and so He being before and they after and but after him He hath in all things the priority or preeminence as Colos 1.18 or as here is hereby made the first born of many brethren From which TRANSFORMATION by the way in various expression so often pointed to and must therefore have had much Reality both in it self and common belief and from the truths depending thereon but those consequences overstrained as the manner is Might those perverse disputers men of corrupt minds that lived in those morning days draw colour of their claimed Liberty indeed open and boundless wild Licentiousness who questioned as appears by the Apostles often questioning them the dissolving of all bonds natural moral political oeconomical and of all worldly obligations by coming over to their new and regenerate freed condition If we look into 1 Corinth chap. 7. Ephes 5. Coloss 3.1 Timoth. 6. Ephes 5. 1 Pet. chap. 2. We shall there find servants ready to forsake their Masters women to divorce their husbands children rising up against their parents subjects against their liege Lords All champing irefully upon the bit and ready to take up the words of the Psalm Let us break their bonds and cast away their yokes from us All whatsoever that have held the world in quiet and kept us in duty and subjection Whence but from that change sounding in their ears and treasured up in their hearts They were not now what they had been They were Dead to the world Alive to God a chosen generation a peculiar people Born again the SONS of the most High and must they yet be held in by their old rotten bonds of corrupt carnal relations Which made the caution needfull and hence we have its just place and use taken up in the Epistle to the Galathians to keep all in order and due bounds ye have been called unto Liberty grant that but not such a liberty as may give occasion to the flesh or fleshly men to follow the swinge of their exorbitant desires to what they list and unbounded appetite may crave but in love still to serve one another and by another Apostle to the same sense As free so ye are saith St Peter only use not your new liberty justly claimed and freely granted for a cloke of maliciousness or licentiousness to any thing 1 Pet. 2.16 but as becomes the servants of God those would not shame a heavenly relation honouring all men loving your own fraternity fearing God obeying your King and submitting to all humane orders for Gods sake c. 1. Vse not your due liberty as a cloke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a metaphor taken from sordid men who though their cloths be underneath torn and vile yet if they get a handsom cloke to cast over they walk the streets in appearance neat the vileness is covered but the sordidness remaineth So many are apt to abuse Holy Religion and just Liberty to be a cloke and cover of their licentious wild unbridled passions and corrupt affections envy malice pride covetousness ambition revenge and the whole heap of troublesome and cursed sins sedition insurrection sacriledg disobedience to POWERS which is as the sin of witchcraft those reigning spirits their dominiering lusts within are subtle and active enough to tempt them to they have not their Christian liberty unless they may withhold their Tithes pull own Churches destroy societies discompose States subvert Government obey whom they list do what they list think speak act as they list But do not ye do thus saith the Apostle Ye have not so learned Christ or the freedom of his Gospel if ye have heard of him or been taught of him as the truth is in Jesus to put off that old man corrupt according to such erroneous lusts and put on the New created in righteousness that giveth every one his own and True holiness O be not so impious to profane a shrine to cover a strumpet to wrap up an Idol in Aarons holy robes to make Religion a stalking horse to come unsuspected at corrupt carnal seditious sacrilegious ends Let it be abomination and as the sin of witchraft to make sanctity a cover of iniquity fair liberty for any thing that is foul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cloke 2. And as a cloke of Maliciousness not Malice a particular passion as usually translated and commonly understood but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of * Hujus virtutis contraria est vitiositas sic enim malo quam Malitiam appellare eam quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant nam MALITIA certi cujusdam viâ—ii nomen est VITIOSITAS omnium Cicero Tusculan Quaest lib. 4. Quas enim Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant Vitia malo quà m Malitias nominare Id. lib 3 definibus Naughtiness in general an ill disposition or Habit of wickedness so observed and suggested by learned (1) In his excellent and judicious Sermon on that text pa. 21. Dr Sanders so translated by him there and by others from the (1) As in Gen. 6.5 Wickedness was great on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. 23.2 Thou shalt not be with the many in ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So deuteron 31.18 Jud 9.56 57. cap. 20.3 12 13. 1 Reg 12 19 17 20. cap. 17.28 cap. 24.12 and in many other plâ—â—e â—esides the Original of Eccles 33 32. Idleness teacheth much ill and chap. 15.21 All wickedness small to the wickedness of a woman twice together and in the New Testament Acts 8.22 1 Corinth 5.8 chap. 14.20 Ephes 4.31 Jam. 1.31 and in the beginning of this very chapter Lay aside all ILL In all which places and many more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here may be well and can be well nothing else but the head or comprehension of all Naughtiness Septuagint in divers places and that which is only rendred by that unusual abstract in the (2) Metum accipiendum Labeo dicit non quemlibet timorem sed majoris malitatis Digest Quod metus causa lib. 4. tit 2. LL. 5. Civil Law from Malus Malitas the head or comprehension of all evil and as in the Vulgar of Matth. 6 34. Sufficit diei Malitia sua sufficient for the day is the mischief thereof any ill or inconvenience do not abuse your priviledg to such designe your granted liberty by real change to an occasion or colour of ANY Evil As elsewhere when it was questioned May a new-born Christian (3) 1 Cor. 7.10 11. put away his old wife No nor a woman her husband but if the infidel will depart let him or her depart (4) Rom. 13.1 1 Pet. 2.13 Let every soul continue subject to the higher powers (5) Ephes 6.1 Col. 3.20 Children obey your parents still (6) Ephes 5.22 Colos 3 18. Wives your Husbands Servants your Masters And (7) 1 Tim. 6.1 2. if any have believing Masters let them not despise them because they are now brethren but do them
