sententia meritò est jampridem explosa quum non in eo posita sit mysterii hujus vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger not in Mat. 3.6 The interpretations or insinuations of the Civil Law may be very authentick this way There Baphei aliâs Baphees id est tinctores pannorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim Graece Latinè tingere Inde Bapheus Baphees id est tinctor lavator ut hic infr gloss ad Cod. 11. tit 7. de murilegulis L. 2. Baphii Baphia taberna est tinctoria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel Baphia ait Brissonius sunt officinae infectorum qui vestibus purpura cocco tingendis operam dabant Hujusmodi multa Baphia in orientis occidentis partibus Imperatores habebant quae sub dispositione comitum sacrarum largitionum in notitia imperii Romani ponuntur Jo. Calvin Lexic Jurid pa. 110. Item Baptisma vel Baptismus graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latinè immersio ibid. paulo post Baptisterium Lavacrum c. Coeterum bapto verbum Graecum tingo significat Baphia loca ubi lanae tinguntur Servius appellat Dibaphum purpura bis tincta c. in vocab baptisterium Item Serico baptae serici tinctores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim significat tingo inde baptae apud Juvenalem dicti quod faciem fuco illinêrunt Cujus serici tinctores Baphii Id. in vocab serico baptae pa. 443. Erant in republica Rom. per provincias imperii certa loca destinata pannis tingendis ubi Baphia erant Id est officinae tinctorum illis procuratores praepositi veluti procurator Baphii Tarentini Calabriae procurator Baphii Salonitani Dalmatiae procurator Baphii Cissensis Venetiae Histriae procurator Baphii Syracusani Siciliae c. In libro qui Notitia provinciarum utriusque imperii in scribitur P. Gregor Tholosan Syntagm Juris universi lib. 18. cap. 26. sec 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having on a vesture dipt in blood Apoc. 19. Nor is all this against that form or but with it and for it according to order whereof most English Disciples have been admitted to place in that School where now they studie profess and act Christians The rubrick for publick baptisme in the Liturgy directed thus The Minister shall take the child in his hands and ask the name and naming the child shal dip it in the water so it be discreetly and warily done saying N. I baptize thee in the name of the Father the Son and the Holy Ghost And only if the child be weak it shall suffice to powre water upon it saying the foresaid words The rubrick for privat baptisme the lawfull Minister shall dip it in water or powre water upon it saying these words N. I baptize thee c. after which as supposing so done there was a fault of disobedience to powers if it were not so done the question is asked in the authorized Catechisme of that book What is the outward visible signe or form in Baptisme It was taught to be answered Water wherein the person baptized is dipped or sprinkled with it In the name of the father and of the son and of the holy ghost Mersion or Ablution and this whether we regard institution execution order performance Rule or practise whether in Gospel or Epistle Christ the best instance and safest pattern patern sanctified this Ordinance by is Example in the (1) Sciendum autem primo simpliciter in fluviis vel fontibus baptizatos credentes ipse enim Dominus noster J. Chr. ut in nobis idem consecraret lavacrum in Jordane baptizatus est à Johanne sicut alibi legitur Erat Joannes baptizans in Aenon juxta Salim quia aqua multa erant ibi Et Philippus Evangelista baptizavit Eunuchum in fonte quem reperit in via Walafrid Strabo de rebus ecclesiastic cap. 26. Tremuit ille Joannes Quî mirum quid inquam mirum si tremit homo nec audet attingere sanctum Dei verticem caput adorandum angelis reverendum potestatibus tremendum principatibus Bernard Serm. 1. in Epiphan Tanta sese benignissimus dignatione subjecit Christus ut illud sacratissimum caput tremendum potestatibus Angelis venerandum ad suscipiendum Baptismum servuli sui manibus inclinaret Maxim Taurinensis Homil. hyemal 8. in fest Epiphan Horret Joannes acclive sibi esse sacrum Christi caput non patitur Cyprian de Baptismo Christi River of Jordan the known greatest of all the Countrey whether all the (2) Johannes Baptista Apostoli conveniebant ad ripam Jordanis volentes baptizare quos faciebant descendere totum corpus in flumen immergere Joan. Bapt. Casalius de veteribus Christianorum ritibus pa. 141. They were baptized that is plunged in water for a sacred signe J. Deodate in his Annotat. on Matth. 3.6 people came from Jerusalem Judea and all the coasts round about who were Baptized in Jordan likewise confessing their sins Save once in Aenon near unto Sabim and that because 3 Intellige non rivos multos sed simpliciter aquae copiam tantam scilicet in qua facilè corpus humanum mersaretur quo tum more Baptismus peragebatur H. Grot. in annotat ad loc much water there John else did not usually Baptize any where and if Expositors be not mistaken (4) Bethabara John 1.28 Which is as much as domus transitus Videtur nomen inditum ex historia quae est Judic 3.16 17. ubi vox Trajectus bis apparet Grot. ad loc That this was the place and the mystery thereof sc that as the waters gave way here to Jesus Nave to let him into Canaan so here the heavens should open into which Jesus of Nazareth and his followers were to enter See Dr. Jackson in Johns Answer to Christs Question part 2. memb 2. se 65. There remained a long time the stamp of a Divine Character upon it it was known by no less then this a power to work miracles For Lepers thither resorted and were cured as Baronius has from Gregory of Towrs In Bedes times there stood a Cross Crux lignea usque ad collum alta quae aliquoties aquâ transendente absconditur and a Church hard by where it is believed our Saviour left his clothes Baron Annal. in anno Chr. 31 num 19. See the travels of the Patriarchs pag. 429. of Bethabara Est hodiè Bethsoro Beth-zur others call it vicus in tribu Judae euntibus ab Heliae Chebron in vigesimo lapide Juxta quem fons ad radices montis ebulliens ab eadem in qua gignitur sorbetur humo In hoc est Eunuchus à Philippo baptizatus Bed Exposit in Act. Apost cap. 8. tom 2. fol. 154. Quae actio baptizandi constat immersione mora sub aqua emersione corporis ex aqua saltem aspersione Bucan loc 47. sec 18. near or at the very place where Israel passed before by miracle there needed no lesse to make the depth fordable Philip
