Of Regeneration and Baptism, Sermons · Sermon

Of Regeneration and Baptism · Sermons · Sermon

p. 173Of the Form of Baptiſme.

Go ye therefore and teach all Nations (or, as ye go, or going, make Diſciples of all Nations) baptizing them foreign, INTO the Name of the Father and of the Son and of the Holy Ghoſt. Matth. 28.19.

IT is agreed on by all that this is the very Commiſſion-text or Letters of Orders, enabling all the deputed Miniſters of Jeſus Chriſt to Baptize; All men, ſay ſome, Others, the Gentiles only, there was order for the Hebrews before; but this if it be, clearly appears not (at leaſt, to this way of Baptizing) and therefore ſay I, This is Chriſt's Catholick ordination of Baptiſme Ʋniverſal; Of all perſons, of all Nations, not the peculiar Hebrew excepted (though he ſtood much upon his high priviledg, and would ſparingly be allowed any need of change) but, take in him ſays Chriſt, and every other, and all univerſally; for, I am at top, All power is now given unto me both in heaven and earth, Go therefore, and as ye go, take in all, baptizing them (my way of Matriculation) Into the Name of Father, Son and Holy Ghoſt.

In which verſe are uſually made two parts, and thoſe clearly diſtinct, and that diſtinction, with the order thereon argumentative, for ſatisfaction in a very weighty buſineſs. For troubling the Church, object ſome, and raiſing needleſs controverſie; Nay, for ſtabliſhing the Church, ſays the Anabaptiſt, and putting end to one great controverſie, ſc. for the total and final excluſion of all Infants from this Holy Sacrament, by laying barr in the way of neceſſary knowledg, to them impoſſible; for our Saviours words are more plain then that they may be evaded, and he knew his own mind beſt who choſe in theſe words to interpret it, GO, TEACH AND BAPTIZE.

The firſt of which is preparative, the laſt the main; That introductory, to bring unto this; yet ſo as both are neceſſary, p. 174and in this order, Firſt, inſtruct, and then, initiate.

1. For it might ſeem unreaſonable to admit men they know not whither, or enter them to they know not what. foreign, in the words of Feſtus, Acts 25.27. very incongruous to priviledg whole multitudes to the greateſt height by droves: and though it be in the way to heaven, it might be expedient a man carry a light in his hand, as well for his other comforts, as to be ſure he hit the right way: Catechizing of Nations is therefore to go before Baptizing them, Illumination before they be admitted to profeſs the Light, To try the Schollars aptneſs and fitneſs, before he be preferred to a higher form, for fear he may prove dull or ſcandalous: And do ſo here; examin, approve, and then Baptize.

2. But admit afterward: For the complaint ran high in the Prophet, A day of trouble, rebuke and blaſphemy that Children came to the birth and there was not ſtrength to bring them forth: Eſai. 37.3. When good deſires ſhall be denyed their errand, earneſt ſuitors driven from heaven gate, They that would may not enter, but be beaten from Noah's ark, the deſires of their ſouls ſtill hovering about the windows. This is a ſad caſe. Of a good School 'tis the commendation to have many good Schollars, Heaven loves to be furniſhed with gueſts, and the felicity of the righteous receives much increaſe by their number and multitudes: Of thoſe therefore that would enter let none be kept back, of thoſe that would be admitted let none be excluded: My Father keeps open houſe, why ſhould any of his ſervants be churliſh or illiberal, ſtraightning either the hand of his bounty, or the gratefull performance of good offices from themſelves? Who is prepared let him be received, and Baptize all that are taught.

Thus the Ana-baptiſt (or rather Antipoedobaptiſt, for there is a great deal of difference, and they that would have no children Chriſtened, do yet as much diſclaim to Ana-baptize; for that which was adminiſtred in infancy, they ſay, was no Baptiſme, and in their ſeeming repetition, p. 175they do therefore at ripe years, but begin, not renew) and having laid ſuch a foundation, much is the following uſe his importunate perverſneſs makes of it. For when we require Nations to be baptized, 'tis the plain word of command, Chriſt willed ſo: Good, ſaith he, But he firſt willed them to be taught. When we reply, Federal holyneſs, Children within the Covenant, The ſons and daughters of Abraham, a faithfull Generation, a holy Seed: Be it, ſaith he, But every thing in its own order, Chriſt's Sheep hear his voice; and that is here, Teach and Baptize. When we think to ſtrike all dead by inſtance of Circumciſion the eigth day, adminiſtred to as very infants as ours can be; what made or ſuppoſed them fit, may by a parity of reaſon as well ſupply all imaginable deficiencies of ours of the ſame Covenant: Well, ſayes he, for Jehovah once ſaid ſo, to the Sons of the Old Teſtament this was Goſpel; but Chriſt hath been ſince, and he hath ſaid, A new Commandement give I unto you: So that now, though not neceſſitate rei, for the need of Inſtruction's ſake, yet neceſſitate praecepti, for obedience to this Commandement's ſake, that is neceſſary, which might before be at liberty: Nor may our dutie be taken out a ſyllable ſhorter then the length of Chriſt's precept, which here forbids the profanation of what is holy in our ignorant ſervice, or that we ſtumble at a wrong adminiſtration in the dore of entrance to Religion (by preſſing on like bruits unbred and untaught) but we are firſt to know what is to be done (or is ſuppoſed or implyed) and then obey or receive accordingly; Believe, and then receive the Seal of Sacrament; firſt be Taught, and then Baptized.

Thus is this the grand refuge of the great diſturber, his gladius foreign that wounds both wayes, or rather his Sword and Buckler whereby he both defends himſelf, and gives out offence to his adverſaries: for when we urge the right of all Nations in terminis ſo ſet down, federal holyneſs, or children in their parents, Circumciſion the eighth day, &c. he keeps off all with, Teach before any thing: When we require reaſon for diſturbance of Chriſt his p. 176Church of 1500 years poſſeſſion, Teach, ſaith he again, This is required diſtinct and preparatory: So that this one word, is his ready and chief both guard and weapon, let us ſee how faſt he holds it.

Not ſo faſt but it may eaſily be wreſted out of his hand, for the weight of his whole argumentation is ſetled upon two ſlippery or falſe Foundations. 1. That in this verſe are two, and thoſe diſtinct precepts or commands; two propoſitions, two bidding verbes, two duties laid down by them, and their order argumentative, whereas here is no ſuch duplicity, but One plain, ſimple, general rule of Chriſt, how, the Earth being given to him, he would have the Nations taken into his confederacy, and it ſtands thus: All power is given unto me, as was ſaid before, both in heaven and in earth, and I inlarge your(1)(1)Optimè cohaeret cum ſuperioribus: quando id jus mihi datum eſt, vos eſtote ejus juris adminiſtri atque legati. H. Grot. annot. in Evangel. Matth. pa. 514. Commiſſion accordingly, (As the Father hath ſent me, ſo ſend I you, that the Syriack Copy hath put into the text) Going therefore (2)(2)Poſt reſurrectionem ex mortuis, ad impleta jam in ipſo prophetia Davidis, ex perſona Dei ac Patris dicentis, Filius meus es tu, ego hodiè genui te: Pete à me & dabo tibi Gentes haereditatem tuam, & poſſeſſionem tuam terminos terrae (quod & factum eſt & jam omnium oculis expoſitum) diſcipulis ſuis deinceps, quaſi aliud mandatum priori opponens, quo in vias gentium abire prohibuerat, praecepit dicens Profecti, docete omnes gentes, &c. Baſil. lib. 1. de ſpir. ſanct. tom. 1- pa. 560.confine not now as formerly to Judea, Matth. 10.5, 6. but take in, or make Proſelytes of all Nations, and do it thus, Baptizing, &c. as I have ſaid. Let your work equall your power, that is extended by your Commiſſion, that not ſtinted but by my authority, and this governs over All: You ſee your bounds, do and ſo: As ye go, Teach, Baptizing all. And how? this is the ſecond ſlippery ground; firſt by Teaching, then Baptizing! No, here is no ſuch thing, here is no Teach: 'Tis foreign, which is not neceſſarily of that import, and may as well ſignifie ſomewhat elſe; nay it does, and better, and the true and proper import of that word is, to make Diſciples, or to enter into a School, Sort, or Sect. The ſound of Teach hath indeed gone out into all lands, and the noiſe thereof into the ends of the world, for ever ſince the old Latine hath prevailed, which hath been at leaſt long enough, this word hath gone for Goſpel; but look to either the Original of this text, or the Hebrew, in which many ſay St Matthew p. 177wrote (as the(1)(1)Finis Evangelii ſancti praedicationis Mattas, quod praedicavit Hebraicè in regione Paleſtinae. In the end of St Matthew, in Junius's Bible. De novo nunc loquor teſtamento, quod Graecum eſſe non dubium eſt, excepto Apoſtolo Matthaeo, qui primus in Judaea Evangelium Chriſti Hebraicis literis edidit. Hieron in praefat. in quatuor Evangelia. cloſe of the Syriack Goſpel witneſſeth he did) which hath foreign or the Syriack it ſelf, or the Arabick tranſlations (for which two laſt I interpoſe the credit of a very learned profeſſor of thoſe Languages) in all thoſe ancient Eaſtern draughts of the mind of the holy Ghoſt, we have to import nothing but Diſcipulate or Diſcipulos facite, Enter into my School, or bring to me, make Proſelytes, no Teach.

In the Grammatical poſſible ſignification I grant it may be otherwiſe, and the Hebrew word import firſt, to make to learn, and then, to Teach; or by derivation, in the Greek, make Diſciples, which being not without documents inſtilled, ſo ſecondarily Teaching comes in: But conſider we the next ſenſe of either that which will firſt follow of foreign, (which ſure ſignifies in Scripture but(2)(2)For ſo in the New Teſtament: See Matth. 5.1. cap. 8.21. chap. 9, 10. chap. 10.1. chap. 11.1. Mark 2.18. chap. 10.23, 24. Luke 6.40. chap. 14.26, & 27. John 1.35, 37. chap. 2.2. chap. 3.22, 25. chap. 9.27, 28. Acts 1.15. chap. 6.1. chap. 9.1, 10. chap. 20.1, 7. but eſpecially verſe 30: of that chapter. And no farther then this chapter no fewer then four times, ſc. verſe 7, 8, 13, 16. beſide that full and pertinent expoſition of foreign by foreign, at the very act of Baptizing, in John 4.1. The Phariſees heard that Jeſus maketh more Diſciples and baptizeth them then John.Matt 5:1Mark 2:18Luke 6:40John 1:35John 1:37Acts 1:15John 4:1 a Diſciple) how gladly that noune would come along with and be lodged in the(3)(3)As it ſeems to do, Matth. 13.52. but more plainly, chap. 27.57.Matt 13:52 verbe, what(4)(4)Volkelius acknowledgeth, that according to Caſtellio, Eraſmus, and Beza, it is either diſcipulum facere, actively, or neutrally, diſcipulum eſſe: The firſt it cannot be here, Ergo. lib. 6. cap. 14. Of Beza it is true. Quidam ſubtilius interpretantur foreign, diſcipulos facite, quaſi in conjugatione Hiphil dicas, Diſcipulate. Nec etiam alio quam diſcipulorum nomine initio fuerunt, vocati, &c. And G. Paſor, foreign, &c. Docete omnes gentes, hoc eſt, colligite mihi diſcipulos ex omnibus gentibus: in Lexic. Gr. Lat. pa. 457. Teach, or word for word from the Greek, Go, make them Diſciples, as the word is expounded John 4.1. E. Legh. Critica ſac. pa. 355. Diſcipulate, liceat ſic mihi loqui gratia docendi, ſive, facite mihi diſcipulos. Bullinger: ibid.John 4:1 others have pertinently and judiciouſly obſerved of it before, and above all how fit in this place and this ſenſe alone it makes the words and whole ſeries of things ſtand fair and handſomly together, p. 178This will ſoon diſcard the former, and retain only this, That Chriſt's purpoſe was by his word, no other but to have Diſciples gathered unto him, 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. foreign, 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 foreign was received the moſt common yet proper word for ſuch import through the whole Bible. as in the(1)(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.Deut 4:10Deut 4:142 Chr 17:72 Chr 17:9Job 21:21Ps 24:4Ps 24:5Ps 33:12Ps 119:66 Septuagints tranſlation (to which Jewry was uſed in the holy times) in the(2)(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.Rom 12:71 Cor 4:17Gal 1:12Eph 4:21Col 1:282 Thess 2:152 Tim 2:21 John 2:27Heb 5:12 Epiſtles, in the(3)(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.Mark 2:13Luke 4:15John 6:59 Goſpels, in this(4)(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)(5)Verſe 5. & 20. chapter, where with incredible frequencie it hath been let fall: alſo, that beſides it there is(6)(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.Acts 22:3Eph 6:4Rom 2:202 Tim 2:25Titus 2:12Heb 12:9 foreign, which properly betokens to inſtruct youth, or filial inſtruction, from the primitive whence it comes: and(7)(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: foreign; (a large meaſure to cut out Eccleſiaſtical allowances by: yet is that extent Jure divino) Galat. 6.6. And Apollos was ſo Catechiſed (foreign) 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.Rom 2:18Gal 6:6Acts 18:25Luke 1:41 Cor 14:19 foreign, the very ſame from which we uſe and name to this day Catechizing, and imports teaching (8)(8)Proprie eſt Viva voce inſtituere ac docere. Eraſm. in 1 Cor. 14.19. Propriè, Reſono, item inſtituo viva & ſ…nanti voce, foreign. Paſor in Lexic. Graec. Lat. pa. 352.1 Cor 14:19by word of mouth, as a Maſter to his p. 179Schollar, or(1)(1)foreign to ſound or reſound as by an Echo, to anſwer like the ſ…und of an Ec…o: Mr Leigh in …rit. ſac. pa. 309. Scilicet, ſicut in Echo una vox bis auditur, ita quo que 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.Acts 18:25 Echoing in his ears repeated inſtructions, which the Learner reſounds or Echoes back to him; or as(2)(2)foreign 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 'twere 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)(3)From ver. 18. foreign. 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? 'Tis hard to find where 'twas 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 p. 180the 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 Nation would be Baptized, why ſhould I think he excepted any, except his exception did expreſs it ſelf in ſome, as in tender babes? Or if our Governors ſhould authorize me to convert and initiate the Nations next New England (or in all America) and I ſhould take my Commiſſion (with my aſſociates) in very Goſpel words, from them directed, foreign, and ſo as it follows, As ye go take in all the Nations, or all the people, or al the countrys, what reaſon had I p. 181think any ſort meant to be excluded the Ark, or ſhut from admiſſion to ſociety under them, ſith they willed ALL by me to be admitted. Some one might caſt doubts, The children are unfit, they cannot take the Oath of Allegiance or enter into neceſſary Engagements: But I ſpeak of their Commiſſion and my duty, what I find written in the one, and I ought to extract and ſee not left undone in the other; They bid me take in foreign, as Chriſt did, and I am to obey them in rational conſtruction: If therefore I ſhall be buſie or froward to thruſt back clildren, or any that offer or are offered, how ſhall I excuſe, being queſtioned, who was to take in the comprehenſion of Nations, much leſs if All the Nations? though there be peradventure yet more in their parents or other Offerers, then I can promiſe my ſelf in Their ingenuity, or indiſcoverable future diſpoſitions, for their preſent gracious reception. It is ſure enough children are no ſure part of Families, and it ſatisfies when 'tis alleadged, that Lydia and her houſhold were baptized, Acts 16.15. the Goaler, He and all his, ver. 33. the houſhold of Stephanus, 1 Corinth. 1.16. that poſſibly here might be no children, for we read of none, and ſome Families alwayes have been without: But that any Nation ſhould be without children, or any thing to have its force upon Nations, that hath nothing to do with chrildren, was not heard ſince the beginning of the world, much leſs All Nations. The Amazones lived without Men for a time, and ſome ſullen Men perhaps as much without women, but that All Nations ſhould be with ut children, or not include children, is very hard to be believed, and unreaſonable to underſtand: The quinteſſence is in this, A Nation is comprehenſive of all, (Men, Women, Children, Servants, Bond, Free,) But all Nations are here to be Baptized: Therefore—

Thus the order of this text layes no rub in the way of childrens Baptiſm: the order, if any thing, requires that that which is alleadged for a rub before (TEACHING) ſhould come after Baptiſm: and Chriſt appointing Nations to be Proſelyted, takes in them for a part, and ſo p. 182ſeems here to imply and call for their Baptiſm. Which was more then I meant, for my aim is at another thing and yet not more then needed, conſidering times and things; and that much of it may not have come under obſervation before. Next after Making Diſciples, and of all Nations, is How, or by what rite Jure divino: which is a point wherein Chriſt hath not left himſelf to us without witneſs, the witneſs of his own immediate words, for he hath preſcribed this manner, Baptizing them INTO the name of Father, Son and holy Ghoſt.

1. Which is firſt the Dixit & factum eſt, the ſolemn and authoritative(1)(1)To acknowledge Chriſts inſtitutution, the ground of both Sacraments, I ſuppoſe no Chriſtian man will refuſe: for it giveth them their very nature, it appointeth the matter whereof they …nſiſt, the form of their adminiſtration it teacheth, and it bleſſeth them with that grace whereby to Ʋs they are both pledges and inſtruments of life. Mr Hooker, Eccleſ. Politie. lib. 5. Sect. 61. pa. 321. erection or elevation of this Act of Natural waſhing into a holy and religious rite or Sacrament to Ʋs. For the Jews had their Baptiſms of many ſorts, their Even Baptiſms of Proſelytes into their Religion, by opinion of the moſt learned among them, And the Gentiles their Waſhings, Luſtrations, Februations, &c. much of the ſame general nature: But here was that divine and powerfull word of Creation to Ʋs, that made this rite uſed, (perhaps prophaned) before, a Chriſtian and holy Sacrament of life, and without which our Religion had been ſuperſtition Do this in remembrance of me, was ſaid before, and by verture thereof we yet Do that which is well pleaſing in his ſight, our natural piety is by obedience to his command ſanctified into Religious: So, Do this, ſaith Chriſt, Congregate unto me by the Ceremony of Waſhing; now 'tis holy what elſe were ſuperſtitious, though it paſſed from us as Religious; Have not I commanded you, Go, take in, Baptize.

2. Here is alſo the perſon to whoſe care and work the miniſtration of this rite pertaineth, Take in All Nations, but Baptize YE. That is, the Apoſtles and their Succeſſors, Men deputed for this holy work, called of God as was Aaron; for to them belongs the application of this rite, to whom is made application of the words from the 16. ver. They went there to Galilee, according to command; Them Chriſt there met according to his promiſe; To them he directs his full ſpeech and commiſſion; The ſame he inaugurates p. 183and intruſts with that power no man can exerciſe but from heaven: You, and in naming You, I name no others, in naming but You I exclude all others, Go, take in, Baptize You.

3. The manner or ſort is no leſs evident and perſpicuous, Do, and do it thus. Depart not from my form, Vary not from my preſcription, Obey my Order, Do as I would, or as good do nothing at all: Lo I have commanded you, Do thus, or do not this: Baptizing into the name of Father; Son and holy Ghoſt.

