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.
or entred unto HIS and not to have any Taught first that they might be entred Add that the word properly betokening so much finds place immediately after sc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching the baptized to observe all that I have Commanded and might have been here if Christ had this intended which variety is also in the Syriack and Arabick translations by the authority before That the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was received the most common yet proper word for such import through the whole Bible as in the (1) Deuteron 4.10 14. chap. 11.19 chap. 31.19 22 2 Chron. 17.7.9 Job 21.21 Psal 24.4 5. 33.12 119.66 Septuagints translation to which Jewry was used in the holy times in the (2) Romans 12.7 1 Corinth 4.17 chap. 11.14 Galat. 1.12 Ephes 4.21 Colos 1.28 chap. 2.7 2 Thes 2.15 2 Tim. 2.2 1 Jo. 2.27 Heb. 5.12 where speech is of the principles of Faith to be taught which is supposed here Epistles in the (3) Marc. 2.13 chap. 4.12 chap. 6.30 chap. 8.3 Luc. 4.15 chap. 5.3 17. chap. 11.1 chap. 12.12 chap. 13.10 22 chap. 21.37 chap. 23.5 John 6.59 chap. 7.14 chap. 8.2 chap. 9.34 chap. 14.26 chap. 18.20 Gospels in this (4) Chap. 4 23. chap. 5.2 19. chap. 7.29 chap. 11.1 chap. 13.54 chap. 15.9 chap 26.5 Gospel in this (5) Verse 5. 20. chapter where with incredible frequencie it hath been let fall also that besides it there is (6) In Acts 22.3 chap. 7.22 Ephes 6.4 Rom. 2.20 2 Tim. 2.25 chap. 3.16 Tit. 2.12 Heb. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly betokens to instruct youth or filial instruction from the primitive whence it comes and (7) As where the Jew boasts himself to be catechised out of the Law No doubt he was so Rom. 2.18 Catechising is so ancient And Let the Catechised communicate with his Catechist the taught with his teacher in All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a large measure to cut out Ecclesiastical allowances by yet is that extent Jure divino Galat. 6.6 And Apollos was so Catechised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Baptisme Acts 18.25 Observe how our Ecclesiastical words have footing in Scripture and add for this Luc. 1.4 1 Cor. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same from which we use and name to this day Catechizing and imports teaching (8) Proprie est Viva voce instituere ac docere Erasm in 1 Cor. 14.19 Propriè Resono item instituo viva sâ—nanti voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasor in Lexic Graec. Lat. pa. 352. by word of mouth as a Master to his Schollar or (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound or resound as by an Echo to answer like the sâ—und of an Ecâ—o Mr Leigh in â—rit sac pa. 309. Scilicet sicut in Echo una vox bis auditur ita quoque Catechistae vox bis audiri debet tam ex catechumeno quam ex ipso Catechista Pasor ubi supra It signifieth in its common and large sense to Resound to instruct others viva voce by speech sounding in their ears Acts 18.25 c. in special to teach the rudiments and elements of any doctrin whatsoever and more peculiarly to teach the first elements of Christian Religion unde dicti Catechumeni quibus fidei mysteria vocis ministerio credebantur Mr Leigh where before Echoing in his ears repeated instructions which the Learner resounds or Echoes back to him or as (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 21. ad popul Antioch tom 1. pa. 235. St Chrysostome so to ring in ones ears that the noise be not forgotten Lay I say these together and that from a view of them all which our Saviour no doubt had he yet chose none when to fit his purpose he yet singled out one of them in the next line when he meant the thing and it will be very unlikely he meant that thing passing by these words and laying hold of an obscure dark remote Metaphor as 't were to lead us into Error or leave us in Error in a thing so clear and touching Salvation so neer concerning us But above all take the (3) From ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as Jesus coming said to them All power is given to me in Heaven and Earth Going therefore make Disciples of all Nations Or the Heathen Baptizing them into the name of Father son and holy Ghost teaching them Teach comes after to keep whatever I have commanded you and behold I and you together to the end of the world Amen Is here any thing for Catechisme before the Font what that looks like it 'T is hard to find where 't was occasioned if read with a free and clear eye text and context in their intire originals There 's commonly more life and quickness in those first draughts of any ones mind that growes pale and wan in best translations nor do pieces of a Writing but furnish us with a parcel understanding The whole uses to illustrate the whole and as Wine so rich sense most times loses grownes flat and dull by being drawn from Vessel to Vessel Take then the whole without parcelling the Original without derivation and in that face no sign appears of requisite instruction I do not say not at all but not here in this word and inevitable order before the element applyed which is that alone will please the Antipaedobaptist How or when is another consideration I only vindicate this text one of the strongest holds he has that quarrels our Charity for suffering little children to be brought unto Christ by Baptism And sure for him here is no TEACH AND BAPTIZE I retort his chosen weapon and what if here be much for Childrens Baptisme for being taught only after the Sacrament if this text and the sure order thereof be argumentative and more that Infants may come in with the throng of Nations whether they be taught or no Both these I aver are here