IT 's no intent of mine in prefixing your Names to the ensuing Treatise , to engage you in the patronage thereof . Let it stand or fall at the bar of right Reason . What the Learned Wotton , in his Epistle before his accurate book de Reconcil . peccat . saith to Kings Colledge , that do I mean to you in this thing ; Reum apud vos agere ( viri ornatissimi ) non clientem , & vos mihi non patronos qui pro me dicant comparandos , sed qui de me sententiam ferant , judices constituendos esse decrevi . Nor do I thinke so low of you , or so highly of my discourse , as to judge it deserving of this joynt dedication . But considering I am not likely to appeare againe in print , I judged it honest , to divide these my goods ( though never so small ) among you , rather then to appropriate them to any of you singly ; having cogent Reasons for this Address to you all in this businesse .

To you the Renowned Aesculapius of our County , that I might hereby publiquely testifie the engagements of my selfe and family to you both as a Friend and Physitian ; more especially that I might signifie a grateful sense and remembrance of your long continued , succesfull and carefull ( though unfeed ) Advice for the health of him whom I was endebted to for my being and wel-being . And your urging mee to this service had no small influence upon mee , so that you may rightfully challenge a share in the fruit of my paines therein .

And you deare Sir , a bright Star of the first magnitude in the Metropolitan firmament , may not be excluded hence . For when I call to minde your former Respects to mee in both Universities ; the precious precepts and fervent prayers you favoured me with , at and in mine Ordination ; And the most endeared , cordial , long continued intimacy which you had with my Father ( of blessed memory ) who ever bore you upon his heart with the greatest tendernesse ; and who before he was taken from us , in commending the service of this booke to mee , forcibly commanded me the same : ( These things , I say , considered , not to mention other , ) I finde my selfe deeply engaged , as the heire of your most loving Friend , as well as upon my own account otherwayes , to testifie here my singular gratitude to you , with submission of these my studies to your grave , quick and judicious , yet most candid Censure .

And yee my Bosome Friends and Brethren of that Classical Association , wherein my lot is fallen ( at present ) to make up a number , are not only concerned in my cause , but injuries also . Would it be beleeved if I should tell you the Gentleman I have to deale with , intends you the contemptuous language he bestows on me ? Yet such is his brow , that he hath taken up a conceipt , ( ask me not whence , I am not of Councill with him who taught him it , ) That my Associated Brethren were accessory to the paper he endeavoured to disgrace . These are his words to me ; Your notes ( probably ) were not of such private concealment , as you would make us beleeve ; but were shewed to divers Divines of your own party , for advice and approbation . Thus it is reported . And there is strong probability for the truth of this report . For it s not likely , you would pass a businesse of that nature to a professed Antagonist , without consultation first with your Associates , whom the grand designe of your notes concerned as intrinsecally as your selfe . The falsenesse of which his self magnifying and insolent conjecture , is known to your selves , and may appeare to others by the Account given , Digress 21.

And truly , Gentlemen , As this his affront to you , ministred just cause of a greater indignation against his incivilities , so the publishing that he intended you as well as me , I account a sufficient disparagement to his calumnies ; which will not be fastened on your Names , how ever they might more easily have stained mine , if I had been singly bespattered by him . Yet in making this advantage of your company under his abuses , I do not in the least attempt , to shelter the weaknesses and defects of my paper , or its defence , under the covert of your protection . The interpellation of you in these lines , designeth only a publique testimony of the precious esteeme I have of you , whose unanimous and studious persevering in the work of the Lord ( notwithstanding the sad and never too much lamented losse we have lately sustained in the decease of that paire of most grave , venerable and unblemisht Divines , as also of a third , though not so ancient , yet very usefull and able Minister , who were lately the strength and ornament . the Horsemen and Chariots , not only of our Classis , but County and Province also ; I say , notwithstanding this discouragement , your continued pious endeavours together and apart ) are and shall be no lesse the joy of many , then they seeme to be the envy of some .