Where is alſo, 1. The form or ſubſtance of faith Baptized into, ſc. (1)(1)That is, to be dedicated and conſecrated unto the name of, The Father, as his Sons, The Son, as his redeemed ones, The Holy Ghoſt as his Sanctified ones. Bernards Theſaurus Bib. in the word Baptized.Father, Son and holy Ghoſt. 2. The form or manner of admiſſion or entrance into that faith, in Nomine is moſt uſual, but in Nomen is the right, which makes initiation or admiſſion, entrance INTO the faith of Father, Son and holy Ghoſt, or what(2)(2)To baptize to any one, or the name of any one, is to devote and conſecrate unto him, to be called of him; Chriſtiani igitur tres ſui dogmatis auctores agnoſcere jubebantur, P. F. & Sp S. nihilque ut neceſſarium admittere quod non à Patre ortum, à Filio proditum, à Spiritu verò eſſet partim explicatum apertius, partim obſignatum. Grotius ad Matth. 28.19. pa. 516.Matt 28:19 proceeds from them. 3. The expreſſion of the perſon in Miniſtration left at liberty; ſo the form be kept, that is not limited, but may vary. The(3)(3)As in Aquinas, part. 3. Quaeſt. 66. artic. 5. Vaſquez, in 3. part: Thom. diſput. 142. c. 1. Sextò Cornel. à Lapid. in 1 Corinth. 1.13. Bellarmine lib. 1. de Bapt. cap. 3. de forma baptiſmi. Alphonſ. de Caſtro, lib. 3. adverſus haereſ. cap. 2. Paget: Chriſtianogr. par. 2. pa. 120. Mr Gregory, in his notes, chap. 39. pa. 107. from the Euchologue.1 Cor 1:13 Greek Church adminiſters in the third perſon, Baptizetur N. ſervus Chriſti in Nomine Patris, filii & Sp. S. and ſo does the(4)(4)Paget. Chriſtianogr. par. 1 pa. 118. and Severus, Patriarch of Alexand. in lib. de ritibus Baptiſmi: in Bibliothec. Pat. Latin. tom. 7. pa. 732. Egiptian, Such a one N. is Baptized in the name of the Father, Amen, of the Son, Amen, and of the Holy Ghoſt, Amen. Which(5)(5)In 4. Sentent. diſt. 3. Quaeſt, 3. ſect de ſecundo. Scotus allows for good, if the Pope would allow it; and(6)(6)In decreto fidei quodeſt in Concilio Florentin. poſt ultimam ſeſſionem. Ita Vaſqueſius in 3. part. Thom. diſput. 142. cap. 2. ſect. 10. Eugenius the fourth hath allowed it in the Councel of Florence, becauſe the Validity of the Sacrament ariſes not from p. 184this, but the Trinity invoked: But now the Weſtern Church generally takes in the firſt perſon, with applycation from him that Miniſters to the receiver, I Baptize thee: I ſhould be loath to ſay either is faulty while both hold faſt the form of ſound words, 2 Tim. 1.13. or that type of Doctrin, Rom. 6.17. which was here left by our Saviour. Who has not reſtrained any more then to ſubſtance, the Circumſtance left at large, to one or other: Baptize, that's the rite; the perſons, Ye, the faith, of the Trinity; the manner, INTO; and that all is needfull.

I have choſen the laſt (for which alſo I choſe the text) and almoſt the leaſt (for it is but one ſyllable in the Original, two in tranſlation, foreign, into) to inſiſt upon: ſc. how it is Chriſts will this ſhould lead to the mention and uſe of the Trinity. Neither of the other parts but are miſerably diſtorted, and more then ſeem to need ſome diligent hand, and the induſtrious imployment thereof to ſet them to rights: the Arrians, Eunomians, Cataphrygians, Valentinians, &c. having ſo wofully perverted their clear and evident ſenſe, that ſome wonder 'tis how ſuch havock ſhould be made of precious truth, a corruption of ſo much in ſo little a compaſs, or ſo many errors creep into ſo narrow and ſmall a room: But that I would enquire into only, is, that I have ſaid.

But little ground, I confeſs, a ſmall compaſs of pediſtal to ſet foot upon; the greater care, if not more skill, would be required to build ſure, if of any bulk or height, upon ſo narrow a foundation. Even the(1)(1)Neque enim vel ſyllaba vel apiculus eſt in ſacris literis in cujus profundo non ſit grandis quiſpiam theſaurus. Chryſoſt. Orat. 21. in Geneſ. Equidem collando in moribus tuis diſcendi ſtudium atque induſtriam, ſupra que modum delector, iſta inſtantia vigilantiaque mentis tuae, qui putas nullam vocem ex his quae per univerſam ſcripturam de Deo praedicantur oportere in diſcuſſam relinquere, ô—frater Amphilochi, &c. Baſil. de Sp. Sancto. cap. 1. tom. 2. pa. 291. Nam haud oſcitanter audire ſermonem de rebus divinis diſſerentem, ſed conari foreign non eſt eorum qui ſegnes ſunt ad pietatem, ſed qui intelligunt ſcopum noſtrae vocationis, &c. — Proinde ſyllabas excutere non eſt aberrare à ſcopo, &c. ibid. leaſt things are worth conſideration in Religion, chiefly thoſe are ſo p. 185near the heart and pith; About this I have(1)(1)The firſt ſpark that lighted me to various conſtruction, I obſerved from Bellarmin, lib. 1. de Conciliis. cap. 12. ſpeaking of the power left by Chriſt to call Councels, in Nomine meo. ſc. by my Authority. A difference formally made, but lightly turned off. I after found in Gerards Common places, between, In Nomine, & In Nomen. An exact diſcuſſion I promiſed my ſelf in Gab. Vaſquez, who has, one would think, all the Queſtions and quirks imaginable in diſput. 143. in 3. part. Thom. but in vain. Therefore ſaid I, Hearken even to me, I will ſhew mine opinion; in the words of Elihu, Job 32.10.Job 32:10 hardly met with any purpoſed and formal diſquiſition before, where yet the miſtake would be perilous and dangerous enough.

The firſt conſideration would offer it ſelf about the(2)(2)I make no formal diviſion, but the ſteps I would be heeded to proceed by ſhould be theſe. 1. VVhat the word is and does import. 2. VVhat it has been taken to import here, ſc. In the name, or Trinity invoked, In the name, or by the power, and In or Into the name or faith. 3. VVhichWhich laſt is right, from firſt the nature of the work; ſecondly the authority of context: thirdly the tradition of the Church, in elder and later times. word, both what it is in the text, and what it imports in the world, the corner ſtone upon which all that follows is to be laid, and had need therefore to be well looked into, leſt we plunge into all the inconveniences following upon error in principio.

And in the Text, note, it is conſtantly, univerſally the ſame, foreign. Other words are commonly perplexed with variety of Readings, Meus codex habet, ſic Anglicus ſic alii aliter, &c. the ſeeds of everlaſting uncertainty; for who can tell what ſhould be meant, when the book is not agreed with it ſelf of the word? But here no ſuch thing, fate or providence hath ſtill preſerved, in the variation or diſtortion of the ſenſe, the means of rectifying all in the undoubted word faſt and ſafe retained: Luther, Beza Eraſmus, Sixtus Senenſis, St Hierome, or whoſoever has had, a hand in reforming the Text, having left no hint of variety or mark of uncertainty upon any Letter of this word: Add the like conſtant, univocal tranſcription and allegation whereſoever, and this promiſes well for a beginning, we have faſt hold at leaſt of a word to truſt to.

For import and ſignification of that word, no leſs is the concord and agreement: ſc. that it is motive or terminative, caſting the ſignification into the accuſative caſe, and making way to INTO. So all Authors have rendred it: Proofs are numberleſs: No word is more common in any known ſenſe: It may be ſuperfluous to prove that Pater is a Father, Filius a Son, Veritas Truth, or Homo a Man: Of, like both certainty and evidence is the import of this particle, p. 186and unleſs we will allow of ſuch Enallages and ſubſtitutions whereby any thing may be made of any thing or any one word put for any one other, I ſee not but it muſt ſtand in ſenſe as it does in Lexicon, that foreign is not foreign, nor the ſignification thereof IN, or any thing elſe but INTO.

The word ſecured, and the tranſlation: next for the 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)(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.1 John 5:7Matt 28:19 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 p. 187in 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)(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)(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)(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)(4)So alſo Joſephus Vicecomes, — ita ut in nomine idem fuerit ac nominando. And a little after, In quo verbo (in nomine) Catholica Eccl…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 p. 188years ſince, and is lately(1)(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)(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 foreign, 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 foreign, an Invocation of the holy Ghoſt, and that they prayed therein for the foreign, or foreign, the deſcent of the holy Spirit upon the things under hand; ſomewhere by Dr Hammond, and in St Peters Liturgie, (as ſaid to be) foreign, very often; and ſo in St James's and St Chryſ…ſtomes in Biblioth. pat. Gre c. tom. 2. pa. 4, & 6. pa. 77, & 78, &c. The Pagans uſed the like over their Sacrifices, St Cyril tels us ſo; co…paring and averring, that, As thoſe things which are offered upon Altars being pure, foreign, are defiled by Idol-Invocations, ſo on the contrary pure water receiving vertue of the holy Ghoſt and Chriſt, foreign, at Invocation, is made partaker of holyneſs, in Catecheſ. 3. pa. 16. The jugling Marcoſians had their initiations not without ſomewhat of like nature, foreign: others of them lead their ſeduced Proſelytes to the water, foreign, &c. and baptizing, they ſay over them, into the name of the incomprehenſible Father of all things, &c. (where obſerve by the way, the intent of their myſteries was, To lead and convey over UNTO, foreign.) Others of them frighted with hard and uncoth names, foreign, BASEMA, CHAMOSSE, BAAEANORA, MISTADIA, RHƲADA, CƲSTA, BABOPHOR, KALACHTHEI: which are not interpreted without foreign, &c. and yet others went (to the ſame ſenſe) a little otherwaies: In Epiphanius, haereſ. 34. de Marcoſiis. cap. 20. pa. 255. out of Irenaeus. And before, there was an uſed foreign, apprehended effective of ſtrange things, cap. 1. pa. 233. of which or another of the ſame ſort is repetition in the next page. There was a form of BENEDICTION in Aarons Directory, Numb. 6.24, &c. according to which he and his ſons were wont (as is conceived, for ſuch was their Office Deut. 21.5. 1 Chron. 21.13.) at diſmiſſion to bleſs the Aſſembly, foreign, which I interpret actively or datively to give them Bleſſing; for Benedictio eſt ſanctitatis traditio, in the Canon Law) and this was ſo ſucceſsfull that the fruit or conſequent thereof is ſaid to be, He did thereby put the NAME, or Jehovahs Name upon the ſons of Iſrael, and Jehovah himſelf followed him, foreign, verſe 27. And I the Lord will ſo bleſs them. Nor was this ſo effectual Bene-Diction without long continuance, for ſo long after as in Simeon the High Prieſts time mentioned in Eccleſiaſticus, 50. at the end of the moſt ſolemn ſervice, He went down and lift up his hands over the whole congregation of the children of Iſrael, to GIVE THE BLESSING OF THE LORD with his lips, and to rejoyce in his NAME: And they bowed themſelves to worſhip the ſecond time, that they might RECEIVE a BLESSING FROM THE MOST HIGH, verſe 20, 21. of our Engliſh Tranſlation, which is agreeable enough with Junius's Edition, ut daret benedictionem Domini labiis ſuis, and that of Complutum, or Alcala de Henares in Spain, foreign, in the genitive, though Sixtus 5. corrected it in his Edition, foreign, to give bleſſing or praiſe to the Lord. In much conformity to which of old, the Miniſters of Jeſus Chriſt (ſerving, as the ſons of Aaron did heretofore, in the Aſſemblies of his Saints) have been wont with much ſtrength of endeavour to attempt to GIVE the PEACE OF GOD, or the Grace of our Lord Jeſus Chriſt, the Love of God, and the communion of the Holy Ghoſt (from the concluſion of the ſecond Epiſtle to the Corinthians) to be with their people and continue with them to comfort them till their next meeting in Gods preſence. It ſeems more then a ſimple intimation, or plain comfortable declaration, or earneſt petition and obſecration, a powerfull imprecation, yea a ſolemn and ſucceſsfull authoritative diſpenſation or diſtribution of thoſe favours from heaven are then more then wiſhed for, preſently invoked, called down and given out by Gods faithfull ſervant to his expecting and worſhipping people For more effectual doing whereof and Authoritative, if many were preſent that had Commiſſion, and one in power above the reſt, it was ordered that he whoſe authority was thought greateſt, ſhould ſtand up for this part, to Give this Bleſſing. All theſe ſeem to meet in ſomewhat of one general nature, or, as we ſay, to hang upon one ſtring: VVhen we underſtand them we may perhaps have found out therewith a new and better way then uſed of ſaying or GIVING the Peace of God; (to which the ceremony of Elevation or lifting up the hands, as in weighty matters, once appointed by God himſelf, or uſed by his approved Miniſters, Levit. 9.22. Eccleſ. 50.20. yea by our bleſſed Saviour, Luc. 24.50. might not be I think an unfruitfull appurtenant.) Illumina quae ſumus Domine Deus tenebras noſtras.Num 6:24Deut 21:51 Chr 21:13Lev 9:22Sir 50:20Luke 24:50 foreign (which word yet p. 189to all purpoſes, and every corner of the meaning thereof, I confeſs I clearly underſtand not, and for ſome reaſons hope I never ſhall) applyed to Baptiſm too ſome times, and importing to INVOKE, as the name of GOD, or GOOD, or EVIL upon a party, place, people, &c. In many derivatives p. 190thereof we meet with it often in the(1)(1)As, Deut. 12.5, 11, 21. chap. 14.23 4. chap. 16.2, 6, 11. chap. 26.2. chap. 28.10. 2 Reg. 6.2. 3 Reg. 8.43. chap. 17.20, 21. 2 Chron. 6:20, 33. chap. 7.14. Eſai. 63. ult. Jer. 7, 10, 11, 12, 14.30. chap. 14.9. chap. 15.16. chap. 32.34. chap. 34.15. Dan. 9.18, 19. Amos 9.12. and 1 Reg. 13.2, 4. which compare with 2 Reg. 23.16. Theſe places are moſt of them tranſlated (and in our laſt and beſt Engliſh) by, called by Jehovahs name, as in Jam. 2.7. Do they not blaſpheme that good Name by which ye are called, or by Calling as by way of prayer, upon that name: But the unavoidable evidence of the Originals was ſuch as made it need to be added by way of ſupplement in the Margent of the moſt, for, that Name being CALLED UPON, the party, place, people, &c. As for inſtance in 3 Reg. 8.43. that they may know that this houſe is called by thy name; but the Margent has: Heb. thy name is called upon this houſe. 2 Chron. 7.14. If my people which are called by my name ſhall humble themſelves, &c. that is, according to the Hebrew, upon whom my name is called; in the Margent again: And the like annotation is in 2 Chron. 6.33. Eſai. 63.19. Jer. 7.10. chap. 14 9. chap. 15.16. chap. 34.15. Dan. 9.18, 19. Amoſ. 9.12. The moſt exquiſite Tremellius hath in text or margent alwayes ſuper quos, or ſuper quae invocatur nomen tuum: Sixtus 5. in his Roman Edition never otherwiſe; I mean in his Latine tranſlation: and the Doway gives it very oft, particularly in 2 Chron. 7.14. Eſai. 63.19. Jer. 14.9. chap. 15.16. chap 34.15. Dan. 9.18, 19. & Amoſ. 9.12. Somewhat there was in it that made all theſe wary tranſlators retain ſo hard and to us almoſt unintelligible phraſe of ſpeech: they meant to give plain Engliſh or Latine again, as before, Illumina quae ſumus Domine Deus tenebras noſtras, & calliginem ignorantia qua in hac vita laboramus obſiti, diſpelle propitius, per Chriſtum Dominum noſtrum. That SƲPER-NOMINATION of Exod. 20.24. belongs hereto, foreign, whereſoever I ſhall place my name there; which might be and was in div…rs other places: and Thither will I come, in the following words: as in Deut. 12.5. & 2 Chron. 12.13. both Super-nomination and In-vocation have the ſame text foreign. Obſerved by Nobilius in his Notes on the Septuagint there, that St Auguſtine ſhould ſay, foreign was exactly rendred by Supernomination or Adnomination; rather then by Cognomination or ſimple Nomination: and 'tis true St Auguſtine has this critical and very uſefull obſervation: Quod Graecus habet foreign, ſupernominavero aut adnominavero expreſſius dicitur, quod uſitatius cognominavero nonnulli interpretati ſunt: ſed non habet neceſſariam ſignificationem cognominavero, propinquiùs autem dicitur cognominavero quam nominavero; nam & hoc aliqui interpretes dixerunt. Locution. de Exod. lib. 2. tom. 3, pa. 49. and he is there examining the propriety of ſpeech of that book.Deut 12:5Deut 12:11Deut 12:212 Kgs 6:21 Kgs 8:432 Chr 6:202 Chr 6:33Isa 63Jer 7:10Jer 7:11Jer 7:12Jer 7:14Jer 7:30Dan 9:18Dan 9:19Amos 9:121 Kgs 13:21 Kgs 13:42 Kgs 23:16Jas 2:72 Chr 7:14Isa 63:19Jer 14:9Exod 20:242 Chr 12:13 Seaventies tranſlation of the Old Teſtament, and the(2)(2)Acts 2.21. chap. 22.16. Jam. 2.7. Acts 9.14, 21. chap. 15.17. Rom. 10.14.Acts 2:21Jas 2:7Acts 9:14Acts 9:21Rom 10:14 text it ſelf of the New, beſides the(3)(3)See 1 Maccab. 7.37. 2 Maccab. 8.15. and I prayed and underſtanding was given me, foreign, I uſed In-vocation and there came a ſpirit of Wiſdome unto me. Sapient. Solomon. 7.7.1 Macc 7:372 Macc 8:15 Apochrypha of the former the meaning whereof is ſo little underſtood, that it hath, p. 191Scarce been handſomly queſtioned, What it is? and the doubt ſo farr from being fully ſatisfied, that the inquiry hath before been ſcarce fairly and pertinently raiſed. There might be intended by it ſome in-vocation of the great NAME of GOD, IEHOVAH, under the Old Teſtament, of which our Schools or Books make little mention, and this operative and effective of the DIVINE PRESENCE in ſuch a way as we little dream of; And the rather for that(1)(1)Jer. 7. ver. 10, 11, 12, 14.29.Jer 7:10Jer 7:11Jer 7:12Jer 7:14Jer 7:29 where this in-vocation is moſt mentioned, as an effect or conſequent God ſays his name(2)(2)See the Engliſh tranſlation of Deut. 12.5, 11, 21. chap. 14, 23, 24. chap. 16.2, 6, 11. chap. 26.11. 2 Chron. 6.20. Jer. 7.12.Deut 12:5Deut 12:11Deut 12:212 Chr 6:20Jer 7:12 there Was, He placed it, he had(3)(3)Wherefore, goe to my place in Selo, where I had placed my name formerly, foreign, ſetled or lodged it, Jer. 9.12. (the word uſed in Nehem. 11.9. wherewith compare 1 Chron. 23.25.) And both Jeruſalem is called, A place of the Lords name, Eſai. 18.7. and his name both was to be there, and Was there, and to continue: 1 Reg. 8.16, 29, 44. chap. 11.3.6. chap. 14.21. 2 Reg. 21.4. chap. 23.27. 2 Chron. 12.13. yea, for ever, 2 Reg. 21.7. 2 Chron. 7.16. & chap. 33.4, 7. Where mark ſtill and from the Text, the words of placing, ſetling, dwelling, a Houſe for that purpoſe, and, by vertue of that enjoyned Bene-diction (remember before) of Num. 6.24, 25. The Prieſts ſhall put my name upon the Sons of Iſrael; God himſelf coming as 'twere along with it. We may compare things not all out the ſame: The Marcoſians, mentioned by Irenaeus, acknowledged ſome ſuch thing, After their imprecations before ſpoken of, & the NAME invoked by Prieſt and Proſelyte, foreign, & ſo they proceeded to a noyling him, &c. they pronounce that are preſent, Peace be to all upon whom this name (of Jao) reſteth. Adverſus haereſ. lib. 1. ca. 18. p. 108. and from Epiphanius in the place alledged. And it was the adjuration by the Sanhedrim to the High Prieſt of Iſrael on Expiation Eve, that he would change none of the ſervice for that day, Noste jurare jubemus per eum, cujus nomen in hac aede habitat, as rendred by Pet. Cunaeus, We adjure thee by him, whoſe name dwelleth in this houſe; de repub. Heb. lib. 2. cap. 6. out of Maiemonides.Jer 9:12Neh 11:91 Chr 23:25Isa 18:71 Kgs 8:161 Kgs 8:291 Kgs 8:442 Kgs 21:42 Chr 12:132 Kgs 21:72 Chr 7:16Num 6:24Num 6:25 inſhrined it once in Shiloh. Under the New Teſtament likewiſe there might be ſome ſuch in-vocation(4)(4)St Iſidore proves the Deity of the holy Ghoſt, by that it is completive of the holy Trinity, foreign, and in this Epicleſis or In-vocation of the holy Baptiſme, with the Father and the Son, it was judged purgative of ſin. Iſid. Peluſiot. lib. 1. Epiſt. 109. pa: 34. annexed to our Baptiſme by the pregnant inſinuations of(5)(5)The voyce from heaven to Saul, Ariſe and be baptized, and waſh away thy ſins, Calling upon the name of rhe Lord. Whereupon is Vaſquez's obſervation: Quoniam haec verba denotare videantur invitationem ex parte Pauli (Ariſe thou, waſh thou, &c.) yet that this performance is to be a third perſons, ſc. the Miniſters, appears by that; his is to be the in-vocation, whoſe the accompanying ablution, But (No man waſheth himſelf, Sebaptiſts are ſcarce heard of, Be thou baptized, here) this was to be the Miniſters, Ergo, in 3. partem Thom. Diſput. 143. cap. 2. ſect. 17. So the ſenſe this, Be thou baptized, ſc. by ſome fitting Miniſter, and let that Baptiſme be by (or not without) Calling upon Gods name, the Epicleſis mentioned. Act. 2.16. and p. 192(1)(1)Do they not revile that good name, foreign, that is called over you? And add what of this import we meet with often in thoſe who trod next after the ſteps of the Apoſtles: As in thoſe ſtiled The Conſtitutions of the Apoſtles, in many places, eſpecially lib. 7. cap. 43. in Juſtine Martyrs. ſecond Apology, pa. 94, &c. and many other places.Iam. 2.7. But grant it were, and to continue to us, I ſee not how this Text hath any thing to do with it, or it with this Text, the words whereof if duely conſidered, not ſuperficially flubbered over, lead clean another way: Grant In-vocation, and of the holy Trinity needfull, yet what ground have we for it here? and how muſt not the phraſe of ſpeech but be more then miſerably wracked and tormented to force a look of the words toward any ſuch buſineſs? Follow as they lead, hear as they ſpeak out their own mind, and they gently, but fully, confeſs an intent toward Chriſt, a will to Chriſt, an admiſſion into Chriſt: But any In-vocation of Him, or Trinity, Any calling upon Any thing, This was not left here and we idly ſeek, in vain we hope to find it.

