solennitate peractâ statim delapsus aetheriis sedibus spiritus pectora eorum implevit Et hi porrô in hunc modum initiata cum essent alios eadem lege auctoraverunt Pet. Cunaeus de rep Heb. lib. 1. cap. 12. and see hereof Grot. annot in Matth. 19.13 Ioseph de Voisin Theol. Iudaeor lib. 1. cap. 5. pa. 76. in the margent which though by one of the best texts alledged for it Acts 19 it went (3) This proved at large by Ioseph Vicecom de antiqu rit Baptismi lib. 5. cap. 28 29. Etiam infantes statim post Baptismum confirmatos esse ac consuetudinem ipsam confirmationis baptismo subdendae ab Apostolis profectam cap. 30. So Polydor Virgil. de rerum invent lib. 5. cap. 3. Ioan. Bapt. Casalius de veteribus Christianorum rit cap. 5. p. 55. B. Rhenanus si Episcopus adest statim confirmari oportet annot in Tertullian de Corona tom 2. pa. 857. Bellarmine labours to prove it a distinct Sacrament Against whom D. Chamier opposes and proves it was but an Appendix of Baptisme at first Panstrat Cathol tom 4. lib. 4. cap. 11. sect 14 16 c. True enough it was so Proof offers it self in plenty In the East and South sc in Ethiopia and Greece they continue still joyned together Ioseph Vicecom lib. 5. cap. 32. with Baptisme at first and (1) Act. 8.16 17. both did but (2) Or God by them or with them or in by or with the use of them Faciles esse debemus in verborum usu cùm de re constat Keckerman Logic. Every good giving and every perfect gift both the thing and the dispensation Is from above Jam. 1.17 give so much grace of the Holy Ghost as might (3) The antient Custom of the Church was after they had baptized to add imposition of hands with effectual prayer for the illumination of Gods most holy spirit to confirm and perfect that which the grace of the same spirit had already begun in Baptisme Hookers Polit. lib. 5. sect 66. ut pleni Christiani inveniantur de Consecrat dist 5. cap. Omnes fideles compleat Christians I speak after the manner of men yet in after times that was (4) De tempore quoque confirmationis video bonis viris utriusque partis non displicere si ejus usus ad aetatem paulò adultiorem differatur Quod quamvis praeter ecclesiae autiquae consuetudinem sit in qua ad Baptismum statim si fieri poterat confirmatio sacri Chrismatis accedebat tamen exemplo non prorsus caret Nam corporis sanguinis Dominici communio haud secus utrique Baptismi Confirmationis Sacramento adjungebatur ad quam tamen Dominici corporis sanguinis confirmationem nunc communi ecclesiae consensu in ecclesiis potissimùm Latinis non nisi adultiore aetate pueros admitti videmus G. Cassand Consultat in artic 9. pa. 85. delayed both in rule and practise and men might have nay had hands laid on them after 30 or 40 why not in Baptisme in like manner Time hath produced many strange alterations in Sacraments of Sacraments that is more then timing them and in this very Sacrament of Baptisme And as for delay of time for ministration The (5) Breerwoods Enquiries cap. 17 Circassians defer it till the eighth year the Anabaptists or rather Antipaedobaptists who sure have somewhat to say for themselves would have none come so soon St. (6) The life of St Ambrose by Baronius before his Works pag. 4. Ambrose delayed till he was chosen Bishop many (1) As Constantin the GREAT till near his death in Euseb de vita Constantin lib. 4. cap. 62. Theodorit lib. 1. cap. 32. till the year of his age 65. says Socrates Histor Eccles lib. 1. cap. 26. Gregory Nazianzene long Montacut Origin par 1. sect 106. pa. 105. and so St Augustin Confession lib. 1. cap. 11. The learned know how much of the primitive Fathers eloquence was spent in urging backward men not to delay Baptisme The beginning of St. Chrysostome 59 Homily ad Illuminandos tends that way tom 1. pa. 706. and see Socrates his Ecclesiast History lib 1. cap. 6. others til ripe or old age and that which is more considerable to our purpose then all the rest and I believe very considerable Those (2) For instance the Aethiopian believers of whom we read in Damianus à Goes pa. 559. Nay more Omnes nationes extra fines Latinos statum baptismi diem nisi mortis periculo intercedente hoc est à partu octuagesimum expectant Aethiopes in faeminis quadragesimum qua de re extat constitutio Leonis Imperatoris G. Cassandri testimonia veterum pro paedobapt In his Works printed at Paris pa. 691. Christian Nations which as 't is like from their going together at the first as shal be said more hereafter joyn circumcision and Baptism for matriculating into the Christian profession to this day yet put off the later for a time Circumcision passes the 8th day as in the Law and as they have tradition for practise from those who delivered them over both the rite and the Law But Baptisme is delayed about a quarter of a year to the eightieth day in females to the fortieth in males just the limitation of time for the mothers purification by the Law Levit. 