and the Eunuch rode together till they came in their way to 5 water and there they went 6 down into the water and came up out of the water which Circumstance noted and expression used of our Saviour before Matthew 3.16 When he was baptized he went up out of the water Remember God-fathers were at first called susceptores and some of their office questionless in that other periphrasis of (1) Utrum in Baptismo requiratur aliquis qui baptizatum levet de sacro fonte Aquin. part 3. quest 66. Art 7. vid. etiam artic 8. Supplementum 3 iae partis Quaest 56. Artic. 3. Durand Rational Divinorum lib. 6. cap. 82. sec 38. Levantes de sacro fonte Whereunto (2) Qui enim Baptizantur aquis immerguntur Christum mortuum sepultum reprasentant allegoricè idque ut tropologica similitudine significent sicut Christus mortuus est vitae temporali ita se mori peccato ait Chrysostomus per Baptismum quo peccata merguntur sepeliuntur Cornel. à Lapide in Rom. 6.4 St Pauls speech of alusion must needs have respect in divers places especially Rom. 6.4 and Coloss 2.12 We have in our ordinary Bibles an Illumination from which there cannot be apostacy with any hopes of return Heb. 6.4 The Fathers and those of best judgment understand there by Baptisme the terms having bin used promiscously Now that the Syriac gives Atqui non possunt illi qui semel ad Baptismum descenderunt renovari c. as rendred by Tremellius and his reason with clearness explains all Nam immergebantur aquis Add hereto that first name of the Baptisterium (3) Vid. Socrat. Histor Ecclesiast lib. 7. cap. 17 Justin Martyr Question Respons ad Orthod 137. Piscina Lavacrum Suidas St Cyprian was seriously asked whether any other Baptisme were Catholick which the Church would allow then by Mersion He answers affirmatively but they were the sick who might be so priviledged and of them aspersio aquae instar salutaris Lavacri obtinet 't was as good as what was done at Church though but sprinkling Ep. 77. par 2. tom 1. p. 121. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc locus ubi natare possumus as among other interpretations Scapula gives this one a washing pool and (4) Lavacrum God de operibus publicis L. 18. pro Balneo J. Calvin in Lexic Jurid pa. 510. The word interpreted Stupha in Gloss ad God de Episcopali audient L. Judices A nobis ita locus appellatur in quo quis lavari commodè potest sayes Spiegel alledged there Et Brissonius Lavare veteribus significat corpus aqua in balneo abluere vid. Heb. 10.22 23. Lavacrum a bath that antient (5) Sciant etiam presbyteri quando sacrum Baptisma ministrant ut non infundant à quam sanctam super capita infantium sed semper mergantur in Lavacro sicut exemplum praebuit per semet ipsum Dei filius omni credenti quando esset ter mersus in undis Jordanis Synod apud Celicyth sub Kenulpho apud Spelman Concil tom 1. pa. 331. Canon of our ancestor-Mercians with the reason thereof that Water should not be powred on any ones head but he be merged because Christ had been so in Jordan and the practice of our first Grandfather Christians upon whose separation from Paganisme by this rite which we may presume to be understandingly not formally ministred at first we read still of their attendance at Rivers As in Yorkshire Vir Dei Paulinus that man of God found imployment (1) Tantus autem fertur tunc fuisse fervor fidei ac desiderium lavacri salutaris genti Nord-Humbrorum ut quodam tempore Paulinus veniens cum Rege Regina in villam regiam quae vocatur Adregin triginta sex diebus ibidem cum eis catechizandi baptizandi officio deditus moraretur quibus diebus cunctis à manè usque ad vesperam nil aliud ageret quà m confluentem eò de cunctis viculis ac locis plebem Christi verbo salutis instruere atque in structam in fluvio Gleni qui proximus erat lavacro remissionis abluere Bed Ecclesiast Histor Gentis Anglorum lib. 2. cap. 14. for 36 days together from morning to evening in baptizing the Countrey people that came in from all parts after the King and his Family had led the way in the River of Gleni In (2) Bed cap. eodem another Province and not far from York (3) To so many Mr. Fox computed them in his Martyrolog lib. 2. pa. 119. ten thousand in a day in the River of Swale some tradition whereof remaineth among the neighbour inhabitants to this day as I learned of them In (4) De hujus fide provinciae narravit mihi presbyter abbas quidam vir vera cissimus de Monasterio Peartan vocabulo Beda retulisse sibi quendam seniorum baptizatum se fuisse the media à Paulino Episcopo praesente Rege Edvino multam populi turbam in fluvio Trehenta juxta civitatem quae lingua Anglorum Tiovulfingacestir vocatur Beda lib. eod cap. 16. fol. 82. Nottingham-shire the King being present many in the River of Trent not far from (5) That as now to be the place called as but now by Bede is conjectur'd by Mr. Camden in Nottinghamshire pa. 549. Here in token of thankfulness for so great a favour even