Indeed, the occaſion of much error may have been, (perhaps even here) Truth: yea the derivation of truth from truth, the grounding of one truth upon another; the ſetling, I mean, of opinions warrantable enough in themſelves, upon other as warrantable as they, but ſo incongruouſly and without coherence of any neceſſary concatenation, that of things that ſhould flow and follow, there is no dependance, nor, being compared, any eſtabliſhment they can afford mutually one to the other. He that ſays, little children ſhould be aſſumed to Chriſt by his own Ordinance of matriculation into Church-fellowſhip and the Communion of Saints on earth, (as well as no doubt they are into the ſociety of the firſt born in heaven) ſays well: and it is more certain, that the Saviour of us all declared(2)(2)Mat. 19.13, &c. Mar. 10.13, &c. Luc. 18.15, &c.Matt 19:13Mark 10:13Luke 18:15 his good will toward them in ſpecial manner (and to p. 193thoſe(1)(1)Of ſuch is the Kingdom of God: ve. 14. Chriſt doth not ſay, of them. As before, in the excluſive, Verily I ſay unto you, unleſs ye turn back and become as little children, ye ſhall in no wiſe enter into the Kingdom of heaven, Whoſoever therefore ſhall humble himſelf low as a child, he ſhal be exalted greateſt in the Kingdom of Heaven, Matt. 19.1. Significanter dixit Talium, non Iſtorum, ut oſtenderet non aetatem regnare, ſed mores, & his qui ſimilem habent innocentiam & ſimplicitatem praemium repromitti. Apoſtolo quoque in eandem ſententiam congruente, 1 Corinth. 14.20. Fratres, nolite effici pueri ſenſibus, foreign but in malice be ye ſuch, &c. Hieron. Matth. 19. tom. 6: pa. 40. Humilitatis ergo ſignum Rex noſter in ſtatura pueritiae probaſti, cum aiſti, Talium eſt regnum caelorum, &c. Auguſtin. Confeſſion. lib. 1. cap. 19.Matt 19:11 Cor 14:20Matt 19 like them, whoſe is the Kingdom of God, by the Text) for he took them up in his arms, he laid his hands upon them and bleſſed them: But he that ſhall upon all theſe ground their invitation or due acceptation to our Lords holy Baptiſme, doth but, as to me it ſeems, build a Caſtle in the air, link the ſlippery ſands, or ſettle a firm Spaniſh Fort upon the Pike of a Tenariffe; piece together I mean inconſequences, and raiſe the weight of firm and ſacred truth upon the foundation of an immoveable rock, but ſuch and at ſo remote diſtance, that it can no way come near to contribute any furtherance of eſtabliſhment to that truth, whereof it was intended the ſufficient ſupporter: Even ſo, grant the In-vocation of the Trinity need, full over the baptized, (as it may be, or may not be) yet how impertinently do men urge this Text for it, ſith here is no reſt for the ſole of its foot? no pediſtal to ſettle on? no words may bear this ſenſe, or occaſion that conſequence? Thus to prove, is to add truth unto truth, heap truth upon truth, by no means farrly and gentile to collect and derive truth, one from another: for, ſearch and look, for certain no ſuch thing can hence be made to follow. A Baptiſm, and into the Chriſtian faith, this is really offered, and we may as ſurely take up, but any ſuch thing as falling upon, or what can be eaſily wreſted thitherward, even by the faireſt help of Enallagie or any licentious trope, in vain do we ſeek for; it is not, & we cannot hope to find it.

Thus In-vocation is diſcharged, and that how uſuall ſoever, though rooted in cuſtome and ſpread abroad far and wide over the face of the Earth.

Next for(2)(2)Hoc enim dicimur facere Nomine alterius quod illius juſſu & authoritate facimus. Jo. Maldonate: tom. 1. de Sacramentis, ca. 1. de Bapt. pa. 5.1. To Baptize in the name of Father, Son, and Holy Ghoſt doth ſignifie to do it by their warrant and Commiſſion. Biſhop Lake, Sermon on Matth. 28.19. pa. 232. Significat autem in Nomine, 1. Juſſu & authoritate communi horum trium (ſc. patris, filii, &c.) inſtitutum eſſe Baptiſmum, atque has tres perſonas mandare, ut qui velint eſſe membra eccleſiae illi ſic baptizentur. Urſin Catechet. par. 2. Quaeſt. 71. Oportet quod in forma Baptiſmi exprimatur cauſa Baptiſmi. Eſt autem ejus cauſa duplex, Una quidem principalis aqua virtutem habet, & haec eſt ſancta Trinitas: Alia autem inſtrumentalis, ſc. Miniſter, qui tradit exterius Sacramentum: & ideò oportet in forma Baptiſmi de utraque fieri mentionem. Miniſter autem tangitur cum dicitur, Ego te baptizo: Cauſa autem principalis, cum dicitur, In nomine patris, filii, &c. Aquin. par. 3. Quaeſt. 66. artic. 5. Quòd autem Apoſtoli dicuntur baptiſmum adminiſtraſſe in nomine Chriſti,—iſtis verbis hoc tantum docetur adminiſtraſſe eos juſſu, authoritate, mandato & ex praeſcripto Chriſti. Caſpar: Brockman: Syſthem: Theol. artic. 34. ſect: 3. Sic etiam Schrapius, in Curſu Theol. col. 1367. de forma Bapt. Emanuel Sa. in annot. in Bib. magn. ad Matth. 28.19. Jacob. Tirin. in eandem locum. Gregor. de Valentia tom. 4. diſput. 4. quaeſt. 1. punct. 3. Gab. Vaſquez. in 3. part. Thom. diſput. 142. cap. 1. ſect. 9. & cap. 2. ſect. 19. Alexand. item Alenſis, & Sotus, & Canus, & recentiores plerique: atque in hujus expoſitionis confirmationem plura ſcripturae teſtimonia afferunt, in quibus idem eſt, in nomine alicujus, facere, quod authoritate & virtuti ipſius operari inquit, Vaſquez. diſput. 143. cap. 2. ſect. 9. And this way, though he corrupt the ſacred inviolable Text, even in its firſt original, goes the late Patriarch of Conſtantinople Cyrillus Lucaris in the confeſſion of his faith, ſet forth in the name of the whole Eaſtern Church lately, cap. 16. In ſo much, ſaith he, that, whoſoever is waſhed in the name of Father, Son and Holy Ghoſt (foreign) is regenerate, purified and juſtified. See whither dulneſs and drouſineſs are in time apt to corrupt the beſt forms. So dealt Mr. Petly with the Greek Tranſlation of our Liturgy; as ſhall be ſaid hereafter.Matt 28:19 Power and Authorization, this indeed p. 194has more colour as well from the words and ſyllables in ſome reading of the Text, as from the granted and neceſſary ſenſe of the ſame phraſe in many other places even among our heavenly oracles: for(1)(1)In Scripturis illud In Nomine ubique ferè accipitur pro eo quod eſt ex auctoritate. Bellarmin. lib. 1. de Concil. cap. 12. But then it is to be underſtood, that that in nomine is rightly given out of the Original, ſc. by the prepoſition and caſe: But not ſo here, Ergo. Among Vaſquez's Criticiſmes this diſtinction had place. Qua phraſi (foreign) Chriſtus eſt uſus, Matth. 28. cum formam Baptiſmi tradidit in illis verbis, In nomine, &c. Cùm autem dicitur Marci ult. In Nomine meo daemonia ejicient; hoc eſt, virtute & authoritate mea non dicitur foreign ſed. foreign. diſput. 143. in tertiam part. Thom. cap. 2. ſect. 16.Matt 28 in the name (if it p. 195were ſo rightly tranſlated) doth both there and abroad betoken POWER. Abroad, to do any thing in ones Name, is to do it in his power, by vertue of his authority or name, as an Officer commanded ſuch a thing in his Majeſties Name which imprinted a publick power in a privat precept: The Prophets came and acknowledged they came (of themſelves they had no power)(1)(1)See Jer. 14.14, 15. chap. 20.9, 16, 20. chap. 29.9. chap 44.16. Dan. 9.6. Zach. 13.3. Alſo 2 Sam. 6.18. 1 Chr. 16.2. 1 Sam. 17.45. 2 Chr. 14.11. And 1 Sam. 25.5. 1. King. 21.8 Eſth. 3.12. & chap. 8.8. () Data utrinque fide dicat Sacerdos: Ego tanquam Dei Miniſter, vos in Matrimonium conjungo, In nomine Patris, & filii & Sp. Sancti. Modus adminiſtrandi ſacramenta, &c. ex Paſtorali Mechliniens. Colon. 1618.Jer 14:14Jer 14:15Dan 9:6Zech 13:32 Sam 6:181 Chr 16:21 Sam 17:452 Chr 14:111 Sam 25:51 Kgs 21:8Esth 3:12 In the NAME of the LORD: and amongſt us the Miniſters of the inviſible GOD, in his form of ſolemnizing Marriage the Liturgy way (it ſo fell out, in this form of words, and very ſenſe too) ſtood forth, and when all ceremonies of agreement had evidenced the contract finiſhed, as 'twere by a voice from heaven (ſure by a vicarious power aſſumed at leaſt from thence) declared; that for as much as N. and N. had conſented in holy wedlock and were now joyned, &c. they were Man and Wife, which I pronounce, ſaith he, In the Name of the Father, and of the Son, and of the Holy Ghoſt. In which form in the(2)(2)Adjuro te, immunde ſpiritus, in Nomine Patris, Filii & Sp. Sancti, ut exeas & diſcedas ab hoc famulo Dei. Dr. Brockman, artic. 34. ſect. 5. pa. 2015. Daniſh Church they continue ſtill to exorciſe. In promiſed Scripture, no otherwiſe: (though obſervably(3)(3)How yet it may be even in this ſenſe here reaſonably and needfully uſed, ſc. to authorize and ſolemnize this great work of making a Chriſtian, may be ſeen by compariſon from Nicetas, De ordine qui obſervatur cum quis à Saraceniſmo, &c. In Nomine tuo, Domini Deus veritatis, & unigeniti filii tui, & ſancti tui ſpiritus impono manum, &c. in Bibliothec. pat. Graec. tom. 2. pa. 284. In the Name, to that purpoſe, is another phraſe in the original, and of different conſtruction) foreign) I inſtance in 2. Theſ. 3.6. We command you brethren in the Name of our Lord Ieſus Christ, that ye ſeperate your ſelves from inordinate livers, that is, by his(4)(4)In nomine, id eſt, per Nomen Jeſu Chriſti, id eſt, per ipſum Jeſum Chriſtum: Nomen enim ponitur metonymicè pro re nomine ſignificata. — Praecipit ergo per Chriſtum, id eſt, Chriſti nomine, vice, poteſtate & authoritate, qua fungebatur quaſi Legatus, Vicarius & Apoſtolus Chriſti: Cornel. à Lap. in loc. Quidam obteſtationem eſſe putant, quaſi dicat, Per Nomen Domini, &c. at multo rectius eſt ut authoritatis ſit allegatio, quomodo haec phraſis (In nomine) frequenter accipitur in Scripturis; ac nominatim 1 Cor. 5.4, 5. ubi in negotio ſimili verba haec interponit, oſtendens, &c. ſenſus ergo eſt, Praecipimus vobis nomine & authoritate Chriſti Domini, cujus ſumus vicarii, idque poteſtate ab eo accepta. Haec ferè omnium expoſitio eſt. Eſtius, in commentar. ad loc. Non nos haec dicimus, ſed Chriſtus: Hoc enim eſt in Nomine Domini noſtri Jeſu Chriſti, foreign. Per Chriſtum (inquit) annunciamus. Chryſoſt. Hom. 5. in 2 Theſ. tom. 6. pa. 393.1 Cor 5:41 Cor 5:5 power, as from him, ſo the words will bear and p. 196ſeem to require. In Mar. 16.17.(1)(1)Nomen enim poteſtatem & authoritatem ſignificat in ſcriptura, ut Marci ultimo, In nomine meo daemonia ejicient, & Joan. 5. Ego veni in Nomini Patris, &c. Bellarmin. lib. 1. de Bapt. ca. 3. Saepe in ſacris literis Nomen ſignificat virtutem ſeu potentiam ut Marci ult. In nomine meo, &c. & Pſal. 53. Deus, in Nomine tuo ſalvum me fac: ſequitur enim quaſi expoſitio, & in virtute tua judica me. Eſtius in Mat. 28.19. And according hereto in following uſe, Epiphanius ſpeaks to the Emperours Nephew, who was to be raiſed from death, Surge puer (foreign) in nomine Jeſu Chriſti crucifixi: when yet he had conditioned before, that upon his revocation to life his mother ſhould be baptized foreign, Into the name of him that was crucified. In vita Epiphanii. ſect. 50. tom. 2. pa. 3. 62.John 5Ps 53Matt 28:19 Theſe ſignes ſhall follow them that believe, In my name ſhall they caſt out devils and do many wonderfull works; as if, I will inable them, give them ſtrength and power ſo to do. Iohn brings word to Chriſt, chap 9.38. Maſter, we ſaw one caſting out devils in thy name, and forbad him becauſe he is not of our company: Ieſus anſwers; forbid him not: No one that d…es any thing, exerciſes any power in my name can lightly ſpeak evil of me. Elſewhere, I have come in the name of my (2)(2)Domine Patris Dei veniunt, qui ab illo mittuntur, & commiſſa ſibi Dei negotia fide bona agunt. Suo autem nomine veniunt qui affectu pravo excitati ſua ſponte currunt, & privatis modo commodis ſerviunt: Gualter. in Homil. 44. in Johan. Nominatim dicit (Matth. 21.9.) Qui venit in nomine Domini: Quòd Meſſias venturus eſſet quaſi Miſſus, & qui ſe non ingereret ſed mandatum haberet à patre. Nam venire dicitur in nomine Domini, qui ſe non ingerit, ſed Dei juſſu & mandato ſuſcipit regnum. Marlorat. Expoſit. Eccleſiaſt. in Matth. 21.9.Matt 21:9Father and ye receive me not, another ſhall come in his own name, and him ye will receive, though he come of himſelf and urge no farther authority. All this is explained and both by Queſtion and Anſwer, this way, in Act. 4. The Councel, met to examine Peter and Iohn of their Doctrine, aske, By what power or what name, qua authoritate, ſo Beza, (foreign) they did what they did, preaching the reſurrection? Be it known unto you, p. 197they anſwer,(1)(1)Non noſtra virtute, non noſtra juſtitia; benè enim nobis conſcii ſumus noſtrae imbecilitatis & in juſtitiae;— Nec potentia aliqua Magica, quippe qui nullis nec carminibus, nec characteribus, nec exorciſmis (quibus rebus Magi uti ſolent) hominem excitavimus, ſed ſola virtute, potentia & Nomine Jeſu Chriſti Nazareni, quem vos crucifixiſtis, &c. Brent. Homil. 17. in Act. Apoſt. In the name or by the name (for ſo it muſt be to anſwer directly their queſtion) of Ieſus Chriſt of Nazareth doth this man ſtand here before you whole. But plaineſt of all is that about that dreadfull act of excommunication, 1 Cor. 5.4. where 'twas needful indeed to produce POWER to open or ſhut the gates of another world. In the (2)(2)In Nomine Chriſti, id eſt, auctoritate ac vice Chriſti, qua fungor dum impero & judico: Cornel. à Lap. in loc.NAME of our Lord IESƲS CHRIST (you being met and my ſpirit aſſiſting) with the (3)(3)Ʋnà cum poteſtate Domini, hoc eſt, non ex veſtra auctoritate, neque ut privati homines, ſed imperio ejus communiti cujus Nomine conveniſtis. Eraſmus, apud Bez. in loc. This expounds the phraſe notable clearly.POWER of (the ſame) our Lord IESƲS CHRIST, to deliver ſuch a one to Sathan for the deſtruction of the fleſh, &c. Could any thing be more awfull? worthy the NAME OF THE LORD, (what elſe could have given anſwerable POWER to it, leaving an impreſſion of terrour yet, to make him tremble now, that conſidering reads what was then done?) I forbear to tranſcribe other places, Matth 7.22 Mar. 9.38. Luc. 10.17. Acts 9.27, 28. Jam 5.10.14. Acts 16.18, &c in all which, In the Name, is, By the power and authority of him whoſe is the name: and in the this ſenſe our Text runs thus, I baptize in the name, that is, by the power and authority of Father, Son, and holy Ghoſt: I do nothing of my ſelf, but my Commiſſſion gives me leave; That Power gave me Commiſſion, I would do as I ſhould, this ſhews I do as I ought, behold here it is, I hold it forth to act by it, to the honor of whoſe is the power, Baptizing IN THE NAME of Father, Son, and Holy Ghoſt. And in this ſenſe to baptize is as to preach. 2 Cor. 5.20.(4)(4)Hoc ad fidem legationi aſtruendam non parùm valet, imò penitus neceſſarium eſt. Quis enim hominis teſtimonio acquieſcat de aeterna ſua ſalute? Major res eſt, quàm ut hominis pollicitatione poſſimus eſſe contenti, niſi conſter à Deo eſſe ordinatos, Deumque per ipſos loqui. Calvin. in Commentar. ad loc. vid. etiam Chryſoſt. Homil. 11. in 2 Corinth. tom. 5. pa. 613. in Chriſts name or ſteed: We are Ambaſſadors for Christ, as if God did intreat by us; we beſeech in Chriſts ſteed, be ye reconciled to God. The like p. 198Vicarious power or exerciſe of authority delegate does this form import in the ſecond Monoſyllable ſenſe, I baptize IN the Name

