OF REGENERATION AND BAPTISM, HEBREW & CHRISTIAN; With their Rites, etc. Disquisitions.  
By CHRISTOPHER ELDERFIELD Deceased, Master of Arts, and late Rector of Burton in Sussex.  
Published since his death by his Executors.  
London, Printed by Tho. Newcomb, dwelling in Thames street, over against Baynard's Castle. 1653.   

To the grand Nursery of Piety and Learning, the University of OXFORD; The happy Mother of the learned Author deceased.  
YOU may justly wonder at this rude salute from an unpolished Pen: for I wonder at myself. What, am I creeping out of the dust of Obscurity, to appear amongst the Stars of the morning? But I come not hither without invitation; the sense of my Duty, & brightness of your glory invite me to you. The ingenious Author of these Disquisitions by his last will and Testament, sadly engaged me (as Co-executor with his dearest Brother) to present with a learned Legacy, the History of Tobit in Hebrew, Clemens Romanus, Lyra on the Psalms, with Rodolphus Postils Manuscript. Be pleased to accept them as a testimony of his filial Respects, whose great abilities were an Honour to you while he lived, and do still survive in his Labours now he is dead. He was a man of a single life, only wedded to his Book, and so had none but a Spiritual issue to keep up his name. He was both father and mother to two elaborate Treatises. And some conceive the pains and travel about bringing forth the younger (though more spiritual) Manchild, might cost him his life. Since than he breathed forth his last spirits into this Treatise; surely this infant Treatise, this posthumous Orphan will be welcome to its Grandmother even in its swaddling clouts, to suckle it, take it into her arms, and be a Foster-mother to it. I entreat and hope you will not misinterpret this pious boldness of  
Your most devoted Orator, T.H.   

To the Right Worshipful, Sir William Goring, Baronet.  
Noble Sir,  
THe Author of this Treatise lived as deep in your affections, as you lived high in his devotions. His great study was to advance you in Spirituals, yet he was willing to return some considerable Retributions to you, so far as he was entrusted by you, in Secular affairs. You are now pleased to lay that weighty employment upon me alone, in which I ever found him a prudent and faithful Assistant. And I shall pray that your many undeserved Favours, and the honour of so high a Trust, may be in some grateful proportion answered, by the happy success of that duty and service which I own to so Noble a Family, and so great a Charge.  
Sir, this Book will teach this corrupt Age the necessity of Regeneration, by which whosoever is entered into the kingdom of Grace, hath the truth of his first Baptism by Water effectually sealed unto him, and needs no second Water-Baptism to transmit him into the Kingdom of Glory. They who are baptised by the Spirit of Christ unto Regeneration, and by His blood to Justification, shall by the help of the same Spirit be more and more baptised unto further degrees of Sanctification. That You and Your dear Relations may know and feel the power of these Mysterious Truths, (with as much sweetness and comfort as I wish to myself and mine) is and shall be the prayer of;  
Sir, The faithfullest of your Servants, T.H.   

To the READER.  
CHRISTIAM, Beloved and much Reverenced,  
HAving not long since offered to the public & thy view, some account of endeavours for the preservation of the Gospel of Peace in this Nation (for that was my aim) in the received and accustomed way of sustentation of the Ministry, service and servants thereof, by due and stated Tithes: (Which Discourse was, and aught to have been, for the general thereof, chief Political) That I may not seem to have been altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a truant at home, and in just and necessary redemption of my reputation, to have looked sometimes to mine own, I have adventured on what follows more suitable both with expectation from my calling, 
1 Cor. 15.10. He that loveth his brother, abideth in light, and there is none offence seen in him or from him, 1 John 2.10. Do all things to the glory of God, be without offence to any, Jew or Gentile, or the Church of God, even as I also in all things please all men, 1 Cor. 10.32. He that loveth etc. Though all be pure, yet it is evil to him that eateth his meat with offence of another. It is good not to eat, nor drink, nor any thing, whereby a brother is offended, Rom. 14.19, 20, 21. Take heed your due power become not an offence, 1 Cor. 8.9. If my victuals offend him I will not eat while I live, to prevent his displeasure, ver. 13. For all is not expedient, that is lawful, 1 Cor. 6. woe to the world, because of offence: If thy hand or foot be occasion of giving any, rather cut it off, and cast it from thee; it is good for thee to enter lame or maimed into life, rather than having two hands, or two feet, to be cast into fire everlasting, which it seems must follow of offence, Mat. 18.18. and see Mark 9.5.29. Mat. 9.47. In his example where a tribute was asked, not due, yet rather than offend he wrought a miracle, that the collectors might not be disappointed, Mat. 17.26. The servants of the Lord must not strive, 2 Tim. 2.24.  and the course of my Profession, which is, the study of Divine matters; whereof I am (by the grace of GOD I am what I am) an unworthy Minister. In both equally have I endeavoured to serve my God in the Gospel of his dear Son: In the former, by setting my shoulder to uphold his House, which is like to shake as to the visible outward sustentation thereof: in this later, by illustrating one of the first and chief mysteries that lets into it: but with the fate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fore spoken in the Gospel, The first last, the last first; for this was composed before that was thought on, when the things (not yet fully determined of) were under discussion, and thou wilt perhaps guests no less, by the complexion of the whole, and the aspect of sundry parts heeded. Hoped it is, that it will displease or offend none, which is a part of my Religion, either of those were so earnest for keeping what they had, or that have succeeded in a partial Reformation: The one may see foam of his choice tendered to his view perhaps in a more rational way, than he had observed before, deeper founded, and served up to his affections by the natural way of his judgement: The other, hath his very Reformation pleaded for, (calmly enough both) to a degree of improvement, not hitherto much mentioned, and that in the heart and inside of an unquestioned Divine Mystery, the form that gives life to the thing. And if Scripture be Rule, and we resolved to do only we know what, is it not like (upon the considerations proposed, & also digested) In the Name will proceed any further, but all must now, what some pious and learned have done long since, come over to Baptise INTO.  
I cannot be ignorant, since the first composition, what stirs and tumults have been raised all over, from Dan to Beersheba, from one end of our Land to the other, both by Baptists and Anabaptists (to say nothing of Sebaptists, Kata-baptists, No-baptists, &c). (To whose stubborn and violent oppositions, unto the calm and prosperous receptions of former quiet times, God give a better issue than they had in Germany, where a combined opposition of Tithes, that should have supported a Ministry to further peace and order through all) and Paedobaptism, the usual way of entering into the profession of the Gospel: These at first, as in Sc. History, proved but a flattering prologue (Populo ut placerent) to many a dire and dismal Tragedy) whose satisfaction therefore it might be expected, I should have taken the occasion given (and as the Argument led me) to attempt: but considering the nature of those consults, fit enough to stand off aloof by themselves: the compass of their Controversies, wide enough to take up the labours of the parties interessed; The multitudes that have listed themselves already into that War, (it might savour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put my sickle into their harvests) but above all, the small increase my dulness hath been able to make of Disputation-meeting, conference, study, or any impression tending toward clear light, or  firm certainty in the business; I have therefore thought good, to let things go as they were at first, and are (Postscript and all, with but some small alterations) leaving it to others to work out (if here be any thing may serve them that way, tending that way) what their active inquires can take occasion of from hence, to the removing of all scruple and doubtfulness, in a matter that yet seems as dark (though confidence be bold enough to the contrary on both sides) as was the Rite itself, delivered first among Clouds and Tempests, upon the top of Mount Horeb in the Wilderness.  
Nor may I fear of having overstaid my tide, if I have any thing might have been seasonable, for the times are yet thirsty of truth, sensible of mistakes, gasping for reformation (the subject of all good men's prayers and tears) and times of peace and quiet order have been wont to be looked upon as affording better opportunity, calmly and kindly to ripen to Perfection and Maturity, all endeavours tending this way, then when inter arma silent leges religio obmutescit, sana ratio exulat, vi geretur res, The strong man goes away with all, Sovereign Power is alone Master at top, and looks, and must, and will be obeyed, in despite of whatsoever speaks Reason, Order, Equity or Piety.  
Where I have either ventured for any new Discoveries, or made bold to recede or oppose what hath been generally received, I had much encouragement from ONE (worth ten Thousands) whose great Learning and Piety the World knows, and whose Candour and Christian condescension, To make himself equal with those of the lower sort, I can never sufficiently magnify, whose Grace both cherished my conjectures as probable, and might lead to Truth, if they proved not so, and established my bashful confidence, by that he himself was not now to begin to baptise INTO. So that I stand not altogether alone: or if alone, in the way of Truth, or nearest probability, the inconvenience of solitariness will easily have amends in freedom from Error; As he spoke in the Orator, He had rather be the first of his noble Family, than the last, though many had went before: So it being more happy and safe to be one in the right, then of a Multitude, hand joined to hand, as SOLOMON spoke, to go or do evil.  
If by any thing thou here receive any benefit, Give GOD the praise, for I am a sinner: Or, if thou descent, remember thou was't baptised; Thou didst then promise to forsake the Devil and all his works, Envy, Wrath, Malice, and all such rancorous and bitter passions are notoriously such, and undeniably, (the Spawn of that infernal fiend, generated in the corrupt carnal hearts of men (Whence Saint Paul, Be angry, but sinne not, retain it not till night (to part enemies) nor give place to the Devil, Eph. 4.27.) and then I dare trust myself with thy rudest affections, deal with me as thou wilt, as thou darest. Thou wilt not turn Apostate, forget thy vow, cancel the Oath of GOD, renounce thy renunciation, and reimbrace the forsaken Serpent: This granted, I am secure of thy bitter and venomous passions.  
As to the Treatise formerly mentioned, one word more I would crave, to reflect on what is there in Chap-29. pa. 229. which hath been so interpreted by many, as if I did wish ill to the Divine Right of Tithes, contrary to my promise, page 7. not to meddle with it, and my repeated professions and protestations. There is no such thing: I disavow it: I disclaim it. The Words heeded have no such matter, taken with due circumstance of Antecedents and Consequents. They might have been plainer, by sparing four syllables more, which may be well, if must not be necessarily understood, by insertion, thus: Equal in this too that Levi's part is as good as the best, and if we had any better or higher (FOR OTHER) this would not doubt come out with the highest: But we have (FOR THEM) none; Our Tribes pretend not to a partition from heaven any of them, and therefore Levi, etc. which is that I meant, and the words (darkly) have it, and no more nor other. What sense had been else of bringing in after Levies part by itself in inference, if the censure had not there been only of Joseph's, Benjamin's, and those that were Lay, upon which prestruction, and a Divine Right granted to be for Them none, it will then rationally follow, as it does, And THEREFORE Levi, (not hitherto declared of) should not take it amiss, if HE (as they) were not preferred (if it should prove so, for this necessary dubitation to the sense is also inserted) to a right of another sort, above other his brethren, but be content he had as good as the best. (This is the fourth time I make uniform Protestation this way) If all will not satisfy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that will wrong himself, his judgement, his friend, 
Apoc. 21.11.  the truth, nothing can hinder but he may continue to do so: Let him wrong still.   

Occasion taken by what Mr. Selden hath in his Book De Jure naturali & Gentium, Lib. 2. Cap 3. to discourse of Christian-REGENERATION, upon that known Text of Joh. 3.5. Except a man be born again, etc.  
WHere (after due parts of Preface) the things there delivered, Of the making of Proselytes, Initiation thereby, Regeneration, etc. are borrowed & brought home for illustration of that Text, with supervenient Amplicafitions, not unnecessary.  
And improved for farther use in five Derivation of Consequents.  

1. Whereas much of Christianity had root in Jewry, the Sacrament of our holy Communion is thought to have come from a Grace Cup, and any original of Christian Baptism, is seldom looked into. Probably it may fetch its root from baptising of Proselytes in Jewry (which Rite was used in admitting them) and be nothing else but old Hebrew Baptism, new Christened by our Saviour (against or beyond what is received, that it bottoms lowest in the new Testament, in him or Jo. Baptist.   
Which is the liker from the same name Common to both, the same general nature, the same Rite, End, Manner of Administration (by Washing) and Persons partakers, which among the Hebrews were even Infants, and these never excluded by the Christian-Catholick Church.  

2. The use of Godfathers' taken up at first, continued all along, held on to our times, and no one knows whence, may (not improbably) derive itself from the Triumvirate (a Court) for admission of Hebrew Proselytes; the rather for that they were then styled FATHERS ever after to the baptised, and ours have carried the face of a Court with us, and been so styled.   
Which improved yet farther, That the whole eldest, and to us continued way of baptism, by Interrogation, stipulation, solemn promise and profession, etc. may (not unlikely) be of the same derivation and pedigree; with hint for farther search.  
And yet more, that most of old Christianity is from Jewry, instanced in, Title of public Service, Liturgy, names of distinct offices, as Patriarch, Apostle, Bishop, Elder, Deacon, with Gospel, Church, Degrees of excommunication, etc.  

3. Endeavours in a new way toward stating and resolving that great controversy of the Schools, What was the true difference between John's Baptism and Christ's? scil. By conjectural assertion, that 

john's was only of proselytes, Christ's of Christians: His into the old Law, this into the new. One of water, the other of that and the holy Ghost. And if it be objected that Christ was baptised, and other Hebrews not capable of Proselytism: This shown capable of manifold answer.     
Or, by the way; that john's might by the Text be nothing else but a solemn and penitential washing, such as the Hebrews often used, (in which use it might prepare our Saviour for his great Office immediately entered into thereupon, Matth. 4.) with sundry reasons for the probability hereof, as from Josephus, etc. especially this insisted on, That in Jewry and all abroad it was received, that washing did sanctify and pu ifie even the inside, even the soul from sin.  

4. The true Reason endeavoured to be assigned of the early stirs, Acts 15. Gal. 2. etc. of bringing in Christian Circumcision as well as Christian Baptism, scil. that it might be to keep them together, which had wont not to be parted in matriculating Hebrew Proselytes; for Baptism, one Rite, was admitted by Christ's order. And so Mr. Medes endeavours set aside, who makes the doubt, Whether Ceremony or no Ceremony? And if Ceremony, than Circumcision? This not, for Ceremomy was already taken in in Baptism by Christ.   
Conjecture also of the reason, why divers Christian Churches do yet retain Circummcision who they are that they do so: and many have done so all along: the Reason of all, FOR that they found it with Baptism in and into that Law they and we do yet retain.  

5. Some rays of light struck forth toward illustration of sundry dark places and things, chief in St. Paul's mysterious Epistles, as of Renovation, the old and new man, born of God, Dead to the world, etc. Besides, from St. Peter and St. John: But especially the context in this, John 3. cleared and made coherent, etc.   
With Recapitulation and Conclusion.  
This agitation of thoughts breeds further inquiry (chief from that dark Text of baptising INTO Moses, 1 Corinth. 10.2.) of the form of our Christian Baptism, Whether it be right, In the Name of Father, Son, and Holy Ghost? and resolved that it is not from the letter of the commission in Matth. 28.19. which prescribes INTO.  
For illustration whereof, 

1. Noted the consent of Copies for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for the interpretation, as said.  
2. Declared the various acceptions of the received In Nomine; or, In the Name: For 1. Invocation, 2. Auctorization. 3. Initiation; The difference of which is showed.  
3. Pitched upon, that the last is the best: For, 

1. It is plain in this Text.  
2. No less evident in other Texts. The differing reconciled.  
3. Holds out fullest the nature and intent of this Sacrament, which being for admission, this declares it to be so, by baptising INTO. An observation and enumeration of sundry other sects that have baptised as well as we; and that this best parts us from them at the Door of our entrance, by expressing admittance TO us.  
4. This hath, and hath had much countenance all abroad, from Greece as much as may be expected. From Latium some, in Tertullian and St. Jerom, though the most follow the old Latin, In nomine. The Greek Fathers cited particularly; and some (taken for) Counsels, with the sparks of light (very many) that since the Reformation have broken forth to direct this way.      
All submitted to censure, etc.   

OF Regeneration.  

SERM I.  — Except a man be born AGAIN, (or from above) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he cannot see the Kingdom of God, Joh. 3.3. 

CHAP. I.  
MAN was once in a state of happiness, chief for that he was born happy; That Blessed condition was annexed to his Being, neither could he Be, but he must therewith be happy, as it were by nature and Patrimonial inheritance. But, alas! this so happy estate lasted not long; 'twas extremely good, and such advancements have never used to approve themselves to the world by length and duration. Habitus corporis extremè bonus maximè periculosus, is a rule approved by the Physicians, Exactest health speaks worst danger of Change, and from the wisest of Politicians, the wittiest of Poets,— Summisque negatum Stare diu. This so happy estate therefore lasted not; and the unavoidable change, not but as in extremes it uses to be, from one extreme to another: Out of the Heathen so noted by the 
(1) Nam ut paulò a●tè, qui superiorem illam sectam amplexi sunt contumeliosus in B. Virginem opiniones asperserunt, Sic isti in contratiam partem declinantes, extrema● i● noxam & pernici●m in●id●runt, ut Philosophorum celebre illud dictum in ipsis comprobetur, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Extremitates Aequalitates Epiphan. l. 3. haer 79. c. 1:  Christian long since, and here it took place to the full, From the pinnacle of a Temple to the bottom of a Pit, From the highest of perfection to the lowest of defection, From the top of all happiness this fall was to the worst and lowest of all kind of misery. Whereby was caught a woeful bruise: Poor Man! thou feelest and complainest of it to this very day, nor have some thousands of years worn off all grief and anguish from thy distempered either body or soul, And yet were not thy case wholly Miserable, if any way Amendable. But as a cracked Bell that admits of no reparation of fracture, it must be melted, or it remains good for nothing; Or as a Goldsmith's vessel, so bruised and battered 
(2) Ac fabri quidem aerarii, & qui ex argilla vasa fingunt; cum aliquid vetustate obsoletum renovare cupiunt, primùm illud confringunt, ac deinde iterum conflant: Baptismus autem nos de●uò conflat; non igni sensibili sed spiritus flamma spurcitiem omnem excutiente atque abolente. Nicet. Commentar. ad Gregor. Nazianzen. Crat. 40. cap. 8.  by unlucky fall, that in vain is the Craftsmans' assistance called in, no Art can repair and solder it to former use, but it must to the fire and furnace, to be wholly New-Made: So universally and irrecoverably was Man mischiefed and spoiled in all his powers to Good, and abilities against Evil, that there needs a total Reformation and Renovation, the frame so out of frame, that (no talk of amendment) the Whole must be taken in hand, and 
(3) Et quam ob causam, inquis, hoc quod nobis peccata concedit, non lavacrum remissionis peccatorum dicitur, nec lavacrum purificationis, sed lavacrum Regenerationis? Quia non nobis simpliciter peccata concedit, nec simpliciter nos purificat malis actibus implicatos, sed tanquam denuò Generatos efficit. Nam denuò nos conduit & conficit, etc. Chrys●st Homil. 60. add illuminand. Tom. 1. pa. 710. Ut igitur statuam auri metallo confectam aliquanti temporis metis fumo & pulvere & aeruginis sordibus coinquinatam cum artificis manus acceperint, renovant fornacis ardore, & splendidam nobis lucidamque demonstrant: ita & nostram naturam Deus aeruginatam mole peccati, & malorum gestorum fumo violatam, & omni pulchritudine, quam primò ei donaverat, denudatam, in illos aquarum fontes, tanquam in conflatorium mittit: & pro flamma, spiritus gratiam subministrat, & exinde rudes effectos etiam solis radiis elevat clariùs lucentes, veterem hominem conterens, novum autem ostendens longè meliorem. id. ib.  New-made, or else Man is lost and undone as to the state of two worlds. This is usually known in Christian Schools by the name of a Second Birth, or Regeneration, and hath here its necessity declared and demonstrated to a great Scholar, that yet it seems had not learned this point of necessary Learning: In the state of lapsed, decayed nature, no good is to be expected, and Verily I say unto thee, (says Christ to Nicodemus) unless a man be (so new form and made as to be) Born Again, he cannot see the Kingdom of God.  
The words our Saviour's, (the best Teacher) and spoken as they were to a Great Name, not inferior to any of his time, Rabbi Ruler Nicodemus; Who being (as Gualther on the place) a professing, eminent Pharisee, did, no doubt, much rely upon that Pharisaical-natural-performance, hoping thereby to earn out a good estate toward God; chief by the advantage of his Sect (the straitest of his Nation) by his So being and Doing even to merit eternal life. 
Acts 26.5.  Our Saviour Catechises him better, (and that his scope, says the same Author) assuring him that in Him, or us, that is, in our corrupt natural nature (if I may so speak) dwelleth no good thing, 
Rom. 7.18.  (flesh and blood cannot inherit the Kingdom of God, nor is Corruption prepared to enter into life:) A man must be transplanted into a better stock, before he can bring forth acceptable fruit to God, renewed, advanced, purified to higher and holier capacities and powers, yea, Metamorphosed, and exalted to another Heavenly nature by Grace, or else he is unfit to look him who is LIGHT in the face: And verily (says Christ) unless (to his natural Birth) he be again so Born, he cannot see the Kingdom of God.  
That is, in our first state of being we are all utterly lost, if a man remain but what his parents left him, He is verily the child of Death. 
2 Sam. 12.5.  David spoke it to his Prophet only in a Parable, but it is really true of all the sons of Adam, They can make out themselves no better fortune, but they live only to Die, nor may their best endeavours help them so much as one step in the way to everlasting life. A Felon may get, but can never keep, what, under his guilt, the Law disables him to own, and he that is not rectus in curia, is deprived thereby of his otherwise due rights and privileges: Even so, saith Christ, Without me, ye can do nothing, 
John 15 5.  Be ye whatsoever ye are, or would, the tree must be made good before the fruit, He that is born Man, must be exalted farther and higher, beyond common humanity, by heavenly birth, or else, be what he will, or do what he can, He is not, he acts not the Child of GOD. The sum is, Of our best works of decayed nature in old state, there is little or no hopes to Heaven, our very righteousness is sin, our piety guilt, our religion abomination, and Unless a man be reform to the height of an accessary regeneration, and more than amended, new born Again, He cannot look to see the Kingdom of GOD, what, and who is invisible.  
A strange and spiritual Doctrine to the gross conceit of a Carnal Pharisee: who measuring all things by lower human reason, and entertaining nothing but according to such praeconceived notions, is startled into little less than a frenzy of conceit; and so absurd as to vent those thoughts by 
(1) Solet hoc evenire personatis Ecclesiae pastoribus, ut si nemo illos arguat, ipsi inscitiam suam ineptissimis quaestronibus & propositionibus publicè prodant. Gual●er. Homil. 7. in Joan. 1.  words importing a second natural Birth, to make way whereto, he admits necessarily a praesupposition that he might and must reenter his Mother's womb, that he may be so born, All which (from so many improbabilities to be clambered over) might well draw forth their mention in form of a doubt, Whether? and this doubt question of the thing no less than the possibility, CAN these things be So? CAN a man be born again? Is it possible he Should enter Again into the bed of his former Creation, that he may thence be so new Born? ver. 4. Our Saviour meekly instructs him, and not so much chiding, as gently leading him out of his Error, shows him both the Thing and the Manner, ver. 5. What, and how: That he must be so born, and that birth be of water 
(2) Cum enim duplex sit homo, ex anima & corpore compositus, duplex quoque est purificatio: incorporea quidem, incorporeo: corporea verò, corpori. Et aqua sanè mundat corpus, spiritus autem signat animam, ut abluti in corpore aqua munda, & repurgati in cord (spiritu Dei) accedamus ad Deum. Cyril. Hierosolymit. Cateches. 3. pa. 16. Cum homo sit compolitum quid, non simplex naturá, ex duobus attemperatus, corpore nimirum sensibili, & anima intelligente, gemino quoque opus erit ei ad regenerationem remedio utrique quodammodo assini & amico. Spiritu namque sanctificatur hominis spiritus, aquá verò sanctificata, corpus. Cyril. Alexandrin: Comment: in Joan. 3. Tom 4. pa. 147. Quandoquidem homo duplici natura, hoc est animo & corpore constabat, duplicem quoque purgationem nobis dedit, nempe & per aquam & per spiritum: sic nimirum, ut spiritus divinae imaginis ac similitudinis decus in nobis instauret, aqua autem per spiritus gratiam corpus peccati deleat, etc. Jo: Damascen: Orthed: sid. lib. 4. cap. 10. And before them all. Tertullian: The mind (saith he) not the flesh, is first in fault, Spiritus enim dominatur, Caro famulatur: and yet are they both to blame, spiritus ob imperium, Caro ob Ministerium. Igitur medicatis quodammodo aquis per Angeli interventum, & spiritus in aquis corporaliter diluitur, & cano in eisdem spiritualiter mundatur li. de Baptism: cap: 4 pa: 257:  and the Holy Ghost. For, That which is born of the flesh, is flesh (alone) ver. 6. That only is born of the Spirit, is Spirit: Marvel not therefore that I said unto thee, A man must be born Again, for Except a Man be so born, he cannot see the Kingdom of God.  
So that two things the words then naturally give just occasion to insist on. 1. Their subject, Regeneration (as a simple Theme) Unless a man be Again Born. 2. The consequent or effect of this precedent cause, supposed and implied in the denial of that consequent or effect upon the absence or exclusion of the cause, Except he be so born, He cannot see what is Heavenly. Begin with the former, (Regeneration) Except a man be born Again, etc.  
And hereof, before I come to the main I aim at, two things more I crave leave to Preface by: One of the Word, another of the Thing. Of the Word, thus.  
1. Whereas our authorized English Translation has here Verily, unless a man be born Again, with which word in the text is a marginal note of Reference, and the Referree gives choice, or From above, Though the former is usually taken, as best agreeing with the use most men make of it, yet the latter is the right and truer, as agreeing not only with the Original (to us) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
As, Every good giving and e●ery perfect gift is from above, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and comes down from the Father of Lights, Jam. 1.17. so ●hap. 3.17. and John 19.11. Here in th' s Chapped ver. 31. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh from above is over all: Qui superne venit, so Beza; qui desursum, so the Vulgar; qui e super●●s, so Erasmus. The verse after expounds itself, He that cometh fr●m Heaven is above all.  (considerately by the old Latin rendered, desuper) but also with the scope and consequence of the place, (as well before as after) which make it May be thus, and renders it so indeed that it can very hardly be meant or translated any other way. For, Whereas the whole given is a set Dialogue between a great Critic in the Learning of his Nation, and our Saviour, of Heavenly things (mark the subject) and He had begun by telling our Lord, that he verily thought He came down from God (above) else He could not do the things he had been seen perform, ver. 2. Our Lord answers by granting the thing, (How could he do otherwise?) But withal he affirms more, Raising the particular instance to a general case, Myself? Nay, I say unto thee, No Man, Except he make derivation from thence, (or from above, from that God) can so much as see or know any thing toward that Kingdom. That which is born of the flesh (here) is flesh, and can see only flesh or connatural fleshy things, That which is born of the spirit or from above, that only discerneth the things that came from whence, or belong thereto whereof it is: Marvel not therefore that I said unto thee A man must be born (or derive) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, from above, (for that is the word again) For, unl●sse he can truly pretend to such extraction, and find the root of his pedigree in Heaven, he cannot look back thither again, or see the Kingdom of God. When this had puzzled the thoughts of the grave unlearned Do●tor (I may well style him so, sigh Christ upbraids his ignorance) and his troubled mind▪ little less then phrenetically carnal, had admitted the raising of no less than a tempest of manifold doubts, What? Can these things be? Can a man be born, and when he is old? May he return a second time to the former womb, that he may be so born? No, says our Saviour, this needs not; He needs but be born (where he is) of water and that sacred blast or insufflation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which all know to come from superior unknown regions, and that enough: Another of the same name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and perhaps some nature common, bloweth where it listeth, here below, and men hear the sound thereof, but know (as little as of this) whence it cometh, or whither it goeth, Such is the extraction and designation of this Grace and its work; which wonder not that I require of invisible production, for unless a man do so derive, or be so born, (from whence, or to what he knows not, his hopes are little to or toward the Kingdom of God. The sum is, A man must be born again, that is, from above; from above, that is, from Heaven; from Heaven, that is, be inspired thence invisibly, Divinely, or else he cannot do the works that I (or any other good man) does, or (acceptably) look in any holy just performance to God above, that dwelleth beyond the thick clouds: Marvel not therefore that I spoke in the Metaphor, requiring such supernal extraction, to be born from on high, for unless a man be so born, he cannot, &c. as before. This for the word, and setting together the (disturbed) frame of the Text, now as to the Thing.  
2. Although the head of sacred Re-Generation be such a subject (or article) of Christian Faith, that many things are spoken (and written) of it (with confidence enough,) and particularly this Chapter (and very Text) made a ground for them, (and many other besides) as if the New Testament spoke of nothing more plainly, intentionally, clearly, and fully, yet such is the mistake, and things so far from being indeed so, that, not only this place (so much confided in) has not the word Regeneration, (nor any of the same import, save by consequence and insinuation) Nor, having enquired with some diligence, could I find it elsewhere above once or twice in this whole Code, (very seldom completely in this notion.) Once, 'tis beyond exception, in Tit. 3.5. where Christian purification by water is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Laver of Regeneration, and has annexed to it fitly, the Co-assistant operation of the holy Ghost; And that of S. Peter 1.— 1.23. Being born-again not of corruptible semination, but incorruptible, etc. may perhaps look that way: But for that which follows there in the next Chapter, As newborn Babes desire the sincere milk of the word, that ye may prosper by it, and our Saviour's promise, Ye that have followed me in the regeneration, and my text, 
Mat. 19.29.  These are so far from expressing a Regeneration, that the first and last have not the word, nor the middlemost, in any likely interpretation, the Thing, (as neither many other places, (the subjects of like abuse) wrested yet about to serve ends, and pressed to confess that they meant not, nor ever knew:) For, in 1 Pet. 2.2. the Apostle only fetches a comparison from young and tender infants (
(1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: t t modo nati infants, Beza. sicut modò geniti infants: so the old Translation. As infants even now born: so the Rhemists.  Now-born, not Newborn, as the Original word gives plain) whom he would have desire the food of their souls, with as much sincerity, and free from guile and hypocrisy, as those tender babes do their natural food, (Much to our Saviour's Doctrine, Matth. 10.15. to receive the Kingdom of God as a little child, and as he calls that pattern of humility and simplicity, and sets it before his turbulent ambitious aspiring Disciples, Matth. 18.2. which 
(2) Brothers' be not children in understanding; Howbeit, in malice, be ye children: but in understanding show yourselves Men. 1 Cor. 14.20.  S. Paul forgot not to take into his rule neither,) And that promise of our Saviour, Mat. 19 is only of compensation his faithful followers shall have, (Disciples, or whosoever forsake any thing for him,) in the Regeneration says the text, in seculo futuro, expounds it Junius, in Christ's temporal Kingdom yet to come (and after the first resurrection) on earth, expect the 
(1) Whereof see a Learned and ingenuous Treatise, by M Maton, on Acts 1.6. Lord, wilt thou again at this time restore the Kingdom to Israel?  Millenarians, but in the 
(2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Renas●ntia,— instauratio. Item universalis resurrectio. Seapul. Lexic. Novissimus hujus mundi dies, qui sic dicitur, quod eo Deus creatu●us sit novum coelum & novam terram, hominémque electum perfectè regeneraturus, ut Mat. 1●. 28 Paes●r. Lexic pa. 170. and see also Marlorat. Enchirid. l●c. commun pag. 529. D●ae enim sunt Regenerationes, p●ima animarum ex aqua & spiritu in Baptismo, secundae corporum in generali resurrectione, quae quidem resurrectio dicitur Regeneratio vel secund● generatio. Ludolph. de vita Christi. lib. 2. cap. 13. sect. 13. In regeneratione cum sederit filius hominis in ●ede Majestatis suae (quando & mortui de corruption resu●gent incorrupti) se deb●tis & vos in soliis judicantium, etc. So S. Jerome expounds in Comment. ad Matth. 19 Tom. 6. pa. 40. Magnas quidem & admirandas res magnoque motu ac tremore dignas mihi, O homo, narras: Siquidem ita se habent, atque postquam fatis concesserimus, ac in cinerem & pulverem dissoluti fuerimus Resurrectio & Regeneratio futura est. Prince Josaphat to his ghostly Father Barlaam in Damascens History chap. 9  Renovation or Restitution of all things, (mentioned, Acts 3.21.) say those that interpret most warily and probably; When the 
(3) R●m. 8.21.  Creature now groaning under it, shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, In this 
(4) 2 Pet. 3 13.  Heaven and Earth) (purified) there dwelling righteousness, and the Tabernacle of God placed with men, and he shall dwell with them and be their God, and they shall be his people, and so shall be wiped away all tears from their eyes: as Apocalypse 21.2, 3. For, Peter had said before, Master we have left all and followed thee, what shall we have therefore (hereafter) ver. 27.) Jesus answers, (as lifting up their eyes to the day of Judgement presently, and that future wonderful consideration of things and compensation) ye that have followed me! Verily I say unto you, ye that have followed me, (in this Generation, here) shall (hereafter, in that which is to come) receive abundant remuneration, For in the Regeneration (for 
(5) Illud verò in regeneratione, re●erri potest vel ad praecedentia, Qui secuti estis me in regeneratione, vel ad sequentia, in regeneratione quum sederit filius hominis, etc. Duplex autem est regeneratio. una animorum in praesenti vitae, administrata per Evangelii praedicationem, etc. Altera est corporum, status futurae vita, quem Paulus vocat Redemptionem corporis nestri, Rom. 8.23.— Hanc Petrus Acts 3.21. vocat tempus restaurationis omnium. De hac regeneratione hic loquitur Christus, & hoc sensu ad sequentia referendum est, in regeneratione quum sederit, etc. Nova Gloss. ordinat. ad Matth. 1928.  so the words are to be set together and construed, not as commonly, ye that have followed me in the regeneration (in this world) shall receive Thus and Thus amends hereafter in the next life, But) ye that have so followed me with loss of all things here, shall in the 
(1) Rectius ad sequens comma referuntur hae voces. Grotius ad loc. So Beza both read himself and had observed it to be read in five ancient Copies, conform to what hec acknowledgeth abroad. So Musculus, and Marlorate, and Maldonate, and the Fathers. Chrysost. Hom. 56. in Matth. Tom. 1. pa. 691. Hieron. ad Matth. 19 Tom. 6. pa. 40. Bernard. in Declamat. col. 1006. Augustin. lib. 20. de Civ Dei. cap. 5. & 6. lib. 2. contra Julian: ca 8. & lib 3. contra duas Epist. Pelag cap 3. etc. The Syriack gives, in seculo futuro, which cannot but relate to time to come.  Regeneration or Restitution of all things, in that world when all is passed away, and old things become new, receive large amends: And when the Son of man shall sit on his Throne (whom now ye forsake not in his lowness or poverty) then shall ye also (in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or new mould of things) sit upon your several glorious thrones, and (as your number fits well) judge the twelve Tribes of your Nation of Israel. This was amends enough; likeliest to be promised, was here promised, and so (nor the other place) making any thing for present regeneration or change of Soul by being born of God, (though the word I confess be exact for it;) which word (in which sense) is (I said) seldom found in Scripture, (perhaps not above twice or thrice) nor the thing (save by consequence and insinuation) much oftener; for certain, here's no Born Again (as before) in this place. Yet, because the text is commonly so interpreted and expounded, and emphatically and plainly in ours allowed so translated, which the governing original may bear too by the help of implication not the very remotest, I am content, rather by occasion of it, then grounding myself upon it, to continue my thoughts on this argument: (for, ground to raise any thing upon I would have always firm, such as none can except against, nor will fail in time of trial:) And whereas here are two things, a Birth supernal, and the necessity of it, shall begin and end with the former, Except a man be born again, or from above.   

CHAP. II.  
AND this, you know, is a subject of common discourse, nor Pen, nor Pulpit have been sparing of their pains, and either way they have been more than very many things that have been exhibited to the world; the most good and pious, some also true, and not but some (in so great variety, very like) grounded on mistake and tending to Error; Declaring rather what the speaker or writer meant (in the name of good) to affix and lay with reverence to so holy a subject, than what Was, or the truth or state of things (all things considered) would bear. I, that my Discourse may fit in with itself and be entire all of a piece, shall first take leave (with due respect) to lay aside what hath been said hitherto by others, as things already profitably known; And secondly, that what I intent entirely mine, may be either true or very likely, shall lay the most upon the resolution of this (I think most pertinent, though hitherto quite neglected) Quaere, What was known of this argument of Regeneration, in our Saviour's time? Whether any thing? In what particulars it came forth? How tendered? How received, & c? With relation whereto no doubt our Saviour spoke as he did, to wit, according to the knowledge then on the Stage, or (as one would say, and as most men use) in the language of the times. For as he that would apprehend in a right notion himself, or deliver out fully to others who do not know what the Truth is, of any of the Mysteries of our Religion (as 
(1) Principiò, quod attinet ad notionem vocabuli, praemittendum est, Baptismi nomen significare quamvis ablutionem. Itaque nonnisi usu doctorum Ecclesiasticorum accommodatum est, ut significet propriè unum hoc sacramentum ex illis septem novae legis, quae probavimus à Christo fuisse instituta. Gregor: de Valenc. Tom: 4: Disput: 4: punct: 1.  Baptism, Eucharist, Church, Sacrament. Excommunication, Absolution, etc.) It would behoove him farther than a bare and simple consideration of the import of those words at top, to dive deeper into the nature of the Things, the application, use and import of those words with us, and by study, observation, or otherwise, to acquaint himself what We mean, intent, or 
(2) Res auditae non ita se habent, sicut res oculis visae & perceptae. Hac de causa non sunt ea ita solida, quae ego per auditum de ritibus Zabiorum ex libris ipsorum scio & addidici, sicut sunt apud illos, qui ipsimet opera illorum viderunt. M. Maiemonid: in More Nevoch. par. 3. cap. 49.  Do by them (things to be known only from us) without which a very jejune and empty Declaration is like to be furnished out of so great and weighty matters: Even so, He that would to the purpose speak home on this Mystical subject our Saviour hath sanctified with the mention of his lips, as He meant, and must from him have been written down in the Scriptures, it would behoove farther than by the help of a Concordance and Lexicon, to know what the word might possibly hold forth in another place, or any where, to look and satisfy himself what it meant Here, what manner of Thing it was that was clothed out as it were in the habit of this expression, or what the people, or times, that age did apprehend of it, which was questionless That was meant by our Saviour. A point and inquiry (no doubt) of manifold use, but withal of so unhappy neglect, that (as far as I can inform myself) it hath not at all come within the thoughts of any Writer on my Text by Commentation, Enarration, or otherwise, occasionally or purposely, in Tractate, Sermon, Common-place, or Howsoever, to bestow any considerable pains about, it yet seeming Alone that which must afford light to satisfaction. By like, it may not be the easier to begin first; Difficilia quae pulchra? Nay, we will invert, Pulchra quae difficilia, the acceptableness of the work may perhaps grow up under our hands with the painfulness of the labour, And if any thing can be found, it may be as a new Discovery to let in more light (into this profound and obscure mystery) and such an Addition as may lay in somewhat more to the general stock of knowledge, heretofore laid together by other hands. On therefore, cum bono Deo; nor may the untroddennesse of the path repel or discourage a firm resolute purpose; God be guide, as truth our aim, and revelation of the hidden mysteries of Scripture, (not to be looked to or toward, but with trembling reverence) our scope and reward: Our Saviour says, Except a man be born again, etc. and what was believed, known, used about it in those times in which he lived and said so?   

CHAP. III.  
I Answer, Many Things. The Thing, 
(1) Many of the things next following, I confess to borrow from M. selden's de Jure not. & gent. l. 2. c. 2. & 3. Before, I had them; but dark, lame, scattered imperfect; plainnest and fullest in that most learned man: Mine be only the translation and application to this purpose.  the Effects, the Rites, the Ends; in general, Regeneration was then an effect of Proselytism. (You must pardon the hardness of that word; obscure things always meet not with facile expressions, and so bring in new or strange words (I add or Things) is in this age, nor strange, nor new.) I resume therefore Regeneration was in our Saviour's time a believed effect of Proselytisme, whereby the stranger that was by due rites initiated thither, was as it were mortified to his former estate dead to the world, revived to a new life, quickened to God, regenerate, renate and born again out of this, to a new state of happiness and life with Moses and among the holy children of Israel. From them as many as were, had their destiny praefigured in the old world, of whom, as many as miss the relief of Noah's Ark, scaped not the mischief of being drowned in the water, out of their Society or Church all were in state of Perdition; As many as were taken to sanctuary with them were termed Proselytes (of 
(1) Weemse. Chr. Synag. p. 140 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Godwin, in Antiqu. Heb. 1.3. or of the old verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pasor in his Lexic. N. Testam. pag. 313. Comelings, as one would call them. Advenae, or Albini quasi Alibini; in Spelman. Glossar. in vocab: Albanus. Compare Act. 2.10.— 6.5.— 13.43. with Matth. 9.14. Joan. 12.21. Acts 8.29.— quem Philo etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat. Grot. in Mat. 23.15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come over) They that did come were esteemed to be renewed, renate, Born Again plainly into a new world, capable of so much expression that it might afford some excuse to Nicodemus, that He thought, One must enter into his Mother's womb that he might be so born.  
But it may behoove to be yet more distinct: (Generality uses to be the parent of much confusion) and to make delibation of Hebrew Antiquities, as much as will serve us with knowledge of the several sorts of Proselytes that were among them, the manner of making them, the ceremonies, rites, privileges, etc. the rather because they are to be looked upon as causes of this effect my Text speaketh of, and Those that were, by Them it was they were so Regenerate, born anew, or (which is all one) made Proselytes.  
By an usual distinction than two sorts of them there were,  
1. Proselytes of the 
(2) Godwin, Antiq. Heb. lib. 1. c. 3. Medes Diatrib●on Act. 17.4. pa. 83, 84, etc.  Gate, or for habitation, and no more, (Proselyti domicilii) a lower sort, which were so far initiated that they might 
(1) This was a qualification much like as, To be a Christian in any sort, is, to live among us: for a Jew is an outlaw by our Law: See Daniel; Histor: in Edw. 1. p. 160. Stow's Chron. in 18 Edw. 1. Fuller's holy war, lib. 1. cap. 4. Especially M. Selden de Jure not. & gent. lib. 2: cap. 6. pa. 194, 195, etc. Formerly it appears they were under the King's protection by S. Edward Laws, in Lambard. Archaion: pa. 141. L. 29. Nay, all infidels are by our Laws perpetuin iuin●ici. Cocks Reperts 7. fol. 17. Calvin's case, & justitut. par. 4. chap. 50.  associate and converse with the Hebrews even in their own Territories, (but as strangers,) And these had not much done unto them: Only with some few ceremonies they were bound over to keep 
(2) What they were, may be seen from the Hebrew Doctors, in Ainsworth upon Genes. 9.4. & M. Seld●n de Jure not. etc. 1.10. But take the hest account from one of their own, a late Ruler of their Synagogue at Amsterdam. Septem praecepta, ut traditur in Gemara Sanhedrin, omnes gentes observare tenentur quae iccirco vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 septem praecepta filiorum Noachi. Ex his (quemadmodum in Seder Olam: cap. 5 & apud B. Mosem in Juda-hazaqua legimus) seria Adamo data sunt: nimirum ut abstineret ●: ab Idololatria: 2. Maledictione Numinis Divini: 3: Caede: 4. Adulterio: 5. Furto: 6. Ut judices institueret quorum esset curare ut illa praecepta observarentur. Super haec Noacho septimum additum fuit, nè membrum vivo animali amputatum comederet; his verbis: Carnem cum anima & sanguine suo ne comedas; (or against eating of blood; which whether renewed or continued in Acts 15.20. I only propose.) Haec sunt praecepta, ob quorum violationem ut ex S. Scriptura ibidem in Sanitedrin probatur, etiam gentes mundi à Deo punitas constat: Eum vero qui illa observat vocarunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peregrinum in habitantem, quia in Israele morari poterat. Manasseh Ben Israel: in Conciliator: ad Deuter: quaest: 2. pa. 221:  Noah's seven Commandments, (the reputed sum of the Law of Nature for Divinity and Morality, out of which Moses Ten Commandments were after drawn, or most of them) And a few other things, that they might not offend (their Masters) the Hebrews, among whom they were permitted to live, But the fruit of this initiation did not pretend to look to any great matter, far short of so great a change as might entitle to a Renovation, or Born again, and therefore I have accordingly soon done with it. But besides these of Habitation, qualified to live and converse with Israel, there was a second sort came up farther to a Copartnership or fraternity with them in their Religion, and the privileges thereof called.  
2. Proselytes of the Law, or Proselytes of Righteousness, (Proselyti justitiae) which were as the Cives facti, the other as one compares, the Cives nati, of the Commonwealth of Israel; And these as they were initiated with more ceremony, so no doubt was made, those rites were in them effectual to higher purposes than the former, namely, to obliterate all they had before of corrupt Gentilism, and to render them like men dropped out of the clouds, wholly changed, Renewed, Regenerate, (as this morning born infant) naturalised Citizens of the community of Israel, and so estated in a participation thereby of their Law, Liberties, Privileges, Hopes, Religion, and all the happiness such an holy Communion could promise the true members thereof in this or the other world.   

CHAP. IU.  