to the Minister he had bestowed upon him muâ—h land some of it after converted to the 3 parks which his successors kept till the days of our late troubles within the last septenary Southwell venerable Bede who gives the Relation had it from one he knew and trusted much who had it from one of the proselites that then came over Lastly take in the avouched use of the (6) Orientales toti in aquam mergebantur Ursim explicat Catechet quaest 69. sec 1. Of old they were wont in hot Countreys to dip the party to be baptized all naked in to the water and so he was washed all over Mayer on the Church-Catechisme pa. 525. From service performed by occasion of such Baptisme of women Phoebe Rom. 16.1 is thought by many to have been stiled Ministra Especially see Hu. Grot. in Evangel Matth. cap. 3. ver 6. Easterlings to have ministred no other way those of Arabia to know our to baptize by the word Amada 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports to stand from their standing in the Rivers which the son of Azalkefat hath left us in the very translation of the Gospels Even 8 That Baptisme is merging and so used by the antients averred by him Institut lib. 4. cap. 15. sec 9. As much or as much as comes thereto by Bellarmine lib. 1. de Bapt. cap. 1. tom 3. Calvin and Bellarmine the more is the wonder in this agreeing Besides (1) Aquin. Summ. part 3. Quaest 66. art 7. Aquinas his Tutius est per modum immersionis baptizare repeated and
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
places before is plainly and clearly set down under Johns own hand of acknowledgement Mar. 1.7 I indeed baptize with water but when he cometh who is mightier then I He shall baptize you with the Holy Ghost 't is added elsewhere and with fire View also to which purpose and compare Mat. 3.11 Luc. 3.16 John 1.26 Act. 19 4. That last (1) Vid. Bellarmin lib. 1. de sacram Bapt. cap 20. secundò place seems indeed to contradict as if John baptized no less into Christ in his baptisme of repentance telling the people they should believe in him that was to come after himself but the Original well heeded and texture of speech gives no such thing but the evident or probable contrary For the Ephesians had not yet heard of the Holy Ghost that gift to be powred out in the later days No! says the Apostle Whereunto then were ye baptized They say Vnto Johns Baptisme yet it seems nothing of that inspiration ye might indeed replys St Paul ver 4. for John did baptize a kind of baptisme sc of repentance or some change of minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmentation such a regeneration but this not effectual to the end now spoken of which being of the Holy Ghost that or light so much as that it was he nor had nor gave And therefore he went farther to strike the matter home saying unto the people They should believe on him that should come after that is on Jesus Christ And when they heard this they were baptized INTO the name of the Lord Jesu ver 5. and so obtained their desire This although it be not the usual is I doubt not the true and natural meaning of the place giving the right sense grounded upon a genuine unforced free offer of the words and withall affords a new and better ground to raise answer to the (1) Vid. Cassand Consultat cap. de discrimine Baptismi Iohannis c. p. 87 88. Anabaptists who hence not altogether irrationally derive colour of Rebaptization after Christian baptisme compleat if Johns Baptisme of Christ were such or at least after (2) Which all must grant but they distinguish Nec iteratum est in his Baptisma sed innovatum Lombard â—ent l. 4. dist 2. neque ibi fuit baptismi iteratio sed veri Baptismi prius non habiti collatio Clictov in Comment ad Damascen de fide orthod lib. 4. cap. 10. The corrupt form Iohn had used was mended say the Centurists lib. 2. Centur 1. cap. 6. de ritibus circa Bapt. Dominus Iesus Christus tali Baptismo mundat ecclesiam quo accepto nullum alterum requiratur Iohannes autem tali Baptismo praetingebat quo accepto esset etiam Dominicum Baptisma necessarium non ut illud repetatur sed ut iis qui Baptismum Iohannis acceperant etiam Christi Baptismus cui viam praeparabat ille traderetur Augustin de Bapt. contra Donat. lib. 5. cap. 9 tom 7. pa. 60. so had he determined before in the beginning of that chapter And he lays it down for observable that the first Baptisme of these Ephesians was but Iohns not Christs and so no occasion of repetition of the same lib. de unico Bapt. cap. 7. tom Eod. pa. 84. For this reason he prefers the Baptisme of Iudas before the Baptisme of Iohn and need not be renewed as Iohns was Quos enim baptizavit Iohannes baptizavit Iohannes Quos autem baptizavit Iudas Christus baptizavit Tract 5. in Iohan. tom 9. pa. 20. taken after into the Decree de Consecrat dist 4. cap. Aliud and see also Caus 1. Quest 1. cap. Dedit Summa est quòd Paulus discipulos illos erudiverit de doctrina Christiana atque ita eis ut iterum baptizentur praeceperit quum non fuissent rectè baptizati Piscator in Act. 19 1. These things pass and are the more likely because the teacher of the Ephesians the mighty Apollos was as to the way of the Lord yet no more then Catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 18. ver 25. hough fervent in Spirit some kind of holy Baptisme precedent which Protestants that say Johns Baptisme and Christs were all one I do not see how can deny to be compleat then other or former various dark uncertain interpretations diversions distortions possibly could And moreover other I believe all places of Scripture treating on this argument might be better brought in to correspond then those senses others various incoherent and sometimes contradictory interpretations have been forced to put upon them (3) Part. 3. Quest 38. per tot Aquinas was put to use of his best wits and had much adoe to make things cohere or in any tolerable sort piece together and let him take heed of but as nimble strong rationall Logicall opposition Those that led or follow of either side are troubled no less to bring things about or comply with their own Veritas simplex (4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. Strom. 