But now the diſſyllable (whereto I adhere) imports more: Not the name IN which, but the name To which, not the power from whence, but the end Whereto, not the Authority by vertue whereof but the Faith and Religion where-Into this was meant to import and declare admiſſion and inſtitution: ſc. to(1)(1)Per Baptiſmum enim adſcribitur quis primò caetui fidelium. Durand. in Sentent. lib. 4. diſtinct. 3. quaeſt. 2. ſect. 6. Hence Baptiſme and Making Diſciples goe together Joh. 4.1. As expoſitory one of the other. And, the fruit or conſequent of both, Appoſition to the Church: Acts 2.41. As many as received the word were baptized, foreign, and there was an addition that day (to former collections) of about 3000 ſouls. Ubi videmus Baptizari nihil aliud eſſe quam in eccleſiam intrare. Bellarmin. lib. 1. de Baptiſm. cap. 8.John 4:1Acts 2:41 enter, adopt, convey, tranſlate, carry over a man(2)(2)Ipſe vos tinguet, pro eo quod eſt, per ipſum tinguemini, vel in ipſum. Tertullian: de Bapt. cap. 11. pa. 260. Cùm locutio haec (Matth 28.19. — foreign) varias habeat ex Hebraiſmo ſignificationes, eam ex his praeferendam arbitror, quae Baptiſmo maximè propria eſt. Eſt autem Baptizari in aliquem vel in ejus Nomen, ſe ei auctorare atque devovere & de ejus Nomine appellari velle. Paulus (i Cor. 10.2.) foreign, reſpiciens illud Exod. 14.31. Crediderunt in Deum & Moſem ſervum ejus, id eſt Moſi tanquam Dei Miniſtro cum bona fiducia regendos ſe commiſere. Sic Paulus neg…t quenquam baptizatum in ſuum Nomen, 1 Cor. 1.13, 15. hoc eſt, ſibi velut novi dogmatis auctori mancipatum. Maimonides de bello capta, foreign baptizet eam in nomen proſelytarum, id eſt in eam religionem quam profitentur proſelytae. H. Grotius, annot. ad Matth. 28.19. And Eſtius ſaw as much, though fettered with the forms of his own way. Probabilis expoſitio eſt In Nomine id eſt in virtute: Nam ſaepe in ſacris literis Nomen ſignificat virtutem ſeu potentiam, &c. Verùm quia in Graeco eſt foreign, videri poſſet hic ſenſus, Baptizantes eos in nomen patris, id eſt, Baptizando eos incorporantes & aſſcribentes numero fidelium eorum qui fidem S. S. Trinitatis profitentur, vide Janſenium; & noſtra in 4. diſt. 3. Eſtius ubi ſupra. And ſo Biſhop Lake brings about his In the name, though how to fit that ſenſe with thoſe words let himſelf ſee. In Nomine Trinitatis, is to baptize unto their ſervice, and to dedicate to them, ſaith he in the place before: The original has foreign. And therefore the Miniſtration of Baptiſme is accompanied with Abrenunciation, Thoſe that are baptized renounce the Devil and all his works, the pomps and vanities of the world, &c. They devote themſelves unto God, to believe the Articles of the creed, and obey the ten Commandements. Quibus ſcilicet verbis, Patris, & fillii, & ſpiritus ſancti confeſſionem edocemur. Jo, Damaſcen. de fide orthod. lib. 4. cap. 10. Jubet ut in univerſum terrarum orbem effundantur (Apoſtoli) compendiariam quae per Baptiſma fieret doctrinam indigitans. Chryſoſt. tom. 1. in N. Teſtam. pa. 928. upon this paſtoral commiſſion. Eſt enim Baptiſmus ſacramentum initiationis, quo in eccleſiae viſibilis cooptamur ſocietatem, ut inter filios Dei, ab illis cenſeamur, &c. Piſcator. Aphor. loc. 24. ſect. 4. from Calvin: Inſtitut. lib. 4. cap. 15. ſect. 1. And ſo the later Helvetian. Confeſſion, chap. 20. A parte noſtra ſacramentum eſt ſpiritualis militiae, quo perpetuum illi (Chriſto) pollicemur obſequium. Calvin. in 1 Cor. 1.13. Damus enim ei Nomen in cujus Nomen baptizamur. ib. To be baptized in the name of Chriſt is to be inrolled, entred, and received into the Covenant and family, and ſo into the inheritance of the Sons of God. Confeſſ. Helvet. poſter. cap. eod. we are billed Souldiers for the holy warfare, that all our lives long we ſhould fight, &c. ib. ſee Rom. 7.23, 24. Epheſ. 6.10, 1i, &c. We are received by Baptiſme into the number of thoſe Souldiers, who by the good guiding of Chriſt do through all their life exerciſe a warfare againſt the world, Sathan and the fleſh. Declarat. of the former Helvetian confeſſion, and to that ſenſe Pet. Ram. de religione Chriſtian. lib. 4. cap. 3. foreign. Cyrill. Hieroſ. Catecheſ. 3. pa. 16. to thoſe were to be baptized.Matt 28:191 Cor 10:2Exod 14:311 Cor 1:131 Cor 1:15Rom 7:23Rom 7:24Eph 6:10Eph 6:1 INTO the faith, belief, p. 199confeſſion, profeſſion of the holy Trinity, and all revelations and declarations of the will of heaven proceeding thencefrom; as a ſtudent is entred into ſuch a ſociety, a ſtranger into ſuch a Colledg, a man into ſuch a fraternity and corporation; or as a Soldier is liſted, inrolled, entred into ſuch a troop, or a Townſ-MAN before, matriculated to a new Univerſity: And even as it is after explained and declared in the manifeſto or publick profeſſion following by the order of the Liturgy, where the Miniſter of Baptiſm declared the event conſequent, ſaying, We receive this Child (as he was baptized, or ſhould have been) INTO the Congregation of Chriſt's flock. foreign hic notat ſinem, the prepoſition here declareth the ſcope of the work, obſerved by(1)(1)In his Lexicon, in the word, foreign pa. 511. G. Paſor, a good grammarian. And to be baptized into any ones name is to be devoted to his ſervice, that a man may be named from him as his Lord, and addict himſelf wholly unto him, as we may learn from the words of the Apoſtle, 1 Cor. 1.12. and(2)(2)In the word foreign. pa. 266. before, in nomen, that is, in cultum, baptizing unto the ſervice of the Father, p. 200Son, and holy Ghoſt; very well agreeing with the(1)(1)Gloſſ. ordinaria Nov. in Mat. 28.19.Matt 28:19 gloſs upon that Text, and the learned Scottiſh(2)(2)Ita ut haec praepoſitio in iſtis loquendi formulis (1 Cor. 10.2. Act. 19.3. 1 Cor. 1.13. Ro. 6.3. 1 Cor. 12.13.) cauſam finalem ſignificet, Symphon. prophetarum & Apoſt. par. 2. Epoch. loc. 30. p. 378. And ſee in his Curſus Theolog. col. 1370. de forma Baptiſmi.1 Cor 10:2Acts 19:31 Cor 1:13Rom 6:31 Cor 12:13 Dr. Scharpe upon other occaſion. If we regard modern interpretations, more may be called in for the ſame, who diſcourſing at liberty at laſt drave things hither. Beza: foreign, id eſt, invocato Patre, Filio, & Sp. Sancto: vel, In Nomen; nam Baptiſmo conſecramur Deo, quoniam ibi noſtra adoptio Chriſto per ſpiritum ſanctum ſancitur, either by invocation, or Devotion To God, in annot. major. in Matth. 28.19. and in many(3)(3)In carnem ſuam, Gal. 6.8. Ego puto foreign reſpondere foreign Hebraeorum, tertio caſui praepoſito, & finem ſeu ſcopum declarare. To that ſenſe upon chap. 3. ver. 23. & Eph. 2. ver. 21, 22. Baptizari in ejus nomen dicimur, cui nos per Baptiſmum dicamus ac conſecramus. id. ad Act. 19.3.Gal 6:8Eph 2:21Eph 2:22Acts 19:3 other places. The late Commentators on the Bible, 1645. In the Name, Gr. Into the name; by that rite initiating into the ſervice of one God in three perſons, and of depending for ſalvation upon Chriſt alone. Mr. Barnard of Sommerſet ſhire a little before, Baptized into the Name, Matth. 28.19. that is, To be dedicated or conſecrated unto it, in his Theſaurus Biblicus, printed 1644. Baptizari in ejus nomen (utpote Patris, Filii & Sp. Sancti, Matth. 28.19.) dicimur, cui nos per baptiſmum dicamus & conſecramus. We are baptized into his name, to whom we devote our ſelves; ſo Marlorate, in Enchirid. loc. com. pa. 60. Docete, &c. baptizantes in nomen patris, &c. Sic vertendum, non in Nomine. The truer verſion is INTO the Name; ſo Piſcator, in comment. ad Matt. 28.19. for which compare 1 Cor. 1.13. And a little after, Baptizari in nomen alicujus eſt illi conſecrari in cultum, To be baptized into any ones name is to be devoted to his ſervice: And hither was even Joſephus (4)(4)Lib. 4. de ritibus Baptiſmi. cap. 5. de Baptiſmi forma.Vicecomes driven at laſt after he had ranged far after the old Latine (his Canon, and that by the Trent Canons) and came home to dive into the ſure Originals. Doctor Hammond gives liberty, in the additionals to his practical Catechiſme; But lay aſide prejudice, and remove prepoſſeſſion, come home to the bottom of that Text he alleadges, the granted prepoſition, the nature of the buſineſs, and ſcope or p. 201purpoſe, A coincidence of ſo many inductives will ſoon perſwade which way a free judgement is to take, and where to ſettle; nor can a tractable mind but by help of that light is allowed, ſee it ſelf led from truth to truth, from preſumption of one truth, to aſſurance of another, by degrees to the place where we would be. This is full, clear and home, the other ſeems jejune and empty: This declares wherefore the thing is done, which is moſt conſiderable in every action, ſpeaks the end, and thereby makes the Rite it ſelf, a Sacrament of IN-ITIATION (which all preſume and uſe it for) I Baptize, ſaith the Miniſter, that is, by authority from above: So: but may it not be pertinently replyed, Whereunto? This ſatisfies: Into the name, faith, belief of Father, Son and Holy Ghoſt.

Nor is this very prepoſition and phraſe, (of like final import ſtill) leſs abuſed, in another place of this very Goſpel, chap. 18.20. Where two or three are gathered together in my name, there am I in the midſt of them. In my name, that is, by authority and power from me, or, with invocation of my name, ſay hundreds and thouſands, (from the ſame bottom of the old Latine truſted to) making uſe of the very words and ſyllables for direction of prayers, regulating of aſſemblies, calling, ordering, ruling, overruling, Synods, Councels, all Chriſtian Congregations; as if here were nothing plainer then a Commiſſion or authorization, and that could not but end well that had ſo happie beginning, as in Chriſts name: But here is no ſuch thing, no Commiſſion, no invocation, but foreign, For my name, or honor, or glory. Upon which occaſion ſtrange it were if Chriſt ſhould not aſſiſt, or but be ready to back his Miniſters, and further the work of his own ſervice. So he promiſes he will, and where his people meet, not refuſe to give them a meeting, If but two or three are gathered for ME, there am I in the midſt preſent. So not here neither any delegation, deputation, ſurrogation or ſubſtitution, but as far as purpoſe from power, and beginning from end, where many or few p. 202are for my name ('s ſake) there will I not fail to give a meeting: but this by the way.

To return. Plain I think it is now what we mean: as plain that the thing is the ſame here meant: the word, ſenſe, work, nature of the action lead all, not to invocation, or commiſſion, but (which have been the three interpretations) Admiſſion or Initiotiation. In which ſenſe, to look abroad, and this alone, this form would afford a neceſſary diſcriminating difference between this Baptiſme and that, or thoſe of other(1)(1)Adde, quum doctrinae prior datur locus, inter hoc myſterium & adulterinos gentium ritus, Quibus ſe in SUA ſacra initiant, verum ſtatui diſcrimen. Calvin. Harmon. evangel. pa. 683. Non enim is eſt qui donat legitimum Baptiſma, qui ſimpliciter ait, Domine, ſed qui nomen exprimit & rectam fidem habet. Ideoque ſalvator non quoviſmodo baptizandum praecepit ſed primùm dixit Docete: ac deinde Baptizate foreign in Nomen Patris, Filii & Sp. Sancti, ut ex doctrina recta fides oriretur, & cum fide perfectio Baptiſmatis adderetur. For others waſh alſo as well as we, &c. as hereafter Athanaſius contra Arrian. Orat. 3. tom. 1. pa. 414. Religions. Many have uſed this rite, it behoved they ſhould have difference, where could that difference better ariſe then in the form of adminiſtration? This form, and this alone holds out that difference, and in the preſent work in hand, perſpicuouſly, clearly, needfully, fully. I Baptize, ſays the(2)(2)Circumciduntur enim Saraceni & ſe in aquis currentibus abluunt in partibus ſc. corporis inferioribus, ut ſic quaſi quodam Baptiſmi Lavacro purificentur. Matth. pariſienſ. in Hiſtor. Angl. pa. 412. in Henr. 3. For farther ſimilitude it may be noted, that, as Chriſt our Meſſias by Jo. Baptiſt a Prieſt of the Law preceding, ſo Mahomet was baptized by Sergius a Chriſtian Monk, in Polydor. Virgil. de rerum inventoribus: lib. 7. cap. 8. Purchaſ. Pilgrim. lib. 3. cap. 3. Johan. Boem. lib. 2. cap. 11. & G. Sands's travels, lib. 1. pa. Though I take it to be no better then a currant miſtake, as well in tradition, as the later of thoſe Authors, in Nicholas de Nicholai (in his Oriental peregrenations) lib. 4. cap. 16. and many others, that Mahomet in favour of Chriſt and his Doctrine appointed, no Jew to be taken into his ſect unleſs firſt baptized, that is, Chriſtianed, nor into his Moſchite but by the only way previous and preparatory, Our Catholick Church: (Even as heretofore none went into the Temple of Honor but by the Temple of vertue in Pagan Rome, or into the Sanctuary of Holy Jeruſalem but by Solomons Porch, thoſe leading into theſe.) To have them baptized indeed he requires; I grant: But this no more to Chriſtianing, then waſhing the hands is neceſſary to prepare for ſupper, or the known threefold vow, to make a Dominican or a Franciſcan, which may as well ſpeak to a Carthuſian or a Benedictine, they all by this dore of threefold hard obligation entring into their ſeveral Cloiſters or Orders. Baptiſm indeed is Epicence and introductory to many, the manner or form alone can ſpecifie and bring home to any particulars, to Other or Ʋs: Which way I believe Mahomed nor any of his followers ever required or liked in any coming over towards them: the rite it ſelf might preſume as well for introductory to Perſee or Bannian as Hebrew, Mahumetane or Chriſtian. Though it be yet true enough, that the infidel deſires even Chriſtian Baptiſm for worldly ends, ſc. propter corporalem medicinam, as to obtain ſome bodily cure, whereof ſee the collections of Pet. Greg. Tholoſan. Syntagm. juris. lib. 2. cap. 4. ſect. 14. Mahumetane, p. 203(to begin at the hither end of time) and ſo does the(1)(1)We have it from the excellent obſervations of Mr. Herbert, in the publiſhed account of his late Travels, lib. 1. pa. 44, 45. Bannian, and ſo does the(2)(2)In the ſame Author, pa 52, 53. The manner is. As ſoon as the child is born, the Daroo (or Prieſt) is ſent for. He haſtens, and having calculated the Nativity, invents the name which the mother is after to impoſe. This d…ne, they haſten to the Eggaree or Temple, where the Prieſt puts a little pure water into the barque of a holy tree (Holme they call it) thence poures it upon the infant, and prays (therewith) it may be cleanſed from all impurity. At 7 years age it is confirmed by the Daroo, &c. Perſee, and I believe ſo did John Baptiſt, as well as the Chriſtian: But, whereunto? may it be well queſtioned, and that would eſſentiate the difference. I Baptize in the name of Machomet, would the former ſay? though this I do; No: but to difference mine from the Chriſtian, and all other ſects, into the faith of Machomet. And I Baptize, ſays the Perſians Daroo: what, in the name of (3)(3)Perhaps a corruption of the old name Zoroaſter, a great Maſter, and known ſo to have been of Religion in thoſe parts. Of him mention has been made enough in books formerly extant, as Ammian. Marcellinus, lib. 23. Pſellus, Patricius, Delrio, &c.Zertooſt, our Lawgiver? I believe in him indeed, but I baptize into the Zundevaſtaw, his Law given. And, I Baptize too, ſays the other Bramin (or Prieſt) to his beloved Bannian: But into the Shaſter, our Law or Religion, which hath more Emphaſis of ſpecification of the work, then In the name of our moſt holy and reverend Bremaw that taught us our Religion: (As the Son of Aaron might perhaps ſay, I Baptize into the Law of Moſes, whereto is reference, 1 Cor. 10.2. or foreign into the Moſt HOLY NAME. But now, I Baptize too (at laſt to come home to our ſelves) I do the ſame act, ſays the Miniſter of Jeſus Chriſt: What, in the name of my Prophet, or God? That I do, I could not do otherwiſe, but more; Into his name: ſc. into his holy doctrine, faith, religion, profeſſion: Hear me, heed me, I devote to HIM, Baptizing, as he taught, to lead into the name of p. 204Father, Son, and Holy Ghoſt. Which none of them will do, nor will I as they: which they abominate, I can as ill like of theirs: into which faith they would not be entred, nor I into what they believe: and as they would not have this NAME called(1)(1)Or ƲPON HIM, I allude to the exactneſs of the Jeruſalem Apoſtles ſpeech, in Ja. 2.7. by which it ſhould ſeem there was a kind of Invocation or calling of the name of Chriſt over or (down) upon the baptized, or diſmiſſed: Though if ſo, this Text of Matth. 28. hath nothing to do with it, whoſe words and meaning are much different. Do they not blaſpheme, ſays St. James, or traduce, or maligne, or revile that glorious or excellent NAME that is called upon over you? ('Tis not ſaid in Baptiſme, and may have been at diſmiſſion or other ſolemn occaſions.) Quod in-vocatum eſt ſuper vos, ſo Calvin and Beza, and the old Latine, which goes far, agreeable to the Greek and the Syriack; and in Engliſh, which is invocated upon you, ſo the Rhemiſts, affecting exactneſs, where it may be had: the very word that is uſed in the adviſe to Saul, Act. 22.16. Ariſe and be baptized, foreign, having called upon the name of the Lord. A hard phraſe, miſtranſlations make it eaſie: full of darkneſs, miſtakes clear it up to ſhew of light. There ſeems more in it and of a different nature from that appellation of Acts 11.26. Chriſtians from Chriſt, or is underſtood in Gen- 48.16. of Iſraelites from Iſrael, or in Eſa. 4.1. as H. Grotius has it upon the place, ſicut filii de parentum, faeminae de maritorum dicuntur nominibus, as children are named after their parents, women after their husbands. Compare with the Originals of Deut. 28.10. 2 Sam. 6.2. 1 King. 17.20, 21 Eſa. 63. laſt. Jer. 7.10, 11, 12, 14, 30. chap. 14.9. chap. 15.16. chap. 25.29. Dan. 9.18, 19. Amos 9 12. and mark well the Seventies tranſlations of thoſe places. In the new Teſtament light may be had 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.Matt 28Acts 22:16Acts 11:26Isa 4:1Deut 28:102 Sam 6:21 Kgs 17:201 Kgs 17:21Isa 63Jer 7:10Jer 7:11Jer 7:12Jer 7:14Jer 7:30Dan 9:18Dan 9:19Amos 9:12Acts 2:21Rom 10:13 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)(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.John 4:1 between us, that as Baptiſm or Sacramental ablution (ſo uſed and ſo eſteemed p. 205by us all) is to us ALL the(1)(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 foreign, as 'twere 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.Titus 3:5 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)(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. 10.1 Cor 10:2Gen 17 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)(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 p. 206by declaring the end: This makes a rite of(1)(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 ſho…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)(2)A nonnullis ideò ſignum initiale populi D…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. foreign, 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 its work, much in the ſenſe that a radical ſimple verbe varied to the conjugation Hiphil in the Hebrew, increaſes its ſignification to, To cauſe; ſo here, to cauſe IN-ITION.

But to look beyond our own time, theſe were of yeſterday(3)(3)Here take in (as between both) what a great Traveller hath left written ('tis not impertinent) of the River of Ganges: It belongs to what before as being of our times, it relates aptly to what follows, as ſhewing a Pagan-Eaſtern-belief and uſe of this rite, it both illuſtrates and confirms what was ſaid in the former Treatiſe of the Power believed, even naturally inherent in water for Mental purification, and it may be ſome wonder to hear of born again at the banks of Ganges, to find a Purification from ſin, and by water, believed there, in order to Aeternall life! The words ſhewing that belief, expectation, uſe, and faith are theſe. But returning to Bengala and the river of Ganges, you muſt underſtand that this River is holden and accounted of all the Indians to be a holy and bleſſed Water, and they doe certainly believe that ſuch as waſh and bathe themſelves therein, be they never ſo great ſinners, all their Sins are clean forgiven them, and that from thenceforth they are ſo clear and pure from ſin, as if they were new born again, and alſo that he that waſheth not himſelf therein cannot be Saved: For the which cauſe there is a moſt great and incredible reſort unto the ſame from all parts of India and the Eaſt-Countries in great Troops, where they uſe divers ſtrange Ceremonies and ſuperſtitions, moſt horrible to hear; for they doe moſt ſtedfaſtly believe that they ſhall thereby merit Eternall Life. Huighen van Linſchoten, in his Eaſtern Voyages, lib. 1. cap. 16. pag. 27. The River is thus reputed venerable by Bremaw (their great Prophet's) frequent reſort thither: Waſhing in it often, they ſuppoſe themſelves purified from ſin; Mr Herbert's Travels, pag 45. But it is not of yeſterday, or our days alone, that p. 207Baptiſm hath been known out of Chriſtendome: Rome and Greece have heard of its fame (perhaps from Jeruſalem, the famous treaſury of Truth: whence foreign is often repeated by(2)(2)As obſerved, and to this purpoſe, by Dr Hammond in his Power of the Keys, c. 6. ſect. 6. p. 133. Clemens of Alexandria, moſt Foraigners ſtole thence their Jewels) Its name and uſe was great long agoe, and ſo long agoe, and ſo far, and in that ſtate, before they were by a true faith ſanctified; All this handed over to us by credit of moſt credible intelligence. Jewry had their Baptiſmes, by the Epiſtle to the Hebrews, and ſo had Egipt, and ſo had Italy, and ſo had Greece, Perſia, and what Religion or Nation not? which we have light of, as well from the Chriſtian Fathers, as others; Them it may be proper enough my ſearch lay together, relying for the other upon references and citations.