if not Superstitious that no part so much as the bending of a joint might be left unwashen This was done in the presence of a (2) When his wound was whole then before three witnesses was he baptized in which ceremony they covered the whole body with water Purchas Pilgrim lib. 2. cap. 2. Ainsworth on Genes 17.12 Quemlibet scilicet ejusmodi proselytum dum stetit templum triplici initiamentorum genere admitti solenne erat Circumcisione Baptismo publicè coram tribus minimè peracto oblatione Selden de succession c. cap. 26 And so it continues If any one would be a Jew he must first be precisely interrogated by 3 Rabbins or men in Authority What it is that moves him to take this resolution c. In their presence he must be circumcised and washed c. Ludovic Mutineus de gliriti Hebraici par 5. cap. 2. These three were required likewise at the admission of the other lower Proselytes which was done without any Baptisme Id. de Jure Nat. Gent. l. 2. cap. 3. from Gemar Babil tit Aboda zora cap. 5. Triumvirate or three chosen witnesses solemnly assisting as Godfathers not without the (3) Silicet ipse Baptismus in seculis legis dationem sequentibus actus habebatur forensis seu Consistorii Triumvirorum sive publicè sive ex eorum quorum intererat abitrio pro more constitutorum Adeoque par est ut existimetur fuisse etiam in deserto atque intervallo quod tractamus actus forensis id est à praesecturis praestandus juridicis quae fuerint c. Selden de Syned Vet. Ebraeor lib. 1. cap. 3. pa. 33. nature of a Court for more solemnity with explication of the Law over the Baptised as he stood in the Lavatory and that by these overseers leaning over him suscepturi as they were about to take him up out of the water Twice for failing both those greater and lesser commandements were so repeated Before which the (1) Vid. Hieron Epist ad Pammach de erroribus Joan Hierosol Augustin de cura pro mortuis cap. 12. Confession li. 9. cap. 6. lib. de fide operibus cap. 6. de tempore Serm. 56 57. 116. which three last are ad competentes Pamel ad Cyprian Epist 13. num 4. ad Tertullian de Bapt. cap. 1. n. 1. Duo sunt genera Catechumenorum ut Rabanus docet Unum eorum qui audiunt conciones sed nondum petierunt Baptismum ii dicuntur auditores sive Audientes Alii petunt Baptismum dicuntur competentes Bellarmin de Bapt. l. 1. c. 1. de Poenitent lib. 1. cap. 23. Competens as the word was used after in the Christian Church for him was ripe for baptisme or stood in vestibulo pietatis as G. Nazian phrased it was in the first part of the same continued businesse of initiation by (2) Post sinceram Judaismi professionem eum circumcidebant professionem sc integram perfectam totius Judaismi uniuscujusque legis Mosaicae capitis Nam si unicum aliquod observare renueret foedere sacro arcebatur Gemar Babil cited by M. Selden de Jur. Nat. 2.2 And in this way might be fulfilled what the Learned Apostle writ and perhaps meant hereof to the Gentile Galatians ch 5.3 I testifie to every one that is circumcised He is a DEBTOR to do the whole Law bound Why Why not from some such accustomed formall stipulation and expresse undertaking at the ministration thereof So M. Hooker understood it cleerly in his Polity lib. 5. sect 64. pa. 338 Circumcision if not (3) Praefecturae juridicae quae Baptismo praeerat profitebatur baptizandus proselytus ipse majorennis masculus qui annum 13. foemina quae 12. superaverat legem Mosaicam se servaturum Minorum verò nomine idem ipsum profitebatur praefectura ipsa uti in Christianismo susceptores minorennium seu parvulorum saltem si nec parentes adessent qui id praestare possent Selden lib. 1. de Syned Vet. Eb. cap. 3. pa. 34. Etiam Regeneratum dixêre Renatum quemque proselytum sic factum velut infantem recens natum c. The reason or reasonablenesse whereof may be derived from the first pattern and instance for the holy Text seems to give us some such convention at the first institution of Legall Baptisme Moses the Mediator is to carry the Articles of agreement Exod. 19.3 The Lord called unto him out of the Mountain saying Thus shalt thou say to the house of Jacob and tell the children of Israel yee have seen what I did unto the Aegyptians and how I bare you on Eagles wings and brought you unto my selfe Now therefore if yee will obey my voice indeed and keep my covenant then ye shall bee a peculiar treasure unto mee above all people for all the Earth is mine And yee shall bee unto mee a Kingdom of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel At verse 7. Moses called for the Elders of the people and laid before their faces all these words which the Lord commanded him And all the people answered together and said All that the Lord hath spoken wee will doe Whereupon follows order for the Sacrament at verse 10. If these things be thus we have here the first bottome by divine information and proceeding from no worse then divine example at least approved thereby of this part of necessary stipulation at Baptisme into a Law to bee obeyed and so may better understand 1 Cor. 10.2 Of the Fathers baptized into the Law Baptisme it self to declare his sincere intention to keep the Law and every syllable thereof upon which condition onely he was admittable for if he made exception but of Any the least there was a stop and no farther proceeding nay the very hardest things were culled out to be proposed say Munster and Maimonides that if a man were not very resolute he might be diverted or repelled Serious and solemn praemonition there was also of the weightinesse of the businesse in hand the worthinesse of the Law and the received particulars thereof the preferment of the change by submitting to it the dignity of those persons into whose society there was intended Co-optation de justorum etiam (1) Artic. 11. Credo perfecta fide quòd Deus omnibus opera ipsorum recompensaturus sit omnibus inquā quotquot mādata ejus executi fuerint è contra verò puniturus sit omnes quotquot interdicta ejus transgressuri sunt Artic. 13. Credo perfecta fide quòd expergefactio mortuorum futura sit tempore sc illo quod Deo Creatori videbitur opportunum Cujus Dei Creatoris nomen valde benedicatur celebreturque in secula seculorum Amen Two of the thirteen Articles of the Jews Creed as it is represented to us in Euxtorf Synagogue cap. 1. p. 4. and by Genebrard about the middle of his works under this title Canticum sive carmen
