity and Extre- mity, have taken place of Divine Inftituti- ons, and that therefore Baptifin, in Cafes of cxtream Neceftity, may be Validly Admini- fter d by a Lay-man, notwithftanding the In- {litution requires it to be Adminifiery by a Prieft : And forafmuch, as many Lay-bap- tizd Perfons encourage themfelves by iuppo- fing theirs to be a Cafe of Neceffity, and con- fequently that they have received true Chri- ftian Baptlfm, I fliall therefore, in anfwer to the next Objedionfliew, that thofe Inftances
produced
ATTEN'DIX. 153
produc'd from Scripture are not parallel to Chriftian Baptifm, and that there is nothing in them that can favour Lay-Baptifm, even in Cafes of greateft Extremity.
O^y. XII. IN the Inftitution of thePaflb- ver, it* was appointed that the Jewsfhould eat the Pafchal Lamb " with their Loins gird- ^' eJ^ their Shoes on their Feet^ and their Staff " in their Hand^ Exod. 11. ii. which figni- fies a (landing Pofture : The Church of the Jews afterwards chang'd this Pofture into that of Leaning or Lying along ; and our Saviour finding this Cuftom prevailed in his Days, comply'd with it when he celebrated the Paflb- ver, QMat, x6. 20.) Which plainly fliews, that we may many times comply with the Chur- ches changing even a Divine Inftitution for a Human one ; and why not therefore with the Churches allowing of Lay-Baptifm in Cafes of NeceiTity ? Again, our Saviour reproving the Jews for their over Rigid Nicenefs in ob- ferving the Divine Inftitution of the Sabbath, tells them, " That David when he had need did *' take and Eat the Shew-Bread, and gave to *' them that were with him ; which was not lawful " for him to eat^ neither for them that were with " him^ hut for the Priejis alone (St. Mat. 1 1. 4, St. Mark 1. ij, 26.3 making David's Ne- ceffity a fufScient Reafon, for difpenfing at that time with God's own Pofitive Inftitution about the Shew-Bread. And further, our
Blefled
154 AT T E NT> IX.
BlefTed Lord upon the fame occafion reproving the Jems^ fays, that God will have Mercy and fiot Sacrtfice^ (St. Mat, ii. 7.) Which is fuffi- cient to inftrud: us, that in Cafes of Neccflity, the Pofitive Inftitutions of God himfelf muft be fometimes difpens'd with, for the fupply of our Wants, and confeqyently, that Bap- tifm in Cafes of Neceffity, where a Pried cannot be had, may be Vahdly Adminifter'd by a Lay-man, to fupply the Spiritual Wants of thofe who are Unbaptiz'd.
Anfw, THIS Objedion confifts of fa many particulars, that 'twill be neceffary for me to confider it, in the fame order wherein it lyes. And,
ifi. THE Pofture of (landing to Eat the Pafchal Lamb was no more than a Temporary Inftitution, peculiar to the Celebration of the Firfl; PafTover in Egypt^ the very Night the Jews were to Depart out of that Country. This is plain, from the reafoii of God's ap- pointing them to Eat it in fuch a Pofture of Travellers, in hafle. viz, becaufe he would ** pafs through the Land of Egypt that Nighty *' and Smite all the Firfl -horn in Egypt loth of " Manand Beafly (ver. 12.) which would have fuch an Effed upon the Egyptians^ that they would be very prelTing and Urgent upon the Children of Ifrael to depart out of their Coun- try to be rid of their Company, for whofe fake they had fufFered fo many and great Plagues, and were now depriv'dof their Firft-
born,
AT T E NT> I X. 155
born, throughout all their Houfes and Fami- lies : See Exo/i, 12. from v^r 29. to ver. 34. And, if the Children of Jfrael had not been that Night in fuch a Travelling Pofture, they would not have been prepar'd for fo fudden and hafty a departure, as the diftraded and terrify 'd Egyptians oblig'd them to, whereby they might have been expos'd to abundance of Inconveniencies, both from the Fury of the Egyptians, and their own Unpreparednefs for a Midnight Journey ; And therefore^ that they might not be thus incommoded, Gad re- quir'd them to eat the Pafchal Lamb " Itt " if$i&ti voith their Loins girded, their Shoes " on their Feet^ and their Staff in their Handy to be ready for their Journey at any warning that Ihould be given them that Night ; but after their departure the Reafon of this Ap- pointment ceas'd, and therefore fo did the Ap- pointment it felf, arid confequently was no longer binding and obliging ,• and we never find this Travelling Pofture repeated in any of the after-Celebrations of the Paflbver ; but that it was only a Temporary Infittution, pecu- liar to that Firft Celebration, I appeal to the Learned 'je\x)s both Ancient and Modem, and alfo to our beft Commentators upon the place, (fee Bifliop Patrick^ Grotius, Diodati^ Pools Sy- tiopfisy &c.) to whom I refer the Reader, that I may not be more Prolix upon this Subjeft.
THE Pofture of Standing then, being not enjoyn'd to be cpnft^ndy U3'd, was no Effentt-
at
156 ATTENT>IX.
al Part of the Inftitution of the Paflbver, and therefore 'twas afterwards indifferent what Po- fture the Jews (hould Eat the Pafchal Lamb in ; for which reafon, their Church certainly had power to appoint any innocent Pofture (he ftiould think fit ; and fmce Leaning or Lying along was determiti'd by her, and prevail'd in our Saviour's DaySj-'^and he was pleas'd to conform to it, we ought -to follow his Exam- ple in complying withfach Inllitutions of the Church as are not contrary to the Law of God. But this Inftance do's not allow us to comply with the Church's Cl^angtng a Divine Infti- tution for a Human one ; becaufe, the Church of the fews did not herein Cl^attSC a Divine into a Human Inftitution ; for , the Pofture of Standing was then no Divine Appointment lecaufe not Effential to the PaffoveryZnd therefore the Church of the Jews did not Cl^attge this into another Ceremony, but appotttt the /»- Afferent Ceremony of Lying or Leaning, when there was no Divine Inftitution at that time, obliging them to any other Pofture.
AND therefore, we ought not, from the Authority of this Inftance^ to comply with the Church's allowing of Lay-Baptifm in Cafes of Neceffity, becaufe Baptifm by a |^lictt is Eflential to Chriftian Baptifm, and as much obliging as the Inftitution of Wi^ttt it felf, during the utmoft term of the Chriftian Di- fpenfation, as I have prov'd under the Firft and Second Propofitions. And a Lay-man's
Baptizing
AT 9 E NT> 1 X. 157
Baptizing to confer Supernatural Benefits, is
no indifferent Citcumftance in the Power
of Man to determine and appoint, as was the Pofture of Lying or Leaning along, when the Church of the Jews appointed it • and there- fore, fronfi that Church's Example and our Sa- viour's conformity thereto, no Argument can be drawn to fupport the Validity of Lay-Bap- tifm, even in Cafes of greateft Neceflity, be- caufc the quality of the Perfon who is Autho- rized to Baptize for Supernatural Purpofes, is determin'd by no other than a mere Pofitive Divine Inftitution. And no Cafe of NecefTity whatibever can determine any other means for the conveyance of Supernatural Benefits, than what are already reveal'd to us, except God {hall be pleas'd to make fome New Reve- lation of his Will for fuch a Purpofe.
X. A S for the Inftance of David and his Mens Eating the Shew-Bread ; leaft Men {hould from hence encourage themfelves to break through all the Divine Laws to fupply their Neceffities, 'tis necefTary to confider, what Circumftances of Neceffity will excufe our breaking a mere Pofitive Inftitution of Religion.
Firfi, THEN, confidering that all Gods Pofitive Inftitutions are appointed for our Obedience, nothing can excufe us from the Breach of any one of them, but fome other t^Oje incumbent Duty, which at the fame
time
158 AT T E N T> IX.
time ftands in competition with the Pofitive Duty.
Secondly^ THE means of fupplying our Neceffities, muft cither be fuch as are of a natural Efficiency^ or elfe efficacious by virtue of a Divine Inflitution^ Adminifter'd juft as God himfelf has appointed.
BOTH thefe Circumftances concurred in David and his Men's eating the Shew-Bread, and not one of them is to be found in Lay Baptifm. For,
17?. THO' by the Pofitive Law 'twas not lawful for any but the Priefts to eat it, yet by the Law of Nature and Reveal'd Religion too, it was neceflary to feed the neceffitous Hun- gry ; and David and his Men wanting Bread, and there being at that time no other to fup- ply their Necellity, (i Sam, xi. 6.) the Prieft gave him the Hallow'd Bread, that fo the Law of Charity to the Lives of Men, enforc'd by a double Obligation, viz. by the Law of Na- ture and of Reveal'd Religion, might take place of the mere Pofitive Law about the Shew- Bread, which had no other Obligation than from the Pofitive Inftitution only, with which the faid Law of Charity flood at that time in competition : Aod thi« is exadly agreeable to what the Learned Dr. Hammond ^zys^ in his Pa- raphrafe upon St. Matth. ix. 3, 4. Which, be- caufe fo very appofite to this purpofe, I ftiall here tranfcribe for the Reader's Information : His Words are thefe, ** Remember the Story of
" David,
ATTENT>IX. 159
' David, I Sam. 21. 6. and hy that you mil ^' difcern that the Cafe of Hunger was Excepted^ *' and Refervd in the Laiv concerning Holy- *' Days or things : For there David and his " Company being prefsd with Hunger^ were ly " the Triefi allowed to Eat the Shew- Bread ; which heing Confecrated^ did particularly he^ long to thePriefly Levit. 14. 9. Tet mighty it feems ( hy the Intention of the Law-giver) he hy him employ' din any Charitable Ufe^ for the *' Relief of others, as long as there were more *' ready Confecrated for the Sacred Ufes^ i Sam. " XI. 5". And accordingly^ tho* the Triefi pre- " tended not to difpenfe with any (fo much as *' Ritual ) Part of God's Law ( as appears ly " the Exception interposed hy him, ver. 4. If the *' Toung Men have kept ihemfelves from Women) *' yet he doults not to give them freely of the Confecrated Bread ; therehy affuring us, that it was as Lawful for the Triefi to give fome part of the Confecrated Bread to relieve the Hungry, as to Eat it himfelf; and fo that in " the Law of Holy Things, not heing touched hy *' any hut the Triefls, the Cafe of Hunger or Di- *' ftrefs was refervd, in which it might hy the *' Triefi he lawfully given to others. Thus far that Learned Author. But nothing of all this occurs in Lay-Baptifm : for the Pofitive Law requires that Baptifm (liould be Adminifter^d by a Prieft of God's Appointment ; and there is no Law of bur equal, much lefs of greater Obligation, that requires a Lay-man to Bap- tize
i6o AT T E MT) I X.
tize at all : Natural Religion does not oblige him to Baptize, becaufe Baptifm is no part of Natural Religion : And as for ReveaI'd Reli- gion, that has not required him to Baptize ; and therefore in Cafes of greateft Neceffity, if he does Baptize, he a(5ts without any Duty in- cumhent on hinty contrary to a Pofitive Inftitu- tion, which is no ways confident with this In- flance of David and his Men.