The rites of making Proselytes.  THE Rites or Means (as 'twere Sacraments) in this Proselytising or Regeneration were three: (understand, after the giving of the Law upon M. Sinai, where one of them, Baptism being first appointed, of necessity till then, sc. from Abraham to Moses, the two former that were must needs serve the turn, but on this side Sinai they were three) Circumcision, Baptism, and Oblation.  
1. 
(1) Ainsworth on Genes. 17.12. pag. 68 The first was a sign of the covenant into which they were received: the second a sign (or means) of their purification, (compare the 24 and 25 verses of John 3.) for all Gentiles were held unclean: the third for aetonement with God. Purchas: Pilgrim: lib: 2. cap. 2. out of Drusius. Pet. Kicius de coelesti agricult. lib: 3 & Munster in 50. praecepta Mosis are alleged by him for the continuance of Circumcision and Baptism to this day, (which thing is true) and why sacrifice is omitted, see hereafter. But remember, All three rites passed at any time only on the Men, the Hebrew Law declined ever the Circumcision of the o●her half of mankind: So, at first, but two rites could minister their initiation; since, but one, Baptism. Cur autem foeminae non fuerint circumcisae, & an jus habuerint ad bona foederis? Vid. Scharp. Symphon: prophetarum & Apost: part: 2. Epoch: 3. Quaest. 9 Quale item jus earum ad regnum Dei, non obstante istiusmodi circumcisionis defectu, apud Epiphan: Haeres. 3. Aebionit: Tom: 1. pag: 160.— Placeat etiam observare, Amice Lector, vel si forsan anteà observasses, in memoriam revocare, & fuisse antiquitùs & jam temporis esse, qui Circumcisionis hanc notulam utrique sexui, tàm muliebri scilicet quàm virili, imprimere perhibentur; iique varii variarum cùm gentium incolae, tum religionum cultores. De Aeg ptiis (antiquioribus) Ambrose: Quarto decimo anno circumcidunt mares, & foeminae apud eos circumcidi feruntur, quòd ab eo videlicet anno incipiat flagrare passio virilis & foeminarum menstrua sumunt exordia, lib. 2. de Abraham. cap. 11. Quod idem de iisdem habetur (ex Strabonis Geographiae lib: 17.) apud doctissimum Episcop. Montacutium, in Tom. 1. Originum Ecclesiasticarum. part. 1. sect. 52. sc. solenne ipsis fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nec minus de hodiernis, quae non t●m circumciduntur quàm ex●iduntur Christianae, apud Purchas: Peregrinat: lib: 6. cap. 4. De Ismaelitis refert euthymius Monachus Zygabenus, quôd Moameth propheta eorum & legislator the tircumcisione & marium & foeminarum legem ferens, interdixit etiam illis vino: Et mares quidem, inquit author, circumcidere Ebraicum est, foeminas verò impudentiae Mo●methicae proprium; ●cili●et ut circumcisionem in lege praescriptam hoc modo corrigeret. In Moamethicis, apud Biblio: hec: pat: Graec: Tom: 2. pag. 303. Et paulo post, docuit eos ut se circumciderent, viros paritor & mulieres, pag. 308. Ejus●em farinae est quod de Aliaticis aliis Alexan●er ab Alexandro: In Arabia gens est, inquit, Creophagos v●cant, quibùs nedum viri sed mulieres Judaice excindi solebant; sicut de Andramite, Lydorum rege, qui primus Eu●uchas fecit mulieres, sermo proditus est. Genial. ●ie●um, lib: 2. cap: 25. fol: 97. Quamvis non Arabiae, sed Aethiopiae sunt is●● Creophagi, apud trabonem, cui nec circumcisio mulierum prorsus ignota. Geograph: lib: 16. Non dissimile de Jacebitis (Christianis) in Mesapotamia, Palestina, Syria, etc. sub Pat●i●rcha in orum dispersis, s●r ptum reliquit ex nostratibus Brerewoodus, in Inquisit. cap. 21. pa. 153. De Abysseni●o five A●th●opibus sub potentissimo Imperatore Presbytero Joanne (vulgò Prete Gianni, nostratibus Prester John) cultum similiter Christianum amplectentibus, Idem in ●isdem, cap: 23. pa: 165. Ant. Maginus, Geograph: Nov: fol: 188. Georg: Sandesius, peregrinat: lib: 1. pa. 55. E. Paget. Christianograph. p. 166. imprimis autem Damian: à Goes, pag: 559. De Maronitis, in Geographicis suis doctiss. D. Heylin: pag 553. Necnon de Guinensibus (paganis) Purchas. in peregrinat: lib: 6. cap. 16. Contra id quod passim obtinet, haec omnia, fateor; sive in scri●tis hominum vulgariter vel non vulgariter doctorum, sive in mentibus: Nec interim minùs digna quae vel observarentur vel ex criberentur vel notentur & in memoria teneantur quàm firmissima. Ex libris rerum cognitio: ex Commentariis autem gravissimorum & authorum qui imprimis fide digni sunt, haec singula deprompta: Tute, Lector, judica, sive quod verius sive quod verisimilius ad libitum amplecti, vel si ita placeat repudiare permissus.  Circumcision they grounded upon the Letter of the Law, and no doubt firmly enough, Gen. 17.12. & Exod. 12.48. where He (the stranger) that would partake of of their Passeover (as 'ttwere our Communion) must first be circumcised (as with us baptised) or else he was unfit and must not approach, as yet not censed among those of their Religion. And hereof is no doubt. But whereas for the requisiteness or expediency of their second ceremony.  
2. Baptism, they allege that a little after in the story of the people's washing of their garments before the receiving of the Law by order from their Governor Moses, as he from God, 
(1) And the Lord said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their ●loaths. From this precept the Hebrew Doctors gather their Doctrine and practice for baptising all whom they admit to their church, and covenant. Ainsworth on Exod. 19.10:  Exod. 19.10. and interpret it figuratively of washing their 
(2) So they interpret other like places, as Leu. 11.25. chap. 14 47. chap. 15 10. & chap 23. etc. Nor have they nothing before these times to countenance this rite, and that interpretation. So long before us in jacob's time they make out his counsel to the stranger Siche●●ites, that they should cleanse themselves upon their coming over from their Idolatry to his faith, Gen 35.2. for a kind of baptismal washing. Aben Ezra gave it to the world in his Comments on that chapter; and M. Lightfoot has given it us from him, in his Elias redivivus, pa 11. In fartherance of which interpretation M. Ainsworth grants two things. 1. That those he there spoke to, might be many of them Captives taken before in chap. 34. ●9. 2. That by cleansing is meant purifying, which outwardly was according to the Law) by washing in water, as Levit. 15.13. Numb. 31.23.  bodies, sc. by Baptism; And farther infer from hence a necessity (as well praeceptiuè as exemplariter) of the like washing of all that shall come over to the Law, If the place be viewed, judgement will perhaps be soon given (as of 
(3) A great fault! Scripturarum esse volumus quae nostra sunt: as S. Augustin complained.  many other wrested in, nay, turned quite round about to serve purposes) that it was found out rather to countenance the Rite after (for what reason soever) it was brought in and was desired to be kept, then affording any sound and substantial 
(4) Ye● some Christian Fathers reflected on this place, as countenancing our Baptism. Sicut in lotione vestimentorum Exod. 19) describitur nobis quodam● odo purificatio per aquam. Cyril. Alexand. Glaphyr. in Exod. lib. 3. Tom: 1. pag: 319 Vid. etiam German: Archepiscop. Constantinop● contemplate, in Bib. pat. Graec. tom. 2. pa: 131.  ground to introduce it at first, or take it up when they were at liberty. I speak by what appears in the Text or from it, as it is come to us: That of Guil. Paris. de Legibus, which he applies to women only, may seem fitly appliable to All in this case, (cap. 3.) Intrant mulieres in pactum Abrahae per quaedam Baptismata & traditiones quae in corpore leges non inveniuntur. They are censed with Moses people by rites not found in Moses Law. Howsoever, whether upon ground enough from the Law, as they pretended, or otherwise, certainly they used this ceremony, (you know what the word Baptism meaneth; and whether S. Paul had any allusion to such Baptism or reputed use thereof, in his 1 Cor. 10.2. of all the Father's being baptised into Moses, and passing through the Sea like the molten Sea, or Baptisterium) I say no more here, but it would be thought on) But they 
(1) Sed & nunc qui ex gentibus circumcisis ut Ismaelitis, Persis, Turcis ad Judaismum veniunt, ab ipsis baptizantur. Grotius in Annot. ad Evang. Mat. 3.6. pa. 41. & hujus Baptismi Judaici meminit Scholiastes ad Juvenalem, & Arrianus in Epictero. id. ib.  used, I say, this Ceremony howsoever, both to men and women, not sprinkling, but baptising them all over, or washing them with a care exceeding diligent if not Superstitious that no part, so much as the bending of a joint might be left unwashen. This was done in the presence of a 
(2) When his wound was whole then before three witnesses was he baptised, in which ceremony they covered the whole body with water. Purchas. Pilgrim. lib. 2. cap. 2. & Ainsworth on Genes. 17.12. Quemlibet scilicet ejusmodi proselytum, dum stetit templum, triplici initiamentorum genere admitti solenne erat, Circumcisione, Baptismo (publicè & coram tribus minimè peracto) & oblatione. Selden. de succession. etc. cap. 26: And so it continues: If any one would be a Jew, he must first be precisely interrogated by 3 Rabbins or men in Authority, What it is that moves him to take this resolution, etc. In their presence he must be circumcised and washed, etc. Ludovic. Mutineus. de gliriti Hebraici, par. 5. cap. 2. These three were required likewise at the admission of the other lower Proselytes, which was done without any Baptism. Id. de Jure Nat. & Gent. l. 2. cap. 3. from Gemar. Babil. tit. Aboda zora, cap. 5.  Triumvirate, or three chosen witnesses solemnly assisting as Godfathers; not without the 
(3) Silicet ipse Baptismus in seculis legis dationem sequentibus actus habebatur forensis seu Consistorii Triumvirorum, sive publicè sive ex eorum quorum intererat abitrio, pro more constitutorum. Adeoque par est ut existimetur fuisse etiam in deserto atque intervallo quod tractamus, actus forensis id est à praesecturis praestandus juridicis quae fuerint; etc. Selden. de Syned. Vet. Ebraeor. lib. 1. cap. 3. pa. 33.  nature of a Court for more solemnity, with explication of the Law over the Baptised as he stood in the Lavatory, and that by these overseers leaning over him, suscepturi, as they were about to take him up out of the water: Twice for failing both those greater and lesser commandments were so repeated. Before which the 
(1) Vid. Hieron. Epist. ad Pammach. de erroribus Joan. Hierosol. Augustin. de cura pro mortuis cap. 12.— Confession. li. 9 cap. 6. lib. de fide & operibus, cap. 6.— de tempore Serm. 56, 57 & 116. (which three last are ad competentes) Pamel. ad Cyprian. Epist. 13. num. 4. ad Tertullian. de Bapt. cap. 1. n. 1. Duo sunt genera Catechumenorum (ut Rabanus docet) Unum eorum qui audiunt conciones, sed nondum petierunt Baptismum, & two dicuntur auditores sive Audientes: Alii petunt Baptismum & dicuntur competentes. Bellarmin. de Bapt. l. 1. c. 1. & de Poenitent. lib. 1. cap. 23.  Competens (as the word was used after in the Christian Church for him was ripe for baptism, or stood in vestibulo pietatis, as G. Nazian. phrased it) was in the first part of the same continued business of initiation by 
(2) Post sinceram Judaismi professionem eum circumcidebant: professionem, sc. integram & perfectam totius Judaismi, & uniuscujusque legis Mosaicae capitis: Nam si unicum aliquod observare renueret foedere sacro arcebatur. Gemar. Babil. cited by M. Selden de Jur. Nat. 2.2. And in this way might be fulfilled what the Learned Apostle writ (and perhaps meant hereof) to the Gentile Galatians, ch. 5.3. I testify to every one that is circumcised, He is a DEBTOR to do the whole Law. Bound: Why? Why not from some such accustomed formal stipulation and express undertaking at the ministration thereof? So M. Hooker understood it clearly, in his Polity, lib. 5. sect. 64. pa. 338,  Circumcision, if not 
(3) Praefecturae juridicae quae Baptismo praeerat profitebatur (baptizandus) proselytus ipse majorennis (masculus qui annum 13. foemina quae 12. superaverat) legem Mosaicam se servaturum. Minorum verò nomine, idem ipsum profitebatur praefectura ipsa, uti in Christianismo susceptores minorennium seu parvulorum; saltem si nec parentes adessent qui id praestare possent, Selden: lib. 1. de Syned. Vet. Eb. cap. 3. pa. 34. Etiam Regeneratum dixêre & Renatum quemque proselytum sic factum, velut infantem recens natum, etc. The reason, or reasonableness whereof may be derived from the first pattern and instance, for the holy Text seems to give us some such convention at the first institution of Legal Baptism. Moses (the Mediator) is to carry the Articles of agreement, Exod. 19.3. The Lord called unto him out of the Mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; ye have seen what I did unto the Egyptians, and how I bore you on eagle's wings, and brought you unto myself, Now therefore if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people, for all the Earth is mine: And ye shall be unto me a Kingdom of Priests, and an holy Nation. These are the words which thou shalt speak unto the children of Israel. At verse 7. Moses called for the Elders of the people, and laid before their faces all these words which the Lord commanded him: And all the people answered together and said, All that the Lord hath spoken we will do. Whereupon follows order for the Sacrament at verse 10. If these things be thus, we have here the first bottom, (by divine information, and proceeding from no worse than divine example, at least approved thereby) of this part of necessary stipulation at Baptism into a Law to be obeyed; and so may better understand 1 Cor. 10.2. Of the Fathers baptised into the Law.  Baptism itself) to declare his sincere intention to keep the Law, and every syllable thereof, upon which condition only he was admittable, for if he made exception but of Any, the least, there was a stop, and no farther proceeding; nay, the very hardest things were culled out to be proposed, say Munster and Maimonides, that if a man were not very resolute, he might be diverted or repelled. Serious and solemn praemonition there was also of the weightiness of the business in hand, the worthiness of the Law (and the received particulars thereof) the preferment of the change by submitting to it, the dignity of those persons into whose society there was intended Co-optation, de justorum etiam 
(1) Artic. 11. Credo perfecta fide, quòd Deus omnibus opera ipsorum recompensaturus sit; omnibus, inquam, quotquot mandata ejus executi fuerint: è contra verò puniturus sit omnes, quotquot interdicta ejus transgressuri sunt, Artic. 13. Credo perfecta fide, quòd expergefactio mortuorum futura sit; tempore sc: illo quod Deo Creatori videbitur opportunum. Cujus Dei Creatoris nomen valde benedicatur celebreturque in secula seculorum. Amen. Two of the thirteen Articles of the Jews Creed, as it is represented to us in Euxtorf. Synagogue, cap. 1. p. 4. and by Genebrard about the middle of his works under this title, Canticum sive carmen in Symbolum fidei, etc. who had it (he saith) from the 101 page of the Hebrew Breviary. Another, the first of those Articles is, Credo vera perfectaque fide, quod Deus Creator, gubernator & sustentator omnium sit creaturarum, quod idem ipse operatus sit omnia, operetur adhuc, etc. The whole of so great account that it is bound up with the great Hebrew Bible Printed at Venice 1517, together with a large exposition, and this seal or censure put in for a close, Quisguis autem fundamentum articulumve omnium vel unicum evertat eique fidem non adhibeat, eum ad rempublic. Israeliticam non pertinere, as we have from the same Buxtorf, pag. 16. Now for the Christian side, and their derivation, (likely) or correspondence, Hear first how the Catechised were to be admonished in Saint Augustine's time. Narratione finita spes resurrectionis intimanda est, & pro capacitate ac viribus audientis, proque ipsius temporis modulo, adversus vanas irrisiones infidelium de corporis resurrectione tractandum, & futuri ultimi judicii bonitate in bonos, severitate in malos, virtute in omnes, etc. lib. de Catechizand, rudibus, cap. 7. tom. 4. pa. 297. Alchwin has much to the same, in Epist. 7. ad Dominum regem: col. 1489. and Gregory Nazianzene, Crede praeterea resurrectionem, Judicium, merendem ad justum Dei lancem exigendam, to his converts approaching Baptism, in Orat. 40. in sanct. Baptisma, cap. 51. As to the other Article of Creation, he had said before, Crede universum mundum tàm qui oculis cernitur, quàm qui oculorum obtutum fugit, à Deo ex nihilo esse creatum & Creatoris providentia gubernari, etc. Nor is the Bridge or Passage from the old to the New Church left so in the dark that altogether unseen, for among other Principles, these seem to have been the very Doctrines of Baptisms in the Apostles time and words, Heb. 6.2. the resurrection of the dead, and future judgement, things then to be assented to; and the Apostolical Constitutions (styled) which pretend to give the Evening of the Apostles days, have (with other things too long to be repeated) some, of the Creation, Resurrection, etc. then to be assented unto, and professed to be believed, in lib. 7. ca 41.  mercede, de poena iniquorum, de futuro seculo, and such other things (resembling a repetition of the Articles of what was then in their Belief or Creed) All, much in the sort that afterwards the first Christian Ministers took up to set forth their Sacrament of Initiation into Christ his Church (sc. not without interrogation, stipulation, promise, vow, surety, confession of faith, profession of purpose of good life, etc. of which more hereafter) and it may be perhaps no vain or frivolous conjecture to suppose they borrowed much of this 
(1) Ab Hebraeidiscrimen hoc (between Catechising and Preaching) ut pleraque veteris Christianismi. Grot. ad Matth. 28.20. pa. 521:  manner from them; not scorning to 
(2) Quemadmodum aurem in magnis superbarum aedium ruinis marmor ac aliquid simile saepe effoditur, quod nos veteris praestant ae commonet, & insuper ad recentium struct●rarum decus atque ornamentum facit; Aut quemadmodum ex animantium vilissimorum stercoribus s●epe leguntur gemn●ae quae in aureorum annulorum palas immissae splendorem oculis jucundissimum afferunt; Sic quod ex corruptae Synagogae reliquiis eruitur Patriarcharum in corruptam religionem adhuc spirans mihi videtur & Ecclesiam ex ornare, & ad primam suam lucem deducere. Genebrard. in Epistol. praefixa Symbol. fidei Judaeorum, pa. 71.  adorn the holy Church of Christ with the lawful spoils of the former Synagogue, or to set forth the administration of that Sacrament which was of Initiation into the inherited faith of old Father Abraham, by the grave and decent ornaments they found and could without superstition borrow and bring along with them from the sons of Abraham; As I know not how Levies former sacred use could profane or make any way unlawful unto followers what was in itself morally grave and good before, or that the costly Tabernacle or magnificent stately Temple could make it sinful to us to worship God in Temples made with hands, fairly built, or serve him in our best, and with our best, though as good as what Aaron or Solomon dedicated, Or that we must offend by keeping the places of our nearest and solemn approaches to Gods most holy presence clean and free from all noisome pollution, because of what Israel was commanded to take care of about that place where the GLORIOUS PRESENCE promised to discover itself in the Camp, 
(3) Thou shalt have a place also without the Camp, whither thou shalt go forth abroad. Et paxillus tibi esto (a paddle or spade-staffe) praeter arma tua (besides, or upon thy weapon, so some; at thy Girdle, so the Septuagint) Eritque eum sessurus eris foras, ut eo fodias & ru●sus tegas excrementum tuum (turpitudin●m tuam, Septuag.) For the Lord thy God walketh in the midst of thy Camp to deliver thee, and to give up thine enemies before thee, Therefore shall thy Camp be holy (or clean) that he see no unclean thing in thee, and turn away from thee.  Deut. 23.12, 13, 14. But this by the way; I return. The party so circumcised as before, (if a man) and whether man or woman, so as but now baptised, When he had according to the Text alleged for it, 
(1) And ●e sent young men of the sons of Israel who offered Burnt-offerings, etc.  Exod. 24.5. added the last Ceremony, which was  
3. Oblation or 
(2) What? Two Turtles, or Pigeons, say Weemse and Godwin in the places alleged: But Holocaustum sive ex pecore sive Turtu e; aut Columbi. M. Selden pa. 142. & Ainsworth on Gen. 17.12. Since the dispersion the necessity of either ceaseth, till the Temple shall be re-edified: So now this third is of no expectation.  offering sacrifice, They now counted him a perfect Regenerate man, Dead to his former estate; alive to God, formerly a stranger, now their own, not of the Reprobates of the World, but of the Commonwealth of Israel; In a word Renate and Born Again in the full and utmost import of that strange word, and thereby estated in all the honour, happiness, blessing, privilege, their alliance or religion could promise, or a Recovered, Redeemed, Sanctified, Saved man, expect in Remuneration of the works of true Belief in this or the other world. Besides which, some access of temporal privilege was thought to accrue, consequent upon so solemn and ceremonial a change, as The name of an Hebrew, no small honour, The freedom of that Nation, which might bring no small benefit, To live under their Law, sub alis Majestatis divinae, so they were wont to expound, To be favourably tried by that Law, in sundry cases, To be secure of divers shameful punishments, To borrow of a brother- Hebrew, without Usury, etc. Yet so as the chief good expected lay on the other side of invisible and spiritual, which Religion could bring to the soul; and this no less than to be born to Heaven, and new-come hopes of as much Good as a Saved Soul might reap here or hereafter.   

CHAP. V.  

The effects of Proselytism.  NAY yet farther and to come to the thing nearest, whereas this REGENERATION in the full sound and sense of the word might seem to speak out a thing so unlikely, that, to make it passable, some moderating trope had need to be cast for and brought in, to make that which they believed, seem probable, and it be enough for men to be as 'twere born Again, though fully they were not, This they disclaimed as short of what they would and was, and in the proper Notion of the word without help of a figure they took the Proselyte to be in reality and truth indeed so Born. Wonder may be at the thing, and almost at my assertion, but whosoever will consider these three things, they yet believed, partly making, partly belonging to a true birth, will not think much to embrace farther persuasion they might also believe the Birth itself (to which they did belong, or of which they were, and which could hardly have concomitancy or participation of any other) As,  
I. A new name obtained by virtue hereof, as of one newly come into the world.  
II. A new relation or kindred, at least, as of one Dead, an obliteration of the old.  
III. The man himself, (the foundation of all) changed, at least, to the Soul, the chief and denominating part. This was Much; Yet all this I believe, they believed.  
1. The Regenerate (circumcised-baptized-offering) Proselyte was thought worthy, (as a man newly come into the World) of a New name; (as, Philip or Alexander was called David or Solomon; Haman or Holofernes, Moses or Benjamin, and so of the rest; a fair Preface and omination of a real and individual change. For Nomina are Notamina, as one says, are or should be, the revealing discoveries of veiled Existences, or Nota rerum, as Cicero, the outsides of Things wherein they appear to our apprehension, or Nomen quasi Novimen, so Festus, to make known a Being. Where therefore the Name is changed is a presumption for the thing, Why else should the Name to declare, or indeed belly, that it is so? But hereof I am not over confident. 'Tis more assured,  
2. He had a new relation or kindred, at least was dead to his old; So that his Father that begat him was no longer of his alliance, nor, which is more strange, his Mother that bore him. His Brethren, Sisters, or whatever former 
(1) Pristina prorsus omnimoda deleta cognationis ratione, consanguineos nullos postmodùm ex jure habere Sacro, sive in successionis, sive in connubiorum (quod mirere) ratione censebatur (Proselytus) praeter posteros qui Baptismum seu initiamenta sequerentur. Selden. de succession. in bon. defunct. cap. 26. Cognationem pristinam omnimodam evanuisse docent per Regenerationem, id: de Jure not: etc. lib. 5. cap. 18. Nay, if Parent, Brother, Sister, or any of the nearest kin came over after to the same Religion, yet could not the former relations of nature be made to piece up and close together again, for they were dead and gone, sealed up fast under an impossibility of Resurrection.  relations he had by affinity or consanguinity, natural or accidental all ceased and vanished presently; what need be said more? he being so now dead to All he was, that he had nothing now left of his former Natural-Nature. Insomuch that if a Gentile had loved his own Sister, or one whom by Law of Nature (things so remaining) he might not come near, He needed but by due rites be made a Proselyte of Jerusalem, and then he might take her to himself, whom before he could not, as now of no kin, (at least, consanguinity or nature hindered not) for by his new birth all was new, by the effect of those rites in Regeneration all former Relation, the closest of all, even that of consanguinity ceasing, (Like as upon the same ground the 
(1) Cum converius ad fidem & in Changed isto regeneratus priori vitae mortuus sit, potest uxorem, cum converti non vult, dimittere; nec cum illa habitare aut debitum reddere tenetur. Supplem. tertiae partis. Quaest. 59 art. 4. Respondeo. The like is added of Non-Obligation to perform promise made before entering into Religion. Liberty of retaining is allowed by the sixth General Council of Constantinople, which implies the contrary thought not unlawful, for I am not at liberty, where I may not as well reject. Canon. 72. fol. 343. in Caranza. More advisedly another Council, In Baptismo solvuntur crimina, non tamen legitima conjugia. Concil. Triburiense. cap. 39 in Binius. Tom. 3. pa. 1042.  Perfecters of Aquinas allow a man to put away his wife, if of a Pagan he become a Christian, as being therewith Regenerate by Baptism alone, for, Generatio unius est corruptio alterius, say they, and by This that the former Pagan is, by being converted, now made new, He is and aught to be reputed Dead to what he was before: Not to speak of 
(2) As by Monachisme; upon which change the last binding Law of the Novels allows dissolution of the immortal bond of Matrimony, till death us departed, by Divorce; and that whether to Man or Woman. Quodcunque enim pacti fuerint contrahentes ex morte fieri lucrum, hoc habere oportet eum qui dimittitur ab altero, by this change of state, sive vir sive mulier sit; Eò quòd & iste quantum ad Matrimonium videtur mori, aliud pro alio eligens vitaeiter. Novel. 22. Tit. de Nuptiis, cap. 5. Though the canon deny it post carnalem copulam, not otherwise, as the Gloss there hath well noted. Licentiam.  lesser changes, or 
(3) As of the Servant of a Jew or Pagan, who being changed by Baptism, was free of his Master by Justinians dispensation. Cod. de Episcopis & Cler. L. 3. His ita. So of a Manichee or Donatist, if he came over to the Catholic Church. Cod. de Haereticis, & Manich. sect. 8. Servos.  lesser effects of This) Stories give, when sometimes the Plague was at Athens, it was so malignant and direly mortal, that if any fell sick, he was given over for Dead, if he did chance to recover, his friends welcomed him as from the Regions of Death, Neque seipsum autem novit neque propinquos, as says the 
(1( Nonnullos etiam simul ac ex morbo convaluerunt, statim omnium rerum oblivio pariter cepit, ita ut neque seipsos, neque necessarios agnoscerent, Thucid: Histor: be li Pelopounes. lib: 2. pa: ●31.  Historian, He was neither Himself, nor knew any of his former Friends, even so the Renate Proselyte Hebrew was more than in danger, quite dead in this change, He had shaken off all his Relations, and lost his very blood and kindred. Scaliger upon Festus, informs of another custom among those Athenians, that When one of theirs had been so long absent in the War, that he was thought to be dead, and his Friends had from their love celebrated his obsequies, if by chance after he revived, and came to life, in their opinion, as he had been in himself always, and were desirous to converse among them, They yet suffered him not, prius quàm per sinum laxae stolae mulier eum dimitteret, tanquam denuò renasci videretur, (fol. 128.) and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one that was crept into the world of New, and was once again born of a Woman; What was here in fiction or supposition, was thought more Real and in effect by the rites spoken of, sc. that the convert was truly dead to former state and had now a resuscitation to a second true life, being born Again of Water, whereto our Saviour added in His, Baptism of Water and a new spirit or life added thereto, sc. of Water and the holy Ghost. And hence, from belief of a true death, it followed by the Hebrew Law, that if the natural and legitimate brother died, leaving a rich inheritance which according to course of Law and rules of Succession, should have devolved and come upon his brother, as of next blood, yet could He not as the Law word is, 
(2) This proved purposely and at large by Mr. Selden, de Succession: in bona defunctorum, especially cap: 26. Ita ex Juris patrii fictione, ritibus sacris, subnixa, etiam ipsa quibus invicem conjunge bantur Gentiles jura sanguinis naturalia deleri volebant. Or if no heir were born after such translation to Judaisme, the rule was, Quicunque bona ejus prius occupaverit ei cedunt: from Maimonides.  succeed, because he was now none of the kindred he had been of, but Dead and out of the Family, and had lost his inheritable blood, whereunto the inheritance would have drawn; Neither (for the same Reason) could his brother Gentile succeed him, for that they were now of several 
(3) Si Pater se dederit in adoptionem, nec sequatur eum filius, emancipatus ab eo antea factus: quia in alia familia sit Pater, in alia filius, bonorum possessionem contra tabulas non potest filius ejus habere, & ita Julianus rescripsit. Dig: L. Si pater, tit: de bonorum possess. contra tabulas.  Families, yea Nations; His going out so took all along that it left nothing with him, not so much as sparks of Native kindred, They were not now of the former house of their legal and earthly parents. And, by the way, some such thing as loss of Kindred, to some purposes, even upon a Death supposed by change of state and in religion too, both our Civil Laws have taken notice of as possible, and made use of upon occasion, and Others of the death and following Regeneration. For, among those six sorts of men, who, if they sue, judgement shall be demanded, whether they ought to be heard and answered? The 
(1) Littleton, in his Tenors, Chap. of Villeinage, sect. 200. fol. 1●2. whose is the most perfect and absolute Work that ever was written in any human science, says the Learned Coke, never any that understood him, but concurred in his commendation, etc. We have known many of his cases drawn in question, but never could find any judgement given against them. Preface to Instit. 1. fol. 3.  Oracle of our Common Law maketh the fifth to be, lou un home est enter & profess en Religion, where a man is entered and professed in Religion, for if he be, and 
(2) Not otherwise, as it seems: for if the habit of Probation be only assumed, not the habit of Profession, this (in reply) but suspends the plea till the Ordinary be written unto. Fleta, lib: 5. cap. 28. sect. 1. & lib: 6. cap: 42.  complete by vow, etc. and then sue any action real or personal, the Tenant or Defendant might show that such a one was entered into Religion in such a place, into the Order (as of S. Benet, etc.) and this shall been sufficient to 
(3) And this was the Law before, in Fleta, lib: 6. cap: 42. Item competit exceptio tenenti ex persona petentis peremptoria propter mortem civilem, ut si quis se Religioni contulerit, & postea ad seculum reversus, agere velit, non audietur.— Cum quis se Religioni contulerit, renunciat omnibus quae seculi sunt. Bracton lib: 5: tract: 5. cap: 20. sect: 6.  stop the proceeding, by a modest and mannerly way of ask Whether such a one be a fit person to be answered? The reason whereof the same with the changed Proselyte before, because says the 
(4) See Littleton's Tenors, sect: 202. fol: 136. The reason hereof might be from having been Devoted to God. For such were by the Hebrew Law to be slain, or their real death redeemed by a Civil amortization. Take some light hereabout from Cornelius à Lapet: Si verò res per Cherem Deo vota mortis propriè dictae incapax esset, morte morietur, id est, Mori debet morte civili. Sicut Religiosi nostri quasi voto Cherem Deo dicati civiliter mortui dicuntur, quia omni civili negotio & haereditate ac dominio rerum temporalium sese abdicarunt, perinde ac si mortui essent. Ita olim in lege tam Levitae quam agri, qui tanquam Cherem Domino erant devoti, civiliter moriebantur, quia amplius ad profanus usus redire non poterunt, perinde ut jam domus Ecclesiasticorum & Religiosorum amortizantur. Comment. ad Levit. 27. ver. 29.  Law, Such a one is dead in Law, Quant une home entra en Religion, & est profess, il est mort en ley, & son fits ou altar cousin maintenant lui inheritera auxi bien si come il fuit mort en fait. His son or kinsman entered as if he were dead: He might have made a Will, appointed Executors, and those 
(1) Nay, if he had become bound to the Abbot of such a p●ace, and professing himself a Monk there, he after by steps came up to the highest of Abbot, He might then have an action for that debt against his own Executors, Himself against himself, or that debt was once his, in his life, by his death now come to another. Cook on Littleton, fo. 133. B.  Executors (he living) should have had action for any true debt, (things remaining thus) as if he had been dead; or if he had made none, the Ordinary was to enter as in case of him had clearly and for ever left all here, and was gone to another world. This dead man revived in his Cloister might there both enter upon the actions of a New life, and manage them, sue and be sued, purchase, possess, buy, sell, in another new created right, as Master of his house, 
(2) Respondet Dominus Julianus, quòd quanquam servus ad personam suam propriam pro mortuo habeatur, ex persona tamen Domini fui potest habere jus stipulationis, Gloss. ad Instit. 3. tit: de stipulat. servorum, sect. servus.  Trustee for his College, etc. by that well laid and most profitable distinction of Proprium in communi, Lording it so over Lordships, and having nothing yet possess all things: But for any thing he had before, it was 
(3) Illud quoque decernimus, qui in Monasterium intrare voluerit, antequam Monasterium ingrediatur, licentiam habere, suis uti, quo voluerit modo, Ingredientem namque simul sequuntur omnino res: Licèt non expressim, qui introduxerit eas, dixerit: & non erit dominus earum ulterius ullo modo: Novel: 5. c. 5. repeated and confirmed in the Preface of Novel. 76. Nemo aliquid proprium habeat, nullum omnino rem, neque codicem, neque tabulas, neque graphiarium, sed nihil omnino. One of S. Benet's Rules.  lost and found, gone and come, departed from him for ever, with all title to it, and accrued to another: for he had been in saeculo; He was now not secular, His very kindred took as little notice of him, as he of them, Benefit, prejudice, loss or gain was nothing to either, not to a Cousin, Brother, or Father; for he was now gone off clear, and only entwisted with his new spiritual relations. There is a twofold death says the Commentator there, A death indeed, and a civil death or death in Law, Mors civilis & Mors naturalis, and therefore to oust all scruples, Leases for life are ever made during the natural life, etc. Of which supposition our 
(4) I mean Bracton, de legibus Angliae, etc. l. 1. c. 10. sect. 1. l. 4. tract. 6. c. 7. l. 5. tractat. 5. ca 18. sect. 1. etc. 23. sect. 2. Nay in some cases that which is equivalent to a Regeneration. Est etiam mors civilis in servo in servitute sub potestate Domini constituto. Hujusmodi vero servitus mortalitati comparatur. Quia fuit aliquando in manu Domini vita ac mors: (sed modo non, propter severitatem dominorum, sed in Manu domini Regis) Sed cum tales potestatem domini effugerint. quasi resuscitati ad vitam aliquantulum respirant, secundum quod superius perpendi poterit, de Except. cap. 20. fol. 421. And speaking of Outlaws, Item justè utlegatus & ritè non restituitur nisi tantum ad pacem, quod ire possit & redire & pacem habere, & ad actiones restitui non potest, nec ad alia, quia est sicut infans modò genitus, & homo quasi modò genitus, lib: 3. de Corona, cap. 14. sect. 12. And a little af●er, Inlegati vero dici poterunt quasi modò geniti infants, & novi homines quasi de novo creati; quia in personis eorum, post utlagariam ritè factam, nulla praeterita subsistunt, sed post inlagariam tantùm praesentia & sutura succedunt, etc. Sect. 13. fol: 133. B as beginning the world of new. An out-lawry he styles a civil death, 5. 5. 23. 2. fo. 426. & vide Seldeni Dissertat. ad Flet. cap: 8. sect: 3.  Papinian has enough.  
This for 
(1) Jus civile est quod quisque populus, vel quaeque civitas sive proprium, divina humanaque causa constituit. Decret: par. 1. c. 8. Nam quod quisque populus ipse sibi jus constituit id ipsius proprium civitatis est; vocaturque Jus . Dig. de Jure & Just: L. 9 Omnes. and the Common Law of England is Jus  Anglorum. Selden of Tithes: Review of Chap: 7 and Spelman Glossar: p: 399. col. 2.  Our Civil Law; Now for that is more 
(2) Jus quidem  en unaquaque, civitate appellatur: veluti Atheniensium, etc. sed quotiens non addimus nomen cujus sit civitatis, nostrum Jus significamus. Instit. 1. tit. 2. sect. sed jus.  commonly so styled, Neither hath been forgotten there, nor sparingly remembered this civil death. For by such title is called, 
(3) Mors civilis dicitur amissio civitatis & etiam servitus. Gloss: Amissio: in L. 2. Dig: de poenis.  the loss of being free of the City, and 
(4) Et quantum ad jus  servus pro mortuo habetur: Gloss: ad Institut: 3. tit: de stipulation: servorum. Servitutem mortalitali ferè comparamus. Digest. de reg. Juris. L. 209:  plain servitude, and 
(5) Publicatione quoque distrahi societatem manifestum est; scilicet, si universa bona socii publicentur. Nam cùm in ejus locum alius succedat, pro mortuo habetur. Instit. 3. de societate sect. 7.  confiscation, and 
(6) Deportatoes enim mortuorum loco habendos. Digest: de bonorum possess. count. tab: L. in contra. Sect. 8. & Gloss. ad mortem. Novel. 7. c. 5. Cùm autem is qui ob a●iquod maleficium in insulam deportatus civitatem amittit, sequitur ut qui eo modo ex numero civium Romanorum tollitur, perinde ac si eo mortuo desinant liberi in ejus potestate esse. Institut: 1. tit. 12. & vid. Dig. de liberis & posthum: L. Galius, sect. Et si quid, & Gloss. Eam semper, ad librum de Pace Constantiae, in Prefat. He that with us was outed from a place of high trust, as Abbot, Prior, etc. was by that privation so far Capite deminutus, that proceed in law were as if he were dead, sc. morte civili, but not naturali, as this distinction was then laid hold of. Vide Selden, ad Flet: Dissert: sect. 3. pa. 529. 8.  deportation or carrying away to some desolate Island; Insomuch that it was needful to note, that where death was mentioned without apposition, it was not meant of 
(7) As in case of Convention for somewhat to be performed after death. Vide Gloss. Nisi morien te, ad Digest: de Verborum obligat. L. 121. sect. 2.  Civil but natural death, as possibly some might understand; whence the Divine takes notice, with other, of one kind of Death, 
(8) Mors quadruplex Naturalis, Spiritualis, Aeterna & Civilis, Bucan. Commun. loc. 40. sect. 2.  Eorum qui capite diminuti sunt, vel de gradu honoris decidêrunt. Further, a very Regeneration, and under that title, as consequent of some change of state, Justinian was not unacquainted with. For, 
(9) Authent. collat. 3: tit. 5. cap. 11.  writing to the General of the East about the legitimation of natural children, he willeth (among other ●●●ngs) that, If a man have Such by one of Servile condition, and after set her free and marry her, & jus eyes (to her and her children) aureorum annulorum petierit, (sc. of the 
(10) Natales antiquos & jus ingenuitatis non ordó praestare Decurionum, sed à nobis peti potuit. God de jure aureorum annulorum, L. 1.  Emperor himself, who only could grant this honour, the utmost of the Patron's Power was to allow the use of one made of 
(1) Vid. Cujac. paratit. ad Digest. de Jure aureorum annulorum.  Iron, in token of some lower Freedom: but if he sue to the Emperor for jus aureorum annulorum) & REGENERATIONIS, & inter ingenuos secundum justos reduxerit modos, etc. Then both the children to be to all purposes (as of inheritance, etc.) legitimate, and their mother and them restored in state to such freedom as if they never had been Servile. Which Petition the same Emperor after willing of his Grace to release and grant of course (without special suit) or rather to be had without granting, he useth the same 
(2) Cod. l. 6. tit. 8, L. ult.  words, that the manumised should have— Ex ipsa manumissione aureorum annulorum & 
(3)— Name, quasi modo sit renatus, id est, iterum natus, in ingenuitate, ita est ingenuu●. Gloss ad loc.  regenerationis jus— ut sint quidem liberi & ingenui, the right of the Patrons yet saved, which expression is again of the same grant in the 
(4) Novel. 78. c. 1.  Novel (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Justinianus, says Brissonius) and after he boasts the diffusiveness of his goodness herein to be comparable with Antonine and Theodosius, who granted such favours of course, formerly restrained to suit, as he did now again, 
(5) In eadem cap. 5.  aureorum annulorum & Regenerationis Jus, to the manumissed by virtue of their manumission; Not to insist on that change of Bene-Nation in the same 
(6) Cap. 2.— ut non denuò & libertate, & bene natione cadant.  Novel, and the Patron described as Pater there, a very new Father, by adding somewhat to the first natural Birth in the 
(7) Interdum & servi nati ex post facto juris interventu Ingenui fiunt. Ut ecce si libertinus à principe natalibus suis restitutus fuerit. Illis enim utique natalibus restituitur, in quibus initio omnes homines fuerunt, non in quibus ipse nascitur, de natalibus restituendis. L: 2.  Pandects. It was like to be an occasion of some wonder to meet with, in 
(8) Lib. de Baptismo, cap. 5.  Tertullian, and speaking of things out of the Church) a very Regeneration, and that in Pagan Baptism: but there it is. And if we consider how great a 
(9) The fruits of whose pregnant wit, and ripe judgement are thought to have been many of those Laws after collected and digested by Tribonian into the Pandects: as, Tit. de Leg. Senatusque consult. L. Ideo, qui antiqu. tit. de acquirend: & amittend. possess. L: si aliquam tit. de Castr. pecul. L. Miles praecipua: and from whom that famous Senatuscon. ultum Tertyllianum (whereof in Digest. 38. tit. 18.) might borrow name; So Chr. Helvicus in Chronol, ad ann. Chr. 193. and others; But without doubt erroneously.  Lawyer he was, we may cease to think it strange he should make use of a word readiest at hand in his own art, or they to borrow a term they were best acquainted with the use of in their own professed Civil Laws. He or they might derive, (besides what they had as Christian) from similitude in their own Paulus, Modestinus, Ulpian, Papinian, etc.  
Thus a loss of kindred, change of state, by death, civil, and the great remove of a Regeneration, ours and other Laws have left expressed, as in Israel; but these were most but Tropes and Figures; In England, Rome and Athens, the person remained still the same, or but with accidental alteration, the expression allusive, Only at Jerusalem there was no wonder made of a Being sent of new (antedating, in fair resemblance, the present transubstantiation of the Church of Rome) and really, essentially, formally they held the Proselyte to Be changed. For,  
3. To come to the third sign, effect, or rather cause of Regeneration, (the ground of the whole) the very change of the regenerate Man, They did believe him indeed to be so essentially, and formally, and really changed, A New man to be brought into the world, (without which that variation of kindred before could not have been) At least for the better and chiefer part, which we know by an usual trope to be put for the whole. For, (Credit Judaeus apella!) It is strange that I shall tell you, yet they believed it, That the Regenerate Convert Proselyte had by virtue of their Ceremonies miraculously working, a new soul charmed down into Him, with abolition of the old; Corruption and succeeding-Generation are Nothing else in Nature but induing the same Matter with a New Form, This they believed in this case to be, to induce the very title of most substantial change by Generation.  
They went no farther; For the visible body was seen still remaining, As the Papists allow (they Must) the outward Form, and cover of Bread and Wine in the consecrated host, and in sensible things most men will belive their senses: But, for the Soul, This they believed to be both gone and come; the old one removed, no inquiry whither, a new one succeeding, they saw well from whence; That either annihilated or sent back to its former Mansion and This immediately procured and sent down from Heaven. Some controversy it may be their Schools have of the procreation of those souls there, and no less uncertainty of their Emanation and infusion into their Proselytes with us, and even ridiculous are the fabulous brawls of the Cabalists, touching their production from I know not what both invisible and incredible generations: But for the main they consent, that such New Souls are Made, Sent, Transfused, Infused, and each circumcised and by other due rites initiated Proselyte both attended by one, and from thence readily informed. Now we know that the soul is the preeminent, leading, chief part, by all belief; and 
(1) Enimvero, quis non animae dabit summam omnem, cujus nomine totius hominis mentio titulata est? Tert, lib. de anima cap. 13.  Denomination has been used to derive itself from it accordingly: Nay, some have said it is not the chief, but the whole. Anima cujusque is est quisque, as the Philosopher, it individuates the species, it is 
(2) Conspicimus homines, id est, animas ipsas; quid enim sunt homines, nisi animae corporibus alligatae? Arneb: adversus gentes, l. 2. p. 73.  the Man; and therefore in 
(3) Sed audi & istud, quia anima nomine hominis nuncupatur, scriptum est enim in Genesi, Filii an●em. Joseph qui facti sunt ei in Aegypto, animae novem. Omnes autem animae quae egressa sunt ex Jacob, Septuagiuta quinque. Et multo aptius anima vel homo Latinè, vel Graec● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur; alterum ab humanitate, alterum ab intuendi habens vivacitate; quae magis animae quam corpori convenire non dubium est, Ambros. lib: 6. Hexaem, cap. 8. Tom: 1. pa. 47. Solomon corrects himself having said, he had a soul, I was a towardly child, (saith he) and had a g●od spirit. Or rather being good, I came into a fast and incorruptible body. The person came into the flesh, Wisdom 8.19.  Scripture Arithmetic, so many Souls, and So many Men have went for one, and convertible terms of equal latitude both of sense and signification. In the Ship with Paul were two hundred seventy six souls, We do not believe them without bodies, or but Men, Act. 27.37. Joseph invited his Father, and all his kindred into Egypt, even seventy five souls, their Tabernacles of mortality were not sure left behind, Acts 7.14. By like numeration the same lineage of Jacob passes together, Exod. 1.5. and in parcels, Genes. 46. The sons of Zilpah were sixteen souls, v. 18. the sons of Leah three and thirty souls, ver. 15. the sons of Rachel fourteen souls, ver. 22. the sons of Bilhah seven, ver. 25. All together threescore and ten souls, at ver. 27. infallibly So many persons, by interpretation of the same Moses, Deut. 10.22. A saying some have, that Lux est vestimentum Dei, the light we see is the shadow and outward covering of what (being Divine) we cannot see; Semblably have 
(1) Divini Theologi Cabalistae in Zoar dicunt hominem vocari animam, quia corpus est vestitus hominis, & vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caro & sanguis. Quam opinionem & Plato in pluribus locis secutus est, dein Porphyrius, jamblichus, Proclus, Plotinus, Cicero ac Macrobius, & Lactantius: Avicennae quoque is Ego vocatur, id est, persona perfecta: & Averröes affirmat constituere totam rei essentiam; ita ut anima hominis sit totus homo, corpus non pars, sed instrumentum quo anima utitur: Contra Aristotelem, Augustinum, ac Damascenum, qui corpus putant esse partem essentialem hominis, quia ejus sit materia. Manasseh ben Israel, in Conciliatore. Quaest. 19 in. Genes. pa: 27.  others thought that Corpus est vestimentum animae, the Body nothing else save the outside or clothing of the soul, wherein it is apparelled to be discernible by us the 
(2) Errat enim quisquis hominem carne metitur. Nam corpusculum hoc, quo induti sumus, hominis receptaculum est. Nam ipse homo neque tangi, neque aspici, neque comprehendi potest, quia latet intra hoc, quod videtur. Coel: Lactant: lib: de opificio Dei cap. 20. Nec mirandum est quod Deum non videant (Idololatrae.) Cum ipsi ne hominem quidem videant, quem videre se credunt. Hoc enim quod oculis subjectum est, non homo, sed hominis receptaculum est, cujus qualitas & figura non ex lineamentis vasculi, quo continetur, sed ex factis & moribus pervidetur. Id: lib: 2. de Orig. Err●ris, cap. 3. Hence the stubborn Philosopher to one that beat him, Tundis vasculum Anaxarchi non Anaxarchum, Thou woundest the case, t●uchest not the Man.  case or cover; and as these accessary artificial garments are to our natural bodies, so that natural habit to preserve and cherish the soul. The instrument, or as it were working hand thereof, to perform operations abroad, so others: Who though they are crossed by Aristotle and his Followers, making the Body a constituting part, yet for number are there enough in the other scale to sway it this way, and it passes that the body is appurtenant, the soul the essence and perfection of humanity. If then the soul be granted change as before (so much the more eminent and denominating part) an easy and gentle trope will soon traduce and bring along the Whole, the man is not but changed: Nay, if that soul be itself the Whole, what need any trope at all? The man is completely newborn by it, there needs but this infusion or transformation made good, and by it the Man is New made completely.  
In short, as a Wolf made a Sheep, a Lion, a Lamb, a Vulture a Dove, or an Earthly man made Heavenly, so every Native Israelite looked upon the Proselyte Gentile coming over to him, and the inspiration of a new soul might well effect this Regeneration, which was not without the compass of their firm belief.  
And thus has the lamp of the Sanctuary enlightened the things of the Sanctuary, jerusalem discovered its own affairs; Whence probably may we know the things of India, but from India? Or what but a Star from the East bring certain intelligence of the wonderful things there done and believed? The Subject chosen and here spoken of by our Saviour, had many as it were underpillars, upon which the knowledge thereof was to be raised and is to be held forth, we have lighted upon some in their proper Seoene, and among the people spoken to, by which best guess may be made of what was spoken to them. As that such a New birth was, what it was; how it was: of Proselytes, the sorts of them, the rites of making them, the effect of those Rites, and at top of all, a REGENERATION as the knot in which they met, the centre at which they aim and do prove the thing effectually, clearly.  
All this known in the Scripture times; as the Lectures of the Schools, and practice of the Synagogue: which may give some reason why our Saviour (meek and gentle though he were, a bruised reed, should have had from Him no further violence) did yet lay so heavy an increpation as after at ver. 10. upon his Rabbi Pupil Nicodemus, Art thou (saith he) a Master in Israel, and yet knowest not these things? Each word hath its weight. An Israelite, a people of knowledge! A teacher there, and yet not taught! A Master, as 'twere of higher Form, and yet knowest not, art utterly ignorant! Of These things, which all do or may know! Thou that teachest another, 
Many are in high place and of renown, but mysteries are revealed to the meek. Ecclus. 3.19: Solet hoc evenire personatis Ecclesiae pastoribus, ut si nemo illos arguat ipsi inscitiam suam ineptissimis quaestionibus & propositionibus publicè prodant, Gualt: Homil: 7. in Joan. 1.  teachest thou not thyself? Thou that leadest, art thou blind? Can any thing excuse thy Doctoural ignorance, thy graduated insufficiency? Art thou Israel's Teacher, and yet understandest not what is taught thee? But it is no unusual thing for ambitious men to overleap desert; seeking Rabbinical both titles and preferments, without ever looking after those qualifications and sufficiencies may deserve those titles, or striving to furnish themselves with those noble and rich endowments of Learning, worth and goodness, can alone become their dignities, or make the wearing of their preferments well beseem them. Rabbi-Ruler Nicodemus is here so dark that he sees not things near at hand, a guide so blind he cannot follow in his apprehension what is plainly taught him, a Master scarce a Scholar, nay, not a Scholar, yet a Teacher; to make way for desert of severe reproof, and the weight of as much indignation and shame as could be laid on from exprobration of an undeserved title, Art Thou! a Master! in Israel! and yet knowest not things commonly and vulgarly known!  
And this a better way (as to me it seemeth) of speaking out indignation, and bringing home reproof, sharpening it that it might by't (as very likely by his way of expression, our Saviour meant) with quickest severity, then of others who go their several ways, and yet can hardly piece out things to any likely consequence, or words so fitting Grammatical coherence; Especially for what next follows, I speak what I know, (thou also mightest) and testify what I have seen: (every day gives instance:) and If I have spoken unto you of these lower earthly things at hand, and ye credit not, How would ye if I should mount up aloft to invisible? But of these and some other hereafter. Conclude in present, by giving due praise and honour unto our most glorious and most gracious Lord God, by whose gracious favour it is that we have leave to meet in these Courts of his House, to learn the mysteries of his Counsel and Will, who bless the opportunities to us, etc.   
Glory be to God on high: and on Earth Peace. AMEN.   

SERM. II.  
JOHN 3.3.  
REGENERATION is a subject of much inquiry and great discourse in Christian Schools, and so not unworthy that consideration we formerly had of it from this Text: The foundation or groundwork was then laid, and superstruction promised, which promise we come now to perform, if the Lord permit. Those Foundations were indeed somewhat large, (nor need we now lay them open to second review) but they were both made and liked so, because it was judged they might serve not only for the purposes they were then alleged for, in the opening of this Text, but farther to be as grounds for raising sundry conjectures tending to the resolving of divers doubts and information of sundry other things in Christian Religion, not hitherto so well taught or clearly and fully resolved of (especially about the most holy Sacrament of our Christian Baptism) as these things may (by God's blessing) give ground for. I shall reduce the most to sundry Quaere's touching that Sacrament: as, 1. It's Original. 2. Some assistants used. 3. The comparison it hath with john's Baptism. 4. The Corrivallship, Circumcision did once maintain with it: And some other things which will fall in by the way. But I shall keep chief to these, and in order: He that is our God and Father, and the Lord jesus Christ direct my way to you.  