Dominum nostrum That SVPER-NOMINATION of Exod. 20.24 belongs hereto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoever I shall place my name there which might be and was in divâ—rs other places and Thither will I come in the following words as in Deut. 12.5 2 Chron. 12.13 both Super-nomination and In-vocation have the same text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observed by Nobilius in his Notes on the Septuagint there that St Augustine should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exactly rendred by Supernomination or Adnomination rather then by Cognomination or simple Nomination and 't is true St Augustine has this critical and very usefull observation Quod Graecus habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supernominavero aut adnominavero expressius dicitur quod usitatius cognominavero nonnulli interpretati sunt sed non habet necessariam significationem cognominavero propinquiùs autem dicitur cognominavero quam nominavero nam hoc aliqui interpretes dixerunt Locution de Exod. lib. 2. tom 3 pa. 49. and he is there examining the propriety of speech of that book Seaventies translation of the Old Testament and the (2) Acts 2.21 chap. 22.16 Jam. 2.7 Acts 9.14 21. chap. 15.17 Rom. 10.14 text it self of the New besides the (3) See 1 Maccab. 7.37 2 Maccab. 8.15 and I prayed and understanding was given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I used In-vocation and there came a spirit of Wisdome unto me Sapient Solomon 7.7 Apochrypha of the former the meaning whereof is so little understood that it hath Scarce been handsomly questioned What it is and the doubt so farr from being fully satisfied that the inquiry hath before been scarce fairly and pertinently raised There might be intended by it some in-vocation of the great NAME of GOD IEHOVAH under the Old Testament of which our Schools or Books make little mention and this operative and effective of the DIVINE PRESENCE in such a way as we little dream of And the rather for that (1) Jer. 7. ver 10 11 12 14.29 where this in-vocation is most mentioned as an effect or consequent God says his name (2) See the English translation of Deut. 12.5 11 21. chap. 14 23 24. chap. 16.2 6 11. chap. 26.11 2 Chron. 6.20 Jer. 7.12 there Was He placed it he had (3) Wherefore goe to my place in Selo where I had placed my name formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setled or lodged it Jer. 9.12 the word used in Nehem. 11.9 wherewith compare 1 Chron. 23.25 And both Jerusalem is called A place of the Lords name Esai 18.7 and his name both was to be there and Was there and to continue 1 Reg. 8.16 29 44. chap. 11.3.6 chap. 14.21 2 Reg. 21.4 chap. 23.27 2 Chron. 12.13 yea for ever 2 Reg. 21.7 2 Chron. 7.16 chap. 33.4 7. Where mark still and from the Text the words of placing setling dwelling a House for that purpose and by vertue of that enjoyned Bene-diction remember before of Num. 6.24 25. The Priests shall put my name upon the Sons of Israel God himself coming as 't were along with it We may compare things not all out the same The Marcosians mentioned by Irenaeus acknowledged some such thing After their imprecations before spoken of the NAME invoked by Priest and Proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they proceeded to a noyling him c. they pronounce that are present Peace be to all upon whom this name of Jao resteth Adversus haeres lib. 1. ca. 18. p. 108. and from Epiphanius in the place alledged And it was the adjuration by the Sanhedrim to the High Priest of Israel on Expiation Eve that he would change none of the service for that day Noste jurare jubemus per eum cujus nomen in hac aede habitat as rendred by Pet. Cunaeus We adjure thee by him whose name dwelleth in this house de repub Heb. lib. 2. cap. 6. out of Maiemonides inshrined it once in Shiloh Under the New Testament likewise there might be some such in-vocation (4) St Isidore proves the Deity of the holy Ghost by that it is completive of the holy Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this Epiclesis or In-vocation of the holy Baptisme with the Father and the Son it was judged purgative of sin Isid Pelusiot lib. 1. Epist 109. pa 34. annexed to our Baptisme by the pregnant insinuations of (5) The voyce from heaven to Saul Arise and be baptized and wash away thy sins Calling upon the name of rhe Lord. Whereupon is Vasquez's observation Quoniam haec verba denotare videantur invitationem ex parte Pauli Arise thou wash thou c. yet that this performance is to be a third persons sc the Ministers appears by that his is to be the in-vocation whose the accompanying ablution But No man washeth himself Sebaptists are scarce heard of Be thou baptized here this was to be the Ministers Ergo in 3. partem Thom. Disput 143. cap. 2. sect 17. So the sense this Be thou baptized sc by some fitting Minister and let that Baptisme be by or not without Calling upon Gods name the Epiclesis mentioned Act. 2.16 and (1) Do they not revile that good name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is called over you And add what of this import we meet with often in those who trod next after the steps of the Apostles As in those stiled The Constitutions of the Apostles in many places especially lib. 7. cap. 43. in Justine Martyrs second Apology pa. 94 c. and many other places Iam. 2.7 But grant it were and to continue to us I see not how this Text hath any thing to do with it or it with this Text the words whereof if duely considered not superficially flubbered over lead clean another way Grant In-vocation and of the holy Trinity needfull yet what ground have we for it here and how must not the phrase of speech but be more then miserably wracked and tormented to force a look of the words toward any such business Follow as they lead hear as they speak out their own mind and they gently but fully confess an intent toward Christ a will to Christ an admission into Christ But any In-vocation of Him or Trinity Any calling upon Any thing This was not left here and we idly seek in vain we hope to find it Indeed the occasion of much error may have been perhaps even here Truth yea the derivation of truth from truth the grounding of one truth upon another the setling I mean of opinions warrantable enough in themselves upon other as warrantable as they but so incongruously and without coherence of any necessary concatenation that of things that should flow and follow there is no dependance nor being compared any establishment they can afford mutually one to the other He that says little children should be assumed to Christ by his own Ordinance of matriculation into Church-fellowship and the Communion of Saints on earth as well as no doubt