2^/7, THE Means of fupplying the Ne- ceffity oi David ^nA his Men was Bread, which has a Natural Phyfical Efficiency to fatisfy Hunger, and confequently to preferve Human Life ; but Baptifm has no Natural Phyfical Power to convey to us the Forglvenefs of Sins^ and the Gift of the Holy Ghofi : Its Efficacy for fuch Supernatural Purpofes depends only on a Pofitive Inftitution, and therefore is not at all parallel to thelnftance of the Shew-Bread; and confequently, under this Second Rule, nothing can be inferred from David and his Men's Eat- ing that Bread, to a Lay-man s Adminiftring Valid Baptifm ; becaufe they are things of quite different Natures and Effeds, and no ways applicable to one another. So that to bring Lay-Baptifm to this Second Rule, it muft be prov'd Efficacious hy virtue of a Divine In* fiifution^ Adminiflerd jufi as God himfelf has ap- pointed: But this can never be done, becaufe there is no Divine Infiitution of Lay -Baptifm.
I N (horc, to fum up all that I have faid, or oeed t© fay, about this Inllance of the Shew-
Bread :
ATT EN1)IX. i6i
Bread : Bread, before 'twas fet apart for Sa- cred Ufes, was common for all Men to Eat for the fatisfying of their Hunger; but the Ad- miniftration of Baptifm for Supernatural Pur- pofes was never thus common : The Priefls gi* ving the Shew-Bread, when m other was to he had^ was then an Ad: of Charity, to which he was obliged by the very Law of Nature, en- forci'd by the ReveaFd Will of God : But Lay- Baptifm is no Duty incumbent on us, either by the Law of Nature, or Reveal'd Religion | the Law of Nature didates nothing to us a* bout Baptifm for Supernatural Purpofes, and Reveal'd Religion is wholly filent about Lay^ Baptifm for fuch Ends : The Shew-Bread had a Phyfical Natural Efficiency to fatisfy Hun- ger, and preferve Life; and therefore thePirieft had encouragement to give it, becaufe he had no reafon to doubt of its good EfFed ; but Baptifm has no Natural Phyfical Efficiency for Supernatural and Spiritual Graces ; its Effeds are purely owing to a Pofitive Inftitution on- ly ; and therefore we have no encouragement to hope for its Effeds, when the Inftitution is not obferv'd in all its Eflential Parts, as it cer- tainly is not, when a Lay- man Adminifters^ Further, in the Eating of the Shew-Bread there was no Contradiction ; the Prieft did not give it to be Eaten contrary to the Pofitive Inftitu- tion, with a defign by fo doing to obferve the fame Pofitive Inftitution ; but in Lay-Baptifm there's a perfed Contradidion *• The Pofitive
M Inftitution
i62 ATT ENT>IX.
Inftitution of Baptifm is broken, that by fo doing, the fame Pofitive Inftitution may be obferv'd and kept whole. From all which 'tis very clear and evident, that the Eating of the Shew-Bread, and the Adminiftration of Valid Baptifm ( in Cafes of Neceffity ) by a Lay- hand, are things infinitely different in their Nature, and confequently not at all applicable the one to the other. To which 1 beg leave to add, that the Eating of the Shew-Bread
was no autljontattte auminfftratfom for
the conveyance of Supernatural Graces^ as Valid Baptifm mod certainly is : And therefore 'tis no wonder, that God put a good Conftrudion upon David and his Men's Eating that Bread to fatisfie their hunger, when no other was to be had ,- and yet upon all occafions, fevercly punifli'd the Sacrilegious Ufurpations of every one that attempted to officiate in fuch Autho- ritative Adminiftrations, as he had appointed for the conveyance of Spiritual Benefits ,• the g^eat.l^eceffities that urg'd them thus to offici- ate, were never admitted or allowed of, fo much as but to mitigate their Crime, much lefs to make their Adminiftrations Valid : This is apparently evident in the Cafe of Sauls taking upon him to offer a Sacrifice in his great Diftrefs^ when his Enemies were coming upon him, when he might have been flain betore he could make his peace with God, when the Prieft Samuel was not prefent ; when he had ^waited and ftrove fo long, that he at laft forced rcijn himlelf
ATTENDiX. iGi
himfelf to offer a Sacrifice to procure the Di- vine Favour. We fee, that all this i^ecCfTl t|> and the abfence of tl^e l&?ieft ; this eager defire to obtain a Blefling ; was no excufe for his afluming the Prieft's Office ; God would and did punifli him for it, by rending the King- dom from him, and giving it to another, as you may fee in i Sam. 13. This is a ftanding Example, upon which we (hould always fix: our Eyes, and thereby learn, that however God may excufe in fom.e cafes of Neceffity, he will never do it in fuch great Inftances, as the taking upon our felves to Adminifter, or willingly concurring with thofe who do Mini- fter in the Prieft's Office, without being called of God^ as u;^x Aaron.
3.. AS for that other Text, where 'tisfaid / will have Mercy and not Sacrificey it will as little fcrve for the Validity of Lay-Baptifm as the reft. For the occafion of cur Saviour's ufing thofe Words, and the place of Scripture from whence he quoted them, da evidently \ prove, that the Defignof this Text is only to convince us, that fuch Pofitive Inflitutions as are here calfd hy the J^ame of ^ECvt^'C^, were never appointed to fruflr ate and make void our Ohligation to the Genuine Moral Duties of Matu- ral Religion^ particularly thofe of Jufttce and Equity^ and of compaffton and charity to the Ne- ceffities and Wants of our Fellow-Creatures ; hut that on the contrary^ our Want of fuch Excellent Moral FirtueSy and our heing of an unjujl^ un- M z charitahle
i64 ATT ENT>IX.
char it ah le and cruel temper^ voillwake thofeTofi- tive Duties when performed hy uSy hoth loathfome and ahominahle in the fight of God,
T H I S I fay is evident, Firft, from the occafion of our Saviours referring the Jews to that Text, " / will have Mercy and not Sa- crifice ; for the Difciples being hungry pluckedl the Ears of Corn on the Sabbath-Day, which the Pharifees obferving, afBrmed, that it was a Breach of the Sabbath, and therefore un- lawful for them to do at that time ; but our Saviour (who very well knew the barbarous Cruelty of their temper) bid them remember the Cafe of David and his ^en's Eating the Shew-Bread, &c. and then tells them, *' If ye " had known what this meaneth, ^^ I will have " Mercy and not Sacrifice^ ye would not have con^ " dernned the C0UtltlefS, St. Mat. ix. 7. Whereby he prov'd the Innocence of his Dif- ciples, that they had not at all broken the Sabbath, by thus plucking the Ears of Corn to afTwage their hunger ; and thatconfequent- ly, the Moral Duties of Mercy, and Works of abfolute Neceffity, were never intended by the Pofitive Inftitution of the Sabbath, to be reckon'd as Breaches of the Duty of Reft, which God required on that Holy Day.
-Ldly. THE Place ofScripture from whence cur Lord quoted thofe Words is Hofea 6. 6. I defired Mercy and not Sacrifice, This doe3 not mean that God did not require Sacrifice ,• for 'tis plain that he did require it, and all other
Pofitive
A'PTENDIX. 165
Pofitive Duties fignified by that general Word ; and the Jews at that very time were bound to obferve and obey all the Pofitive Inftitutions of the MofaicLaw, under no lefs penalty than that of " Curfedhe he that confirmeth not all the Words of this Law to do them. Deut. 27. %6. So that the not Sacrifice here muft mean [flOt
ottlp Sacrifice] or [not Sacrifice aloiic]
and therefore, the plain Paraphrafe of this Text is, " I defir'd or Requirdmt Ottl^ ^E^ ** CViUCty not only your Obedience to my mere " Pofitive Inftitutions^ hut alfo your Olfervance " of my Moral Law of Mercy and Kindnefs. 'Twas the want of this and other Moral Vir- tues, together with their being guilty of cruel Murders, Robberies, and other Immoralities, that God complain'd of, almofl: throughout this whole Chapter, and for which he abhor d their very Sacrifices, tho' they were of his own Appointment, and they were then bound and oblig'd to offer them to him : This is alfo confirmed by Micah 6, and Ifa, i, ir,ii, 13, 14, I J, &c. All which being duly confider'd, fufficiently declares the fenfe and meaning of [/ will have Mercy and not Sacrifice^ that the defiga thereof is not to make void our Obli- gation to obey the Divine Pofitive Inftitutions i but to convince us, that the Moral Duties of Natural Religion, reinforc'd by Divine Revela- tion, are fo far from being inconfiftent with, that they muft conftantly accompany and at- tend our Obedience to, fuch Pofitive Infticuti-
M 3 ons,
i66 ATT ENDI X.
ons , and that our Approaches to God in his Pofitive Inftitutions, without fuch Moral Vir- tues, are (o far from being accepted that they are hated and abhorr'd by him.
AND therefore, all that (atmoft) can be inferred from thofe Words of our Saviour is, that when a tnere Pojitive hflitution JianJs in fiecejfary Cowpetition with a Moral Duty of natural Religion^ reinforcd hy Divine Revelation^ then the mere Tofitive Inflitution muft give way to the Moral Duty for that time and circumjlancc.