CHAP. VI  
AND as to the first; 
Quaere 1. Of Baptism from the Hebrews.  our Saviour by all consents instituted two Sacraments, that is, Baptism, and the Supper of the Lord; By one we are brought unto Christ, by the other kept to him (declaratorily;) By one we live, by the other we are kept alive: Now as touching the latter probable conjectures have been already made of its Original and how our Saviour took it up, Not instituting and framing it whole a new, but raising it out of and 
(1) See Godwins Antiq. Heb. l: 3. c. 2. out of P. Fagius in precept. Heb. Bishop Lakes Sermon on Exod. 1●. 16. And many others say the same  graffing it (as 'twere) upon the stock of another rite of his Nation in use and practise long before; That use or custom was of a Grace cup (
(2) Cos hillel, or poculum laudis: Christian Synag. l: 1. c. 6. sect: 3. parag. 4. diat. 4  Poculum benedictionis they called it) usually served in after meat, which our Saviour (it appears out of the holy Story) refused not to 
(3) See Purchase Pilgrim. l. 2. cap. c. p. 121. out of Scaliger.  partake of, and out of This made, or consecrated it Into his Sacrament of the remembrance of his Death, (whence 'tis called Poculum benedictionis, 1 Cor. 10.16. even after consecration, by the old secular name it had before it came to be Religious:) Now sigh our Saviour (very likely) did derive and compose his confirming and strengthening Sacrament (to declare Christian Communion) out of the bones and as it were praexistent materials of what was (Hebrew at least, though not Religious) in use before, What hinders but that his beginning or initiating Sacrament (whereby we enter Christian Communion) may entitle itself to a like Original and derivation, And, by adding to that Baptismal washing was in use for helping to initiate Hebrew Proselytes before, the grace of the holy Ghost, He might So make that Baptism for remission of sins, and matriculation into his Church, which, if for its proper work and end it hath Regeneration thitherward, That (as you have heard before) was no less believed to be the effect (as from a partial cause) of former Proselyte Baptism.  
I do not say These things were so, for now I speak only conjecturally, and by way of problem, (This speak I, not the Lord) Nor doth the supposition they were so, imply or infer Christ's newborn Baptism to be the same with that in use before, that is, the same and no more. But, the same, And more, what hinders but it may be? the Same heightened to a farther degree of Honour and Power, sc. by Christ's consecration? Hebrew Baptism (in a word) Now by Christ 
(1) We may rightly term Christ his Baptism (in Jordan) Baptisma Baptismatis, the Christening of Baptism, says Doctor Featly, in his Spiritual Bethesda, pag. 208.  Christened? and that with as great likelihood as a Compliment may be made a Divine mystery, a grace Cup raised to an holy Sacrament, and that Mystery, that Sacrament advanced yet higher, and to the very highest of honour and some veneration, sanctified and set upon our holy Communion Table. Nay, for this reason I take it more likely, because That was before but a mere 
(2) I speak this according to what is abroad and most commonly received. R. C (or M. Rich: Cudworth) of Cambridge, hath not long since taken very commendable, and successful pains in a new Discovery, and to prove this Sacrament religious by parentage; to wit, that it was founded in a Sacrificial Feast, (A conceit altogether New, and wholly different from all before.) If his well compacted reasons will hold water, as we use to say, and be so close wrought and well laid that they will stand out, and endure the touch of time (as they are very like, foundations he has fair, specious and large, and of much greater depth than most opinions, set aside Tradition, and received) they then prove that we feast in our Communion, from the like participation of what was sacrificed, left, and eaten by the people of Israel, and whereby they maintained (as some Gentiles also) a Communion both among themselves and with their God: To eat together what was sacrificed to Him did unite and combine them as well among themselves as with Him, and so we by Eating and drinking communicate with our God and with one another. The opinion I leave to itself; the disquisition is howsoever of much both sagacity, ingenuity, pleasure and use. May it promise of the Author what was wont to be sung in the Temple every Sabbath, The righteous shall flourish like a Palm, and spread like a Cedar: Such as he planted in God's house, shall flourish in his Courts, and bring forth MORE fruit in their Age, Psa. 92. The most and generally retain those grounds I go upon.  civil business, and so needed a farther translation even of the whole kind, (a very Metamorphosis) to make it religious, whereas Here needed no such thing; no transire à genere ad genus, or to raise from profane to holy, because all was sub eodem genere under the same head of Religious before: A Rite of Religion? yea, a rite of Regeneration, yea, a Rite of Baptismal Regeneration, and in some sense (believed) Sacramental too; to wit, as far forth as any thing among Gods own people Then was Such, As questionless some things were, Circumcision for instance, and this as far forth as Circumcision, being that in Sacramental work did bear a joint half part with it.  
Neither doth this derogate from the honour of this Sacrament (in mine opinion) but rather add thereto, nor detract from it but rather give esteem, Nor make it infamous as jewish, if the pedigree should settle and hold thence, but rather add to its commends, as coming from the stock of Abraham, the house of Israel: Other things boast of that extraction, the other Sacrament, for instance, glories of an Hebrew Original, this is left Christian enough that even this determination leaves it in the highest, safest way Christian, by 
(1) If any shall object that I seem to make the blessed Sacrament of our Lord's body and blood, a Jewish ceremony, sc. by deriving it from their Cup of blessing, I answer, No: For as a kind of initiatory purification was used by the Jews, etc. to make Proselytes, yet it was no more a Sacrament to them then Circumcision was to the Turks and Saracens; Thus neither was the breaking of the bread Sacramental to the Jew; but than it became a Sacrament, when Christ said of it, This is my Body, etc. Godwins Heb. Antiqu: l. 3. c. 7.  Christ the Author, Neither is it any Sacrament to Us but by His Divine appointment, HIS allowed, bestowed, instituting, constituting grace creating, advancing, setting it where it is, and whatever it can in Religion and to Us, That only so to do erecting and enabling it. This translates and metamorphoses the whole kind, and to advantage of honour and preferment enough, though it come of jewish parents, that Jesus appointed it who was the son of Mary, and by us believed the Son of God; whose work and authority could do it 
(2) Herein agree both Romanists and Calvinists. Siquis dixerit Sacramenta novae legis non esse omnia à Jesu Christo Domino nostra instituta Anathema sit: Concil. Tridentin. Sess. 7. cap. 1: Authorem Sacramentorum esse solum Christum, Vid. Bellarmin. de sacram: in genere, lib. 1. c. 23. An institutio sacramentorum sit solùm à Deo, Vid: Aquin. part. 3. Quaest 64. artic 2. Illud quoque scire nos oportet, quod non ecclesia, sed ipso Domino instituente sacramentis utimur. Lancelot. Institut: Jur. Canon. lib: 2. tit. 3. The Author and Institutor of all Sacraments is not any man, but God alone. Confess. Helvet. poster. cap. 19 To acknowledge Christ's Institution the ground of bo●h sacraments, I suppose no Christian man will refuse, Hooke. Eccles. Polit. lib. 5: sect. 51. pag. 321. They derive their value from thence. Raynolds Medit. on the Lords Supper, chap. 14. Quis est Author Sacramentorum? Solus Deus. Bucan. common. loc. 47. sect. 3. Quis Author sive causa instituens Baptismi? Deus Pater, Filius, & Sp. Sanctus. Id. loc: 46. sect: 4. Sacramenta sunt Ceremoniae à Deo mandatae populo ipsius, Piscator: loc. 23. Aphor. 1. Baptismus est ceremonia à filio Dei instituta, etc. Vrsin. explic. Catechet. Quaest. 69. sect. 1. and see Quaest. 66. sect. 1. Ergo auctor sacramentorum quis est nisi Dominus Jesus? de coelo ista Sacramenta venerunt. Ambros. de Sacrament. lib. 4. cap. 4. For the whole four, (that are or have been, or have been reputed) See their institution in so many distinct places of Scripture. Gen: 17. Exod. 19 Matth. 28. Mark 14. and together, 1 Cor. 41. These (some of them) no man did or can institute but the Lord and God himself Christ Jesus. Confess. Bohem. ca: 11. Christus igitur Baptismi Solus est Author. P. Ram. de Relig. Christiana, l. 4. c. 5.  alone by the efficacious power of his word even regenerating Baptism, and of an old, decayed Dead Ceremony raising and reviving it to a Sacrament of Life. The whole ingraffed Church of Gentilism, as now it stands, was at first set upon or rather set into that stock whereon judaisme formerly flourished, Rom. 11. to bring forth fruit unto God, and may not rather the less than little branch of a Rite or Ceremony.  
In which derivation of some things from ancient time, rather than framing or creating all anew seems done somewhat like that which 
(3) Vid. Bed. Hist. Ecclesiast. Anglorum, l. 1. c 30.  Gregory the great after counselled here in England, at first Plantation of the Gospel, Baptism with other Mysteries; Who willed the Pagan Temples not to be destroyed, if fair, but converted, and the feasts not to be abolished but transferred; The former, that people might be gently led along, and by their wills, to worship where they had used, & verum Deum cognoscens & adorans, ad loca quae consuevit familiariûs concurrat, as his Order hath; The other, that by like reason men may be brought on by degrees, ascending by stairs what they could not at once, and by retaining somewhat of that they 
(1) Libet autem hoc loco veterum patrum ad, mirari prudentiam, qui principio nascentis religionis, cum Gentiles patrios ritus retinendi nimio plus amantes erant, ut facilius eos ab inanibus umbris & rancida superstitione, ad novam legem veritatis & gratiae transferrent, praeter alios ritus hunc etiam candidi Calcei retinuerunt. Joseph. Vicecomes, de antiqu. Baptismi ritibus, l. 5. c. 18.  loved and had, they might the more easily, willingly, smoothly and peaceably, but full as surely be brought on to what 
(2) Qui sincera intentione extraneos à Christiana Religione ad fidem cupiunt rectam perducere blandimentis non asperitatibus debent studere, Ne quorum mentem reddita ad planum Ratio poterat revocare, pellat procul adversitas. Nam quicunque aliter agunt & eos sub hoc velamine à consueta ritus sui volunt cultura suspendere, suas illi magis quam Dei causas probantur attendere, Gregor. Epistol. l 11. Ep. 15. ad Episcop. Neopolitanum. And therefore he blames the restraint there laid upon the Jews, from keeping their Feasts. Decret. 1. Dist 45. c. 3:  they had not. For, (let rigid men opine what they will, their Opinion will never have work in order to the change of Things) Duris mentibus (and very sure, such churlish and untractable dispositions all savage, untaught, barbarous, whether Nations or unconverted Men have) simul omnia abscindere impossibile esse non dubium est; quia is qui summum locum ascendere nititur gradibus vel passibus non autem saltibus elevatur, (as the Learned Historian goes on to give the reason with the fact) and he instances in 
(3) Ac similem plane gubernationis DEI Opt. Max. modum observare licet in rebus multis in lege nostra, quia non licèt subito & momento quasi transire à contrario uno ad alterum; & per consequens, secundum Naturam hominis fieri non potest, ut momento relinquat id, cui longo temporis spatio est assuetus. Cùm itaque misit DEUS Mosem Doctorem nostrum p.m. ut nos faceret Regale sacerdotium, Gentem sanctam primo in cognition DEI Opt. Max. sicut dicitur; Ostensum est tibi ut scires, etc. Item Scito ergo hodie, & revocato ad cor tuum, etc. Deut. 4.85. & 39 Deinde in cultu DEI, sicut dicitur; & ad colendum cum toto corde vestro, etc. Item, & servietis Domino DEO vestro, etc. Deut: 11.13. etc. Et usitata tum in mundo consuetudo erat, cui omnes assueti, & cultus universalis, in quo omnes erant educati, ut variae animalium species in Templis illis, in quibus Imagines illae collocabantur, offerrentur, coram illis procumberetur, & adoleretur; certi insuper quidam essent cultores sequestrati quasi ad cultum illum destinati, qui in Templis illis in honorem Solis, Lunae, reliquarumque stellarum extructis; exercebatur, sicuti ostendimus: ideò noluit sapientia & providentia DEI, quae in omnibus ejus creaturis lucet, mandare, ut cultus illi omnes derelinquantur aut aboleantur. Hujus enim rei cor humanum, quod perpetuò ad id inclinat, cui & assuetum, naturaliter non fuisset capax; ac proptereà perinde fuisset, acsi hoc nostro tempore Propheta aliquis veniret, qui nos ad cultum DEI vocare vesset, ac diceret; DEUS praecipit vobis, ne oretis, ne jejunetis, ne quaeratis salutem ejus in d●● sanguitia, sed ut cultus vester totus consistat in cogitation, non in opere. Propter hanc itaque causam retinuit DEUS adhuc cultus, eosque à rebus, creatus & phantasmatis, quae nullam veritatem habent, ad Nomen suum venerandum transtulit & praecepit nobis, ut illas exhibeamus Ipsi. Thence Temples, Altars, Sacrifices, Incense, Priests by the Law. Consilium autem in hac divina sapientia fuit, ut memoria Idololatriae deleatur, & fundamentum illud magnum de Existentia & Unitate DEI in gente nostra confirmetur, nec tamen animi Hominum propter cultuum illorum abolitionem, quibus assueti erant, obstupescerent, vel alios cultus scirent. Moses Maiemonid. in More Nevoch. lib. 3. cap. 32. de praeceptorum ra ione, pag 432. As the people were not brought through the Philistims country, which was the nearer way, but through the Desert, which was the better way, as there it follows, Vide Aquin: secunda secundae, Quaest. 10. Artic: 11. Ideoque omnipotens & patience creator, (says Walaf●idus Strabo, on the same argument, of Altars and Temples from the Heathen) factu●ae suae volens undecunque consulere, (quia propter fragilitatem omnes con vetudines pariter tolli non posse sciebat) permisit & jussit quaedam sibi obedienter à piis exhiberi, quae daemonibus damnabiliter ab impiis solvebantur, as Temples and Sacrifices. And other worshippers as forwardly and tractably borrowed mutually of them, de rebus Ecclesiast c. cap. 2.  JEHOVA (Our great LORD GOD of Israel) who took those very rites (he says) and sacrifices he found in Egypt, and sanctified them, being superstitious before, for his own people's service, in his own Land, by his own Law, to be used in the most holy Service of Himself, and in his own city & temple of jerusalem. Their former profaneness held no antipathy to keep out his more powerful sanctification, rushing in by force, nor their ill use or worse Masters could lay any bar against his claim or possibility of acceptance of what he chose, but that he might have, retain, use and be worshipped by that, which, before he laid his holy hand upon it, had been profaned to the worst even Egyptian Idolatry. The like might Christ do after in this matter of Baptism, sooner giving form then making matter, rather taking what he found for his purpose at his own jerusalem, then fetching from Arabia, or elsewhere, and placing it there, or Creating it whole anew; Nor was it so much as a Feast or a Temple, a little farther to consecrate a religious rite, for Him was Master of all Religion and had power so to do.  
And we may be the better persuaded of this derivation (rather than Creation, which usually passes) if we consider the similitude and resemblance is between these we here take liberty to call the Primitive and Derivative, Original and Abstract; or the same in one Religion, and the same in another, for the same end; for there was the same Name common to both, the same Rite used in both, the same End proposed of both, and the like Ministration as to the Manner, and Persons admitted or admittable. The Name was, (and is) Baptism; the Rite, Washing or Purification by water; the End, a New Birth, to be thereby Born again or admitted to a new Religion, (questioned once whether Circumcision, the old Partner should not be also retained among Christians for the same purpose? Acts 1●.) and for the ministration both as to the Manner and the Persons, Things may not be thought they could have been more like, than (as 'tis described by them) these were, the old Baptism in days of old, and our New at first, as it was when it was fresh and New. For, (to forbear enlarging on the first things, as touched at before, and confine to the last) as to the Manner of old Baptism, this we make no doubt to affirm it was itself, that is, Baptism; the 
(1) So M. Purchase in his Pilgrim. l. 2. c. 2 out of Pet. Ricius de coelesti Agricult. l. 3. & ad precept. 113.  whole body covered in water, and some 
(2) Foemina in aquis collocabatur collo tenus à foeminis, Selden, p. 146.  placed in it up to the chin. 
(3) Has cisternas adeò & profundas & aqua plenas esse oportet, ut cum descenderint in eas aqua ad collum eorum pertingat.— Quid multis? Illis circa corpus universum nè tantum quidem relinquere licet indetectum, quantum pilus aut filum patescat. Synag. Judaic. cap. 2. pa. 98, 99 And thereof another not less learned: Matronae Judaeorum, post puerperium, priusquam viris se conjungunt, in cisternis, fontibus & lavibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ac totas ita seize, ut ne ullam quidem partem corporis immundam aut immunem aquae habeant, immergere consueverunt. Dan. Heinsius, in Aristarch. Sacro, pa. 743.  Buxtorftus gives us the like of another washing, for purification of women post puerperium, which was so exact, a Ring must not be left on the finger, a bracelet on the arm, or chain on the neck, etc. If the Lavatory had any mud at the bottom or other filth, a fair clean stone must be chosen to tread upon, that water might miss no part at all; tandem aliquando coguntur subtus aquas se totas emergere, etc. And the like exactness was (as I believe, in all, so) sure in this initiatory purification. Corpus etiam integrum abluendum (saith our 
(4) Selden, pa. 144. Yet not necessarily was the party naked, for so waters passed through the clothes, nec inter eas & cutem corporis quid obstruens Baptismum intercedat, it was enough. But that necessary: Id in omnigenis Baptismis accuratiùs observandum volunt, nè aliter ipse Baptismi actus indè irritus redderetur. Id de Synedriis Ebraeorum antiqu. l. 1. c. 3. pa. 26. Nay, if but the tip of the finger remained dry, all the rest was unprofitable. The capacity of the vessel or place wherein, was not to be so little as of 450 Gallons. Id. ib.  Author, from Maiemonides) & cavendum ne corporis particulae ulli maneret quid quod ejusdem ablutionem impediret, Nothing must interpose to hinder the water from any part, as scurf, scab, spittle, gore-bloud, lose skin, etc. or if it did, all was as good as nothing. Now view the Christian side. The word 
(1) Matth. 3.11. Chap: 28, 19 Mark 1, 9 Chap: 16.16. Luke 3.21. Chap: 7.30. Jo: 3.22, 23. Chap: 4.1, 2. & Chap: 10.40. Acts 1.5. Cha: 2.38: 41. Chap: 8: 12, 13. &c Chap. 9.18. Rom: 6.3. 1 Cor. 1.13, 14, 15, 16. Gal. 3.27, etc. Dominus N. ordinavit (Baptismum) fieri per immersionem in aquam, & non per aspersionem, ut ex Matth. 28. ubi verbum Baptizantes in nomen Patris, etc. in textu Graeco idem est ac immergentes ac infundentes in aquam, Joan. Baptista Casalius de veter. Christianorum ritibus, cap. 19 pa. 141.  used by Christ, his Apostles the Pharisees, All in the New Testament was, both the same was used when all this was required, and of the same import to BAPTISE and BAPTISM, signifying 
(2) 
Neque enim de manuum vel pedum lotione, aut alterius cujusque membri sed de totius corporis immersione, scimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhiberi, Montacut. Apparat. 7. Sect. 25. For proof consult the Dictionaries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: mergo, immergo: item, tingo: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immergo, abluo, baptizo, Pasor. Lexic. vocab. Novi Testam. pa. 131. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mergo, immergo, tingo, intingo, madefacio, lavo. Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mergo seu immergo: item submergo, seu obruo aqua, Scapul. Lexic. But above all, Stephanus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mergo, immergo, etc. item tingo, (quoth fit immergendo) inficere, imbuere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tinctus, infectus, sc. colore aliquo: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bis tinctus, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qua utitur & Plinius li. 9 cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mergo seu immergo: (ut quae tingendi aut abluendi gratia aquae immergimus.) Item mergo, id est, submergo, obruo aqua: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, mergor, submergor. Ut autem Latini aliquem aqua obrutum dicunt, significantes submersum; itidemque vino obrutum, pro benè appotum & ad aebrietatem usque, nec non obrutum aliquem negotiis, praeterea aere alieno; sic & Graecos suo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphoricè usos esse comperio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: mersio, lotio, ablutio, id est, ipse mergendi, item lavandi seu abluendi actu●. Stephanus Lexic. Tom. 1. The Native signification of the word is to dip into water, or plunge under water, says M. Leigh in Critic: Sac: p. 111. Or look abroad. That so much water as may denominate ablution, is necessary for Baptism, and that the word requires it, is proved at large by Gregor: de Valenc. Tom: 4. Disput: 4. quaest: 1. punct: 2. Mersatione autem non perfusione agi solitum hunc ritum indicat & vocis proprietas, & loca ad eum ritum delecta, Jo: 3. Acts 3. & allusiones multae Apostolorum (true enough) quae ad aspersionem referri non possunt, Rom. 6.3, 4. Col. 2.12. says Grotius ad Evan. Matth. 3.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intingor, as Apoc. 19.13. It is taken from the Dyers Vate, and is a dying or giving a fresh colour, and not a bare washing only, whence our baptism, Leigh Critic. Sac. Plus est hoc loco (Mar. 7.4.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quod illud videatur de corpore universo, istud de man●bus duntaxat intelligendum: even granted by Beza in Annot. Major. ad Mar. 7.4. And therefore among the Hebrews, the great washers (confiding in water) had their name from hence of Hemerobaptists. Among them were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is for washing their hands, but These immergebant aquis, & ita totum corpus, à vertice ad talos inundabant. Montacut Apparat. 7. sect. 78. When Peter's feet were washed (observed by the Learned Casaubon) and mention added of his hands and his head, as distinct parts, another word was used, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joan 13.5, 6, 8, 9, etc. but the rite of Baptism was, ut in aquas immergerentur: Not: in Mat. 3.6.  
As when holy things are laid on the table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Liturg, S. Petri. pa. 14. set forth by Lindanus: the like whereto is in St. Chrisostomes' Directory (so he styles it) in Biblioth. pat. Gr. Lat. tom. 2. pa. 60. If this were not enough Scaliger has more. Hic fuit baptizandi ritus, ut in aquas immergerentur: quod vel ipsa vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarat satis: quae ut non significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est fundum petere, ita profecto non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Differunt autem haec tria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unde intelligimus, non esse abs re quod jampridem nonnulli disputarunt, de toto corpore immergendo in ceremonia Baptismi: Vocem enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urgebant. Sed horum sententia meritò est jampridem explosa: quum non in eo posita sit mysterii hujus vis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scaliger: not: in Mat. 3.6. The interpretations, or insinuations of the Civil Law may be very authentic this way. There:— Baphei, aliâs, Baphees, id est tinctores pannorum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim Graece, Latinè tingere. Ind Bapheus, Baphees; id est, tinctor & lavator, ut hic & infr. gloss. ad Cod. 11. tit. 7. de murilegulis. L. 2. Baphii, Baphia, taberna est tinctoria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vel Baphia (ait Brissonius) sunt officinae infectorum, qui vestibus purpura & cocco tingendis operam dabant.— Hujusmodi multa Baphia & in orientis & occidentis partibus Imperatores habebant, quae sub dispositione comitum sacrarum largitionum in notitia imperii Romani ponuntur. Jo. Calvin; Lexic. Jurid. pa. 110. Item, Baptisma vel Baptismus, graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, latinè immersio. ibid. & paulo post, Baptisterium: Lavacrum, etc. Coeterum bapto verbum Graecum, tingo significat. Baphia, loca ubi lanae tinguntur. Servius appellat Dibaphum, purpura bis tincta, etc. in vocab. baptisterium. Item: Serico baptae, serici tinctores. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim significat tingo: inde baptae apud Juvenalem dicti, quod faciem fuco illinêrunt.— Cujus (serici) tinctores Baphii: Id. in vocab. serico baptae pa. 443. Erant in republica Rom. per provincias imperii certa loca destinata pannis tingendis, ubi Baphia erant, Id est officinae tinctorum, & illis procuratores praepositi, veluti procurator Baphii Tarentini, Calabriae: procurator Baphii Salonitani, Dalmatiae: procurator Baphii Cissensis, Venetiae & Histriae, procurator Baphii Syracusani, Siciliae, etc. In libro qui Notitia provinciarum utriusque imperii in scribitur. P. Gregor. Tholosan. Syntagm. Juris universi: lib. 18. cap. 26. sec. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. having on a vesture dipped in blood. Apoc. 19 Nor is all this against that form, or but with it and for it, according to order whereof most English Disciples have been admitted to place in that School, where now they study, profess, and act Christians. The rubric for public baptism in the Liturgy directed thus: The Minister shall take the child in his hands and ask the name; and naming the child shall dip it in the water, so it be discreetly and warily done, saying [N. I baptise thee in the name of the Father, the Son and the Holy Ghost] And only if the child be weak it shall suffice to pour water upon it saying the foresaid words. The rubric for private baptism, the lawful Minister shall dip it in water, or pour water upon it saying these words, [N. I baptise thee, etc. after which as supposing so done, (there was a fault of disobedience to powers if it were not so done) the question is asked in the authorized Catechism of that book, What is the outward visible sign or form in Baptism? It was taught to be answered; [Water, wherein the person baptised is dipped or sprinkled with it] In the name of the father, and of the son and of the holy ghost.   Mersion or Ablution; and this whether we regard institution, execution, order, performance, Rule or practise, whether in Gospel or Epistle. Christ the best instance and safest pattern, pattern, sanctified this Ordinance by is Example in the 
(1) Sciendum autem primo simpliciter in fluviis, vel fontibus baptizatos credentes; ipse enim Dominus noster J. Chr. ut in nobis idem consecraret lavacrum, in Jordane baptizatus est à Johanne; & sicut alibi legitur, Erat Joannes baptizans in Aenon juxta Salim quia aqua multa erant ibi: Et Philippus Evangelista baptizavit Eunuchum in fonte quem reperit in via. Walafrid: Strabo de rebus ecclesiastic. cap. 26. Tremuit ille (Joannes) Quî mirum! quid (inquam) mirum, si tremit homo, nec audet attingere sanctum Dei verticem, caput adorandum angelis, reverendum potestatibus, tremendum principatibus. Bernard. Serm. 1. in Epiphan.— Tanta sese benignissimus dignatione subjecit (Christus) ut illud sacratissimum caput, tremendum potestatibus, Angelis venerandum ad suscipiendum Baptismum servuli sui manibus inclinaret. Maxim. Taurinensis. Homil. hyemal. 8. in fest. Epiphan. Horret Joannes, & acclive sibi esse sacrum Christi. caput non patitur. Cyprian: de Baptismo Christi.  River of Jordan, the known greatest of all the Country; whether all the 
(2) Johannes Baptista & Apostoli conveniebant ad ripam Jordanis, volentes, baptizare, quos faciebant descendere, & totum corpus in flumen immergere. Joan. Bapt. Casalius. de veteribus Christianorum ritibus. pa. 141. They were baptised, that is, plunged in water, for a sacred sign. J. Deodate in his Annotat. on Matth. 3.6.  people came from Jerusalem, Judea, and all the coasts round about, who were Baptised in Jordan likewise confessing their sins. Save once in Aenon, near unto Sabim, and that because 
3 Intellige non rivos multos, sed simpliciter aquae copiam: tantam scilicet in qua facilè corpus humanum mersaretur, quo tum more Baptismus peragebatur. H. Grot. in annotat. ad loc.  much water there, John else did not usually Baptise any where; and, if Expositors be not mistaken, 
(4) 
Bethabara: John 1.28. Which is as much as domus transitus. Videtur nomen inditum ex historia quae est Judic. 3.16, 17. ubi vox Trajectus bis apparet. Grot. ad loc. That this was the place, and the mystery thereof, sc. that as the waters gave way here to Jesus Nave to let him into Canaan, so here the heavens should open into which Jesus of Nazareth and his followers were to enter, See Dr. Jackson, in John's Answer to Christ's Question: part. 2. memb. 2. se. 65. There remained a long time the stamp of a Divine Character upon it: it was known by no less than this, a power to work miracles; For Lepers thither resorted and were cured, as Baronius has from Gregory of Towers. In Bedes times there stood a Cross, Crux lignea usque ad collum alta, quae aliquoties aquâ transendente absconditur: and a Church hard by: where it is believed our Saviour left his clothes. Baron. Annal. in anno Chr. 31: num. 19 See the travels of the Patriarches, pag. 429. of Bethabara.  
Est hodiè Bethsoro (Bethzur others call it) vicus in tribu Judae, euntibus ab Heliae Chebron in vigesimo lapide. Juxta quem fons ad radices montis ebulliens, ab eadem in qua gignitur sorbetur humo. In hoc est Eunuchus à Philippo baptizatus. Bed. Exposit. in Act. Apost. cap. 8. tom. 2. fol. 154.  
Quae (actio baptizandi) constat immersione (mora sub aqua) & emersione corporis ex aqua, saltem aspersione. Bucan. loc. 47. sec. 18.   near or at the very place where Israel passed before by miracle; there needed no less to make the depth fordable. Philip and the Eunuch road together till they came in their way to (5) water, and there they went (6) down into the water, and came up out of the water: which Circumstance noted and expression used of our Saviour before, Matthew 3.16. When he was baptised, he went up out of the water. (Remember Godfathers were at first called susceptores, and some of their office questionless in that other periphrasis of 
(1) Utrum in Baptismo requiratur aliquis qui baptizatum levet de sacro fonte? Aquin. part. 3. quest. 66. Art. 7. vid. etiam artic. 8. & Supplementum 3 iae partis, Quaest. 56. Artic. 3. & Durand. Rational. Divinorum, lib. 6. cap. 82. sec. 38.  Levantes de sacro fonte) Whereunto 
(2) Qui enim Baptizantur & aquis immerguntur Christum mortuum & sepultum reprasentant allegoricè, idque ut tropologica similitudine significent, sicut Christus mortuus est vitae temporali, ita se mori peccato (ait Chrysostomus) per Baptismum, quo peccata merguntur & sepeliuntur. Cornel. à Lapide in Rom. 6.4:  St Paul's speech of alusion must needs have respect in divers places; especially Rom. 6.4. and Coloss. 2.12. We have in our ordinary Bibles an Illumination from which there cannot be apostasy with any hopes of return, Heb. 6.4. The Fathers and those of best judgement understand there by Baptism, the terms having been used promiscously: Now that the Syriac gives, Atqui non possunt illi qui semel ad Baptismum descenderunt renovari, etc. as rendered by Tremellius, and his reason with clearness explains all, Nam immergebantur aquis. Add hereto that first name of the Baptisterium 
(3) Vid. Socrat. Histor. Ecclesiast. lib. 7. cap. 17: & Justin Martyr. Question. & Respons. ad Orthod. 137. Piscina Lavacrum. Suidas. St Cyprian was seriously asked, whether any other Baptism were Catholic, which the Church would allow, then by Mersion? He answers affirmatively; but they were the sick who might be so privileged; and of them, aspersio, aquae instar salutaris Lavacri obtinet, 'twas as good as what was done at Church though but sprinkling. Ep. 77. par. 2. tom. 1. p. 121.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sc. locus ubi natare possumus, (as among other interpretations, Scapula gives this one) a washing pool, and 
(4) Lavacrum, God. de operibus publicis. L. 18. pro Balneo. J. Calvin. in Lexic. Jurid. pa. 510. The word interpreted Stupha in Gloss. ad God, de Episcopali audient: L. Judices. A nobis ita locus appellatur, in quo quis lavari commodè potest: says Spiegel. alleged there. Et Brissonius, Lavare veteribus significat corpus aqua in balneo abluere. vid. Heb. 10.22, 23.  Lavacrum a bath; that ancient 
(5) Sciant etiam presbyteri quando sacrum Baptisma ministrant, ut non infundant à quam. sanctam super capita infantium, sed semper mergantur in Lavacro, sicut exemplum praebuit per semet ipsum Dei filius omni credenti, quando esset ter mersus in undis Jordanis. Synod. apud Celicyth sub Kenulpho: apud Spelman. Concil. tom. 1. pa. 331.  Canon of our ancestor-Mercians, with the reason thereof, that Water should not be poured on any one's head, but he be merged, because Christ had been so in Jordan; and the practice of our first Grandfather Christians, upon whose separation from Paganism by this rite, (which we may presume to be understandingly, not formally ministered at first) we read still of their attendance at Rivers: As in Yorkshire, Vir Dei Paulinus, that man of God found employment 
(1) Tantus autem fertur tunc fuisse fervor fidei ac desiderium lavacri salutaris genti Nord-Humbrorum, ut quodam tempore Paulinus veniens cum Rege & Regina in villam regiam, quae vocatur Adregin, triginta sex diebus ibidem cum eis catechizandi & baptizandi officio deditus moraretur, quibus diebus cunctis à manè usque ad vesperam nil aliud ageret, quàm confluentem eò de cunctis viculis ac locis plebem Christi verbo salutis instruere, atque in structam in fluvio Gleni, qui proximus erat, lavacro remissionis abluere. Bed. Ecclesiast. Histor. Gentis Anglorum. lib. 2. cap. 14.  for 36 days together from morning to evening in baptising the Country people that came in from all parts (after the King and his Family had led the way) in the River of Gleni; In 
(2) Bed. cap. eodem.  another Province and not far from York, 
(3) To so many Mr. Fox computed them in his Martyrolog. lib. 2. pa. 119.  ten thousand in a day in the River of Small, some tradition whereof remaineth among the neighbour inhabitants to this day, as I learned of them; In 
(4) De hujus fide provinciae narravit mihi presbyter & abbess quidam vir vera cissimus de Monasterio Peartan vocabulo Beda, retulisse sibi quendam seniorum, baptizatum se fuisse the media à Paulino Episcopo praesente Rege Edvino, & multam populi turbam in fluvio Trehenta juxta civitatem quae lingua Anglorum Tiovulfingacestir vocatur. Beda. lib. eod. cap. 16. fol. 82.  Nottinghamshire the King being present, many in the River of Trent, not far from 
(5) That, as now, to be the place called as but now, by Bede, is conjectured by Mr. Camden in Nottinghamshire, pa. 549. Here, in token of thankfulness for so great a favour even to the Minister, he had bestowed upon him mu●h land; some of it after converted to the 3 parks, which his successors kept till the days of our late troubles, within the last septenary.  Southwell; venerable Bede who gives the Relation, had it from one he knew and trusted much, who had it from one of the proselytes that then came over. Lastly, take in the avouched use of the 
(6) Orientales toti in aquam mergebantur. Ursim. explicat. Catechet. quaest. 69. sec. 1. Of old they were wont in hot. Country's to dip the party to be baptised (all naked) in to the water, and so he was washed all over. Mayer on the Church-Catechisme pa. 525. From service performed by occasion of such Baptism of women, Phoebe. (Rom. 16.1.) is thought by many to have been styled Ministra. Especially see Hu. Grot. in Evangel. Matth. cap. 3. ver. 6.  Easterlings to have ministered no other way; those of Arabia to know our (to baptise) by the word Amada 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which imports to stand, from their standing in the Rivers, (which the son of Azalkefat hath left us in the very translation of the Gospels;) Even 
8 That Baptism is merging, and so used by the ancients, averred by him, Institut. lib. 4. cap. 15. sec. 9 As much (or as much as comes thereto) by Bellarmine, lib. 1. de Bapt. cap. 1. tom. 3.  Calvin, and Bellarmine (the more is the wonder) in this agreeing; Besides 
(1) Aquin. Summ. part. 3. Quaest. 66. art. 7.  Aquinas his Tutius est per modum immersionis baptizare, repeated, and the practice of the Church to be made good by the best Records, sc. that (as 
(2) Part 3. Domin. 1. Advent. pa. 18.  Cunradius Dietericus grants it was, though he do not think it fit it should have been) till the time of Constantinus 
(3) Vid. Histor. Magdeburg: Centur. 8. cap. 6. de Ceremoniis. sec. De ritibus circa Baptismum.  Copronymus about the year 740. (who from a shameful disgrace to this Sacrament, got that name) yet, 
7 So the learned Commentator on Sir Tho. Ridleys' View of the Laws, pa. 176.  till then, men used to go into the water and there stand, Vestibus exuti, nudi, etc. Lay I say these things together and compare, and face does not more fully and proportionally answer face in water, nor any thing its like, than the manner of washing proselytes and our Saviour's Sacrament instituted, with the practice in purest times, do picture, express, lead, follow, set forth, exemplify, and in all things correspond, comply with and resemble one the other; of which many other things might be alleged, and more than very many, but that I am willing to borrow incautelous forbearance from the Apostles, 
(4) 2 Corinth. 11.12.  amputare occasionem eorum qui volunt occasionem: It was both and all but Sacred Sacerdotal washing, and for the manner alike on both sides of the Covenant.  
So for the persons on whom it was to pass: which on Israel side was even to Minor's offered by their parents or the Country; and the most 
(5) The Churches through Greece, Asia, Syria, Egypt, etc. Ruteni Muscovitae, Aethiopis, all receive it, says judicious Cassander; and all, whose use is known to us, extra fines Latino's, keep precisely to the 8th day. Except (perhaps) the Abyssines, who stay not the females so long, but hasten them (according to the time prefixed for the mother's purification from a male by the Law) on the 40 day: so crossing Levi both in male and female. Testimonia veterum scriptorum pro paedo● baptismo. pa. 693.  general received practice of Gentile believers hath been since to suffer little children to come unto Christ, and not forbid them, as of whom is (in right) the Kingdom of God. For, as to the former, I find, 
(6) 
Ut gentiles Majores ad hunc modum, ex animi sui sententia proselyti fieban, ita minores (masculi ante annum decimum tertium, praeter unicum diem, Faeminae ante duodecimum & diem in super expletum) ex sententia sive patris sive fori cui suberant, in Judaismum pariter cooptati: Atque actus tàm forensis quàm paternus assensum eorum tùm in Circumcisione & Baptismo, tùm in sacrificio offerendo, quod sequebatur, supplebat; nempe quia in commodum ejus res cessit. Selden, de Jure Nat. & Gent. p. 146. As much observed and allowed by him since. Non magis Circumcisionem, quàm baptismum parvulis tum debitam praestitamque volunt (Magistri) ut ex mox dicendis de proselytis manifestum fit de Synedriis veterum Ebraeorum, lib. 1. cap. 3. pa. 28. and he allegeth sundry authorities of remote and very dark inquiry, but best account; as from Maimonides, Misna Babylon: Misna Hierosolymit. etc. Plain, full, home.  
By their own testimony, this as common as of any other, lately observed by Mr. Lightfoot: In the Talmud in Cetuboth perek. 1. they have these words. Rab. Hona saith, A little one they baptise by the appointment of the Consistory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon the Hebrew gloss: If he have not a father, and his mother bring him to be proselyted, they baptise him, because there is no proselyte without Circumcision and Baptifme.— The Text proceedeth. What do we learn hence? That he hath benefit by it, and they privilege a man even though he know it not. It is a tradition, that they privilege a person though he know it not; but they do not dispriviledg a person without his knowledge. (Very good!) And thus do they answer that objection now on foot against Infant's baptism, sc. that it is not fit they should be baptised, because they have no understanding: They make it a nonsequitur, for say they, A privilege may be put upon a person though himself know it not: Harmony of the Evangelists, part. 2. pa. 75.   those that would be proselytes to the Synagogue (being under years of consent, the male a day under thirteen, the female a day above twelve the parents of the child, or the Country would offer any other, and this consent of theirs interpreted to supply the consent of him that otherwise could not, because it tended to the good and benefit of the receiver, quia in commodum ejus (baptizati) res cessit, says their Law, as otherwise perhaps it should not: Much as in 
1 Upon consideration of all our books I find this diversity, that a Parson or Vicar, for the benefit of his Church and of his successor, is in some cases esteemed to have a fee simple qualified: but to do any thing to the prejudice of his successors, in many cases the Law esteemeth him to have in effect but an Estate for life.] Cook on Littleton, fol. 341. & Ecclesia fungitur vice minoris: meliorem potest facere conditionem suam, deteriorem nequaquam. Briton. fol. 143: cited there. Bracton has it more fully, lib. 2. de acquirendo rerum dominio: cap. 5. se. 5. fol. 12. agreeable to the opinions of most Civilians, though some contradict. Vid. Gloss. Alimentarius: ad leg. Cum high, quibus. in Digest. 2. de transactionibus. sect. Eam transactionem.  our Law, a man or Corporation may be a legal actor to benefit, and the act valid enough, as it would not have been if it had tended to prejudice; and not only a man, but a child by 
(2) Et notandum, quod cùm donator minori dederit curatorem, & curator nomine minoris fuerit in seysina, si donator postea quacunque ratione se posuerit in seysinam, & inde obierit seysitus, nunquam propter hoc mutabitur status minoris, quin retineat contra quoscunque. Recipere enim poterat per tutoris authoritatem, & consentire donationi sibi factae: consentire autem donationi ad se (or rather, à se) faciendae, vel admittendi iterum donatorem ad seysmam non potest, alicujus authoritate: meliorem enim suam conditionem facere potest deteriorem nequaquam, Bracton, de acquir rerum dom. 2.5. sec. 8. fol. 14. The substance whereof has Fleta, lib. 3. cap. 3. de donationibus, sec. 17. In aliquibus casibus jus nostrum minoribus tantùm favet, ut ne quidem cum authoritate tutorum, judicii periculum subire eos patiatur, sed placitum usque in plenam eorum aetatem sistat. cowel. Institut. Jur Anglic. lib. 1. cap. 21. sec. 5.  ours, and 
(3) Minoribus enim aetas in damnis subvenire, non rebus prosperè gestis obesse consuevit. Cod. de procuratoribus. L. Non èo minùs, as the gloss in Gratian: Sententia lata contra ipsum (minorem) nulla est: si tamen lata fuerit pro ipso, tenet. gloss. Pupillis. Caus. 15. Quest. 3. c. 3. And generally by the Civil Law a child might act to his own benefit, but not, if (possibly) to prejudice, without farther consent. Auctoritas tutoris in quibusdam causis necessaria pupillis est, in quibusdam non necessaria. Ut ecce, si quid dari sibi stipulentur, non est necessaria tutoris auctoritas, quod si aliis promittant pupilli, necessaria est tutoris auctoritas. (As they may take bond alone, but not give, by Institut. 3. tit. 20. de in utilibus stipulationibus. sec. Pupillus) Namque placuit meliorem conditionem licere eis facere, etiam sine tutoris auctoritate: deteriorem verò non aliter quam cum tutoris auctoritate. Institut. 1. tit. 21. de auctorit: tutorum. See the gloss on which text: & ad Cod. lib. 5. tit. 59 de auctoritate praestand: L. Neque tutoris, & ad Cod. lib. 8. tit. 38. de contrahend. & commutand. L. 7. Neque tutoris; as Marcianus of old: Pupillus quantum ad acquirendum non eget tutoris auctoritate: alienare verò nullam rem potest nisi praesente tutore auctore: & ne quidem possessionem, etc. Digest. 41. tit. 1. L. 11. Ex diverso autem si pupillus paciscatur, ne quod debeat à se peteretur, ratum habetur pactum conventum. Lib. 2. tit. 14. de pactis, L. Contra juris civilis. Pupillus tantùm hoc casu naturaliter obligatur in quo factus est locupletior, gloss. ad, Dig. de condictione indebiti. L. Quod pupillus, & vid. L. Naturaliter: in eodem tit. & L. Cum illud aut illud: tit. Quando dies legate: & gloss. ad tit. de Novationibus, L. Cui bonis. Item L. Ait praetor: sec. 1. tit. de negotiis gestis. & gloss. Continentur, ad L. Simo Servus, tit. de aedilicio edicto. Yet farther, as that which is rich casts worth about it, so they that are but near to Minors speed the better. Sed in proximis infantiae propter utilitatem eorum, benignior juris interpretatio facta est. Institut. 3. de in utilibus stipulationibus. sec. sed quod diximus.  other Laws may do, where it cannot suffer, and 
(4) A minor of twenty, if he sell and buy with the price thereof a thing of better value, is yet enabled both to retain his purchase, and recover his sale, (only paying back the money) and this in favour of his minority: says the grave author of Doct. & Student. Dial. 1. cap. 21. ['Tis known and granted by all, that Infants may buy and keep: but if an Infant sell his land he may enter against his own feoffment, and if he be put out, he shall have assize of Novel Disseisin when he cometh to his full age.] Natura brevium, fol. 132. in the Writ De ingressu dum fuerit infra aetatem.] If the husband and the wife purchase land jointly the wife being within age, and the husband and the wife selleth all the land, the husband dieth, the wife shall recover the whole by this Writ.] fol. 133.  receive and hold in hand strong enough, what yet it hath not power, if it would, to part with, by wise and very conscionable provision. So there, to bring one to Israel and to be sub alis Majestatis divinae (as their word was) tended to benefit and great advantage of the Receiver, and therefore that which passed on children, or was conveyed to children, unless there followed 
(1) Si verò minor, simul ac aetatem compleverat Judaismo renunciasset, nec eam omnino postquam major erat fuisset amplexus, Ita dein evanuit quicquid per initiamenta, etc.— ut in Gentilis planè conditionem rediret. Selden, ubi supra. Upon score of like reason whereto, and for such after trial, may have been taken up in the Christian Church that examination, which did sift the constancy, or rather consistency, of those had been taken in young, to their presumed grounds: that if they wavered, they might be known and discharged; or if they remained constant they might, by imposition of hands receive what the commoner name of that Ceremony did import, of their faith (at least a sign of) CONFIRMATION. Vasquez has from Erasmus (in the preface to his paraphraise on the Gospels) a word of most wholesome, grave, and prudent advice: that those who were baptised young, when they begin to write Man should be examined, An ratum habeant id quod in Catechismo ipsorum nomine promissum fuit? quod si ratum non habeant, ab ecclesiae jurisdictione liberos manere. in 3. part. Thom. disput. 154. tom. 2. cap. 1. sec. 2. If they did then stand to what their sureties had presumed for them? if not, they should be discarded. Most necessary! and of unimaginable benefit! such a scrutiny would shake off thousands of rotten hypocrites, and purge the Church of many such infidel-believers (or professers) upon whose dirty faces a little holy water was spinkled when they knew not what it was, but they no more mind the true sanctification appertaining, than the Turks or Saracens (who shall rise up in judgement against their washed filthiness) or then those of whom St Peter, It is happened to them according to the true proverb, The Dog to his vomit, and the washed Swine to wallow again in the mire. Such discipline of awaked reason is that the world groans for! That men would become Christians! O, that the truth of faith, and POWER of true Christian belief might be seen in the hearts and lives of those that knowingly put the neck in Christ's yoke!  after-revocation, was counted valid and firm enough, it could come to no less: And even in like manner in the Christian Church, whose wisdom and charity hath been all along so free and provident as to offer to baptism, and to receive and esteem for baptised, to all purposes and constructions, those who were so far from 
(2) Nec sentiunt, nec consentiunt. Decretal. Gregor. 3. tit. 42. cap. 3. At this age they are leveled with mad men by our Law. Furiosus autem stipulati non potest, nec aliquod negotinm gerere, quia nescit nec intelligit quid agit. Eodem modo nec infans, nec qui infanti proximus est, qui multùm à furioso non distat, nisi hoc fiat ad commodum suum, & cum tutoris authoritate. Fleta lib. 2. cap. 56. de actione debiti. Observable, that by the Civil Law, in that was called ADOPTION of Infants no such particular express consent was needed: In Adrogation, which was another way of assuming into the Family (those that were sui juris and before the Magistrate) was required both Rogatio & mutua Interrogatio, as Gains fully, in Digest. de adoption. & emancipat. L. 2. But for those were only adopted, no such thing. Celsus 28. libro Digestorum. In adoptionibus eorum duntaxat qui suae potestatis sunt voluntas exploratur (as were the Adrogati before; the gloss there says so; and the notes on the gloss, Adoptio pro adrogatione) sin autem à patre dantur in adoptionem, in his utriusque arbitrium spectandum est, vel consentiendo vel non contradicendo. tit. eodem. L. 5. And further observable, that the word taken up by Christians to express their conceits in this like case is Adoption all along, not Adrogation, of those are assumed to the household of faith. Etiam infantem in adoptionem dare possumus: So Modestinus coming home fully, tit. eod. L. 42.  consenting, that they have no present 
(3) Quicquid autem tutor agit pupilli nomine quo ejus conditio efficitur melior, pupillo prodest etiam ignoranti: applied to this very case of Paedobaptism, and as the ground thereof by judicious Cassander, pa. 752.  sense at all, nor after memory of what others charity doth then even power upon them for their eternal good; for the thing here no less tends to open benefit of the simply patiented: And this, I say, hath been so all along, and from the first dawning of the fallible Church, so far off as in 
(1) He lived about 1400 years of those 1600 and odd we compute from Christ's death, as may be seen in Helvicus' Chronology, in the year 204. with whom compare St Jerome, de viris illustribus, tom. 1. pa. 106. and Magdeburg, Centur. 3. cap. 3. & 7. Before him was Irenaeus: Omnes venit per semetipsum salvare (Christus) Omnes inquam, qui per eum renascuntur in Deum, infants, & parvulos, & pueros, & juvenes & seniores. Ideo per omnem venit aetatem, & infantibus infans factus, sanctificans infants, in parvulis parvulus, sanctificans hanc ipsam habentes aetatem, etc. lib. 2. adversus haeres. cap. 39 Before both, Dionysius Areopagita. Nihil igitur, ut reor, indignum est, si ad divinum institutum puer adducitur, sanctum habens praeceptorem, qui illi divinarum rerum habitum tradat, malorumque servet immunem. Tradit autem puero sancta mysteria Pontifex, ut nutriatur in ipsis, etc. Et visum est nostris ducibus admittere infantes hoc modo: alleged by the Centurists, Centur. 4. cap. 4. col. 236. de ritibus circa baptismum. And yet a step higher, Clemens Romanus: Baptizate quoque puerulos vestros, & educate eos in disciplina & praeceptis Dei. Sinite enim, inquit, parvulos venire ad me & nolite eos prohibere: As from the Apostles themselves, in Constitut. Apostolicarum, lib. 6. cap. 15.  origen's days, he 
(2) Secundum ecclesiae observantiam etiam parvulis Baptismus datur. Origen. Homil. 8. in Levit. tom. 1. pa. 158: and for the same so alleged by Illiricus, in Magdeburg. Centur. 3. cap. 6. sec. de ritibus circa baptismum. Pro hoc etiam (namely for the sins of infants which they bring into the world) & ecclesia ab Apostolis traditionem suscepit, etiam parvulis baptismum dare. Sciebant enim illi quibus mysteriorum secreta commissa sunt divinorum, quia essent in omnibus genuinae sordes peccati. quae per aquam & spiritum ablui deberent, propter quas etiam corpus ipsum corpus peccati nominatur. Origen. lib. 5. in Epist. ad Roman. cap. 6. pa. 543. and so understood by Polydor. Virgil. de inventor. rerum. lib. 4. cap. 4. and by Spangenburg, Margarit. Theol. fol. 59 St Austin has let the same drop from his pen many times since: and enough others may be seen in Gregory de Valencia, Tom. 4. disputat 4. quest. 3. punct, 1. Postremo. But best together has G. Cassander represented the tendries of antiquity in this point; in his, Testimonia veterum scriptorum qui intra trecentos circiter annos à temporibus Apostolorum floruerunt, etc. for this opinion: pa. 668 of his works printed at Paris, 1616. The enforcement of which collection in inference very remarkable is this; Come high omnes, quorum testimonia produximus, continuata ab Apostolis serie, diversis temporibus & locis ecclesiarum Christi rectores & doctores fuerunt, non dubium est hanc sententiam, à singulis tanquam uno ore pronunciatam, communem esse doctrinam totius ecclesiae, quam ecclesia ab Apostolis acceptam ad posteros transmisit: pa. 691. In farther probability whereof he shows the prevalence of this opinion and use to extend itself to remotest Nations, both from us and themselves, as the Churches through Greece, Asia, Syria, Egypt, Aethiopia, India, Muscovia (what is far and wide if this be not?) who were not all like to join in a corruption of what first delivered: or to receive with such one consent what had any other first delivery. Who trusts not the faith of the world! much more the Christian world! such a one were worthy to be banished out of both worlds.  acknowledged and embraced it for a Tradition Apostolical then, allow it but any reasonable time to grow up to desert of that reputation, and we shall soon pinch hard upon St John in his banishment, yea upon St Peter and St Paul in their travels; Truth is, generally I believe it hath been received through Christendom in its largest diffusions whether to time or place, though the most general rules are forced to admit of some derogatory exceptions.  
Thus have we Paedobaptism upon both sides of the double testament. Doubt may be, and upon the matter, hath, of the bridge or means of conveyance from one to the other: Whether by virtue of any command of our 
(1) As Mat. 28.19. to Baptise all Nations, of which children are a part. Matth. 19 14. & Mark. 10.13, etc. Suffer little children to come unto me without any restraint So Clements Rom. expounded but now.  Lord himself in scriptis directly given? or by equity of example found after in the 
(2) As in baptising whole households, Act. 16.15. 1 Corinth. 1.15. & Act. 16, 33.  practice of his servant Apostles? or by derivation and necessary consequence from other truths laid down upon other occasions? (as, the parents being within the Covenant, their children's (thereby) at least parental holiness 
(3) Both Circumcision was necessary to sanctify into the Law, says Mr. Selden, and also baptism; that is, to them who were admitted, to all; but not, as Circumcision, Baptism to their children after them, quos universos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctitate, ob parentum scilicet sanctitatem, natos docere solent, De synedriis veter. Heb. lib. 1. cap. 3. pa. 23.  faederal sanctification, native title to the seal, as the circumcised had the eight day 
(4) Genes. 17. ver. 12. Or, the grace of God being universal, to all sorts; Or, Christ shed his blood for all, young as well as old; Or, all have original sin, calling for this necessary purgation (as but now Origen.) Or, no other plain ordinary way to salvation, by that bar Christ hath laid a cross, except a man be born of water, and of the holy ghost, he may not enter the Kingdom of God, John 3.3. Or, lastly, God would have all men to be saved, and come to the participation of holiness and happiness; which was pitched on in the conference between Archbishop Lawd, and Mr. Fisher, sec. 15.  under the Law, etc.) which three have been the opinions of those that become the Doctrine even of this Circumstance of a Rite (for it is no more) in the sacred Text, and would have none bottomed elsewhere: Or, whether (no warrant supposed any way written) as to such an appendent or but appurtenant of a Rite (the Right itself having first passed by clear command) that which so belongs thereto, and is but of the manner, may not be conveyed safe and sure enough from hand to hand by successive and continued practice, and the Church be entrusted to give along with security so small a thing, scarce a thing, to avoid multiplying commands; which hath been used to be called Ecclesiastical 
(1) Consuetud o matris ecclesiae in Baptizandis parvulis nequaquam spernenda; nec omnino credenda nisi esset Apostolica traditio. Augustin. de Genes ad lit. 10. cap. 23. & see lib. 4. de Bapt. contra Donatistas', cap. 24. so Baronius, ad an. Chr. 53. num. 20. Bellarmin. lib. 1. de bapt. cap. 8. & Lindanus, in Liturg. D. Petri. cap. 1. pa. 60. with sundry other that go his way.  Tradition, and is laid hold on by divers, and some 
(2) Melancthon. in loc. common. tit. de baptism. puerorum, and a treatise of Paedobaptism Printed last year, 1645. licenced by Ch. Herle, Precedent of the Assembly of Divines at Westminster, p. 7. and many other.  Protestants in the business? But of this controversy, which I cannot be ignorant to have been on foot a long time, and yet to be, prosecuted with zeal enough, and too much bitterness, by those have interessed themselves, I leave the abettors to their several opinions and disputations; let them sit and vote as they please, for the bridge or manner of conveyance, I interpose no farther than I have cause for the both sides: that there it was, and here it is, it had being before the Gospel, and hath had ever since the Gospel (though they that rely on simple tradition may perchance hope to gain hereby not a little advantage on their side; for if it were so indeed that infants were, upon what grounds or maxims soever, baptised into the Law, and this so usual that nothing more, this known, rendered it the less 
(3) The patterns from whence most, if not all, the Customs in the Church were taken, was, the Custom of Israel in the old Testament. And this may be one special reason, why the providence of God did not take so much care for the writing of every custom and ordinance for the Government of the Church in the new Testament, because the precedent from whence they were taken being at hand, if any alteration did creep in, it might easily be amended by reducing it to the pattern. The same Treatise, pa. 8. baptising whole households instanced in, for one thing p. 9  needful to give or require express order for every days practice, or to waft over by cumbersome strength of precept what the force of custom would fairly and gently but surely enough carry on along with it, especially for a circumstance, when the main was secured by Command, And withal there might be Rules and received Orders then on foot, to carry on the business with light, strength, security and evidence enough, since lost Grant I say, the thing done, a glance, or but intimation, or but covert supposition might give as much evidence as might reasonably be expected in such a business from so small a Volumn as the new Testament is, where we have but a very short draught of all the sure Theology in the world: As here in England what a small account have we of infant-baptisme for about 500 years ago as to doctrine or practice, which yet questionless was, and how much less will be a thousand years hereafter, when time shall have eat out the prints that are now legible in many things, that setteth her teeth into every thing? Things unusual claim their notice, strange come upon the Record, dark, doubtful, uncertain, of hard belief, use to take up room of vindication into clear and open light, else books must multiply in infinitum; and as to our particular of what passed under Christ, we more than guess that all was not written of him, by that supposition we know who used, that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that was, should, the world could not contain the books that should be written. Jo. 21.25.) But of these I say, I interpose no further than I have cause, the fact on both sides, and the similitude of their and our initiating rite thereby; even those that could not consent were admitted, before, since, under our Saviour, to the Synagogue, and the use of Christians hath been (we know in part) from the beginning, to take into the Ark Noah and all his Family, not the youngest left out to perish in the water, but saved by the water, as is Saint Peter's saying, and mine in his sense: 1 Pet. 3.21.  
So the parallel stands fair, and our baptism comes from Israel, because in so many regards like theirs; as primitive and derivative, original and extract, as was said before, type and antitype, the same and the same: that Jerusalem from the East which giving us one, had the other, being the likest to afford both mother and daughter.  
Which admitted, as I see not but it may, there is neither impossibility, improbality, nor (of weight) inconveniency, Thereon would follow two other things to be yet super-induced by way of Corollary, sc. 1. That it is not so credible as commonly believed, nor gold so good as Currant through Christendom, that our Messiah, or his anteambulo John Baptist, at the soon, was the very first that ever introduced this rite of Religious Baptism into the Church or into the world; There was no such thing before, These Master bvilders not only raised it up to that height (of value it justly has, and use it serves for) but laid the first corner stone thereof, as is with confidence enough delivered, by 
(1) Johannes Baptista. sic dictus quòd Deus per ipsius ministerium Sacramentum Baptismi instituerit, primusque baptizaverit. Exposit. Cathol. in Matth. 3.1.  Marlorate, 
(2) Tom. 1. de sacramentis, cap. 4. pa. 100  Maldonate, 
(3) Centur. 1. lib. 1. cap. 4. de baptismo. & lib. 6. sect. de ritibus baptismi.  Illiricus, 
(4) Homil. 25. in Luc. de baptism.  Brencius, 
(5) De rerum inventoribus, cap. 4. de primo baptismatis usu, etc. & Gloss. ordinar. nov. in Matth. 3.1.  Polyd. Virgil, and divers others both Historians, Treatisers, Commonplacers, Schoolmen, and both Fathers and their children of every generation, who drive on with one consent (the more is the pity) the same mistaken way: But is it so? No; it is not so: There was a rite, of Baptism, in Religion, for regeneration, I step one foot farther, and for renovation, institution, initiation into new faith and profession, before 
(6) Matth. 2 1. Luc 2.4.  Jesus (the son of a Virgin) was born in Bethlehem in the land of Judea in the days of Herod the King, or his elder servant and next Herald practised (to make way for his Master, to come) 
(7) John 4.23.  in Aenon, or any where else: and for this there is proof enough, full, home, pregnant, plentiful, though not Scripture-proof (and yet such as Scripture contradicts not neither) as good as the world uses to afford in like case. Far be it, I should be overlavish to grant the adjective of Christian regeneration, Christian Baptism; That, such and Ours (by which alone we hope, so far as Sacraments may, admission into the new Jerusalem) began I believe with the New Testament, and has the form authoritatively ordered from him that could alone, and did, our highest Prophet, and Saviour▪ and Redeemer, Matth. 28.19. Thus, or to this, baptise not till now, or then. But for Baptism (or religious washing, at large, for the words are the same) a Rite, Seal, Means, Ordinance (believed) of engraffing to a new Faith or Religion, not without regeneration intercedent (though not ours) This was both in the 
(1) Certè ludis Apollinariis & Eleusiniis tinguntur, idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt. Tertullian. lib. de baptismo. c. 5.  world before and in the Church, Our Saviour did but transfer not bring up, dispose not create, order, appoint, metamorphose and sanctify 
(2) Verum quidem est, Christum & Apostolos expressim, quaedam alia docuisse ac imperasse in quibus fundamentatotius religionis Christianae collocantur, horumque nonnulla (verbi gratiâ, baptismi sacramentum) ex anterioribus Judaismi moribus sumta ac in ipsis retenta sic Christianismi suum formasse ac novasse, ut novatum inde Institutum divinum planè accessisse inde sit dicendum. Sed ejusmodi, etc. Selden, de Synedriis vet. Heb. lib. 1. cap. 13. pa. 492.  a new, not raise to being, that which both had been and had been holy before, making it to us 
(3) Tit. 3. ver. 5.  the Laver of regeneration and gate of spiritual (a degree of eternal) life; as breaking of bread was before it became a pledge of Christian Communion, and as the 
(4) To conceive there was no Rainbow before the Flood, because God chose out this as a token of the Covenant, is, to conclude the existence of things from their signalities— with equal reason we may infer, there was no water before the institution of baptism, nor bread and wine before the Eucharist. So the most exquisitely learned and judious Dr. Brown, in his Pseudodoxia Epidemica, book 7. chap. 4. The argument whereof is to prove, That the Bow was before the flood.  rainbow had a being in nature, before God appointed it to be significative to the world, by judgement of good 
(5) vid. Scharp. Symphon. Epoch. 2. Quest. 9 pa. 66. & Bellarmin, de Sacramentis, lib. 1. cap. 17.  Philosophers-Divines, Genes. 9 and thereby a kind of 
(6) Ne diluvium alterum formidaret (Noachus) intueri Iridem, atque huic fidere Sacramento jussus fuit, Pet. Cunaeus, de repub. Heb. lib 3. c. 2. & vid. Luther. de captivitate Babylon. cap. de bapt. & Calvin. Institut. lib 4. c. 14. sec. 18.  Sacrament to give sensible pledge and assurance of what it is there set for. In short, Baptism 
(7) See more hereof in Grotius upon Matt. 3.6.  was before, our Master brought in ours, it had a being, He made it our Sacrament, washing was in use, he new washed and sanctified it, and made Baptism (taking in his own name) to be Christianing, which God grant it may be to all the welcome and willing partakers thereof wheresoever; the gate of heavenly life here, and of heaven itself in the Heaven of heavens hereafter. Amen, Amen.  
Secondly, Hence may be made a discovery of the gates of new and old Zion of equal wideness, the door of the Synagogue as broad as the Churches, and either wide enough to let in (Sacramentally) both sexes; I mean by a solution of the great doubt, hitherto so much tossed, but to or toward satisfaction so little determined of rationally and resolved, sc. How 
(8) Hac ratione Judaeorum liberi per faederis circumcisionis observationem Judaei fiunt: (sc. the males) Quod si Judaea filiolam pepererit, nativitas ejus tam parvi aestimatur, ut in libris eorum de ea nihil ferè scriptum invenire mihi licuerit: (except this little) Quod puellulae quaedam juvenculae, quando filiola nata sex hebdomadarum est, circum cunas, in quibus, linteolis pulcherrimis cincturisque argenteis ornatis, ea posita cubat, se collocent, eamque cum cunis aliquoties elevent in altum, eique tum demum nomen imponant; & quod ea quae ad caput infantis a stat, susceptrix ejus sit: quae, rebus istis peractis, cum puellis aliis convivium paratum agitans, & edat & bibat, & ita tempus aliquod hilaris laetaque cum eisdem transmittat. Ridiculous! yet this is all; from Buxtorfius, in Synagog. Jud. cap 2. de nativitate & circumcisione Judaeorum, pa. 96.  women were taken into the old of Moses, or Jehovah's Covenant? Macherae petrinae eundem heic fuisse usum quem & in maribus praeputandis, die scilicet octavo, juxta praeceptum Abrahae datum, Nemo sanus puto affirmabit; imprimis de Israeliticis foemellis, DEI popularibus, JEHOVAE peculio, quarum vel circumcisionem, vel excisionem, vel concisionem nullibi commemorat sacra 
(1) For the instances we read of, were Abraham, Isaac, Ishmael, Hamor, Sichem, Gershom, Jesus Nazareus, John Baptist, Paul, Timothy, etc. all Males. The Law, Every Manchild among you shall be circumcised, Genes. 17.10. Act. 7.8. He that is 8 days old among you shall be circumcised, every male in your generations. ver. 12 of Gen. 17. The uncircumcised male shall be cut off from his people, ver. 14. according to which Rule, In this will we consent, if ye will be as we, every male circumcised. chap. 34.15. proposed again, ver. 22. Nor is memorial of any order or instance to the contrary or different, in those we embrace for sacred oracles.  pagina, vel in lege vel exemplo; si res ipsa forsan 
(2) For the Rule was of males only, who had by nature the foreskin of the flesh to be cut off, the females wanting it were not to keep this rite, though they were as well as men within the Covenant of Grace in Christ, says Mr. Ainsworth on Gen. 17.12. Epiphanius proposed the question, if circumcision were needful to salvation, How were Rebecca, Leah, Rachel, etc. saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were not capable of what passed on Abraham? in Haeres. 30. cap. 30. pa. 160. Though yet call to mind what had plentiful attestation of the women of many Nations, as to more than capacity hereof, before, in the margin of chap. 3.  possibilis: That they were admitted, yea circumcised, as some have been apt to think, in their 
(3) Moreover, the woman is comprehended under the man, as her head, so styled, 1. Cor. 11.3. Mr. Ainsworth in the same place. In majoribus censebantur, ex circumcisis enim parentibus nascebantur: circumcisis etiam maritis nuptae fuerunt. Scharp, Symphon. Prophet. & Apost. Epoch. 3. Quaest. 9 pa. 91.  males, of not much less absurdity; considering they were one half of whole mankind: That they were admitted without ceremony, as strange: or that they were not admitted at all. It remaineth therefore, if neither by their own circumcision, nor in their males, nor but by some rite, nor by any other, by BAPTISM which passed on men, which might pass on 
(1) Call to mind, to increase probability hereof, the plain testimony of William of Paris alleged before: Intrant (mulieres) in pactum Abrahae per quaedam Baptismata & traditiones quae in corpore legis non inveniuntur. Women are entered into the Covenant with Abraham by WASHING and other unwritten traditions: Remembering, that the Texts before would scarce make good any baptism of Proselytes, for the order by the words was only for washing of Garments in Sinai, which they interpreted of washing the person. Mr. Selden who gave us the testimony, had said before, Proselytae autem Baptismo duntaxat & oblatione initiabantur: though men were circumcised, no more passed on women but baptism, and necessity of offering. de jure not. & gentium. lib. 2. cap. 2. pa. 142. And H. Grotius, since: Sed & foeminas extraneas Judaeis nubentes aiunt (Hebraei) ablutas, idque olim factum Sarae & Rebeccae. annot. ad Matth. 36. pa. 41. Marrying, that is, as they were initiated into the Hebrew Religion, without which a stranger might not conceive from the Holy seed. Washing not so much a rite of Matrimony, as of conversion accompanying.  women, which was fit to pass on them, which nothing hindereth the likelihood it might pass on all, and most likely on women, who had many such special consecrations appointed by the Law, nothing is this way inconvenient, nothing absurd, nothing improbable; Modesty is taken care of, all fitted in to wonderful consent of Things: and above all, the Church succeeds the Church, the New Testament the Old, and while with us both 
(2) So ruled by the text. When the Samaritans had faith in Philip declaring the things of the Kingdom of God, etc. they were baptised both men and women, Act. 8.12.  men and women continue to be baptised, of which 'tis certain men's succeed what was under the Law, it will remain a strong visible, real, lasting argument of weight, that both came together, and that our baptism of women (of which we have no special command) comes from the Hebrews, and theirs went before ours. Greedy endeavours had been before to compose things to similitude and likeness; whence (at hand) the Lord's Supper was made to piece out the Passeover, to us; and our Baptism, Circumcision, (which yet could be put in part, sigh one half was never circumcised) I leave all to think how much fit it will be, to compare not only Baptism with Baptism, but that which doth now pass on both sexes with that which both heretofore might, and the likelier did for what since follows: and upon terms of how much disadvantage should we be willing to take up but a likelihood that the women of Israel were entered by water, which is after followed by such another known piece of the same, as (the first admitted) will put all believers in a livery, men, women, of now, and heretofore, all into the same ceremonious dress of Sacrament like themselves, the sons and daughters of faithful Abraham.  
I acknowledge the whole, as to any succession, whether of women's baptism or men's, to be altogether new, and utterly different from all or the most that have written or spoken on the Argument before me, whether fathers or their posterity, whose opinions and confident determinations have still went on upon this supposition with concession as undoubted, that our Baptism for admission doth succeed among the Hebrews, what? not a Baptism (which hath not been thought of) but their first and great commanded ceremony of entering into Abraham's Family and the visible Church by Circumcision; and that this is the gate to let into Christian Communion, as that did (and in succession to it) into the Jewish Synagogue, for which I could 
(1) Pro Baptismo Judaei circumcisione utebantur. Isidor. Pelusiot. libr. 1. Epist. 125. pa. 39 Baptismus est vicarius circumcisionis Durand. rational. divin. lib. 6. cap. 8. sect. 13. And see St. Augustine in Epist. 108. tom. 2. Bernard Epist. 77. ad Hugonem de sancto Victore. Aquin. par. 3. quaest. 70. Decret. de consecrat. dist. 4. ca Quòd autem. Decretal. Gregor. lib. 3. tit. 42. cap. 3. Lancelot; Institut. juris Canon. lib. 2. tit. 3. Feuardent. in Iren. lib. 4. cap. 30. Cornel. à Lap. in Genes. 17.10. Ursin Catechism. part. 2. quaest. 4. Bishop Hall, Epist. 4. Decad. 5. And yet Decades more might be added.  cite of books, and in them dictates, enough: But I refer myself to 
(2) Caeterùm scimus quosdam quod semel imbiberunt, nolle deponere, nec propositùm fuum facilè mutare, sed salvo inter collegas pacis & concordiae vinculo, quaedam propria, quae apud se semel sunt usurpata, retinere: Quâ in re nee nos uím cuique facimus aut legem damus, cùm habeat in ecclesiae administratione voluntatis suae arbitrium liberum unusquisque praepositus, rationem actus sui Domino redditurus, Cyprian. Epist. 72.  indifferent judgement, whether this be not a more probable origination and succession, itself to itself, rather than to circumcision, another thing, 
(3) Ceremonia haec neque nova planè fuit (When John began, Matth. 3.) & vocatione gentium praelusit: sc. in the Hebrews washing of their proselytes, Grotius, ad Mat. 3.6.  Baptism to Baptism for the same end of regeneration believed by both, than Baptism to what is merely heterogeneous and of another nature (especially sigh this was always fit to have passed on women to let them in with the other Sex, as still 'tis known with us it doth, the other nor did, nor well could) and I am persuaded as 'tis to me clear, so it will be to others, at least very probable, after they shall with a new and free judgement have digested these considerations. The rather for that 'tis observable the growth of the Church to have been all along, both at beginning and ever since, most successful among the gentiles, and they, 'tis like (in love of their own, would rather choose to take up or continue that, for what end soever, which could fairly derive itself by inheritance from their own, and which had wont to pass on their Ancestor-proselytes, then what must graft itself, were it but for succession, upon what had passed upon their envious, and 'tis well if not envied adversaries: As, how 
(1) Cum legislator à Deo institutus fuisset (Moses) ac legem accuratè servare deberet, ipse primùm hanc violabat: filios videlicet cum praeputio in Aegiptum secum ducens, illudque mandatum abolens, quo solo Hebraei à Barbaris dirimebantur. Isidor, Pelusiot, lib. 1. Epist. 125. pa. 38.  Jewish circumcision hath been counted all along and in all expositions, is well enough known; in so much that the Nation seems properly enough described by it, and deciphered, Galat. 2.7. & Ephes. 2.11. even by 
(2) In his Commentaries on the places, and see Act. 10.45. cap. 11.2. Tit. 1.10. Coloss. 4.11.  calvin's interpretation of those places.  