after explained and declared in the manifesto or publick profession following by the order of the Liturgy where the Minister of Baptism declared the event consequent saying We receive this Child as he was baptized or should have been INTO the Congregation of Christ's flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic notat sinem the preposition here declareth the scope of the work observed by (1) In his Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 511. G. Pasor a good grammarian And to be baptized into any ones name is to be devoted to his service that a man may be named from him as his Lord and addict himself wholly unto him as we may learn from the words of the Apostle 1 Cor. 1.12 and (2) In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 266. before in nomen that is in cultum baptizing unto the service of the Father Son and holy Ghost very well agreeing with the (1) Gloss ordinaria Nov. in Mat. 28.19 gloss upon that Text and the learned Scottish (2) Ita ut haec praepositio in istis loquendi formulis 1 Cor. 10.2 Act. 19.3 1 Cor. 1.13 Ro. 6.3 1 Cor. 12.13 causam finalem significet Symphon prophetarum Apost par 2. Epoch loc 30. p. 378. And see in his Cursus Theolog. col 1370. de forma Baptismi Dr. Scharpe upon other occasion If we regard modern interpretations more may be called in for the same who discoursing at liberty at last drave things hither Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est invocato Patre Filio Sp. Sancto vel In Nomen nam Baptismo consecramur Deo quoniam ibi nostra adoptio Christo per spiritum sanctum sancitur either by invocation or Devotion To God in annot major in Matth. 28.19 and in many (3) In carnem suam Gal. 6.8 Ego puto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeorum tertio casui praeposito finem seu scopum declarare To that sense upon chap. 3. ver 23. Eph. 2. ver 21 22. Baptizari in ejus nomen dicimur cui nos per Baptismum dicamus ac consecramus id ad Act. 19.3 other places The late Commentators on the Bible 1645. In the Name Gr. Into the name by that rite initiating into the service of one God in three persons and of depending for salvation upon Christ alone Mr. Barnard of Sommerset shire a little before Baptized into the Name Matth. 28.19 that is To be dedicated or consecrated unto it in his Thesaurus Biblicus printed 1644. Baptizari in ejus nomen utpote Patris Filii Sp. Sancti Matth. 28.19 dicimur cui nos per baptismum dicamus consecramus We are baptized into his name to whom we devote our selves so Marlorate in Enchirid loc com pa. 60. Docete c. baptizantes in nomen patris c. Sic vertendum non in Nomine The truer version is INTO the Name so Piscator in comment ad Matt. 28.19 for which compare 1 Cor. 1.13 And a little after Baptizari in nomen alicujus est illi consecrari in cultum To be baptized into any ones name is to be devoted to his service And hither was even Josephus (4) Lib. 4. de ritibus Baptismi cap. 5. de Baptismi forma Vicecomes driven at last after he had ranged far after the old Latine his Canon and that by the Trent Canons and came home to dive into the sure Originals Doctor Hammond gives liberty in the additionals to his practical Catechisme But lay aside prejudice and remove prepossession come home to the bottom of that Text he alleadges the granted preposition the nature of the business and scope or purpose A coincidence of so many inductives will soon perswade which way a free judgement is to take and where to settle nor can a tractable mind but by help of that light is allowed see it self led from truth to truth from presumption of one truth to assurance of another by degrees to the place where we would be This is full clear and home the other seems jejune and empty This declares wherefore the thing is done which is most considerable in every action speaks the end and thereby makes the Rite it self a Sacrament of IN-ITIATION which all presume and use it for I Baptize saith the Minister that is by authority from above So but may it not be pertinently replyed Whereunto This satisfies Into the name faith belief of Father Son and Holy Ghost Nor is this very preposition and phrase of like final import still less abused in another place of this very Gospel chap. 18.20 Where two or three are gathered together in my name there am I in the midst of them In my name that is by authority and power from me or with invocation of my name say hundreds and thousands from the same bottom of the old Latine trusted to making use of the very words and syllables for direction of prayers regulating of assemblies calling ordering ruling overruling Synods Councels all Christian Congregations as if here were nothing plainer then a Commission or authorization and that could not but end well that had so happie beginning as in Christs name But here is no such thing no Commission no invocation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my name or honor or glory Upon which occasion strange it were if Christ should not assist or but be ready to back his Ministers and further the work of his own service So he promises he will and where his people meet not refuse to give them a meeting If but two or three are gathered for ME there am I in the midst present So not here neither any delegation deputation surrogation or substitution but as far as purpose from power and beginning from end where many or few are for my name 's sake there will I not fail to give a meeting but this by the way To return Plain I think it is now what we mean as plain that the thing is the same here meant the word sense work nature of the action lead all not to invocation or commission but which have been the three interpretations Admission or Initiotiation In which sense to look abroad and this alone this form would afford a necessary discriminating difference between this Baptisme and that or those of other (1) Adde quum doctrinae prior datur locus inter hoc mysterium adulterinos gentium ritus Quibus se in SUA sacra initiant verum statui discrimen Calvin Harmon evangel pa. 683. Non enim is est qui donat legitimum Baptisma qui simpliciter ait Domine sed qui nomen exprimit rectam fidem habet Ideoque salvator non quovismodo baptizandum praecepit sed primùm dixit Docete ac deinde Baptizate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nomen Patris Filii Sp. Sancti ut ex doctrina recta fides oriretur cum fide perfectio Baptismatis adderetur For others wash