NOW then, to /A7 /(? apply this to the Cafe t>efore us. There's a Divine Pofitive In- flitution, requiring Baptifm to be Admini- fler'd by One who has Chrift's Commiffion for fo doing. This Baptifm is appointed to be a Means of conferring fuch merciful Graces and Benefits, as our miferabie Nature c«uld never have made any claim or title to, and which all the powers of Nature could never have beftow'd on us. It happens, that a Per- fon wanting thefe ineftimable Benefits moft earneftly dcfires to obtain them by Baptifm ; but a Minifter with Chrift's Ccmmiflion, is neither now, nor likely hereafter to be had : What then muit be done in thisextream Ne- eeility ? Why, fays the Objedor, God will have Mercy and not Sacrifice : And therefore, il.nce Sacrifice now ftands in competition with Mercy, the Sacrifice muft give .way to Mercy • the Divine Authority of the Adminiftrator rauft not now be infifted on \ but the Mercies
and
ATTENDIX. 167
and Favours muft be beftowed on the Perfon by a Lay-man's Adminiflring Baptifm to him. This feems to be well faid ; but upon exami- nation 'twill be found, that no fuch thing can be judly inferred froni this Text, becaufe, the Mercy there fpoken of, is a Moral Duty of Na- tural Religion, and to be extended to the In- digene and Neceffitous by Natural Means ; but the Mercies to be r^ceiv'd by Chriltian Bap- tifm are infinitely above all Natural Religion^ and confequently not to be convey'd by any Natural Means. The reafon why we are oblig'd to perform thofe Natural Ads of Mercy, even when they feem to run counter to fome mere Pofitive Inftitution, is hGCauk Natural Confci^ ence dictates this Duty, and Divine Revelation has reinforc'd its Obligation ; whereas we are bound to obferve a Pojitive Infiitution merely upon the account of a Divine Law^ promulg'd to us, without which we could never have been oblig'd to the Obfervation of it. But this Reafon is wholly wanting in Lay-Bap- tifm ; {ox Natural Confcience didates nothing to us about beftowing of Supernatural Mercies by means of any kind of Baptifm whatfoe- ver ; and as for Reveal'd Religion, that is wholly filent about a Lay-man's being ever capable of conveying fuch Mercies to us by Means of Baptifm ; fo that the Lay-man ha§ this Duty incumbent on him neither by the Law of Nature, nor of Divine Revelation ; and therefore, if he baptizes for Spiritual
M 4 Purpofes,
i68 ATTEN'DIX.
VviX^okSy that he may /hew mercy ^ he ventures to do otherwife than the Pofitive Inftitution of Baptifm requires , and at the fame time is deftitute of any the lead Encouragement from the Text objeded ; becaufe there is no Law (either Natural or Reveal'd) that obliges him fo to do.
BUT further ; When God will have mer- cy^ and not facrifice^ it is not intended that one or more Eflential Parts of a mere Pofitive Ih- ftitution, (hould be more neceflary and obli- ging to us than the other Eflential Parts there- of: No ; all that God then requires of us is, to prefer a Moral before a mere Pofitive Du- ty ; as is evident from what I have already faid on this Subjed". But our Aflertors of the Validity of Lay-Baptifm in Cafes of Neceflity, do unavoidably run themfelves into this In- confiftency, of making one or more Eflen- tial Parts of a mere Pofitive Inftitution , to be of gxtzttv Necejfity and Obligation, than another EflJential Part of the fame Inftitution : For, they make Water and the Form of Bap-^ tifm to be more neceffary and obliging , than the Divine Authority of the Adminijlrator. But this Notion I have already endeavour'd to confute in the Second Propofition , to which I refer the Reader ; and defire him here to ob- ferve , how very difagreeable this is with God's requiring Mercy^ a Moral Duty, and not Sacrifice^ a mere Pofitive one. For 'tis in ef- fed to malae God fay, [inftead of^ / will have^
Mercyi
ATTENT>IX. 169
Mercy J and not Sacrifice^] I will have Sacri- fee , and not Sacrifice ; fince there is not one of thofe Eflential Parts of Baptifoi, but what is merely of Pofitive Inftitution. This, of making one Eflential Part of fuch an Infti- tution to give way to the other Eflential Parts thereof, in Cafes of Neceflity , without a particular Revelation of God s Will for fo doing, is fo ftrange , fo Unfcriptural a Pra- ctice, that there is not One Example of it in all the Sacred Writings of the Old and New Teftament, from the firft Chapter of Genefis to the laft of the Revelations : But on the con- trary , we have a flagrant Inftance of Gods Puniftiing this Pradice in the Perfon of Saul^ who in his fltttVxt^ , that he might obtain jSl^etC^, made one Eflential Part of a Pofitive Inftitution to give way to another of its Ef- fential Parts. For the Prieft , one Eflfential Part of the Pofitive Inftitution of Burnt-Of- ferings, being abfent, he reckon d the Burnt- Offering to be more Eflfential than the Admi- niftration of the Prieft , and therefore offer d a Burnt-Offering hir/ifelf ; for which rafti Afti- on, Samuel faid to him, Thou haft done foolijh- ly^ ( i. e. wickedly ) thou haft not kept ( but haft broken) the Commandment of the Lord thy
God ^ &c. thy Kingdom Jhall not conti'
'nue^ &c. I Sam. 13. 11, ix, 13, 14. Here his Endeavour to obtain Mercy, by means of lut Part of a mere Pofitive Duty^ is, notwith- (landing the Urgency of his Neceflitous Cir- ^'■^'-^- ^: ? 't ' -iff '''^- '-^ '' ■ ■"■ - curaftan-
170 ATTEND IX.
cumftances, branded with the Name of a foo- lifli wicked Adion : And becaufe 'twas not attended with the other Effential Part , viz, the Minift ration of the Priejly was fo far from being efteem'd a VaUd Offering to God , that it prov'd (inftead of a Means of Mercy) a Judgment and a Curfe to the Offerer and his Pofterity.
T H U S we fee , that tho' God will have us fometimes extend our Mercy rather than oU itx Sacrifice; yet when flJ^etCP is to be ob- tain'd frOttl i^ltU hy means of Sacrifice ; i. e. fuch mere Pofitive Duties as he has required, he will not grant us the Mercy wc fue for, by means of hut Part of fuch Sacrifice. No ; we muft either beg it of him by our Obfer- vance of the whole Inftitution \ or elfe, when we CSttttOt have the whole, fit down con- tented till we can ; fince he has declared his Abhorrence of fuch Partial Sacrifices^ and thereby taught us that they are no Sacrifices at all. 'Tis worth while to obferve here, what Samuel tells Saul, ( after he had reprov'd him for Breaking God's Commandment about Burnt-Offerings ; ) For novo (^fays he) would the Lord have eflahlifhed thy Kingdom upon If -
rael for ever^ 1 Sam. 13. 13 . As much
as if he had faid, '' If thou haJft not at-- tempted to gain the Divine Favour hy fo un- war rant ah le an Ad ion ; if thou had ft heen patient in thy Necefiity, and not endeavoured to render God propitious to thee hy fuch an
*' unlaw-
<c
JT T EK'D I X. lyi
*' unlawful Method ; He is a God of Mercy^ ** and would not have imputed Sin to thee for *' want of a Burnt-Offerings when it could not he " had according to his Injlitution ; hut on the *' contrary , would have efleernd thy not Medling therein, to he an A^ of Obedience to his Com- mand , and confequently ( tho there had heen " no Burnt-Offering made to him ) would have '^ heen gracious and merciful to thee and thy Chil- *' dren after thee ; and as a Reward of thy Faith " andOhedience^ would have efiahli ft? d the King- " dom to thee and thy Sens for ever- This, I fay, is plainly the Scope and Meaning ofSamu- efs Words to Saul: Whereby wealfoare encou- rag'd not to diftruft the Divine Goodnefs, but conftantly and patiently to wait and pray for it, without prefuming to endeavour to obtain it by partial Sacrifice , when we are under fuch fad Circumftances, as not to be able to feek for it by whole Burnt-Offerings ; when we cannot have entire ©aptifm, according to the In- ftitution ; when there is no Priefl: to Admini- fter it to us ; then 'tis a greater Ad of Faith and Obedience to refufe , than to accept of fuppofed Baptifm from a Lay-Hand. Nay, for one who knows the Nature and Extent of the Inftitution of Chriftian Baptifm , to ac- cept of, or acquiefce in Lay-Baptifm in Cafes of fuppos'd NecefTity, 'tis a great Prefumption : Becaufe, 'tis expeding God's Mercy to be con- veyed by fuch Hands, as he has not appointed for that Purpofe^ and to whofe Miniftration he ne- ver
17^ AT T E NT) I X.
ver reqqir'd our Obedience .• 'Tis the Super^ ftition of making that abfolutely neceflary to Salvation, which God has not made fo. k^ if when we tDSnt thofe Means which he has appointed , he could not extend his Favours? and Graces without them : As if there were a greater Degree of Holinefs in Water and a Form of Words , than in the Inftitution of the Chriftian Priefthood : As if none could be faved without the former, but every body without the fetter : As if Water could be a Means of Graces given^ without the Mediati- on of one who does truly perfonate God the Giver. In ftiort , 'tis Superftition, nay, and Prefumption too, to exped: Mercy by means of but f0att of a Sacrifice , when God ap? pointed that the Slll^Ole fliould be the Means of obtaining that Mercy. And 'tis fo exadly parallel to Sauts Cafe , and fo infinitely diffe- rent from the Defign of the Text objeded, that we may very fairly conclude , that Lay- Baptifm cannot be Valid , even in Cafes of Necellity. It cannot be fufficient , ''^ tofup- ** ply the Spiritual Wants of thofe who are Uh- " iaptizd ; becaufe there's no Comparifon between the Natural Means of Adniiniftring to the ordinary Wants of the Neceflitous and Indigent, and the Supernatural Appointed Means^ of fupplying the Spiritual Wants of the Un- bapti2*d .• For thefe latter are of fo extraordi- nary a Nature, that no lefs than Mercies Su- pernatural are fufficient for fo great a Purpofe;
and
AT TEND IX. 17^
and therefore no other Method muft be ufed to obtain fuch Mercies , than what he who is to beftow them has appointed. Ohedience (in this Cafe) is better than Sacrifice , efpeci- ally than fuch a falfe Burnt-Offering as Saul (in the Inftance above- mentioned) prefum'd to offer to God, And may we all take Warning by his Punifhment, not to confine God to our Will-Worftiip ,• Q6^t to meddle in his Pofitive Inftitutes , and exped: that he fhould concur with our foolifti and prefumptuous Interpo- fing, in fuch Miniftrations as he has confin'd to the Authority and Adminiftration of his and his Chrift's Appointed Priefts and Minifters only.