For first setting aside the amphibologie of the first Teach as but now in the 20 verse following we have sure Teach and sure after and neither Translation nor Order can be evaded where is the Petrobrusian now Will he be ruled by this Text will he have the Order regarded shall Baptize AND Teach in this series of words and things unavoidable be as authoritative to him as Even now was Teach AND Baptize if he could have made it good Let Christ's words together by his own reading end the quarrel who saith thus All power is given to me in Heaven and in earth Go therefore Initiate all Nations Baptizing them c. then TEACHING them to observe all that I have commanded Will now Tho. Munzer say Teaching them first Secondly besides Infants may be Baptized I argue from hence for they are a part of All Nations and All Nations ought by Christ's words Let the answerer chuse which to deny If Madagascar or some Indian Prince should send word He and his
in this place Yet because the text is commonly so interpreted and expounded and emphatically and plainly in ours allowed so translated which the governing original may bear too by the help of implication not the very remotest I am content rather by occasion of it then grounding my self upon it to continue my thoughts on this argument for ground to raise any thing upon I would have always firm such as none can except against nor will fail in time of trial And whereas here are two things a Birth supernal and the necessity of it shall begin and end with the former Except a man be born again or from above CHAP. II. AND this you know is a subject of common discourse nor Pen nor Pulpit have been sparing of their pains and either way they have been more then very many things that have been exhibited to the world the most good and pious some also true and not but some in so great variety very like grounded on mistake and tending to Error Declaring rather what the speaker or writer meant in the name of good to affix and lay with reverence to so holy a subject then what Was or the truth or state of things all things considered would bear I that my Discourse may fit in with it self and be intire all of a piece shall first take leave with due respect to lay aside what hath been said hitherto by others as things already profitably known And secondly that what I intend intirely mine may be either true or very likely shall lay the most upon the resolution of this I think most pertinent though hitherto quite neglected Quaere What was known of this argument of Regeneration in our Saviours time Whether any thing In what particulars it came forth How tendred How received c With relation whereto no doubt our Saviour spake as he did to wit according to the knowledge then on the Stage or as one would say and as most men use in the language of the times For as he that would apprehend in a right notion himself or deliver out fully to others who do not know what the Truth is of any of the Mysteries of our Religion as (1) Principiò quod attinet ad notionem vocabuli praemittendum est Baptismi nomen significare quamvis ablutionem Itaque nonnisi usu doctorum Ecclesiasticorum accommodatum est ut significet propriè unum hoc sacramentum ex illis septem novae legis quae probavimus à Christo fuisse instituta Gregor de Valenc Tom 4 Disput 4 punct 1. Baptisme Eucharist Church Sacrament Excommunication Absolution c. It would behoove him farther then a bare and simple consideration of the import of those words at top to dive deeper into the nature of the Things the application use and import of those words with us and by study observation or otherwise to acquaint himself what We mean intend or (2) Res auditae non ita se habent sicut res oculis visae perceptae Hac de causa non sunt ea ita solida quae ego per auditum de ritibus Zabiorum ex libris ipsorum scio addidici sicut sunt apud illos qui ipsimet opera illorum viderunt M. Maiemonid in More Nevoch par 3. cap. 49. Do by them things to be known only from us without which a very jejune and empty Declaration is like to be furnished out of so great and weighty matters Even so He that would to the purpose speak home on this Mystical subject our Saviour hath sanctified with the mention of his lips as He meant and must from him have been written down in the Scriptures it would behoove farther then by the help of a Concordance and Lexicon to know what the word might possibly hold forth in another place or any where to look and satisfie himself what it meant Here what manner of Thing it was that was cloathed out as it were in the habit of this expression or what the people or times that age did apprehend of it which was questionlesse That was meant by our Saviour A point and inquiry no doubt of manifold use but withal of so unhappy neglect that as far as I can inform my self it hath not at all come within the thoughts of any Writer on my Text by Commentation Enarration or otherwise occasionally or purposely in Tractate Sermon Common-place or Howsoever to bestow any considerable pains about it yet seeming Alone that which must afford light to satisfaction By like it may not be the easier to begin first Difficilia quae pulchra Nay we will invert Pulchra quae difficilia the acceptablenesse of the work may perhaps grow up under our hands with the painfulnesse of the labour And if any thing can be found it may be as a new Discovery to let in more light into this profound and obscure mystery and such an Addition as may lay in somewhat more to the general stock of knowledge heretofore laid together by other hands On therefore cum bono Deo nor may the untroddennesse of the path repel or discourage a firm resolute purpose God be guide as truth our aim and revelation of the hidden mysteries of Scripture not to be looked to or toward but with trembling reverence our scope and reward Our Saviour says Except a man be born again c. and what was believed known used about it in those times in which he lived and said so CHAP. III. I Answer Many Things The Thing (1) Many of the things next following I confesse to borrow from M. Seldens de Jure nat gent. l. 2. c. 2. 