also as well as we c. as hereafter Athanasius contra Arrian Orat. 3. tom 1. pa. 414. Religions Many have used this rite it behoved they should have difference where could that difference better arise then in the form of administration This form and this alone holds out that difference and in the present work in hand perspicuously clearly needfully fully I Baptize says the (2) Circumciduntur enim Saraceni se in aquis currentibus abluunt in partibus sc corporis inferioribus ut sic quasi quodam Baptismi Lavacro purificentur Matth. parisiens in Histor Angl. pa. 412. in Henr. 3. For farther similitude it may be noted that as Christ our Messias by Jo. Baptist a Priest of the Law preceding so Mahomet was baptized by Sergius a Christian Monk in Polydor. Virgil. de rerum inventoribus lib. 7. cap. 8. Purchas Pilgrim lib. 3. cap. 3. Johan Boem lib. 2. cap. 11. G. Sands's travels lib. 1. pa. Though I take it to be no better then a currant mistake as well in tradition as the later of those Authors in Nicholas de Nicholai in his Oriental peregrenations lib. 4. cap. 16. and many others that Mahomet in favour of Christ and his Doctrine appointed no Jew to be taken into his sect unless first baptized that is Christianed nor into his Moschite but by the only way previous and preparatory Our Catholick Church Even as heretofore none went into the Temple of Honor but by the Temple of vertue in Pagan Rome or into the Sanctuary of Holy Jerusalem but by Solomons Porch those leading into these To have them baptized indeed he requires I grant But this no more to Christianing then washing the hands is necessary to prepare for supper or the known threefold vow to make a Dominican or a Franciscan which may as well speak to a Carthusian or a Benedictine they all by this dore of threefold hard obligation entring into their several Cloisters or Orders Baptism indeed is Epicence and introductory to many the manner or form alone can specifie and bring home to any particulars to Other or Vs Which way I believe Mahomed nor any of his followers ever required or liked in any coming over towards them the rite it self might presume as well for introductory to Persee or Bannian as Hebrew Mahumetane or Christian Though it be yet true enough that the infidel desires even Christian Baptism for worldly ends sc propter corporalem medicinam as to obtain some bodily cure whereof see the collections of Pet. Greg. Tholosan Syntagm juris lib. 2. cap. 4. sect 14. Mahumetane to begin at the hither end of time and so does the (1) We have it from the excellent observations of Mr. Herbert in the published account of his late Travels lib. 1. pa. 44 45. Bannian and so does the (2) In the same Author pa 52 53. The manner is As soon as the child is born the Daroo or Priest is sent for He hastens and having calculated the Nativity invents the name which the mother is after to impose This dâ—ne they hasten to the Eggaree or Temple where the Priest puts a little pure water into the barque of a holy tree Holme they call it thence poures it upon the infant and prays therewith it may be cleansed from all impurity At 7 years age it is confirmed by the Daroo c. Persee and I believe so did John Baptist as well as the Christian But whereunto may it be well questioned and that would essentiate the difference I Baptize in the name of Machomet would the former say though this I do No but to difference mine from the Christian and all other sects into the faith of Machomet And I Baptize says the Persians Daroo what in the name of (3) Perhaps a corruption of the old name Zoroaster a great Master and known so to have been of Religion in those parts Of him mention has been made enough in books formerly extant as Ammian Marcellinus lib. 23. Psellus Patricius Delrio c. Zertoost our Lawgiver I believe in him indeed but I baptize into the Zundevastaw his Law given And I Baptize too says the other Bramin or Priest to his beloved Bannian But into the Shaster our Law or Religion which hath more Emphasis of specification of the work then In the name of our most holy and reverend Bremaw that taught us our Religion As the Son of Aaron might perhaps say I Baptize into the Law of Moses whereto is reference 1 Cor. 10.2 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Most HOLY NAME But now I Baptize too at last to come home to our selves I do the same act says the Minister of Jesus Christ What in the name of my Prophet or God That I do I could not do otherwise but more Into his name sc into his holy doctrine faith religion profession Hear me heed me I devote to HIM Baptizing as he taught to lead into the name of Father Son and Holy Ghost Which none of them will do nor will I as they which they abominate I can as ill like of theirs into which faith they would not be entred nor I into what they believe and as they would not have this NAME called (1) Or VPON HIM I allude to the exactness of the Jerusalem Apostles speech in Ja. 2.7 by which it should seem there was a kind of Invocation or calling of the name of Christ over or down upon the baptized or dismissed Though if so this Text of Matth. 28. hath nothing to do with it whose words and meaning are much different Do they not blaspheme says St. James or traduce or maligne or revile that glorious or excellent NAME that is called upon over you 'T is not said in Baptisme and may have been at dismission or other solemn occasions Quod in-vocatum est super vos so Calvin and Beza and the old Latine which goes far agreeable to the Greek and the Syriack and in English which is invocated upon you so the Rhemists affecting exactness where it may be had the very word that is used in the advise to Saul Act. 22.16 Arise and be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having called upon the name of the Lord. A hard phrase mistranslations make it easie full of darkness mistakes clear it up to shew of light There seems more in it and of a different nature from that appellation of Acts 11.26 Christians from Christ or is understood in Gen 48.16 of Israelites from Israel or in Esa 4.1 as H. Grotius has it upon the place sicut filii de parentum faeminae de maritorum dicuntur nominibus as children are named after their parents women after their husbands Compare with the Originals of Deut. 28.10 2 Sam. 6.2 1 King 17.20 21 Esa 63. last Jer. 7.10 11 12 14 30. chap. 14.9 chap. 15.16 chap. 25.29 Dan. 9.18 19. Amos 9 12. and mark well the Seventies translations of those places In the new Testament light may be had