1. pa. 298. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil. 3. in Epistol ad Roman Truth is nothing so much as ONE error multiplex and it is not much like they are all of the right who agree chiefly to cross one another Ob. I confess some difficulties do spring out of this new way but withall not no likelyhoods to countervail Divers things flatter to a more then probability but some sowre oppositions would again cross and overturn all The chief I foresee is this That our Saviour was an Hebrew Hebraeus ex Hebraea by one side at least though not Hebraeus ex Hebraeis as (1) Philip. 3 5. Whereof see â—n Moses and Aaron pa. 9. lib. 1. cap. 3. Paul which was the most noble and so not capable of proselytisme who yet was baptized Mat. 3. Mar. 1. The (2) There wâ—nt to Him Ierusalem and all Iudaea and all the region round about Iordan and were baptized of him in Iordan confessing their sins Matt. 3.5 6. All the people and the Publicans Luc. 7 30. whole people no less dwelling about Jordan who came and were received Matth. 3.5 Luc. 7.29 and those other of Act. 19.4 yea the very Scribes and Pharisees the inside of that Nation as many understand Matth. 3. though a very (3) Observed by the late Bishop Montague in Origin Eccles tom 1. part 2. sect 62 pa. 392. that although all the people and the publicans justified God and were Baptized with Johns Baptisme yet the Pharisees and the Lawyers rejected this way of God and were not baptized Luc. 7.30 31. But these might be different times In Matth. 3.5 they might come and speed but here reject themselves Conjectured by H. Grotius that Iohn was now in prison as very like from Matth. 11.2 John in Bonds heard the same of Iesus which bred the message of this chapter And Calvin in his Harmony of the Gospels places these Baptismes far enough asunder pa. 79 80. compared with pa. 244 245. approved by Marlorate
on Luc. 7.29 learned man stand on the contrary part from Luc. 7.30 31. Nay and (4) Part. 1. cap. 17. sect 5. So Dr. Brochman Baptismus Iohannaeus non nisi solis Iudaeis administrabatur Systhem Theolog. art 34. sect 4. Ludolph de Saxonia appropriates Johns work of Ministery to the Hebrews only Answ But these difficulties I take to be easier soluble by leasure wit and industry then divers other in weightier matters even about Baptisme and this very part of Baptisme or if not I do now but propose and not determine As if we should say 1. That Baptisme commonly taken to have been in-itiatory only of the Gentiles may not impossibly nor very improbably have been taken in with Circumcision to enter or Matriculate into the Law The Scripture says nothing to the contrary and the Scripture does say (1) The sense of the place seems best madâ—â—ut thus All the Fathers the congregation of Israel Exod 19 were under the cloud upon the Mount that covered the Hill and all passed through the Sea that Baptisme there mentioned of which before and were all baptized into Moses that Law in legem Mâ—saicam ut viri docti heic quod apprimè consonum est notioni Ebraeorum quâ in receptionem legis Baptismum illum adhibitum tradidêre says Mr. Selden in the cloud and in the sea or as others in that cloud and that sea The only difficulty seems in making the sea Baptisme But 1. Observe it is not said the red Sea which commonly runs away with all the sense 2. Consider the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be often rendred Waters or a large comprehension of waters as Psal 69. 2. Ezek. 26.12 through which they passed in Hebrew Baptisme they were not sprinkled as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they passed through and is it self the reddition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare which is not far from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper word for Waters and often used for it 3. Call to remembrance the molten sea for the use of washing the Priests or baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chronic. 4.6 It was made by Solomon 1 Kings 7.23 2 Chron. 4.2 Vnsetled by Achaz 2 Kings 16.17 Quite taken away by Nebuchadnezzar chap. 25. and in all those places and verse 24 25 39. of 1 Kings ver 10 15. of 2 Chron. stiled a Sea and yet in the third verse of the same expounded a bathing Vessel ten cubits compassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed it was a very Baptisâ—â—rium or Font so used and yet so called as here Israel passed through the like sea The rest is made out by Mr. Selden de Synedriis vet Ebrae lib. 1. pa. 42 43. c. All the Fathers were baptized 1 Corinth 10.2 and in what form from him was likelyest to know the learned Apostle in the same place who says 't was (2) So all the Greek Fathers read How could they well otherwise without corrupting thâ— Text See Basil Moral Regul 11. cap. 5. Chrysost Homil. 