3. Before I had them but dark lame scattered imperfect plainnest and fullest in that most learned man Mine be only the translation and application to this purpose the Effects the Rites the Ends in general Regeneration was then an effect of Proselytism You must pardon the hardnesse of that word obscure things always meet not with facile expressions and so bring in new or strange words I adde or Things is in this age nor strange nor new I resume therefore Regeneration was in our Saviours time a believed effect of Proselytisme whereby the stranger that was by due rites initiated thither was as it were mortified to his former estate dead to the world revived to a new life quickned to God regenerate renate and born again out of this to a new state of happinesse and life with Moses and among the holy children of Israel From them as many as were had their destiny praefigured in the old world of whom as many as missed the relief of Noahs Ark scaped not the mischief of being drowned in the water out of their Society or Church all were in state of Perdition As many as were taken to sanctuary with them were tearmed Proselytes of (1) Weemse Chr. Synag p. 140 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Godwin in Antiqu. Heb. 1.3 or of the old verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pasor in his
Lexic N. Testam pag. 313. Comelings as one would call them Advenae or Albini quasi Alibini in Spelman Glossar in vocab Albanus Compare Act. 2.10 6.5 13.43 with Matth. 9.14 Joan. 12.21 Acts 8.29 quem Philo etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Grot. in Mat. 23.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come over They that did come were esteemed to bee renewed renate Born Again plainly into a new world capable of so much expression that it might afford some excuse to Nicodemus that He thought One must enter into his Mothers womb that he might bee so born But it may behoove to be yet more distinct Generality uses to be the parent of much confusion and to make delibation of Hebrew Antiquities as much as will serve us with knowledge of the several sorts of Proselytes that were among them the manner of making them the ceremonies rites priviledges c. the rather because they are to be looked upon as causes of this effect my Text speaketh of and Those that were by Them it was they were so Regenerate born anew or which is all one made Proselytes By an usual distinction then two sorts of them there were 1. Proselytes of the (2) Godwin Antiq Heb. lib. 1. c. 3. Medes Diatribâ—on Act. 17.4 pa. 83 84 c. Gate or for habitation and no more Proselyti domicilii a lower sort which were so far initiated that they might (1) This was a qualification much like as To be a Christian in any sort is to live among us for a Jew is an outlaw by our Law See Daniel Histor in Edw. 1. p. 160. Stows Chron. in 18 Edw. 1. Fullers holy war lib. 1. cap. 4. Especially M. Selden de Jure nat gent. lib. 2 cap. 6. pa. 194 195 c. Formerly it appears they were under the Kings protection by S. Edward Laws in Lambard Archaion pa. 141. L. 29. Nay all infidels are by our Laws perpetuiÌ„ iuinâ—ici Cocks Reperts 7. fol. 17. Caâ—vins case Iustitut par 4. chap. 50. associate and converse with the Hebrews even in their own Territories but as strangers And these had not much done unto them Onely with some few ceremonies they were bound over to keep (2) What they were may be seen from the Hebrew Doctors in Ainsworth upon Genes 9.4 M. Seldâ—n de Jure nat c. 1.10 But take the hest account from one of their own a late Ruler of their Synagogue at Amsterdam Septem praecepta ut traditur in Gemara Sanhedrin omnes gentes observare tenentur quae iccirco vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 septem praecepta filiorum Noachi Ex his quemadmodum in Seder Olam cap. 5 apud B. Mosem in Juda-hazaqua legimus seria Adamo data sunt nimirum ut abstineret â— ab Idololatria 2. Maledictione Numinis Divini 3 Caede 4. Adulterio 5. Furto 6. Ut judices institueret quorum esset curare ut illa praecepta observarentur Super haec Noacho septimum additum fuit nè membrum vivo animali amputatum comederet his verbis Carnem cum anima sanguine suo ne comedas or against eating of blood which whether renewed or continued in Acts 15.20 I onely propose Haec sunt praecepta ob quorum violationem ut ex S. Scriptura ibidem in Sanitedrin probatur etiam gentes mundi à Deo punitas constat Eum vero qui illa observat vocarunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peregrinum in habitantem quia in Israele morari poterat Manasseh Ben Israel in Conciliator ad Deuter quaest 2. pa. 221 Noahs seven Commandements the reputed summe of the Law of Nature for Divinity and Morality out of which Moses Ten Commandements were after drawn or most of them And a few other things that they might not offend their Masters the Hebrews among whom they were permitted to live But the fruit of this initiation did not pretend to look to any great matter far short of so great a change as might intitle to a Renovation or Born again and therefore I have accordingly soon done with it But besides these of Habitation qualified to live and converse with Israel there was a second sort came up farther to a Copartnership or fraternity with them in their Religion and the priviledges therof called 2. Proselytes of the Law or Proselytes of Righteousnesse