And firſt, I have(3)(3)In a Manuſcript I had by me of a nameles Author, but wel learned. read that St Auguſtine ſhould ſay, That (as the Turks and other Mahumetans uſe Circumciſion for initiating men into their ſuperſtitions at this day, ſo) Anciently (ſaid the Book) did the Pagans make uſe of Water for introducing men to them, and for this referred to the 25 Chapter of St Auguſtines third Book againſt Creſconius. No ſuch thing doe I finde there, but p. 210in the ſecond Book againſt Creſconius, chap. 25. doe I find that which had this occaſion. In his(1)(1)Lib. 1. contra literas Petiliani, c. 9. tom. 7. p. 90. Books againſt Petilian he had mentioned ſome that were baptized in Temples of Idols, as it were, à mortuis, by thoſe that were Dead: This Creſconius took offence at, among other things, or perverted. He(2)(2)In the ſame Volume, p. 175. contra Creſc: Grammaticum. vindicates himſelf that his meaning was not, à mortuis; that is, by Dead men, but by their Gods in ſtate of Death, as neither in Heaven nor Earth, foraſmuch as that Temple-Idoll, Baptiſme, had its force, not from the Prieſts, which were but Miniſters thereof, but from the Gods in whoſe name it was given: as, upon the credit of(3)(3)In his annotations, upon the Evangeliſts, p. 515. on Mat. 28.19.Matt 28:19 H. Grotius, in his Books againſt the Donatiſts, In multis Idolorum ſacrilegiis ſacris baptizari homines perhibentur, In many of their no leſs ſacrilegious then Idolatrous ſacrifices men are ſaid to paſs through Baptiſm. But look abroad, and we ſhall have more, and more certainty, as well of before as after; begin at Higheſt. The Martyr(4)(4)Porrò, lavationem hanc cum audiſſent doemones per Prophetam promulgatam, ut & ingreſſuri in delubra eorum & acceſſuri ad illos, atque libationibus & adipis nidoribus offerendis operaturi ſeipſos aquae aſperſione luſtrarent, effecerunt, Apologet. 2. pag. 92. A part of that foundation whereupon Joſ: Vicecomes raiſed this conjecture: Meum judicium ſemper fuit multa in Religionem noſtram derivaſſe, quae ipſi Idolorum cultores antea obſervabant. Cum enim vaferrimus humani generis hoſtis audiſſet Dei immortalis interpretes atque internuncios coeleſtia nobis arcana aperuiſſe, at que ad Eccleſia ritus & caeremonias ſalutaribus diſciplinis & futurorum predicatione informaſſe, prae inſito fallendi ſtudio, ſuis cultoribus ut eadem praeſtarent facili momento perſuafit; De antiq. ritibus Bapt. lib. 1. cap. 17. Juſtine having ſpoken of a kinde of Chriſtian Baptiſm, In the Name of the Parent of all things, and of Jeſus Chriſt who ſuffered under Pontius Pilate, and the Holy Ghoſt who ſpake by the Prophets, (but with Invocation I confeſs and ſupernomination of thoſe(5)(5)A ſtrange uſe he confeſſeth of one of which, in the beginning of his firſt Apologie, p. 45. Per NOMEN Jeſu Chriſti ſub Pontio Pilato crucifixi adjurantes ſanarunt, &c. I wonder when I uſe to meet with ſuch paſſages, and yet they are not to be denyed to be in the Ancients; Many: All the operations of my ſoul can drive it, no farther then, ſuch Wonder! Names, no more) This waſhing when the Devill heard proclaimed by the Prophet (underſtand Eſa. 1.16. Lavamini, mundi eſtote, &c. alledged before) they then brought it to paſs (ſaith he) that as many as entred their ſacred myſteries, and came over to them, or were to offer Incenſe, p. 211&c. ſhould purifie themſelves by ſprinkling of Water. To which initiation of the Church he is likewiſe thought to allude in his mention of the other ceremonies about two leaves after: and in thoſe Initia (1)(1)Hiſtrionatu pari neſcio quis Mithra prophanavit Evangelicae fidei noſtrae ſacra. Non aliter enim Chriſtiani ſuo Chriſto nomen dabant, quam ſuo Mithrae Milites initiabantur, hoc eſt ſe dedicabant ſeu conſecrabantur, &c. Pamell. in adnotat. ad Tertullian, de Praeſcript. cap. 40. num. 242.Mithrae, in his Dialogue with Trypho the Jew, pa. 296. (from the Prophet Eſay his Aqua—fidelis, cap. 33.) And yet again, in pag. 304. Tertullian is next and very pl…in: The (2)(2)Tingit & ipſe (Diabolus) quoſdam uti que credentes, et fideles ſuos expoſitionem (or depoſitionem) delictorum de lavacro repromittit. Et, ſi adhuc memini (or, as ſome read, & ſic adhuc initia…) Mithra ſignat Illic in frontibus milites ſuos. De praeſcription. haeret. cap. 40.Devill dips alſo his believers and proſelytes, promiſing them thus remiſsion of ſin: and, If I well remember, (3)(3)Mithrae cultus Sacramenta Chriſtianae religionis imitabatur, tingendo, ſignando in frontibus, panis oblationem celebrando, reſurrectionis imaginem inducendo, denique coronando ſuos ſub gladio. Atque ſic initiati Mithrae milites dicebantur, B. Rhenanus, in annot. ad lib. 1. Tertul. adverſ. Marcion.Mithra ſignes Diſciples in their foreheads. And treating purpoſely of Baptiſm (our Baptiſm) afterward;(4)(4)Nam & ſacris quibuſdam per lavacrum initiantur (nationes extraneae) Iſidis alicujus aut Mithrae, Lib. de Baptiſmo, cap. 5. pag. 257. Certè ludis Apollinaribus & Eleuſiniis (or Peluſiis) tinguntur; idque ſe in regenerationem & impunitatem perjuriorum ſuorum agere praeſumunt. —Quo agnito hic quo que ſtudium Diaboli cognoſcimus, res DEI aemulantis cum & ipſe Baptiſmum in ſuis exercet, id. in ſequent. For by ſome ſacred luſtrations, as of Iſis or Mithra are Foraigners admitted or initiated: And ſoon after, In Apollo's games, and ſome other, men dip, and they preſume it to be for Regeneration and remiſsion of ſins. Strange Doctrine! to be found out of Chriſtendome! And yet ſoon after; Whereby, we learn the Devils ſedulity, who imitates the works of God, and leaves not Baptiſm unpractiſed: Which way alſo many other paſſages are conſiderable in his firſt Book againſt Marcion, eſpecially Chap. 23. The Devill, ſayes one, is Gods ape, and he apiſhly imitateth the things of God; his works, wonders, orders, inſtitutions; and p. 212transfers them to the ſervice of Idols, that ſo he may ſeem to be the friend and familiar of God, or rather indeed to be God, to whom ſuch ſervice is due and appertaineth, to take in by the way that not impertinent obſervation of a great(1)(1)Bp. Montague, in his Acts and Monuments, chap. 3. ſ…c. 59. pa. 203. Scholar, and he gives hereof there inſtances enough, in Sacrifices, Oblations, Tithes, Firſt fruits, Sanctifications, Excommunications, Expiations, Luſtrations, &c. To which many more may be added out of Walafridus Strabo, in his book de rebus Eccleſiaſticis, the ſecond Chapter.

Proceed in our way to grave and profound Athanaſius, who diſcourſing againſt the Arrians of our Baptiſme, that both ſhews our faith, and initiates there-INTO (for that is his words import, ſo to Enter) ranging abroad, he comes to tell, that (2)(2)Certè aliae etiam haereſes, eaeque numero non exiguae, n…mine tenus ritum iſtum pronunciant, ſed non recté ſentientes, ut dictum eſt, neque ſanam fidem retinentes, inutilem poſſident aquam, quam impertiunt; nimirum numine & religione deſtitutam: adeo ut qui ab illis adſpergantur, ſordeſcant potius prava religione, quam redimantur. Oration: 3 contra Arrianos. tom. 1. pa. 413.other ſects, and thoſe not few, make uſe of the ſame rite in Name, but with their (3)(3)Ut ſuperſtitio omnia Dei opera praepoſterè aemulatur, ſtulti homines varia Sacramenta fabricant pro ſuo arbitrio: ſed quia non ſubeſt verbum, tanquam anima, inanes ſunt ac luſoriae umbrae. Calvin. Harmon. Evangel. pa. 683.erroneous opinions they have no more but ſimple water, and that in ſtead of waſhing, defiles them. Saint Ambroſe next, …here are many kindes of Baptiſmes indeed (4)(4)Lib. 2. de Sacramentis. cap. 1. tom. 4. p. 169.ſaith he, and yet the Apoſtle avers there is but one Baptiſme: Therefore the Heathon have Baptiſmes which are upon the matter no Baptiſmes. Lavacra ſunt, baptiſmata eſſe non poſſunt. Caro lavatur, non culpa diluitur, imò in illo lavacro contrahitur. The Body is waſhed, the offence not waſhed off, but rather p. 213contracted and drawn on. His good ſon St. Augustine we had before, whoſe coaevall St. Jerome leaves us not altogether without witneſs. In his(5)(5)Multa que ſunt lavacra quae ethnici in ſuis myſteriis & haeretici p…llicentur, led non lavant in ſalutem. Propterea additum eſt: & in aqua non es lotus in ſalutem. Commentar. lib. 4. in Ezechiel. 16. tom. 4. pa. 369. C.Ezek 16 Commentaries on Ezekiel, ſpeaking of our Baptiſmall water, from that There Jeruſalem was not waſhed. There are many waſhings, ſaith he, like ours typified there, which Heathen and Hereticks make much promiſe of, but they waſh not unto cleanneſs, as that does. Of the meaning whereof I the leſs fear miſtaking, becauſe the(6)(6)Lombard: ſentent: lib. 4. diſtinct. 4. Maſter of the Sentences hath ſince made uſe of it to prove, that a man may receive Sacramentum, and yet not rem Sacramenti; the Element, but not the Sacrament, which he there avouches St. Ierome to have allowed Pagans, without any grace of ſanctification; which muſt be granted they had not. And yet not ſo, ſay I. True: they had no ſanctification, but they had no Sacrament, for they had onelyonly water and their forms, which can never make a Sacrament; and ſo no argument that a true Sacrament may go without the grace of the Sacrament. Epiphanius may be taken in for his(7)(7)In haereſ. 34. Marcoſior. cap. 20. pag. vid. etiam Irenaeum adverſus haereſes, lib. 1. cap. 18. Marcoſians; for they were ſcarce Chriſtians: yet they uſed ſomwhat neer of kin to ours; for vvater and waſhing, for initiation, this is certain they had, and ſo made believers theirs, by redeeming them from the world. Laſtly, and the great Critick Tho. Demſter touches at a foreign, or previous luſtration among the myſteries of Bacchus, in his inlargement of Roſinus's Antiquities, lib. 2. cap. 11.

p. 214As to thoſe that alledge others, & without the pale of Chriſtian, the learned(7)(7)In his Annotations on Mat. 28.19. pag. 515. Supra oſtendimus apud Judaeos moris fuiſſe, ut baptizarentur qui ſe à falſorum Deorum cultu ad cultum unius DEI convertel an…. Sed apud gentes etiam profanas uſurparum antiquitus fuit, ut qui initiari vellent, prius toto corpore abluerentur, haud dubiè eo ipſo teſtan…es propoſitum innocentiae. Nam ejus propoſiti ſponſionem ab iis myſtagogi exigebant, ut Libanius docet & Lampridius.Matt 28:19 Grotius produces many, Libanius, Lampridius, Homer, &c. Beſides Clemens of Alexandria: our moſt learned Mr. Selden, ſundry other, Heſychius, Apuleius, Nonnus, &c. Beſides our Tertullian (the words are worthy reading in either) and they that are throughly acquainted vvith Athens, and Rome Pagane, the Waſhing, Luſtrations, Februations, &c. of them and other Gentiles abroad; or have leiſure, opportunity, means, books, to ſearch, may I beleeve yet add many more; as out of Alexander ab Alexandro, Carolus Sigonius, Caelius Rodiginus, &c. chiefly from Gyraldus his Syntagma de Diis gentium, about the 17 chapter.

But theſe may be enough to make good what I undertook, that as vvell in ours, as elder times, baptizing hath been known and uſed vvithout and beyond Chriſtendom, may do now, and many Religions have heretofore thus entred into their ſeverall vvays, ſome of vvhichwhich vvere poſſibly on foot in our Saviours time, from all which it behoved his Baptiſme ſhould differ, and in this vvay it is expreſſed to differ, and difference from them all and ſingular. Some glance or offer whitherward the other in interpretation may chance hold forth, for none of them vvill or vvould invoke our Trinity, or act from it, but they come not home to faſten the difference full and clear vvhere it ought, in the nature of the thing, vvhichwhich is to be a ſacrament of innovation or admiſſion to vvhom or vvhatſoever, nor in the vvay of adminiſtration to expreſs a purpoſed and preſent entry INTO this or that, which is the thing in hand. As if it were ſaid, what ever others p. 215do or mean, this admits & enters into Chriſts Church: Into what Colledg or Society ſoever ſacra ſacrilega vvould them lead; this brings unto the Congregation of Beleevers, the Church of the firſt-born, a fellowſhip with all Chriſtian ſouls: of what profeſſion ſoever of truth they ſtand at the door to let in, this gives admiſſion TO the Name (faith, religion, profeſſion) of that which none of them will allow, or not defy, Father, Son, and holy Ghoſt. Strange words! vvhichwhich they would abhorre, as we defie the Divell and all his works: In the nature of a charm, vvhichwhich they might not come neer, or as abominable as an Idoll; but we reverence and caſt our ſouls upon vvhat we derive from them; to Us there is bound up in them all our comfort and hopes for this and the next life, and vve are ſolemnly entring into the Porch of thoſe rich poſſeſſions, by them, vvill bring us further to eternall life.

Some one may perhaps ſay, Theſe are things diſtant from us both in time and place, & yet farther from vvhere we would be in the heart of religion, ſhew us if you can, them or the like from the Scripture; that book of God vve vvill beleeve, the reſt of the vvorld is large and vvide, contract thither and we vvill hearken to you.

Good: Who hath appealed unto Caeſar, unto Caeſar let him go. Let this holy Scripture, vvhichwhich Chriſt hath bid us Search, be the Umpire and Rule, the ſole and ſupreme Judge and Oracle from whoſe laſt and definitive ſentence in this caſe ſhall lye no appeal.

p. 216There is firſt our preſent(1)(1)Nemo certè inſiciari poterit baptizari debere jux…a Chriſti inſtitutum in Nomen Patris, Filii, &c. Caſſ…nder in append. de Spir. Sancto invocando, pa. 298. Nec enim diſputamus quomodo haec verba intelligi poſſunt; ſed quomodo debeant. Debent autem eo intelligi ſenſu quo à Chriſto dicta ſunt, non quem ſibi animo quiſque finxerit. Maldonat. in loc. And ſo far reſolute, well: Though he warp to In Nomine, which Chr: nor meant, nor ſaid. Text to be heeded, vvhichwhich for the thing in queſtion (let be heeded alſo) ſpeaks full, home, clear and indubitable: And this one worth many, if there vvere many other texts or reaſons, to contradict; becauſe it is the firſt originall ſcaled Patent and Commiſſion in this caſe for the Officers of the moſt High to do as they may ever after juſtifie. Other examples in practice, or other places in tranſcription, or conjectures by derivation, might perhaps give ſhew of other things, But againſt them all this one would hold up the Buckler, and make good the ground (how many ſoever) for baptize INTO.

I am not ignorant, I ſhould have noted, but have in part intimated before, how commonly Tranſlators have both uſed and rendred this Text otherwiſe, even thoſe of faireſt note and greateſt reverence, the whole body of the(2)(2)Ambr. lib. 1. de fide, cap. 1, 2. lib. 1. de Sp. Sancto, cap. 14. & lib. 2 cap. 10. lib. de inſtitut. Virginis, c. 10. &c. I was going on to have muſtered the reſt, but the places are ſo obvious and numberleſſe, that as he that runs may read, ſo he that begins can hardly tell where to finde an end. I confeſſe enough, the whole ſtream to run this way. Latine Fathers at leaſt, beſides others, as Cyprian, Ierom, Ambroſe, Augustine, Leo, Fulgentius, Hilary, Lombard, Aquinas, Calvin, Bellarmine: and who not? But againſt them all our affirmative of that queſtion in the Schools, An ſoli (3)(3)Ut enim veterum librorum fides de Hebraeis voluminibus examinanda eſt, ita novorum, Graeci ſermonis normam deſiderat, Hieron. Epiſt. 28. ad Lucinium, taken after into the Decree. Diſtinct. 9. c. 6. Et eſt hic argumentum quod quantumcumque authenticum ſit aliquod inſtrumentum, ſi tamen de ipſa aliquid in dubium revocetur, ſemper exhibendum ſit illud à quo originem ducit, ut diſtinct. 76. cap. Jejunium, and other places. Gloſs. Graeci, ad diſtinct. 9. c. 6.fontes Scripturarum ſint authentici? is armor of proof to repell and keep off what ever in Tranſlation, or Logicall probability can be brought in oppoſition or contradiction. p. 217Beſides the counterpoiſe of tradition of the(4)(4)As Juſtin Martyr, in exp ſit. fidei, de recta invocat. pa. 376. Antiochus Monach-H…mil. 1. de fide in Biblioth. pat. tom. 1. pa. 1028. and infinite others, as well in their caſuall allegations of the Text, as (how it could be otherwiſe without manifeſt corruption of) the Text it ſelf. Greek Fathers, and ſome Councels as univocally ſtanding forth on the contrary part: And as to Tranſlation 'tis onelyonly INTO can give the originall, truth, emphaſis, and buſineſs. And laſtly, ſo alſo (beſide other formerly touched upon by occaſion) divers(5)(5)As Calvin in inſtitut. lib. 1. cap. 13. ſect. 16. &, In Patris, Filii & Sp. Sancti Nomen baptizamur, in Comment. ad 1 Cor. 1.13. And Brentius, Hoc autem nihil aliud eſt (ſpeaking on this Text) quam baptizare Ordinatione, mandato & vice Patris, Filii eſt Sp. Sancti, ac per Baptiſmum IN NOMEN Domini, hoc eſt in haereditatem & proprietatem omnium divinorum bonorum, quae per Chriſtum parta ſunt, inaugurare, Homil. 23. in Luc. 3. And a little after, Juſſit Apoſtolos baptizare in Nomine, ſive IN NOMEN Pat: Fil: & Sp: Sanct: Nimirum ſignificans, quod qui baptizatur ſanctificetur per Baptiſmum ad communionem omnium bonorum DEI & recipiatur IN NOMEN, hoc eſt, in gratiam, miſericordiam potentiam & Majeſtatem DEI Patris. &c. But, it muſt be confeſſed, theſe (and other) wavered and were inconſtant. That truth which daſhed in their faces, ſtayed not, to make any fair and kindly impreſſion in their ſouls. The glimpſes of light ſoon gave place to prevailing darkneſs, and (without offence be it ſpoken) Error.1 Cor 1:13Luke 3 Latines have tranſlated.