And you my much honoured Fathers and Brethren in the Ministry of this County , I cannot omit in this Dedication , as having been moved by many of you to the work here undertaken , which now I humbly lay at your feet ; obliging my selfe to be thankfull for any of your learned faithfull Animadversions , you may be pleased to afford me , in what I may be conceived by any of you to have erred : assuring you that such oyle ( if not inflamed with passion ) shall be of most precious account with mee for the healing the wounds you may discerne in my head .

This Controversie which some have enlarged by the introducing of many things not conclusive herein , is here reduced to this point ; wherein , indeed the stress lyes , viz. Whether the word of God gives any warrant to administer either to such as are visibly in the wayes of wickednesse , inconsistent with the exercise of justifying faith ? Or to such as have not in their own persons understandingly , and before competent witnesses , professed their owning of their baptismal engagements , which in their infancy were layd upon them ? In this the whole controversie is contained ; the former being asserted and proved establisheth suspension , the latter non-Admission , as is shewed in the third Digression about Examination . All acknowledge beleevers only have right to the Lords Supper . But then the Question will be , whether all beleevers who are so called in any sense , particularly in regard of their having been baptized , and positively engaged to beleeve ? This cannot be granted , for then no Apostate , though excommunicate , could be debarred of necessity , therefore we must allow some qualifications necessary , to make one capable of the Sacrament , over and besides his baptisme , and having been positively engaged to the Christian faith . And this the Brethren for generall admission seeme to confesse , when they in stating the Question still limit it to persons adult and intelligent , and that in respect of the usuall exercise of understanding , and actuall freedome from drunknnesse , &c. which should make them uncapable of exercising reason during their intoxication . Their Antagonists have often urged them to give a Reason , why these may be debarred who have not the foresaid qualifications , and not the notoriously prophane ? It hath been answered : 1. In respect of the drunk , that they are fit for no ordinance , and so not for the Lords Supper ; which is a satisfactory Answer in it selfe . But not upon their principles , who 1 plead for an actual right in all to receive whose duty it is to receive ; and 2. that Church-membership entitles ( or proves a title ) to all Ordinances in the Church . For the drunken Christian is not disobliged from his duty in reference to this or other ordinance , nor dismembered , by his drunkennesse at present . 2. In reference to Minors , and the unintelligent , as to the ordinary exercise of Reason ; it is answered , that they come not under the command to receive , as being innocently unable to examine themselves ; but the prophane are unfit only through their own fault : and so they say , there is as much difference between these , as betwixt [ will not ] and [ cannot ] ; the latter excuseth , not the former . This I confesse is somewhat , but it reacheth not the matter wherein the knot lyes . For the Question is not intended only , why Minors and the unintelligent are secluded from the Lords Supper ? ( to which the Reason given is an Answer . ) But also , why they are secluded from the Lords Supper , when they are not secluded from other ordinances of publique prayers and preaching in the Church ? And this the foresaid Reason toucheth not . For if innocent incapacity as such , excuseth and so secludes from the Sacrament , it would according to our Brethrens principles excuse and seclude from other ordinances of equall sanctity ( as they speake ) and wherein as much knowledge and other graces ( they say ) are necessary to be exercised to an acceptable performance , as in celebrating the Lords Supper . And therefore the Reason of excluding the innocently uncapable from the Sacrament , will lye in this , because they are visibly uncapable , in generall , as some prophane persons may be ; not in this in particular , that they are innocently uncapable ; And then the exception stands still in force , viz. that they produce no Reason for debarring the unintelligent from the Sacrament , whiles they are admitted to other Ordinances , which will not serve us for debarring the prophane from the Sacrament , though they are not debarred the prayers and hearing the word in the Church . But the Gentleman I have to deale with in this reply , seemes more liberall in this matter . For he describes his positive beleever , that is , one who is positively obliged to Christianity , who is with him capable of the Sacrament , by many other qualifications , p. 50 , 51 , 57. which I have mentioned in the Treatise following , Ch. 8. § . 3. As 1. that he is one who is professedly of the Christian perswasion . ( But what if he be an Arrian , is he no Christian ? then he is no heretique ? so we are at a losse , how far this qualification will be extended , to be professedly of the Christian perswasion . ) 2. That he frequent our Assemblyes . 3. Heare our doctrine with reverence and attention . 4. Visibly submit to the outward meanes of reformation and amendment . 5. Not justifying his miscarriages . 6 One who gives us visible testimony of his assent to our doctrine . Now if the absence of these render a person debarrable ; It will not sinke into my dul head , that Mr. W. or any one else can gratifie us with any scriptural Reason , for the same ; ( as to debar him who comes not to Church ordinarily , ) which will not debar any prophane swearer , drunkard or unclean person , notoriously appearing so to be . And if any would favour me with a cleere Reason from Scripture , why an unintelligent person ( though baptized adult , &c. ) may be debarred the Sacrament , as they hold he may , although not debarred other ordinances : I say if any would give me a proof of this , without manifestly overturning thereby , the maine props of that structure , which the Brethren for general Admission have layd , I shall pawn my promise before you , to be much engaged for such a discovery ; which I must professe is not within the reach of my present understanding .