12. to which there was annexed her Baptisme or (3) Vid. Buxtorf Synagog Iud. cap. 2. exact washing To omit that is (4) By Mr. Purchase in his Pilgrim lib. 2 cap. 2. alledged from Pet. Ricius and others that the Hebrews themselves do not add Baptisme to Circumcision the same day as should seem but stay till the child is (5) Baptismus antem non adhibebatur antequam circumcisionis vulnusculum integrè resanaretur Selden de Iur. Nat. c. pa. 145. If he the examined gentile remain unshaken by his examination and protest let him be circumcised and when he is wel let him be washed in water in the presence of Three c. This is the late manner of Ministration from a Venetian Rabbine Ludovicus Mutinensis alledged there pa. 152. whole Circumcision it self notwithstanding the plainest Letter of the Law for the 8th day precisely was yet omitted once for forty years together in the Wilderness as may be seen in Josh 5.5 c. And may not then much rather an alteration creep in of timing that which never was restrained under any certain bound and limit of time nor it self was more then darkly commanded But grant Neither of these Regularly or practically none of Abrahams seed were ever baptized nor should have been though Gamaliels Schollar himself an Hebrew and writing as St Hierom was wont to say Hebraeus Hebraeis Hebraicè in that Epistle mentions Baptisms in the plural as well known among them chap. 6.2 but grant nor sooner nor later the holy seed ever needed or had this purification yet 3. Might not so famous and noted a holy Prophet as
lib 31. cap. 8. sect 7. Sed apud Ethnichos expiationes veluti purgationes per aquam fiebant c. Id. lib. 2. cap. 4. sect 7. another Whence the Graecians kept always a pot of water at the door where a dead man lay unburied to sprinkle and cleanse as well at going in as coming out the like they had at their temple doore for the same use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called it and by their Alcoran it is no lesse appointed to be used by the Mahumetanes Lastly as if there were still a naturall perswasion inhaerent in the mind of Man of some such naturall force and power inhaerent in Water to hold forth meanes of purification reaching to the soul it is observable that not onely the Heathen washed at their Temple-doore as (3) Ad Annum 57. num 108. Baronius hath from Herodotus Cicero Persius c. and from the reliques of that opinion finding consent in the mind of man may have grown up the sprinkling with Holy Water among the Papists as they enter the Church but also their Temples obteyned both place and name from vicinity of Healing springs Notandum quod Pagani sive Gentiles circa fontes templa sua facere solebant vel saltem ibi aquam habebant per cujus aspersionem purificari credebant inde Delubra vocantur quasi Purificantia says (4) Rational Divinor lib. 6. cap. 83. sect 1. Durand Which when I read it comes into my minde to compare the scituation of our English Churches most of them upon (5) Some congruity with what is ours in both these the instances of holy scripture seem to hold out to us for safe imitation 1. The Hillock for not to inlarge on the known things of Jerusalems Temple and its high scituation Her foundations are upon the holy hills the Lord loveth the gates of Sion more then all the dwellings of Jacob as Psal 85.1 or the averred place of old Shiloh upon a Mount in Ephraim in an Oratory of Mount Olivet our Saviour spent his whole night the next before the mission of his Apostles a fit preparation and the place most fit for so holy a work Luc. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a like preparation upon a place of like ascent again the night before his treacherous delivery chap. 22.39 for there is a departure from an Oratory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remove to his drowsy disciples at ver 45. 2 The Brook for to another Oratory near the gate of Philippi the Metropolis of Macedonia which was by a Brook side went St. Paul to preach to the devout women Act. 16.13 Where it so fell out there was a seasonable and present use of the waters for initiating divers converted by him at that meeting ver 15. And that Gethseman the particular place of M. Olivet where before our Saviour prayed and rose from his Oratory is in St Johns consent of Story about the Brook of Cedron Our text goes thus far When Jesus had spoken these words he went forth with his Disciples over the brook Cedron where was a garden into which he entred c. Jo. 18.1 but the Syriack is punctual and restraining he went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vadum or ad transitum pedis Kedrun to the ford of Kedrun thither and no farther As we would say From London to a place named of Windsor forest Gethseman is as much as Vallis pinguedinis the valley of fatness or the valley of Olives whose Mount of that name was at hand Of like nature and use whereto were the pleasing retirements of this place but nearer scituation to the Metropolis made and resorted to by David and Solomon The chief stress of this whole conjecture lays upon an unwonted but rational interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the places alledged is commonly rendred to give the Act of Praying I take it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place designed and devoted thereto as Synonymon with what from Esai 56.11 is in Matth. 