But look abroad; This was the foundation and undeniably thus, Conſider we what was after builded in following Scripture beliefe or practiſe. Saint Luke hath a parentheſis delivering clearly the form of Baptiſm as to this part, by this occaſion, that the Samaritans had not by it received the holy Ghoſt, onelyonly (ſaith he) they had been baptized (1)(1)Tranſlated by Beza IN NOMEN Jeſu, in Tremellius's Bible, and ſo by Calvin, as alledged by Marlorate on the place, Acts 8.16Acts 8:16foreign, into the Name of the Lord, that God they beleeved) for other, likely, then baptized unto their Gods which were but Idols, but the Samaritans had been cleanſed into the LORDS Name. After, when there was doubt of the(2)(2)Acts 19.3, 4, &c.Acts 19:3Acts 19:4 Epheſians, who, it ſeems, having yet been baptized too, had not received the holy Ghoſt, queſtion is made, p. 218(3)(3)Qua igitur doctrina imb…ti & initiati eſtis? Beza ad loc.foreign? Whereunto, or whereinto then were ye baptized? They anſwer,(4)(4)Baptizari in Johannis Baptiſma ſignifica… profiteri doctrinam quam praedicabat & ſigillo Baptiſmi obſignabat, & baptiſmo adhibito eam amplecti. Scharp. Symphon. par. 2. Epoch. 2. loc. 30 pag. 378. Quum igitur hoc ignoretis (ſc. concerning the holy Ghoſt there mentioned) quaero, In Quid ſitis baptizati, id eſt, in quam doctrinam ſive Religionem? in cujus doctrinae Religioniſve obſignationem? Piſcator Schol. in Acts 19.1.Acts 19:1 Into Iohns Baptiſme, the ſame prepoſition and caſe again) when it proved that was not enough, let more be done, & it was, the text ſaith for the form) they were baptized. (5)(5)In Nomen Domini Jeſu, Beza. In Nomen Domini noſtri Jeſhua Chriſti, Tremellius, from the Syriack.in To the Name of the LORD JESU, foreign, &c. Some other places are commonly interpreted as tropical or alluſive, and there may be ſome trope folded up in them, or morall or doctrinall ſignification made way for in their hiſtoricall declarations or argumentations. But the texts themſelves are for the main ſuch, that is, plainly hiſtoricall, or ſimply declarative in commemoration or admonition of what was, o… was to be done. As in Rom. 6.3.(6)(6)Quicunque in Chriſtum Jeſum tincti ſumus, in mortem ejus tincti ſumus, Tertullian de reſurrectione carnis, cap. 47. qu. d. Paulus. Per baptiſmum eſtis inſerti in Chriſtum, quaſi rami in novam arborem, & ſacti eſtis de corpore ejus, Cornel. à Lap. ad loc. Baptiſmus igitur datur foreign in mortem. Jeſu, Clem: Conſtitu…. …ib. 3. cap. 16. As alleadged by Chamier: in his Fanſtrat. Cathol. 4.4, 11, 25. Know ye not that as many as were baptized INTO Jeſus Christ, were baptized INTO his death (in reference whereto there is as well in the Apoſtles Canons as in other accounts of eldeſt times ſuch a form upon record as uſed, ſome did baptize into Chriſts death. And Gal. 3.7. As many as were baptized INTO Chriſt, foreign, have put on Chriſt. In both which we have the ſame caſe, compoſition, conſtruction, tranſlation, (either is or ſhould be) and all of finall import what the buſineſs of that word tended TO: ſc. plain intimation, or open expreſſion what was meant the work of that work, an inciſion, or inoculation p. 219into Chriſts(7)(7)We are baptized into one body of the Church, that we might well agree with all the Members, &c. Confeſſ. Helvet. poſter. cap. 20. Scimus enim Deum teſtari nobis adoptionis ſuae gratiam hoc ſigno, quia non inſerit in corpus Filii ſui, ut nos in grege ſuo cenſeat, Calvin. Harmon. Evangel. pag. 683.—Nos in ſuam eccleſiam cooptans, & inferens in corpus Filii ſui, Id. in Commentar. ad Tit. 3.5. Whence in the Thanksgiving after dipping or ſprinkling, We yeeld thee hearty thanks, moſt mercifull Father, that it hath pleaſed thee to regenerate this Infant by thy ho y Spirit, —and to incorporate him into thy holy Congregation. Ad hoc Baptiſmus valet ut baptizati Chriſto incorporentur, & membra ejus habeantur, De Conſecrat: diſt. 4. c. Ad hoc. Out of St Auguſtine.Titus 3:5 myſticall Body; which very word of Corporation and Baptiſm leading thereto, we have together in one place elſewhere, For by one Spirit were we all baptized INTO one Body, whether Jews or Gentiles, Bond or Free, 1 Cor. 12.13. If we look back into the beginning of that(8)(8)1 Cor. 1.9, 10, 11.1 Cor 1:91 Cor 1:101 Cor 1:11 Book, we ſhall there find this body both at unity in it ſelf, as it ſhould, and after miſerably broken into many fractions by faction, what ſo like to do it as Baptiſme, and this way of Baptiſme into ſeverall ways, that one ſpake to one thing, another to another, one led this Way, another that? God is faithfull, ſaith the Apoſtle, beginning his argument, by whom ye were called and moulded by degrees into one holy Communion or Church fellowſhip; which I would might be continued. But it is declared unto me there have been partitions. How? What was that could formalize the difference? or divide you that you might continue divided? Had you ſeverall Baptiſmes? This might do the thing: for nothing more effectually or irreconcileably divides, then to be entred and engaged hereby ſeverall ways. But this not. For though ye ſay, One of Paul another of Apollo, another of Peter, another of Chriſt; Christ was not ſo divided, nor Paul crucified; p. 220nor any baptized (9)(9)An in Nomen Pauli bapt zati eſtis? ſc. Nos Chriſtiani denominandi ſumus non à Doctoribus ſeu Miniſtris, ſed à ſolo Chriſto capite & Domino noſtro, in cujus Nomen, hoc eſt, cultum baptizati ſumus. Qui ab Eccleſiae doctoribus, quantumvis excellentiſſimis ſe denominant, eos tanquam Idola ſacrilegè venerantur, & pro Idololatris ſunt habendi, Paſor. Lexicon. Gr. Lat. pa. 133. in vocab. foreign. Non dixit, nunquid Paulus vos baptizavit? (baptizavit enim multos; for ſome the Text is clear) ſed haec non erat queſtio, à quonam baptizati eſſent? foreign, ſed in cujus. Nomen baptizati eſſent? Nam quoniam haec erat cauſa ſchiſmatis, quod vocarentur ab iis qui baptizarant hoc quoque corrigit, dicens, foreign, nunquid in Nomen Pauli baptizati eſtis? Ne dixeris enim, inquit, Quis baptizavit? foreign, ſed in cujus Nomen? Non enim baptizans, ſed invocatus ad baptiſma quaeritur, Chryſoſt. Homil. 3. in 1 ad Corinth. tom. 5. pa: 22. Alii ſic exponunt, num per baptiſmum aſſcripti eſtis in Nomen meum, ut Pauliani diceremini, tanquam accepto Pauli baptiſmo? —Hic ſenſus eſt in Graecorum commentariis, & Graeco textui & iis quae ſequuntur accommodatius eſt. Eſtius in Comment. ad loc.INTO the name of Paul, or any other. As to me, I thank God, I baptized none of you at all (ſave Criſpus and Gaius) to give the leaſt occaſion that any might ſay I had made over any by that parting rite(10)(10)Graecè eſt, foreign, in Nomen meum baptizavi: ſc. ne quis calumnietur & dicat, quod vos baptizando tranſcripſerim in Nomen meum, & de me Paulianos (as there was after Paulianiſtae, for another reaſon) tanquam meo baptiſmo ſanctificatos, Joan. Menochius, in annotat. in Bib. magn. ad hunc loc. That is, hee had not cauſed them in their Baptiſme to devote or addict themſelves to him as their Maſter. Mr Tombes's Examen, &c. againſt Poedobaptiſme, par. 3. ſect. 1. Baptizari in Nomine alicujus ſignificat, Nos ei per Baptiſmum dicare in cujus Nomen baptizati ſumus. Ideò rectè Paulus, 1 Corinth. 1. negat ſe in Nomen ſuam quenquam baptizaſſe, Scharp. in Symphon. ubi ſupra. Multi quidem ſic exponunt, Nequis veſtram in Baptiſmo ſanctificationem aſſcribat virtuti ac merito meo; quaſi pro merito baptizantis, &c. Ita ferè Latini. Aliter & graecae lectioni congruentius— Nequis me calumnietur & dicat, quod vos baptizando transſcripſerim in Nomen meum, ac de me Paulianos vocari voluerim, tanquam meo nomini ſanctificatos, Eſtius in Comment. ad loc. Baptizari in ejus Nomen (utpote Patris, Filii, &c. Matth. 28.19.) dicimur, cui nos per baptiſmum dicamus & conſecramus. Quamobrem rectè negat Apoſtolus, 1 Corinth. 1:13, 15. quenquam Corinthiorum in Nomen ſuum baptizatum fuiſſe, Marlorat. Enchirid. in vocab. Baptiſma. — Was either Luther or Calvin crucified for you? or were ye baptized into the Name either of Luther or Calvin, or any other man? That any of you ſhould ſay, &c. So Dr Saunderſon Comments on this Text, in his Sermon on 1. Pet. 2.16. pa. 18.1 Cor 1Matt 28:191 Cor 1:131 Cor 1:151 Pet 2:16 INTO mine own Name ſtil. For I was ſent about ſomwhat elſe, ſcil. to preach, &c. This is the ſum of that diſcourſe, and in two places the ſame Praepoſition, Caſe and Conſtruction that was before, ſcil. That the work of this rite p. 221is to lead INTO. Into one Body▪ as before, or as here, Into one Communion or fellowſhip (ſo long as there was foreign, as Epheſ. 4.5.) But when this was parted there followed diviſion into this or that. I thank God! gave not the occaſion by frequent Baptiſmes, leſt any ſhould ſay, I baptized into mine own name. Where Beza is exact again. In Nomen Pauli, verſ. 13. which he ſays was borrowed from the like in Matth. 28.19. and In nomen meum, verſe 15. Of the convenience whereof Tremellius it ſeems convinced, was fain to put it into his margent with words of the ſame purport, In nomen meum, that is, to draw Diſciples after me. And Calvin who both reads and comments upon the place accordingly, frequently uſing this phraſe; as likewiſe he does writing upon 1 Cor. 10.2. And(11)(11)Symphon. Prophet. & Apoſtolorum, pa…. 2. Epoch. 2. loc. 206. pa. 345 Scharpius whoſe uſe is the ſame of both places. And laſtly, Cornelius à Lapide; to whom though the old Latine lay in his way to divert him and others of his perſwaſion from a true text; yet at laſt he(12)(12)Nota. Baptizari in Chriſti nomine, idem eſt, quod in invocatione profeſſione, virtute, merito & baptiſmo Chriſti baptizari; ac conſequenter in nomen Chriſti transſcribi (but that conſequence let himſelf look to) ut à Chriſto dicamur Chriſtiani, non Pauliani vel Apolliniani; Ita Graeci Commentat. in 1 Cor. 1.13. pa 202.1 Cor 1:13 comes about to end in a Tranſlation INTO Chriſt, intended by the work, which is that and all we contend for. And is of moment worthy contention: for even a quiet man wil ſtrive for a Pearl or a Diamond, though he paſs over trifles & greater toys; and the very filings of gold are pretious, more then which are of value the ſyllables of Scriptures. From which truer conſtruction heeded, and the ſenſe thus reſtored, Note we may 2 things, 1. The very text redeemed from thoſe abſurd, various and darkning expoſitions (for they have been no other or better) wherewith the Latine Fathers and others had rendred it perplexed; who generally p. 222urge it ſo as the moſt Emphaticall words loſe all their ſtrength and vigor, becoming onelyonly dark & idle impertinencies, inſtead of adding intended elegancy; ſcarſe of ſenſe, ſure of no uſe. I have obſerved many; thou (Reader) mayſt have more, perhaps ſome hundreds at leaſt in all, where this moſt ſignificant and pithy phraſe is neer wholly loſt; thus redeemed from barreneſs and unuſefulneſs, to much ſignification and ſenſe, and former want of matter recompenſed with apparent life and Emphaſis. 2. Hereby falls to the ground that which the Grecian Churches made and continue a weak and needleſs reaſon of their ſeparation from the Latine in matter of this form of Baptiſme, ſuffering none of theirs to declare in the firſt perſon, as we,(13)(13)Graeci dicunt, baptizetur iſte ſervus Chriſti. Scot. Reportationes in Sent. 4. diſt. 3 quaeſt. 2. Vide etiam Jacob. Tirin. in annotationibus ad 1 Timoth. 1.16. Scot. in ſentent. lib 4. diſtinct. 3. quaeſt. 2. De ſecund. Th. Aquin. part 3 quaeſt. 66 artic. 5. ad. 1. & Vaſqu. in par. 3. Thom. diſput. 142. c. 2. n. 15.1 Tim 1:16 I baptize, &c. but in the third perſon leaving things at large, N. ſuch a one is baptized thus or thus; becauſe in ſeverall names, I. ſuch a one, and I. ſuch a one, did here in the Corinthians ſow the ſeeds of diviſion, and mutually waſting Separation. But hereto, 1. Vaſquez hath well(14)(14)Cap eod. num. 23, 24. obſerved, Thoſe Factions did not ariſe here from any (by the text) likely power or authority ſuppoſed to be in thoſe Baptizers to adminiſter in their own names that the Factions thence emergent ſhould give the Grecians warning to take heed of the like in their like cauſe. 2. Truly to ſpeak, here was no ſuch thing, no acting In any ones name, but INTO this or that (if the words uſed by the holy Ghoſt may be thought to give us his mind, or ought to frame ours) which was the right way to formalize and diverſify into laſting factions: Not the difference of Miniſters, but their different miniſtrations; p. 223Not the beginning of an action, but the end (firſt aimed at) giving it ſpecification; not the perſon from whom, in whoſe name (of which here was none) but INTO Whom, or What, being that which was apt to make Sects, and did it here. But this by the way: and not far from, wherein we were going. If Scripture may be Judge, I hope now we ſee what we are to truſt to in the caſe under contention: If that may over-rule, or reaſon beare ſway, the ſcope of the buſineſs rule the action, or due manner of adminiſtration give law to the words, theſe All conſpire and meet to make the injoyned form of adminiſtration ſpeak out the Sacrament to be it ſelf, and a rite of Regeneration Into new ſtate or life, whereby due partakers are(2)(2)We aſſured y believe, that by Baptiſm we are ingraffed into Chriſt Jeſus, Confeſſ. of Scotland, of 1581. It was given to us to teſtifie our adoption, becauſe that therin we are ingraffed into Chriſts body, Artic. 25. of the French confeſſion. graffed into the Church, as is the expreſſion of the 27 Article of the Church of England, and the Miniſter does not, ought not ſo much invoke any Name, or profeſſe to act in any Name, as declare the end of the Action (moſt conſiderable in every action) by ſtanding forth and ſaying, Now I make a Chriſtian, Now I take a periſhing ſoule into the Ark, Now I reach in a wandering ſheep to ſafety and priviledge of Chriſts fold: This party I devote from all the world to HIM, as I expreſs meaning, and baptizing him INTO the Name of the Father, Son, and holy Ghoſt.

And this declaration of intention enough: what needs any more? It might be ſuperfluous to alledge authority, or multiply words of Power upon every occaſion. Hic in terris (to uſe the words of(3)(3)Bella…m. de Sacramen…o Poenit. lib. 2. cap. 2. one thought himſelf very Learned) cum famulus aliquid agit quod non poteſt niſi juſſu Domini p. 224(& non est ſtultus) omnes intelligunt eum habere mandatum, etiamſi is non dicit ſe habere mandatum: Ut ſi lictores capiant aliquem magnum virum in medio foro, aut ſi viatores indicant Senatoribus tali die habendum Senatum, &c. When a ſervant does that he cannot doe without his Maſters order, he is ſuppoſed to have it even when he does not alledge it, (if he be Maſter of his own reaſon) as in arreſts, citations, &c. As with us a Steward may admit a Tenant, or do an act in Court, and yet not ſay I doe it by vertue of my Patent from A. B. the Lord; it is ſufficient he has his Patent by him to produce upon occaſion; or a Juſtice of Peace impriſon, diſcharge, baile, retain, or doe any act within the compaſs of his Aſsignavimus, binding, and yet not alledge that authority for every thing he could not doe without it, or indict himſelf a Juſtice at every word In his Majeſties Name, for what he ſtill does, and could not do But in that Name. Quod ſubintelligitur non deeſt: in many things it behooveth there be a ſuppreſſion of what is, but is underſtood, elſe expreſſions muſt multiply to infinite, and there had need be almoſt Words without end.

Twice yet, to confeſſe all at once, there ſeems in Scripture variation: Once, where(1)(1)Act. 2.38. Ʋpon which place Bucan. Quod Apoſtoli leguntur baptizaſſe in Nomine vel in Nom…n Domini & Chriſti, vel in ſynechdochicè dicitur, ut vult Ambroſius: vel in Nomine, hoc eſt ex Nomine vel ex juſſu Chriſti, id eſt, ut ille praeceperat, ut Nomen ſaepe pro Mandato accipitur: vel terminus ad quem, id eſt, finis & ſcopus vel effectum baptiſmi, non autem forma Baptiſmi ſignificatur: ut ſit ſenſus, baptizaſſe eos in Nomen & profeſſionem ſeu etiam mortem Chriſti, & incorporaſſe Chriſto per Baptiſmum; & huic tanquam mediatori Chriſtianos conſecraviſſe & obſignaviſſe ſub formula baptiſmi conſueta, Catech. l. 47. ſect. 20. In this laſt Beza accords, tranſlating the Text by In Nomen, obſerving well and truly; Deeſt tamen hoc membrum apud Syrum interpretem: which is true, as may appear by examining. St Chryſoſtome made ſo bold as to alter the Text, with like liberty as others have uſed about the Commiſſion. Poenitentiam agite & baptizetur unuſquiſque veſtrum foreign, in Homil. 21. ad populum Antioch. tom. 1. pag. 239.Acts 2:38 St Peter p. 225counſels his troubled Diſciples to appeaſe their raging minds by being baptized, foreign, in (by or with) the name of the Lord Jeſu. And where he gives order the believing Family of Cornelius ſhould be baptized foreign, Acts 10.48. In the name of the Lord. But, in anſwer.

1. G 33And Mr. Marſhal grants that the prepoſition foreign in 1 Cor. 7.14. (on which he is diſcourſing) uſually tranſlated By, may as fitly be rendred In or To, giving other places fairly capable of that expoſition, as Galat. 1.16. 2 Pet. 1.5. Acts 4.12. 1 Cor. 7.15. In his Sermon of Infant Baptiſme, p. 24. which is not diſliked by Mr. Tombs in his Examen, or reply to that Sermon.1 Cor 7:14Gal 1:162 Pet 1:5Acts 4:121 Cor 7:15Paſor a good Grammarian, interprets foreign, that is, foreign, in the later, (and why not as well as the contrary inverſion, foreign, for foreign, ordinary enough?) for he ſays there is heteroſis Hebraica a change by Hebraiſme, and in the former foreign, is but the ſignification of foreign in the Hebrew, and to be tranſlated, In nomen Jeſu Chriſti, ſcil. in cultum Jeſu Chriſti, into the name or ſervice of Ieſus Chriſt. For foreign hic indicat cauſam finalem, as in the conſtruction before often repeated. Or,

2. St. Peter might in either place give order for Baptiſme in Chriſts Name, that is,22In Lexic. p. 511. in vocab. foreign. by authority and order from him, but that not touch the44Qua utique locutione (Acts 2.38. & 10.48.) non forma verborum inter baptizandum adhibita, ſignificata eſt, ut quibuſdam viſum fuit, ſed potius auctoritas, virtus ac meritum ejus cujus in nomine Baptizari dicuntur. Eſtius in Commentar. ad 1. Corinth. 1.13.Acts 2:38Acts 10:481 Cor 1:13 form of Baptiſme, which he is not there medling with, but giving wholſome direction about other expedients, of which this was one, ſcil. that as of every thing elſe, ſo of Baptiſme, What ye do in word or deed, All in the Name of the Lord Jeſus, giving thanks unto God and the Father by him, as Col. 3.17. This might be for true and good, but not (as to p. 226the form) for true and full: (no one has ſaid, this was given for exact form) declaring that which was to be, but not ſetting forth the full of that which was to be:1 Cor. 7.38.1 Cor 7:38 As another Apoſtle ſpake, He that giveth forth in marriage doth well, but he that otherwiſe doth better. I ſhould be loath to ſay, He that baptizeth in the name of the Trinity, doth ill, ſcil. in that faith, or by that power. But he that INTO doth better, becauſe he ſtrikes farther, and reaches in more, indeed the needfull Whole; with the authority, that which is alſo the end of the action, moſt conſiderable, to conſecrate into the Chriſtian faith, according to Chriſts Order. Though

3. If there be any difference in the Texts, it ſeems far more reaſonable, that the fewer ſhould yeeld to the more, then the more come in to the fewer: where the diſproportion is ſo manifeſt, and the prevailing part for number hath one for weight ſways as much as the originall Commiſſion. Which way alſo beſt lets into the nature of the buſineſs. Nor let any put in to even the ſcales, the confeſſed uſe and practice of the Church, which has been as it has: for it reſts agreed on by Proteſtants, that this is but the duſt of the balance, of little weight, (though ſome when it lays clear on any part.) But Tradition how aged ſoever, muſt yeeld and give way to prevailing Scripture.