Proselyti justitiae which were as the Cives facti the other as one compares the Cives nati of the Common-wealth of Israel And these as they were initiated with more ceremony so no doubt was made those rites were in them effectual to higher purposes then the former namely to obliterate all they had before of corrupt Gentilisme and to render them like men dropt out of the clouds wholly changed Renewed Regenerate as this morning born infant naturalized Citizens of the community of Israel and so estated in a participation thereby of their Law Liberties Priviledges Hopes Religion and all the happinesse such an holy Communion could promise the true members thereof in this or the other world CHAP. IV. The rites of making Proselytes THE Rites or Means as 't were Sacraments in this Proselytizing or Regeneration were three understand after the giving of the Law upon M. Sinai where one of them Baptisme being first appointed of necessity till then sc from Abraham to Moses the two former that were must needs serve the turn but on this side Sinai they were three Circumcision Baptisme and Oblation 1. (1) Ainsworth on Genes 17.12 pag. 68. The first was a sign of the covenant into which they were received the second a sign or means of their purification compare the 24 and 25 verses of John 3. for all Gentiles were held unclean the third for aetonement with God Purchas Pilgrim lib 2. cap. 2. out of Drusius Pet. Kicius de coelesti agricult lib 3 Munster in 50. praecepta Mosis are alledged by him for the continuance of Circumcision and Baptisme to this day which thing is true and why sacrifice is omitted see hereafter But remember All three rites passed at any time onely on the Men the Hebrew Law deâ—lined ever the Circumcision of the oâ—her half of mankinde So at first but two rites could minister their initiation since but one Baptisme Cur autem foeminae non fuerint circumcisae an jus habuerint ad bona foederis Vid. Scharp Symphon prophetarum Apost part 2. Epoch 3. Quaest 9. Quale item jus earum ad regnum Dei non obstante istiusmodi circumcisionis defectu apud Epiphan Haeres 3. Aebionit Tom 1. pag 160. Placeat etiam observare Amice Lector vel si forsan anteà observasses in memoriam revocare fuisse antiquitùs jam temporis esse qui Circumcisionis hanc notulam utrique sexui tà m muliebri scilicet quà m virili imprimere perhibentur iique varii variarum cùm gentium incolae tum religionum cultores De Aeg ptiis antiquioribus Ambrosius Quarto decimo anno circumcidunt
11. serm 2. de Bapt. in append tom 10. Hieron contra Lucifer cap. 5. tom 2. pa. 167. in proverb 2 tom 8. pa. 75. Symbol Ruffini tom 9. pa. 63. Concil Laodicen ca. 46. de redditione fidei baptizandorum Concil Brac. 2. cap. 1. apud Caranz fol. 289. Salvian Massil lib. de gubernat Dei 6. Alchwin de divinis officiis cap. 14. col 1061 1063. cap. 21. col 1069. Epistol ad imperat Carol. de ceremoniis Bapt. col 1155. Epist ad Dominum regem col 1489. Jo. Beleth divinorum officiorum explicatio c. 110. Gratian. de Consecrat dist 4. c. 37 59. Lombard sentent lib. 4. dist 6. Porrò cuncti ad Baptismum venientes fidem suam profiteri debent exponere ad quid petendum venerint ad ecclesiam Calvin Instit 4. cap. 15. sect 19. H. Grot. in Evangel Matth. 28.19 pa. 518. From which declaration of faith so often mentioned so usually required so commonly made and in an orderly way never to be left out the seal thereon was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rite of obsignation into the faith by St. Basil and in Tertullian obsignatio Baptismi lib. de Bapt. cap. 13. Nor may all this want foundation of Divine likely authority if we take probable guesses and likely interpretations much may be derived from the equity of Act. 8.37 but an example yet imitable Dost thou believe If thou dost thou mayst so he did and was I thought thus when besides from the Centurists before I had a stipulation from Beza in his larger annotations on the place G. Cassander in one of his Treatises about the middle of his Works pa. 752. Joseph Vicecom de ritibus Bapt. lib. 2. cap. 23. and he that so lately wrote from Rome Joan. Bapt. Casalius de veteribus Christianorum ritibus cap. 5. pa. 35. No other might be that confession of hope Heb. 10.22 made it seems when the body was washed in pure water Cornel à Lapide Estius and Beza so understand and the consequence of text favours and furthers the very word of illightening or Baptisme so expressed by the Syriack follows soon after In chap. 3.1 Christ is the Highpriest of our confession him we then confessed or the subject of the work in chap. 6.1 2. the Apostle eggs on himself with the loytering Synagogue to leave speech of the beginning of Christ and make on not laying again the foundation of repentance from dead works faith in God Dost thou believe in God the Father c. the Doctrin of Baptismes imposition of hands Resurrection of the dead and eternall judgment which two last were the two last articles of the present Hebrews Creed before pa. 18. whereon St Augustin Haec omnia pertinere ad initia Neophytorum satis aperteque testatur scriptura lib. de fide operibus cap. 11. And what speech was this of the beginning of Christ Sermonem inchoationis vocat doctrinam quae tradi solet iis qui Christo initiantur quae superius appellavit cap. 5.12 elementa exordii sermonum Christi says Estius on the place And both Beza and Cornelius a Lap. make the five following particulars so many heads of Christian Catechisme whereof account was given and required before the Mystery Respicit ad professionem symboli quam faciebant baptizandi so Estius again Or the Doctrin of Baptismes may be a head to all the rest which were so many branches of Doctrin then delivered the rather for that parenthesis with which those words in Luthers Edition of the Originall are inclosed Heed well the construction of the Greek And from Rabanus the consequence and order of Matth. 