contention If that may over-rule or reason beare sway the scope of the business rule the action or due manner of administration give law to the words these All conspire and meet to make the injoyned form of administration speak out the Sacrament to be it self and a rite of Regeneration Into new state or life whereby due partakers are (2) We assured y believe that by Baptism we are ingraffed into Christ Jesus Confess of Scotland of 1581. It was given to us to testifie our adoption because that therin we are ingraffed into Christs body Artic. 25. of the French confession graffed into the Church as is the expression of the 27 Article of the Church of England and the Minister does not ought not so much invoke any Name or professe to act in any Name as declare the end of the Action most considerable in every action by standing forth and saying Now I make a Christian Now I take a perishing soule into the Ark Now I reach in a wandering sheep to safety and priviledge of Christs fold This party I devote from all the world to HIM as I express meaning and baptizing him INTO the Name of the Father Son and holy Ghost And this declaration of intention enough what needs any more It might be superfluous to alledge authority or multiply words of Power upon every occasion Hic in terris to use the words of (3) Bellaâ—m de Sacramenâ—o Poenit. lib. 2. cap. 2. one thought himself very Learned cum famulus aliquid agit quod non potest nisi jussu Domini non est stultus omnes intelligunt eum habere mandatum etiamsi is non dicit se habere mandatum Ut si lictores capiant aliquem magnum virum in medio foro aut si viatores indicant Senatoribus tali die habendum Senatum c. When a servant does that he cannot doe without his Masters order he is supposed to have it even when he does not alledge it if he be Master of his own reason as in arrests citations c. As with us a Steward may admit a Tenant or do an act in Court and yet not say I doe it by vertue of my Patent from A. B. the Lord it is sufficient he has his Patent by him to produce upon occasion or a Justice of Peace imprison discharge baile retain or doe any act within the compass of his Assignavimus binding and yet not alledge that authority for every thing he could not doe without it or indict himself a Justice at every word In his Majesties Name for what he still does and could not do But in that Name Quod subintelligitur non deest in many things it behooveth there be a suppression of what is but is understood else expressions must multiply to infinite and there had need be almost Words without end Twice yet to confesse all at once there seems in Scripture variation Once where (1) Act. 2.38 Vpon which place Bucan Quod Apostoli leguntur baptizasse in Nomine vel in Nomâ—n Domini Christi vel in synechdochicè dicitur ut vult Ambrosius vel in Nomine hoc est ex Nomine vel ex jussu Christi id est ut ille praeceperat ut Nomen saepe pro Mandato accipitur vel terminus ad quem id est finis scopus vel effectum baptismi non autem forma Baptismi significatur ut sit sensus baptizasse eos in Nomen professionem seu etiam mortem Christi incorporasse Christo per Baptismum huic tanquam mediatori Christianos consecravisse obsignavisse sub formula baptismi consueta Catech. l. 47. sect 20. In this last Beza accords translating the Text by In Nomen observing well and truly Deest tamen hoc membrum apud Syrum interpretem which is true as may appear by examining St Chrysostome made so bold as to alter the Text with like liberty as others have used about the Commission Poenitentiam agite baptizetur unusquisque vestrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homil. 21. ad populum Antioch tom 1. pag. 239. St Peter counsels his troubled Disciples to appease their raging minds by being baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in by or with the name of the Lord Jesu And where he gives order the believing Family of Cornelius should be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 10.48 In the name of the Lord. But in answer 1. G 3 And Mr. Marshal grants that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 7.14 on which he is discoursing usually translated By may as fitly be rendred In or To giving other places fairly capable of that exposition as Galat. 1.16 2 Pet. 1.5 Acts 4.12 1 Cor. 7.15 In his Sermon of Infant Baptisme p. 24. which is not disliked by Mr. Tombs in his Examen or reply to that Sermon Pasor a good Grammarian interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later and why not as well as the contrary inversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinary enough for he says there is heterosis Hebraica a change by Hebraisme and in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and to be translated In nomen Jesu Christi scil in cultum Jesu Christi into the name or service of Iesus Christ For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic indicat causam finalem as in the construction before often repeated Or 2. St. Peter might in either place give order for Baptisme in Christs Name that is 2 In Lexic p. 511. in vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by authority and order from him but that not touch the 4 Qua utique locutione Acts 2.38 10.48 non forma verborum inter baptizandum adhibita significata est ut quibusdam visum fuit sed potius auctoritas virtus ac meritum ejus cujus in nomine Baptizari dicuntur Estius in Commentar ad 1. Corinth 1.13 form of Baptisme which he is not there medling with but giving wholsome direction about other expedients of which this was one scil that as of every thing else so of Baptisme What ye do in word or deed All in the Name of the Lord Jesus giving thanks unto God and the Father by him as Col. 3.17 This might be for true and good but not as to the form for true and full no one has said this was given for exact form declaring that which was to be but not setting forth the full of that which was to be 1 Cor. 7.38 As another Apostle spake He that giveth forth in marriage doth well but he that otherwise doth better I should be loath to say He that baptizeth in the name of the Trinity doth ill scil in that faith or by that power But he that INTO doth better because he strikes farther and reaches in more indeed the needfull Whole with the authority that which is also the end of