There hath bin much spoken in the discussion of this subject , about polluting holy things , casting pearles to swine , not distinguishing betwixt the precious and the vile , &c. which the other party will I think yeeld are pertinent , if first it be proved , that the persons pleaded for are unwarrantably admitted . And unlesse this be soundly evinced , they who use those passages must acknowledge they have no edge against their Antagonists . For certainly to dispense Ordinances to them whom the word warrants us to dispense them to , cannot justly be loaded with any of those aggravations . For Scripture is the Rule of purity . And so , on the other hand , the Arguments for the general admission contended for , taken from Christs command to administer to Disciples , Beleevers , that the Sacrament is a converting Ordinance ( in some sense ) &c. will , I suppose , be granted by those who make use of them , to have no force against us , if this be once cleered to them , that the Disciples and Beleevers to whom the Lords Supper belongs , are not all such Disciples or Beleevers , as are so called in respect of their professed entrance into Christs school , and positive engagement to beleeve in him , ( which no Apostate Arrian , nor Mahometan can loose or put off from him ) but those only who are such visibly in regard of serving Christ and abiding in his wayes : the proving hereof is the designe of a maine part of the Treatise following . And though herein I may seeme too strict ; it may be I shall be censured on the other hand , by some when they read how favourable my judgement is in the judging and discerning who are visibly in a way of disobedience inconsistent with the exercise of justifying faith . For there I thinke charity hath its place ; not in widening the Rule , but in application of the Rule to particular persons . But I shall not anticipate your perusing the booke , ( as you may have leasure ) by a tumultuary mentioning of the contents thereof here . But I most earnestly desire your serious studying the Question , which is weighty and of practical continuall importance . And this I crave , not only in reference to your selves , and those to whom you are guides in your particular Congregations , but also with some respect to my selfe , who may hope to receive benefit by the imparting your digested apprehensions concerning this Argument . For by a brotherly , private , impartial discussion of a controverted point , I should think peaceable Dissenters from each other , may most probably and effectually receive satisfaction ; which then might be made publique ( if they saw cause ) by mutual consent of both parties , all impertinencies and mistakes on each hand discovered , being first lopt off . Whereas Disceptations in print at the first dash , are usually full of mistakes , and great Temptations to the Authours thereof .

From you therefore , my much honoured Fathers and Brethren , wherein any of you do or may dissent from me , I shall readily receive rational correction . And if I approve my selfe to you truly studious of truth ( without bitternesse to such as may be of different judgement from me herein ; ) I shall have little cause to be sollicitous about the Rejoynder to mee , which my Gentleman Publisher hath already talked of , in his printed Apology . If he rationally convince me of the faultiness of the main parts of my discourse , I shall endeavour to let you and others know my sense thereof : if not , you may conjecture by my silence . Controversies must not be endlesse ; and I will not contend with him for a scowlds prize , to have the last word .

Some of you and others may ( perhaps ) think this Treatise too long ere it came , and now too long when it is come forth .