(3) In his Moses & Aaron. Book 3. cap. 2. And as much observed by Mr. Lightfoot in his Elias Redivivus, who has it from Aben Ezra in Genes. 35.2. that the washing of the Sichemits then and there, was their introduction into jacob's Religion, pa. 11. and from Rambam, the same of the thousand foreign labourers that came in to assist the building of the Temple: and from Solomon Jarchi on Exod. 24. That Baptism was a rite of induction, etc.  Dr. Godwin went so far to acknowledge a kind of initiatory purification by water used by the Jews of old, without which no proselyte was admitted to the Church: (though he disclaim it to be sacramental) and that my premises: Polydore 
(4) Lib. 4. cap. 4.  Virgil (who had been likest to have lighted upon it in prevention, writing purposely the rerum inventoribus, or how things took their beginning) taking it in hand, derives it from Moses and the Synagogue, which was my conclusion, Ego vero dixerim, saith he, Mosen primitus rationem baptizandi ostendisse, quip qui baptizavit sed in aqua solum, id est, in nube & mari: Quod, teste Gregorio Nazianz: & baptismi Johannis & Christi exemplar fuisse constat, quando ista omnia à Deo proficiscebantur. Of which sort the 
(5) Prophetavit quidem lex in Exodo baptismatis gratiam per nubem & mare. Ambros. in Luc. cap. 7. Tertium quoque testimonium est, sicut te Apostolus docuit, Quoniam patres nostri omnes sub nube fuerunt, & omnes mare transierunt & omnes in Moyse baptizati sunt in nube & in mari, etc. 1 Corinth. 10.2. & Exod. 15.10. Advertis quod in illo Hebraeorum transitu jam tunc sacri baptismatis figura praecesserit, in quo Aegiptius periit & Hebraeus evasit, Id. in lib. de initiandis. cap. 3. The like has Cyprian, in Epist. 76. ad Magnum, pa. 122. observing farther from 1 Corinth. 10.6. That these were examples to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word (and again ver. 11.) types and figures. See more in Ambrose, de sacramentis, lib. 1. cap. 6. lib. 2. cap. 1. & 3. in Psalm. 38. tom. 2. pa. 350. Cyprian, ad versus Judaeos, lib. 1. cap. 12. Cyril. Alexand. de adorat. in spiritu. lib. 9 tom. 1. pa. 112. & contra Julian. lib. 7. tom. 6. pa. 249. Gregor. Nyssen. de Baptismo Christi. tom. 3. pa. 373, 374, etc. Augustin. in Psalm. 77. & in tractar. in 3. Johan. tom. 11. Symbolum baptismi erat labrum in tabernaculo, Cyrill. Hierosol. Catech. 3. Let Tertullian give the close: Quot Igitur patrocinia naturae, quot privilegia gratiae, quot solemnia disciplinae, figurae, praestructiones, precationes, religionem aquae ordinaverunt? Primò quidem quum populos de Aegipto expeditus, etc. and so he goes on to the waters of Mara, those out of the rock, etc. lib. de Baptismo, cap. 11.  Fathers have much, and 
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Baptism was prefigured in the red Sea and in Jordan. Walafrid. Strabo. de rebus ecclesiast. cap. 26. In the sprinkling before the entrance into the Temple. Alphons. Salmeron. come. 2. tract. 17. In the purifying of Aaron and his sons, Exod. 29. and many other both places and things of the Old Testament, P. G. Tholosan. Syntagm. lib. 2. cap. 4. sect. sect. from the Rabbins, In 3. things the Deluge, the red Sea, and Jordan. Durand. Rational. divin. lib. 6. cap. 83. sect. 1. approved by Jo. Calvin, in his Lexicon in the word Baptisma, pa. 110. Sacramenta Christiana primum in lege Naturae adumbrata, & praenunciata:— Particularly Baptism, Bellarmin, lib. 3. de poenit. cap. 3. And see hereof Alchwin. de divinis officiis, cap. 18. Dr. Mayer on the hard places of Scripture. tom. 2. pa. 215: from Oecumenius, in 1 Corinth. 10. & Pet. Ramus, de religione Christiana, lib. 4. cap. 6, etc.  
Though after all, I acknowledge, that when these things were observed and digested, I found Mr. Selden conjecturing with me and deriving, in his excellent Commentaries on Eutychius, lately by him set forth: Atque sicut Baptismus Christianorum Ebraicum Baptismum, quo tum parentes ipsorum turn proselyti judaismo initiabantur, haud parum imitabatur, etc. unde nec novus visus est hic ritus, cum fide Christiana imbutis adhibebatur; and as the Lords Supper drew from the Passovers, so the Ordination of Presbyters he there speaks of; whence our Ordination, Num. 10. pa. 24.   others: But premises and conclusion neither of them, I think, laid together, or scarce any other; I modestly propose, let the learned judge.  
And this the first probable discovery, upon former grounds, of the original of our Baptism, with what would follow thereon: the second followeth.   