Nor is moſt of this but this way neither, be it of what power it will: Scripture, I take it, is ſecured, beſides Reaſon; Nor ſhall induſtrious ſearch be able to find there any line, or ſentence, of a probable different interpretation, or not fairly capable p. 227of 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 reſo…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 p. 228the 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 onelyonly 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 p. 229in 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 foreign 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)(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.foreign in mortem Domini, damnetur: Non enim dixit nobis Dominus, In morte mea Baptizrate, foreign, in Mortem meam, in Greg. Holoanders Tranſlation. ſed Euntes, Docete omnes gentes, baptizantes eos in nomine Patris, &c. but the Greek hath again, foreign, &c. Where with what ſenſe could theſe Perverters, or any other mortal men be, with ſhew of reaſon, imagined to have entained purpoſe of ſu…h a change as this, In the Name, ſc. By the Authority, if they had ſo underſtood, of Father, Son, p. 230&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 foreign) 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 onelyonly 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 (foreign indicat cauſam finalem before) And take in that Expoſitory inference which was added in Franc. Turrians Edition, which cannot, but make all clear, foreign, &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 onelyonly the(1)(1)Non tantùm te dimittis, quantum Chriſtus, CUI baptizaris, hodierno die, foreign, 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 p. 231foiſted in(2)(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, ne que 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 n…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, foreign, 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 …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, foreign, p. 232foreign, 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, lets us underſtand, ſome had actually brought in this innovation, whom to reduce, the Canon revokes to primitive Inſtitution, foreign: And theſe Commentaries make the next Canon of the ſame import, Statuit enim, per tres immerſiones peragi oportere myſterium ſacri baptiſmatis, foreign &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 p. 233and imbodyed: in the ſixth Book whereof is hiſtorically laid down, as 'twere 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, foreign. 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 foreign, &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 foreign, &c. I am liſted to Chriſts Regiment: and I do believe, and am baptized INTO one onelyonly true God, uncreated, Omnipotent, &c. and into his onelyonly 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 p. 234ſhall 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)(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 leg…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?Luke 6:44INTO 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) onelyonly 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 p. 235to inſist on what is elſewhere.(1)(1)Nam baptizati in nomen domini, at que in ejus reſurrectionem, veluti infantes nuper nati nullum peccatiſenſum, actionem que 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 foreign, 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. p. 236And 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)(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 foreign, &c. INTO the Name of Father, Son, and holy Ghoſt. And in proceſs of ſpeech, foreign, 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 p. 237tres 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, foreign, 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 can give: it is ſure the form of ſpeech agrees beſt with the ancienteſt.

As appears by comparing with the next.(2)(2)Adverſ. haereſ. lib. 1. c. 18. Irenaeus, who both giveth, and(3)(3)Hiſtor. Eccleſ. lib. 4. c. 10. Euſebius, and(4)(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, foreign, 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. p. 238to 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 onelyonly the occaſion, but the ſeal and very effectuall furtherer. This the Fathers found fault with, juſtly they might, 'twas 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 p. 239of Euſebius, Epiphanius, (1)(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)(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, foreign, &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 p. 240is 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, foreign, into the word, which had been wrong, but foreign, 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; foreign, as(1)(1)Hiſt. Eccleſ. lib. 4. cap. 7. Theodoret ſpake of him, that great light that gave ſhine, not onelyonly to the Eaſt, but to the world.) foreign (2)(2)Baſil. hom. 17. tom. 1. p. 437foreign, &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)(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, foreign, 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 p. 241the 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)(4)Lib. 1. de Baptiſmo. tom. pag 560. lib. 3. contra Eunomium tom. eod. p. 752. 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)(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)(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, foreign; Which when they heard, thoſe there were baptized, foreign: Into the name of the Lord Jeſu.John 1:12Acts 19:4Acts 19:5 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, foreign, 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)(7)Orat. 11. contra Eunom. tom. 2. p. 706. fault with the Baptiſme of Eunomius (whereof before from Epiphanius) that it was not foreign, &c. Not into Father, Son, and holy Ghoſt, as he gave order that p. 242gave the myſtery to us but into Maker and Creator, &c. (1)(1)In this pla…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)(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 foreign, &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, p. 243and 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)(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 foreign, &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)(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, foreign, 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)(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)(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 p. 244Ghoſt from conjunction with the perſons in Baptiſm to make a Trinity: for ſo, ſaith he, the Scripture order d, As ye go, Teach, Baptizing, foreign, &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)(3)In vita S. Epiphanii per Johannem, unum ex diſcipuli… ipſius, cap. 51. p. 36…. which if I ſhall, will ye then believe, foreign, 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)(4)Ad verſus Haereſ. lib. 1. Haer: 8. ſect: 6. tom. 1 p. 19. They had, ſaith he, a carnal Circumciſion, till the great Circumciſion ſhould come of Baptiſm, and this both cleanſing us of ſin, foreign, and ſealing up to the name of God.

Voluminous Chryſoſtome is next, out of whoſe many Tomes, I onelyonly note how conſtantly he keeps to the(5)(5)Sermon. in Mat. 28. tom. 1. p. Sermon. de Sancta Trinitate tom. 6. p 191. & ſerm. de Cananaea. tom. eod, p. 202.Matt 28 form, this form, foreign; and upon Acts 19. Paul (6)(6)Homil. 40. in Act. tom. 3. in Nov. Teſtament. p. 351.ſpake of Johns Baptiſm as he did, to perſwade Apollos further, foreign, to be baptized into the name of Jeſus. From(7)(7)Vid. commentar. in Eſa. lib. 5. tom. 2. p. 859. &c. Cyril of Alexandria but the ſame; with ſome addition, that his Tranſlator hath been more careful. If Father, Son and Holy Ghoſt did denote all the ſame, and one included in the other,(8)(8)Comment. in Joan. 2. tom. 4. p. 17.John 2 Quid porrò neceſſe eſt in Trinitatem potius quam in unitatem baptizari? and to the ſame ſenſe(9)(9)foreign, &c. in Dialogo, Quod unus ſit Chriſtus. tom. 5. p. 773. foreign. Lid de recta fide. tom. 5. par. 2. p. 108. Vid. etiam Oration. de recta fide ſect. 52. p. 173. elſewhere.

The words of Mark the Hermite are very remarkable, Fides eſt ut non ſolum in Christum baptizemur, (10)(10)Lib. interrogat. & reſponſ. Marci. Eremitae de Baptiſm. in Biblioth. par. Graec. om. 1. p. 918.ſed etiam ejus mandata opere compleamus: p. 245Our faith requires not onelyonly to be baptized into Chriſt, but to fulfil his Commandments. Mr.(11)(11)In his notes and obſervations (excellent Criticiſms) lately publiſhed, ch laſt. p. 170. Gregory, late of Chriſt Church in Oxford, cites the Euchologue for the form of Baptiſm to be this, The ſervant of God N. ſuch a one is baptized foreign. And laſtly, John of Damaſco, (beſides what in(1)(1)Jo Damaſceni Hiſtor. cap 7, 8, 11. & 28. his Hiſtory of Barlaam and Joſephat) the whole tenth Chapter of his fourth book De fide Oxthodoxa, is worth reading to this purpoſe, Quocirca qui in Patrem, & Filium, & Sp. Sanctum baptizati ſunt, &c. —and, Qui in Sanctam Trinitatem baptizati ſunt, &c. are his phraſes tranſlated: and, We are baptized into Chriſt and his death, we are baptized into the holy Trinity: all theſe together, and much more; and I believe in other Authors more then very much more to this purpoſe. A haſty view hath eſpied this which is here, enough (if there were yet no more) to juſtifie this interpretation of INTO, &c. and to give it countenance expedient from the whole body of thoſe that wrote o… the New Teſtament Sacrament in the New Teſtament language.

Sparingly, I know, there is(2)(2)As in the Martyr-Iuſtines ſecond Apology. p. 94. Athanaſ. Epiſtol. ad Serapion. tom. 1. p. 204. Chryſ. de ſerpente Moſis. tom. 6. p. 63. Baſil. lib. 1. de Baptiſmo, and ſome other. variation: very ſparingly: but one Swallow makes not ſummer. There hath been ſeldom univerſal agreement in any thing, and thoſe that do diſſent, we have their conſent upon other occaſion: The conſtant, loud, prevailing, general voyce carries it for this way clear, ſhrill and home, both in words, and ſuch matter precedent and ſubſequent, as muſt bring on thoſe words: and all joyning in with this leading Commiſſion Text, often cited, ſcarce ever but to p. 246this purpoſe; ſci. To make the viſible word of this Rite intentionally and declaratively introductory into the Religion of Chriſt then aſſumed, and to be ever after named and reputed from, or the chief head point thereof, the Holy Trinity, Go, make Diſciples of all, thus, baptizing INTO Father, Son and Holy Ghost.

The Fathers are not to anſwer for the tranſgreſſions of their children, nor could they foreſee or prevent by any humane providence, that theſe ſhould not either deceive or be deceived; who being the moſt of them of younger days, have rendred things according to fore-received notions and conceits, giving out the liquor ſtrongly taſting of the veſſel that held it, and that firſt poſſeſſed and throughly ſeaſoned with In nomine: But the original is ſtill the ſame, & gives out the ſame to us howſoever. Some Interpreters alſo have hit the right, and a ſmall meaſure of reaſon will ſerve; now the doubt is ſtarted, to determine with much of aſſurance how all ſhould. If much conſent of Greece may bear us witneſs, we ſhall not doubt of teſtimony enough from her, and truth, and Scripture beſide: the Eaſt is ſtill the noble treaſury of light, and thence univerſally the beams ſhine clear and home for Adopt INTO.

But we have ſtaid long amongſt our friends: croſs next the Adriatique for Rome, and ſee what her tranſlation of the knowledge of things thither hath thence afforded the world: Her Natives remember all, or as many as borrow language of her in the Provinces, are but ſo many Interpreters, and ſo to be looked upon by us, and conſequently p. 247not with the ſame eye of reſpect as unto thoſe that had one help of truth more, and one occaſion of error leſs, then thoſe that read and wrote without derivation. The fountain's cleareſt; theſe were but the ſtreams, which by many accidents may run troubled and diſturbed; and the tranſcript, both in Reaſon and Law is never beſt, but to be corrected by the original.

And theſe all, as with one mouth, deliver error from one another: Cyprian, Ambroſe, Auguſtine, Leo, Chryſologus, &c. When an opinion is once ſtarted, if it be but a miſtake, the buſie world keeps it going, and tis hard to ſtill the cry, as hath been here; conſent even of the learned, and for ages hath went for In nomine.

I except (of the Fathers) ſcarce any but Tertullian; a man of an uncouth ſtile, and ragged language at firſt, drawing near to the harſhneſs of Barbariſm, but after acquaintance none more pleaſing, ſweet, fluent and familiar: His wit was very ſharp, his judgement very deep, his diſquiſitions of much liberty and likelihood, but learning univerſal; whence he not onelyonly ſtuck at many things ſwallowed by others, and doubted where they ſeemed to know; but on the other part, his enquiries made out far beyond their reach (ſome ſay too far; which made him hear ill) and indeed his blame may have been in many things, not that he reacht not truth, but that he went beyond it. From the ſtrength of his parts, and depth of his knowledge: as his apprehenſions were very exact, ſo his ſpeech was exceeding wary, and (to our purpoſe) he was one of the firſt that ever taught the four Goſpels to ſpeak p. 248Latine, ſanctifying the Dialect of Remus and Romulus to ſound abroad to the world, what was holy of Sion and Jeruſalem; and ſo had no preceding errours to lead him in Tranſlation, drawing himſelf firſt from the original; and ſo is yet the more to be relyed on by us, not onelyonly for his great parts, but likely purity and ſoundneſs of language, not mixed with thoſe errors are uſed, to be drunk down the more pleaſingly, and without ſuſpition from miſtaken friends. He ſpeaking of ſome that thought it enough to partake of the faith of Abraham: But now, ſaith he, more is preſcribed: Obſignatio Baptiſmi, vestimentum fidei, quae retro erat nuda, &c. Lex enim tinguendi impoſita eſt, & forma praeſcripta. Ite, in quit, docete nationes, tinguentes eas in nomen Patris, Filii, & Sp. Sancti: To have faith ſealed by Baptiſm, cloathed with ceremony: for a new Law is now enacted, and the manner preſcribed, Go Teach, Baptizing Nations into the name of, &c. The Interpreter, or rather Perverter, ſoon corrupts into, in nomine: but yet he is fain to grant it is ad verbum ex Graeco, foreign, and why could not he then retain truth from truth, agreeable with truth, rather then change to worſe, or not leave his tract for better, when he ſaw it before him? elſwhere the ſame Father, When one fell off, he ſent the other eleaven, and commanded them to go, Ite & docete Nationes, intinguendas in Patrem, & in Filium, & in Sp. Sanct. to inſtruct nations to be dipped into the Father, and into the Son and into, &c. where the ſetter forth grants he had the repetition of the prepoſition in, from ſeveral Manuſcripts, and the firſt print; very obſervably, The name being left out in all, whereof p. 249uſe may be made. And after to Praxeas, The Father and Son are not the ſame, for Chriſt (among other things) undertook to ſend the promiſe of the Father after the Reſurrection, and commanded, ut tinguerent in Patrem & Filium & Sp. Sanctum: (mark again, without any Nomen) Nam nec ſemel, ſed ter, ad ſingula nomina in perſonas ſingulas tinguimur, to the ſame ſenſe as before, dipping into the perſons, and each ſeveral perſon: And in the ſame conſtruction is mention enough of the ſame perſon afterward. A fair teſtimony for one man: We ſoon grant moſt of the reſt (except S. Hierome, who hath ſomewhat this way) though knowing with that grant where the original reſteth, and thinking how expedient it is all after-draughts ſhould conform to the firſt copy. This ſhould rule and over-rule if any thing in proceſs be drawn amiſs, or ſlipt awry; how much more, when (as here) ſo many Maſter-workmen in their own language, have ſo uſed the rule to draw or keep things to Rite: which primitive vote of Greek Writers, counterpoiſeth the derived Latine: and, I believe, the moſt will ſay, have it no leſs then their due to overpoiſe them.

The next ages were dark: Our Writers generally account them ſo; and it were loſt labour to ſeek light from darkneſs. So long as the old Latine was Canon, look for no amendment: The Rule was crooked, but the Reformation was as the dawning of the morn. See next what ſparks of light brake forth here to clear our way.

Before much hath been diſperſed looking hitherward: & not from few, nor Authors much to be deſpiſed: p. 250Adde to them more from Calvine, Bucane, Marlorate, &c. Commun. loc. 47. S. 24.Queſtion and Anſwer are firſt from Bucane as followeth:

Queſt. Quid eſt Baptizari in nomine Patris, & Filii, & Sp. Sancti? Reſp. Hac phraſi ſignificatur, invocato patre, filio & ſp. ſancto, eum qui baptizatur, remiſſis peceatis, in gratiam accipi a Deo, qui eſt pater, &c. Et adoptari, obſignari, initiari, in augurari, recipi & conſecrari, in peculium, familiam, jus, poteſtatem, cultum, faedus, gratiam, religionem, fidem & communionem patris, filii & ſp. ſ: (id eſt, veri Dei, natura unius, proprietatibus trini, &c. Ideo non in nomina ſed in nomen dicit, ne ſc. occaſio ex hoc loco detur tres Deos ſtatuendi. In quem ſenſum hanc phraſin accipiendam eſſe percipitur ex Pauli verbis. 1 Corinth. 1.13. ubi negat ſe in nomen ſuum quenquam baptizaſſe. Baptiſmo igitur conſecramur Deo Patri, &c.1 Cor 1:13What is it to be baptized in the name of Father, Son and Holy Ghoſt?

Hereby is ſignified that Father, Son and H. Gh. being invoked, he which is baptized is received into favour with God, by remiſſion of ſins, who is Father, Son, &c. And is adopted, initiated, ſealed, inſtalled, received and conſecrate into the proper poſſeſſion, family, right, dominion, ſervice, covenant, grace, religion, faith and communion of Father, Son, &c. (that is, the true God, one in nature, and three in perſon, &c.) Therefore it is not ſaid, into many names, but into the Name, leaſt hereby occaſion ſhould be of making three Gods. In which ſenſe that this phraſe is to be taken, we learn from 1 Corinth. 1.13. where Paul denies he baptized any into his own name. By Baptiſm we are therefore devoted to God the Father, Son, &c.

This is full, clear, home and ſound. Maſter Calvine proving the Deity of the Holy Ghoſt in the firſt of his Inſtitutions. Chap. 13. ſect. 16. conſenteth thus:

p. 251If we be entred by Baptiſm into the faith and Religion of one God, we muſt needs think him to be God into whoſe name we are baptized.Ergo ſi in unius Dei fidem ac religionem initiamur per baptiſmum, nobis neceſſe eſt verum cenſere Deum in cujus nomen baptizamur. Nec vero dubium eſt quin hac ſolenni nuncupatione perfectam fidei lucem jam eſſe exhibitam teſtari voluerit Chriſtus quum diceret, baptizate eos in nomen Patris, Filii & Sp. Sancti. Siquidem hoc perinde valet arque baptizari in unius Dei nomen, qui ſolida claritate apparuit in Patre, Filio & Spiritu. Nor is doubt but by this ſolemne Dedication, Chriſt would have it teſtified, that the full light of faith now ſhineth out, when he ordered, Baptize into the Name of Father, Sonne and Holy Ghoſt. Sith this is as much as to be baptized into the Name of one God, who fully appeared in Father, Son and Spirit.

Marlorate, in his Collection of Proteſtant Expoſitions of the Goſpel, hath theſe words upon this Text of Matth. 28.19.

Therefore to baptize in the Name (or into the Name of F. S. and H. G.Ergo baptizare in Nomine (ſive in nomen) Patris, Filii & Sp. S. eſt initiare & conſecrare eos qui baptizantur in unius Dei fidem & religionem, ut credant Patrem, Fil. & S.S. eſſe unum Deum, in quem unum ſpectare illos oportet, & in eum unum ſe conferre, in eo uno haerere, ut fixum in ſe habeant, unum eſſe ſolum Deum, &c. Obſervemus igitur Baptiſmo nos obligari, initiari & conſecrari in unius Dei Religionem & cultum, ut illius arbitrio vivamus. is to enter and devote thoſe that are baptized into the Faith and Religion of one God, that they may believe Father, Son and Holy Ghoſt to be one God, on whom they are to beſtow themſelves, &c. Heed we therefore, that by Baptiſm we are initiate and conſecrate into the Religion and Worſhip of one God, to live according to his will.

p. 252Hulderic. Zuinglius, in lib. de vera & falſa Religione, cap. de Baptiſmo: as he alledged by Voſsius, Theſ. 5. de Bap diſput. 2.

Multò vividius eſt, quod Graeci, Mat: 28. habent, baptizantes eos in Nomen Patris, Filii & Sp. Sancti, quàm in nomine, quemadmodum Latini habent. Not to inſiſt upon what Iſaac L. Feguernek. hath collected from Marlorates Theſaurus, in his Enchiridion locorum communium. p. 233. Quarto (fides) capitur pro obligatione illa, facta in baptiſmo, ad profitendam veram Religionem, & ad credendum in hunc Deum, in cujus Nomen baptizamur, 1 Tim. 5.11, 12. in vocab. Fides. Nor on what Mr. Bernard hath left this way, in his Theſaurus, alledged before. Nor the confidence of Caſſander, Nemo certè inficiari poterit, baptizari debere juxta Chriſti inſtitutum in Nomen Patris, & Filii, & Sp. S. It cannot be denyed by any, but that Chriſts inſtitution leads to baptize INTO the name of Father, Son and H. G. Lib. de Spiritu Sancto invocando. page 298.1 Tim 5:111 Tim 5:12It hath more life a great deal as the Greek is in Matth. 28. Baptizing them Into the Name of Father, Son, and Holy Ghoſt; then In the Name, as the Latines.