Olj. XII. The Expofition of the 39 Ar- ticles of the Church , which goes under the
Name of G^—t B p of S—m , has this
Remarkahle Paffage upon the 13d. Article ; Pag. 25-9, and 260. Viz. " It is to he confix *' der d^ that the High-Priefi among the Jews, ** was the Chief ? erf on in that Difpenfation ; " not only the Chief in Rule , hut he that was ** hy the Divine Appointment to Officiate in the " Chief Ail of their Religion^ the yearly ExpU *' ation for the Sins of the whole Nation , hy ** which Atonement was made for the Sins of that
« People, fere it mat "bt Uvt reafo*
** naWt fUggetteD , That fince none hefides " the High'PrieJi might make this Atonement; " then no Atonement w^s made^ if any other he"
174 AT T E N i> I X.
fides the High-Prieji fhould jo Officiate, to this it is to he added , That God had hy an " (CTP?ef?( Hatfi/x^^ the High-Prieflhood in the ClDeft of Aaron 'j- Family ; and that there- fore^ thd that heing a Theocracy^ any Prophet eniptmerd of God might have transferred this :- Office front vnePerfon or Branch of that Fit* * mily to another ; j^t without fuch an Autho-^ rity ^ no other Perfon might make any fuch Change. But after all this , (not to mention *' the ^aCCabeegf , and all their Succefors of the Afmonean Family ) as Herod had begun to change the HighPriefthood at Pleafure, fa the Romans not only continued to do this , hut in a mofl mercenary manner ^ they fet this Sa- cred FunSlion to Sale. Here were as great '' Nullities in the High'^PrieJls that were in our Saviour s time^ as can he well imagind to he. " For the Jews keeping their Genealogies fo ex- *' a^ly as they Jid , it could not hut he well *V known in whom the Right to this Office refled ; ** and they all knew that he who had it purchased ** // ,• yet thefe were in fail High-Priefts : And *' fince the People couU have ttO Otl^Ct , the ^'^ Atonement was fi ill performed hy their Mini* ^^'^ftry. Our Saviour owned Caiaphas , the Sa- ^•* crilegious andUfurpingHigh-PrieJi.Qoh.xvin, *' 22,23.) andasfuchheprophefedQ]ohxu " 51. } • ^^^^ fhews , That where the Ne- ^* cejftty was Real and Unavoidable , the Jews " were hound to think that God did^ in Confide- " ration of thaty difpenfe with his own Precept,
'' This
AT T E N'D I X. 175
^^ This may he a Jujl Inducement for us to he- " lievcj That tvhenfoever God (^ly his ProvU " dence ) hrings Chriflians under a Vifihle Ne- " <:<f//?/y 5 of being either without all Order and *' Joint-Worjhip^ or of Joining in an Unlawful " and Defiled Worfhip , or finally^ of breaking " thro Rules and Methods^ in order to the being '' united in Wor (hip and Government ; That of ^^^thefeThree, of which one mufi be chofen, the " lajl is the leafl Evil , and has the fewefl /«- '* conveniencies hanging upon ity and that there^
" fore it may be chofen, Thus far the Ex-
pofitor. After whom comes another Writer, and applies all this to the Pofitive Minijlratiin ons of the Chriftian Priefthood ,• and from hence would conclude, That the Baptifms of our Anti-Epifcopal Diflenters , and of fome , Foreigners who are deftitute of Epifcopal Or- dination, ought to be efteem'd good and va- lid : And fo great a Strefs does he lay upon our Expofitor's Judgment in this Matter, that he gives us this great Encomium upon the abovefaid Pallage in thefe Words .• " This is an
** Argument urgd hy the GoodB p of S — m,
*^ in his Articles, in this very Cafe I am argu- " ing upon ; and 'tis fO fuU to the Turpofe^ " that I do not think it C^pSMe of an An- [' fwer.
Anfw, Becaufe this Objedion is Authoriz'd by fo great a Name ; and boafted to be fo ve- ry full to the purpofe, I (hall endeavour -to re- fute
176 ATTENT>IX.
fute it in a Doable Refped. Firft^ Upon Sap- pofition, (tho' not granting) that all things aflcrted by the Expofitor, concerning the Jew- i(h High Priefthood and Atonement, were exadly as He in his Articles has reprefented them. And Secondly^ Upon account of the real Truth of thofe Masters of Fad related by the Expofitor, concerning the Institution and Change of the High-Priefthood.
ift. Tho' all things concerning the Jewijh High Priefthood and Atonement, were exact- ly as the Expofitor has reprefented them, yet it will not follow from thence, that Un- authorize! Baptifms, fuch as thofe mentioned in the Objedion, are Good and Valid. Becaufe the Chriftian Church never was yet reduced to the fuppofed raiferable State of the Jewtjh Church, and indeed never will he ; for the fup- pos'd Ufurpation affeded the whole Church of the Jews ; becaufe, the Atonement by the Jewip High-Prieft could only be made in that 0»^/^/^c^ called the Holy of Holies, which was in the Temple at Jerufalem : Even a True High-Prieft could not do it in any other part of the World ,• fo that, when a Ufurper had got pofleflion of the Temple, and was by force of the Civil Power maintained therein j The Jews^ if they had adher'd to the True High-Prieft could have had no benefit by his Miniflration of an Atonement, becaufe he could have made no Atonement forthem,being forcibly kept out of the Holy of Holies : Bue
AT T E N'DIX 177
the Miniftrations of the Chriftian Priefthood are not (o confin'd to Place, they are equally Valid over the face of the whole Earth ; fo tl\at if wicked Civil Powers in one Country^ fliould Baniih, or Deflroy Chriftian High Priefts, the Bilhops : Or, if in another Coun- try, thofe High Priefts themfelves (hould de^ file God's Worlliip to that Degree, as that 'twould endanger our Salvatii)n to joyn there- in ,• yet ftill God's Promife of being with his Apoftles, his High-Priefts to the End of the World ; and that the Gates of Hell jhallnot prevail againfi his Church, fecures us thus much, that this Ueftrudion, or Defedion of ourChri- ftian High Priefts, fliall not be Univerfal 1 fome fliall be found on Earth, with whom we may communicate ; and from whofe Hands Men may receive Valid Ordination, to Mini- fter in Holy Things : So that if in One City or Kingdom they are perfecutej, they may flee into another ; and if they are Deflroyedm one Dominion,they may be found in another : and this in fad: has been hitherto verify 'd from the firft planting of Chriftianity, to this Day ; in* fomuch, that no Chriftian Church has yet been reduc'd to that Univerfal Defecflion, here fuppos'd to have been in the Jewijh ; for evea in the worft: times of Popery, they that re- formed without Bilhops to head them, might if they would, have procured Minifiers to be Ordained by Greek or Oriental Bilhops, or by iScfO^Cd Biiliops in England^ if their own Corrupt Biflipps refused to Ordain them. And
178 ATTENT>IX.
'tis not fufficient to objed, that the Labour and Travel, &c, thus to obtain Valid Ordi- nation^ is exceffive great, and in many Cir- cumftances, next to impoffible ; for Men can eafily remove thefe Obftacles ; thefe mighty imaginary Mountains of Trouble and Danger, are no hindrance to them, when they are ea- gerly bent after Health, Pleafure, or Worldly Riches ; then the remoteft Indies are not too far for them to travel; the dreadful dangerous Wonders of the Deep do not terrify them ;the fear of Robbers and Pirates, nay of mercilefs Murderers too, does not hinder their eager purfuit after perilhing Treafures, and many times foolifli Trifles .• And is not a Valid Mi- niftry vaftly preferable to thefe > Are not the Divine Inftitutions unfpeakably more advan- tagious, nay, Infinitely Richer, as they con- vey and Infure to us ineftimable Treafures of Eternal Extent and Duration ? Certainly they are ; and therefore no Pains, no Induftry, how great foever, can be too much, fince 'tis no lefs than our Duty by allpoffible means, to procure and obtain them. So that, whatfoever Vali* dity may be fuppofed to have been in theMi- iiiftration of the Jevojft) Ufurping High Prieft, the Church of ih^Jews^ being by the Hypo- thefi5^ abfolutely deprived of any Recourfe to, or Dependance on the True One, can by no means be apply'd to Ufurping Lay-men's Mini- ftratioQS in the Chriftian Church ; becaufe,thc Church,wherefuchLay-men pretend to Miniftcf is not univerfally deprived of anj recourfe to, or 4 depen-
ATTEN'DIX, 179
dependance on true . Chriftian High Priefts I they may procure Ordination from fonie or other of them ; they may have, confequently, inftituted Miniftrations if they will take pains to obtain them ,• which upon the prefent Sup- position^ the Jews could not obtain with aH their power, becaufe the Atonement could be made only at the One Altar ^ in the Sanclum, SanSiorum at Jerufalemy from which the Z^T?/- tiited High Triefl was ("by fuppofition) forci- 'biy kept by the Secular Power of the Ro-. tnans"-'-'-^. And therefore, the Baptifms here pleaded for, being not parallel to the fuppofed Cafe of the Atonement 5 becaufe Bapcifni can be had as it was Inftituted, (which the Atone- ment ('tis fuppofed) could not) muft not be allowM to.be Valid, as the Atonement is fup- posM to have been. And much lefs can it from thislnftance be inferred, that Baptifm by our Anti-Epifcopal Diilenters is Valid ; for they jjnauthorlzd attempt this.tvtn where our Chri- ftian High Triefts are in Execution of their Of- fice • and they aim at the Priefthood it k\^^ in oppojition to, and rehellion againfl t\it Vicarious Power of Chrjft, in thofe Chriftian BiOiops to whom they owe Subjection ; and from whofe Hands they ought , and yet refufe to receive Authority for fuch Miniftrations ,• which is (o monftrous an Attempt of Ufurpation ,• and the perfifting in, concurring with, and en- couraging of it, fo psrverliy Impious^ that the Church was never, till within thefe Lail: Two Hundred Years, exercis'd with the like
N % Eiagi-
i8o ATT EN'DIX.