CHAP. VII.  
QUAERE 2. Of the Original of Godfathers in Baptism.  
TOuching certain Assistants that have been usually required at the administration of this Sacrament among Christians for like believed Regeneration; the expectation of the World, and continuance of Ages, has not improperly styled them (for so they were thought to be) GODFATHERS. About whom much hath been said (besides what hath been seen done) by many, and not the least doubt of them is of their 
(1) Mult● ignoramus, quae non late rent si veterum lectio esse● familiaris Macrob. in Saturnal. 6. In omnibus rebus animadverto, id perfectum ess● quod ex omnibus partibus suis constat. & certè cujusque rei p●tissima pars principium est. Digest. de Origine juris. L. Facturus.  Original, which if well searched into, might, as in other things, let in much light toward ending many controversies, hanging now in miserably perplexed, both obscurity and uncertainty. That they have been in the largest diffusion of Circumstance, both to time and place, in all AGES, and of all CHURCHES, appears by the Records left; the 
(2) As Justin. Martyr. Quaest. 5●. ad Orthodox. Dionys. Areopagit. de coelesti Hierarch. cap. 2, 3, 7. as I find him alleged by Bellarmin, Vasquez, Aquinas & Maldonare. The Writer of Epiphanius his life, in cap. 8. Nicetas de saraceni Anathema●ismo, apud Bibliothec. Pat. Graec. tom. 2. pa. 283. Disputationes Gregentii cum Herban● judaeo, tom. 1. pag 271. Severus Patriarch. Alexandr. lib. de ritibus Baptism, apud Biblioth. veterum patrum. tom 7. pa. 732.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Church; 
(3) Tertullian, lib. de Co ona milit cap 3. & lib de ●aptismo, cap. 18. Augustin. in Sermon. 116. Serm 163. Serm. 181 & in prae●at. ad serm. 215 Lib de peccatorum meritis se remiss cap. 19 & cap. 34 De Nuptiis & concupisc. lib. 1. cap. 20. Contra Donatist. lib. 4 124. & Epistol. 23 ad Bonifacium, Gregor. Magn Dialog lib. 4 cap. 32. By P lydore Virgil's authority they were required by Higynus Bishop of Rome about the year 100L. lib 4 de rerum Inventor cap. 4. By Genebrard, sooner: Thel●sphoru— p●oparentes Baptismi— constituit, aut potius constitutos & in usu habitos imperavit. (He lived about the year 110) Genebrard. Chronolog ad an Mundi, 4.27. By the Latins I find they were styled Patres, Patrini, Patroni, Divini patres, Offerentes, Sponsores. Vades, Fidejussores, Fidei doctores, Fidei-ductores, Poedagogi, Levantes de fonte sacro, etc. which may enlighten among them to their use.  Susceptores & compatres, in the Latin, and among our 
(1) Be godfaederes oꝧꝧe godsunes ●lyht; De eaede susceptoris ad sacrum fo●tem, aut suscepti, vid. Spelman. Concil. Britan. tom. 1. pa. 186. in Leg. Ecclesiast. Inae regis, 11. Necnon Lambard, Archaionom. pa. 14. Quid ut su●ceptoris officium, vid. council. Calcuth. can. 2. apud. Spelman, pa. 293. He must be able to give account of the Creed and Lords Prayer. Canon. Edgari regis, 22. pa. 450. & Lambard. Archaion. pa. 67. None to contract Marriage within degrees forbidden, or with his godribbe (since contracted) cum consponsali sua, Leg. Presbyterorum Northumbrens. 52. pa. 501. in Spelman. God-sib is as much as kin together through God. Verstegans Antiqu. cap. 7. pa. 223. More may be seen in Concilio Aeuhamensi Pananglico, cap. 8. pa. 516. & King Knouts ecclesiast. laws, ca 7. pa. 544.  Saxon Ancestors at their first illumination by Christ's saving truth, godfaeder & godsun besides 
(2) Concil. Nicen. c. 21, & 23. apud Concil. Antisiodor. can. 25. in Caranz. fol. 266. Council gener. 6. Constantinopol in Trullo. can. 53. fol. 338. Synod Mogunt. can. 47. fol. 386. Synod. Anglican sub Oswaldo, Northanymbrorum Rege, Anno 787. apud Magdeburg. Centuriatores, Centur. 8. cap. 9 Col. 316. Ne Monachi compatres, vel Monachae commatres fiant Synod. Anglican. sub. H●nric. 1. in Eadm. Historia Novorum, pa. 68 Concil. Trident. Session. 24. de reformat. Matrimonii can. ●. Ne proprium filium de Baptismo quis suscipiat, Synod. Mogunt. can. 55.  Counsels, 
(3) Lombard. Sentent. lib. 4. Distinct. 6. de responsione Patrinorum, & distinct. 42. Qui sunt filii spirituales, Aquin. Summ. Theolog part. 3. Quaest. 67. Utrum in Baptismo requiratur aliquis qui baptizatum jevet de fonte sacro? Artic. 7. Utrum qui, etc. teneatur ad ejus instructionem? Artic. 8 & vid. Supplem. tertiae partis quaest. 56. Art. 1, 2, 3, 4, etc. Nec non Augustin Hunnaeum, de Sac●am. Bapt. axiom. 8. & de matrimon. axiom. 8 Vasquez in 3 partem Thomae. Disput. 148. tom. 2. pa. 346. etc. Gregor. de Valenc. tom. 4. Disput. 4. Quaest. 2. punct. 3.  Schoolmen, 
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Joan. Patriarcha. Hierosolym. in vita Johannis Damasceni, pa. 12. set before his Works, Centur. Magdeburgens. Cent. 3. cap. 6 de ritibus baptismi, Centur. 5. Cent. 7. Cent 8. Cent. 9 Cent 10. in the sixth chapter of each of those tomes, under the head, De ritibus Baptismi, Buchannan; Histor. rerum scoticarum, lib. 18. Oswald King of Northumberland was Godfather to Kynigilsus King of the Westsaxons: this in the morning of our Christian light, when the bright beams of the Gospel from heaven to great joy and comfort first dispeld here the darkness of Heathenism, Bed Histor. Ecclesiastic. gentis Anglorum lib. 3. cap. 7. Edilwalch King of Chichester had for his Father at Baptism King Vulphere (of West Saxons) who gave him the Isle of Wight, and the Means about old Winchester in Hampshire) as a pledge of his love and adoption. lib. 4. cap. 13. compared with Mr. Camden in Hampshire, pa. 2●8. Such another legacy K. Alfred gave to Guthrun (or Gurmund) the Danish King adopted by him at Winchester, with eighteen, some say thirty of his Chiefs,: sc. the Provinces of the East Angles and Northumberland, Spelman, Concil. Britan. tom. 1 pa 378, 379. & pa. 395. Lambard Archaion pa 37. Fox Martyrolog. in the life of K. Alfred, & Jo. Pike, avouched by Mr. Camden in Icenis pa. 510.  
Not unseasonably may here be remembered, that it was usual in those days, and continued since, to bestow gifts upon those were owned for such children in God (or Religion) as a token of a kind of adoption or assumption into the Family, with those were natural. For, Adoptio est imago Naturae, & civilis ratio quaerendorum liberorum, qui in nostra potestate sunt perinde atque liberi procreati ex justis nuptiis Cui ac: in paratit. ad Codic. lib. 8. tit. 48. de adoptionibus; or it is, fictio inducta ad similitudinem naturae. Nam est adoptio legalis actio, per quam quis fit velut filius qui non est, penè naturam imitans. Gloss. Imagine. ad Digest. de liberis & postum. L. 23. Filio, quem. Or, as Aquinas, Adoptio est extraneae personae in filium vel filiam vel nepotem legitima assumptio, Supplem. tertiae partis. Quaest. 57 art. 1. Such Adoption seemed here, and the care and bounty of life continued to death in remembering with some kind of Legacy, in the next classis after natural, those that were so adopted. Which abused, and as it were Simoniacally depraved, to suck out of what was Holy and Religious, corrupt worldly gain, (as, for instance, that Jew did, so often baptised in Socrates his Ecclesiast. story, lib. 7. cap. 17.) occasioned (for ex malis moribus bonae leges) those wholesome Laws in after times, sc. 1. Against giving any thing: So far a Synod at Milan proceeded.— Ne cuiquam, quod aliquando commissum est, iterandi hoc sacramentum (confirmationis) occasio praebeatur: Quod & in Baptismo diligenter observandum: Alleged by Durant, de ritib. lib. 1. cap. 20. sect. 18. 2. Against unnecessary multiplying those relations at first. As our commanding canons had restrained to three. Quod enim amplius est à malo est. Lindwood Constitur. provincial. lib. 3. tit. de Baptismo. Other places allow not so many. The Council of Trent, but two at most. De reformat. Matrimonii, Session. 24. ca 2. The Canon law, one man and one woman, Gratian. in Decret. par. 3. dist. 4. c. 101. & Lancelot, Institut. Juris Canon. lib. 2. tit. 13. At Lunenburg in Germany (saith my Author) they have but one.   Historians, 
(1) Cod. de nuptiis. L. Siquis alumnam The Gloss takes this to be a Greek Law, though wanting in Theodosius his Code, and refers both to Harm nop. lib. 4. tit. 6. and another body, de nuptiis prohibitis, where they are mentioned,  Civilians, 
(2) Decret. par. 2. Caus. 2. Quaest. 1, 2, 3, 4. part. 3. Distinct. 4. c. 100, 104, etc. Lancelot Institut. Juris Canon. lib. 2. tit. 13. Gregor. Tholosan. Syntagm. lib. 9, cap. 9 sect. 10. lib. 15. cap. 13. sect. 15 & lib. 2. cap. 4. sect. 10, 11.  Canonists, 
(3) Walafrid. Strabo, de rebus Ecclesiast. cap. 26. Alcwin. de devinis offic. cap. 19 col. 1062, & 1064. cap. 21. col. 1064. de ceremoniis Baptismi, Epist. col. 1153, & 1158. Durand. Rationale Divin. lib. 6. cap. 83. sect. 34, 35. Joan Beleth. Divinorum offic. explic. cap. 90. & cap. 110. Durant. de ritibus Eccles. lib. 1. cap. 19 sect. 16, 17. Joseph. Vicecomes, de ritibus Baptismi, lib. 1. cap. 30. de susceptorum nominibus, origen, usu, & e.  Ritualists, 
(1) Estne sponsorum, quos susceptores vocant, etc. usus necessarius? Respond. Nec necessarius.— nec simpliciter rejiciendus. But 8 Reasons alleged for their conveniency, by Will. Ducan. a Lutheran, and professor at Lozanna, the next University to Geneva. Commun. loc. 48. quaest. 47. Join to him for neighbourhoods sake and consonancy in opinion, the eloquent professor at Ulme, Dr. Theordorike (or Cunrad. Dietericus,) in praefat. ad tom. 2. An. Dominical. and some gratulatory verses before the last edition of 1644. tom. 1. were directed to him by Cunrade Backman (his successor in the Chair) Ad reverendum, etc. Cunradum Dieterio, etc. amicum & compatrem suum. In like manner Dr. Ch. Mathias professor at Sora gratified Dr. Brockman professor at Coppenhagen in Denmark: Ad reverendum, etc. Erasmum Brockmannum— fratrem in Christo & compatrem longè dilectissimum, in the verses before his Works printed 1639. And the professor himself both remembers them, approves their use, and has four reasons for continuance of them in his Danish Protestant Church. Systhem. Theolog. artic. 34. sect. 5. de Baptismi ceremon. pa. 2018. tom. 3.  Catechists, 
(2) Bellarmin. de sacram Baptismi, lib. 1. cap. 26. Polydor. Virgil. de rerum inventor. lib 4 cap. 4. Herman Archbishop of Coleyne, in his consultation for a reformation of Religion in his Province: These he would have retained in his chap. of Baptism, and of Demands before Baptism.  Adversaries, Friends, 
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As far abroad as Prester John's hot regions, Ordo Baptismi secundum usum Aethiopum both mentions and expects them Vades, sureties and pledges for the infant, says Jos. Vicecom. lib. 1. cap. 30. Cassander enlarges, extant apud nos typis excusi ritus Baptismi Ruthenorum, Armenorum & Ethiopum, etc.— qui omnes infantes haud secus atque adultos apud ipsos baptizari testantur, nisi quod infantium nomine susceptores respondeant. Testimonia veterum scriptorum, etc. in his Works, pa. 693. The Russes are a part of the Greek Church, at their profession of Abrenunciation the Godfathers spit on the ground in defiance of the Devil, Paget. Christianogr. pa. 132.  
The Low-countrieses own them by Tremellius his notes on Isa. 8.2. and the same I had from credible testimony of a neighbour, who long exercised his Ministry among them. Learned Zanchy both mentions and approves them in Commentat. ad Ephes. pa. 580. Chamiet, that great light of France, magnifies them; Praeclarum inventum, etc. especially for infants in the place hereafter alleged. But above all Geneva has not discarded them. Mr. Hooker assures it, in his Ecclesiast. Polity. lib. 4. sect. 10. pa. 146. & Bellarmine, (who makes some advantage of it) lib 1. de Bapt. cap. 1. Nor do they that Town any wrong. For to one that asked the question and doubted of the lawfulness, Calvin did not forbid the thing, but to be surety at Popish Baptism, in Epist. 258. To Mr. Farell, desiring his advice in some things about the Church of Berne (where it seems he was then resident, and in which Epistle he mentions Levantes puerum, in Epist. 147.) He is very copious. Stipulamur ab iis qui offerunt (saith he) ut adultos erudiunt in ea fide in qua baptizantur: si nemo fide jubeat profanari baptismum certum est.— and for what they should be, Caeterùm minimè dubitamus, non alios esse idoneos sponsores, nisi penes quos sit praestandi facultas, hoc est qui infantem habituri sunt in sua potestate, vel qui patris aut matris rogatu fidem suam ecclesiae obligent, Epist. 149 pa. 256. To Gaspar Olevian showing upon request their discipline, and for his imitation, Patres (nisi quid negotii impediat) jubentur adesse ut stipulationi respondeant unam cum fide jussoribus (saith he) Nemo tamen ad fide jubendum admittitur, nisi qui ejusdem nobiscum est professionis; arcentur & excommunicati ab hoc honore, Epist. 302. pa. 491. This communion of faith he again holds requisite in Epist. 381. pa. 661. as did Gregory de Valencia his way. sc. Jure divino & naturali certum est haereticos vel maximè ab ejusmodi munere prohiberi, tom. 4. Disput. 4. Quaest. 2. Punct. 3. And those are under penance, the Council of Paris would have forborn: Quoniam quos & lex divina à castris militaribus, ne ruina sint populi, & authoritas Canonica ab ecclesiarum sequestrant limitibus, multo magis à memoratis peragendis, etc. Concil. paris. c. 54. Dr. Brockman is earnest against both, sc. that both the scandalous and heterodoxe should be kept away. Systhem. Theolog. artic. de Bapt. Cas. conscient. 9   abroad, 
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Even T. C. or Tho. Cartwright liked to have them retained here because all Chutches have received them. Hooker Polit. Eccles. lib. 5. sect. 65. pa. 341. Dr. Godwin had somewhat of them in Moses and Aaron, lib. 6. cap. 1. and Dr. Mayer on the Church-Catechisme, pa. 4. I forbear any more at home, because at home: de quibus saltem pauca posuissem, nisi otiosum esset docere quae nota sunt, in the words of St Jerome Comment. in Jerem cap. 32. tom. 4. pa 303. They have been with us always. This sure. Witness what before, of the first days: and add those directions to the Presbytery of Northumberland, that the sponsores should make good their title, and perform their undertaking, teaching the child to forsake the Devil and all his works, to learn the 'Greed and Lords Supper, etc. Or else to answer the neglect to God Almighty, Magdeburgens. Centur. 8. cap. 9 de Synodis col. 316. The thoughts of Vicecomes may be a fit close, which his pen hath left expressed in these words: Si plura veterum testimonia quis desideret, facile erit rerum divinarum scriptores, qui, etc. adjicere. Quorum plerique cum non longo intervallo, ab Apostolis disjuncti sint, necessaria consequutione colligimus Susceptorum usum ab ipsis Apostolis incepisse, Joseph. Vicecom de antiquis Bapt. ritibus, lib. 1. cap 30. By Caranza's credit St. Mark was so adopted by St. Peter. Hic scripsit duas Epistolas quae catholicae & canonice nominantur, & Evangelium Marci, qui Marchus auditor ejus fuit, & filius à Baptismo. sum. Conciliorum, fol. 12. in vita Petri.  
True indeed, St. Mark was his son: He styles him so, and that we embrace for Holy Writ gives it us. In 1. Epist. 5.13. The Church which is at Babylon saluteth thee, and Marchus my son. So, his son he was, and not natural: no one hath said this. Ergo.   at home, and generally all sorts of Writers, which may be thought to have had occasion to mention them, who have not forgotten them. Now may not a more probable origination of them then hitherto (indeed scarce thought on before) be made out, by deriving them from the like assistants, at the same rite, by the same ceremony, for the very same end of regenerating men to new Religion, though the Jewish way? (as first Christianity throughout was nothing else but Judaismus reformatus, as the learned stile it, or the corruptions of Moses and the Prophets reform by Jesus of Nazareth and his Discsples) and they be thought to be taken up in succession of the 
(1) Look back to what was said of them before, pa. 16. and compare therewith what is said of Ordination: In Pandectis. Hebraeorum ordinatio presbyterorum per impositionem manuum tribus fieri debet praesentibus, Selden. commentar. in Eutych. Num. 10. pa. 20.  Triumvirate before spoken of, to be that Triumvirate continued, without whose presence or assistance necessary, none were ever regenerate unto the Church of Israel?  
As, by the way, our making the business clearly 
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For the Church of Christ is so gentle and reasonable a Mother, that she would have none forced to yield to her Jurisdiction, or constrained without due self-conviction to yield subjection to her sovereign and commanding Power. Whence way to Baptism hath been usually made not without explicit satisfaction given in two things. 1. Whether the competens or desirer thereof were willing to come over to her? 2. Whether he would frame his life accordingly, and not be a disgrace to that School, a blemish to that society which is the Household of God, 1 Timoth. 3.15. Ephes. 2.19. Galat 6.10. whose conversation Philip. 3.2. is already in heaven?  
So was it in the Synagogue of Israel. Nolentem non cogebant in se suscipere legem & prophetas, says Maiemonides, He that would not, should not be theirs: they forced none to their Law, (understand, the Law of Moses and to complete proselytes; for the lower sort were as 'twere constrained, or not suffered else to live with Israel, because Israel might not associate with them:) and Munster, When any desire to be a Proselyte, they propose to him the hardest things of the Law— with some pennances— and they would seem by these means to be willing to drive men from their Religion. in Evangel. Mat. Hebr. cap. 22. A special part of that enquiry was, whether by love and choice, & c? Diligenter an ob simplicem Judaismi amorem in illum transire desideraret, explorantes, as Mr. Selden, de Jure not. pa. 143. (in exact parallel to what in St Augustine, Utrum propter vitae praesentis aliquod commodum, an propter requiem quae port have vitam speratur? de Catechizand. rudibus, cap. 16. & cap. 26. tom. 4. pa. 301.) And this might give reason why in the prosperous days of Solomon and his father, so few were admitted, perhaps none, but the Courts down, lest Fear of power, or Hope of reward, or any thing but Love and Choice might seem to enforce or permit them to Israel.  
So at this day, Si alcune volesse farsi Hebraeo, primo sono tenuti tre Rabbini, o person di autorita interrogaclo sottelment, che cosa lo move à far questa rissolutione, è intender bene se fosse à qualch fine mondana, che devono licentiarlo, è poi protestarle con notificarle che la leg Mosaica è strettissima, è che gl'Hebraei all present sono abietti è vili & esotarlo che meglio sarebbe ch'egli se ne stasso nel stato che si trova. Which by the help of a Spectacle, I thus read: If any one would be a Jew, he must first be precisely questioned by 3 Rabbins or persons of authority, What is that moves him to take this resolution, and understand well that if it be for a worldly end, they ought to leave him, and then to let him know and protest that the Law of Moses is very strict, and that the Hebrews are at present abject and vile, and exhort him that it is better for him to continue in his present condition. But if he give a fast answer: then he is to be circumcised, etc. from Ludovic. Mutinens. de gli riti Hebraici. part. 5. cap. 2.  
Now for the Christian side, beside St Augustine before, hear St chrysostom. Sicut nos servos ementes, ipsos qui venduntur prius interrogamus, an nobis servire velint? Ita facit & Christus quando futurus est in servitutem te caper's. Prius interrogat, an velis illum crudelem tyrannum dimittere, & à te faedera suscipit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non enim coactum est ejus imperium. Homil. 21. add popul. Antioch. tom. 1. pa. 244. As we, when we hire servants, inquire of their will to serve us, So Christ, willing to own no one against his will. And thence he reckoneth that Baptism unavailable which is in sickness, etc. when a man seems driven in by the tempest of pain, and has not command of his whole self: in Homil. ad Illuminandos, pa. 707. The incongruity of which time for which reason Basil left observed, Quid expectas beneficio febris baptizati, etc. in Exhortat. ad Bapt. Homil. 13. tom. 1. pa. 415. And the Canon Law which would not admit such into Orders, Dist. 57 cap. 1. As nor the Council of Neocaesarea, siquis in aegritudine fuerit baptizatus ad honorem presbyterii non poterit pervenire, quòd non ex proposito fides ejus sed ex necessitate descendit. can. 12. nor Cornelius Bishop of Rome, whose restraint of the Clinici, or those were baptised in their beds may be seen in Binius, in Epist. ad Fab. Antioch. pa. 163. tom. 1. Dionysius the Areopagit (to take the highest) has left, Imprimis interrogandum esse baptizandum, antequam Ecclesiam ingrediatur, num velit ejus esse professionis, as Gregor. Tholosau. in Syntagn. 2.4.10. Wilt thou be baptised into this Faith? Walafrid. Strabo. Notandum, quod primis temporibus, illis solummodò Baptismi gratiam dari solitam, qui & corporis & mentis integritate jam ad hoc pervenerant ut scire atque intelligere possent, Quid emolumenti in Baptismo consequendum, quid conficendum atque credendum, quid postremò renatis in Christo esset faciendum, de rebus Ecclesiast. cap. 26. Nicetas has it often, how free the access was in his time: Heus tu, qui à Saracenis ad Christianorum fidem accedis (said the Minister) non ex violentia quadam aut necessitate, neque dolo aut hypocrisi, sed ex tota anima & cord puro atque sincero quibus Christum & ejus fidem diligis? What! willingly, and in sincerity of heart to seek Christ alone! He answers, Renuncio omni Saracenorum religioni, & anathematizo Maomedum, etc. And soon after, Ego qui à Saracenis hodiè ad Christianorum fidem accedo, non ex violentia quadam aut necessitate, neque dolo aut hypocrisi, sed ex tota anima & cord puro atque sincero, quibus Christum & ejus fidem diligo: I seriously renounce Mahomed, and seek my Saviour with all my heart. Nicet. Saracenica, apud Biblioth. Patrum Graec. tom. 1. pa. 282, 283. And another Nicettas (Serronius) Solo voluntatis pretio Baptismus emitur. Nothing but a good will can deserve to this Seal. In Commentar ad Gregor. Nazianz. Orat. 40. cap. 26. Tertullian, Sed nec religionis est cogere religionem, quae sponte suscipi debet. lib. ad Scapul. cap. 2. St Bernard, Fides nequaquam vi extorquetur, sed exemplis atque ratione suadetur, de modo benè vivendi, cap. 1. And a Spanish Council gravely and discreetly, De Judaeis praecepit sancta synodus nemini deinceps ad credendum vim inferri, Cui enim vult Deus, miseretur: & quem vult indurat. Non enim in viti tales salvandi sunt, sed volentes, ut integra sit forma justitiae. Sicut enim homo proprii arbitrii voluntate, serpenti obediens periit, sic. etc. Concil. Tolet. 4. can. 55. taken after into the Decree, in Distin. 45. cap. 5. Where the Canon is determining, that the Minister of Religion ought to be mild, not soon angry, no striker, (from 1 Timoth. 3.3.) pastors etenim facti sumus, non percussores, saith Gregory, Et egregius praedicator dicit; Argue, obsecra, impera in omni patientia & doctrina. Nova verò atque in audita est ista praedicatio, quae verberibus exigit fidem. cap. 1. out of Gregory the great. Ad fidem enim nemo cogendus est, as the Gloss has it there. Yet more, the same Canon Law grants them dischargeable from obligation to observe Laws Christian, who in no sort consented, but in spite of express contradiction had this Sacrament forced on them. Lancelot. Institut. Jur Canon. lib. 2. tit. 3. As Erasmus would have them released of the Church's Jurisdiction, who descent at years of consent, in praefat. in Matth. (But note that refusal must be then more than not agreeing, an actual resisting; for plus est expresse contradicere quam non consentire, as in the Decretals.) And in the Decree, Prius ipse Jesus caeci nati oculos luto superlinivit, & sic ad aquas Siloe misit, quia prius debet baptizandus fide incarnationis Christi instrui, & sic ad Baptismum jam credulus admitti, ut sciat cujus gratiae est in eo particeps, & cui jam debitor fiat deinceps. de consec. distinct. 4. ca 54. Hence Catechising was wont to go before Baptising, and in practice as well as rule, in act as well as equity: Non enim adulti sunt cogendi ad profitendum fidem, vel ad suscipiendum sacramenta fidei, sed inducendi instructione & admonitione ut dictum fuit, etc. in the Schools, Durand. in Sentent. lib. 4. Dist. 6. Quaest. 3. Utrum Catechismus debeat praecedere Baptismum? By the greatest reason in the world. And though Princes may compel their subjects to return to their vow, if they apostatise, or all other not to blaspheme; etc. yet it is the common sentence of the Schools, saith Gregory de Valencia, that to force their consciences that are at liberty to come to Baptism, this they may not: tom. 3. disput. 1. Quaest. 10. de in fidelitate, punct. 6. So was done here in this our Land: When the Bible, unheard of, was brought and offered, and the King by the Grace of God had his heart opened to belief of the Truth, yet he constrained none of his subjects to follow him, but left it to their choice, and to bring the freewill offering of their hearts in their hands, by consecration of mind and good will, else he knew the sprinkling of a little water was but an unprofitable Ceremony. Quorum fidei & conversioni (saith Bede of those that came in after him) ita tamen congratulatus esse rex perhibetur, ut nullum tamen cogeret ad Christianismum, sed tantummodo credentes arctiori dilectione quasi concives sibi regni coelestis amplecteretur. Didicerat enim ab auctoribus doctoribusque suae salutis servitium Christi VOLUNTARIUM non coactitiumesse debere. Histor. Ecclesiast. gentis Anglorum, lib. 1. cap. 26. So is it as this day abroad. If any Jew, Moor, or other Gentile be disposed to receive the Faith of Christ, it is believed written in the Apostles books (saith Zaga Zabo, an Ethiopian, Bishop, of his Country, to omit other) that he is not forthwith to be admitted: But they will that he first come unto the gate of the Church, and there to hear Sermons and the words of our Saviour Christ that before he be (wrought over and) brought (as it were by stealth or force) unto the, faith, he may know the yoke of the Law. Damian. à Goes. pa. 563. whereto we may believe practise answerable. Aquinas proposeth the Question, of Jews children, Whether they are to be baptised without consent of their parents? He answers, No: nor ever had or should: quoth & justitiae naturali repugnaret, & inde fides in periculum venire posset: It was both against common Justice, and destructive of the nature of Faith: So of other infidels, secunda secundae, Quest. 10. artic. 10. Lastly, our very learned neighbour dislikes all fight to propagate religion (in his book of War, and for religion) particularly the enforcing of ours, by Scripture Fathers, and other amplificatio●s. Lex nova non se vindicat ultore gladio, out of Tertullian, Force is the worst Minister of Faith, and most unreasonable to persuade averse men to Heaven by the Rhetoric of the Sword H. Grot. de jure Belli & pacis, lib. 2. cap. 20. This whole in accordance to the first and best patterns: As many as receive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with delight (and pleasure, which is more than libenter with a permissive or active good will, as in the old translation (were baptised: and so there were added to the Church that day multitudes of souls, Act. 2.41.   voluntary, in all forms, or according to all Directories of Christian Baptism, that I have met with by repeated Questions or 
(1) Used all along, and from the first: Philips questioning the Eunuch, Act. 8.37. may give some countenance of holy Writ. For continuance, see Tertullian: de corona mil. cap. 3. Cyprian. Epistol. 70. ad Januar. Epist. 77. ad magn. Epistol. Firmiliani ad Cyprianum, pa. 116. Acta sanctorum Martyrum, first published from the Manuscript by Baron, ad an. 259. n. 11. Hieronym. adversus Luciferian, cap. 5. tom. 2. pa. 167. Ambros. in lib. de initiandis. cap. 2, & 3. tom. 4. pa. 163. de sacrament. lib. 2. cap. 2. pa. 171. de spiritu sancto. lib. 2. cap. 11. pa. 151. Augustin. de Catechizand. rudibus cap. 16. tom. 4. pa. 301. & cap. 26. pa. 307. de Baptismo contra Donat. lib. 5. cap. 20. tom. 7. pa. 63. Homil. 2. de Bapt. in append. tom. 10. pa. 846. Nay what Interrogatories to a man's self. Serm. 116. de Temp. tom. 10. pa. 303. Lombard. Sentent. lib. 4. distinct. 6. Herman. Archbishop of Coleyne in his Treatise of Reformation, chap. [of Baptism] Calvin. Epist. 302. pa. 491. Are they able to show that ever the Church of Christ had any public form of Baptism without Interrogatories? Hooker, in his Eccles. Polity. lib. 5. sect. 64. pa. 336.  Interrogations proposed to the Baptised, and exacting full answer, 
(2) Scrutinium nihil aliud est quam fidei & religionis Christianae inquisitio.— & dicitur à scrutando, id est, inquirendo, quia fidei & religionis inquisitio sit. Durand. Rational. Divin. lib. 6. cap. 56. sect. 2. : Nemo improbare queat seriam in tam sanctis rebus non prophanandis diligentiam: Ne, quantum fieri poterit, lateant Simones. Chamier. Panstrat. Cathol. par. 4. lib. 5. cap. 15. sect. 13.  Scrutinia the ancients called them, or 
(3) Perpulchrum verò nobis videtur, ut ad incontaminatum accurrentes Baptisma non temetè suscipiantur. Authentic. collat. 9 tit. 25. cap. 2.  sifting them for their consents (for Religion should be of all other most free and at liberty, to force men profess what they do not believe, what is it but to fill the world with Atheists and hypocrites? in a business so near us of Salvation, every one should be allowed to choose for himself and not according to another's Interest: Faith is the gift of the holy Ghost, I can believe but what I know, nor should I be forced to seem to believe any more than I list, because I can believe no more or otherwise then my forestalled judgement shall lead my faith and persuasion) with mutual 
(1) Consider whether that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.21. or Stipulatio bonae Conscientiae, as Beza has translated, may not be fitly thought to allude to some such thing? Many have thence spoken of a stipulation: and very many. Brentius: Petrus in priori sua Epistola, Baptismus (inquit) est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, stipulatio bonae conscientiae erga Deum. Quibus verbis Baptismi ratio valde significanter explicater. Etenim quod inter homines in civilibus stipulationibus fieri solet, ho idem sit in Baptismo inter Deum & hominem. In civili autem stipulatione, (quae est, ut Jurisconsultus definite, conceptio verborum, quibus is, qui interrogatur, daturum facturumve se id, quod interrogatus est, respendet, videlicet: Spondes? spondeo: promittis? promitto: dabis? dabo: facies? faciam) primum est interrogans, quem vocant stipulatorem, deinde respondens, qui est promissor, postremo res ipsa de qua fit stipulatio; & in legitima stipulatione promissor stipulatori ita firmiter obligatur, ut quasi vinculo quodam solvendae promissae rei astringatur; sic in Baptismo, etc. Homil. 23. add Luc. 3. fol. 46. which is indeed the nature of that compact, by our Bracton: Stipulatio est quaedam verborum conceptio, quae consistit ex interrogatione & responsione, ut si dicatur, Promittis? Promitto: Dabis? do. etc. lib. 3. tract. 1. ca 2. sect. 2. & Fleta, lib. 2. cap. 56. sec. 9 which they might have both from the Imperials: Instit. 3. de verborum obligat. sect. in hac re. Bellarmine alleges Lyranus, Gagnaeus, & Johan. à. Lovan: for this interpretation; de Sacram: lib. 1. cap. 17. Chamier adds many other, Nicetas Hesselius, etc. tom. 4. lib. 2. cap. sect. 5, & 11. Pamellius on Tertullian goes the same way, lib. de Bapt. cap. 6. num. 45. & Joseph Vicecomes. de ritibus Bapt. lib. 2. cap. 23. & Estius in his comments on the place: & Dr. Brockman, Systhem. Theol. art. 34. sect. 3. and Hooker in his Eccles. Polit. 5. sect. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a stipulation or promise conceived in words, whereby he that is baptised covenanteth to believe and do as he is in baptism required. Mr. Legh, Critica sacra, pa. 213. Non enim sufficit baptizando habere bonam conscientiam, nisi ad interrogationem ecclesiae suam fidem ostendat, says the Canon from 1. Pet. 3.21. de Consecrat. dist. 4. cap. Verus Baptismus. Thus after mine own thoughts had led me to this conjecture, plenty of confirmation came in from abroad. Beza's attestation to all will not be despised. Sed omnino praestat ut hoc referamus ad interrogationes Catechistarum quibus Catechumeni interiorem Baptismum testificabantur exteriore sanciendum, ut Act. 8.37. Quò spectat Apostolicum totum symbolum, & illud, ab adultorum Baptismo ad insantium baptismum, magno errore, si ipsos infantes spectes, translatum, Credis? Credo. Abrenuncias? Abrenuncio. Unde illud Tertulliani (lib. de resurrect.) Anima non lavatione sed responsione sancitur. Annotat. maior. ad 1 Pet. 3.21.  stipulation between him and 
(2) Ubi promiseris considera vel quibus promiseris. Levitam vidisti, sed Minister. est Christi. Ambros. de sacram. lib. 1. cap. 2.  God's Minister, the result whereof is by St chrysostom and others styled 
(3) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Homil. 21. add popul. Antioch. tom. 1. pa. 244. When a man lies sick upon his bed and like a block, how can he consent to those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he is to contract a league with the God of all? Id. in Homil. 51. add Illuminand. tom. eod pa. 707.— sequentis vitae ac purioris vivendi rationis PACTUM cum DEO in itum. Gregor. Nazianzen. Orat. 40. tom. 1. pa. 641. vid. etiam Joan. Damascen. de Barlaam & Josaphat, cap. 8. & B●●l. exhort. ad Bapt. Homil. 13. tom. 1. pa. 415. Baptism implieth a Covenant betwixt G d and man, saith Mr. Hooker, wherein as God doth bestow presently remission of sins and the holy Ghost, binding also himself to add in process of time what grace soever shall be farther necessary for the atainment of everlasting life, so every baptised soul receiving the same grace at the hand of God, tieth itself for ever to the observation of his Law, Ecclesiast. Polit. 5. sect. 64. pa. 337.  
And from advantage of this preconfederation and firmness of the COMPACT we may suppose it to be, that those who deliberate of plain Apostasy, or falling from God to his Enemy, as Witches (having been baptised) can, as is said of them, do nothing in this accursed hellish business of new league till they have abjured their Baptism and trampled under foot their former Contract, Renouncing their past Christian Renunciation, and tearing in pieces the Articles of that blessed agreement, whereby they were so (thus) made over to God in Christ, that they could not be another's, nor enter into new covenant-service till they were discharged of their former Master; As a woman can superinduce no new relation conjugal till she have sued out divorce from whose she was; Feodum talliatum, not pass to a stranger before the tally be taken in, and the Indenture of past appropriation revoked; A State can do nothing contrary to a Public Act unrepealed; nor a private person go against his own hand. All which if, and these things be so; What a great advantage must it be to Satan's Kingdom to have left out what was so contrary to him? What a loss to Christ, by his servants not being hindered from his enemy? What must follow hereon, but a Gate set ready open for Hell and Death? and (by forbearance to lay across that rub and impediment was wont to hinder) the levelling and making plain a ready smooth way to the D? But I forbear Position here: The suppositum lies far off in a dark Region of knowledge wherein I thank God I have little acquaintance. Darkness should not make way to light. These foundation-Premises are slippery or weak, and so no confident boldness should be taken up in superstruction or conclusion.   Confaederatio cum Deo, or entering solemn league and Covenant with the God of Heaven: Our Blessing from him, or 
(1) Benedicere alicui, pro, orare pro eo, & bene illi precati positum est. Nam prius dixerat Matthaeus, ut manus eis imponeret & oraret, Marlorat. in Matth. 19.15.  praying for him, which the Hebrews called to Bless, (and they are not far asunder, 
(2) Benedictio est sanctitatis traditio. Gratian. in Decret. Qui benedicit mediator est ad impetrandum influxum sive gratiam ejusmodi: estque illa ratio impositionis manuum: solent enim qui benedicunt, imponere manus super eos, quibus benedicunt, ut eos disponant ad recipiendam gratiam, aut bonum ejusmodi. Quum autem justus aut pius benedicit, ipse est canalis per quem gratia divina profluit. Joseph. de Voisin. lib. 1. Theolog. Judeaorum, cap. 5. pa. 76. de cultu Angelorum. from the Rabbins.  Blessing being in a sort the calling down or giving of God, & prayer chief to invoke and procure his presence, assistance or blessing) Our enjoining him moreover Abrenunciationem seculi, in Martyr 
(3) Cprian. Epistol. 7, pa. 14. Epist 8. pa. 15. (so understood by Augustine de Bapt. contra Donat. lib. 4. cap. 2.) lib. de discip. & habitu. virg. pa. 132. lib. de lapsis. pa. 141. lib. de orat. Domin. pa. 157. & lib. de mortalitate, pa. 177. The word betokens so smart and irrevocable rejection as was used by Monks at entrance upon their Poverty, postquam abrenuncian conversatus fuerit inter Monachos. Novel. 5. cap. 5. abrenuncians hanc (substantiam) reliquit. cap 7. as upon other occasions, Novel. 17. cap. 8. & Novel. 18. cap. 9 Cum saeculo abrenunciaverit. gloss. Dedicare. ad Novel. 76. in praefat.  Cyprians phrase and and 
(1) 
Abrenuncio Sathanae & operibus ejus, pompis, cultui, Angelis & machinationibus ejus, & omnibus quae sub ipso sunt: I defy them all. Clem. Roman. Constit. Apostol. lib. 7. cap. 41. vid. etiam lib-3 cap. 18. Clement. Alexandrin paedagog. lib. 1. cap. 6. Cyrill. Alexandrin. contra Julian. lib. 7. tom. 6. pa. 248. Cyrill. Hierosol. Cateches. Mystagog. 1. Chrysostom. Homil. 21. add pop. Antioch. tom. 1. pa 239, 244, 245. Homil. 47. in Julian. pa. 544. & Homil. 6. in Coloss. 2 tom. 6. pa. 200, & 201. Nichol. Cabasil. Liturg. expos. apud Biblioth. pat. Gr. tom. 1. pa. 203. Nicet Saracen. tom. 2. pa. 283, 285. Sever. patriarch. Alexand. lib. de ritibus Bapt. apud Biblioth. pat. Lat. tom. 7. pa. 530. Basil exhort. ad Bapt. Homil. 13. tom. 1. pa. 115. lib. de Sp. sancto. cap. 27. Eli. Cretens. in Orat. 4. Gregor. Nazianzeni. cap. 24. & in Orat. 19 cap. 13. Nicet. Serron. commentar. ad ejusdem Gregor. Orat. 40. cap. 51. whence Gregory himself might say of Baptism, it was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a declaration for God against his adversaries, in Orat. 32. sect. 56. tom. 1. pa. 520. so expounded by Elias Cretensis, col. 929.  
For the Latins (besides Cyprian above) see Tertullian, lib. de spectac. cap. 4, 24. lib. de Idololat. cap. 6. lib. ad Martyr. cap. 2. lib. de corona. mil. cap. 3. & cap. 13. de cultu faeminarum. lib. 1. cap. 2. & lib. Anima. cap. Ambros Hexaem. lib. cap. 4. tom. 1. pa. 3. Comment, in Luc. 20. tom. 3. pa. 95. Comment. in Coloss. 2. pa. 255. lib. de initiandis. ca 2. tom, 4. pa. 163. & lib. 1. de Sacram. cap. 2. pa. 167. Hieron. Comment. in Amos. 6 tom. 5. pa. 115. Comment. in Matth. 5. tom. 6. pa. 6. Comment. in 1. Timoth. 6. tom. 8. pa. 270. & de vera Circumcisione. tom. 9 pa. 77. Augustin. Epist. 23. ad Bonifac. tom. 2. pa. 35. Epist. 89. contra Pelag. pa. 155. Concio. ad Catechum. contra Judaeos. cap. 3, 4. tom. 6. pa. 23, 24. de Bapt. contra Donat. lib. 5. cap. 15, & cap. 28. tom. 7. pa. 61, 65. serm. 116. de Tempore. tom. 10. pa. 304. Homil. 2. de Bapt. in append. tom. 10. pa. 846. & de Symbolo ad Catech. lib 4. cap. 1. Alchwin. Epist. ad Imperat. Carol. de Ceremon. Bapt. col. 1156. de divinis officiis, c. 19 col. 1061, 1063. & Epist. 70. col. 1592. Salvian. de gubernat. DEI. lib. 6. Bernard. Serm. de duplici Bapt. Lombard. Sentent. lib. 4. dist. 6. Joan. Beleth. divinorum offic. explic. cap. 90. Concil. Calchuth. ca 3. in Spelman. Council tom. 1. pa. 293. Synod Anglican. sub. anno, 786. apud Magdeburg. Centur. 8. cap. 9 de Synodis, & Centur. 9 cap. 6. ritus circa Baptismum, Gratian. de Consecrat. dist. 4. cap. 95. So all abroad this hath been received, and heretofore. Of later times, The Russes were remembered before spitting upon the ground in defiance of the Devil, credo ut hac ratione perpetuum illi dissidium indicent, says Joseph. Vicecom. de ritibus Bapt. lib. 1. cap. 19 The Habassines or Ethiopians are no less earnest in Pagets Christianogr. par. 1. pa. 165. The Cophri or Egyptians thus: I such a one N. that am baptised, I do renounce the Devil and all his works, and all his Angels, and all his pride, and all his worldly error, and every one that doth consent unto him, pa. 158. The nearer Danish Protestant's continue it, by Brochman. in Systhem. Theol. artic. 34. sect. 5. tom. 2. pa. 2017. Others I forbear as near enough home, and well enough known. Vehementissima frequentissimaque apud veteres patres hujus partis & commemoratio est & commendatio; prorsus necessaria atque essentialis huic sacramento, quo initiamur Deo & Christo: quod prorsus fieri nequit quin dermamus esse Diaboli. So Ghamier. Panstrat. Cathol. par. 4. lib. 5. cap. 15. sect. 15.  
Nor may it be impertinent to compare herewith the protestation of the Essenes' at their admission into their Order, wh● e seems to have been a purification by water, and more than ordinary. After a years Probationership without their College, and two within, before they be received into fellowship, (saith Josephus, that knew them) They protest with great and solemn Oaths, To worship God, observe Justice and Faith toward all men, not willingly to hurt any (though commanded) but to hate the Evil and love the Good, especially to keep faith to Governors, If ever exalted to any command to use power with sobriety and moderation, to hate pomp and all worldly ostentation, to love the Truth and strive to confute liars, to keep their hands from picking and stealing, the soul pure from spotted with unjust gain to conceal Mysteries, hold fast received Doctrines, etc. and with these oaths or adjurations they try, arm and prepare those that enter into their Order. De Bello Judaico, lib. 2. cap 7. And the rather view this protestation well, because it seems much Christian; the whole Character of them there given agrees with Christ his Doctrine, and the ancient Christians were either reputed Essenes', or were, or descended of them (which consent might be the reason why our Saviour, reproving the Scribes and Pharisees often, yet never meddles with them; nay they are not mentioned in Scripture at all) Whether the denying of the Faith, the Lord Redeemer, and our Lord Jesus Christ, so often laid to the charge of some unhappy Apostates in the later Scriptures of the New Testament (after the Messiah had been embraced by them a while) may not have reference to after-Revocation of some such precedent formal stipulation with God and preconfederation against his enemy? may deserve to be farther thought on. 'Tis said of the Nicholaitans and Simonians, by Simon Peter, that they did deny the Lord that bought them, 2 Pet. 2.1. and by Judas the brother of James soon after, that They (the same 'tis like) denied the only God and the Lord Jesus Christ, ver. 4. The Deceiver, Antichrist, St John tells us, shall deny high points, both that Jesus is the Christ, and the Father, and the Son, 1 Epist. 2.22. and gamaliel's Scholar to his Disciple Timothy, If we deny ('tis not said How, Whom, or What) Christ will deny us: (yet after seemingly expounded) If we return to infidelity (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) become plain Apostates, yet he cannot deny himself, 1 Tim. 2.12, 13, 14. Some more formal abnegation may have been meant, (as agreeing meetly well with the insinuation of these texts, and the Majesty of Scripture, whose state uses to couch much in little) yea abjuration, and of weightier import then simple dereliction, joined thereto negation; life that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great Apostle, Matth. 26.34, 35, 75. Mar. 14.30, 31, 72. Luc. 22.34. Jo. 13.39. compared with Matth. 26.74. & Mar. 14.71. As those virtual and interpretative denials of those that in a sort, held the Truth, but in unrighteousness; professing to know God (they had not cast off that cloak) but in deeds denying him (their lives were an interpretative, substantial, real abjuration) Tit. 1.16. may not inconveniently be thought to cast a glance this way; with 1 Tim. 5.8. and 2 Tim. 3.5. Even the words and syllables of Divine Oracles are considerable, the intimation of weight, the glances not to be neglected. Blessed is he that readeth and can understand. All illustrates the seriousness of Defying Satan, his pride, Pomps, Vanities, Lusts, & ALL other HIS WORKS.   others, both fathers and their children, no age or almost another having left it out, Admitting the baptised to be One of Us only upon holy condition of public engagement from that day for ever: for 
(1) Manens enim in pristino statu, & mores suos & consuetudinem non relinquens, nequaquam ritè ad Baptismum venit. Origen. Homil. 22. in Luc. Hence that transmentation or change of mind, from dead works to serve the living and true God, and to look for his son from heaven, required among the past lower things of those on whom Baptism had passed, Heb. 6.1. Laying by that foundation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) He that undertakes not to reform all amiss, as well as believe in Christ aright, is to be barred this Rite by St Augustins' strict Order, lib. de fide & operibus, cap. ●1, 12. Propterea, & prius dixi, & nunc dico, & dicere non disistam, siquis morum vitia non correxit, nec sibi facilem paravit virtutem, ne baptizetur: Chrysost. Homil. 21. tom. 1. pa. 239. Non ideo abluimur ut delinquere desinamus, sed quia desiimus: quoniam jam corde loti sumus. Tertullian. lib. de poenit: After much dispute, Aquinas his conclusion settles on this, Manens in proposito peccati non debet baptizari. part. 3. Quest. 68 art. 4. And Gregory de Valencia proves it at large, in tom. 4. disput. 4. Quaest. 3. punct. 3. Nay abroad, apud gentes etiam profanas usurpatum antiquitùs fuit, ut qui initiari vellent prius toto corpore abluerentur, haud dubie eo ipso testantes propositum innocentiae. Nam ejus propositi sponsionem ab iis mystagogi exigebant, ut Libanius docet & Lampridius, H. Grot. ad Matth. 28.19. pa. 515. Both washing, and in implication of innocence, among Heathens.  reformation and amendment of life, whatever he hath been before, that now henceforth he seriously promise and 
(2) This solemn devout managing the work, makes it the more deserve that obliging title, whereby the Latins (how properly I inquire not) have thought good to render the originals by the name of a SACRAMENT. Sacramentum dicitur quod jurisjurandi sacratione interposita geritur, said Paulus in verb. significat: & Sacramento dicitur quod sacratur fide interposita. Scaliger ad Festum. Thus is it more than a civil, a devout and Religious giving ourselves over to God and Christ.  sacredly vow to 
(3) Manet aurem societas eousque donec in eodem consensu perseveraverint (socii) at cum aliquis renunciaverit societati solvitur societas, Justinian. Instit. 3. tit. 26. sect. 4.  forsake the Devil and all his works, (branded crimes and heinous offences, nay) the Pomp's and Vanities of this wicked world, 
(4) Pompa est Diaboli, in theatris spectacula, in Hippodromo cursus equorum, & venationes, & reliqua omnis ejuscemodi vanitas, à qua postulans liberati sanctus ille Dei, Averte inquit, oculos meos, ne videant vanitatem. Non ergo sis curiosus frequentia spectaculorum, etc. Cyrill. Hierosolym. Cateches. Mystag. 1. vocis illius recorderis, quam dum sacris initiareris, emisisti, Abrenuncio tibi Sathana, & pompae tuae, & cultuti tuo. Circa margaritarum enim curam in sania est pompa Sathanica. Aurum enim cepisti, non ut corpus vincias sed ut pauperes solvas & enutrias. Dic igitur continuò, Abrenuncio tibi, Sathana: Nihil hac voce tutius, si ipsam per opera exhibeamus. Chrysost. Homil. 21. pa. 244. tom. 1. Pompa verò sathanica sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. sequ. Of the same esteemed detestation and professed abjuration are all lewd rhymes, wanton songs, obscene dances, etc. Thou didst renounce them all, devoting thyself to Christ's service, saith he, Remember thy word and that promise, and do not by the present or too morrows sports and revels, renounce that renunciation, Id. in Homil. 47. in Julian. pa. 544. Quid enim in circo faciebat, (says Satan) atque ibi furias, lights, insanas voces, manesque victorias, (Cum jam à se alienus sibimet videbatur) videbat? Quid in theatro faciebat renunciator turpium voluptatum? Quid in amphitheatro— & c? Haec omnia mea post renunciationem invasit: Meus esse voluit, & Mea concupivit. Goncio ad Catechum. cap. 4. tom. 6. pa. 24. vid. etiam lib. de Symbolo ad Catechumen, lib. 4. cap. 1. Quae est enim in Baptismo salutari Christianorum prima confessio? Quae, sc. nisi ut renunciare se diabolo ac pompis ejus, atque spectaculis & operibus protestentur? Ergo spectacula, & pompae etiam juxta nostram professionem sunt opera Diaboli. Quomodo, o Christiane, spectacula post Baptismum sequeris, quae opus esse Diaboli confiteris? Renunciasti semel Diabolo & spectaculis ejus, ac per hoc necesse est, prudens & sciens dum ad spectacula remeas, ad Diabolum te redire cognoscas. Salvian. Massil. de gubernat. Dei, lib. 6. The gallants of our age would account this precise Doctrine: that gaming, racing, staging, hunting, dancing, etc. should be a breach of Articles of their Christendom, and a violation of the Covenant of their God If they have been Christened (they know how) let them think again, and own this preciseness of severe life for no less than sacred and sworn duty, or they are as they are. Theatralibus ludis qui dat operam, venationibus, equorum cursibus ac certaminibus, vel desistat vel rejiciatur. So the Apostles Canons; let them leave their vanity or their profession, lib. 8. cap. 38. Scaenicus (sive vir, sive mulier) auriga, gladiator, Cursor stadii, Olympius, Choraules, Citharaedus, Lyrista, no less, ib. O, for the power of our Religion! that we were but as we are BOND to be! and the conditions of our Faith seen in our works! Then should not infidelity stand before us, but GOD be glorified in all his Saints.  Gaming, racing, Stageplays, light and wanton songs, pranking with Jewels, etc. so far the fathers extended the meaning of this Article of agreement) and all the sinful lusts of the flesh: Renunciasti Diabolo & operibus ejus, mundo ut luxuriae ejus, ac voluptatibus, as grave 
(1) lib. de initiand. cap. 2  St Ambrose made bold after to remember the baptised and hold him to his Bargain: Lastly, to 
(2) 
Remember what before of the present mention and premonition of those things were as in the Articles of the present Hebrew Creed, De justorum mercede, de poena iniquorum, etc. And compare the Christians ancient and usual repetition of his Creed, by way of answer to such Interrogation, Dost thou believe in God the Father Almighty? etc. Of the Apostles times thus much is laid together by the Centurists: Ante Baptismatis impertitionem, quod quidem ad adultos attinet etc. Before any thing was done, they taught what Baptism was, and why used, what the Doctrine of the Gospel and true faith in Christ. For John is said to have preached a Baptism of repentance, Act. 3.24. The Apostles first taught of Christ, of repentance and Baptism, and then, those that received the word by repenting and believing, they Baptised, Act. 2.38, 41. Nor would Philip admit the Samaritans, till they heard and received the Gospel, Act. 8.12. The Eunuch being well instructed of the Gospel and Faith in Christ, out of the Prophet, Esai 53. desires to be baptised. Philip conditions, if thou believest with all thy heart, thou mayst. He answers, I believe that Jesus Christ is the son of God, ver. 35, etc. Unde haud obscurè intelligitur baptizandos oportuisse fidei suae confessionem ante Baptismum edere. Whence is plain, that profession of faith went before admission to profession of it. Magdeburg. Centur. 1. lib. 2. cap. 6. Col. 382. Among those constitutions are said to have been St Peter's, we have both instruction into the faith to be baptised into, God increate, Jesus the only begotten son of God, the Holy Ghost, Divine Providence, etc. to the last of Resurrection of the body and life everlasting, and personal assent testified by word, if not signed by the hand, Aggregor & credo & baptizor in unum & ingenitum meum verum Deum omnipotentem, patrem Christi, Creatorem & opificem omnium, ex quo Omnia: & in Dominum Jesum unigenitum filium ejus, primogenitum omnis creaturae, etc. Crucifixum sub Pontio Pilato, etc. Constitut, Apostol. lib. 7. cap. 39, & 41. The continuance whereof is attested by the Greek and Latin Fathers.  