In reference to the latter , I desire the weightinesse of the subject , which in the main is treated upon , may be considered , and the necessity of taking in some extravagancies mine Antagonist had with much noyse cast in my way . At least comparatively , I hope I shall be excused . For since Mr. W. spent 9 sheets in answering my one ; If I had taken a proportionable liberty , I should have taken up 9 times 9 ( 81 ) in a reply to his . The like may be considered for some satisfaction to the former complaint . If those monthes he had for his answer to my sheet , be multiplyed by 9 times so many monthes , due to me for returning a reply to his nine , I shall be found much to have prevented the day I might have taken on that account . But it s known to Divers , that I was long before I could be perswaded to entertaine a resolution for such a businesse , considering how unhandsomly he had proceeded . And when I began to look more seriously on it , I must acknowledge it was not quickly , that I could read his book without disturbance ; which necessitated me to lay it aside , till I perceived my selfe composed to peruse it calmely , as if I felt not my selfe scarce at all personally concerned therein . And then the heavy affliction which befell me June 1. 1657. ( which I doubt not , many of you had a share in ) will easily be supposed by you a great discomposure of my studyes for such a service as this . I mention not my other imployments , ordinary and extraordinary . The Treatise was ready before Michaelmas , and sent up to London the week following . Let the rest be imputed to my dulnesse and slownesse , and if you will to ( that Mr. W. hath spyed in me ) my timorousnesse .

I deferred the dispatch of this Epistle till I saw some sheets of the book printed , which I did not till the last week .

¶ And now you will expect I should cease to be further troublesome to you . And such of you as are already tired , have the law in your own hands to help your selves by leaving off here if you please . But presuming that some of you will afford me your patience a little longer , I shall make bold ( at the urgent request of some whose judgement is not to be sleighted ) here to annex a short discourse concerning the privacy or publiquenesse of administring the other Sacrament , viz. of Baptisme , which will not be unsutably joyned with the main subject of the discourse following . And this challengeth its place here , because it so particularly concernes the Ministry , and is therefore to be submissively presented to your serious consideration , and candid censure . Let this then be the Question to be discussed before you , viz.

Whether ( or if at all in what cases ) Baptisme may be now administred privately not publiquely ?