*
Flagitious Wickednefs ; And therefore, our Expofitor's own Condition, of God's accep- tance of fuch Uninftituted Miniftrations, will not here take place, — for his Provifo is this ; That tke People could have no other, and that the Necejfity was real and unavoidahle among the Jews ; but it is not fo among Chriftians : It never was, nor ever will be fo, for the Reafons I have mentioned. And his fuppofing " Chri- ** fiians to be brought by God's Providence *' under a v'ljihle Necejfity of — - Breaking through *' Rules and Methods^ in order to the heing Uni- " ted inWorJhip and Government, is not fufB- cient to make Valid the Uninftituted Mini- ftrations of any Number of Men, from this fuppos'd Inftance of the Jewijh Church ; till the imagined Neceffity of thofe Men can be prov'd to be ^ J Real and Unavoidahle, and as Univerfal too, as that of the Jewi/h Church
is here reprefented to have been. Tho'
after all,the Cafe was otherwifein that Church ; for notwithftanding the wickednefs of Herod and the Roman Governors , and of the Jews too, in difpofing of the High Priefthood, the EJifential Inflitution of that High Priefthood was not Vacated, For,
2^/y, Tho' our Expofitor fays, that *' God " had ly an e]Cp?CfjS )Lal0D fixed the High " Priefthood in t^e Cltieft of Aaron'j Family ; I muft crave leave to fay, that this Exprefs Law is not to be difcover'd in the Canon of Holy Scripture, And if the Expofitor would refer us to any Blind Tradition of the
Jews
ATTENDIX. i8i
Jews ; or to the Fables of the Talmud and Jevoijh Rabbles, for this exprefs Law^ we muft beg his Pardon if we give no heed to fuch Sto- ries ,• and afSrm, that we know of no exprefs Law of God, but what is recorded in Holy Scripture. There we find the Inftitution of the Jew'tflj High Priefthood to have been ex- prejly in Aaron and his Sons, For thus fays God to Mofes, '' Take thou unto thee Aaron thy Bro- ther^ and his Sons with him, from among the Children of Ifrael, that he may Minifter unto
me in the Triefl's Office, Andthau (halt
make Holy Garments for Aaron thy Brother^ for Glory ^ and for Beauty ,^ Exod.xxviii. 1,2. The Defcription of thofe Glorious Garments is in the following part of that Chapter ; and they were appointed to be wore by him when he went into the Holy Place^ i. e, within the Vail : Then at the 40th ver. the Coats,Gird!es, and Bonnets, for Aaron's Sons, are appointed ; and ver, 41. God lays to Mofes concerning Aaron s Garment, and his Sons toats , ^c. ** Thou fhalt put them upon Aaron thy Brother ** and his Sons with him^ and fhalt Anoint them, ** and Confecrate them^ and San^ify them^ that " they may Minifier unto me in the Vrieffs Office, " And {ver, 41. and 43.) thou (halt make them " Linen Breeches , to cover their Nakednefsy *' &c. And they fhall he upon fi^Y on and upon bis " SonSy when they come in unto the Tahernacle of " the Congregation^ or when t^t^ come near un^ " to the Altar to Minifier in X%t I^Ol? ^\UZ ; ** — . It fhall le a Statute for ever unto him^ N 3 1' and
i8i AT T END I X.
*■ and his ^ttb after him. Again, E:^oJ. x1. 13, 14, 1 5*. God commands Mofes to put up* on Aaron the Holy Garments and Anoint him^&c. " And to luring his' Sons and CI oath them^ — " and Anoint them^ -— that they may Mintfter ** in the Priejis Office : for their Anointing Jhall *' fufely he an everlajiing Priejlhood^^ throughout *^ their Generations'. In the x^i. ch. of Levi- " tieiis we bave ah exad' Defcription of the Atonement, and of the High Prieft's Mini- ftration thereof in the Holy Place once a Year, and act one Word df Aaron s ClDt© ^^tt, but iiidefinitely in ver, 31. 'tis faid , " And *' the Pri'e/l whom he Jhall Anoint^ and ivhor/i he ^^ fHair Confecratk fo Mtnijler in the PrieJPs '^'Office in his far^trg fteaS [hail wake the
*' %tmnnxtnt and ver. 34. 7his Jhall
** he an Everlafting Statute unto you to make an " Atonement, &CC. Farther^ Lev.xxl 10. God fpeaks of the High Prieft without any parti^ cular defignation of the Eldefl: to that Office ; ^' jfle that is the High Priefi among his Bre- ^^ thren^^c.SoNumhers iii.io. Thou Jk alt appoint ". Aaron EHD ]^t0 ^OUJJ, and they Jhall wait *' on their PrieJls Office^ and the Stranger that " Cometh nigh Jhall he put to Death, Likewife, *' l^umh. xviii. r. The Lord Jpake unto Aaron, " thou and thy Sons with thee Jo all hear the Ini- *' quity of your Prieflhood. And ver. 7. Thou ■ ' and thy Sons with thee Jhall keep your PrieJls " O/'cf for every, thing of the Altar, ^Xih " tBltijlUt^e ^iiii ^^d ft Jhall Je}^e, I
" have
ATTENDIX, 183
" have given your Tnefts Office unto you^ as aSer- ^' vice of Gift, and the ^ttanger that tometi " nigh fhall he put to Death. Thus we fee,ahat the High-Priefthood was (by Exprefs Lawjl in Aa^'on and his Sons ; and no Mention made, that it fliould hQ and remain in the Line of the Eldeft Son only.
I know 'twill be anfwer'd, That God hirii- felf commanded Mofis to Confecrate Eleazar^ the Elded Son of Aaron, to be High-Prieft in the Stead of his Father, Num.'^K. 25^, x^, 27. and that therefore the Law confin'd the High- Priefthood to the Eldeft Son's Line. -^
In Return to this ; No one will deny To plain a Matter of Fade , as that of Eleaza/s Succeffion to the High-Priefthood, and that it was by the Exprefs Command of God ; but the Confequence which the Ohje^or draws from this particular Inftance, is not to be al- lowed : Becaufe, the Standing Law about the High-Priefthood, is, That it fliall be in Aaron and his Sons. And there is another Law con- cerning the fame Office, that excludes the £/- defi , as we41 as any other of Aaron s Sons, from that Great Dignity, if he fliould chance to have any Impediment mentioned in that Law: For, fays God unto Mofes^ Lev, xxi. 17, to the 23d. " Speak unto Aaron , faying ; *' CailOfoefeer he he of thy Seed in their Gene- '' rations that hath any Blemifb, let him not ap- '* proach to offer the Bread of his God : For " tO^atfceber !Sl©an he he that hath a Ble- N 4 " mijh.
a«
(C
184. ATTENDIX.
' rnijh^ he Jhall not approach ; a Blind Man^ or ^ a Lawe^ or he that hath a fiat Nofe , or any *' thing Superfluous , or a Man that is hroken- ** footed^ or hroken-handed^ or crook-hack' d , or •* a Dwarfs or that hath a Blemijh in his Eye^ !:} or hefcurvy or fcahhed^ &.C. JSO SpftU that ** hath a Blemifh of the Seed of Aaron the Priefly ^v/.fhaH cor/je nigh to offer the Offerings of the W: Lord fnade hy fire \ He hath a Blemifh^ &c. he fhall not go in unto theWi^U^nor come nigh unto the Aliar , hecaufe he hath a Blemifh. This is pofitive and exprefs : And it cannot be fairly affirro'd, That God would fecure all the Eldefl Sons from every one of thefe Ble- mifhes , that they might Minifter before hiin within the Vail. This is not to be fuppos'd, that God would alvoays interpofe in Behalf of them only^ and give them no Promife .of fuch his more than Ordinary Cno lefs than Mira- culous^ Providence over their particular Per- foris. So far is he from giving 'em this Secu- rity, that he fays, Whofoever^ ivhatfoever Man " he he of thy Seed in their Generations , that " hath a Blemifh , he fhall not go in unto the ?* Fail As much as if he had faid ; Even jthe otherwife mofl Efteem'd Perfon of the Seed of Aaron , whether for being the Firft- born, or the Chief for Wifdopi, l,Cnowledge, &^f. if he hath a Blemifti , he (hall not be High-Prieil, nor rnake an Atonement before irie» Dne of thefe Bjemilhes might have hap-
Fp d to the Eldefl: , as well as to another ; and
ATT E NT) I X. 185
and therefore, God's Appointing Eleazar (the Eldeft Son of Aaron) to (ucceed his Father in the High-Prieft's Office, is no Argument that it was a Standing Law of God, that this Of- fice was always to remain confined to the El- ded of Aaron s Sons. And fmce any of thofe Sons might happen to have a Blemifti, there- fore God made no exprefs Law (as our Expo- fitor fays he did ) to ^1% the High-Priefthood in the ClBCft of Aaron'j Family : For the Law exprejly Jisdit in Aaron and his Sons, that if one of them had any Bleraifti, or indeed any other Impediment, another Son might validly enter into the Holy Place. For, the Atone- ment was exprefly commanded to be made Once a Year ; and it muft not have been omitted to be made, even tho'the High-Prieft in PoflefTion had chanced to have a Blemilh, as long as another Son of Aaron was to be had , ancj the Veil ( or Holy Place ) was in being , until the Coming of the Great High- Prieft, Chrift Jefus : For, fays the Law, ''This Jhallle an (Sberlatttng statute mto you, (i e. Everlafting till the Coming of Chrift) to make an Atonement for the Children of If- rael.for all their SinSy ^tlCt a ^eat, Lev. xvi. 34. Which could not have been obey'd, if none but the Eldeft of Aaron s Family mull Cby the Law) have entered within the Vail ; and if he had been at the fame time fo ble- mifti'd , as that he might not enter therein. For the Atonement muft (in fucb Qafe) have
ceas'd
i86 ATTEND)! X.
ceas'd to be perform'd during the Life of fuch a High-Prieft ; which is contrary to the Ex- ' prefs Law , that required Tt to be conftantly made Once a Year ; and therefore the High- Priefthood was not by Exprefs Law fixd in the Eldeft of Aaron ^ Family. This we find in Fad to have been true ; for the Scripture records feveral HighrPriefts who were not of the Line of Eleazar Wat Eldeft, but of Itha- ' tnar^ the Younger Son of Aaron. For Exam- ple : £/i, in the Time of the Judges, i Sam, ii. x7, 30. Ahiahj L e. Ahimelech^ in the Reign of King Saul^ i Sam. xiv. 3. xxi. i. and xxii. If. .called alfo Aiiathar the High-Prieft , St, Mark ii. 26. whom King Sauldtw.^ So like- wife another v^/7/>w^/<fc)&, in the Reign of King Davtdy X Sam. viii. 18. and in the Reign of King Solomon , Ahiathar. Thefe , 'tis plain, were not of the Line of Eleazar ; fojr his Sons are mentioned particularly by Name, i Chron. vi. ; and not one of thefe High-Priefts is reck- on d among them ; Yet they executed the OiRce, and no Mark of Infamy is fet upon them for fo doing, becaufe they were not the Strangers^ who by the Law of Mofes were to dye for coming within the Veil ,• for they were of the Sons of Aaron. And certainly, if they had been Invaders of the High- Priefthood , God would have given us fome Notice of his Difpenfing with his own fuppo- fed Law, or el fc fome Mark of his Difplea- fur€ at their Ufurpation ,• to have warn'd others
from
AT T EKT> 1 X. 187
from the like Sin for the future : As he did upon King Saul^ for but Offering a Burnt-Of- fering , when he had no Authority to do fo, being no Prieft.