28.19 Go Teach and Baptize and Matth. 16.16 He that believeth and is baptized To all not unsutable may be added remembrance that the Apostles Creed was wont to be called Symbolum as the common watch-word wherein all believers in Christ were to agree Quod signum in nostr lingua vertitur vel Cognitio Quando enim dividebantur Apostoli per totuma orbem praedicationis causa dederunt illud praedicatori ut siquis talia confiteretur qualia ibi dicuntur cognitionem daret se à Christi Apostolis sive à successoribus eorum didicisse Alchwin in Epist ad Imperat. Carolum col 1153. which Ruffinus had more at large before inter opera Hieron tom 9. Epist 19. pa. 63. If so this might be the larger form of words into which Baptisme was made dilating upon that of Scripture more contracted Matth. 28.19 Of great use for continuance to maintain consent of Doctrin believe in God and to serve him accordingly which the Catechumene was after taught to have accomplishment in to (1) Remember here again what before of the Proselytes sincere undertaking to fulfill the whole Law of Moses pa. 18. or else no Matriculation into the Sâ—nagogue especially from Saint Paul Every one Circumcised is bound to keep it intire Gal. 5.3 and add thereto both what out of Oecumenius hereafter of the intimation by being baptized into Moses 1 Cor. 10.2 of a Covenant to observe that Law and what Mr. Selden has upon another occasion nec cooptatum quempiam qui futuram legis Mosaicae observationem in se non reciperet de Jure Nat. c. lib. 7. cap. 12. And compare therewith that obligation to obey Laws Christian and ingagement to all morall and holy strictness preimposed and conditioned as well as after required and expected of all those came over to Jesus of Nazareth from the wilderness of this world by water and the Holy Ghost In Heb. 6.1 Repentance from dead works is among the lower foundations above which is required much exaltation as before The same Apostle having remembred a Layer of Regeneration and renewing of the Holy Ghost soon infers those that have so believed in God should by a faithfull saying and worthy special remembrance be carefull to maintain good works and inforces it again for necessary uses and that they be not unfruitfull Tit. 3.5 8 13. Our Saviours Canon is most considerable Mat. 28.19 20. Go make Disciples Baptizing c And teach them to observe all that I have commanded in sincere performance and an absolute integrity of all obedience that no trifle be left out Whereupon to light it this way thus Jo. Ferus Nequis satis esse putet semel tinctum esse ac professum Evangelicam fidem RURSUS DOCENDI SUNT quibus modis progredi possint ad perfectionem Evangelicae pietatis Quasi dicat A me nihil omissum est quod pertineat ad parandum salutem aeternam Vestrum erit nedum fidem docere sed etiam vitam mores informare Nulla enim fides est quae opus Dei non habet adeò non prodest Baptismus ut si non servemus quod notat Baptismus id est mortificationem carnis innovationem vitae vehementer etiam obsit Comment in Matth. lib. 4 pa. 302. and St Hierom according to his wont judiciously and
pa. 453. Gregor Nyssen de Baptismo Christi tom 3. pa. 363. Basil lib. de Sp. Sancto cap. 5 tom 2. pa. 323. Ambros lib. 1. de Sacram. cap. 1. Titus Bostrensis in Luc. 12. Gratian. de consecrat distinct 4. Ca. Verus baptismus and lastly in the Eastern (2) Sure it must have been some truth of no ordinary mark or note in Christiâ—n value and apprehension that hath left to continue so long so much memory of defence and vindication and the contrary error of great disorder and very perilous consequence that stirred up so many Champions in arms who would least Andabatarum more pugnare struggle with the air or fight it out with a fancy Why all mention either of opposition or satisfaction hereabout hath been so long laid still as 't were asleep within the vail of secrecie and silence may proceed frâ—m nothing else but the clear and final victory that Truth hath been long in aged possession of in the gates of its adversary So let it rest and dwell But if any should disturb of these things would then appear the use Think chiefly that herein might be the very point of contest between our Holy Saviour and the washing Scribes and Pharisees They calling for the Ceremony He for the Substance They resting in the opus opera um traditions observed He not contented without real true and inward sanctifiâ—ation To screw up to beyond which their Sacramental piety is that of Matth. 5.20 Exâ—ept your righteousness that hearken to me shall go beyond those Scribes and Phariseeâ— ye shall no way enter into my Kingdom of H aven Cyril who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water 't is true may wash the body but somewhat quicker inward spiritual must reach the soul in Cateches 3. Thus the world hath been divided and though the Many be on the contrary Truth as received by Christians and some other the gravest especially such as hearken to Scriptures seems to be on this part That not Nature but Grace the power of the holy Ghost not any outward Element can purge the Conscience from dead works to be acceptable and clear in the sight of God Howsoever the other prevailing over the world even the East might bring in store to Johns Baptisme that dwelt about Jordan and were willing to have their sins forgiven which made them ready to trie what they thought could do them no harm with more plyable forwardness then the Syrian (3) Naaman 2 King 5 12. General before in the same River with forced neglect of his own Abanah and Pharphar Sin in the burden of the soul