23. in 1 Corinth tom 5. c. Israel olim in Mosem in nube mari baptizatus est tibi nimirum figurans quandam in sequentium temporum monstratae veritatis formam ostendeus Tu autem baptismum fugis c. Non in Mosem Conservum fed in Christum creatorem institutum Basil exhort ad Bapt. tom 1. pa. 119. Though the Latines commonly run another course for in Mose or as St. Augustine per Mosem Of later times Sunt qui sic exponant in Moysen id est cultui ac legi per Moysen sibi tradendae specie quidem baptismatis initiati quomódo nos in Christum baptizari dicimur id est Christo religioni Christianae per baptismum initiari Qui quidem sensus non modò percommodè ex significato graeca praepositionis habetur verum etiam contextui quam optimè quadrat Exod. 14 c. ita ut credibile sit eos etiam gutris tùm ex aquis maris hinc inde quà transibant in altum erectis tùm ex nube supra ipsos expansa fuisse non nihil aspersos quo Baptismi sacramentum evidentius significaretur Estius in loc Nota secundò pro in Mose graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mosen sc Legislatorem id est in legem Mosaicam Specie quidem baptismatis transeundo mare initiati sunt Hebraei ut nos in Christum baptizamur id est Christo Christianismo per baptismum initiamur incorporamur Unde Exod. 14.31 subditur post transitum maris rubri crediderunt Domino Mosi servo id est legislâ—tori ejus Cornel. à Lap. in loc Est autem baptizari in aliquem vel in ejus nomen se ei auctorare devorere atque de ejus nomine appellari velle Paulus 1 Corinth 10.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. respicicâ— illud Exod. 14 31. Crediderunt in Deum Mosem servum ejus id est Mosi tanquam Dei Ministro cum bona fiducia regendos se commisere H. Grot. in Matth. 28.19 Nearer home Baptized into Moses 1 Corinth 10.2 that is to be observers of the Doctrin and Laws delivered by Moses as we by Baptisme are bound to the doctrin of the Gospel Barnard Thesaur Biblic in the word Baptized In that Paul saith We are baptized into Moses he insinuateth a Covenant of observing the Law of Moses to which they were hereby bound as we are by baptisme to observe the Ordinances of the Gospell Dr Mayre on the place from Oecumenius And R. C. Mr. Cudworth before mentioned wonders why it should be so Magisterially imposed upon us by some That the Iews had but two Sacraments sc Circumcision and the Passeover He assures us they had many more instancing though by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not instance which is the strongest way of assevering cum simulamus aliquid praeterire vel non scire aut nolle dicere quod tum maximè dicimus in this of our Apostle that the Fathers were all baptized unto Moses so he translates making advantage no more then just occasion is given of the Originall in the cloud and in the sea Like saith he our Christian Baptisme chap. 2. pa. 17. I stumbled not on these things first Sâ—me faint conjectures we see what other and how many have made Questionless it was thus he that said it knew how the Fathers were sacramentally baptized into Moses or the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INTO Moses the very form mutatis mutandis after used by Christ and is or ought to be continued by us to this day Add that in the Old Testament the Text alledged for the Gentile may seem at least as authoritative for Abrahams Seed if not more for the Persons there washed were Israelites and if in-itiated And in the New our Saviour desires Baptisme even of John the Baptist to fulfill all (1) Matth. 3.15 Iustitia in scripturis pro impletione legis
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
sense that hath been made of it or the sense that should be made of it here and indeed how it leads for so it does the sense of all that follows Father Son and holy Ghost being led and looking to various imports for several purposes as this shall go before and direct Thus the most interpretations I have met with are (1) Mr Deodate hath briefly couched all these three senses together in his late Commentaries on the Bible though to a preferment of which in his judgment led that the words should lead him is easie to guess by his words Baptizing in the name that is saith he to consecrate unto the only true God revealed in 3 persons of the holy Trinity 1 Jo. 5.7 by the baptism administred by their power and authority which are also called upon to ratifie the external ceremony thereof each one by the special property of his operation annot on Matth. 28.19 Good and all true but how much of it is here in the text It is easie to guess what he found in the place and what was buzzing in his ears from the noise of the world The VVord is the rule and that ought rule us reducible to three heads that In the name should import either 1. Invocation of the name 2. His Authority whose is the name Or 3. Consecration Devotion dedication institution into him whose the name is Who being here three and one makes the consecration to be into that Name or Faith of that Trinity that is either to believe it or what come from it either from the Father through the Son by the holy Ghost or from the Father and the Son and the holy Ghost or simply that they BE belief of their revelations will come after sc that there is Father Son and holy Ghost The first of these is Calvin's Beza's Bellarmin's Aquinas's Luther's Ambros's Augustin's and indeed whose not Most others Maldonate expounds it and contends for it by many reasons The Latine Fathers not to instance in particulars went the same way generally the Schoolmen and Canonists followed as Gratian Lombard Scotus Vasquez c. with Liturgies the most that I could inform my self from and Ministers no doubt accordingly in their ministration not to speak of Treatisers Lecturers Expositors Common-placers Systematists Catechists c. which let them all make good if they can either from the (1) Not this for all say and use Baptisme as initiatory the Dore of the Church as shall be hereafter said more fully Now with this what hath invocation to do I mean as to the act though it may be a convenient appurtenant nature of the business in hand or likely (2) Nor this for how