This Argument might be profecuted much further ; but I think enough has been faid, to prove , That God did not by an Exprefs Lawy fix the High-Priefthood in the Eideft of Aaron's Family : And therefore , when any other of Aaron s Sons got into the High- Priefthood, the Ejfential Law of God concern- ing the High^Priefthood (which required that it (hould be in Aaron and his Sons^ was not va- cated. And this was the Cafe of the Macca-^ lees , and all their Succejfors of the Afmonean Family ; they were of the Sons of Aaron^ arid therefore Valid High-Priefts ,• becaufe the In- ftitution required, that a Prieft of the Sons of Aaron ftiould be Anointed and Confecrated High-Priejly and that no other ftiould be fo.
To come rfow to the High- Priefts mHerodis, and the Romans Time , they were alfo of the Sons of Aaron : For, notwithftanding the Wickednefs of fetting that Office to Sale^ &c. Jofephus aflures us, that it was done with this particular Regard , that thofe who obtain'd it were in Holy Orders, His Words are thefe .• ^' Herod having now receivd the Kingdom from *' the Romans, made no longer any Scruple of " Chujing the High-Priejt^ out of the Afmonean
Race ; hut confer/ d the Honour indifferently ^- upon Perfons , tho' never fo ohfcure , provided
['they
i88 ATTENT>IX.
" they were hut in J^OlV ^ihtt^. Jofephtu's Jewip Antiquities , Book XX. Cap. 8. pag. 1206. %vo. This fliews, that //^/-^^ and the RomatiSy as wicked as they were, had fo much regard to the Jewifh Laws, as not to proftitute the High^Priefthood to any who were not of the Seed of Aaron : And therefore it is reafon- able to conclude, that the High-Priefts in our Saviour's time were VaHd Kigh-Prie(ls,becaufe of their Defcent from Aaron, whereby God's In- ftitution of the High-Priefthood was preferv'd, tho' wickedly Circumftantiated by the buying and felling of fo Sacred an Office.
Thirdly, and Laflly, The Expositor's Afler- tion, ^^ That the Atonement was Jfiff perform d ^^ hy their ( /. e, what He calls the Ufurping " High-Prieft's) Minijlry, is begging the Que- ftion ; 'tis affirming what he ought to have prov'd, and has not once attempted to do any thing towards it : And till he do s make it good, I ihall take the liberty to deny, that his fuppos'd Ufurping High-Priefts performed any Atonement at all : And the Reafon why I do deny it, is, Bccaufe if they were not Inftituted High-Priefts, their pretended Sacerdotal Adis^ attempting to propitiate the Divine Nature, were as Null to that purpofe, as King Saul's was before them,- that is, wholly Null and Void ; and for the fame Reafon as his Was. But further, even tho' thofe High-Priefts were, ss I have endeavour'd to prove them, High- Priefts
AT T E N'D I X. 189
Priefts according to the exprefs Law or Infti- tution of the High-Priefthood : Yet it do's not appear that any Atonement for the Sins of the Jews was made by their Miniftration in our Saviours time : For with what Senfe can it be faid, that Atonement was made for them, who were then appointed to Wrath and Vengfeance ? For that People, over whom our Saviour wept, becaufe through the Hardnefs of their Hearts they were fpiritually Blinded ; The things that belong d to their Peace were hid from their Eyes ; They were then in adual Bondage to the Ro» mans for their Sins ; They were at that time fining up the Meafure of their Iniquities ; and for their Impieties, the Wrath was coming upon them to the utmoji ; infomuch that the dreadful Days were fpeedily coming, wherein their Glo- rious City and Temple Ihould inevitably be deftroy'd, themfelves in vaft Multitudes be (lain with the Sword , and the remainder of them be led Captive into all Nations* Was any Offering made then by the mod Regular Jewijh High-Prieft, of any Efficacy to atone for fuch Sinners ? If it was, let the Expofitor in- form us how we may know it ; and when he has done this , then let him try how he can prove, that the Offerings o^f his fuppos'd Un- injlituted liigh'?rkQ.s were of the fame Vali- dity : If he do's not prove this, his whole Ob- jedion is loft ; for till the Atonement he talks of is provd to have been Valid, Unauthorized Baptifms will not be prov'd )j^^\[d by his pre- tended Atonement, He
I90 JT'T E N D I X.
He fays, That '^ where the Necejfity was real ** and unavoidable^ the Jews iQOete ^OttllQ ia *' /i?/^;f, /^^/ God did^ in Qonftieration of thaty " Difpenfe with his own Precept, This mud be acknowledged in one Senfe, and abfolutely de- ny'd in another. It muft be acknowledge that God in fuch real and unavoidable tJeceJftties^ Dif- penfes witl^ his own Precept ; that is, do's not exped: Us to Obey it , when 'tis out of our Power to Obey it : He then Difpenfes with our Non-ability to perform it ; and fo imputes not to us the Omijfion of it. But then 'tis ab- folutely to be deny'd , that in fuch real and unavoidable rsfeceflity, where wc cannot have his Pofitive Injiifutions , He Difpenfes with them by allowing us to COIUtUllte, and put inftead thereof a Humane Inflitution^ to ferve for tht fame Purpofes as the Divine One : This, I fay, is abfolutely to be deny'd, becaufe it infers, that God equalizes a Humane Inftitu- tlon, with His own Divine One ; which is ab- furd, befides contrary to the Faith and Pra^ice of the Jews^ who always (when they thought and pradis'd as the JMofaic Law direded them) reckon d that God would not, in Cafes of greateft Necefficy, allow them to Subftitute their own Inventions, in the room of his Pofi- tive Inftitutions. For thus when they were in Captivity in Babylon 70 Years, they did not dare to Sacrifice, becaufe they were Deftitute of the Temple and Altar where God had pla- ced his Name, ^'d where the loflitution.re-
c^uird
JTTEN'DIX, 191
quir'd their Sacrifices to be offerU The fame we find irt that People to this day ; for ask but any of the Knowing Perfons among them, why they do not now offer material Sacrifices to God ^s formerly > and they'll tell you, they dare not,becaufe they have not the appOinteD Temple and Altar: If you tell them they may build Altars, and offer thereon ; they'll anfwer you, That God will not fo J^ifpetlfC with his Precept^ and that fuch Sacrifices will be an A- bomination to hira, and therefore of no Bene- fit, but rather of dangerous Confequence to them ,• and that it is fafer for them to believe, that God under their prefent Circum fiances, expeds no material Sacrifice at all, than in our Expofitor's Senfe to think, that God, /;/ G?»/?- deration of their real and unavoidalle Necejftty [of an Altar and Temple] will difpenfe with their Building any UninflitutedOnes^ and ma- king Sacrifices and Burnt-offerings in and up- on them. The fame we ftiould have found, if in the time our Expofitor refers to, that People had been deftitute of Inflituted High-Priefls and Priefts ,• they knew that a ^ttangCt was not to come nigh^ they had Experience enough of God's Judgments onfuch^ notwirhftanding their Pleas of Necejfity ; and therefore they were Boi^nd to think the dired: Contrary to what our Expofitor is pleas'd to affirm • and confequently fo are Chriftians too, if any Ar- guments, with refped to them, may be drawn Irom the 'jems Faith and Pra^ftice about fuch
Pofitive
19a ATTENT>IX.
Pofitive Inftitutions. The Expofitor and his Friend endeavour to make fuch Arguments in the Objection ; and therefore 'tis very juft to deal with them in their own way, and confe- quently to conclude againft them from the Duty of the Jews^ to that of Chrijiians ; That when we cannot have, or obtain God's Pofitive Inflitutionsy we muft not fet up our Own inftead thereof; but are ^OUttd to helieve^ that in thefe refpedis, God difpenfes with our Want of them ,' that we muft wait his Leifure till he fhall blefs us with them ; and in the mean time not dare to Break through fuch his Rules and Me^ ihods prefcribM to us ; and confequently not to Baptize without an Adminiftrator, who is Vefted with his Commiffion, Since fuch a Baptifm is no Inftituted Baptifm, and it§ Mi- niftration for all the Purpofes of the Inftituted One, is equalizing a Humane to a Divine In- ftitution ; which is not only an Abfurdity, but an Abomination too. And, I think, this is e- nough in Anfwer to the B — of S — 's Boafted Unanfwerable Objedion.
The following Objedions are brought by one who ftiles himfelf a Clergy-man of the Church of England, in his printed Letter to Dr. Brett, concerning his excellent Sermon againft Lay-Baptifm ; and he tells us juft be- fore he brings them, Pag, 17. That *'tofliew ** that every Chrijlian, as Chriftian, has a natu- !! rj/ Right to Baptize ; tho' he grants, " that
" he
jmJiu.tJ-'i " '' I
* he that do's it, not Ordain'd as he oyght to '* be, and not in Cafes of abfolute Neceffity,
* ads prefumptuoufly, and is very Audacious. He will ufe an Argument or two drmn from th§ ScriptHres,
Ohj, XI V. His firfl: pretended Argument is
taken from St, Mark ix. 38, 39,40. or St Lnh
%\. 49, 50. -"^ John anfwer% faying^ Mafler^ we
' faw one cafltng out Devils in thy Name ; ^nd
he followed not usy and we forhad him^ hecaufe " he follow d not us. But Jefm faid^ Forhid him " not^ for there is no Man who fhall do a Mira^ *' cle in my Name that can lightly fpeak evil of *' me : For He that is not againjl ^, ig OU 010? " IBert, The Senfe of which Words the Ob- jedor fays, is this : *' He that purfues the " fame End that we do ; that ftrives to Bea| " down the Kingdom of Satan as we do, is " not to be forbidden, he is on our fide : An4 " do's not every one that Baptizes a Child, or *' Perfon adult, bring his helping-hand 10 fub* " vert the Kingdom of Satan ? and fliall w§ ^^ prefume to forbid hioi, ^c?