Gregor. Nazianzen. Orat. 40. cap. 51. tom. 1. pa. 671. Chrysostom. Homil. 40. in 1 Cor. 15. tom. 5. in N. Testam. pa. 451. Cyrill. Hierosolym. Catech. Mystagog. 1. pa. 230. Atque tunc unusquisque interrogabatur, An crederet in Nomen Patris, & filii, & sp. Sancti? & confessi estis confessionem salutarem. Cateches. Mystag. 2. pa. 232. sever. patriarch. Alexander: in Biblioth. pat. Latin. tom. 7. pa. 530. Joan. Damascen: Historia de Barlaam, etc. cap. 19 pa. 867. Basil. in exhortat. ad Bapt. Homil. 13. tom. 1. 415. Nicet. de ordine qui observatur cum quis à Saracenismo, etc. Biblioth. pat. Gr. tom. 2. pa. 288. Looking up toward heaven, and with hands stretched out thither, the Minister bids, Christo assentire, omnibusque sacris verbis, quae à Deo tradita sunt. Dionys. in Hierarch. Eccles.  
Tertullian. lib. de bapt. cap. 6. lib. de pudicitia, cap. 9 Cyprian. Epist. 70. pa. 101. Epist. 75. pa. 116. & Epist. 77. Baron. ad ann. 259. num. 23. tom. 2. col. 675. Ambros. de Sacrament. lib. 2. cap. 7. tom. 4. de spir. Sancto. lib. 2 cap. 11. Augustin. Confession. lib. 8. cap. 2. Concio ad Catechumen. contra Judaeos. cap. 1, 5, 6, etc. Homil. 3. add Neophyt. lib. de fide & operibus, cap. 11. serm. 2. de Bapt. in append. tom. 10. Hieron. contra Lucifer. cap. 5. tom. 2. pa. 167. in proverb. 2 tom. 8. pa. 75. Symbol. Ruffini. tom. 9 pa. 63. Concil. Laodicen. ca 46. de redditione fidei baptizandorum, Concil. Brac. 2. cap. 1. apud. Caranz. fol. 289. Salvian. Massil. lib. de gubernat. Dei 6. Alchwin. de divinis officiis cap. 14. col. 1061, 1063. & cap. 21. col. 1069. Epistol. ad imperat. Carol. de ceremoniis Bapt. col. 1155. & Epist ad Dominum regem. col. 1489. Jo. Beleth. divinorum officiorum explicatio. c. 110. Gratian. de Consecrat. dist. 4. c. 37, & 59 Lombard. sentent. lib. 4. dist. 6. Porrò, cuncti ad Baptismum venientes fidem suam profiteri debent, & exponere ad quid petendum venerint ad ecclesiam, Calvin. Instit. 4. cap. 15. sect. 19 & H. Grot. in Evangel. Matth. 28.19. pa. 518. From which declaration of faith so often mentioned, so usually required, so commonly made, and in an orderly way never to be left out, the seal thereon was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rite of obsignation into the faith, by St. Basil. and in Tertullian, obsignatio Baptismi. lib. de Bapt. cap. 13.  
Nor may all this want foundation of Divine likely authority (if we take probable guesses and likely interpretations) much may be derived from the equity of Act. 8.37. (but an example, yet imitable) Dost thou believe? If thou dost, thou mayst; so he did and was. I thought thus, when (besides from the Centurists before) I had a stipulation from Beza, in his larger annotations on the place, G. Cassander, in one of his Treatises about the middle of his Works, pa. 752. Joseph. Vicecom. de ritibus Bapt. lib. 2. cap. 23. and he that so lately wrote from Rome, Joan. Bapt. Casalius, de veteribus Christianorum ritibus, cap. 5. pa. 35. No other might be that confession of hope, Heb. 10.22. made, it seems, when the body was washed in pure water. Cornel à Lapide, Estius, and Beza so understand, and the consequence of text favours and furthers; the very word of illightening or Baptism (so expressed by the Syriack) follows soon after, In chap. 3.1. Christ is the Highpriest of our confession, him we then confessed, or the subject of the work, in chap. 6.1, 2. the Apostle eggs on himself with the loitering Synagogue, to leave speech of the beginning of Christ and make on, not laying again the foundation of repentance from dead works, faith in God, (Dost thou believe in God, the Father, etc.) the Doctrine of Baptisms, imposition of hands, Resurrection of the dead, and eternal judgement (which two last were the two last articles of the present Hebrews Creed, before pa. 18. whereon St Augustin, Haec omnia pertinere ad initia Neophytorum satis aperteque testatur scriptura, lib. de fide & operibus, cap. 11. And, what speech was this of the beginning of Christ? Sermonem inchoationis, vocat doctrinam quae tradi solet iis qui Christo initiantur: quae superius appellavit (cap. 5.12.) elementa exordii sermonum Christi: says Estius on the place. And both Beza and Cornelius a Lap. make the five following particulars so many heads of Christian Catechism, whereof account was given and required before the Mystery: Respicit ad professionem symboli, quam faciebant baptizandi, so Estius again. Or, the Doctrine of Baptisms, may be a head to all the rest, which were so many branches of Doctrine, then delivered; the rather for that parenthesis with which those words in Luther's Edition of the Original, are enclosed. Heed well the construction of the Greek. And (from Rabanus) the consequence and order of Matth. 28.19. Go, Teach and Baptise: and Matth. 16.16. He that believeth and is baptised.  
To all not unsuitable may be added remembrance, that the Apostles Creed was wont to be called Symbolum, as the common watchword wherein all believers in Christ were to agree. Quod signum in nostr. lingua vertitur vel Cognitio. Quando enim dividebantur Apostoli per totuma orbem praedicationis causa, dederunt illud praedicatori, ut siquis talia confiteretur qualia ibi dicuntur, cognitionem daret se à Christi Apostolis sive à successoribus eorum didicisse. Alchwin. in Epist ad Imperat. Carolum. col. 1153. which Ruffinus had more at large before: inter opera Hieron. tom. 9 Epist. 19 pa. 63. If so, this might be the larger form of words into which Baptism was made; dilating upon that of Scripture more contracted, Matth. 28.19. Of great use for continuance, to maintain consent of Doctrine.   believe in God and to serve him (accordingly) which the Catechumene was after taught to have accomplishment in [to 
(1) Remember here again what before of the Proselytes sincere undertaking to fulfil the whole Law of Moses, pa. 18. or else no Matriculation into the Synagogue; especially from Saint Paul, Every one Circumcised is bound to keep it entire, Gal. 5.3. and add thereto both what out of Oecumenius hereafter of the intimation (by being baptised into Moses, 1 Cor. 10.2.) of a Covenant to observe that Law, and what Mr. Selden has upon another occasion,— nec cooptatum quempiam, qui futuram legis Mosaicae observationem in se non reciperet: de Jure Nat. etc. lib. 7. cap. 12. And compare therewith that obligation to obey Laws Christian, and engagement to all moral and holy strictness preimposed and conditioned, as well as after required and expected of all those came over to Jesus of Nazareth from the wilderness of this world by water and the Holy Ghost, In Heb. 6.1. Repentance from dead works is among the lower foundations, above which is required much exaltation, as before. The same Apostle having remembered, a Layer of Regeneration and renewing of the Holy Ghost, soon infers, those that have so believed in God, should (by a faithful saying and worthy special remembrance) be careful to maintain good works, and enforces it again, for necessary uses, and that they be not unfruitful, Tit. 3.5, 8, 13. Our Saviour's Canon is most considerable, Mat. 28.19, 20. Go, make Disciples Baptising, &c, And teach them to observe all that I have commanded, in sincere performance, and an absolute integrity of all obedience, that no trifle be left out. Whereupon, to light it this way, thus Jo. Ferus, Nequis satis esse putet semel tinctum esse ac professum Evangelicam fidem, RURSUS DOCENDI SUNT quibus modis progredi possint ad perfectionem Evangelicae pietatis, Quasi dicat; A me nihil omissum est quod pertineat ad parandum salutem aeternam; Vestrum erit, nedum fidem docere, sed etiam vitam & mores informare. Nulla enim fides est quae opus Dei non habet, & adeò non prodest Baptismus, ut si non servemus quod notat Baptismus, id est, mortificationem carnis & innovationem vitae, vehementer etiam obsit. Comment. in Matth. lib. 4, pa. 302. and Saint Hierom, according to his wont, judiciously and gravely: The order is here much to be regarded, Jussit Apostolis ut primùm docerent universas gentes, deinde fidei intingerent sacramento, & post fidem ac Baptisma, quae essent observanda praeciperent. Ac ne putemus levia esse quae jussa sunt & pauca, addidit: Omnia quecunque mandari vobis. Ut quicunque crediderint, qui in Trinitate fuerint baptizati, omnia faciant quae praecepta sunt, Comment in Matth. 28. tom. 6. pa. 60. Plini gives account to Trajan the Emperor of the Christians then so early meetings, Eos sc. se sacramento solenni obstringere solere, ne surta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent, Epist. lib. 10. Epist. 97. and from him, Tertullian: in Apologet. cap. 2. Dionysius, about those times. Tum ei exponit rationem perfectam, qua ad Deum accedendum est, explanataque eidem divina vita, &, ut ita dicam, conversatione, ex eo praeterea quaerit. Num ità instituat vivere? Cum promisit, manum ejus capiti admovet, etc. Dionys. Areop. ca 2. Justine Martyr was not long after. Quo verò modo nos Deo dicaverimus, exponemus, saith he,— Quicunque persuasi fuerint & crediderint vera esse quae à nobis traduntur & dicuntur ac vivere se ita posse receperint, orare jejunantes & petere à Deo priorum peccatorum remissionem docentur, nobis cum illis & orantibus & jejunantibus; and so they are Baptised. St Augustine doubts not the Eunuch was thus articled with, Act. 8. in lib. de fide & operibus, cap. 9 The Fathers have their works full of what fasting, prayer, and all the parts and works of holy penitence (see Act. 2.38.) were required to cleanse and prepare that vessel was to hold the holy water of Divine Baptism, (the Renunciation afore was a part of that purification) which yet was not to be poured in neither, but with all possible obligation to keep it so, sc. to obey God in all his written Laws, and to follow the Lamb whithersoever he goeth. See more in Clem. Roman. Constitution. lib. 3. cap 18. & lib. 8. cap. 40. Tertullian lib. de Baptismo, cap. 20. Baron▪ o● an. 259. num. 11. basil. de sancto Bapt. lib. 1. t●m. 1. pa 558 cyril Hierosolym. Catech. 3. Gregor. Nazianzen, Orat. 40. cap. 38, & 51. Augustin. lib. de fide & operibus, from cap. 6. to cap. 13. & de tempore serm. 116. tom 10. pa. 305. Damascen. Histor. Barlaam. cap. 19 pa. 867. Concil. Carthag. 4. can. 85. taken into the Decree, de Consec. Dist. 4. c. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. Eremita de Baptismo, in Biblioth. pat. Gr. tom. 1. pa 918. And Gregory Nazianzene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the turning over a new leaf. Carm. jambic. 15. tom. 2. pa. 202. Of later times; Hominem, qui baptizatur, obligare seipsum ad juge Dei sacrificium, testis est D. Paulus, Epist. ad Rom. 6. ver. 1, 2, 3. Shall we continue in sin, that grace may abound? God forbidden! How shall we that are dead unto sin, live any longer therein? Are ye ignorant that they who are Baptised into Christ, are Baptised into his death? Being buried with him by Baptism unto sin, to be raised unto newness of life? Brockman, Artic. 34. sect. 3. So Israel undertook sanctification and vow of obedience in order to their Law; Israel according to the Spirit, the same; and either at admission: Into Mr. hooker's mind it came to bring them both together. Every baptised soul receiving grace at the hands of God, toeth likewise itself for ever after, to the observation of his Law, no less than the Jews by Circumcision bound themselves (Gal. 5.3.) to the Law of Moses. Eccles. Polity. lib. 5. pa. 338. and Mr. Selden no less, Praefecturae juridicae quae baptismo praeerat profitebatur proselytus ipse majorennis (masculus qui annum decimum tertium, foemina quae duodecimum superaverat) legem Mosaicam se servaturum. Minorum verò nomine, idem ipsum profitebatur praefectura ipsa, uti in Christianismo susceptores minorennium seu parvulorum, de Synedriis vet. Ebraeor. lib. 1. cap. 3. pa. 34. The traduction sought for, made out plain. How Heathen initiation did promise innocence, enough was said before.  keep Gods holy will and Commandments, and to serve him truly all the days of his life,] without which no Baptism, or whereinto this did lead, and publicly and solemnly engage,  
These, and more, and the whole grave and ancient dress of this most holy Ceremony had Sacrament, as it was apparelled and set forth in elder days by those ancient and holy 
(1) Ne transgrediaris terminos antiquos quos posuerunt patres tui, Proverb. 22.28. sc. ne transgrediaris terminos fidei, quos Catholici ab initio statuêre doctores. Hieron. in loc. tom. 8. pa. 104.  Fathers (in their ministration) and martyrs, who lived and died in and for the truth of Jesus Christ, confessedly before the growth of superstition, I believe it would be no impossible thing to render it the fruit of labour, encouraged with 
(1) Et si quid tecum dissentiat priscae veritatis indagator, dum Apostolicas voces, dumque rejectis fabulis, veteris ecclesiae commentationes, Reique publicae (cujus post Deum sumus) consectetur vestigia, impunitatem meretur. This at least. Ab. Wheloc. fol. 4. Epist. ad lect.  impunity, and assisted by due means of furnishing out so important and needful a search, to prove, That they derive themselves (probably) from a fair parity and resemblance of the like do, proceed, undertake, performances annexed to a kind of Sacramental Baptismal initiation into the truth on the other side of the Covenant. And as it is most certain they have been in all 
(2) Hi ritus omnes (Catechesis, scrutinium, Abrenunciatio, fidei professio) ab ipsa Baptismi institutione habue●unt originem. Chamier. Panstrat. Cathol. 4.5.15.19. That mighty Champion of Truth, and incomparable confounder of all Popery; whom not all the Jesuits in Christendom shall ever be able to confute in this world, or the world to come: says Mr. Bolton of him, in his Instruct. for comforting of Consc. pa. 386. And before: Eorum (rituum) ordines duos explico: Unum legitimorum, alienorum alterum: Priorem qui oritur ex ipsa sacramenti natura atque ejus institutione; as these: Though he would have all discretion used (which no good man but wishes) in the application; To whom, where, when, etc.  ages (much, for that hath been said before) and states of the Church, and to have come from the beginning, so that they were before likewise, even before our Saviour's incarnation, in that other Hemesphere of the true believing Synagogue, which was enlightened by the face of God from Moses and the Prophets. Which if, how likely they must not but have been to come through his and his Apostles hands? And if this, of what rare use and consequence it would be (being well proved) is left to judge, though for the weightiness is hard, in few words to determine, or many.  
Certainly for 
(3) Quo peraequè adversus universas haereses jam hinc prae●udicatum sit, Id esse verum quodcunque primum, Id esse adulterum quodcunque posterius. Tertullian. adversus Prax. cap. 2. Ne innitaris prudentiae tuae. Proverb. 3.5. Prudentiae autem suae innititur, qui ea, quae sibi agenda, vel dicenda videntur, patrum decretis ante ponit. Hieron, in Proverb. 3.  1200. or 1400. years such Interrogations, Responsions, Vow, Promise, Profession, Confession, etc. with sureties, and the interposition of divers other such requisits and performances, of solemnity and use enough, have been continued (beside the bare and simple act of Baptising) by order: And if nearer the fountain and up to the very well head (as far as books and lights of information help us to see) and also beyond; if on this side of the Cross and the other, and on both sides nearest, how unlike is it but the best interceding times of our Saviour and his Apostles might have them likewise, and both take and give them? take them with one hand from the times before, and convey them (with Baptism again) to the times following? They being in themselves such things as are not 
(1) Ritus tamen illos servandos judicamus, qui sine peccato servari possunt & ad ordinem bonum prosunt. Confess. Augustan. art. 15. vid. etiam Cassand. Consultation. cap. de Ceremon. Baptismi pa. 84.  evil, but grave and good, of no evident or probable iniquity in use or consequence, and so far from superstition (unless men's opinion make them so, as by enhancing their necessity, or ascribing to their effects, etc.) that they tend openly to edification, and the better, 
(2) Omnia Decenter & ordine fiant. 1. Corinth. 14.40. Ergo, ersi alia desint quae ad decorem Sacramenti instituta sunt, non ideò minus est verum, sacramentum est sanctum, siverbum sit ibi & Elementum. Name & in hoc Sacramento (Baptismi) & in aliis, quaedam solent fieri ad decorem & honestatem sacramenti, quaedam ad substantiam & causam sacramenti pertinentia: De substantia hujus sacramenti sunt verbum & elementum, Caetera ad solennitatem ejus pertinent. Lombard. Sentent. lib. 4. dist. 3.— Ceremonias, quae sacramenti hujus dignitatem & vim commendent, tanquam verba quaedam visibilia, etc. Cassander, ubi supra.  handsomer, fuller, if not faster inocculation or graffing wild men into that holy stock which is Christ's mystical body, the Elect company of most holy Believers, his beloved Church. For how handsome is it, if those few who have the hap or rather happiness to be brought into the fold with Christ's little flock, 
(3) Renunciantes stetisse recto corpore, ad solem occidentem spectasse, manus protendisse, in coelum erexisse, complicasse, invicem collisisse, spiritum impulisse, atque etiam in terram spuere; & singulorum ratio demonstrata, apud Joseph. Vicecom. de antiquis rit. Bapt. lib. 2. cap. 19  disclaim his enemy (the roaring Lion) upon their entrance, and have with them sureties (fidejussores  Saint Augustine's common title, Sponsores & promissores in others) that they do and will ever after defy and Renounce that Satan, those malign, opposite, adverse powers, that are most contrary to him? as by all concessions and confessions, the Devil, the World, and the Flesh are most notoriously such and undeniably. Of what great obligation must it needs be to hold men fast and close in, ever after to the Christian Law, when, (and at the very admission) the admitted shall enter upon no other terms but express and avowed undertaking, condition and promise, that he will ever after keep thereto? How complete must it needs make the present action cannot but speak itself out of being Baptised into the Faith of Christ, if the heads or articles of that faith be then and there distinctly 
(1) As in the Baptism of Prince Josaphat, in Jo. Damasc. History, chap. 19 St. Augustine has an excellent treatise, of the Explication of Christian Religion, by giving the sum and heads of the Doctrine of the Old and New Testament, before Baptism: de Catechizandis rudibus, tom. 4. pa. 295, etc. The like is in Gregory Nazianzene, in Orat. 40. in Sanctum Bapt. cap. 51. See also Augustine, Serm. 130. ad Competentes.  repeated and rehearsed as the particular covenants of that Indenture or Agreement, 
(2) Decret. 1. distinct. 23. cap. 6.  solet enim plus timere quod singulariter pollicetur, quàm quod generalis sponsione concluditur) to which the 
(3) Olim in Baptismo fidem Christianam professuri publicè in coelum suspiciebant, ac manus dextras in altum erigebant, adhibito juramento coram testibus: ac Jusjurandum manu baptizati subscriptum, ejusque annulo obsignatum in tabulas referebatur, uti ex patribus, etc. Cornel. à Lap. in 1 Pet. 3.21. As 'twere in accomplishment of what the Prophet Esai foretold, upon the pouring forth of these mystical waters: One shall say, I am the Lords: and another shall call himself by the name of Jacob: and another shall subscribe with the hand unto the Lord: and surname himself by the name of Israel, Isa. 44.4. Scribet in manu, DEI SUM, ut novo tyrocinio servitutis Christi se militem glorietur. Hieron. in loc. tom. 4 pa. 145. Intuentemque in coelum & manus tendentem jubet (Hierarcha) Christo assentire, omnibusque sacris verbis quae à Deo tradita sunt. Dionys. Hierarch. Postquam autem renunciârunt, convertit eos ad orientem, & ait tribus vicibus:— Consentio tibi Christe Deus Ego N. qui baptizor, & omni doctrinae quae revelata est à te divinitus per prophetas & Apostolos & Sanctos Patres. Confiteor quoque & credo & baptizor in te & in patre tuo, & in sancto spiritu tuo, etc. Severus patriarch. Alexand. lib. de ritibus Bapt. in Biblioth. pat. tom. 7. pa. 530. which is yet retained in those Countries among the Cophti, (or Egophti, Egyptians) to this day. Paget. Christianog. lib. 1. pa. 158. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nichol. Cabasil. Liturg. exposit. cap. 1. & vid. Nicet. de ordine qui observatur, cum quis à Saracenismo, etc. loco suprà citat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. Hieros'. Catech. Mystag. 1. Taking all together: Fidem professuros in coelum suspexisse, ac manus dextras in altum erexisse; professionem publicè & alta voce fieri solitam; testes in ea adhibitos; jusjurandum additum; eam quoque in tabulas relatam, & profitentis vel alterius manu subscriptam; ac demùm annulo obsignatam; eorum omnium rationes allatas, vid. apud Joseph. Vicecom. de antiqu. ritibus, lib. 2. cap. 27. All this belongeth to the manner, the grave and circumstantical, studied serious way of acting in this ministration.  hand and seal of public and deliberate consent, are then and there to be affixed? As accordingly, how frequent and wonderfull-powerful use, the (4) Fathers (that well understood these things, 
(3) See Tertullian. de Coron. cap. 13. Chrysost. Homil. 21. add pop. Antioch. & Homil. 47. in Sanctum Julianum. Augustin. Serm. 116. add competent. & Conc. ad Catechumen: adversus Judaeos. tom. 6. Cyrill. Hieros'. Catechis. Mystag. 1. Nicet: Commentar. in Gregor. Nazianzen. Orat. 40. The sum of Baptism, is a compact with God, ac proindè vel maximo in metu omnes esse, atque omni custodia animas nostras servare debemus, ne hoc pactum violasse comperiamur. Nam cùm ad mutua hominum pacta firmanda Deus medius adhibeti solcat, quantum quaeso periculum est, ne foedera cum Deo ipso contracta pertregisse reperiamur? ac praeter alia peccata ipsius etiam mendacii apud veritatis tribunal rei peragamur? Gregor. Nazian. Orat. 40. cap. 8. May it not be said of all here, as our learned Countryman (but not taking in all his particulars) upon like occasion? Videris quam fideliter, rationabiliter & prudenter haec omnia tradita sunt nobis observanda: Nemo Catholicus contra ecclesiae authoritatem, Nemo sobrius contra rationalem consu●tudinem, Nemo fidelis contra pietatis intelligentiam certare audeat. Alchwin. Epistol▪ ●0.  before time and negligence had frozen them into dull and useless forms) made of them in their holy and divine tractates and Sermons, ad populum Christianum, is known to all those very well that have read their Works.  
I said, some few appendants of Baptism: But might I not as well, more and the most of old Christianity to have been in the several particulars as so many branches slipped off from the elder Synagogue, and transplanted to the ornament of new Zion, Christ's Catholic Church? the rather for that S● Augustine doubted not HER Truth to be coaevall with the world, and clothed only with a new name of late, for substance, to have been since the beginning. For, speaking of that the immortal soul hath to trust to to convey it hence to God, 
(1) In lib. de vera religione, cap. 10. tom. 1. pa. 303.  Ea est nostris temporibus Christiana religio, saith he, quam cognoscere ac sequi, securissima & certissima salus est; That can do this alone which we now call Christian Religion, the surest guide to know and follow. Which later date (now he 
(2) Retractat. lib. 1. cap. 13. tom. 1. pa. 10.  after expounds to be meant only of the Name, not Thing, Secundum hoc Nomen, non secundum rem cujus est nomen, Nam res ipsa quae nunc Christiana Religio nuncupatur, erat & apud antiquos, nec defuit ab initio generis humani, quo usque ipse Christus veniret in carne, Undo vera religio quae jam erat, caepit appellari Christiana. Cum enim post resurrectionem ascensionemque in coelum coepissent Apostoli praedicate, & plurimi crederent, primùm apud Antiochiam, sicut scriptum est, appellati sunt discipuli Christiani, Act. 11.26. Propterea dixi, Haec est nostris temporibus Christiana religio; non quia prioribus temporibus non fuit, sed quia posterioribus hoc nomen accepit. For that we call Christian Religion (his meaning is) was of old, never but among mankind since the beginning, till Christ, of whom it was NAMED Christian, For when after his death and resurrection, his Apostles preached him and were believed; Then were men called Christians first at Antioch: And therefore said I, the Christianity of our times, not because it was not sooner, but of later times was begun to be so called. So indeed: Truth is from the beginning; coaevall with the world: Gospel truth the light and glory of all ages, from the same point of duration with the Sun of the Firmament: But not of equal brightness; for it hath shined sometimes dimmer, sometimes clearer, as the same Father again, sometimes under vail, sometimes revealed, as Type or Reality, Shadow or Substance. Nor is that but worthy of all acceptation, as rooted in truth, and grounded on much observation all abroad, of the singularly judicious H. Grotius, fit here to be called up to be heard speak again, Pleraque veteris Christianismi à Judaeis, most of Christian is borrowed from Judah and Jerusalem. It had been to be wished (as he was most able) that he had, while he lived, set himself on work about traduction and to imbody the particulars: No inquiry could be more useful than what might have produced satisfaction, in our darkest times (because remote from the first spreading of light) about what is pregnantly insinuated in Rom. 11.17. the graffing in of that Olive Tree which is wild by nature, the Gentiles, upon the stock, or instead of the broken branches of decayed Israel, that once most fertile and truebred natural Olive Tree; wherein it yet stands & flourishes by faith of that truth, the unbelief whereof in that wretched infidel, both broke him off at first, and makes him yet continue a dead and sapless stick fit for the fire. Which till, and from better abilities, answering the difficulty, shall please God to set some fit hand on work, to go through with it, let the needfulness and usefulness excuse this essay.  
Where (omitting, though not but remembering, what we have under our hands, of the Hebrew parentage of our two great Sacraments (Let 
* But know▪ Reader, that as I had observed and digested these considerations, there came to my hands a very useful treatise this way, called THEOLOGIA JUDAEORUM, Sive Opus (verè aureum) in quo res ipsa quae nunc Christiana Religio nuncupatur, etiam apud antiquos fuisse, priusquam Christus veniret in carne, ex Hebraeorum libris ostenditur; The Author Joseph de Voisin a Frenchman, and of Bordeaux, Printed the last year at Paris, 1647. His scope the same with mine; and for so far as he hath gone, and those speculations he hath taken in hand (for of that nature his inquiries are, but speculations; nor hath he more than begun, as of God's Unity; Essence, Attributes of Eternity, immensity, incorruptibility, etc. according to the Schools; so far) he keeps to his text very close, and makes good his title with much felicity of success. Good luck may he have with his honour, and a prosperous journey in this his progress for new discovery, to spin out his thread to full length and satisfaction of all lookers on as he hath begun. That I borrowed not of him, an inspection of the things will be my best and real justification; Whether he may of me, Time will show. Let Knowledge prosper by all means, and Truth shine out every day clearer and clearer by whomsoever. I cannot but love the name of CHRIST, and what I find of HIM wheresoever: especially what lays deepest, and toward the bottom of time, giving opposition to his open professed enemies. That sweet name is my hope, be my Comfort in life and death, and after death, even for ever and ever.  first be called to mind what I somewhere read in the exchange of Letters between Dr. Hammond and Dr. Cheynell, sc. that Confession of sins, Prayer, Lection. Benediction, and the whole ordered form of Divine public service, is said there to have come into the Church from the Synagogue, for which is alleged the famous Morney du Plessy, lib. 1. de Missa. cap. 3. Then, to fit the body with a head not unanswerable, add that the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which in itself betokens 
(1) Rom. 13.6. Exod. 24.13. and Pasors Lexicon on the new Testament, page 296.  public employment or service, and by first Christian Governors was laid hold of to denote their public sacred service) is from the old by the new Testament conveyed to our later days; yea is in the new both of the new and old, and from both, through the current of ages, conveyed down to ours. (Nor offers this any cross to whatever is or seems established now: for a new Directory is nothing else but an Established Order for Public Sacred Service or Liturgy, and the old Liturgy was nothing but a public agreed on Direction for sacred Service or Worship; both to further unity and consent in the things of HIM is ONE, and long since used as expository one of the other.)  
For, as to the Old first, in that translation the learned observe our Saviour and his Apostles to have been more conversant then in their own native original, because therewith their allegations are found better to agree, then (as it is come to us) their Hebrew edition, the public service of the Temple there (most what Sacerdotal as well as levitical, and spiritual in offering Prayer, Praise and Sacrifice, as well as corporal in works of outward servility) is delivered out unto us by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as these places do evince: Num. 8.22, 25, 26. & chap. 18. ver. 7.21, 23, 31. 1 Chron. 6.32. cap. 24. ver. 3, & 19 & cap. 28. last, 2 Chron. 8.14. cap. 31.2, 4. & cap. 3, 10, 16. Sapient. solom. 18.21. Sapient. Sirack 50.21. 2 Maccab. 4.14. To do either work is worded to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 28.35, & 43. cap. 29.30. cap. 30.20. cap. 35.19. & cap. 38. last, Num. 8.6, & 31. cap. 4.3, & 26. cap. 16.9. cap. 18.7, 21. & 23. Deuteron. 10.8. & cap. 18.5, & 7. 1 Chron. 6.32. cap. 23.13, & 27. 2 Chron. 5.14. cap. 13.10. cap. 23.6. cap. 29.11. cap. 31.2. & cap. 35.3. Nehem 10.35. Ezek. 40.46. cap. 42.14. cap. 43.19. cap. 44. ver. 15, 16, 17, 19, & 27. & cap. 45.4. Daniel 7.10. Joel, 1.9, 14. & cap. 2.17. Besides the Wisdom of Sirach. cap. 4.15. cap. 45.19. & cap. 50.15. & 1 Maccab. 10.42. Even as Philo tells us the Priests had in the Temple, Bread (unleavened) and Salt (unmixed) thereby different from others, and it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reward of their Ministry or public service they performed there. And Joachim the highpriest, and all they that waited before the LORD, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, offered the daily sacrifice and prayers and voluntary donations of the people with their loins in sackcloth, Judeth 4.15. But above all, in 1 Chron. 16.4. where the following verses give upon record the manner how the Priests did perform this work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or public Ministry: to wit, by Confessing with a loud voice and praising the LORD, the God of Israel, and saying, O confess unto Jehovah and call upon his Name, make known his works unto the People, etc. as it followeth, (and is a composition of the fifteen first verss of the 105. Psalms, joining thereto the whole 96, and the last of the fourth paragraph or book of the Psames, according to the Hebrew division, which is with us the 106. Blessed be Jehovah the God of Jsrael for ever and ever, and let all the people say, Amen) whereon is recorded soon after, ver: 37. They thus praised Jehovah and left there before the Ark Asaph and his brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Minister thus over against the Ark of JEHOVAH from day to day: Nor is any doubt but they continued so doing from age to age, for so long after as Simon the son of Onias his time (whose 
(1) Vid. Joseph. Antiqu. lib. 12. ca 4.  story is within 200 years before Christ) the wise son of Sirrah hath left described the then service of the Temple much according, sc. by Psalmody, Prayer, Prostration; and all the parts of worship till the honour of the Lord was given complete, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they had finished all his service. cap. 50.20, 21, etc. Further, by another conjugate the Agent in all this work (as by and by in the New Testament) is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezra 7.24. Nehem. 10. ult. & Esa. 61.6. (a plain prophecy of Evangelicall times, Vos autem Sacerdotes DEI vocabimini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and with application both to Priests and Levites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jerem. 33.21. as in the Egyptian Philo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Ministers of sacred things quenched their thirst with water, being forbidden wine: and a little before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, None might minister but who was spotless, lib. de victimis. pa. ●53, 654. yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Vessels, works, and appurtenances of that service, Num. 4.12, 26, 32. cap. 7.5. 2 Chron. 24.14. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein they were performed, Exod. 29.30. cap. 31.9. cap. 35.19. cap. 39.1, 4.1. & Ezech. 42.14.  
In the New, referring to the Old, are three places, Luc. 1.21. the days of Ministration of Zacharie the father of John Baptist were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every Priest stood daily ministering and sacrificing till St. Paul's time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 10.11. and all the Vessels of Ministry were sprinkled with blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 9.21. Besides what a most judicious Traveller brought us home word of, that the Hebrews retain at Rome their Liturgies to this day. S. Edwin Sands, Relat. fol. 10. pa. 1, 2.  
In the New Testament, of the New, St Paul continues and boasts and writes the more confidently to the Gentile Romans, because he was to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a Minister of Jesus Christ, presently expounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, employed in the sacred work of the Gospel, chap. 15.16. The Antiochian Prophets and Doctors being met together, and [serving the Lord and fasting] (Beza expounds, Teaching; chrysostom, Preaching; the Syriake, Praying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Original) the Holy Ghost called for a separation and Ordination▪ Act. 13.2, 3. Gamaliels' Scholar if he should spend his blood, was ready to rejoice in that Sacrifice, joined thereto the public Ministration of the Philippians faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 2.17. for so St. chrysostom read the place, tom. 6. N. Test. pa. 81. to omit, that Christ disdained not the import of that title, Heb. 8.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Minister of sacred things; whence his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 6. Behither and on this side the Scripture, things are well enough known.  
A whole heap of borrowed titles is together in Mr. Seldens notes on Eutychius, num. 10. pa. 16. who is speaking of imposition of hands for ordination to public Office, which as we have, so he there makes good we borrow from the alleged storehouse, with other: Animadvertendum autem est (saith he) quem admodum nomina officiorum sacrorum, ut Patriarcha, Presbyter, Apostolus, Diaconus, Primas & Episcopus in Christianismum ex Judaismi veteris usu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam dictis satis respondentium, manarunt (unde & sacerdotum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Levitarum etiam nomina nostris aptârunt majores) Ita & ritum sive presbyterorum sive aliorum (ut Patriarchae heic, which he is speaking of) creandorum hunc, ab Ebraico fonte, uti alia non pauca, tùm ex institutione, tum ex imitatione▪ manasse. Both Patriarch, Elder, Apostle, Deacon, Primate and Bishop, all their titles of Office from Jewry, Look we upon some of the particulars.  
The Hebrews were not without their Patriarch, for he is mentioned often. Eliezer the son of Zichri was such over the tribe of Reuben, Saphatias the son of Maacah over the tribe of Simeon, Hashakiah the son of Kemuel of the Levites, and so every other tribe had his one in David's Polity, 1 Chron. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all Patriarches of their said tribes, ver. 22. In that liber censualis (like our Domus-Dei book) which the Kings of Israel and Juda kept by them, cap. 9.1. were many more; some of their names after remembered, Salome, and Jemnaa, and Elo, etc. so many in all that verse 9 they are nine hundred fifty and six, all Patriarches of their families or circuits, as in the Spanish edition of the Septuagint, (to which Septuagint, remember, I refer all along, as where the title is found without Traduction) others are in cap. 24.31. 2 Chron. 19.8. cap. 23.20. & cap. 26.12. and were continued even among them to Christian times by the fair mention is of them, in Epiphanius, Haeres. 30. num. 4, 11. God, Theodos. tit. de Judaeis. L. 14. & Consideremus Patriarchas Judaeorum, etc. in Hieron. Commentar. ad Es. 3. tom. 4 pa. 13. But when left off among the Hebrews, taken up by the Christians, much about the year 430, if Mr. Blundle be not mistaken, in the preface of his late Apology against the Biships, pa. 18. I should think much sooner.  
The title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was among them much more often. I do not say for a person that had Ecclesiastical praeeminence, but for that which the word does import, a Governor, an 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. Primù namque ab Episcopo, quid sui nominis dignitas teneat, inquiratur. Quoniam cum Episcopus Graecam nomen sit speculator interpretatur. Cyprian. de 12. abusibus sect. cap. 10. Super inspector. Ambros. lib. de dignitate sacerdot. cap 6. The same with the Carthaginian Sufes (or chief Magistrate) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculator in the Hebrew, Scaliger. ad Fest. pa. 185. See also Augustin. de Civit. Dei. lib. 1. c. 9 & lib. 19 c. 19 Constitut. Othonis tit. de offic. Archiepiscop. Polyd. Virgil de rerum invent. lib. 4. cap. 6. Gratian. Decret. 1. distinct. 21. c. 1 & Leonard. Coquae. in commentar. ad Augustin. de C. D. 19 19  Overlooker, a Superintendent (in which sense the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so frequent, as none more) as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were among the Lacedæmonians, to oversee that absolute Power did not corrupt into Tyranny, and as Cicero had it commended unto him by Pompey: Ego negotio praesum non turbulento. Vult enim me Pompeius esse, quem tota haec Campania & maritima ora habeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad quem delectus & negotii summa referatur, lib. 7. ad Atticum. Epist, 11. And some like inferior Offices in the Civil Law, Episcopi qui praesunt pani & caeteris vaenalibus rebus quae civitatium populis ad cottidianum victum usui sunt. Digest. de muneribus & honoribus. L. 18. Sect. Irenarchae: like Clerks of the Market to look to provision. As, for instance, in Num. 61.14. Jud. 9, 28, 4 Reg. 11.18. 2 Chron. 34.12, 17. Nehem. 11.9, 22. Job. 20. ult. and in the language of those times to foreshow what was to come, Et dabo principes tuos in pace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esai, 60.17. Sure a prophecy of Evangelicall times, fulfilled in those had this title undeniably, in all the later Scriptures of the New Testament: Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Num. 4.16. who was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, princeps super principes Levitarum, in the distribution of their Offices, cap. 3.32. and whose Office is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superintendentia totius tabernaculi, as Nobilius translates, the oversight of all the affairs of the travailing Temple, the Tabernacle. Ad the Original (for these have been hitherto but the Septuagints translations of 1 Maccab. 1.53. and the office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prognostication of Psal. 108.7. So alleged thence in that very word in the fulfilling thereof, Act. 1.20. about a subtitute for Judas: So translated (advisedly) by Th. Beza, Et Episcopatum ejus accipiat alius (for although the title were originally Doegs in the Psalm whence 'twas alleged, and as Forester or chief shepherd, in so good a place and thence to be removed; no more: yet 'twas fitly enough relative (saith he) to and of an Apostle, Solent enim pastorum, ovium, & gregis vocabula saepissimè ad ecclesiasticam administrationem transferri, for which the Apostle that makes the allegation gives a fit instance in one of his Epistles, Ye were all as stray sheep, but now are returned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the same person, Shepherd and Bishop of souls, 1 Pet. 2.25.) And lastly, so understood by F. Feuardentius in his notes on Irenaeus, lib 4. cap. 44. who speaking there of that text before (and alleged by his author, Dabo principes tuos in pace, & Episcopos tuos in justitia, Esa. 60.17.) Atque hinc (saith he) manifestum est antiquissimam esse vocis Episcopi mentionem: ut etiam ex Psal. 108.8. & ex prophetis per Apostolos traducta sit ad Ecclesiae praefectos & principes, Annotat. 7. pa. 383. His author (remember) both read and understood the word in that import; St Jerome commented on it in a sense according, lib. 17. in Es. tom. 4. pa. 203. and before them both Clemens Rom. A multis enim temporibus de Episcopis & Diaconis scriptum est, sic enim alicubi ait scriptura: Eorum Episcopos in justitia constituam & Diaconos in fide, as I find him alleged: And it is a rule with me, to prefer often a seeming fair interpretation of the ancients, though not irrefragably true, before that commends itself by more probability of later date, because I know they not only loved truth as well as we, but had one help to see what it was, which we have not (irrecoverable from the jaws of time) from advantage of the height of station upon which they stood. Nay, God grant they loved it not better, who did so much for it; We can hardly let alone what they at much cost of care and pains and wealth, procured to leave as it was. Nor have the later Hebrews decried this title, or forgotten it, even in this our land; for I find Mr. Selden alleging it from the rolls in the Tower, (those Records cannot deceive, or be suborned) sc. Sacerdotium communitatis Judaeorum Angliae ab Henrico tertio Eliae, Episcopo dicto, conceditur; uti ab Edwardo primo Hagino filio Deulares: in his notes on Eutychius, num. 10. pa. 34.  
But here all along I say nothing (mark this well) of that great question now on foot, and disputed eagerly at push of pike, and wherein indeed is the only question, Vtrum Episcopus sit major presbytero jure Divino? This is another thing, the praeminence or difference; that if a Constable be, he shall be presently allowed to be greater than a Justice of Peace or a Chairman above the whole Committee: But the existence or being, that such a title, degree, order, and trust, hath been and aught to be in all times and places of the New Testament; This I believe no one will deny, but he that is ready to offer violence to the sacred text, to raze the Tables of Zions Eternal Covenant, and to deface and mutilate that fair body of truth, that (in beauty and majesty, derived from above) shines for our light and conduct from the glorious leaves of the New Testament of the Son of God. For there we have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expressly, in all the elements of letter and syllable: Act. 20.28. Phil. 1.1. 1 Timoth. 3.2. Tit. 1.7. 1 Tim. 3.1. Act. 1.20. Whatever the Jurisdiction prove, this is the Title: the Life is in the Power, the doubt only Praeeminence, and of this I say nothing.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are yet more obvious then both: it may seem toward superfluous to collect or suggest; their evidence and frequency is such in either Testament. I believe they came first from Egypt; for there we have them before in Israel. Gen. 50.7. With Joseph went to solemnize his father's funeral, the Servants of Pharaoh and the Elders of his house and the Elders of the Land: Not (adding consideration what after followed, Moses the Lawgiver his Marriage with Jethroes daughter the Priest of Midian, the familiarity that after grew between father and son in law thereby, the advice that was asked and given and taken about the whole frame of State, Exod. 19 and in a word, the influence the Politics of Egypt are observed by the learned to have had on the constitutions of infant Israel) may this conjecture or derivation seem altogether absurd or unreasonable. But among jacob's posterity we have sure the Elders of Israel, and the Elders of the People, and the Elders of the Congregation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 'twere Church-Elders with us:) as Levit. 4.15. The Elders of the Synagogue shall lay their hands upon the head of the Bullock: the like is Judas 21.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And Solomon as 'twere, called the Elders of Israel to Church to the dedication of the Temple (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 3: Reg. 8.1. 2. Paralip. 5.2. which phrase is again, 2 Maccab. 12.35. more and in official signification may be seen in Exod. 17.5. cap. 18.12. cap. 19.7. cap. 24.1, 9, 14. Num. 11.16, 24, 25. cap. 16.25. Deuteron. 31.28. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Josh. 7.6. cap. 8.10. cap. 24.1. Jud. 8.14. Ruth. 4.2, 3, 9, 11. 1 Reg. 16.4. 2 Reg. 17.15. 3 Reg. 20.8, 11. 4 Reg. 6.32. cap. 10.1, 5. cap. 23.1. cap. 19.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (as Esai. 37.2) 1 Paralip. 11.3. cap. 15.25. cap. 21.16. 2 Paralip, 5.3. cap. 34.29. Ezra 3.12. cap. 10.8. Whosoever did not come according to the counsel of the Governors and Presbyters, his Estate to be sequestered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and himself excommunicate from the Church of the Captivity. Continued yet farther in 1 Maccab. 12.35. & cap. 14.20. The collection of these made up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership, Exod. 3.16, 18. cap. 4.29. cap. 12.21. Levit. 9.1, 3. Num. 22.4. (even in Midian, whence Jethro was, of whom before, and Moab) Deuter. 5.23. (official still) cap. 19.12. cap. 21.2, 3, 4, 6, 19 cap. 22.15, 16, 17, 18. cap. 25.7, 8, 9 Judith 4.7. cap. 11.11. cap. 15.9. 1 Maccab. 12.6. 2 Maccab. 1.10. cap. 4.44. & cap. 11.27. continued to after both resurrection and ascension of the son of God; for in the persecution raised against the Apostles, Counsel is taken with the SENATE as 'tis fitly translated, or Eldership, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 5.21. Nor, if we believe two of the likeliest witnesses, Philo and Josephus, was the Nation in other Countries without them, as far as Galilee and Alexandria. Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judaeorum Alexandriae habitantium mentio est apud Philonem. Ipse Josephus simili Senatorum numero (sc. 72) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Galilaea constituit, cum in ibi bello praefectus esset, says H. Grotius, ad Matth. 5.21. pa. 83. And as to the persons they remained no less, for we have them Matth. 15.2. cap. 16.21. Mar. 8.3. cap. 14.43. cap. 15. 1. Act. 23.14. cap. 25.15 (as Judaical still) A collection of them gave Authority to persecute Paul for his conscience. Acts 22.5. A presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, banded and bandied against our Redeemer: Luc. 22.66. made out in description to be Chief Priests and Scribes, And might be so styled (of the People or ruder sort in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that more civilised collection in Towns, 
Ad Mat. 16.20 pa. 295.  as Grotius thinks, (as 'twere a Rural Deanery) And last, since the infallible times, amongst those deprived by one Joseph their Hebrew Apostle, Epiphanius (who had been of the Circumcision) reckons up Rulers, Priests, and Presbyters; which, he says, he had information of from that very Apostle himself, in haeres. 30. cap. 11. pa. 135.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Deacon was among them no less. I say not always in a sacred sense, as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, (remember, nor were they clearly in Church orders at first by Acts 6.) but for, at large, Ministers: And yet this succession may as well pass (and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too) as that of Presbytery, Sacerdotes (or by what name soever we call those are above Deacons with us) to follow upon those who were but among the Jews Presbyters or Elders, no more; who were not (strictly) of the Priesthood, the sons of Aaron, but mere Lay, of a different both extraction and ministration, and so needed a farther consecration (as the Priests had not) by imposition of holy hands; as well as to design the party, to limit and guide the hoped fruit of present Invocation for somewhat to be poured out from above to enable to a new and extraordinary work, which the sons of Aaron were supposed not to want from the inherited purity of their blood. And thence also we ordain by imposition of hands those we take from amongst men, not as the Priests were, Exod. 29, by anoiting and sacrificing, but as the secular Elders commonly were) according to our pattern, Acts 13.3. 1 Timoth. 4.14. 2 Timoth. 1.6. and their pattern of preceding Elders. Though this be not commonly heeded, but our holy orders thought fit to be graffed only upon a stock of the same, no heterogeneous root will serve the turn, but only the sacred Priesthood of the Law to settle our holy ministration upon; as is with confident and public solemnity enough delivered us in the Decree: But it is not so, witness the name; and what could be more? continued form of ordination; which gives Presbyters to succeed Presbyters, Elders Elders, not Priests or Levits; and as in these, why not in Deacons likewise? That word of Office, attendance, or ministration is in three places, Esther 1.10. cap 2.2. & cap. 6.3. The Office itself in 1 Maccab. 11.58. young Antiochus gave to Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, golden vessels and a service, which might be the sacred function in the former verse. granted, here actually given, the military power being reserved for his brother Simon in the verse following. For continuance to after times, among other Ecclesiastical officers and Ministers deprived by the severity of Joseph their Apostle, some mentioned by Epiphanius were Azanitae; which he hath not only interpreted to our hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deacons or Ministers, but the word itself seems to be an easy and gentle inflexion of that title was given to like officers, for they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had care of collection and their treasury which was the first original office of Deacons. 