many tropes would be needfull to translate and lift off a plain and simple order of Baptizing in the name if it were so of Father Son and holy Ghost to a capacity of such a sense as should give order for Baptizing that is Invoking or baptizing by invoking that glorious name Must there not be an intire and full piecing in of this whole uninteressed word of Invocation and by such an immense license of figure as might bear out any thing to made of any thing or any thing to be said or put for any thing or meant by any thing interpretation of these words the ground or possible (3) Nor lastly this for how can the words whose plain and open sense lead to initiation and nothing else be applyed to such a work as declares and spends it self in an act of another nature which is invocation application of these words to this business in this sense They mean I doubt not In-vocation or Ad-vocation of the most holy name of God One and Three over the baptized according to that of St Augustine O Baptizati audito me c. obsecro vos per nomen quod super vos invocatum est that this does the work so far as water and words the outward ministration can reach or simple (4) So also Josephus Vicecomes ita ut in nomine idem fuerit ac nominando And a little after In quo verbo in nomine Catholica Ecclâ—sia Divinitus edocta optimè intellexit non virtutim aut fidem indicati sed tres personas sanctissimae Triados nominandas esse de ritibus antiquis Baptismi lib. 4. cap. 5. pa. 272. vid. etiam pa. 274. APPELLATION or NOMINATION say some Invocato aut appellato nomine Patris filii Sp. Sancti is Maldonates whence the Canon Law and Schools too agreeable herein with most of the Latine Fathers they that have been Baptized even by Hereticks if there have been Invocation or as some Confession for there is still variety in Error of the Trinity over the baptized they are not to be washed again otherwise they are That which gave occasion of this way of interpretation might possibly lay in two things 1. As to the word the long prevalence of the old Latine Translation which we know hath domineered over Europe from above a thousand years since and is lately (1) Statuit decrevit sancta synodus ut haec ipsa vetus vulgata editio quae longo tot faeculorum usu in ecclesia ipsa probata est in publicis lectionibus disputationibus praedicationibus aut expositionibus pro authentica habeatur quod eam nemo rejicere quovis praetextu audeat vel praesumat Session 3 Can. 2. Canonized in the Councel of Trent for uncontrolable Where in Nomine being first found and all along continued to make out sense of that they under tood not nor sought further for whether it were right taking that for granted hence they were forced to hammer out such a meaning as they could make some tolerable interpretation of to the people suitable a little with the argument and hence Invocation danced all over when Men were to be Baptized unto the Trinity the Trinity was invoked or named over them and this but how incongruously let the world judg did the business 2. As to the thing the use of an (2) They had in ancient allowed Directions for administring the other holy Sacrament a preparatory prayer no doubt from the purpose and contents thereof called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they seemed and meant to Invoke down something upon the work persons or thing in hand whereof is mention made in St Basils Liturgie pa. 10. in St Gregories Liturgie pa. 34. and in St Cyrils pa. 53. of the same volumn translated out of the Arabick and Printed 1604. That title I find expounded in that use and it is like it was the same here to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Invocation of the holy Ghost and that they prayed therein for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descent of the holy Spirit upon the things under hand somewhere by Dr Hammond and in St Peters Liturgie as said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often and so in St James's and
from Act. 2.21 chap. 9.14 21. chap. 15.17 Rom. 10.13 In them all seems an invocation advocation or calling the most holy or sacred name of GOD JEHOVAH or CHRIST upon or over the party place people c. What that Invocation over their baptized to use a dark and doubtfull phrase so nor would I theirs nor that which they do Agreed on therefore it is (2) The Church is discerned from other Gentiles by certain Rites and Ceremonies instituted of God usually called Sacraments c. Confession of Saxony artic 12. Baptism is a badge for it serveth for our confession for by this we do plainly confess in the Church that we together with our children and all our Family do profess the Christian Religion Artic. 21. of the former Helvetian Confession As Sacraments in general art 25. so Baptism in particular artic 27. of the Church of England is not only a signe of profession or mark of difference whereby Christian men are discerned from other that be not Christianed But it is also c. as there it follows And therefore making Disciples and baptizing them are conjoyned so fitly in Scripture One is indicative of the other John 4.1 The Pharisees heard that Christ made Disciples and baptized them for his more then John between us that as Baptism or Sacramental ablution so used and so esteemed by us all is to us ALL the (1) Primum omnium Sacramentorum locum tenet Baptismus quod vitae spiritualis janua est per ipsum enim membra Christi ac de corpore efficimur ecclesiae c. Concil Florentin apud Barth Caranz fol. 457. Quod coeleste regnum initiatis aperit said Isidor of Pelusium in Epist 37. lib. 2. and at home Ingredientibus hoc mare magnum naufragiis plenum prima tabula nos ad portum salutis adducens Baptismus esse