Anfw, He that do's his HatDfttl Endea- vour to Beat down the Kingdom of Satan, ought not to be forbidden ; but he that i?fi$ (Htllatofttl Endeavours to that End, ought to be prohibited ; becaufe (to ufe the Apoftk'g Words ) he do's Evil [ be ads contrary to liod'3 taw J that Good may goms of if, SuPaul
194 ATTENXflX.
fays, that the Damfjatton of thofe who affirm and pradice this, is jufl: : And therefore, he who ufes hii Endeavours unlawfully^ i. e. con- trary to the Law of God, tho' he may defign to Beat down, yet, in reality^ he promotes the Kingdom of Satan, which is advanced by no- thing more than by Difobedience and Rebel- lion againft God's Laws. And this is the Cafe of the Lay- Baptizer With us. The Laws of God, and of this Church, have excluded him from the Miniftration of Baptifm ,• therefore when he attempts to Minifter, he is Difohedi^ ent and Relelliom againfl: thofe Laws ; and fo adds firenph to the Kingdom of Sa- tan, inftead of heating it down, Befides, the Man objed:ed,did miraculoufly Cafl out Devils in Chrifl's Name ,• this effectually beat down Sa- tan's Kingdom : For, how can Satan cafl out Satan, fays our Lord ? And when our Advo- cates for Lay-Baptifm can prove, ihzifuch Bap* tifm lias a Miraculous Efficiency for the De- •fi ruction of Satan's Kingdom ; (for to fay this without proof, is only begging the Queftion) or when our Lay-Baptizers themfelves fliail work as uncontroverted a Miracle as that was, for the Confirmation of their Pradice, then 'twiirbe time enough to believe the Validity of thofe Baptifms ,• but till that time comes, we muft conclude the Objedor at beft to be miltaken, if not worfe, a Perverter of the Sa- cred Text he adduces, for the Validity of fuch Unautboriz'd Baptifms,
Olj.
ATT ENDIX. 195
u
(C
Ohj, XV. His Secoad Imaginary Argu- ment to this purpofe, is taken from i St. Pet. ii. 5", 9. " Ti? alfo — are huilt up a Spiri- tual Houfe^ an Holy Triefthood^ to offer up Spiritual Sacrifices ^ acceptable to Gvd through Chriji Jefiis. ' But Te are a chofen Ge- neration^ a Royal Frieflhood. St. John^ Rev. i. 6. tells us, that ChriJl has made us Kings and Priejls unto God and his Father — . And he gives us the fame Appellation, Chap.v. 10.— *' Ihis is apply^d to all Chriftians, therefore *^ ?.U Chriftians are Priefts, confequently may " Baptize—. That this is no Novelty he brings Tertidiians Authority to prove ; " Non- " ne & Laid Sacerdotes fumus > Scriptum ejl " enim^ Regnum quoqt^e nos & Sacerdotes Deo " & Patri fuo fecit. Differ entiam inter Ordi* ^' nem & Pie hem conflituit Ecclefia^ & Honor ^^ per Or din is conceffum San^tficatus :■ adeo uhi " Ecclefiajhci Ordinis non efl Concejfus^ & Offers " & Tinguis^ & Sacerdos es tihi folus. And prefencly after, '^ Igitur ft hahes jus Sacerdotis " in temetipfoy uhi necejje efl^ habeas oportet eti" " am Difciplinam Sacerdotis^ uhi necejfe fit ha* " here jus Sacerdotis. Exhor. Caftit. The lead " that thefe Words imply, is certainly, that " in Tertullian's Judgment, the Laity have a " Right to the Prieftood, and where' tis a Cafe " of Heceffity may exercife that Right, And ^' hence 'tis evident, that only Order and R«- ^' gularity makes fome Ad^ and reftrains O % " others
196 ATT ENT> IX.
*' others from atfting in that Capacity. To which add, what he calls his Third Argu- ment, that in GaL iii. i8. 'tis faid, " /ft " Chrifi Jefuj there is neither Jew nor Greek j *' neither Servant nor Free^ neither Male nor " Femaky for ye are all one in Chrijl Jefus. " Therefore 'tis not abfolutely necejfary in it " felf that Baptifm ftiould be perform'd by an " Epifcopal Hand, becaufe in Chrift there is " no diftinilion of Perfons.
Anfw. This Gentleman fliould have taken into his Account the Promife of God to the JewSy " Tejhall he unto me a Kingdom Of PjlCftS?, and an Holy Nation , Exod. xix. 6. Upon a right confideration of which, he would have preferv'd himfelf from the mifchief, of fo un- fafe an Interpretation of the Parallel Texts in the New Teftament, and his Readers too, from the Infe^ion which fome of them may draw in, from his Publication of it. That Text in Exodus never exalted the Comrnon- Peo- ple of the Jews jto be Proper Literal Priejls ^nor gave them any Right to the Pofitive Inftituted Functions of the Priefthood ,• fo far from that, that thofe among them, who thought they might perform thofe Prieftly Fundtions, upon their Attempt to do fo, found to their Sor- row, that they were not fuch Priejls : (King Saul is a (landing Proof of this.) And the Judg- ments infli(3:ed on them are recorded in the Sacred Oracles, to warn us all to avoid fuch
Falfe
ATT ENT>IX. 197
Falfe and Prefumptuous Notions, and the . Dangerous Pradices confequent thereupon.
The Common Jews then were only Pr lefts in a Figurative Senfe of the Word, i. e. As God Seled:ed and Confecrated his Proper Priefts, and .took them from among Men^ publickly to offer fuch Gifts and Sacrifices to him as he had appointed t\\tm : So, he took and fepara- ted to himfelf from among other Nations, the People of the Jews^ that they might ac- ceptably offer to him fuch Services, particu- larly Publick Ones, as he fliould appoint them alfo : Even God's Vroper Priefls were limited ^by him, what Publick Services they (hould perform to him, infomuch, as that none of them could Validly Minifter in the peculiar Office of the High Prieft who was their Head, and they were all dependant on him. So thfe Common Jevos^ the Figurative Priefts were limited in their Publick Services ; they were none of them to Minifter, except /V^ Prophe- tico in the Peculiar Offices of the Proper Priefls^ who were alfo their Heads and Governors, in the Publick Divine Service.lt was a gieat Privi- lege for the Common Jews to be admitted by God, to offer him the Publick Services, or Figu- rative Sacrifices of Prayers and Praifes, together with thofe of thetnfelves. Souls and Bodies, to his reafonable Service ; and to be accepted by him when they did this as he had appointed them, in fubordination to, and dependance on his Pofitive Inftituted Priefts 5 and this was
p 3 thei
198 JT TEND IX.
their Figurative Priefthood. They are called Priefts,only in this remote improper Senfe of the Word i/i2:.becaure,they wereyd)^^nif(?from other Nations, and fuch their Services were accep* ted of by God, as the T roper Priejis wti^ ta- ken from among Men, and their Fofittvejnfli'^ tuted Offerings and Services were acceptable to him, upon the account of his thus Separating and Confecrating of them.
This Separation^ and Confecration of his Inftituted Proper Priefts by God himfelf, was not (as the Objedtor w^ould have it) only for Order and Regularity^ but alfo that they might be Shadows and types of Chrifi^ the Great^ HighPrieJt which was to come, in whom alone W'e can be accepted. They, and the Bloody Offerings and Sacrifices made by them for the People, were appointed to refemble ^|!1t,and the Sacrifice he was to make for the Sins of the whole World, as St. Paul in his Epiflle td the Fiehrevos has abundantly proved. And this had, infinitely more in it than bare Or^er and Regularity^ 'twas an Inftituted Method, of in- terceding with God by the Mediation of Je- fus Chrill, in behalf of fallen Man ; 'tw^as an appointed way of executing Chrift's Mediato- rial Office, by vifible Reprefentatives of him, and Types of his Miniftraiions, to reconcile us to God, and Gcdto us.
'Tis the fame now in our .Chriilian Difpen- fation I The Apoftles and their SuccefTors are appointed not only for Order and Regularifjy ^ ' ' but
ATTENT>IX. 199
but alfo, and more efpecially, to Reprefent our Saviour^ to be His Vicegerents and 9lmbafia- tO,10,to bear /7M Character ^Authority ; for fays HCjy^j my Father hath fent me ^ev en fo fend I you* Lo 3!^tll mth you ! He that Hears you^Hears ttlC^Tliis continues vifible to us, His Mediato- rial Office^2.nd makes their Inftituted Minifterial Ads to be /7ij,and for that Reafon acceptable to God for our Spiritual Benefit and Advantage. Hence we difcover, that Tertullian's Notion Concerning the Priefthood of Private Chriftians was a Mx)ntaniftical Error ;for their Priefthood fpoken of in the feveral Texts objeded, a- mounts to no more than that Figurative Tj-iefl^ hood which belong'd to the Common JewSy as God's Segullah or pecuHar People for the Rea- fon s I have given before concerning them. To which add, that the Text in St. Peter confirms this, by naming the Sacrifices they are to offer, for he fays their Priefthood is ^^ to offer up Spiritual Sacrifices^ i, e. thofe of Prayers and Praifes, fe'c. As for the other Pofitive Sacri- fices, appointed by Chrift to be made by his Inftituted proper Priefts, viz. the Dedicatioa of Perfons to God by Baptifm ; the ofTering of the Commemorative Sacrifice of Chrift's Bo- dy and Blood in the Eucharitt ; and prefiding in all other Publick Divine Service to medi-ate between God and the People iia Chrift's (lead, thefe are Sacrifices peculiar to the Order of the Clergy, and this Text never defign'd them to be performed by Lay-Chriftians. O4 For
56*d ATTENT^IX.
For fays St. Paul " Jre all Jpoflles ? 'Tis Hi^ ftrong Negation, as much as if he had faid, ail Chriftians are tlDt apoftltg. The Apojlles and their Succejfors are Chriftian Prieils, becaufe their Miniflerial Office is to Mediate with God ^ as Chrift's P^eprefentatives , m our behalf * this the Scripture abundantly proves, and the Univerfal Church conLlantly teftifies. Common Chriftians are not fuch Friefisy they have not this Office of being Chrift's Reprefentatives, committed to them, for who can take this Honour to kmfelf, hut he that is calfd of God as was Aaron > The Text ladduced will as much prove them Literal Kings as fuch Priefis ; for 'tis faid, Chrift has made Its %iVi%^ and Priefls. If People once per- fwade themfelves, that this Great Office be* longs to theiti, becaufe they are Chriftians ; God's Authority in His Kings will be trampled under Foot, and defpifed among Men. It behoves Princes, and all other inferior Orders, to take care of fuch dangerous Interpreters of Scripture as thefe would he. Chriftians as fuch are highly exalted, by their Redemption from the Slavery and Bondage of Sin and Sa- tan ; from the vile Servitude to their own Lufts ; and from the Burden of the Mofaic Law of Coftly Ceremonies, &c. In this they 0fe Kings^ being brotight into the Glorious Liberty of the Sons of God, and having thrpugh the Aids and Affiftance? of the Ho- Jy Ghoftj a Capacity of ovisrconiing all the.