that hangeth on and presseth down and sticketh close and woundeth deep Industrious care would do much to be rid of fear to draw on hope that it shall dread no grief from suffering pain as well as bearing loss which having begun knows no other bound but to Be Eternal Upon which account many might be willing to trie what would but colour for toward redemption to Free and Safe and from that Baptisme which in nature cleansing was thought to reach a little farther to within and did here own the sure name of for Repentance or change of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divine imposition from that they now had which they knew to be bad enough So that Johns Baptism these probabilities favour might be not of initiation to Religion but cleansing and purification in Religion So meant and so used not for the Water sake but for the Ordinance of God's sake which in the Law had appointed such purification for sin by or with or not without Water Which admitted as why may it not the frame of other Truths is hereby well enough sorted in with as well of sacred Oracles as abroad nor is confirmation wanting form them as well as compliableness in the Holy story this would seem yet farther capable of one improvement more as to HIM our eyes are most upon our blessed Saviour To whom such Lustration might not unfitly serve as preparative to his Entry into Holy Orders The time whereof was now at hand and St Matthew hath so related as if presently he were so actually admitted This sure We find him soon after preaching Matth. 4.17 Luc. 4 17 c. and chusing his Disciples Andrew Peter James and John Matth. 4 18 19. as if till now he had no power Immediately he betook himself to the Wilderness Matth 4.1 Luc. 4.1 from the solitariness whereof John returned next before his stepping forth to the Work of Preaching and Baptizing Matth. 3.1 Luc. 3.1 Such publique Ministers of sacred things were wont not but to be washed in fulfilling the letter of the Law Exod. 29.4 with water And HE was now of fit age sc about thirty Luc. 3.23 the ripe season for publique imployment and by the Law again Num. 4. ver 3 37. 1 Chron. 23.3 besides St Hieroms preface to Ezekiel tom 4. pa. 330. So that it should seem if not for Initiation as before but for Purification as even now in one advanced more for INAVGVRATION to most sacred Office sc to be supream Priest Prophet and Pastor of his Church might as to Christ the work of Johns Baptisme serve and be intended With less solemnity men not having been nor needing to be let out from Privat to Publique in the Church then they were at first admitted and let into it each being assumption into a new State not but always ceremonious and with much formality as 't were in a Regeneration and whereto once the ceremony of WASHING was requisit and that Jure Divino Although I resume and adhere fastest to my first Not Of Repentance but of Repentance and More not only of Purification much less Inauguration but for Initiation into the Law as Christ did into the Gospel was John a Minister of SUCH holy Baptisme Legal as Christ was of Evangelical CHAP. IX QUAERE 4. Why Circumcision should have been brought into the Primitive Churches and is yet retained in many VVHereas Circumcision as well as Baptisme had been long used for initiating or regenerating Proselytes to the Jewish Religion and 't is like our Saviour took in his Sacrament of admission from one of them as before And Whereas ye know more there was so long and tedious a vexing controversie in the Primitive Church which troubled even the Apostles themselves by occasion of some devout Pharisees zealous of the traditions of their fathers and other false brethren crept in privily to spy out the new gain'd liberty in Christ Whether Disciples of this sect were not as others formerly to be circumcised after the Law of Moses May not the reason of the doubt be more fairly then hitherto deduced from what before and Be Because our Saviour had already taken in one rite of Baptisme to matriculate the advenae into his Religion the other was now as needfull for the same purpose and as Circumcision and Baptisme had went hand in hand Both to one thing not One but Both to perfect
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
in dominum Jesum unigenitum filium ejus primogenitum omnis creaturae genitum beneplacito Patris ante saecula per quem omnia facta sunt quae sunt in coelis in terra visi bilia qui in novissimis diebus descendit de coelis carnem assumpsit ex sanctu virgine Maria natus est conversatus sanctè secundum legâ—s dei Patris ipsius Crucifixus sub Pontio Pilato mortuus pro nobis Resurrexit mortuis tertia die post quam passus cit Ascendit in coelos sedet ad dexteram Patris iterum venturus est in consummatione saeculi cum gloria judicare vivos mortuos cujus regni non erit finis Baptizor in spiritum sanctum hoc est Paracletum qui operatus est in omnibus sanctis qui fuerunt à saeculo postea missus est Apostolis a Patre secundum promissionem salvatoris nostri Domini Jesu Christi post Apostolos omnibus credentibus in sancta Ecclesia catholica Carnis resurrectionem peccatorum remissionem regnum coelorum vitam venturi saeculi This large Confession the party made him or her self And it were to be wished where Paedo-baptism is continued that a personal ratification were thus made of what had been undertaken for them by the parties themselves come to full age or else they might not be looked upon as wholly admitted at least kept from the visible pledges of mystical Communion Faith is personal Every tree is known by his OWN fruit Luke 6.44 Why should any be judged Believers that are not or to be so that having opportunity and ability yea some kinde of necessity refuse to profess it INTO