21.13 and Mar. 11.13 My House shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A House of prayer to all Nations and as in Maccab. 7.37 where thus the Priest Thou Lord didst choose this House to have thy name called over it that it might be a HOUSE OF PRAYER and supplication for thy people For 1. The word will in all those places and moreover in Act. 16.16 It came to pass as we went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an Oratory the Syriack is plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a House of prayer and in Ecclesiasticus 39. ver 6. ver 8. chap 50.21 very well bear that sense if not in some require it rather for how odd were it to say Christ continued all night in the prayer of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article or S Paul traveled with his company to prayer and not rather the one went the other spent time in that which all allow Churches for an HOUSE of GOD for Prayer 2. Mr. Pasor warrants this possible and likely signification in his Lexicon p. 326. in vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Syriack the best Comment and indeed better then any Comment gives its vote clear Etegressi sumus die sabbati extra portam urbis juxta ripam fluminis quia ibi conspiciebatur DOMUS ORATIONIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again as before an HOUSE OF PRAYER Act. 16.13 as we would say they went on Sunday to Church Not to speak of the smiling glance of the English this way We went out of the City by a Rivers side where prayer was wont to be made 4. Epiphanius helps us a little farther a Jew born but Proselyte to us Learned even among the Fathers Who speaking of the Messalians who had their Places of Prayer abroad as had the Jews and Samaritans Of them says he it is so proved from the instance of Act. 16. Where the woman seller of purple met St Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there seemed to be a place of prayer· Haeres 80. cap. 1. tom 1. pa. â—68 exaâ—tâ—â—â—greeing with what Mr. Mede in his excellent Diatribae pa. 284. who both gave me and there aâ—serts this interpretation says the Arabick must import LOCUS ORATIONIS 5. Noâ— was this sense unheard of abroad The Roman Poet brings in his drunken Gallant thus vâ—pouring and quarreling with the man he met the Picture as the whole is there together of what our age shews daily exemplified in glistering colours To shame and sin the dregs of corruptest Gentilisme being not yet purged out of our Christian Congregations nor any Reformation prevailing that the most sacred pledges of our even heavenly Communion be not still prostitute and profaned to a sort of lewd and ungodly varlets the scum of the world the shame of men unworthy of civil societie Pagan Rome scorned them her Poets made sport with them Usque quò Domine LORD When will Sion be it self His words are Ede
Lyturgy Wilt thou be baptized says the Minister in this faith whereto answer is given It is my desire In this faith What in the Ministers faith or the offerers or any others belief of the Articles then repeated Or rather INTO this faith that is that which by the self or by thy Sureties thou hast now repeated and yeelded thy self a proselyte of by ratification of firm consent Say Nothing shall be done without thy pledge of good wil Strike up the bargain as thou hast said All this I firmly believe (3) Printed 1571. by Reynold Wolfe at London Wilt thou now be baptized into this faith So it was expressed in the old Latine translation when the sense of the Composers was fresh abroad Minister Credis in Deum patrem omnipotentem c. Respons Omnia haec firmiter credo Minister Cupisne in hanc fidem baptizari Resp Cupio And so in the Greek of Mr. Petile within this ten years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wonder he continued not his care to what follows to render to it self that which was first written in this language ruling Scripture the immediate and underived word of Oracle given by the holy Ghost For thus he proceeds to give the form Strange misgiving both together preposition and case N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little before Christ out of his most pretious side did powre both water and blood and gave commandement to his Disciples to go teach and baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No it was not so Each is a depravation both of Text and Work Christ gave commandement for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. view his words Search the Scripture the syllables whereof