the action most considerable to consecrate into the Christian faith according to Christs Order Though 3. If there be any difference in the Texts it seems far more reasonable that the fewer should yeeld to the more then the more come in to the fewer where the disproportion is so manifest and the prevailing part for number hath one for weight sways as much as the originall Commission Which way also best lets into the nature of the business Nor let any put in to even the scales the confessed use and practice of the Church which has been as it has for it rests agreed on by Protestants that this is but the dust of the balance of little weight though some when it lays clear on any part But Tradition how aged soever must yeeld and give way to prevailing Scripture Nor is most of this but this way neither be it of what power it will Scripture I take it is secured besides Reason Nor shall industrious search be able to find there any line or sentence of a probable different interpretation or not fairly capable of this Nor have the ANCIENTS said any other many relie much on them for they loved not their lives to the death they ventured their souls on the Bible-truth they gave over to us our truths Nor need we doubt of their Charity or Justice whose zeal and piety was so eminent that they would have us deceived in any thing so good so loved they left all to be able to leave unto us upon which presumption it cannot be less then very expedient to hear what they have said in any Christian business Tell the Church bids our Saviour beyond which for resoâ—ution is no appeal in this world and the past deserves as the present may Petimusque damusque vicissim Here we use to be meted as we measure And so much is like to be returned to us in those ages when our power and passions are past as we now in love reverence and due regard of what kind soever mete out to them were in their Watch-towers under Christ before us But remember where we are now a story lower then what is high divine That commands this perswades that forces our faith this invites not without incouragement and some violence yet of force it would hear very ill in the world not to reverence the gray hair to despise the aged to kick off our Ancestors as those our advanced judgments have learned to contemn below us and men give it a worse title then uncivil to be undutifull to FATHERS Now for them I had cast abroad to learn as they offer themselves to consideration under these four heads 1. Directing no doubt but by the assistance of the holy Ghost who will not fail his Church to the end of the world in those rules agreed on by publick consent the no less publick administration of the things of Religion by those excellent compositions we may call Directories but are commonly called The Lyturgies of the Church 2. Determining in their publick meetings for ending controversies composing strifes restraining heresies c. in succession to what is left in patern from the Apostles Acts 15. what seemed good unto the holy Ghost and to them for so good an end for we are not to presume of error where two or three are met together for Christ his name nor are onely privat bosomes capable of inspiration He that should so think I should much doubt whether he be guided by the holy Ghost or indeed take his perswasion but for a fancy which meetings have in the World born name of Synods and Councels Other Writing upon other occasion whether Polemically or Didactically of which sort the number is worthy farther partition into Three Greek Fathers Four Latine Fathers And as to the first I could wish the publique orders for Administration of Divine Christian Offices had been better laid together that yet I believe have been then by any inquiry I could yet learn they have Cassander is said to have done somthing this way as to a part but the Book I could not fetch within compass of my eye nor Cassians Collations which perhaps might have relieved in the case by reason whereof my inquiry as shrunk in the sinews is like to go lame in this first and principal limb Nor like to be much stronger in the second for a like reason The Latine Councels I cast into the Latine Fathers following and for the Greek have not much nor that which is as to the bottom whereupon it stands of much firmness In the Apostles Canons by that time they were wrote which was sure not very long after the Apostles days at least for the first fifty though the Bench of Antiquaries deny the rest to be ancient and these to be truly Apostolical so soon some departing from the form of Divine Institution and received usuage of thrice dipping to conform their words to their faith and practice had taken up to baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the death of the Lord Christ peradventure borrowed from St. Paul Rom. 6.3 against whom a Canon there the 49 in Caranza the 50 in other thus Si quis Episcopus aut Presbyter non trinam mersionem unius mysterii celebret sed semel mergat in Baptismate quod dari videtur (1) In mortem Domini So Gentianus Hervetus thought good to translate though Dionysius Exiguus and the most have In morte G. Holoander hath as Hervetus and Tertullian Diem Baptismo solenniorem Pascha praestat cum passio Domini in quam tinguimur adimpleta est lib. de Bapt. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mortem Domini damnetur Non enim dixit nobis Dominus In morte mea Baptizrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mortem meam in Greg. Holoanders Translation sed Euntes Docete omnes gentes baptizantes eos in nomine Patris c. but the Greek hath again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where with what sense could these Perverters or any other mortal men be with shew of reason imagined to have entained purpose of suâ—h a change as this In the Name sc By the Authority if they had so understood of Father Son c. into In the Death or Into the Death that is of what Or were ever the unequal sides of a meant opposition which should be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unevenly or almost ridiculously as well as incongruously set together as we received not order for baptizing into Christs death but were bid baptize In the name power authority of Father Son and Holy Ghost No opposita are ad idem and so reasonably must these both referring to the end of Baptism not Christs Death or Faith thereof which yet is true and we believe but Into the Name saith belief of Father Son and Holy Ghost which was the form left whereto not onely the thing but the evident construction and signification of the words leads us also Remember that the same final