1 r-iii —- -^agaaaaaa.
ATT E N'D I X. aoi
Powers of Darknefs. But they'll lofe this their Spiritual Dignity, if they afliime to themfelves the Title and Office of Kings in the proper Literal Senfe of the Word : and fo they will their Priefthood too, if they pre- fume, like Saul, to attempt to Minifter in the Pofitive Tnflituted'lvin&ions of Chrift's Ap- pointed Priefts.
Thus we fee that Chriftians, as fuch, are no otherwife Priefls than the Common Jews were ; only thus much they are higher ad- vanc'd than the Jews, that they are Kings too, by that Spiritual Freedom,Liberty, and Power, which I have mentioned, and which the Jews^ under their Difpenfation , could not boaft of, as we may.
There is another Senfe wherein Chriftians, as fuch y CoUedlively taken, may be term'd Kings and Priefts ,• and that is, as they are the Members of that 25oD^, whofe Head Chrijl Jefus is King and Prieft in the higheft Senfe of thofe Words : It is no Novelty to call the Body by the Name given to the Head : For the Scripture itfelf calls the Churchy which is the Body of Chrift, by the Name CHRIST. I Cor. xij, IX. For m the Body is One, and hath many Memhers, and all the Memhers of that One Body, being many, are One Body : fo alfo is C]^;ttft, or the Body of Chrift, which is His Church. And fmce the Scripture calls the Church Chrift y 'tis no Wonder to find the fame Piyin? Writings call Chriftians , i. e. all the
Church
ao2 AT T E NT) I X.
Church of Chrift^ Kings and Priefts ; for thofe Texts (peak of the Univerfal Body, the Ghurch colledively taken : '^ A Spiritual ^^ Houfe I a Holy Priefihoo^; a Royal Priejlhood. This is the meaning of that other Text ^ " Kings and Priefts; i. e. in One Body je are Kings and Priefts^ becaufe ye are the Body oF Chrift, who is Mng ^tlS ^tit% And as any fingle Member (asfuch) of that Body, is not Chrifi in the proper Stnk of the word ; fo neither is any Member thereof, as fuchy a King or Prieft in the proper Senfe of thofe Words. They are only fo in a Figura- tive Senfe, as they are related to, and are in Union with their Head : And fo they are like- wife as they are Members of the Refpefitive particular Churches , whofe vifible Spiritual JHeads, the Bifliops, are Spiritual Kings and Priefts by Chrift's Inftitution ; to whom the Members are united, and confequently in Jub- jedion : And therefore, tho' Chrift refpefts na particular Perfon, more or lefs, for being of a few/ftp or Gentile OfF-fpring : for being Bond or Free, Male or Female^ but regards the Obe- dience, (§c. of all alike ; yet he makes a di- ftindion of Offices^ and requires the feveral Members of his Body the Church, to keep their proper Stations, (as St, Paul moft excel- lently argues throughout his nth Chapter of the ift Epift.to the Corinthians )iapQrfoYm their feveral refped:ive Funcftions ; and to be in Sub- ordination the Inferior to the Superior, that his
Authority
AT T EnT> 1 X. ao5
Authority may be preferv'd in his Church, and all the Members thereof may refer to him, the Spiritual Benefits they receive through his In- ftituted Miniftrations, by attending on, and re- ceiving them, at the Hands of thofe, whom he has made his Reprefentatives for that purpofe : And therefore,'tis abfolutely neceffary by Chrift s Inflitiitionjthat when we are Baptiz'd, we fliould receive Baptifm from anEpifcopal Hand, which is Chrift s Officer^ an"d fo far himfelf^ notwith» ftanding that, in Chrift Jelus there is no Di- ftincStion, or Refpeit of Perfons.
I CONCLUDE this Appendix, Moft ^arneftJy intreating the moft Reverend, the Right Reverend, and Reverend (350fcerno?S and %im^Zt$ of Chrift over his Flock, in all Parts of the ^nittXt^i Church, the l^litH^ of the moji High God! who are duly Autho- rized to reprefenc and make vifible to us, the once Vifible, but now In vifible J&Jteft^DOD of the Great High-Priefl of our Trofefjion Chrijl Jefus I who have not taken this Honour unto them- f elves without leing call'd of God^ as was Aaron I who are therefore the Delegated ^tnbaflaD0?)5 for Chrift^ and appointed ^tZtS^^Xt^^ of the Myfleries of God, to whom he has given the 5feef 0, and committed the Cuftody of the CteO great ^ealg of the Kingdom of Heaven ; fo that whatfoever they fhall htnd on Earthy fhaH he 'hound in Heaven ; and whatfoever they fhall loofe on Earth-i fhall he loofed in Heaven. I
humbly
ao4. ATTENT>IX.
humbly befeech them, in the Bowels of Jefus Chrift^ to confider the great Dignity of their High and Holy CaUing, and their unaltena* hit Right to Adminifter thofe ^acramcntlS, which the Infinite Wifdom of our great Law- giver has appropriated to their Sacred Fundion. For, if the Miniftration of the Sacraments is not elTential to their OiHce, and t^tix f^U fice effentral to the Miniftration of VaHd Sacraments, what fignifies the Inftitution of the Priefthood^ and to what purpofe did our Blefled Lord promife to be with his Priefts, and concur with their Miniftrations to the End of the World ? If the prefumptuous Miniflra- tions of Lay-men ading of themfelves, or in oppofition to the Church and her Priefts, is not inconfiftent w^ith the Nature and Property of True Sacraments : Or if they can be True and Falzd S3.crzmQnts when given by their Hands , how, and by what means Ihall we be convinc'd of the NecefTity of the Chri- flian Priefthood to the Church, by Divine Inftitution, and its Perpetuity, till the Con- fummation of all things ? How fliall we be perfwaded to value the Miniftrations of a Prieft more than thofe of a Lay-man, and what Arguments can be produced for the Pre- fervation of the Unity of the Church, and to keep us from Eternal Schifms and Separations from Her ? Your long Silence in not aflerting and defending the Dignity of your Office^ and the mdienalle Nature of thofe Sacraments which
Chrift
AT T E NT> 1 X. aQ5
Chrift has infeparably annex'd thereto, tho' it may have proceeded from a Notion of Bu- rn ihty and Modefty, that you might mt It thought to preach upyour felves^ hut Qhr'tfl Jefus the Lord ; yet (with fubmiffion be it fpoken) feems to have been the occafion of much Igno- rance among the Laity,of the Nature of Schifm, and their Duty to you, and confequently of encouraging the Enemies of the Clergy and of their great Mafter in Heaven, to blafpheme him, and trample the Authority you have from him, under their Feet. Atheifm, Deifm, Pro- phanenefs, Blafphemy, and Sacrilege, are now grown Impudent and Bare-fac'd , Bold and Rampant ; they fcorn any longer to dwell in Obfcurity and Darknefs, when they are become the fa(hionable Accomplifliments of our pre* tended great JVits, and Men of dtfttngutjhed Senfe and Judgment. They have a grand Defign in hand, (and their Emiflaries have profecuted it but with too much fuccefs ) to reprefent your Office every-where, and to all forts of Men, as Tyranny, Impofture, and Ulurpation; to wreft the Sacraments out of your Hands, that you may become ufelefs and infignificant ; to make the giddy Multitude believe, that all you do is nothing but Prkflcrafty to bring and keep them under a worfe than Egyptian Bon- dage ; to expofe you to the Rage and Fury of an ungovernalle Moh^ and fo at laft to hifs you, and all Reveal d Religion^ off of the Stage of this World. What elfe mean their feveral exe- crable
2o6 ATTENT>IX.
' ■ i
crable Books and Pamphlets that are now in- duftrloufly publiih'd , of fet Purpofe to decry your Office, and ridicule your Miniftrations > How {ball the Ignorant be defended from their Infedion, but by the Antidote, which fome of you, both by Books and Sermons, have al- ready begun to apply, couragioufly following the Example of the great St. Paul^ who mag- nified his Office^ and thereby the Authority of Jefus Chrift who fent him ? God be praifed for thefe happy Beginnings, thefe firll noble Performances in maintaining your Office, and in defence of the True Rights of the Chriflian Churchy depofited in your Hands by the great Author of our moft Holy Religion : And rhay he, by the blefled Influences of his Spirit, fiir up many tttOlC Of \^U to Cry aloud andfpare noty to lift up your Voices like a Trumpet^ tofhew the People their Tranfgreffion^ and thofe who ft rive with the Priefl their Sin^ Ifa. 58. i. Hof. 4. 4. and Rom. X. 8. That they may learn to finoto and fuhmit to^ thofe who are over them^ (in the Lord) and who watch for their Souls ^ Heb. 15.17. That they niay efleem them bet'P Ijtgtf? Iv in love for their W.^t^\^ fake, i Theff 5. \y Becaufe they are the Miniflers of Chrift y and Stewards of the S^^Setie^ of God, i Cor.4. i. That fo the People may efFeCtually be enabled to mark and avoid thofe, who tho' they come to m in Sheeps-Cloathiwgy and transform them^ felves into the Appearance of Apoflles ofChriJiy and Minifters of Right eoufnefs^ are yet inwardly
hut
ATTEN^IX. 107
hut ravening Wolves, falfe Apoftles^ deceitful Workers^ and Mini flers of Satan^ in St. Paul's Language ; for they caufe Divifions and Offences contrary to the Do^rines which we have learn d ; vay^ contrary to the very Principles^ or Founda- tions of the Dotlrine of Chrijl^ of Baptifms^ and of Layingon of Hands ; and therefore rfiou Id be avoided^ that we may keep the Unity of the Spi- rit in the Bond of Peace : Which that we may all learn to do, and by your confentient COSTS' ftant tDarnfngg; be preferv'd from the dread- ful Sin of hating found DoBrine^ and heaping to our felvesTeachers deftitute of the Divine Com- miifion, who ferve not our Lord Jefus Chriji^ hut their own Bellies : May God of his Infinite Mercy grant, through Jefus Chrifi ; to whom he Glory for ever and ever. Amen. .
FINIS.
^-- jji*
ifkht