dignoscitur quem omnium Sacramentorum esse januam Salvator instituit eum sequentium sanctorum patrum testatur auctoritas Constitution Octoboni tit de Baptismo Sacramentorum quaedam deserviunt ad ingressum in Ecclesiam quaedam ad progressum in Ecclesia quaedam ad egressum ab Ecclesia Baptism is of the first Lancelot Instit juris Canon lib. 2. tit 2. whence Aquinas Utrum effectus Baptismi sit apertio januae regni coelestis and affirmed by him in part 3. quaest 67. art 7. And from hence the places of Baptism have been accustomed to be near the Church dore in mystical signification of what was there and thereby intended to be done The Abassines or Ethiopians baptize to Christ there yet sc in the Church-porch says Mr. Paget in his Christianography par 1. pa. 165. and so do the Northern Russians pa. 132. and the antient Western Christians were so wont as appears by many things alleadged by Stephanus Durantes out of their books lib. de ritibus Ecclesiae cap. 19. sect 4. agreeable to what Josephus Vicecomes had collected non in ecclesia sed propè ipsam in porticu de ritibus Baptismi 1 cap. 6. Durant has more what significantly Dionysius de ecclesiast Hierarch ascribed hereto sc to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't were the womb of our heavenly adoption sect 10. Regenerationis Sacrarium which is St. Ambrose his Epithete in lib. de initiandis cap. 2. Deinde quum Baptismus velut ingressus sit in Ecclesiam ac Symbolum nostrae in Christum initiationis c. acknowledged by Calvin in Tit. 3.5 tom 5. And lastly hence before Baptisme there can be regularly no ordination as of one without the Church in gloss Baptizari ad Decret 1. Distinct 77. cap. 3. or if there have been all must be as upon such mistake begun anew Caus 1. Quaest 1. cap. si presbyter dore or entrance into our several sorts sects kinds Churches or Congregations a holy mark of several regiments of believers and their Symbolum or declaratory signe of initiation (2) Ejus amplectimur fidem in cujus nomen baptizamur Calvin Institut lib. 1. cap. 13. sect 16. In unius Christi doctrinam initiamur per Baptismum Id. in 1 Cor. 10.2 Whosoever is now baptized must also of necessity enter into the profession of Christianity Willet on Genes 17. quaest 10. into several ways so the form or manner of administration alter vary and be so ordered that it express and hold forth that difference You washing in water one way we another You admitting your several religious Congregations in your form we Christ's (3) Accensemur sancto rationalique Christi gregi c. Cyril Cateches 1. flock no otherwise then he hath ordered You baptizing into this or that Machomet Zertoost Bremaw c. we by the same act into that God Name faith none of you will allow HIM that is One and Three Father Son and Holy Ghost This makes the rite speak out it self clear specifying the action notably by declaring the end This makes a rite of (1) By Baptism doth God separate us from all other Religions of people and doth consecrate us a peculiar people unto himself Confess Helv. poster cap. 20. We are received into the Church of God and separated from all other Nations and all kind of strange religions being consecrated unto him alone whose badge and cognizance we wear Confess Belgic Separation or Admission as was intended to enter and let into one new from all other perswasions and in one word this distinctly clearly briefly but fully makes sense of what is done How better or what could do it more then a mark in the bowels a close conveyed note into the heart or form of administration I confess the barren and scant way of delivery of these things informs us not fully of any of these forms from the Authors as neither of the contrary or different the intelligence was as bad as written in shoâ—t-hand through all the ranges of my Enquiry and so not reaching full home to instruct in all particulars So that I am fain to conjecture rather then pronounce and argue rather then declare and give in or from history Methinks it should be thus from reason from the nature of the work from the end of its designe what was fit to have been done and said All which seem to call for a declaration of doing rather then of power sith the intent was here as all say again that thing which we call from the word (2) A nonnullis ideò signum initiale populi Dâ—i Baptismus appellatur Ramus de relig Christiana lib. 4. cap. 5. Perpulchrum vero nobis videtur ut ad incontaminatum venientes Baptisma non temerè suscipiantur sed cum quadam observatione instructione quae initiationis tempore fieri solet Novel 144. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are made over to God Nichol. Cabasil Liturg. exposit in Biblioth pat Gr. tom 2. pa. 211. IN-ITIATION Of in-ire to enter actively taken which one word gives us both the beginning of its derivation and end of
can give it is sure the form of speech agrees best with the ancientest As appears by comparing with the next (2) Advers haeres lib. 1. c. 18. Irenaeus who both giveth and (3) Histor Eccles lib. 4. c. 10. Eusebius and (4) In haeres 34 cap. 20. Et sanè interpres Latinus Epiphanii per casum accusandi loco citato haeres 73. transtulit says Vasquez in 3. part Thom. disp 142 cap. 1. Although Petavius a later Translator hath indeed mended that is quite marred it Epiphanius have the same of one Marcus the Patriarch of the Marcosians who agreed with Cerdo and Valentinus all to corrupt the simple form of Baptism left by our supream Prophet and needs they must add Crotchets of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INTO the name of the unknown Father of all things INTO Truth the mother of them INTO him that descended into Jesus c. where note the form not