the Holy Ghost who is the Comforter which wrought in all Saints from the beginning after in the Apostles and in Believers to the end of the world The Resurrection of the flesh or into a faith and belief of the resurrection of the flesh the forgiveness of sins a kingdom of heaven the life of the world to come See the whole face of this Confession together and that it looks TO Jerusalem to devote consecrate enter and profess admission INTO Christ and the Articles of faith or heads of Doctrine imbraced from him The baptized did in his own person profess as much he did not look at the Ministers Authority or the Invocation used though that was used but it was not the thing here onely he looked and declared whither he was going what the Ceremony did intend how he understood it motive alterative and terminative to bring him from the world to God and Christ or God in Christ and therefore was he baptized and thus saith he I express mine own meaning I am listed matriculated baptized INTO Not much to insist on what is elsewhere (1) Nam baptizati in nomen domini atque in ejus resurrectionem veluti infantes nuper nati nullum peccatisensum actionemque habere debetis lib. 5. c. 17. They that being lately converted from Idols to God Have been baptized INTO the name of the Lord and INTO his Resurrection have now no more sence of inconvenience nor power to work sin then the childe that smiles in his mothers face being yesterday born As to the Fathers they divide themselves by their language and stand as much distant in their opinions about the thing under our hands yet so as there is some commixture Those of the Italian having some of the Graecians among them and the Greeks interspersed with some Romans Generally they of Greece are for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Name as well in their allegations of this Text of Matth. 28.19 and other of the same import and words as they have occasion as in their form of speech upon other occasion commonly intwined with such matter or grounded upon such matter as would not suffer them to speak otherwise As where they baptize into Christ into the death of Christ or faith thereof Into the Trinity or Into Father Son and Holy Ghost without any Name Also where divers of wrong perswasion are mentioned to have baptized Into somwhat else whose error could not have been so justly and evenly opposed by the Orthodox nor had they so fully opposed them unless there had been on both sides Into or not Into This or That And these wise men of the East I take by the way to be in this case most to be trusted to for that they were of the East whence most of our light came and so they drew near the fountain And moreover they both did read write in the Gospels own language and so had not one occasion of error all Translators and Traslations and what ever depends on them are inevitably tempted with scil by traduction out of one Language into another He that goes out of one room into another may possibly stumble by the way though he take it to be very plain and so he that depends on any derivation As he that does not so as for instance He that writes the things of England to us in English is likelier to hit and keep the truth first written in that language because he misses the great danger of one slip might have been hurtfull to him in the passage by continuing still in the same room in which things were first delivered But to particulars and one of the first highest note is (1) In Epist ad Philippenses Ignatius who descanting on the unsearchable mystery of our Religion Trinity yet Unity Three Persons yet One God not therfore three Fathers or three Gods but one Father three Persons yet one God Sith this is so saith he Our Lord sending his Disciples to catechise all nations willed them to baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. INTO the Name of Father Son and holy Ghost And in process of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not into One with three Names nor into Three incarnate with man but INTO still Three of the same honor and equality I know the Latine Translators retain usually the Latine form in the first praecepit eis baptizare IN Nomine c. and that to the last and best of 1642. But the force of the same construction carried them on to Non in unum quendam Trinominem neque in tres incarnatos sed in tres ejusdem honoris in the later why it should not have had the same force and operation before is hard to divine chiefly the words remaining the same and which should least have been perverted the words of the Oracles of God A little before he had There is one Father and one Son and one holy Ghost and one Baptism into the death of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faith thereof and One Church therefore there ought to be but one faith as in Eph. 4. I quarrell not here again the authority of the Epistle let it be but ascribed to Ignatius It is thereby very ancient and the point in question has thereby as much credit as such a testimony