Preposition with its case is here all along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat causam finalem before And take in that Expository inference which was added in Franc. Turrians Edition which cannot but make all clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. vos igitur O Episcopi Baptizate terna mersione in unam Patrem Filium Sp. Sanct. as the same is lately translated by the Learned L. Primate of Ireland with no mention of name or any thing may seem to countenance intent of Authority but onely the (1) Non tantùm te dimittis quantum Christus CUI baptizaris hodierno die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Gregory Nazianzene to a proud Master that scorned to be baptized with his servant Orat. 40. cap. 26. page 656. end of the action set forth and whereinto the Baptism is intended sc Into the Trinity which very Praeposition and Form for substance is mentioned to have been retained tenaciously afterward in opposition to a like Haeretical distortion corruptly foisted in (2) Non in Trinitatem sed in Christi mortem baptizant Socrat. Histor Ecclessiast li. 5. cap. 23. Sozomen Hist lib. 6. cap. 26. Scharp Curs Theolog. col 1390. yet of this form the Apostolike Constitutions make often mention without offence Cognitum autem sit vobis Charissimi quod Baptizati In mortem Domini Jesu amplius peccare non debent Nam c. lib. 2. cap. 7. Datur igitur baptismus in morttm Jesu aqua pro sepultura c. lib. 3. cap. 17. Eodem modo contenti sint uno solo baptismo qui in domini mortem traditur lib. 6. cap. 15. Dominus in suam passionem non est baptizatus neque in mortem neque in resurrectionem nihil enim horum adhuc venerat c. Qui vero in ejus mortem initiatur primùm jejunare debet postea baptizari lib. 7. cap. 23. Nullus qui nâ—n sit initiatus ex iis mysteriis comedat sed tantum qui sunt baptizati in mortem domini cap. 26. The praeposition motive and terminative all along INTO So in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epistola ad Philippenses So in Tertullian Diem Baptismo solenniorem Pascha praestat quum passio Domini in quam tinguimur adimpleta est Lib. de Baptismo cap. 19. by Theophronius Eutychius Eunomius and others a sort of Arrians in the days â—f Valentinian and Valens the Emperors who having it seems no very good opinion of the Trinity devised to shuffle up the matter in this general of Into the death of Christ and this should comprehend all he taught whether Trinity or not but the Orthodox would not suffer it so to pass for among all the changes and chances of this world Providence hath shewn it self stil awake to keep this Anchor of the Faith firm and stable this fundamenmental truth One and amongst all to baptize into the Trinity and Revelations thereof as the bond and cement of the much distracted Christian world as I hope it shall be always whatever prove our other differences that if the sides of disagreement should remove to never so wide distance yet all meeting in this general it may be a means to compose and lay together again their remotest distractions Nor was that above all the Apostles Canons afforded that next before guided the same way and the words are so plain and articulate they are able to speak for themselves If any Bishop or Presbyter shall baptize not according to our Lords Appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into Father Son Holy Ghost but into three Eternals three Sons and three Comforters let him be deposed where the Latine Translation hath again as usual in morte though whither Reason would have led is easie enough to be guessed both as to affirmative and negative Into or Not into This or That nor did Gr. Holoanders wariness miss here the right again in his Translation both that annexed to the Canon-Law and that set forth by Rufin Toranus among St. Clement's Works Siquis Episcopus aut Presbyter secundum ordinationem Domine non baptizaverit in patrem filium Sp. Sanctum sed in tres principio carentes aut tres Filios aut tres paracletos deponitor If any shall baptize not according to our Lords Order INTO Father Son and Holy Ghost but into thre Eternals c. let him suffer nor it should seem was the jealousie without cause Balsomon who was very like to know le ts us understand some had actually brought in this innovation whom to reduce the Canon revokes to primitive Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these Commentaries make the next Canon of the same import Statuit enim per tres immersiones peragi oportere mysterium sacri baptismatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he appoints the Celebration of this mysterie INTO Father Son and Holy Ghost Be next the Constitutions of Clement himself thought worthy of the mention of St. Pauls own pen in his Epistle to the P ilippians chap. 4.3 and by many of the Fathers that he was Author of that to the Hebrews or those which he collected and imbodyed in the sixth Book whereof is historically laid down as 't were by recognition what the Twelve do acknowledge to have Done and Taught as in the Acts of the Apostles and among other Orders this comes in in chap. 15. for one Eodem modo contenti sint uno solo Baptismo qui in mortem domini traditur non ministerio abominandorum Haereticorum sed probatorum sacerdotum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As before let them acknowledge God one Parents to be honored Disorder to be shunned so let them be content with one Baptism INTO Christs death administred not by profane Haereticks but allowed Priests INTO the Name of Father Son and Holy Ghost Bovius hath translated there as his old Latine In Nomine but Zonaras kept to the Text in his edition of the Greek and so in lib. 7. cap. 40. Our Lord commanded saying first Teach all Nations and then Baptize them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Into that Name c. And so after in the end of Chap. 43. and so before in the beginning of Chap. 23. of that seventh Book Confession is thus made in the same account at Chap. 41. he that hath renounced the Devil and revoked kimself to the banner of Christ professeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am listed to Christs Regiment and I do believe and am baptized INTO one onely true God uncreated Omnipotent c. and into his onely begotten Son the Lord Jesss the first begotten of every creature by whom all things were made in heaven and earth who in these last days came down from heaven and was incarnate born lived dyed rose ascended and shall come again at the lact day in glory to judge both quick and dead of whose Kingdom shall be no end And I am baptized (1) Et