found fault with is still Into as remembred by several Authors nor could it be faulted for it was that so far left by Christ and his Apostles But the matter they would add and affix conceits of their own in countenance of their opinions restraining what was left at large without any father of all things Mother Truth c. to enter into their opinions and plot a co-incorporation of their fancies into the heart of Religion by first baptizing into them As did another Eunomius a follower of Aetius of the Sect called Anomaeans though remarkably he kept this form of speech and construction Rebaptizat autem saith Epiphanius in nomen Dei increati in nomen filii creati in nomen spiritus sanctificantis à creato filio procreati Haeres 76. cap. 4. tom 1. p. 992. Still good made the occasion of ill and uniting Baptism in its nature intent and declared work Of Sects not onely the occasion but the seal and very effectuall furtherer This the Fathers found fault with justly they might 't was new amiss but for the form this was right enough else when the hand was in it had not been hard to have noted the error nor but unusuall to take purposed heed of one fault and let pass another but they could not This was according to the Orthodox received and Scripture appointment Here again must be craved as reasonable there be no reputed infallibility of translation nor a necessary tie to any To all we cannot for they vary To some we ought not for they are in contrariety to the true erroneous if choyce be allowed that would take the draught of the original The old Translator Fronto-Ducaeus Feu-Ardentius Christophorson Fillius Petavius these all have in a row In Nomine as the way was led by Ruffinus in Eusebius But it is well noted by one of them that Cornarius and Gallasius thought as fit to give it otherwise scil In nomen ignoti c. though himself were not so well advised to follow it And another adds that the originals of Eusebius Epiphanius (1) Haeretic sabularum lib. 1. cap. de Marco Theodoret the very precedent chap. 12. here did instruct him the same way though he chuse to follow Ruffinus's Latine error a very bad copy to write after compared with that lay in his way It seems both their judgments were convinced as they mu◠what they ought but the rode kept them in that is out Hence In nomine That great Champion of his days valiant confuter of Heresies steps forth next Athanasius nor was Alexander himself more successfully stout and couragious in the field then used to be at the Desk this noble Alexandrian who keeps himself as it were with religion to the words syllables of his Master as (2) In Epist ad Serapion tom 1. p. 179. p. 186. Epist ad Orthodoxos tom eod p. 944. Et Epist ad Serapion tom 2. p. 14 occasion is to use them and when he inlarges of his own he departs not from either word or meaning The Arrians are in danger of losing the integrity of this mystery saith he for while perfect initiation is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Into the name of Father and Son But they express not the true Father by denying there is any consubstantiality with him and deny the true Son as a Creature How do they not evacuate this whole Sacrament For the Arrians do not administer Into the Father Son but Into Creator and Creature Maker and the thing made As then the Creature is different from the true Son so is their Baptism from Truth though they seemingly retain the Scripture words for the word is not enough without the faith contained under it And therefore our Saviour left order for first instruction Teach aright and then baptize into the name of Father Son and holy Ghost How can there be a Baptism but into somthing Or how into what is not or not aright understood This was in his third Oration against the Arrians tom 1. p. 413. And in the next Oration but one Our Baptism which is as the point wherein all the Articles of our faith concenter is not administred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the word which had been wrong but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INTO the Father Son and holy Ghost Orat 5. contr Arian p. 535. I rely here nothing upon Translators again who commonly plod on according to the Latin presumption but the Translators Rule and that gives as I say More then Noble St Basil begins thus his 17. Homily A King even of Divines with allusion to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as (1) Hist Eccles lib. 4. cap. 7. Theodoret spake of him that great light that gave shine not onely to the East but to the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (2) Basil hom 17. tom 1. p. 437 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that is baptized into the Trinity he is baptized into Father Son and holy Ghost not into Principalitie not into Powers or any creature In his Sermon on the 40 (3) Tom. eod p. 358. Martyrs he is speaking of one of the Apostles falling back from our Saviour Another Matthias stepping up in his room Paul turninng about from persecutor to professor and in like manner the executioner there when one of the fourty fell off stept up to recruit the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and believed on the Lord Jesus Christ and was baptized into him by his own ministery not in water but by his own blood I foresee an objection This was but a strain of Rhetorick no reall Baptism Good But it gives the form of Baptism the phrase of Baptism the nature of Baptism and the Orators conceit of the reality of it else his strain had been not so much Eloquence as Delusion and this enough to my purpose To the same his constancy ties him in many other (4) Lib. 1. de Baptismo tom pag 560. lib. 3. contra Eunomium tom eod p. 752.