Moral regul 12. cap. 3. tom 2. p 423. places as in alledging the Comission of Mat. 28. where sometimes the Translator gives his originall but with our point in hand that in his (5) Tom. 2. p. 316. Book of the Holy Ghost Chap. 12. notably shews the connexion between Faith and Baptism which is born out by the (6) Joan. 1.12 And in conjunction with the like signification application to Baptism Acts 19.4 5. John saith Paul in his speech referred further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which when they heard those there were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the name of the Lord Jesu phrase of the holy Text and opens also that Article of declaration of our Creed wherein we profess in a distinct and somewhat unusual form of speech to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In God and his Son Jesus Christ the words are these Faith and Baptisme are two means of our salvation connaturall inseparable for faith is perfected by baptism and baptism leans on faith and both depend on the same words for as we believe one Father Son and Holy Ghost or our faith relies on them so we baptize into Father Son and holy Ghost Thus faith goes before and leads the way to salvation Baptism follows after and perfects the work Two other lights of magnitude not much inferior give shine the same way they were so faithfull and diligent Watchmen over Christs flock that Providence hath wrapped up Diligence and watchfulness into their names the two Gregories He of Nyssa in Caria elder brother to St. Basil finds (7) Orat. 11. contra Eunom tom 2. p. 706. fault with the Baptisme of Eunomius whereof before from Epiphanius that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not into Father Son and holy Ghost as he gave order that gave the mystery to us but into Maker and Creator c. (1) In this plaâ—e though Grotser there translate In nomine yet Siphanius was after more wary in alledging the same Commission Quae sunt verba Dominici praecepti baptizantes eos in Nomen c. Serm. in Bapt. Christi tom 3. p. 372. And so he appeals to the form in Matth. 28.19 Again when the hand was in finding no fault with the preposition or termination which preocupates reply if any should say The ground was here an error and so unstable to raise any thing of observation or argumentation for the error was here in the matter not in the form which was left untouched as I am confident to note so much once for all that sence can hardly be made of the matter accompanying this and many other both posititions and oppositions of the Writers of this Language if the name of the Trinity be interpreted to import either authority vouched or any thing invoked or but this intention of active initiation declared and to make it more then likely so here The Name whose mis-interpretation gave occasion of all the mistake is very observably not mentioned but simple Baptism into the Trinity only And as our confession of Faith might be whole and sound though not so clear and sweet if we did declare to beleeve in the Son of God or the holy Trinity though we take not in so much as in the name of the Son of God or the name of the Trinity which does but adde emphasis and grace the expression so but that it is not safe to meddle with those are given to change Prov. 24.21 might be our (2) The learned Vossius declares for this liberty Baptizare in alicujus Nomen est ei per ablutionem initiari consecrari in religionem cultum ut illius arbitrio vivamus To baptize is to devote Atqui hoc fit seu dicas In Nomen Dei seu Trinitatis seu Patris Filii Spir. Sancti seu Jesu Christi seu simile quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thes 5. de Bapt. Disp 2. p. 307. Quoniam aggregor Christo Credo Baptizor in unum ingenitum meum verum Deum omnipotentem patrem Christi c. Et in Dominum Jesum filium unigenitum ejus primogenitum omnis creaturae c. in Spiritum Sanctum hoc est paracletum c. Carnis resurrectionem peccatorum remissionem regnum coelorum vitam venturi saeculi Constitut Apost l. 7. c. 41. Baptism and the declared Administrations thereof for As we Believe so we Baptize But now from St. Basil The other Watchman of those days Gregory of Naziansus in Cappadocia makes (3) Oration 40. cap. 51. tom 1. p. 671. known before hand to his Expectant how he meant to enter them into their new Law Who would lend him the tables of his heart he would be a Moses to him nay he would borrow the finger of God to inscribe a new Decalogue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When I take thee in I will baptize thee into the name of Father Son and Holy Ghost Whereupon Nicetas in his Commentaries Primùm in Sanctam atque individuam Trinitatem te Baptizabo cujus nomen commune Divinitas est First I will baptize thee into the Holy Trinity c. And they both give the heads of faith into which Batism was to be administred Believe that the world which we see and which we not see is Gods Creation c. A little (4) Cap. 48. p. 669. before the Father If I should please men I were not the servant of Christ as saith the Apostle If I should worship any Creature or be baptized into any Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should not have the benefit of a divine Change And the same Preposition and Case kept a little after upon which place the same (1) Tom. 2. Col. 1083. Nicetas likewise commenteth Si filium ut creaturam adorarem aut in filium ut creaturam baptizarer nunquam Deus futuru essem Epiphanius (2) Haeres 7. cap. 11. This he after more fully expounds this way in the recapitulation of his greater work tom 2. p. 137. and yet again in the very end of that recapitulation p. 157. proves the Deity of the Holy Ghost from conjunction with the persons in Baptism to make a Trinity for so saith he the Scripture order d As ye go Teach Baptizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Remember what before from another place in him and of the forms of Heretical Baptism right in this and when he was to raise the Emperors sisters Son to life (3) In vita S. Epiphanii per Johannem unum ex discipuliâ— ipsius cap. 51. p. 36â— which if I shall will ye then believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be baptized into that contemned but powerful Name of him that was crucified Whereto they answer they would He did and they performed the conditions Elsewhere differencing the Jewish from the Christian Rites (4) Ad versus Haeres lib. 1. Haer 8. sect 6. tom 1 p. 19. They had saith he a carnal