To publique is sometimes opposed in Scripture that which we render , from house to house , especially in that text , Act. 20.20 . But I humbly conceive the phrase so rendred , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not equivalent to private or per singulas demos , as Erasmus in Act. 2.46 . renders the phrase , for which he is justly blamed by the Learned Beza . The phrase and the importance thereof is worth a strict enquiry . In Pauls farewel speech to the Elders or Bishops of the Church of Ephesus , Act. 20. ( for to them only he there speaks , and if [ from house to house ] be to be understood of private houses , its manifest it must relate only to the private houses of the said Bishops , not the private houses of the people ) he avoucheth his integrity in the discharge of his Apostolical Ministry , as in other Instances thereof , so especially in that he saith , ver. 20. I have kept back nothing from you that was profitable for you ; But have shewed and taught you publiquely and from house to house , ( or at the houses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) testifying both to Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ . This adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) seemes to signifie not only publiquely but openly , popularly , and agrees to an action exposed to open view and cognizance of the people and multitude , without distinction of Christians from Jewes or Heathens ( and that with or pretending to the State authority , Act. 5.18 . ) the word is translated openly , Act. 16.37 . They have ( saith Paul ) beaten us openly , i. e. exposed us to open shame before the promiscuous multitude , Act. 18.28 . Apollos mightily convinced the Jewes , and that publiquely ( in their Synagogue , vers. 26. ) that Jesus was the Christ . And being here opposed to the Christian houses , it denotes , the Temple , Synagogue , Market places , or such open conventions , to which persecutors and enemies as well as Christians had a free accesse ; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not meere private houses , but the Church Assemblyes which used to convene in severall houses appointed for that purpose ; which are therefore opposed to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] because they were not built nor appointed by any publique act of the State ; and 2. because here was not a reception of the people , friends & foes promiscuously ( at least not at all times ) but of the brethren joyned together in ecclesiastical Christian society . For the cleering hereof I shall shew , 1. that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the N. T. ( though sundry times there used ) is ever appropriated to the signifying of the Church meetings in their houses ; 2. And always ( I take it ) some other phrase is used to denote such as are in a meere private house . This latter may be seene in Act. 16.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 11.34 . & 14.35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gal 2.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The former I shal more insist upon ; for the demonstration whereof I shal produce all the places of the N. T. where the phrase is used . Rom. 16.5 . Greet the Church in their house , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 16.19 . Aquila and Priscilla salute you with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Col. 4.15 . Salute — Nymphas and the Church which is at his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philemon vers. 2. to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That this phrase in these Texts signifies the Church meetings , and Christian Assemblyes is demonstrated already by the learned Mr. Mede above all contradiction . I shall only quote one passage or two of his for this , which he hath in his discourse called Churches , i. e. appropriate places for Christian worship , p. 22. Unlesse ( saith he ) this should be the meaning , why should this appendant be so singularly mentioned , in the salutation of some and not of others ? and that not once but againe , if the same names be again remembred , as of Aquila and Priscilla . Had none in those catalogues of salutation christian families , but some only who are thus remembred ! It is very improbable ; nay if peruse them well , we shal find they had , but otherwise expressed , as in that prolix catalogue , Rom. 16. we find Aristobulus and Narcissus saluted , with their houshold ; Asyncritus , Phlegon , &c. with the brethren which are with them , &c. Others with the Saints which are with them , 2 Tim. 4.19 . the houshold of Onesiphorus ; this therefore so singular an appendix must meane some singular thing , not common to them with the rest , but peculiar to them alone : And what should this be , but what I have shewed ; thus that happy Interpreter . There are only two more places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the N. T. both which comply with the forementioned sense of Church meetings in houses , Act. 2.46 . Breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( compared with ver. 42. ) referring to the love-feasts which they had in common , ( to which the celebration of the Lords Supper was sometimes annexed ) in several houses appointed among them for that purpose ; see Beza on the place . Act. 5.42 . the Apostles dayly in the Temple and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased not to teach & preach Jesus Christ ; where preaching in the Temple promiscuously is opposed to the preaching in Church meetings of the Christian brethren , as it was in the text last quoted , and therefore is fairly interpreted to the same sense here as it was there . I shal only adde one thing more , which makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 20.20 . should denote the Church Assemblyes , rather then the private houses of the Ephesian Elders as such ; One designe of Pauls speech appeares to be the confirming the Ephesian Elders by his example of constancy and boldness in the Christian faith , and his function , notwithanding all persecutions , v. 19. Yet saith he , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have not through fear or cowardize withdrawn in any thing needful ( see the importance of the word as it s used elswhere , Gal. 2.12 . Heb. 10.23 , 25. comp: with ver. 38. ) his boldness is instanced in preaching both publiquely or openly , before friends and foes , and at their Church Assemblyes , notwithstanding the danger of coming thither ; which made some to withdraw themselves , Heb. 10.25 . Now to instruct privately in Christian families , was no such instance of boldness , as this was . — The perusal of this phrase may be otherwayes useful , ( which hath invited me to this strict consideration of it . ) At present this use is to be made hereof , that when we speak of private Baptisme in private houses , it is not to be understood according to the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it s used , Act. 20.20 . though it seeme there to be according to our translation opposed to publiquely .

But as publique baptisme is that which is now performed in the publique place , where publique ordinances are usually administred , the accustomed signes being given for the assembling of the Congregation there , at such time when it is to be celebrated ; so private baptisme on the contrary , is that which is done either in the place of publique Assembly , when no publique notice is duly given for the Congregation to resort thither , or in a private house , where although many are present , yet it is not free , or at least its generally supposed it would not be civil , for any Christian that will , though uninvited , to come to the ordinance of Baptisme there administred .

Now that we may better discern what is incumbent upon us in reference to this circumstance of administring Baptisme , we shall peruse Scripture instances , and see what direction they may afford us herein , in these following Theses .