give that and nothing else and he perverts that besides this way leads any other But his excuse may be he followed the Rode and his present Text. One error very gently but powerfully leads on another How this went a good while since we may have from St. Cyrill of Jerusalem Postea deducebamini ad sancti divini baptismatis lavacrum c. Atque tunc unusquisque interrogabatur an crederet in Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris Filii Spiritus sancti confessi estis confessionem salutarem Catech. Mystagog 2. But to return here at home the interrogation propounded in the sense given would make fit way as it does to baptism then at hand an act of adoption admission consecration regeneration (1) Learned and pious Dr. Hammond remember here in the late Additions to his Practicall Catechism of the two possible interpretations of that Text giving the foâ—m of Baptisme Matth. 28.19 na es this one INTO the Names of Father Son c. Mr. Hooker He which baptizeth baptizeth into Christ He which converteth converteth into Christ Eccles Polit. lib. 8. p. 202. Mr. Dell if he be the Author of the late Tract Against Water-Baptism professing to lay aside all to hearken onely to the Divine Oracles he maketh use enough of this Criticisme his way Nor could many of his arguments hold if it were any other then INTO the Name power faith and assistance of the Trinity c. pa. 15. into a new state faith religion profession the proper end of the work Which past there follows soon after the induction or legall investiture of the proselyte into his new heavenly profession and the believed possessions of grace We receive this Child into the Congregation of Christs flock with yeelding most hearty (2) Benedictus Deus pater Domini nostri Jesu Christi qui pro ingenti misericordia sua regeneravit te in spem vivam in haereditatem incorruptibilem incontaminatam immarcessibilem c. Vpon the Baptisme of Prince Josaphat in Jo. Damamascenes History pa. 19. thanks unto the Father of Heaven that he hath been pleased to regenerate that child sure unto somewhat some new state to receive him for his by adoption and to (3) Neither do we think that this custom is only an idle ceremony but that the infants are then indeed received and sanctified of God because that they are then ingraffed into the Church Confession of Saxony Artic. 13. incorporate him into his holy Congregation and prayer that being dead unto sin and living unto righteousness he may lead the rest of his life according to that beginning I know not what to other but to me nothing under any cloud of darkness or doubt seems ever to have been better recovered to clearness certainty and light agreeable with the words of Scripture the sense of the business the sound judgement of believers orthodox and pious of elder times and later and above all to the scope and nature of the work to make this holy divinely-instituted Rite speak out it self to be a Sacrament of renovation consecration admission into a new religion faith and belief or which one word is both proper and significant enough a very CHRISTIANING or admitting INTO CHRIST as the old word was once even at the (1) Constitut Provincial li 3. de effectu baptismi circa Sacramentum Font I Cristen the in the Name of the Feder and of the Son and of the holy Goste Or as it was in Lyndewoods time because some love the mouldy best I Crystyn the in the name of the Fader and of the Sone and of the holy Goste Insomuch that all things fit in so well I cannot but incline to wish now that all is sub incude under the revise of strict Scripture-examination with which these things agree meetly wel that among other this may find place of consideration and if any thing be found really amiss by those are fit to judge be by those that have power also reformed and amended The business is of weight and moment touching our Freehold as men use to say the quick of our Religion one of our inmost mysteries or Sacraments and the highest of that which can be done amongst men by Christs appointment too for (2) Quem Baptismum omnium Sacramentorum esse januam Salvator noster instituit c Cùm igitur circa ingressum januae error maximè periculosus existat praedictus legatus c. Constitut Octoboni tit De Baptismo admitting into the visible Church and estating in heavenly hopes as giving of the (3) Quae verba scholae vocant formam Baptismi nos formulam verborum dicere malumus Bucan loc commun 47. sect 20. form and essence of that Rite whereby we are sacramentally made or declared Christians as some love to say the form of that form And whereof we may say contrary to those who have written de fossilibus who after much turning find little metall and so have parvum in multo but here is multum in parvo very much in very little the worth of a Talent in the weight of a Scruple What shall it profit a man to win the whole world and lose his own soul How further the salvation of his soul but by being in Christ