Annotat. in Luc. 4.20. pa. 664●  The very knowing and judicious H. Grotius says the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one, as in Epiphanius his indifferent interpretation, and that they were both the just translation of Chazanim: This if, we have them plain in the Hebrew form of our Saviour's time; for he delivered the book to one (having read his text) who was there pro more according to the custom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 4.20. a minister: and Barnabas and Saul had such a John attendant, Acts 13.5. Jgnatius presseth the Deacons of his time, to be pleasing in all things, for as much as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Epist. ad Trallian pa. 66. Philo speaks of the attendance of the Essenes', the forefathers of the Christian sect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as free they do servile offices: lib. de vita contempt. pa. 696. and a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. after the waiters are set ready for attendance, there is wonderful silence, etc.  
An Apostle hath been of much note in our Church: there might be allusion thereto in Ahijahs answer to Jeroboams wife, I am a sad messenger, or Apostle to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 3 Reg. 14.6. and in that contrary mission of Evil Angels, or by evil angels, Psal. 78.49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The brethren, the glory of Christ, are styled, the Apostles of the Churches, 2 Corinth. 8.23. and Epaphroditus was such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Apostle and Minister, as 'twere with relation to such known office of Hebrew stamp and power. That certainly they had such, we are beholding (out of Scripture) to Epiphanius, a learned one of their own, born and bred both with and of them, who has left us a full description. He tells us they were a kind of Coassessors with their Patriarch, to assist at all times with counsel, and to be sent abroad if need were upon weighty affairs: as to collect tenths, gather first fruits, administer discipline, etc. a kind of Visitors and Receivers. Joseph of Tiberias he there speaks of, and was well acquainted with, was one, who used his trust and power with much severity, to the displacing of many scandalous Priests, Elders and Deacons under his jurisdiction, in Haeres. Aebionit. n. 4. & n. 11. tom. 1. pa. 128. & 135. The credit of an imperial law will seldom deceive us; Honorius & Arcadius make express mention of them— Archisynagogi five presbyteri Judaeorum vel quos ipsi Apostolos vocant (sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) qui ad exigendum aurum atque argentum à Patriarcha certo tempore diriguntur, etc. (much to what was in Epiphan.) in C●d. Theodos. lib. 10. tit. 8. L. 14. alleged by Mr Selden on Eutychius, pa. 16. Grotius gives them the reddition of the same word, and their office of the same nature, from the most proper repository of the Talmud: Propriè autem vocabantur in Talmudicis libris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui decimas atque alia percipiebant, atque ad Levitas deferebant. Of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word we have in Scripture, Acts 1.25. Romans 1.5. 1 Corinth. 9.2. Galat. 2.8.) and other things of them he hath enough from Philo of Alexandria, Ignatius of Antioch, Julian the Emperor and others, to whom their persons and Offices might be as well known as a Bishop or Arch-Deacons is amongst us; in his notes on Matth. 10.1. whereto I remit.  
As to the number,, 'tis like they were twelve, (while the State stood in power.) We read, (That being the number of their Tribes) often of the Heads of their Tribes, as Num. 7.2. cap. 25.14. Deuteron. 5.32. cap. 33.5. Josh. 14.1. cap. 19.51. yea both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deuteron. 31.28. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deuteron. 29.10. & Josh. 21.1. (whose power was next to Regal, in Dr Hammonds Power of the Keys, cap. 5. sect. 13.) which, allowing a due Symmetry and proportion, and that every body has one head and no more, will give that product exactly: as indeed they are by number, tale and name in the first of Numbers, from ver. 4. cap. 7.4. cap. 13. from ver. 3. to 17. and in joseph's Hebrew Antiquities, twelve are chosen and sent to view Canaan, one of every tribe, lib. 3. cap. 13. The very same number, to one, which Christ sent after to the lost sheep of the house of Israel, the twelve tribes of his Nation, Matth. 10.5, 6. Over whom he promised they should one day sit, as so many Judges on their so many thrones, Matth. 19.28. Luc. 22.30. In imitation and commensuration whereto his Jerusalem Apostle directs to the twelve tribes scattered abroad, Jam. 1.1. So was it, for a while, Go not into the way of the Gentiles, and into a City of the Samaritans enter not, Matth. 10.5. But after enlarged to All Nations, Matth. 28.19. ratified and allowed, Acts 13.46, 47.  
The great Court of Sanhedrim is famous; raised by Moses, (to take off a great part of the Monarchical burden from himself in the beginning of their State, as appears Num. 11.24, 25, etc.) continued by his successors, renewed after the Captivity, and never but carried along through all the variations of their State, and course of their affairs to the end of their Commonwealth, to have as it were Parliamentary influence upon all persons, estates, affairs and things: It consisted of 70 chosen men, as usually, though more truly of 72, to teach in six Twelves, or six out of every Tribe (like as Ptolemy's translators were of the same number for the same reason by best 
* Josep. Antiq. Hebr, lib. 12. cap, 11. Epiphanius, lib. de ponderibus & mensuris; & Aristaeus, an Egyptian present and imploy●d in the work by King Ptolemy, in Bibliothec. par● Graecorun. tom. 2, pa. 859  authority, though commonly propter rotunditatem numeri, and more ready conformity to common use of speech in an article Number, they are called the SEVENTY:) And as it were in extraction from that Sanhedrim, Jesus of Nazareth chose ●o, say some, 72, give other both Greek and Latin texts of Luc. 10.1. & ver. 17. (the Eastern and Western agreeing to descent in the same point both fathers and their children; a new probable reason of which diversity the premises may perhaps afford a better light toward. then hitherto or any before) that they might be his Sanhedrim, or a kind of Collegiate and congregational assistants, by whose furthering advice and help, or seeming countenance and authority, he might the better carry on his great work of building a Kingdom of God in the holy Nation, wherein he lived under the like representative; a part of whose work is cut out and left there in open view upon plain Record, that they might go before his face by two and two to make way in every place and City whereunto himself was also to come. And the phrase of the text may there the better bear this interpretation (of a meant Sanhedrim) if we shall observe, that though some translations add boldly the word Disciples, to distinguish from the Apostles before, others continue the word of Apostles, (corrupting by a kind of Sacrilegious addition, at pleasure equally and on both hands) yet if we view the best Originals of Greek and Syriak, taking in the most authentic old Latin, with the chief of Fathers, as Ambrose, Hierom, Bede, etc. in their translations or commentations, We shall in them have no such limitation by any appropriation to what subject soever, but a bare septenary or seventy two without any more, as well in verse 17 as verse 1. leaving at lose as to the substantive; and an indifferent unforestalled judgement will assoon take an offer of so many Elders for a Sanhedrim, as any sort or thing else. The rather for that the Fathers of the Council of Neocaesaraea, having occasion in their 13 Canon to compare with them the Chorepiscopi of the ancient Church, as Zonaras and Balsamon understand, the old translator thought good and made bold to add the word Seniores, as there meant: Chorepiscopi vero sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad exemplum septuaginta seniorum: (whether he meant and referred to the seventy our Saviour chose as the other side of his comparison, or the elder bench of Moses Sanhedrim? is left to judgement: Zonaras and Balsamon understand as I say:) And 
* Annal. Eccl. tom. 1. ad an. Christi. 58. n. 10:  Baronius proving that Seniores & Presbyteri were all one in the first Churches, doubts not to aver, both that either of these titles were those Seventies; That it could not well be otherwise; All the Fathers were of that opinion; Nay and reason (he goes on) must give they were upon that stair of eminence and distinction. For, All the believers were called Disciples, (the general title in Acts 6.1, 2, 7. chap. 9 ver. 10.19, 25, 26, 36. especially chap. 11. 26, etc.) This was the lowest stile) Deacons, the first preferment were made out of them: Acts 6.) So that unless we will allow those were SENT, with special Commission, to be Labourers in making way for the best Teacher, having Power mixed with Threat, (He that heareth you heareth me, He that refuseth you, me also) and this so effectual that it quelled, in execution, the very devils, To be of the common lowest stile, and flat level with the meanest of the people, We must at the least grant them this step of exaltation above Disciples (for Deacons were not yet in being) & (joining in the number) a very great likelihood of a Seignory or Sanhedrim, which methinks the whole frame and complexion of the place to every one that looks upon it not prepossessed cannot but give. In farther confirmation both whereof, and of the former branch of succeeding Apostleship: comes in very fitly the strength and concurrence of the learned and most learned H. Grotius, Synedrium (saith he) quod â Mose-constitutum est, ad cujus exemplum hos Christus elegit, quomodo Apostolos ad exemplum phylarcharum, fuisse capitum 72, Judaei nonnulli prodiderunt, etc. in Annot. ad Luc. 10.1. pa. 711. and of Mr Calvin upon the same place: (double strength even of assistance, conduceth much to  firmness) Tenendum est memoria quod de Apostolis duodecim diximus: Quot florente populi statu fuerant tribus, totidem delectos fuisse Apostolos quasi Patriarchas, qui membra laceri corporis in unum colligerent, ut inde prodiret integra ecclesiae restitutio. Non absimilis in Septuaginta ratio fuit. Scimus Mosen, quum oneri non sufficeret, septuaginta sibi ascivisse judices, qui populum unà cum ipso regerent, Numer. 11. This (Synedrium or Sanhedrim) the captivity of Babylon ruined, the return thence raised, Herod's tyranny had now dissolved, and as the return from Babylon, was only a type of a better redemption, videtur nunc septuaginta adventus sui praecones eligere Dominus, ut instaurationem collapsi status promittat. Comment. in Harmon. Evangeliorum, pa. 42. Yet more, the title of the New Testament (from the contents) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the conjugates of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. are in the septuagints of 2 Reg. 18.26, 27, 28. 4 Reg. 7.9. Psalm. 63. 12. & 39.10. Joel 2. ult. That signal appellation thereof, Rom. 10.15. is borrowed by the learned Apostle from Esay 52.7. Our Saviour's of Luc. 4.18. from the syllables of Es. 61.1. The title of the collection of believers of the N. Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Saviour and his Apostles (with their followers) might with far more likelihood take up where they found it in their own Bibles (of daily use) in the septuagint, then from those trivial, vain shallow, frivolous grounds of grammatical signification and derivation, (as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to call from others, as God's people were: which yet may have been of consideration at first) As, that there it was, for a congregation, of God's people, sometime met to serve him, we have from Deuteron. 28.1, 2, 3 8. & cap. 31.30. Judic. 20.1, 2. 1 Reg. 17.47. 3 Reg. 8.14, 22, 55, 66. 1 Chron. 13.2, 4. Ezra. 10.1, 8. Nehem. 13.1. Psalms, 21.23, 26. & 25.12. & 67.28. & 88.6. & 149. 1 Joel 2.16. Sapient. Sirac. 24.2. cap. 25.15. & cap. 50.15. besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to call an Assembly, or the congregation to Church, Levit. 8.3. as David called his worthies under that phrase, 1 Chron. 28.1. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, call the people to me, as 'twere to Church, that they may hear my words, on that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Congregation or Church-day, Deuteron. 4.10. The title, thing, degrees, use of excommunication or separation from the Church, by 1 Exclusion 2. Anathematization 3. utter devotion or final distermination, which among the Hebrews was raised by the degrees of Niddui, Cherem, Schammatha, but by the septuagint was styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This graduation might by the Scripture from thence be traduced and brought down along to our Consistories. In John 1●: verse 2. we have exclusion from the Synagogue foretold, (which was before in cap. 9 ●2. & cap. 12.44. as Hebrew) In Rom. 9.3. Gal. 1.8. 1 Corinth. 12.3. & cap. 16.22. it is worse, plainly accursed. In 1 Corinth. 5.5. & 1 Timoth. 1.20. the highest devotion, or giving up to the Devil. The progress of the Greek Church was by one step more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the Fathers and Counsels at large; of the Roman by one less, Excommunicatio major, & minor, as in the Decree. Caus. 3. Quest. 4. c. Engel-trudam. All, no doubt from the levitical Anathemata and Anathematizations, with which we cannot be unacquainted from Deut. 7.26. cap. 13.15. & cap. 20.17. Josh. 6.20. Judas 1.17. cap. 21.11. 1 Reg. 15.3. Ezra 10.8. and other places: though with some difference. Of which succession and comparison, that I may not seem to walk by mine own light, enough may be seen in those that have carried the Torch before me. Polyd. Virgil. de rerum inventor. lib. 4. cap 12. Bez. annot. Major. in Roman 9.3. Godwin. Antiq. Hebr. lib 5. cap. 2. Selden, de Jure not. & gentium, lib. 4. cap. 7, 8, 9 Hug. Grot. annot. ad Luc▪ 6.22. and a late learned and useful tract of the Power of the Keys, cap. 4. sect. 5●, 53, etc.  
A learned Italian had the last age intended to write a treatise of this argument (besides what was done this way, or let fall by the way, by Petrus Galatinus) He takes occasion by the ceremony of a Christians change of garment, upon renouncing his old state in Baptism, à toga ad pallium, as the word was in Tertullian. This Pallium was borrowed, saith he, from Jewry, as appears by the frequent mention, in Deut. ●2. 1 Esd. 9 Ester 8. Canticles 5. Esay 28. Zach. 13. Hence, facile adducor, ut credam, Apostolos, cum in inculto solo magnam sementem Christianae religionis facerent, hujus indumenti genus, Christianis tradidisse; pro certo habens, ea omnia, quae fidei non repugnabant, à nostris hominibus in ecclesiae exordio retenta esse, (very reasonable) ut suave Christi jugum dura daemonis servitute oppressis faciliùs imponeretur. Sicut de more festumac solennem sabbati diem laetè agitandi, aliisque Hebraeorum ritibus in Diario nostro Ecclesiastico demonstrabimus. Joseph. Vicecomes, de ritibus Bapt. lib. 2. cap. 22. pa. 149. Whether he wrote that book, I know not; I could find none by enquiry: He was well persuaded howsoever of this derivation, and very reasonably. For why should more changes be made, then needs? or heretofore should have been? There was work enough to separate the dross and fan the chaff: why should any of the coursest corn be thrown away? or good metal, though not the finest, as gold purified seven times in the fire?  
To conclude: The Precedent of the Divines assembled at Westminster hath licenced since the beginning of this Parliament, and is by the Author thought worthy of special observation, that, The pattern from whence most, if not all the Customs in the Churches were taken, was, the Custom of Israel in the Old Testament: And this may be one special reason (he thinks) why the providence of God thought not fit to commend them to writing,— because the pattern was at hand to reform, if, etc. as before, pa. And he instances, in 1, A seventh day for God's service. 2, Places deputed thereto. 3, Directions for Church-censure, of which but now. 4, Woman's having leave to partake of a second Sacrament, from the Passeover. 5. Baptising all, Infants, because whole houses, etc. Treatise of Poedobaptisme, pa. 9 It were not hard to drive on the conjecture yet much farther: Materials offer themselves, with plenty, probability and pliability enough on both sides of the parallel, to stretch forth the lines to exceeding much length on both sides of the parallel: for Salvation is from the Jews, saith he is Saviour both of Jew and Gentile: John 4.22. Many things happened to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the profound learned Apostle, ● Corinth, 10.11. and the Law had a shadow of things to come, Hebr. 10.1. What could be more expedient then to find out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that must exemplify those types? (as St Peter says our Baptism does in some things, 1 Epist. 3.21.) and the body whereto the things thereof were shadows? The Law (future) was to proceed from Zion, Esa. 2.3. and Jerusalem is the Mother of us all, Galat. 4.26. (Questionless the first, highest, and fittest ruling Metropolis, to us Christians, (it should be so of all the world, as one of the Fathers sometimes styled her:) I believe we have more of either than we commonly imagine or understand, and that as well belonging to Politye as Religion, to war as peace, both of stabiliment and ornament, in Church and State. Mr Selden hath much in his late learned 
* De Synedriis veterum Hebraeorum. lib. 1 cap. 8. pa. 225.  book dispersed all over, reducible to that of the eight chapter, Nec disciplina illa (Christianae) apud eos (Christianos) alia, quàm Judaismus verè reformatus, seu cum fide in Messiam seu Christum rite conjunctus. New Christianity was nothing but old Judaisme, reform and purified: and 
* Annotat. ad Luc. 6.22. pa. 678.  H. Grotius most excellently (with whom I began) Christiani veteres (qui, ut saepe notavimus, omnia proba Judaeorum instituta libenter sequebantur) hos (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) vocabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They followed the most that was good, and this: (He is speaking of the degrees of Excommunication.) And summing together much that I have said, in one of his last pieces, 
(1) In appen. ad comment. de Antichristo. pa. 54. col. 1.  Nimirum, Christiani (saith he) omnes mores probabiles, quos apud Judaeos receperant, sequebantur, coalituri, scilicet cum Judaeis si ipsi Evangelium non respuissent. Ind nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iidem qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & episcopus qui: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde excommunicationes, absolutiones, impositiones Manuum, panis & vini communicatio, baptismus. The Christians took in what they could of their Hebrew forefathers: thence the name of Elders, Deacons, the head of the congregation or the Bishop: thence Excommunication, Absolution, laying on of hands, Communion by bread and wine, and Baptism.  
And the rites of Baptism too, as was said before, the way of Baptism, besides the thing itself: particularly a succession to their Triumvirate in a sort of like Assistants retained at first and continued ever since through the Christian world. To whom at last to return (after much digression, 'tis hoped, without any transgression) that they do so succeed as was proposed, two things make it yet more likely. 1. Their continued name, even to us. 2. Their remaining use.  
1 As to name, that had been with the Hebrews, and remains to us 
(1) Sub quo jam puer sit quasi sub divino Patre. Dionys. Hierarch. Post absolutum Evangelium ingressus est Episcopus in Baptisterium, & jussit Epiphanium in gredi & ejus sororem, & cum ipsis Lucianum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui etiam pater eorum fuit in Baptismate. In his life written by one of his Disciples, chap. 8. pa. 324. tomis secundi. He was born and bred a Jew, this and thus was his conversion; at least thus sealed. Et ideo non solum exemplis, sed etiam verbis eos ad omne opus bonum, admonere debetis: praecipuè tamen qui filios aut filias excipere religioso amore desiderant, etc. and soon after, Et ideo tam illi qui accipiunt, quam qui accipiuntur, id est, tàm patres quàm filii, pactum, quod cum Christo in Baptismi Sacramento conscribunt, custodire co●●endant. Augustin de Temp. Serm. 116. tom. 10. pa. 304. Filios quos in Baptismo ex●●tis, scitote vos fide jussores pro ipsis apud Deum extitisse. Id. Serm. 215. pa. 36.6. Spirituales patres. Durand. rational. Divin. lib. 6. cap. 83. sect. 38. Our Parents in God. Hooker, Polity, pa. 323. In the phrase of some kind of men they use to be called Witnesses, as if they came but to see and testify what is done: It savoureth more of Piety to give them their old and accustomed name of Fathers and Mothers in God, whereby they are well put in mind what affections they ought to bear, toward those innocents' for whose Religious Education the Church accepteth them as pledges. Id. lib 5. sect. 64. pa. 339. vid. Durant. de ritibus ecclesiae, lib. 1. cap 19 sect. 17, 18 & Aquin. Sum. par. 3. quaest. 67. art. 7, 8. & Supplem. tertiae part. Quaest. 56. art. 5.  GODFATHERS; with other or less respect, They nor mentioned nor We, it hath passed through Jewry and Christendom, a strong argument of their mutual parallelisme, when the distinguishing name shall continue without change to hold us to the same expectation. For us, the case clear, and proved in assertion: For Jewry, I have it from Mr Lightfoot of Staffordshire, He from the Gloss on the Talmud, which alleging, as before, for the Baptism of Chrildrens in the Court of Three, Those Three (says the gloss, and 
(2) Harmony of the Gospels. part. 2. pa. 75.  He from it) become a FATHER to the Baptised, and he is a Proselyte by their hands. And Mr. Selden much to the same, fetching his Merchandise (like 
(3) Proverb. 31.14.  King lemuel's Lady) from far, I mean, every where adorning his pages with the rich spoils of Babylon and Jerusalem, 
(4) De Synedriis veterum, Hebr. lib. 1. cap. 3. pa. 39  Baptizare solent, quia non fit proselytus sine circumcisione & Baptismo; ex sententia domus Judicii. Sci licet Triumviri Baptismo ejus praesunt, secundum jus ad Baptismum illorum attinens, cui necessarii habiti sunt Triumvirs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ita fiunt ei PATER. Atque is per eos fit proselytus, etc. They become a Father to him, and he is a Proselyte by their means. By words we know things: they are the habit wherein they are dressed and served out to our understanding, necessary for conveyance at any distance of time or place: as the Pictures of our minds or apprehensions of what is real, and thus made transmittable, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we can draw to send over what necessarily corrupts or passes, to the view of distance, or memmory of Posterity. Of what REAL and inward conformity to the things from which they are drawn, I inquire not. It is a hard question, perhaps too hard for our dull intellects. (When any such serious and very quick proposals are made, as dull of apprehension as our bodily eyes are to lay hold of a passing and vanishing Angel; something we guests at, but cannot reach it) An voces habeant à natura REALEM aliquam congruentiam cum rebus? Whether Words are not so extracts, and as it were Emanations by way of Radiation from things, that they partake and still retain some what of from whence they came? a kind of species being first reflected from them on our minds, thence on our speeches or books, which are our Words? The question is proposed by Abraham: Vander-Mylius in his Lingua Belgica, cap. 15. pa. 59 and there may be some such thing as he after speaks of, Naturali quadam vi sua congruunt Nomina NATURAE rerum, quas significatu suo & forma EFFIGIANT: Words are the proper and commensurate SHADES of things, more than denoting, deciphering, describing, and delineating the proportions of their Natures and Being's: according as Marsilius Ficinus hath left there remembered from the wise Plato, Sunt quaedam IMAGINES Nom●● Rerum, per quas RES IPSAE agnoscantur: they are a kind of Pictures or Casements through which things are discerned; not only emergent and deduced from them, but resembling and con-natural with them. As if they be, then are they not of mere voluntary imposition, as commonly passes, that White might have been as well styled Black, or Light, Darkness, for their REAL, correspondence hindereth, and would keep things that are like, together. But this enquiry I pursue not. Of whatsoever relation or consent, The NAME I find was here the same continued: and if, Why, but to the end all grant all names serve for, sc. to wrap up and to convey, if not to signify and delineate the same thing to us? As, a man doth import always a man, a Father, not a Son or a Daughter, and Light, itself and not Darkness.  
2. As to their use and power, they who do mention, do so make mention of them as if they had the nature of a Court, to give legal and more solemn admission to Jewish hopes; Such 
(1) They must be Rabbie's or Persons of Authority and place: in the Testimony before alleged from Rabbi, Ludovicus Mutinensis. Triumvirs nempè qui huic negotio sic praeerant Fori genus erant, sive authoritate publica, sive velut ex compromisso, seu auspiciis eorum quorum intererat, uti & in rebus aliis fieri assolebat, selectum. Selden, de Jure not. & Gent. lib. 2. cap. 2. pa. 143. What Court I find not expressed or intimated. I should guests, or almost not doubt, the Court of Three, dispersed in lesser Villages or Towns, where the whole collection of Families did not amount to twice threescore. There was, 1. At Jerusalem the great Sanhedrim (some say distinct from the Ecclesiastical, and two other) as the supreme Parliament: Summa curia seu supremus Senatus Judaeorum, quemadmodum apud nos in Germania est Curia spirensis, apud Gallos Curia Parisiensis, apud Britannos Curia Londinensis, quam alii voce Gallica vocant Parliamentum, Pasor, Lexicon Gr. Lat. pa. 246. Ab his (senatoribus) non erat provocatio. Cun. de republs. Hebr. lib. 1. cap: 12. 2. In every City of 120. Families three and twenty Benchers, to judge of Civil and Criminal matter, even to life and limb. Joseph brings it much to the same, Seven Governors, and to every Governor two Levits assistant, Antiqu. lib. 4. cap. 8. and compare 2 Chron. 19.4, 5. 3. In every less City or least collection of Families a Triumvirate, to judge of smaller matters, ordain Elders, etc. I should parallel, this with our hundred Court, the former with the Sheriffs turn or County Court, the first with as before. More may be learned from Godwin, Hebr. Antiqu. lib. 5. cap. 4. Mr Thornedike of religious Assemblies, cap. 3. Pet. Cun. de republs. Hebr. lib. 1. cap. 13. and Weemse Chr. Synagogue, lib. 1. cap. 6. sect. 8. parag 3. And it is observable, The Hebrews being much delighted with the number of seven, that seven Triumvirats (the less) make up the next middle-Court, (the two over might be the Judges) And thrice as many sevens again the great Court, near seventy.  a Court they were, styled, acknowledged, used, owned; And therefore Baptism could not be regularly and legally administered on the 
(2) Beside what is in their Laws, In festivitatibus suis Judaei corporalia munia non obeunt: addit nomocanon, neque quicquam faciunt: neque propter publicam privatamve causam in jus vocantur, aut ipsi Christianos in jus vocant. Cod. de Judaeis & coelic. L. 2. & vid. L. 13. Die Sabbati.  Sabbath or other Feasts, because they were a kind of Non-le days, as we had some in the Universities, and are at 
(3) There are dies Juridici (which Britton calleth Temps Covenables) & dies non juridici. The former (save in Assizes) only in term; wherein also are some dies non juridici. As in all the four Terms the Sabbath, for that it ought to be consecrate to divine service. Cook, Institut. 1. fol. 135. Answerable to the old respect was wont to be given to holy times, or reputed holy, even before the Conquest. No proceeding in suits to be on the Lord's day. Leg. Ecclesiast Aethelstan. cap. 9 so Leg. Presbyt. Northumb. cap. 49. in Spelman Concil. pa. 500 Concil. Aenham. K. 15. & de diebus juridicis, K 18. pa 518. & ca 29. pa. 523. L. Eccles. Canuti cap. 14. De temporibus Justitii. ca 17. pa. 546. The Con●n joined in. Decret. 2. cause. 15. Quaest. 5. cap. 1, 2, 3. & Decretal. Gregor. lib. 1. tit. de Feriis, cap. Omnes dies & cap. Conquestus est.  Westminster, wherein Courts might not sit (Though if the things were done, the received rule took place, 
(1) Facta tenent multa quae fieri prohibentur. Cook, Instit. 4. cap. 1. pa. 38. Multa enim contra jus dantur, nec tamen ideo vel nulla vel non data dicuntur. Augustin. de baptismo cont. Donat. lib. 5. cap. 15. tom. 7. pa. 61.  Multa quae non fieri debent at facta valent, as if a Priest of the Roman Church marry without licence in forbidden times, the Act is valid, though the thing should not have been done; the knot is fast though there were a fault in tying; or if 
(2) Cook Institut. 1. pa. 136.  himself had been married, (being secular) his issue was legitimate and should have inherited with us, though it were a fault in him to contract, his faulty contract wa● not void, but voidable) Now in some Christian Writers, and those not of meanest account, our Susceptores were so set out as might render them very well capable of this comparison, the Schools telling us that they stood and offered for the whole 
(3) Respondeo. Dicendum, quod sicut in generatione carnali aliquis nascitur ex matre & patre, ita in generatione spirituali aliquis renascitur filius Dei, sicut patris & ecclesiae, sicut matris: sicut autem ille qui Sacramentum confert gerit personam Dei, cujus instrumentum & Minister est, ita ille qui baptizatum suscipit de sacro fonte— gerit personam ecclesiae. Supplement. Aquin. par. 3. Quaest. 56. art. 3.  Church, as a Court represents, in few, a Community; one of their ancient names, retained by St Augustine, is Offerentes, a kind of Public Presenters, expounded by himself, that they did offer for the 
(4) Offeruntur quippe parvuli ad percipiendam spiritualem gratiam, non tam ab iis quorum gestantur manibus, quamvis & ab ipsis, si ipsi boni & fideles sint quàm ab universa societate sanctorum atque fidelium. Ab omnibus namque offerri rectè intelliguntur, quibus placet quod offeruntur, & quorum sancta atque individua charitate ad communicationem sancti spiritus ad juvantur. Tota ergo hoc mater ecclesia quae in sanctis est, facit: quia tota omnes, tota singulos parit. Epist. 23. ad Boni sac. tom. 2. pa. 35. & vid. Decret. 3. de Consec. dist. 4 sect. 229.  Church, Hers their act; and lastly ours by all accounted very profound and judicious Mr Hooker describing them, as if they stood forth instead of the body of the Congregation to further and approve what Gods Steward and Vicegerent does in admitting or taking in a new member into Christ's holy congregation Some make them to have been only a kind of Witnesses (and style them so) to come and see, as 
(1) De rerum inventor: lib. 4. cap. 4. Testes, sc. accessus ad Christum. Tremel. ad Esai. 8.2. In the way of Durand, Aquinas, etc. in the places alleged.  Polydore Virgil who ascribes their institution to about Anno 150 after Christ, to prevent that which the 
(2) As appears by the frequent votes of Synods, the multiplied determinations of private men, and indeed the general loud voice of the Christian World. The sovereign power of the Civil Law left it under strict prohibition, Cod. 1. tit. 6. Ne sanctum baptisma iteretur. Especially in L. Si qui rebaptizare. And the Canon as severely. Rebaptizare haereticum hominem, qui haec sanctitatis signa perceperit, quae Christiana tradidit disciplina, omnino peccatum est. Rebaptizare autem Catholicum immanissimum scelus est. de Consec. distinct. 4. c. Rebaptizare.  Church hath all along so carefully declined, and 
(3) Id auferentes quod geminabant, (Donatistae, Novationi etc.) as in Cod. Theodos. L. 5. de haeret.  interpreted ill done if it hath more than once been attempted to be done well, that is (in times of persecution) Rebaptisation; whom many follow, or lead, or have lighted of themselves upon the same or very near the same way: But it seems somewhat unlikely that the times of peace and quietness should go on to continue so long to call for, even in times of peace, what had been needful, and therefore had been needful because the times had been of trouble, as if a winter garment no summer beams should prevail to have laid aside, nor ever, that which had been once required: Reason would there should have been somewhat more at first to raise and with power carry along (which also might as a cause accompany) that which hath with so much constancy gone on and been conveyed through times and ages, continuing to call for them and bear them out with their continuance; which whether consisting with these conjectures laid down, is left (with whatsoever else I said) to judge some had stumbled so far before in this dark 
(4) No doubt, to see to their Christian Education; that as their natural parents take care to bring them up in the world, so their conscience should with equal diligence think itself obliged for their nurture in religion. Qua propter eos observare, quam fieri potest diligentissim è debent, ne unquam fide & justitia excidant, utpote responsuri in die judicii de omn●bus illis, quae isti enormiter per petraverint. Joan. Beleth. divin. offic. explic. ca 110. Sciant se fidejussores ipsorum esse ad Dominum pro ipsa sponsione, ut dum ad perfectionem aetatis pervenerint doceant eos praedictam Orationem Dominicam & Symbolum; quia nisi fecerint; districtè ab iis exigetur, quod pro non loquentibus Deo promittitur. Concil. Calcuthens. can. 2. apud. D. Spelman. Concil. tom. 1. pa 293.  way of search and traduction that they had lighted (very near) upon a kind of assistants at Circumcision (mistaken to have led the way to Baptism, as before) who had resemblance and 
(1) Vid. Tremel. ad Esai. 8.2. Puelli circumcidendi sive sponsor sive susceptor accedit. Buxtori. Synag Judaic. cap. 2. He was called Baal-Berith, or the Master of the Covenant, and held the child in his arms. Dr Godwin in Moses & Aaron, lib. 6. cap. 1. out of Elias Thisbites. Otherwise Saudak, that is, susceptor pueri. Also Mecabbalim, Promissores, of undertaking for the child, Weemse, Chr. Synag. lib. 1. cap. 6. sect. 3. parag 3. Tremellium sequuntur professores Leidenses in Synopsi Theolog. pa. 659. Thes. 54. inquit Brochman, in cap. de Baptism. sect. 5. de caeremoniis Bapt. nec Baptismo solum verum etiam circumcisioni proselyti Triumviros ad esse debuisse volunt aliqui, Selden, de jur. nat. 2.2.  in whose succession they thought these Offerers followed; taking occasion by an unlikely text (as to me it seemeth) of Esai 8.2, 3. Where is mention made of faithful witnesses required and assisting at the naming) not circumcising, though they often went together) of the Prophet's son Maher-shalal-hash-bash, and two Priests, they are supposed to stand forth as Godfathers, Vriah & Zachariah: But I refer myself to indifferent judgement, whether this be not a more probable origination from like assistants at the same rite of very Baptism, rather than circumcision, a thing heterogeneous (if we were agreed of derivation from the synagogue) and of another nature; and if there be any difficulties as to the number, or our taking in the other 
(2) Faeminae quoque adoptate non possunt: quia nec naturales liberos in sua potestate habent. justinian, Instit. 1. de adopt. sect. 10. Though in some cases, it follows, they might: Also by the Emperor's leave, Digest. de in offic. testam. L. 29. sect. Quoniam faeminae.  sex, etc. these are either of no weight, or they will soon dispel or vanish. As to the number, Time having possibly wrought that 
(3) The first restraint I find was in Leo's time (incorporated after by Gratian into the Canon) Non plures ad suscipiendum de Baptismo infantem accedant quam unus sive vir sive mulier: de Consecrat. distinct. 4. c. 101. And yet about then a plurality is supposed, and in the same body, Caus. 30. Quaest. 4. cap. ult. The Gloss says there, The limitation had not been so soon dispersed to be under knowledge at Rome; and that's Urbans excuse for contradicting Leo: the very reason of the alteration and restraint may have been this, sc. A superinducement of that opinion (than generally received) of a kind of alliance contracted hereby, forbidding marriage: Hence, (ne carnalis copula per spiritualem conjunctionem impediretur, as Io. Beleth contracts in cap. 116. de divinis offic.) lest too many should be hindered their choice, 'twas thought good the occasioning restraint might have scope to touch the fewer, lest otherwise the prevalence might offer seeds of much mischief, by hindering from that nearest amity most known friends. And the Council of Trent seems to preface to the same purpose in session, 23. de reformat. Matrimon. ca 2.  change; divers times and divers Laws producing like diversity in their limitations or permissions, (though with us the number held for three, by our ruling Constitution, of which hereafter. And for women offerers and undertakers. 1. There may have been none at first: I do not remember to have found mention of them very early: and 
(1) De mulieribus, An susceptrices esse queant, nonnulli dubitarunt. Durant: de ritibus. lib. 1. cap. 19 sect. 18. De faeminis, an possint esse susceptores, aliquis dubitet, nam in antiqua ecclesia non legimus solitas fuisse suscipere; tamen ex sermone quodam D. Augustini de Pascha cognoscimus etiam faeminas fuisse susceptrices, quia admonet viros & faeminas, qui aliquem in Baptismo susceperunt, ut instituant bene eos quos susceperant. Maldonat. tom. 1. de Sacrament. cap. 3. pa. 93.  great enquirers yield it doubted, Whether or no they ought to be? 2. I read of some women that went into the water with women at their initiatory washing into the Law (besides the Triumvirs standing and looking aside) And in the Christian Church at first were some of the same sex, commonly thought to have assisted at the Baptism of women; as 
(2) Elige quoque Diaconissam fidelem & sanctam ad mulierum ministeria: for often the Deacon himself may not visit them, one of their own sex may. Nam ad multos usus muliere Diaconissa indigemus: ac primum cum illuminantur mulieres, Diaconus ungit frontem ipsarum oleo sancto, deinde Diaconissa eas abstergit. Non est enim necesse mulieres aspici à viris, etc. Clement. Constit Apost. lib. 3. cap. 15. Diaconissa non benedicit, sed nec aliquid ex iis, quae faciunt presbyteri vel Diaconi exercet ipsa, sed tantum portas custodit & ministrat presbyteris, quando baptizantur mulieres, propter honestatem. lib. 8. cap. 38. Quanquam vero Diaconissarum in ecclesia ordo sit, non tamen ad sacerdotii functionem, aut ullam ejusmodi administrationem institutus est, sed ut muliebris sexus modestie consulatur, aut tempore Baptismi, aut visitationis propter infermitatem, aut laboris, aut cum nudandum est mulieris corpus, ne à viris ministran tibus aspiciatur, sed à sola Diaconissa, etc. Epiphan. Her. 79. cap 3. Diaconislae ad hunc unum usum adhibeutur, ut mulierum decoris & honestatis causa sint administrae, si id fortè necesse fuerit, sive dum Baptismo initiandae sunt, sive dum earum corpora perscrutanda. Id. in exposit. fidei Cathol. cap. 21. In the Civil Law care was to be taken of their choice as those that did adorandis ministrare baptismatibus, & aliis adesse secretis quae invenerabilibus ministeriis per eas ritè aguntur, Novel. 6. cap. 6. The fourth Council of Carthage gives their part to be, To instruct Country women how to answer their interrogatories and order their lives afterward. cap. 12. Only the Constitutions above mentioned come home to our purpose: Sacram super ipsos dicens ac nominans invocationem patris & filii & spiritus sancti, baptizabis eos in aqua: ac virum suscipiat Diaconus, mulierem Diaconissa. lib. 3. cap. 16. See also Cornel. à Lapide in 1 Tim. 5.9. Tertium, & Chamier: Panstrat. Cathol. par. 4. lib. 5. cap. 2. sec. 6.  Saint Paul's 
(1) Hooker, Eccles. polit. lib. 5. sect. 78. pa. 423.  widows, 1 Tim. 5. and Phoebe, styled 
(2) Vid. Comment. ad loc. inter opera Hieron. tom. 8. pa. 190. & Spelman, Glossar. in vocab. Diaconus.  Ministra, (Rom. 16.1.) from some such ministration. But this last I should guests to be no more nor other than some devout zealous convert, whose good affection to the cause of Christ moved her (by all the credit the 
(3) Written to the Romans from Corinth by Thaebe (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) servant of the Church of Cenchrea. Plainer by the Syriak translated by Tremellius, Finitur Epistola— quae— etc. & missa fuit per manus Phoebae, ministrae fidelis.  postscript can give) to do the good office for St Paul to carry this Letter to Rome for him; and he in lieu could not but afford her name a friendly and 
(4) Vide quantùm illam honorat; nam illam & ante reliquos omnes commemorat, & sororem vocat. Non est autem, modici momenti, Pauli sororem vocari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in loc. tom. 4. pa. 382.  honourable remembrance with other his friends and assistants; and as in the first place (which she deserved) so by the merited title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that's the word in the text) which might be fully enough rendered 
(5) Compare Marc. 1.13. Rom. 13.4. Luc. 8.3. Matth. 23.11. Act. 6.2. Hebr. 1.14. 2 Cor. 9.11. Luc. 10.40. & cap. 12.37.  Ministra in any kind; 'Tis not said, Sacred, and 'tis used for 
(6) Diaconi nomen ad alias quam ad Ecclesiasticas personas referri potest, propter generalem significationem verbi, quod ad diversa ministeria refertur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministro & famulor significat. Ut D. Paulus vocat Magistratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Rom. 13. sic & julius Pollux, etc. Ea ratione Diaconi sacri & seculares. Pet. Gregor. Tholos. lib. 15. cap. 20. sect. 1, 2. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptores nostri usurpant saepe de iis ministeriis quae ad hujus vitae necessitates pertinent, ut videre est Matth. 8.15. cap. 25.44, etc. Grot. ad Luc. 10.40. pa. 718. The conjugates thereof are used both of that ministry is sacred, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the word, ver. 4. and of that is opposed thereto; we must not leave the word of God to serve tables, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 2. of Act. 6. of the Essenes' Philo remembers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In their feasts they are not served by slavish underlings, but by Freemen freely; lib. de vit. contemplate. pa. 696 And so again soon after.  profane or any servant or service elsewhere. She was latrix hujus Epistolae, observed by Corn. à Lap. on the place. 3. At the naming of a woman child about the end of 40 days (which was as her circumcision the eight day, when the name on males was imposed, peradventure her purification by water accompanying, sure 'twas the time of her mother's purification) there was one called Susceptrix under this very title, in buxtorf's Synagogue, Jud. chap. 2 page 96. But enough hereof.  
I was going on to drive on the conjecture farther, That forasmuch as Christ came to fulfil all righteousness, Matth. 3.15. John we may presume a Priest not irregular or incanonicall, and such things usually were required, even to the particulars mentioned, that therefore there passed on him what on others, and he had at lest what all: But—  
In that which is, I crave I be not mistaken, as if I went about to disturb things howsoever settled, or reduce and bring back what POWERS have or shall think meet to cast away: Private hands are too daring that would meddle with Churches and men too bold that shake States. Nay I acknowledge these things according to present grounds and rules of proceeding can have no force that way, where a regulation of all is held forth simply by Scripture, which here is not 
(1) Harum & aliarum ejusmodi disciplinarum si legem expostules scripturarum, nullam invenies. Traditio tibi praetendetur auctrix, consuetudo confirmatrix, & fides observatrix. Tertullian: de Corona, cap. 4.  pretended (that from Esai. 8.2. being but a forsaken conjecture; and of Christ in Jordan owning itself but as a modest proposition; The 
(2) As of Ludolphus de saxon: who found them in the Example of Andrew offering his brother Simon to Christ, Io. 1.42. Ex hoc accepit ecclesia quod in Sacramento Baptismi & confirmationis utitur Adducentibus qui praesentent suscipientes sacramentum, qui Patrini solent vocari. de vita Christi, par. 1. cap. 24. sect. 12. Weakly: For what similitude? yet the same taken up after by joseph: Vicec●mes, de ritibus Bapt. lib. 1. cap. 30. and after both by Baptista Casalius, de veter. Christianorum ritibus, cap. 5. pa. 23. So ready are learned men to follow one another: sometimes in mistakes: sometimes in unlikelyhoods. We know in part. When that which is perfect cometh, that which is in part shall be done away. Come Lord jesus!  incongruities of others wholly rejected) But, It delighteth some to look back the way they have traveled or hath been traveled, when themselves have forsaken that way, There may be use of the 
(3) Paulatim autem antiquae leges vetustate atque in curia obsoleverunt: quarum etsi nullus jam usus est, notitia tamen necessaria videtur. Decret. part. 1. dist. 7. c. 2. Licet leges abrogatus non teneamus, tamen notitia earum est necessaria. gloss. Membranas ad Distinct. 19 c. 1. Legimus aliqua ne negligantur: legimus, ne ignoremus: legimus, non ut teneamus sed ut repudiemus. Amb. in proaem come. ad luc. Lex etiam ipsa abrogata, nedum mutata aut novata, abrogandique, mutandi, novandi ratio diligentiùs perpensa (neque enim sine hujusmodi concursu praevio benè decernit jurisconsultus) autoritatem planè praestat amplissimam juri novissimo atque in repraesenti capiendo. Selden. Dissert. ad Flet. cap. 1. sect. 3. Non est novum ut priores leges ad posteriores trahantur. Digest. lib. 1. tit. 3. L. 26.  knowledge of some things left, It may please to recount upon what grounds (and But upon what grounds) things have passed reaching to ourselves, or all may pass if but for the reason alleged in the licence of Mr. Tombs his late book, The strength being here imbattelled and the better 
(1) Discunt autem non ut sequantur sed ut judicent atque convincant. Quomodo si quispiam adversus Mathematicos velit scribere ignarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, risui pateat; & adversum Philosophos disputans, si ignoret dogmata Philosophorum. Hieron. in Daniel, cap. 1. tom. 4. pa. 496. D.  known for opposition. Whatever it be, I submit it to the censure of every body, yea if need be, 
(2) Audivimus etiam illud ab eo (Origine) frequenter intexi, quod hodiè ne quidem isti imperitissimi omnium obtrectatores ejus dicere non dedignantur; ut siquis meliùs de his locis qua ille disseruit, dixerit vel exposuerit, illi potiùs qui rectiùs diceret, quàm sibi auscultandum. Apolog. pro Origine. inter opera Hieron●: tom. 9 In hoc autem tractatu non solum pium lectorem, sed etiam liberum correctorem desidero: maximè ubi profunda versatur veritatis quaestio, quae utinam tot haberet inventores, quot habet contradictores. Lombard. in Prologue. ad sentent.  Correction; or, farther, Rejection; Though I had rather find 
(3) And from a Christian I hope to be dealt with as a Christian. Not flattering, or snarling; but approving, or convincing: in meekness and sobriety, admonishing or instructing. Let all your works be done in love, is blessed St Paul's (1 Cor. 16.14.) In doctrine showing integrity, gravity, sincerity, sound speech that cannot be reproved (Tit. 2.9.) with meekness reclaiming the discenter, (2 Tim. 2.25.) and with much sedulousness of industry and utmost endeavour, studying to keep the unity of the spirit in the bond of peace Ephes. 4.3.  Conviction, or Approbation. It is far enough from the precious foundation, and so, if it should prove hay, stubble, or other rotten and corruptible stuff, ex qua non struitur firmum aedificium, as Beza, unserviceable for the proposed end of meant edification, yet the Worker should be himself safe and free enough by the past vote of a leading and infallible Christian Casuist, the Work proving unprofitable. For, Other foundation can no man lay, says he, than Jesus Christ and him crucified: And if any (keeping to that) shall trouble himself fruitlessly to build hay, stubble, wood (things 
(4) So the best expositors. Calvin, Beza, Marlorate, etc.  unprofitable merely, not otherwise noxious, for the speech is of mistaken informers, not malignant depravers) the 
(5) Examinationem judicii igni voluit comparate juxta consuetudinem scripturarum. Commentar: inter opera Hieron. tom. 8. pa. 195. Quia metaphorice locutus erat Paulus de doctrina, ipsum quoque doctrinae examen nunc metaphorice Ignem appellat, ut membra comparationis opposita inter se cohaereant. Ignis ergo hic est spiritus Domini, qui suo examine probat, quae doctrina sit instar auri, & quae instar stipulae. Quò propius ad hunc ignem admota fuerit Dei doctrina, eò magis clarescet: contra, quae in hominum capite nata fuerit, protinus evanescet, sicut stipula igne devoratur. Io. Calvin: Comment. in 1 Corinth. 3.13.  fire of severe censure shall try what it is: if it had been of proof, able to hold out trial, there is 
(1) Cum enim nihil in illo sordis inventum fuerit pravae doctrinae (ut in bono auro) it● erit ut tr●●fratres in camino ignis, mercedem vitam aeternam cum gloria accepurtus: quia sicut aurum & argentum & lapides quos ignis non corrumpit, ita & bonorum magister incorruptibilis perman●bit. Ambros. in loc. tom. 3. pa. 167.  reward in justice for the Worker: Else he may suffer loss, (of his 
(2) Siquis negligenter docuerit aut verbo aut exemplo, perdet laborem suum. Hieron. ubi supra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, jacturam hanc faciet, operis nimirum istius & laboris: ut siquis architectus non rectè struxerit parietem, non modo non persolvitur ei merces operis, sed etiam opus diruitur. Beza, in annotat. major.  perishing work) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 
(3) Paulum de iis loqui constat, qui retento semper fundamento faenum auro, stipulam argento, lignum lapidibus pretiosis admiscent, nempe qui in Christo aedificant, sed propter carnis imbecillitatem patiuntur aliquid humanum— (as the Fathers) tales dicit Paulus salvos fieri posse, sed hac lege, si Dominus eorum ignorantiam absterferit, etc. Vult ergo innuere se illis non adimere spem salutis, modò libenter faciant jacturam operis, etc. Calvin. in loc. Servabitur, id est, opere quidem ut mercede sperata, non tamen, vita mulctabitur. (This written in the heat of late troubles, when prisons were full and houses empty; when a man was made an offender for a word, as Esai 29.21. and soft Religion, that hardly permits to defend ourselves, both taught and instigated to bloodshed and for Religion.) Every Table was made a snare: To think did border upon a Crime: the least discovery of warping to any side had some Armed Power at hand to Judge and Revenge: but to ascend the Pulpit-stayers (How much more yet to coin thoughts into doubtful words, and make them legible! Litera scripta manet!) This brought on usually a Dilemma of highest danger, Sequestration, or Treason. O tempora! O mores! Neque enim eos ut pseudo-apostolos reprehendit Paulus, quique à Fundamento desciscant, sed ut curiosa quaedam ac humana potius quàm divina consectantes, etc. Beza in annot. majore in ver. 15.  himself shall be safe, though not without 
(4) Porrò, tametsi purgat interdum Deus suos afflictionibus, Hic tamen Ignis nomine Spiritus examen intelligo:— Scio quidem multos ad crucem refer, verùm meam interpretationem sanis omnibus judiciis placituram confido. Calvin. in loc.  fire or searching trial, which shall pass farther even upon all, in the great critical day, when Judgement shall be given of all the world. Whence in the texts of sundry Editions it is, Dies Domini declarabit, not some time or other, but The day of the Lord shall make declaration of all things secure till when, I go on in my way.   