Of more publike atteſtation take in the Confeſſion of Saxony: We do often expound the ſum of the Doctrine, &c. I baptize thee into the Name, that is, invocation of the true God, whom thou ſhalt acknowledge and invocate, and diſtinguiſh from all other fained Gods, &c. Artic. 13. In hujus veri Dei nomen (having mentioned the Holy Trinity) id eſt, invocationem, te baptizo, quem agnoſcas, &c. as in the Apology for the Ausburg Confeſſion, offered to the Councel of Trent, p. 147. Of Helvetia the later, Baptiſm is called of ſome a ſign of initiation of Gods people, as that whereby the Elect of God are conſecrated unto God, Chap. 20. Of Ireland, baptiſm is not only a ſign of our profeſsion, but a Sacrament of our admiſsion into the Church, Artic. 89. Of England, We are by Baptiſm graffed into the Church. Artic. 27. Laſtly, of(1)(1)Government and order of the Church of Scotland. ch. 3. p: 19 Scotland to the ſame ſenſe, Thirdly, he that preſenteth the childe, maketh p. 253confeſsion of the faith into which the child is to be baptized, & promiſeth to bring up the child in that faith, and the fear of God. Fourthly, being informed of the name, He (the Miniſter) baptizeth into the name of Father, Son, and holy Ghost. Grotius was not to learn how, and he propoſeth his queſtion very warily,(2)(2)Votum pro pace eccleſiae, ad artic. 9. An Chriſtus ab Joanne baptizatus fuerit in nomen Patris, & Filii, & Spiritus ſancti: Whether Chriſt were baptized by John INTO the Trinity? Familiarly uſing the ſame conſtruction in his Commentaries on Matth. 3. and Matth. 28.19. And laſtly, Brentius is cited by(3)(3)Lib. 1. de baptiſmo, cap 3 from Brentius his Catechiſm, cap. de Baptiſmo. Bellarmine and(4)(4)In 3. partem. Thomae diſput. 142. cap. 1. Vaſquez, to take ſo much liberty this way, that giving firſt the nature, and regarding the end of Baptiſm, he thought enough, if after the owning of the Creed by the Catechumene, the Miniſter ſtood forth, and received him thus, Audivi jam ex te confeſsionem fidei, quod credas in Deum Patrem, & filium, & Spiritum Sanctum: In hanc igitur confeſsionem intingo te in aquam, ut hoc ſignaculo certus ſis te eſſe inſertum in Chriſto, though he adviſe the uſuall form to be kept. Much of which liberty has not elſwhere diſlike from(5)(5)Horum locorum collatio docere nos poteſt cum veteres regulam fidei aut baptiſmi immutabilem dicunt, non ad certam & receptam ubique verborum formulam eos reſpicere, ſed ad vim atque ſententiam interrogationum quam breviter, ut ſolet, Lucas ita comp…ectitur, Acts 8 12. When they believed Philip preaching the things of the kingdom of God and the name of Jeſus Chriſt, they were baptized. H. Grot. annotat. in Matth. 28.19. p. 518.Acts 8:12Matt 28:19 others, or(6)(6)Quod idem cernimus in baptiſmo, ne que enim certus ſonus aut numerus ſyllabarum in Scripturis determinatur, quo forma baptiſmi pronunciari debet, ſed ſolum ſententia ejus formae ex Evangelio colligi poteſt. Quare quemadmodum ex eo quod Dominus ait Matth. 28. Docete omnes gentes, baptizantes eas, &c. Colligit Eccleſiae formam illam, Ego te baptizo, &c. Nec tamen cenferentur non verè baptizare, qui dicerent, Ego te abluo, ſeu tingo, ſive aſpergo, &c. Sic etiam, &c. Bellarm lib. 3. de poenitentia, cap. 16.Matt 28 himſelf.

p. 254Theſe by their words appear to have been the thoughts of men & Churches abroad, & of(1)(1)Vide Urſin. Explicat. Catechet. par. 2. quaeſt. 71. p. 467. Baptizati in nomen alicujus dupliciter ſumitur; Impropriè, & ita Judaei dicuntur baptizare in Moſem: Propriè verò dicitur baptizari tantùm in nomen Patris, Filii, & Sp. ſancti; quia babtiſmus non poteſt propriè fieri in nomen creaturae. Nam baptizari in nomen alicujus eſt ejus mandato & authoritate in ejus cultum, fidem & obedientiam baptizari, quod nulli creaturae convenire poteſt. Scharp. Symphonia. part. 2. Epoch. 2. loc. 206. In the reconciliation of 1 Corinth. 10.2. in Moſen baptizari, & chap. 1.13. In nomen Pauli.1 Cor 10:2 ſome more. The force whereof prevailing neerer home with our T. C. (a man known to have been very much converſant in the writings of the Scripture, and preciſely carefull to conform all to the patern in the Mount) may be thought to have enduced him to make bold with a change long ſince; and to add this ſo much contended for ſyllable unto his(2)(2)I mean that ſaid to be Tho. Cartwrights, which came forth about November 1643. His, the more likely, becauſe the ſame ſyllable is retained in the Allegation from T. C. made by Mr. Hooker, in his Eccleſiaſticall Politie, lib. 5. ſect. 62. p. 328. in the Margent, And it holds conformity with the Church of Scotland, with the tendryes whereof he was known to keep much correſpondence. Directory, printed or reprinted very lately, and to order Baptiſm Into the name of Father, Son, and holy Ghoſt Which I take to be the ſenſe likewiſe, though not the very letter of that interrogatory is very neer preparatory to the act of Initiation: and immediatly after confeſſion of Faith by recitation of the Apoſtles Creed in our Lyturgy; Wilt thou be baptized, ſays the Miniſter, in this faith? whereto anſwer is given, It is my deſire. In this faith! What? in the Miniſters faith? or the offerers, or any others belief of the Articles then repeated? Or rather INTO this faith, that is, that which (by the ſelf or by thy Sureties) thou haſt now repeated, and yeelded thy ſelf a proſelyte of by ratification of firm conſent? Say: Nothing ſhall be done without thy pledge of good wil: Strike up the bargain; & as thou haſt ſaid, All this I firmly believe; (3)(3)Printed 1571. by Reynold Wolfe, at London.Wilt thou now be baptized into p. 255this faith? So it was expreſſed in the old Latine tranſlation, when the ſenſe of the Compoſers was freſh abroad. Miniſter. Credis in Deum patrem omnipotentem? &c. Reſponſ. Omnia haec firmiter credo. Miniſter. Cupiſne in hanc fidem baptizari? Reſp. Cupio. And ſo in the Greek of Mr. Petile within this ten years; foreign. I wonder he continued not his care to what follows, to render to it ſelf that which was firſt written in this language, ruling Scripture, the immediate and underived word of Oracle given by the holy Ghoſt. For thus he proceeds to give the form. (Strange!) miſgiving both together, prepoſition and caſe. N. foreign. And a little before, Chriſt out of his moſt pretious ſide did powre both water and blood, and gave commandement to his Diſciples to go teach and baptize, foreign, &c. No: it was not ſo; Each is a depravation both of Text and Work: Chriſt gave commandement for foreign, &c. view his words; Search the Scripture: the ſyllables whereof give that and nothing elſe, and he perverts that beſides this way leads any other. But his excuſe may be, he followed the Rode and his preſent Text. One error very gently, but powerfully, leads on another. How this went a good while ſince, we may have from St. Cyrill of Jeruſalem: Poſtea deducebamini ad ſancti divini baptiſmatis lavacrum, &c. Atque tunc unuſquiſque interrogabatur, an crederet in Nomen, foreign, Patris, Filii, & Spiritus ſancti: & confeſsi eſtis confeſsionem ſalutarem, Catech. Myſtagog. 2. But to return here at home, the interrogation p. 256propounded in the ſenſe given, would make fit way, as it does, to baptiſm then at hand; an act of adoption, admiſſion, conſecration, regeneration(1)(1)Learned and pious Dr. Hammond, (remember here) in the late Additions to his Practicall Catechiſm, of the two poſſible interpretations of that Text, giving the fo…m of Baptiſme, Matth. 28.19. na es this one: INTO the Names of Father, Son, &c. Mr. Hooker, He which baptizeth, baptizeth into Chriſt. He which converteth, converteth into Chriſt. Eccleſ. Polit. lib. 8. p. 202. Mr. Dell, if he be the Author of the late Tract, Againſt Water-Baptiſm, profeſſing to lay aſide all to hearken onelyonly to the Divine Oracles, he maketh uſe enough of this Criticiſme his way. Nor could many of his arguments hold if it were any other then INTO the Name, power, faith, and aſſiſtance of the Trinity, &c. pa. 15.Matt 28:19 into a new ſtate faith, religion, profeſſion (the proper end of the work) Which paſt, there follows ſoon after the induction or legall inveſtiture of the proſelyte into his new heavenly profeſſion, and the believed poſſeſſions of grace; We receive this Child into the Congregation of Chriſts flock: with yeelding moſt hearty(2)(2)Benedictus Deus & pater Domini noſtri Jeſu Chriſti, qui pro ingenti miſericordia ſua regeneravit te in ſpem vivam, in haereditatem incorruptibilem & incontaminatam & immarceſſibilem, &c. Ʋpon the Baptiſme of Prince Joſaphat in Jo. Damamaſcenes Hiſtory, pa. 19. thanks unto the Father of Heaven, that he hath been pleaſed to regenerate that child, ſure unto ſomewhat, ſome new ſtate, to receive him for his by adoption, and to (3)(3)Neither do we think that this cuſtom is only an idle ceremony, but that the infants are then indeed received and ſanctified of God, becauſe that they are then ingraffed into the Church. Confeſſion of Saxony, Artic. 13.incorporate him into his holy Congregation: and prayer that being dead unto ſin and living unto righteouſneſs, he may lead the reſt of his life according to that beginning.

I know not what to other, but to me nothing under any cloud of darkneſs or doubt ſeems ever to have been better recovered to clearneſs, certainty and light; agreeable with the words of Scripture, the ſenſe of the buſineſs, the ſound judgement of believers, orthodox and pious, of elder times and later; and above all, to the ſcope and nature of the work, to make this holy divinely-inſtituted Rite ſpeak out it ſelf to be a Sacrament of renovation, p. 257conſecration, admiſſion into a new religion, faith and belief; or (which one word is both proper and ſignificant enough) a very CHRISTIANING, or admitting INTO CHRIST, as the old word was once, even at the(1)(1)Conſtitut Provincial. li 3. de effectu baptiſmi circa Sacramentum. Font, I Criſten the in the Name of the Feder, and of the Son, and of the holy Goſte. Or as it was in Lyndewoods time (becauſe ſome love the mouldy beſt) I Cryſtyn the in the name of the Fader, and of the Sone, and of the holy Goſte.

Inſomuch that (all things fit in ſo well) I cannot but incline to wiſh (now that all is ſub incude, under the reviſe of ſtrict Scripture-examination, with which theſe things agree meetly wel) that (among other) this may find place of conſideration, and (if any thing be found really amiſs by thoſe are fit to judge) be (by thoſe that have power alſo) reformed and amended. The buſineſs is of weight and moment touching our Freehold, as men uſe to ſay, the quick of our Religion (one of our inmoſt myſteries or Sacraments) and the higheſt of that which can be done amongſt men (by Chriſts appointment too) for(2)(2)Quem Baptiſmum omnium Sacramentorum eſſe januam Salvator noſter inſtituit, &c Cùm igitur circa ingreſſum januae error maximè periculoſus exiſtat, praedictus legatus, &c. Conſtitut Octoboni. tit. De Baptiſmo. admitting into the viſible Church and eſtating in heavenly hopes; as giving of the(3)(3)Quae verba, ſcholae vocant formam Baptiſmi nos formulam verborum dicere malumus. Bucan. loc. commun 47. ſect. 20. form and eſſence of that Rite, whereby we are (ſacramentally made (or declared) Chriſtians, as ſome love to ſay, the form of that form: And whereof we may ſay contrary to thoſe who have written de foſsilibus, who after much turning p. 258find little metall, and ſo have parvum in multo: but here is multum in parvo, very much in very little, the worth of a Talent in the weight of a Scruple. What ſhall it profit a man to win the whole world, and loſe his own ſoul? How further the ſalvation of his ſoul, but by being in Chriſt,(4)(4)Neque enim parva re… haereticis & modica conceditur, quando à nobis baptiſma eorum in acceptum refertur; Cùm inde incipiat omnis fidei origo, & ad ſpem vitae aeternae ſalutaris progreſſio. Cypr. Epiſt. 73. inſerted into him! How this but by Baptiſm? And about This, yea This of This, do theſe things direct, and this gate on earth of Life Everlaſting, do they concern moſt nearly. I ſaid, Days ſhould ſpeak, and multitude of years ſhould teach wiſdom. But there is a ſpirit in man, and the inſpiration of the Almighty inſtructing him: Therefore ſaid I, Hearken unto me, I alſo will ſhew mine opinion. Job 32.

Nor let any ſay, Much of it might have been ſpared. Ut quid perditio haec? as he in the Goſpel: Why ſo much pains to ſo little purpoſe? Curioſity is it ſelf another fault (in nature, in morality, in religion, even in reformation) Apices juris non ſunt jura: We are to walk by line, not by letter, & lex non curat de minimis: Why ſhould we? Whereto I anſwer, This may ſerve Providence for preſerving this part of the new Law in the accurateneſs of Matth. 5.18. Verily I ſay unto you, Till heaven and earth paſs, one jot or one tittle of this ſhal not be unfulfilled. It is not without the reach of every ones knowledge, that great care and contention has been wont to be about ſmall things in matters of Religon: words &(5)(5)Ne que enim vel… ſyllaba vel apiculus eſt in ſacris literis, in cujus profundo non ſit grandis quiſpium Theſaurus. Chryſoſt. Hom. 21. in ca. 4. Gen. tom. 2. p. 200. And a little after, Nam ſi in ſcriptis quae de ſoecularibus negotiis ab hominibus conficiuntur, ſaepe que tempore corrumpuntur, vel unam prooemii ſyllabā deeſſe, multū momenti habet: multo magis hoc in ſcripturis divinis à Spiritu ſancto compoſitis invenitur, modò ſobrii ſimus & non temere progrediamur, ſed intenta mente diligenter omnia conſideremus, & non negligentiores fimus aliis, qui hoc ſtudio in prophanis utuntur. ſyllables have taken, p. 259and been uſed to take up the deliberate conſultations of the graveſt and wiſeſt. (How was the Empire divided about a Diphthong, foreign) Nor about any (— I ſpeak abſolutely) hath the exacteſt ſearch and ſcrutiny bin thought to have ſo litle toward ſupererrogation, as about theſe; the votes of many privat Doctors, yea of publick Schools, and ſometimes(1)(1)Cum ſacramentū baptiſmi omnium ſacramentorum ſit principium & fundamentum, & ideò propter ſummam neceſſitatem, forma ejuſdem à Chriſto n …titutore tred…a, à nullo fidelium maximè del eat ignorari, ipſam formam quae infra ſcriptis verbis continetur recenſemus: Petre, vel Maria, Ego baptize te in nomine Patris, Filii, & Spiritus ſancti ſub …rina aſperſione vel immerſione, nihil interpoſito vel detracto. Quam ſiquidem formam Canones ſacros imitantes, m…andamus & praecipimus de caetero ab omnibus baptizantibus irrefragabiliter obſervari. Concil. Ravenna te 2. rub. 11 apud Sever. Binium, tom 3. pa. 1514. As but now from the Provincials of England: in Lyndewoods Conſtitut. lib. 3. tit. de Baptiſmo & ejus effectu. ſolemneſt determinations, (as of whole Councels and learned Aſſemblies) having contributed to keep all to rights here; not w…thout ſome dan erous influence ſuſpected to whole Chriſtianity upon creeping in of not the greateſt miſtake. This was that which therefore not but needfully both awaked my jealouſie, and prompted my induſtry with ſome fervor of zeal, and ſtrength of endeavour amplified(2)(2)Judes Epiſt. verſ. 3. to contend earneſtly for this part of the faith, delivered unto the Saints, by their Saviour: But the ramenta or filings of gold are pretious, each ſparkle of a Diamond has value, and a Mite not without regard in the greateſt judgment of him ſhall iudge all; wherein yet methink I could almoſt condeſcend to wiſh toward owning of ſome miſtake my ſelf, rather then ſo many others ſhould as both have, and (I doubt) muſt. The door of the Church ſhould be kept fair and open, the porch clear and ſafe, the entrance not but free from all obſtruction. And though of Error in principio, the preſent deviation p. 260be not great, yet the conſequence may be ſo ſignal, that here a little in miſtake may prove worſe then a great deal. There have been who have went about to unchriſtian a good part of Chriſtendom, by farfetcht ſuppoſition, That he who after proves to be a Biſhop, may not have been, by the due adminiſtration of this Sacrament, rightly admitted at firſt himſelf: he proceeding to Ordination, ſeems to let in other (beyond a Being, to a degree of power and authority in the Church) which yet he does not, being without himſelf: They go on to open the door for ſeverall others; but to as little purpoſe, having the key either not delivered, or not rightly delivered unto them. Of which laſt ſome alſo may prove Baptizers or Ordainers, &c. to propagate miſtake, and a ſucceſſion of dead Ordinances; (in effectuall operations even of the myſteries of life,) from generation to generation. So numerous is the brood of multiplying error. E parva origine, ad tantae magnitudinis inſtar, as the Hiſtorian ſpeaks, from ſo ſmall a ſpark ſo great a flame may be kindled; In conſequences unſeen errors, not great of themſelves, ſpreading far and wide, like ſlips or ſtrings that ſhoot out from the root under ground. Or,(3)(3)Mat. 13.22Matt 13:22 The grain of muſtard ſeed, whereof our Saviour ſpake, which being the leaſt of all other, grows great among Herbs, & becomes a tree, the birds of Heaven come and lodge in the branches of it. Even of the Sacramentall words, F. G. (4)(4)In tertiam partem Thomae. tom. 3. Diſput. 129. de materia & forma ſacramenti, cap. 7. Eſt igitur Catholica ſententia, Sacramenta conſtare praeſcriptis ac determinatis verbis & rebus, cap. 5. praeced. & tam in Sacramento Baptiſmi, quam Euchariſtiae, certa & definita verba dicit (Lutherus) eſſe neceſſaria. Ibid.Vaſquez hath p. 261theſe two conſiderable Rules, 1. Mutatio ſive per additionem, ſive per ablationem, ſive alio modo fiant, quae non corrumpit verum ſenſum formae, non tollit valorem Sacramenti: That change, by addition, ſubſtraction, or howſoever, which corrupts not the ſenſe of the form, leaves the Sacrament of full force and vertue. But ſo as, 2. Mutatio quoviſmodo facta corrumpens verum ſenſum formae ſemper deſtruit valorem Sacramenti: Any alteration made to the corruption of the ſenſe, IN WHAT WAY SOEVER, takes away the life and operation. How many wayes it may be done, Joannes de (1)(1)In libro, De Sacramentis in genere. Diſput 2. ſect. 6Lugo (a late Spaniard) hath taken great pains to ſhew by exact view & penſitation of the words; as in Hoc eſt corpus meum, ſo here examining diſtinctly EGO, TE, BAPTIZO, &c. And determining where he takes to be the perillous miſtake: Nor in any of thoſe noted by him, does corruption ſeem to proceed to worſe diſturbance and depravation of the ſenſe, then here. So that, as of a dangerous error, diſtempering the very heart of Religion, this would not, but ought to have been taken notice of for conſultation, cure, and remedy.

To conclude, what ever be mine opinion, or any others, it cannot but be ſafe and requiſite for thee, O Chriſtian, to hearken to the WORD OF GOD; thoſe draughts of Heavens mind, ſacred inſpirations from above, divine Oracles, which will neither deceive, nor ſuffer any to be deceived.aaJohn 5.39.John 5:39 Search thoſe Scriptures, ſays our Saviour, for in them is life: but foreign, do it with prying, quickeſt, ſifting diligence. There ſith is found Baptizing p. 262bbRom. 6.3.Rom 6:3into Chriſt, into his death,ccActs 8.16.Acts 8:16 into his name; and they thatddGal. 3.27.Gal 3:27 put h…m on, were ſo baptized into: Sith theee1 Cor. 12.131 Cor 12:13 Corinthians were matriculated into his Corporation, theffActs 19.5:Acts 19:5 Epheſians into his Name, or Faith; Paul gg1 Cor. 1.13. & verſ. 15.1 Cor 1:13had not ſo formalized Sects, ſcil. by baptizing into this or that (the onelyonly way to do it) and all according to Commiſſion here, foreign, from which is ſeldom variation. In conſequence hereupon, I ſuppoſe there will remain little cauſe of doubt or deliberation with any, what is reaſonably fit to be done or amended here by all thoſe who ſubmit to the Scepter of the Lord Jeſus our believed Saviour. Kiſs that Son, leſt the Father be angry: To whom with the holy Ghoſt (for as we believe, ſo ought we be baptized, before from St. Baſil: and into whom believing, we are baptized, Unto him to give glory) be all honor, praiſe and glory. from his whole Creation, for Ever Ever & Ever.

AMEN.