CHAP. VIII.  
QUAERE 3. Of the difference between John's and Christ's Baptism.  
WHereas long 
(1) Dignus hic vindice nodus (let me usurp the words and liberty of Pet. Cunaeus) & opiniones quidem aliorum non percensebimus. Positae enim in magna varietate sunt. Et praeterea, nemo dixit quod penitûs placeret. de Repub. Hebr. lib. 1 ca 9 Dr. Jackson, a man of deep searching thoughts complained of it as ill stated to his time, in his treatise of Christ's answer to John's question. sect. 40. and that not without cause. I promise no more than that of St Augustine. Quam quaestionem tam sollicitè tractabimus, ut quaeramus cum quaerentibus. Utrum autem aliquid in veniamus, nihil nobis temerè affirmantibus, lectori benè attendenti satis indicabit ipsa tractatio. L. de mendatio. c. 3. tom. 4. p. 3  controversy hath been between the wrangling regiments of Polemic Writers and a question so eagerly disputed between Calvin and Bellarmine, and their followers of the Protestant and Pontifician part, What was the difference between the Baptisms of John and Christ? (as differ 
(2) Discrimen interea agnoscimus, 1. in quibusdam externis ceremoniis. 2. gradu & efficacia in donis spiritualibus. 3. donis Sp. suncti visibilibus extraordinariis: quae discrepantia tamen accidentalis non substantialis est. Atque sic distinguendus uterque Baptismus, non disjungendus. Conrade. Dieteric. Domi: 4. advent. par. 1. After he had confirmed them the same for substance. And Brentius, They differ, 1. Baptismi materia. 2. Modo. 3. Donorum varietate, etc. and a little after, Johannes Minister, Jesus Magister spiritus: Johannes servus, Jesus dominus: Johannes cooperarius salutis, Jesus author salutis: johannes famulus Christi, jesus, ipse Christus. in Act. 1. Homil. 2. fol. 2. And Dr Brockman, having gathered things together for a substantial unity, allows yet a threefold difference; in Systhem. Theol. artic. 34. Variety is of these varieties: scarce any man hath said, what hath been thought fit to be followed by another. Reason loves truth, and the mind nauseates at what is offered not sound; Again, and Again, and Again.  they did certainly, and more than a little; They that say least, grant yet a circumstantial difference) May not a more likely way be found out to satisfy all difficulties and end this controversy, than hitherto hath been, if for ground we presume what was said before, of the initiating of Hebrew Proselytes by Baptism for regeneration, and then add,  
That the holy Priest John's Baptism even of our Saviour himself (besides many other, which might give him the name of BAPTIST) was nothing else but the ordinary exercise of that sacred Power, which in the Priestly execution and according to the first intent thereof, was given to consecrate proselytes in to the profession of the Law, whereas Christ came after and 
(1) Praepa●●bat viam Domino Iohannes lavando exterius corpora, ut praecederet exterius lavacrum secuturum Baptisma, in quo conferretur animarum ablutio & peccatorum remissio. Praecessit quod erat ex parte ut consummatio sequeretur. Cyprian. de Bapt. Christi: pa. 267.  added thereto the Holy Ghost, (look in Jo. 1.33. Act. 1.5. & chap. 11.16.) and so made up our new Christian Sacrament, by raising it so much higher than it was before, (Baptism by water) as Baptism by water is lower than ours hath been ever since, Baptism by that and the Holy Ghost? (heed well to which purpose that large discourse is in Act. 18. from ver. 24. to chap. 19 ver. 7. Certain, they which had the height of John's Baptism never yet heard of Holy Ghost; this, if nothing else, certain.) So they baptised both, one as a legal Minister, the other as an Evangelicall: one to the Synagogue, the other to the Church: one into the name of GOD, JEHOVAH, ONE; the other into the same ONE, and THREE: the first, into the LAW 
(2) In Mosen: so Beza read in his Translation, and Pet. Ramus in his Commentaries, de religione Christiana. lib. 4. cap. 6. and a hundred more besides. They were all baptised unto Moses in the cloud: So the authorized Church Bible of the Queen's time, expounding in the Margin, into the doctrine of Moses, though Augustin understand it otherwise. How Augustin did understand, is undertaken to be showed by Scharp: in Symphon: par. 2. Epock. 2. loc. 206. who there adds, vel in Mosen significat in doctrinam vel in legem Mosis, ut Act. 19 Ephesii illi baptisati in Baptismo johannis, id est, in ejus doctrina. pa. 434. Augustin himself may be seen in his Comment. on Psal. 77. tom. 8. pa. 347. and his eleventh Tractate upon john 3. tom. 9 pa. 41. Dr. Brown (our living Aristotle, if any) read it advisedly, All were baptised unto Moses, in his late Pseudodox: Epidem. lib. 6. cap. 9  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form remembered by St Paul, 1 Corinth. 10.2. and would be warily heeded, as containing more than is under common observation) the other, into the GOSPEL (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Galat. 3.27. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Rom. 6.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 19.5. (in the primitive Church it was, Into the death of Christ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Mat. 28.19. not IN, but INTO that capital doctrine or head Article of all the Christians Faith, the name of FATHER, SON & HOLY GHOST. In brief, the common effect of either's Baptism might be, A regeneration intended (and believed no less to proceed from the old Baptism, sc. partially) but the specifying difference of those common regenerations, that whereto either did tend; The one to let into the Temple, the other into the Church, the one to captivate to Mount Sinai, the other to make free of M. Zion, the one to matriculate into Moses and Aaron, the other into Christ and all Privileges, Rights, Happiness Christian; And the reason of those different issues the Power given, that Power exercised, and the way and means whereby either proceeded, which (besides other places before) is plainly and clearly set down under john's own hand of acknowledgement, Mar. 1.7. I indeed baptise with water, but when he cometh who is mightier than I, He shall baptise you with the Holy Ghost: ('tis added elsewhere, and with fire:) View also to which purpose and compare Mat. 3.11. Luc. 3.16. John 1.26. Act. 19 4.  
That last 
(1) Vid. Bellarmin. lib. 1. de sacram. Bapt. cap 20. secundò.  place seems indeed to contradict; as if John baptised no less into Christ (in his baptism of repentance) telling the people they should believe in him that was to come after himself: but the Original well heeded and texture of speech gives no such thing, but the evident or probable contrary. For, the Ephesians had not yet heard of the Holy Ghost (that gift to be poured out in the later days) No! says the Apostle: Whereunto then were ye baptised? They say, Unto John's Baptism: (yet, it seems, nothing of that inspiration) ye might indeed, replies St Paul, ver. 4. for John did baptise (a kind of baptism, sc. of repentance, or some change of mind; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transmentation, such a regeneration) but this not effectual to the end now spoken of: which being, of the Holy Ghost, that, (or light so much as that it was) he nor had nor gave: And therefore he went farther (to strike the matter home) saying unto the people, They should believe on him that should come after (that is, on Jesus Christ) And when they heard this they were baptised INTO the name of the Lord Jesus, (ver. 5.) and so obtained their desire. This although it be not the usual, is, I doubt not, the true and natural meaning of the place, giving the right sense, grounded upon a genuine, unforced, free offer of the words; and withal affords a new and better ground to raise answer to the 
(1) Vid. Cassand. Consultat. cap. de discrimine Baptismi johannis etc. p. 87 88  Anabaptists, (who hence (not altogether irrationally) derive colour of Rebaptisation after Christian baptism complete (if John's Baptism of Christ were such) or at least after 
(2) Which all must grant: but they distinguish. Nec iteratum est in his Baptisma, sed innovatum. Lombard. ●ent. l. 4. dist. 2. neque ibi fuit baptismi iteratio, sed veri Baptismi prius non habiti collatio. Clictov. in Comment. ad Damascen. de fide orthod. lib. 4. cap. 10. The corrupt form john had used, was mended, say the Centurists. lib. 2. Centur. 1. cap. 6. de ritibus circa Bapt. Dominus Iesus Christus tali Baptismo mundat ecclesiam, quo accepto nullum alterum requiratur: johannes autem tali Baptismo praetingebat, quo accepto esset etiam Dominicum Baptisma necessarium, non ut illud repetatur, sed ut iis qui Baptismum Iohannis acceperant, etiam Christi Baptismus, cui viam praeparabat ille, traderetur. Augustin. de Bapt. contra Donat. lib. 5. cap. 9 tom. 7. pa. 60. (so had he determined before, in the beginning of that chapter) And he lays it down for observable, that the first Baptism of these Ephesians was but john's, not Christ's. and so no occasion of repetition of the same. lib. de unico Bapt. cap. 7. tom. Eod. pa. 84. For this reason he prefers the Baptism of judas before the Baptism of john (and need not be renewed, as john's was) Quos enim baptizavit johannes, baptizavit johannes: Quos autem baptizavit judas, Christus baptizavit. Tract. 5. in johan. tom. 9 pa. 20. taken after into the Decree, de Consecrat. dist. 4. cap. Aliud. (and see also, Caus. 1. Quest. 1. cap. Dedit:) Summa est, quòd Paulus discipulos illos erudiverit de doctrina Christiana, atque ita eis ut iterum baptizentur praeceperit, quum non fuissent rectè baptizati. Piscator. in Act. 19 1. These things pass; and are the more likely, because the teacher of the Ephesians (the mighty Apollo's) was, as to the way of the Lord, yet no more then Catechised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 18. ver. 25. hough fervent in Spirit.  some kind of holy Baptism precedent which Protestants, that say John's Baptism and Christ's were all one, I do not see how can deny to be complete) then other, or former, various, dark, uncertain interpretations, diversions, distortions possibly could. And moreover, other (I believe, all) places of Scripture treating on this argument might be better brought in to correspond then those senses others various, incoherent, and sometimes contradictory interpretations have been forced to put upon them. 
(3) Part. 3. Quest. 38. per tot.  Aquinas was put to use of his best wits, and had much ado to make things cohere, or in any tolerable sort piece together; and let him take heed of but as nimble, strong, rational, Logical opposition: Those that led or follow of either side, are troubled no less to bring things about, or comply with their own: Veritas simplex, 
(4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexand. Strom. 1. pa. 298. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Homil. 3. in Epistol. ad Roman. Truth is nothing so much as ONE.  error multiplex, and it is not much like they are all of the right who agree chief to cross one another.  
Ob. I confess some difficulties do spring out of this new way, but withal not no likelihoods to countervail; Divers things flatter to a more than probability, but some sour oppositions would again cross and overturn all. The chief I foresee is this. That our Saviour was an Hebrew (Hebraeus ex Hebraea, by one side at least, though not Hebraeus ex Hebraeis, as 
(1) Philip. 3 5. Whereof see ●n Moses and Aaron: pa. 9 lib. 1. cap. 3.  Paul, which was the most noble) and so not capable of proselytisme, who yet was baptised, Mat. 3. & Mar. 1. The 
(2) There w●nt to Him, jerusalem and all judaea and all the region round about jordan, and were baptised of him in jordan, confessing their sins. Matt. 3.5, 6. All the people and the Publicans, Luc. 7 30.  whole people no less, dwelling about Jordan, who came and were received, Matth. 3.5. & Luc. 7.29. and those other of Act. 19.4. yea the very Scribes and Pharisees, the inside of that Nation, (as many understand Matth. 3. though a very 
(3) Observed by the late Bishop Montague (in Origin. Eccles. tom. 1. part. 2. sect. 62 pa. 392.) that, although all the people and the publicans justified God and were Baptised with John's Baptism, yet the Pharisees and the Lawyers rejected this way of God, and were not baptised. Luc. 7.30, 31. But these might be different times. In Matth. 3.5. they might come and speed, but here reject themselves. Conjectured by H. Grotius, that john was now in prison; as very like from Matth. 11.2. John in Bonds heard the same of jesus which bred the message of this chapter. And Calvin in his Harmony of the Gospels, places these Baptisms far enough asunder: pa. 79, 80. compared with pa. 244, 245. approved by Marlorate on Luc. 7.29.  learned man stand on the contrary part, from Luc. 7.30, 31.) Nay and 
(4) Part. 1. cap. 17. sect. 5. So Dr. Brochman: Baptismus Iohannaeus non nisi solis Iudaeis administrabatur. Systhem. Theolog. art. 34. sect. 4.  Ludolph. de Saxonia, appropriates John's work of Ministry to the Hebrews only.  
Answ. But these difficulties I take to be easier soluble by leisure, wit and industry, then divers other in weightier matters (even about Baptism, and this very part of Baptism) or if not, I do now but propose and not determine. As if we should say.  
1. That Baptism commonly taken to have been in-itiatory only of the Gentiles, may, not impossibly nor very improbably have been taken in with Circumcision to enter or Matriculate into the Law. The Scripture says nothing to the contrary; and the Scripture does say, 
(1) The sense of the place seems best mad●●ut thus: All the Fathers (the congregation of Israel, Exod 19) were under the cloud (upon the Mount, that covered the Hill) and all passed through the Sea (that Baptism there mentioned, of which before) and were all baptised into Moses (that Law, in legem M●saicam, ut viri docti heic, quod apprimè consonum est notioni Ebraeorum, quâ in receptionem legis Baptismum illum adhibitum tradidêre, says Mr. Selden) in the cloud and in the sea, or, (as others) in that cloud and that sea. The only difficulty seems in making the sea, Baptism. But 1. Observe, it is not said, the red Sea, which commonly runs away with all the sense. 2. Consider, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be often rendered Waters, or a large comprehension of waters, as Psal. 69. 2. Ezek. 26.12. (through which they passed in Hebrew Baptism, they were not sprinkled; as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they passed through) and is itself the reddition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mare, which is not far from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper word for Waters, and often used for it. 3. Call to remembrance the molten sea, for the use of washing the Priests, or baptising them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Chronic. 4.6. It was made by Solomon. 1 Kings 7.23. 2 Chron. 4.2. Unsettled by Achaz: 2 Kings 16.17. Quite taken away by Nabuchadnezzar, chap. 25. and in all those places, and verse 24, 25, 39 of 1 Kings ver. 10, 15. of 2 Chron. styled a Sea, and yet in the third verse of the same expounded a bathing Vessel (ten cubits compassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Indeed it was a very Baptis●●rium, or Font, so used and yet so called; as here Israel passed through the like sea. The rest is made out by Mr. Selden, de Synedriis vet. Ebrae. lib. 1. pa. 42, 43. etc.  All the Fathers were baptised, 1 Corinth. 10.2. and in what form, from him was likeliest to know, the learned Apostle in the same place, who says 'twas 
(2) So all the Greek Fathers read: How could they well otherwise without corrupting th● Text? See Basil Moral. Regul. 11. cap. 5. Chrysost. Homil. 23. in 1 Corinth. tom. 5. etc. Israel olim in Mosem in nube & mari baptizatus est, tibi nimirum figurans, & quandam in sequentium temporum monstratae veritatis formam ostendeus: Tu autem baptismum fugis, etc. Non in Mosem Conservum fed in Christum creatorem institutum. Basil. exhort. ad Bapt. tom. 1. pa. 119. Though the Latins commonly run another course; for in Mose, or as St. Augustine, per Mosem. Of later times: Sunt qui sic exponant. in Moysen— id est, cultui ac legi per Moysen sibi tradendae specie quidem baptismatis initiati; quomódo nos in Christum baptizari dicimur, id est, Christo & religioni Christianae per baptismum initiari. Qui quidem sensus non modò percommodè ex significato graeca praepositionis habetur verum etiam contextui quam optimè quadrat— Exod. 14, etc. ita ut credibile sit eos etiam gutris tùm ex aquis maris (hinc inde quà transibant in altum erectis) tùm ex nube supra ipsos expansa, fuisse non nihil aspersoes: quo Baptismi sacramentum evidentius significaretur. Estius in loc. Nota secundò pro, in Mose, graecè est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Mosen, sc. Legislatorem, id est, in legem Mosaicam. Specie quidem baptismatis transeundo mare, initiati sunt Hebraei, ut nos in Christum baptizamur, id est, Christo & Christianismo per baptismum initiamur & incorporamur. Unde Exod. 14.31. subditur (post transitum maris rubri) crediderunt Domino & Mosi servo (id est legisl●tori) ejus. Cornel. à Lap. in loc. Est autem baptizari in aliquem vel in ejus nomen, se ei auctorare & devorere, atque de ejus nomine appellari velle. Paulus, 1 Corinth. 10.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. respicic● illud Exod. 14 31. Crediderunt in Deum & Mosem servum ejus, id est Mosi tanquam Dei Ministro cum bona fiducia regendos se commisere. H. Grot. in Matth. 28.19. Nearer home: Baptised into Moses, 1 Corinth. 10.2. that is, to be observers of the Doctrine and Laws delivered by Moses, as we by Baptism are bound to the doctrine of the Gospel. Barnard. Thesaur. Biblic. in the word Baptised. In that Paul saith, We are baptised into Moses, he insinuateth a Covenant of observing the Law of Moses; to which they were hereby bound, as we are by baptism to observe the Ordinances of the Gospel. Dr Mayre on the place, from Oecumenius. And R. C. (Mr. Cudworth before mentioned) wonders why it should be so Magisterially imposed upon us by some, That the jews had but two Sacraments, sc. Circumcision and the Passeover.— He assures us they had many more, instancing (though by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he will not instance, which is the strongest way of assevering, cum simulamus aliquid praeterire, vel non scire, aut nolle dicere, quod tum maximè dicimus) in this of our Apostle, that the Fathers were all baptised unto Moses (so he translates, making advantage, no more then just occasion is given, of the Original) in the cloud and in the sea; Like (saith he) our Christian Baptism, chap. 2. pa. 17. I stumbled not on these things first: S●me faint conjectures we see what other, and how many have made. Questionless it was thus, he that said it, knew how: the Fathers were (sacramentally) baptised into Moses, or the Law.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, INTO Moses, the very form (mutatis mutandis) after used by Christ, and is or aught to be continued by us to this day. Add that in the Old Testament the Text alleged for the Gentile, may seem at least, as authoritative for Abraham's Seed, if not more, for the Persons there washed were Israelites, and if, in-itiated: And in the New, our Saviour desires Baptism, even of John the Baptist, to fulfil all 
(1) Matth. 3.15. justitia in scriptures pro impletione legis & caeremoniarum saepe accipitur: Quare & baptizari (quum ita dominus instituisset) portio aliqua justitiae fuit, quam Christus (tametsi illi non necessariam) implere voluit, & in hoc patri obedientiam praestitit, Gloss. ordin. Nou. in loc. Dicit igitur, Sic decet nos implere omnem Justitiam, id est, quicquid praecepit pater, cui oportet me obedire. Ibid. Christ had kept the whole Law hitherto, as much as came in his way, says chrysostom, Here he comes to Baptism, quasi cumulum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) illud cunctis observationibus legis imponens. Homil. 10. in Matth. and a little after, justitiam vero hic complementum cunctorum nominat mandatorum. Vid. etiam Homil. 12. tom. eod. & Homil. 24. tom. 1. opusc. pa. 281. Sic enim decet nos implere omnem justitiam, id est, omnia quidem vera sunt quae memoras, sed mei adventus est ratio, ut quia sub lege factus sum, ordo legitimus suppleatur: veni enim non ut mihi viverem, cu●̄ vita aeterna cum patre est, sed ut conditionem vestrae mortis auferam. Et hoc est justissimum, ut quia totum suscepi hominem, per omnia hominis transeam Sacramenta. Maxim. Taurin. Homil. 6. in Epiphan. pa. 203. and in the next but one, Redemptionis nostra author— ita quod Deus erat exinanivit in semetipso, ut per omnia legalium sanctionum sacramenta transiret: ac Circumcision, Oblation and Baptism, Homil. 8. pa. 204. Maldonate grants, many went this way, (though he be in the dark) Sunt qui legis justitiam interpretantur, quae in variis (ut loquitur D. Paulus) baptismatibus & ceremoniis externis consistebat, quam Christus implere voluerit, sicut circumcidi voluit, quia non venit solvere legem sed adimplere (Matth. 5.37.) ut Hieronymus & Euthymius: quibus necesse est dicere, Baptismum Johannis veteris legis Sacramentum fuisse, quod multi de Schola Theologi, Magistrum secuti suum, docuerunt: But he otherwise; Comment. in Matth. 3.15 col. 81. Baptismus Johannis fuit sacramentum, Lombard. Sent. lib. 4. dist. 2. and see Durand. upon that Distinct. quaest. 3. Gratian, de Consecrat dist. 4. ca 14. Epiphan. Exposit. fidei Cathol. cap. 15. & Brent. Homil. 31. in Luc. 3. fo. 63. Nearer home: All these reasons (saith Dr Mayer) are good.— But there was one yielded by the Lord himself which was the true reason indeed, when he saith to John, Let it be now, for Thus it becometh us to fulfil all righteousness. It was a part of that humiliation whereby he was to humble himself, in yielding obedience to all the ordinances of his Father: for to fulfil all righteousness is, to do all things by the Lord required, in his reconciliation of hard places. But yesterday from Geneva: It becometh us to fulfil all: that is, saith Mr. Deodate, Obedience to God in all things ought to be observed by me and all mine by my example, and particularly the observance of Ecclesiastical Orders, and religious actions. annot. on Matth. 3.15. It cannot be so many to have straggled. Righteousness was, somewhat to be observed by the Law (the rule of righteousness:) This of received and accustomed legal Baptism as well as any thing else: though folded in silence and almost clouded in everlasting darkness to us. And this might be that council (or will) of God some Scribes and Pharisees did reject against themselves, Luc. 7.30. which the simpler people believing (and doing accordingly) justified God. ver. 29  righteousness: How to fulfil what was never expected or required? (Near whereto 
(1) Epist. 73. pa. 107.  St Cyprian had observed somewhat, for giving the reason why the form was changed in that of the Hebrews by Saint Peter's Council, Acts 2.38. Repent and be baptised in the name of Jesus: he says it was, quia jam legis & Moysi antiquissimum Baptisma fuerunt adepti, they had been as it were baptised into the name of God, or the Father before: Whereupon Pamelius making his 
(2) Num. 59 pa. 110.  Comment says, there is allusion to that of Moses remembered, 1 Corinth. 10.2.  
Or if it be answered, This cannot be, for circumcision was always administered in infancy, sc. the 
(1) Genes. 17.12. cap. 21.4. Levit. 12.3. Luc. 1.59. cap. 2.21. Act. 7.8. Philip. 3.5. john 7.21.— quando (sc. octiduo exacto) par aetas illis doloribus est. Manasseh Bon Israel: Quaest. 1. in Exod. pa. 95. Quia ante illum (octavum diem) infans nimis tener est, & incertum an fit vitalis futurus. Galen.: alleged by Cornel. à Lapide in Genes. 17.10. For then a child is reckoned inter videntes aerem hujus mundi, as we would say, able to look upon the light. Maiemon. in More Nevochim. par. 3. cap. 49. de causis praeceptorum. More may be gleaned from Cyprian. Epist. 59 ad Fidum. Ambros. de Abraham, lib. 2. cap. 11. Augustin. de Civ. Dei. lib. 16. cap. 26. Chrysost. Homil. 39 in Genes. Aquin. Summ. prima secundae, quaest. 102. art. 5. & part. 3. quaest. 70. artic. 3. Mendocha. in 1. Reg. cap. 1. ver. 20. pa. 258. Montacut. Origin. part. 1. sect. 71, 72, etc. Cael. Rhodigin. lib. 22. cap. 12. Polyd. Virgil. de rerum invent. lib. 4. cap. 4. Scaliger in Fest. in Vocab. Lustricus. Scharp. Symphon. Epoch. 3. quaest. 8. pa. 9 Godwins Antiqu. Heb. lib. 6. cap. 1. pa. 238. Willet, Hexapla in Genes. 17. quaest. 8. pa. 162. Tremell. comment. in Genes. 12.17. & in Levit. 12.3, etc. By like equity it may have been appointed, that a beast, whether for presentation to God, Exod 22.30. or immolation in his service, Levit. 22.27. must expect the maturation of the eighth days Sun: as observed by Mr. Ainsworth on Exod. 12.5. & Cornel. à Lapide on those texts. Then had there passed sure one Sabbath over it. R. Menachem, on Genes. 17. and what Mysteries, nay what virtues the Hebrews always believed (it may be, were) in the Septenary, all know.  eight day by letter of the text in rule and practise, whereas the people were of full age, coming from Jerusalem, Judea, and the Country about Jordan, Matth. 3. Luc. 7. our Saviour also of 30 years, by all consents (Luc. 3.23.) They needed not, well could not therefore be or be thought to have been baptised: May it not hereto be replied.  
2. That though this additional did or might belong to circumcision of old, to bear a part with it in its believed work, yet delay of it might creep in in after times, As of imposition of hands for confirmation in the Christian Church, 
(2) As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Imposition of hands went at first with, or indeed was the outward ceremony of Conferring Divine Sacred inspiration (in the phrase since taken up we call it, The Gifts of the Holy Ghost) to those were thereby appointed and initiated assessors of the Sanhedrim. Of the first ordination of joshuah, etc. Num. 11.17, 25. it is said, Quâ solennitate peractâ statim delapsus aetheriis sedibus spiritus pectora eorum implevit. Et high porrô in hunc modum initiata cum essent, alios eadem lege auctoraverunt. Pet. Cunaeus. de rep. Heb. lib. 1. cap. 12. and see hereof, Grot. annot. in Matth. 19.13. & joseph. de Voisin. Theol. judaeor. lib. 1. cap. 5. pa. 76. in the margin.  which though by one of the best texts alleged for it (Acts 19) it went 
(3) This proved at large by joseph. Vicecom. de antiqu. rit. Baptismi. lib. 5. cap. 28, 29. Etiam infantes statim post Baptismum confirmatos esse; ac consuetudinem ipsam confirmationis baptismo subdendae ab Apostolis profectam. cap. 30. So Polydore▪ Virgil. de rerum invent. lib. 5. cap. 3. joan. Bapt. Casalius. de veteribus Christianorum rit. cap. 5. p. 55. & B. Rhenanus, si Episcopus adest, statim confirmari oportet. annot. in Tertullian: de Corona. tom. 2. pa. 857. Bellarmine labours to prove it a distinct Sacrament. Against whom D. Chamier opposes and proves, it was but an Appendix of Baptism at first. Panstrat. Cathol. tom. 4. lib. 4. cap. 11. sect. 14, 16, etc. True enough: it was so: Proof offers itself in plenty. In the East and South, sc. in Ethiopia and Greece they continue still joined together. joseph. Vicecom. lib. 5. cap. 32.  with Baptism at first, and 
(1) Act. 8.16, 17.  both did but 
(2) Or, God by them, or with them, or in, by, or with the use of them. Faciles esse debemus in verborum usu, cùm de re constat. Keckerman. Logic. Every good giving and every perfect gift, both the thing and the dispensation, Is from above, Jam. 1.17.  give so much grace of the Holy Ghost, as might 
(3) The ancient Custom of the Church was, after they had baptised to add imposition of hands, with effectual prayer for the illumination of Gods most holy spirit, to confirm and perfect that which the grace of the same spirit had already begun in Baptism. hooker's Polit. lib. 5. sect. 66. ut pleni Christiani inveniantur. de Consecrat. dist. 5. cap. Omnes fideles.  complete Christians (I speak after the manner of men) yet in after times that was 
(4) De tempore quoque confirmationis video bonis viris utriusque partis non displicere, si ejus usus ad aetatem paulò adultiorem differatur: Quod quamvis praeter ecclesiae autiquae consuetudinem sit (in qua ad Baptismum statim, si fieri poterat, confirmatio sacri Chrismatis accedebat:) tamen exemplo non prorsus caret. Name & corporis & sanguinis Dominici communio haud secus utrique Baptismi & Confirmationis Sacramento adjungebatur,— ad quam tamen Dominici corporis & sanguinis confirmationem nunc communi ecclesiae consensu, in ecclesiis potissimùm Latinis, non nisi adultiore aetate pueros admitti videmus. G. Cassand. Consultat. in artic. 9 pa. 85..  delayed both in rule and practise, and men might have, nay had hands laid on them after 30 or 40; why not in Baptism in like manner? Time hath produced many strange alterations, in Sacraments, of Sacraments, (that is more than timing them) and in this very Sacrament of Baptism: And as for delay of time for ministration, The 
(5) Breerwoods' Inquiries, cap. 17  Circassians defer it till the eighth year, the Anabaptists (or rather Antipaedobaptists, who sure have somewhat to say for themselves) would have none come so soon, St. 
(6) The life of St Ambrose, by Baronius, before his Works, pag. 4.  Ambrose delayed till he was chosen Bishop, many 
(1) As Constantin the GREAT till near his death: in Euseb. de vita Constantin. lib. 4. cap. 62. Theodorit lib. 1. cap. 32. till the year of his age 65. says Socrates, Histor. Eccles. lib. 1. cap. 26. Gregory Nazianzene, long Montacut. Origin. par. 1. sect. 106. pa. 105. and so St Augustin, Confession, lib. 1. cap. 11. The learned know how much of the primitive Father's eloquence was spent in urging backward men not to delay Baptism: The beginning of St. chrysostom 59 Homily ad Illuminandos, tends that way, tom. 1. pa. 706. and see Socrates his Ecclesiast. History. lib 1. cap. 6.  others till ripe or old age, and (that which is more considerable to our purpose then all the rest, and I believe very considerable) Those 
(2) For instance, the Aethiopian believers, of whom we read in Damianus à Goes, pa. 559. Nay more: Omnes nationes extra fines Latino's, statum baptismi diem, nisi mortis periculo intercedente, hoc est, à partu octuagesimum expectant. Aethiopes— in faeminis— quadragesimum, qua de re extat constitutio Leonis Imperatoris. G. Cassandris testimonia veterum pro paedobapt. In his Works printed at Paris, pa. 691.  Christian Nations which, as 'tis like from their going together at the first (as shall be said more hereafter) join circumcision and Baptism for matriculating into the Christian profession to this day, yet put off the later for a time. Circumcision passes the 8th day as in the Law, and as they have tradition for practise, from those who delivered them over both the rite and the Law: But Baptism is delayed about a quarter of a year; to the eightieth day in females, to the fortieth in males, (just the limitation of time for the mother's purification by the Law, Levit. 12. to which there was annexed her Baptism or 
(3) Vid. Buxtorf. Synagog. jud. cap. 2.  exact washing;) To omit that is 
(4) By Mr. Purchase in his Pilgrim. lib. 2 cap. 2.  alleged from Pet. Ricius and others, that the Hebrews themselves do not add Baptism to Circumcision the same day, as should seem, but stay till the child is 
(5) Baptismus antem non adhibebatur antequam circumcisionis vulnusculum integrè resanaretur. Selden, de jur. Nat. etc. pa. 145. If he (the examined gentile) remain unshaken by his examination and protest, let him be circumcised, and when he is well, let him be washed in water, in the presence of Three, etc. This is the late manner of Ministration, from a Venetian rabbin, Ludovicus Mutinensis, alleged there, pa. 152.  whole. Circumcision itself, notwithstanding the plainest Letter of the Law for the 8th day precisely, was yet omitted once for forty years together in the Wilderness, as may be seen in Josh. 5.5, etc. And may not then much rather an alteration creep in of timing that, which never was restrained under any certain bound and limit of time, nor itself was more then darkly commanded?  
But grant, Neither of these. Regularly or practically none of Abraham's seed were ever baptised, nor should have been, (though Gamaliels Scholar himself an Hebrew, and writing as St Hierom was wont to say, Hebraeus Hebraeis Hebraicè, in that Epistle mentions Baptisms in the plural, as well known among them, chap. 6.2.) but grant, nor sooner nor later the holy seed ever needed or had this purification, yet  
3. Might not so famous and noted a holy Prophet as John the BAPTIST (than whom among those born of women there arose not a greater, Matth. 11.11.) and in a business of BAPTISM, begin? making the best use he could devise of that rite he was so eminently entrusted a Minister of before, toward that regeneration even of 
(1) Videtur igitur Johannes (says H. Grotius, speaking of this Ministration, and that it was for amendment) hac sacra ceremonia indicare voluisse, Judaeos, quantumvis Dei veteres foederatos, in tantùm jam à vera pierate descivisse, ut Idolorum cultoribus accensendi essent, planèque eorum exemplo totum vitae genus mutare deberent, si vellent esse salvi. annotat. in Matth. 3.6.  them he saw was needful to enter them in to the new and approaching Kingdom of God? The work itself (of entrance) he might not be able absolutely and perfectly to perform, as needed and full out, but howsoever he might do what he could, let them to the door by his Water Baptism, leaving the rest to be supplied and perfected by him that could, even let them quite in; by giving to water the gifts of the Holy Ghost. So being the 
(2) Accepit autem hoc Johannes certae dispensationis gratia, non diu mansurum, sed quantum satis esset ad parandam viam Domino, cujus eum esse praecursorem agnoscebat. Augustin. de Baptismo cont. Donat. lib. 5. cap. 9 tom. 7. pa. 59  forerunner of Christ, Luc. 3.4. the Angel of his face 
(3) And Malach. 3.1. Matth. 11.10. Luc. 1.76. & chap. 7.27.  Mar. 1.2. and to prepare the way of the Lord, Matth. 3.3. (who meant to make more of this outward rite, even a sanctifying Sacrament, the Key of Heaven door complete on Earth, to let into the congregation of Zion) He might begin, by 
(4) See Luc. 7.30.  God's appointment and Christ's approbation, to sanctify that Rite anew and farther, whereof he had been long an entrusted Minister, by letting it have operation upon the holy seed, and so give it some small advance, a partial consecration toward what it should be after complete, by conferring what he could make it, upon the holy circumcision: To which purpose he administered it even most solemnly, and with famous care; though with this reserve and still mentioned reference farther, When HE cometh, of whom I so often speak, and of whose shoestrings I am not worthy to tie or untie, HE shall do more, But I have done what I could.  
4. This may be: but I find myself a little in the dark: Too far with confidence would not do well; and yet the holy text methinks heeded and not prejudged, sounds all along much this way. When behold light shineth in the darkness, and I am led by the hand to behold clear truth or fairest probability. 'Tis by him I dare trust, who assures from the Rabbins that no less Israel was baptised then Edom, both had their initiation by circumcision and Baptism both, yea all Nations by all three, and with omission of none they came over and were engaged to the Law. Tria adhibebantur initiamenta 
(1) Doctissimus, clarissimus, consultissimus, & citra controversiam in re literariâ versatissimus omnigenâ I.S. in lib. de Jure not. & gent. etc. 2. pa. 141.  saith he (no fewer) sine quibus nec ipsi Israelitae, foedus illud, juxta receptam ipsorum sententiam, primo inierant, Nimirum Circumcisione, Baptismo & oblatione. And a little after, Tribus initiamentis inierant Israelitae foedus, which were as before: and 
(2) Commentar. in Eutych. num 10. pa. 24.  elsewhere, (as to this)— quo (Baptismo) tum parentes ipsorum, ut volunt ipsi, tum proselyti Judaismo initiabantur, Besides what 
(3) At the giving of the Law in Sinai, Baptism initiatory thereinto was added; id est, ut universus populus adéoque sexus uterque tum Originariorum tum Proselytorum justitiae ante admissorum se sanctificaret atque aqua seu Baptismo mundaret. lib. 1. de Syned. pa. 22.  since and by 
(4) By three things did Israel enter into the Covenant: by Circumcision and Baptism and Sacrifice. Circumcision was in Egypt, Exod. 12.48, etc. And so in all ages, when an Ethnic is willing to enter into the Covenant, and gather himself under the wings of the Majesty of God, He must do likewise, as is written Numb. 15.15, 16. As ye are, so shall the stranger be before the Lord: One Law and one manner shall be for you and for the stranger that sojourneth with you. How are ye? By Circumcision, Baptism and bringing of Sacrifice, So likewise the stranger throughout all generations, etc. Maiemon. in Misn. tom. 2. alleged by Mr. Ainsworth in Genes. 17.12. St Cyprian insinuates, the reason of the form diversified from the usual, Act. 2.38. in Peter's directing his Countrymen to be baptised in the name of Christ only, to be, because (or as if) they had been before baptised in the name of the Father; Now therefore none was needed or fit to be added but only the Son. And soon after: Alia fuit Judaeorum sub Apostolis ratio, alia est gentilium conditio. Illi, quia jam legis & Moysi antiquissimum Baptisma fuerant adepti, in nomine quoque Jesu Christi erant baptizandi, secundum quod Apostolus Petrus ad eos loquitur, Paenitemini & baptizetur unusquisque vestrum in Nomine Domini Jesu Christi in remissionem peccatorum, &c Acts 2.38. Jesus Christi mentionem facit Petrus, non quasi Pater omitteretur, sed ut Patri quoque Filius adjungeretur. Epist. 73. add Juhaian. pa. 107. And yet I confess very few glimpses of such light could I ever find shining from the Christian Fathers. The doctrine was unknown to most of them, and they usually proceeded upon other grounds. Ad judaeos dictum purat Cyprianus (illud. Act. 2) eò quòd & ipsi Baptismum etiam haberent, etc. Vasquez. in 3. partem Thom. Disput. 143. cap 3. sect. 19  others. So that now the objection vanishes, all clears up; the Hebrew seed might be baptised as well as any other, for they were: Christ and the people; All about Jordan; the very Scribes and Pharisees not left out; and this by a work of John's ordinary Ministry. By Text, Tradition, Custom, or howsoever it was thought to be enjoined and accordingly observed, It was so.  
Ob. I may not but take notice of what is of late published for granted, which would imply a cross hereto, sc. That that whole nation was baptised once for all in Sinai, no 
(1) Ex parentum Baptismo ritè peracto posteri universi pro initiatis, quantum ad Baptismum solum, satis habebantur; nec Baptismus ut. Circumcissio erat in p●steris reperendus. Selden. de Syned. vet. Hebr. lib. 1. pa. 23.  repetition was of this rite to them or any other; Circumcision was indeed hereditary and to be renewed in Posterity, but Baptism was such a personal act, as passing on any man, the virtue thereof was continued to his whole line, nor needed ever after be repeated in Gentile or Israelite. But,  
Ans. 1. This is only said. 2. No authority produced for this variation, nor perhaps can be. Indeed the Law says, Every male child shallbe circumcised the eight day in your generations, Genes. 17. Not, you and your posterity wash your garments, in Exod. 19 But then withal the Gospel says but, Baptise all Nations, Matth. 28.19. and yet this carries for a succession: Why not that of Horeb? 3. There was equal necessity, (necessitate rei) for both, and equal authority, of Jus Divinum: Why should it be, Circumcise a man and his seed, and Baptise, but not again? 4. The several intentions of these rites are in granted view; One, 
(2) Ut Sacramentum initiationi● faderi Abrahae● Circumcisio erat, ita intelligunt Magistri Sacramentum initiationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receptioni legis sacrae in Sinai pariter fuisse Baptismum. Id pa. eadem.  to let into the Covenant with Abraham, The other, to the Law of Moses: Was not Israel still to be let into both? as sure to Moses' Covenant, as to Abraham's? and the seal as necessary? and to be repeated? 5. Take the best, Real Comment: Those Judaizing Christians (Ebonites and Cerinthians heretofore; Habassines, and Egyptians, etc. of late) who retain circumcision and Baptism both, with the rites; whence should they have the repetition of them, but from whom they had the rites? Sure, they yet baptise the baptised, as well as circumcise the circumcised. 6. Is any text or order to be produced for our varying from what was always used? We see what is done: the rite itself of washing is known to come from Jewry: the succession from what was Apostolical: No reason of change can be assigned: or time. Therefore what we do, as hath been done always, and no change can be assigned, (at the first chief, when change was to be made,) Very likely we take and continue as it had been before and always; else show the variation: or would the Catholic Church have been so presumptuous as to alter and continue what no reason appears, or authority for, or that ever it should have been altered! Wherefore, (Pace tanti viri dixerim) I oppose not, but propose, May it not have been thus? May not the posterity of the baptised have been ever as now (and as equal strength of reason always would they should) baptised, as well as the sons of the circumcised, circumcised? Was not an admission to Moses as fit and necessary and successively, as unto Abraham? and the seal of that admission? Might not Jewry pattern out, To baptise of the baptised, to Aebion and Cerinthus, Egypt, Ethiopia, etc. as well as To circumcise of the circumcised, which we see done? Or, if not, I am mistaken: (which is not much: nor unlikely: and I ask pardon:) But if, than might Israel be baptised; into their Law; Scribes, Pharisees▪ and all, even our Saviour not excepted; for usually of that Nation men were: And so, the objection above vanisheth, of the unlikelyhood of that Nations Baptism; and the difference may have been newly aright stated between John's Hebrew, and Christ's Christian Sacrament.  
Ob. If it be said, This may yet seem strange, that born, professed, natural Israelites should need, or be capable of, any new translation, as into the Law, etc.  
Answ. 1. As to the plea of Nature, remember they must be also circumcised, or else they were not within the Covenant.  
2. As to their possible translation, remember what before of Christians deferring the undoubted Ordinances of God, as Baptism: which might be here put off.  
3. Or John might here a little 
(1) Johannis vero Baptisma Judaico multò sublimius fuit, humilius vero nostro: velut pons quidam utriusqu● hujus Baptismatis, ab illo ad istud quasi manuducens Chrysost. Homil. 23. de Baptismo Chr. tom. 1. pa. 279.  vary. He might be an ordinary Minister of Proselyte-Baptisme, and called therefore, the BAPTIST, and as such baptise multitudes, all that came: But to his own Nation he might think good to alter; And change toward the Kingdom of God, that rite which ere long was thitherward to be wholly varied and changed.  
And this might both reasonably startle the high court of 
(2) Ex legatione hac Concilii Hierosolymitani ad Johannem, ut interrogarent eum, quisnam ipse esset? Pontificii sanctam scilicet suam haereticae pravitatis inquisitionem probare & commendare annituntur: How, wherein, and yet how incongruously either, see in. Conrade. Dieterick, tom. 1. pa. 51, etc. Homil. 4. Advent.  Inquisition at Jerusalem, and give the occasion why their doubt by their messenger) should come forth in that form we see it does, in that reply of theirs to his former answers, Jo. 1.25. Why baptizest thou then (say they) If thou be neither Messiah, nor Elias, nor a Prophet. They could not, 1, Question him for baptising, that is, in any sort, (the rather being of the Priest's line, the Son of Zacharias, Luc. 1.) Washings and for purification being with them and their Nation so usual as nothing more. (Remember of them what but now enough; and add what ordered for 
(3) Exod. 29.6.  Priests and 
(4) Levit. 8.6. Num. 8.7.  Levites; by divers places of the Epistle to the 
(5) So many understand, chap. 6.2. which seems yet to look another way. More to be relied on seems chap. 9.10.  Hebrews, continued to Evangelical times.) Nor could they, 2. Trouble him about Baptising Proselytes, for the same reason, and from what they saw every Priest do every day. 3. Some have thought, it was from 
(1) The Question formal) put by Dr Jackson; Whether the Priests and Levits or the Pharisees had their praenotions or belief in general, That the Messiah his first manifestation to the world should be solemnised by Baptism, from written traditions of the ancients only? or, whether it were grounded upon the express testimony of Scripture or the written word of God? His answer gives for the later way: and many texts pitched upon, as Esai 35.40, 41, etc. in Christ's answer to John's question. part. 2. memb. 2. branch. 2. Baptismum aliquem universalem circa tempora Messiae expectabant ex zachariae 13. locisque aliis. H. Grot. annotat. in Joan. 1.25. pa. 860.  Scripture, by 
(2) Hence the persons sent to entangle John Baptist, were Pharisees, best skilled in traditions: observed by Maldonate in Joan. 1.24. sect. 192. & vide ejusdem commentar. in Matth. 3.10. col 78.  tradition or otherwise (howsoever) received, that 
(3) Persuasum habebant Iudaei fore, ut Christus cum veniret, baptizaret. id. in Mat. 3.11. At least he or his Disciples. Dr. jackson, in his Treatise upon Christ's answer to john's Question. sect. 35. resumed, in sect. 41. pa. 82. Sunt & qui scribunt temporibus Messiae tantam fore turbam conversorum, ut per lavacrum, non per circumcisionem sint admittendi. Grot. annot. ad Matth. 3.6. pa. 41. Heed to this purpose as well the rise as consequence of that part of john's answer to his disciples interpellation, which is in john 3.28. Ye are witnesses, I said, I am not the Christ, but sent before him, when news was brought of one baptising, and many coming to him. And before, This is he of whom I said, He that cometh after me is preferred before me: And I knew him not, but that he should be made known unto Israel, THEREFORE am I come baptising with water, chap. 1.30, 31.  Baptism should precede, or in some way or other belong to the Kingdom of the Messiah, and therefore they desire to know, how he, having denied himself to be such (in the reply before) could then take upon him such a Ministration as did not belong unto him. But these heed not, 1. The names of Elias and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (any prophet, in the text) whose degree might have born out the business as well. 2. What but now of Baptisms, various, of sundry sorts, for sundry ends, open, visible, every day. It remaineth therefore that neither Baptism, nor of Proselytes, nor as belonging to the Messiah could any way trouble or give ground of reasonable doubt (which have been the things thought) But the new way (likely) Why Abraham's seed? Why thus? distorting the old ceremony to a new frame or end, or making to or toward something it had not (having no 
(4) Nulla, quisquis es, in te est authoritas, nihil magni aut admirabilis, Quid quaeso Baptizas'? Quid, cum nihil ipse sis, rem tantam moliris? Cyril. Alexand. in joan. 1. tom. 4. pa. 110.  authority or power extraordinary to bear out so bold or perilous 
(5) Neque enim res levis momenti erat, quicquam in ecclesia Dei novare: praesertim novum profiteri initiationis genus, quod perfectius esset lege Dei. Calvin. Harmon. Evang. pa: 90.  innovation!) These, say they, thou hast disclaimed already, tell us how then thou canst, justify thy new way, So, thus, in this manner Baptising, whereas thou art neither Messiah, Elias, nor (eminently) a Prophet. This seems to make the doubt reasonable, gives the bottom of the business fit to trouble an high Inquisition, and withal involves or permits answer to (or thitherward) the cross objection, that Christ's forerunner the Baptist was not a baptizer of Proselytes (to the Law) because he baptised his own Nation; yes he might be both, he might do both; And here (which might well trouble the Inquisitors for heretical pravity) be changing the one into the other, that formerly used into now-introductory to the Kingdom of God. 
(1) By the way: And this opinion and determination might light toward better answer to that rational objection made against john's Baptism in the Martyr justins' time, by some who wondered how he could minister and the people receive baptism under the Law, they being under the Law, for which they had no Law, and yet not be thereby transgressors of the Law. Si Baptismus johannis (say they) non secundum legem fuit, ut certè non fuit (they took this for granted, and to them the doubt thereby hardly soluble) quomodo ergo praeter legem non fuit? & quomodò ab his qui sub lege vivebant receptus fuit? (they might well say so, considering how that Nation was bound to their Law) Quomodò autem non violatores leges fuêre (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) qui legi subditi cum essent, praeter legem Baptismum susceperunt. Sin sub lege Baptismus gratiae obtinuit (for that I doubt not is the sense, though Langius translates otherwise) qui neque secundum legem, neque supra legem, neque praeter legem dictus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum quid extitisse reperietur? Quaestion. ad Orthod. 38. pa. 413. The answer there given is, 'Twas praevious to the Gospel, therefore above the Law, for it assoiled not legal transgressors, etc. Nor does this assoil the doubt; nor them very well from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides the Law, living under it. The fairer, clearer, fuller answer might be: All this was (taking in expressions and limitations before) according to the Law, and then what inconvenience could follow, or difficulties remain?   
Ob. If it be farther said (in objection to the main at first) Those Baptisms were equal, one reaching as far as another; for john's was for remission of sin, what needed or could Christ's or any other do after any more?  
Ans. St Augustine 
(2) De Baptismo contra Donat. lib. 5. cap. 10.  answered long since, Spe dimissa fuisse peccata Baptismo Johannis, Christi Baptismo reipsa dimitti: john's gave hope of forgiveness, Christ's reality; Or I send farther to that Father and others, with whom that doubt found long since both mention and satisfaction.  
Ob. Or if it be urged lastly, they were not in Scripture, show thence such things as these.  
Answ. I proposed them not as such. Not as found in Scripture, or borrowed of Scripture, but agreeing with Scripture, furthering, I hope the interpretation of Scripture, as well bottomed there too, as many currant opinions, even about Baptism, and in the Originals, But if offering any contradiction to Scripture, I am ready not only invertere stylum to raze out all presently, but to be the first shall cast off the remainder whither it deserves.  
There can only remain a seeming to cross our own, or possible thwarting Protestant determinations in these. Whereof yet can be neither doubt nor fear. For, 1. As to 
(1) In publicis Protestantium ecclesiarum confessionibus nihil adhuc mihi lectum hujusce furfuris, (that John's Baptism and Christ's were all one) in ecclesiae Anglicanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil extat, huc vel detorquendum: quum potius contra. Montacut: Origin. par. 2. sect. 60. pa. 390.  Protestant Churches, they have not, as far as I know, made any determination at all, I mean in their Articles, Orders, Acts, Convocations, or whatever is of public account▪ Particularly, I assure myself, not the Church of our Nation; And for private men, they may vary, Why not? with like liberty, in things not publicly determined, on all sides? Though I seek no such refuge, I need not, for, 2. I aver nothing. I bind not on other men's shoulders the weight of one line, or burden their faith with one assertion. All I do, is, in humility, and as a lover and seeker of truth, to propose with 
(2)— Quae cum exponit (Origines) frequenter addere solet & profiteri, se non haec quasi diffinitiva pronunciare sententia, nec statuto dogmate terminare, sed inquirere pro viribus & sensum discutere scripturarum, nec tamen profiteri quod integrè perfectèque comprehenderit: suspicari magis se de quamplurimis dicens, nec tamen certum esse quia in omnibus quod perfectum est & integrum assecutus sit. Apolog. Eusebii Caesar: pro origine, inter opera Hieron. tom. 9 pa. 114.  modesty, the fruit of mine own conceptions to view and judgement, and which mine own thoughts have suggested and whisphered at least for probable truth: (dissero non assero, as he said) If to any they seem otherwise, the looker on has his leave and choice, whether to take or leave; but no reason to blame me who meant but to lend him my hand to lead (nor force) him to that I apprehended the righter way. 
(3) Potest mihi aliud videri, alteri aliud: sed neque ego quod dixero praescribo alteri ad meliorem intellectum, nec ille mihi, an utrumque accipiendum sit, si utrumque cum fide concordat. Augustin: Enarrat. in Psalm. 36. conc. 1. tom. 8. pa. 112. Thus, All may prophesy one and one, that all may learn and all receive comfort: for the spirits of the prophets (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their gifts, revelations, Inspirations, Insufflations) are subject to the Prophets. 1. Corinth. 14.31, 32.  Another may with the same leave and love embrace that fancy or opinion which is the 
(1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemen. Alexand. Strom. 1.  child of his own teeming brain, and so by the collision of differing or opposed judgements that truth chance to be struck out to light, which otherwise might have lain hid in perpetual darkness. Times of reformation have been reasonably looked upon as affording liberty of disquisition; in order to the work in hand etc.  
I confess I had been once like to give entertainment to another opinion of John's Baptism, not touched at before, as far I know, by any, much favoured by the glances of the text throughout, and meetly well agreeing with the beliefs, usages and customs both of Jewry▪ and abroad (which was the reason why I liked it:) Although it be not true, it may have of truth in it, and therefore I shall not think much to set it down; Let the probability of things all along be my excuse; it is this.  
That John's Baptism might be nothing else but a very solemn and 
(2) This manner of Baptising (sc. as in making Proselytes) they used likewise in reconciling and receiving penitents, which had given scandal by any notorious offences, in token of repentance & newness of life, having first before this washing testified their humiliation by fasting and prayer. Purchas. Pilgrim. lib. 2. cap. 2. of the Hebrew Law. Among the Pagans, impuritatis labes qualiscunque dilui ac satis purgari plerunque credebatur ex corporis in aqua viva ablutione. Selden. de Synedr. lib. 1. cap. 10. pa. 399. (Heed well that epithet, aqua VIVA; as in the Hebrews Law it was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Levit. 14. ver. 5.50, 51, 52. as it were Quick, and of Life to work out and thereby purify, as Levit. 15.13. Cantic. 4.15. zachar. 14.8. joan. 4.10. & cap·s 7.38. ALL LIVING Waters,) and in the Poet— Donec me flumine vivo Abluero, Atque id. de Tertullianis, Arnobius, Lactantius, ejusmodi alii Paganis hoc exprobrant, quasi ex ablutione ejusmodi se antè flagitiis in qui natissimos satis mundatos existimarent. pa. 400. In sum, Receptissima erat in sacrorum disciplina persuasio illa de impuritatis omnimodo purgatione per Ablutiones & sui & vestium, quibus anteacti sceleris redargutio, increpatio & liberatio adeòque Poenitentia ejusque effectus etiam significabatur, uti ex Artemidori itidem & Achmete edisci potest. ibid. Vid. etiam Th. Aquin. par. 3. quest. 38. artic. 1. Respondeo.  penitential washing, such as the 
(3) Their brazen Laver made and consecrated under (their moving Temple) the Tabernacle, Exod. 30. their many other under (their fixed tabernacle) the Temple, 2. Chron. 4. especially their MOLTEN SEA (so big) carefully provided and stately framed by Solomon. 1 King. 7. 2 Chron. 4. what speak these but the frequency of this rite, (to them both national and religious) and such as did call for and had a good part of their traditionary or additional Law, in rules hereabout? For whereas there were of the Talmud six parts, of those six one is spent chief in Purification: and the sixth book of that sixth part entitled (containing 10. chapters) Tractatus collectionum aquarum, in quibus agitur de fonte atque aquis, in quibus baptizabantur homines utriusque sexus, ut ab immunditiis spiritualibus purificarentur, says Pet. Galatin. de arcanis Catholicae veritatis, lib. 1. cap. 5. Israel judaeus quotidiè lavatur, quia quotidiè inquinatur, so Tertullian, de Baptismo. cap. 15. Quisquis enim immunditiem contraxerat undis abluebatur, vestesque etiam ips●s lavabat, atque ita demùm aditus ei ad castra patebat, so he who might know better than another, joannes Damascenus, lib. 4. de fide orthod. cap. 10. Nothing was among them more usual. That Combustion in john 3.25. was about their religion, for Saepè & in omni vita Iudaei baptizabant, qui & baptizando leviora crimina (nor reaching the public or the life of a man) tolli putabant. ut & varios baptismos sive ablutiones haberent. Dan. Heins. Aristarch. sac. ad joan. 4.25. Sicut & apud Hebraeos aquae lotio ad emundationem pollutionis saepe usurpata est, ut Levit. 16. & cap. 25. Exod. 30. Deuter. 23. 4 Reg. 5. cum similibus. Greg. Tholosan. syntagm. lib. 31. 8. 6. In fact, The seventy Translators of the Bible washed and so purified themselves every morning, and to fit them for their work, before they went to their studies: Joseph. Antiqu. 12. cap. 2. The Essaeans washed every day, and in cold water, id. de bell. Jud. lib. 2. cap. 7. Those Mongrels, the Samaritans, often: as, when they returned home from Merchandise trade, traffic, etc. Mountag. Acts & Monum. chap. 7. sect. 145. Remember, and all these had a different aim from, to Initiate.  Jews (after much fasting and prayer) used for purification from their 
(1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen. de fide, 4. 10. Alii etiam fuêre in Hebraeorum ritibus baptismi (besides for admission into the Synagogue) qui non solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu sordium purgationes, sed & ut peccatorum ablutiones habebantur; de quibus Isai. 1.16. Eulog. contra Novatianos', lib. 2.— & Rab. Elias de Wides in Reschith Chochma, seu Initio sapientiae, c. 4. & 5.— De poenitentia verba faciens ille,— oportet (inquit) paenitentem purgare se lavacro, & postmodum sanctificare se jejuniis, etc. Et Petrus Blessensis contra perfidiam judaeorum, cap. 26. Crediderunt judaei & adhuc credunt, per aquam frigidam peccata dimitti. unde & ipsi solent multis baptismatibus exerceri. Ejusmodi etiam ablutionem Herbanus judaeus in disputatione cum Gregentio Archiepiscopo Tephrensi memorat, ubi peccatorem poenitentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ablutum (in version Nic. Gulonii pro eo (absolutum) malè legitur) ut anima expiatum & ad bonam mentem reversum, in templum, ex jure Hebraico, admittendum ad sacra antiquitùs fuisse ait. Selden. de succession. in bon. defunct. cap. 26. But such Baptism was only in vitae atque morum, not in Natalium Novationem seu regenerationem, as he there notes. In aquas se submergunt, & in iisdem peccata tam plenè à se abluunt ut purissimi fiant. Buxtorf. Synag. Jud. cap. 20.  sins, Washing of the body shadowing and signifying, if not furthering and operating the inward purity and cleanness of mind and soul, (as many have been apt to think, and those very, very many) or a kind of atonement with Heaven (for which there was time and rite, and very 
(1) 
For being drawn so easily to be baptised (so many, from jerusalem, judea, and all about Jordan) it may be said, That washings that they might be cleansed from the sins they had committed, were in use amongst them by the Law: And therefore this being a thing they were of old grounded in, it is no marvel that they now off●r themselves. etc. Mayer. tom. 1. pa. 69. Of washings by the Law we have, Levit. 13.54, 58. chap. 15.10, 11, 16, 18. chap. 17.15, 16. Num. 10.19, 20. chap. 31.19, 20. Deuter. 23.11. Washing of garments, in Levit. 11.25. & chap. 14.47. was interpreted of themselves, before. And from both and their multitude, It is the use of the Scripture (says Dr Raynolds) to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law, as repentance is called washing, Es. 1. Serm. on Hos. 4.2. Other such allusions are in jerem. 4.14. Psalm. 51.2, 7. Revel. 1.5.  
Four sorts of unlcean persons, to be cleansed must be baptised and also bring sacrifice. 1. The Leper. 2. the Woman puerpura, that had lain in 3. the Man. 4. the Woman, that had an issue (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Septuagint gives, Levit. 15.) and this according to the Law. Ainsworth, on Levit. 12.6. pa. 63. josephus confirms, that the cleansing of that infirmity requires both sacrifice and bathing in cold water, lib. 3. cap. 10. and till this were done women (post copulam) were held unclean, as having a part of their souls defiled by that act, lib. 2. contra. Apion. Which was after taken into the Christian Law. For Gregory of Rome in answer of some doubts to Augustin (first) Archbishop of Cant. gives this order: Vir autem cum propria conjuge dormiens, nisi lotus aqua Ecclesiam intrare non debet, sed neque lotus, statim. fetching it from the purifying Law of old Israel, Levit. 15. and adding: that, though other Nations might teach otherwise, Romanorum tamen semper ab antiquioribus usus fuit, post admixtionem propriae conjugis, & Lavacri purificationem quaerere, & ab ecclesiae ingressu Paululùm reverenter abstinere; with (a little after) the same lavatory preparation directed for receiving the pledge of Christians holy Communication one with another, in Bedes Histor. Ecclesiast. 1. cap. 27. Taken into the Decree so late as by Gratian, in Caus. 33. Quaest. 4. ca 7. which shows it had some influence then where the Bible went. Neque ab uxore ad sacra licitum esse illotis adire sanxerunt (Aegyptii) remembers Clemens of Alexand. in Stromat. 1. pa. 306. and in the Alcoran, as if Religions did conspire in this case to make somewhat conscientious as of natural piety: Non ebrii, sed sobrii oratum ibant (Mahometani:) & post coitum, & egestionem, non priùs orabant, quàm aquâ aut pulvere mundae terrae abluti essent. Azoará. 9 Alleged by the Centurists of Maydenburg, in Centur. 7. cap. 15. de religionibus externis. col. 354.   Ablution appointed by the Law) or reconciliation with God and his Church: In a word, the rite of a very set and solemn Penance (if we may borrow a word from beyond sea). And for all this are more than flattering glances of the text if the words and coherence be heeded and judged of without prejudice. As, John the person, ministering, his 
(2) Matth. 3.1, 4. chap. 11.8, 18. Mar. 1.3, 4, 6. Luc. 7.33.  austerity of life like a 
(3) Hoc illius etiam Rabitus ipse ostendir, qui utique compunctioni & paenitentiae congruebat. Chrysost. Homil. 10. in Matth. 10.  penitentiary; the 
(1) Matth. 3.5, 6 Mar. 1.5 Luc. 3.7, 10, 12. & cap. 7.29  people's coming to him, as about such a business; their 
(2) Matth. 3.6. Mar. 1.5.  confession of sins; for 
(3) Mar. 1.4. Luc. 3 3.  remission of sins; and to 
(4) Mat. 3.7. Luc. 3.7.  avoid future wrath; the 
(5) Matth. 3.7.  Pharisees coming with the rest, a 
(6) Ib. & cap. 12.3. & cap. 23.33.  venomous and viperous generation that had most need (though not all of them; Some let the simple people go before them in accepting this 
(7) Luc. 7.29, 30.  council of God for their justification) And the righteous son of God should have been 
(8) Matth. 3.14. john forbade him, saying, I have need to be baptised of thee, and comest thou to me.  repelled, as in whose spotless perfection, a 
(9) Lavare eum in quo non erat peccatum existimabat (johannes) superfluum. Cyprian. de Cardinal. Christioperibus. pa. 267. Venit ad Iohannis Baptisma (Christus) sed Iohannis Baptisma habebat paenitentiam delictorum. Et ideo prohibet eum Iohannes ducens, Ego à te debeo baptizari & tu Venis ad me! Cur venis ad me qui peccatum non habes? ille enim baptizandus est à me qui peccatum habet. Qui autem peccatum non fecit, lavacrum poenitentiae cur requirat? Ambros. in Luc. 3. Ego utique à te debeo baptizari, qui mihi est ex paterna praevaricatione corruptio, & tibi in Majestate paterna communio:— Ego terrenum animal tu agnus Dei. Ego peccati lege mortalis, tu autem adversus peccata veniens nescis subjacere peccato. Maxim. Taurinens. Homil. 6. in Epiphan. De Baptismo Christi. Baptizari vis Domine jesu! Utquid enim, aut quid opus est tibi Baptismate? Nunquid sano opus est medicina? aut mundatione mundo? Unde tibi peccatum ubi Baptisma sit necessarium?— Quam maculam habere potest agnus sine macula? Bernard. Serm. 1. de Epiphan. johannes intuens eum, & spiritu per divinam revelationem cognoscens eum esse verum Deum & hominem nullum peccatum habentem, & ob hoc lavacro non indigentem, timuit & expavit, Et— ex reverentia eum prohibens, Ego (dixit) Domine (terrenus) à te (Coelesti, qui non eges) baptizari debeo: & tu, etc. Ludolph. de Saxonia, part. 1. cap. 21. sect. 7, 8. Vid. etiam Cyrill. Hierosolymit. Cateches. 3. pa. 20.  business of that nature could take no place. But above all, the constant and repeated word of Baptism of Repentance, Baptism for Repentance, He preached saying, Repent, and (what more fitly consequent and attendant to all these, than what he also used and pressed? saying) Live not now as ye list any longer, but bring forth fruits worthy Repentance and AMENDMENT of life. With which the poor people were so taken and terrified, as it were thunderstriken with fear and amazement, that neither pleasure nor fear of their past sins can offer any rub, but in they come, thick and threefold; paleness is in their cheeks, and the word of terror on their lips (even of those that were compuncti corae suo, Acts 2.38. Wounded at the heart,) Men and Brethren! Alas! Men and Brethren! Now: what shall we do? A confused multitude comes in and cries out first, What shall we do? The cheating 
(3) Publicani (ut est genus hominum avarum, rapax & crudele) saepe iniquis vexationibus plebem vexabant: vitia, quibus ut plurimum laborabat ordo ille, taxat Baptista, prohibens, ne in exigendis tributis modum excedant, id. pa. 89.  Publicans (toll-gatherers, tribute-mongers, purveyors, excisemen, Customers, etc.) and what shall we do? (They had not wont to make such conscience of their ways, or doubt of gain; 
(1) Luc. 3.10, 11, etc.  Lucri bonus odor quâlibet ex re, as he said; but now they will be bounded by rule, and that rule the strictest, of Religion: 
(2) Hanc solicitudinem gignit verus recipiscendi affectus, ut cupidè inquirat peccator, quidnam velit Deus ac praecipiat? Responsio autem Johannis breviter definit fructus poenitentia dignos. Calvin. Harmon. Evangel. pa. 88  What! Now: Any thing!) The ravenous, rapacious, greedy, plundering Soldiers with iron sides and harder hearts, whose swords had wont to be their rule, and their power their Law, have now a case of conscience to propose to a Prophet; Vivitur ex rapto is laid aside, & Rara fides pietasque viris qui bella sequuntur, become to them as bad as heresy; their spirits are mollified and hearts softened, their consciences ductile, to follow or take any impression. And What, say they, shall we do? To which they receive such answers severally, as may teach others (to whose guilty souls the 
(4) Johannes quid facto opus esset à turbis interrogatus, periti medici more, singulis opportuna praesidia salutariaque pharmaca praefinit. Et quidem turbis, ut mutua benevolentia se invicem complectantur, injungit: Publicanis vero ad telonium sedentibus, ad immoderatam avaritiam insaciabilemque illam habendi sitim, viam obstruit: militibus autem, ne quem temerè concutiant, non absque singulari providentia Praecepit. Deus namque nullum omnino, modo justè ritéque vitam instituat, rejicit. Tit. Bostrensis ad Luc. 3. in Biblioth. Pat. Gr. pa. 781.  salve of like wholesome and saving counsel might come fitly applicable) the proof of repentance to this very day. To the closehanded parsimonious people; Be not so saving and distrustfully, fearfully covetous, but 
(5) Tobit: 4.7.  Give alms of that is yours, and never turn the face from any in want, and then the face of the Lord shall not be turned from you. To the Officers of the Customs, receivers, deceivers; Leave off those hooks from between your fingers, Wash off that birdlime wrongs all you touch with your hands, 'Tis an injurious Chemistry that meddles not with any thing of another's, but it extracts and purloins somewhat for itself, Do not plunder instead of take, and make public power a stalking horse to creep to private unjust gain, but take that belongs to you and be therewith contented. To the rude and Masterless Soldiers, Remember that ye also have a Master in heaven, Do not tyrannize instead of Rule, and spoil instead of Protect; grating, exacting, worrying, fliecing, that the poor afflicted people may look upon you as so many wolves sent to guard the sheep, 
* As a roaring Lion and a ranging Bear, so is a wicked Ruler over the poor people. Proverb. 28.15  or bears and lions to oversee the quiet fold; your profession is honourable, do not disgrace it by unsuitable actions, staining the beauty of your Nobility by unlawful deeds, and casting dirt upon the face of your own glory: Trouble or misinform against none, but get your pay and be contented. These were the parts, works, fruits, effects of John's Baptism, and do they not all look much like or toward a business of Repentance?  
The rather yet for 4. things more. Because, 1. Most practical Divines have looked upon John, as a severe Prophet, a legal teacher, a Minister of the Law, a terrifyer of consciences, the needle going before the thread 
(1) Mat. 3.10. Luc. 3.9.  one that carried the axe, etc. 2. For what Joseph the son of Mathias hath left of his whole dispensation; himself an Historian, a Jew and 
(2) This he owns of himself, in his Preface to his History, Of the Wars of the Jews.  a Priest; it so fell out, of the same tribe and line; and not only so but of some nearer alliance, as being of the highest 
(3) Compare, for proof hereof, what is in Luc. 1. ver. 5, 8. with what this Author hath left us of himself, in the beginning of the Relation of his own life.  course of 24 with Zacharias the Baptists Father, living in (or near) 
(4) For John came out of the Wilderness but in the 15. year of Tiberius: Luc. 3.1. and Joseph was born in the first of Caius Caesar. as himself writeth there.  the time of his tragedy, (not above ten years' difference) and one that had tried the same 
(1) After I had heard that a certain man called Banus lived in the desert, clothing himself with that which the trees brought forth, and feeding on no other kind of meat but that which they willingly yielded him (compare herewith John's Locust and wild honey) washing himself oftentimes by day & night in cold water to keep himself chaste: I began to imitate his course of life, and after I had lived with him the space of 3 years, and satisfied my desires, at last I returned into the City. ib.  severe course of institution by Eremitical life which John did in the Wilderness, even to a Baptism of himself in a penitential way, who gives this account. Divers were of opinion (saith 
(2) Antiqu. Heb: lib. 18. cap. 7.  he) that Herod's Army miscarried for the execution of John, sir named Baptist: For he had done this man to death, who was replenished with all virtue, and who exhorted the Jews to addict themselves thereto, and to execute justice towards men, and piety towards God. Exhorting them to be baptised, and telling them that that Baptism should at that time be well pleasing to God, if they should renounce not only their sins, but if to the purity of their bodies they should annex the cleanness of their souls, re-purified by Justice. 3. I have somewhere read a Question, to which I never saw, or could frame to myself an answer clearly satisfactory in the affirmative, Whether it can be proved by holy Scripture that John ever baptised in or into the name of Father, Son and Holy Ghost? Which I piece out a little farther, Or into Moses? or Christ? or for initiation any way? No question of his Baptism; the text is clear for that: but whether to this end? keeping to Scripture: or where may it be found? It hath been otherwise generally Received: But this was Delivered: and all know how low the credit of bare Tradition is now grown in most Parts of Christendom. Divers opinions may have been no better than pious presumptions; Religious mistakes, which having had the hap to meet with able defenders, (Divinity Readers or Writers) at first, have by degrees prospered into Axioms, and almost Articles of Doctrine; having yet little of credibility, very little of Truth, Nothing of solid Scripture at bottom, but a strong faith, helped by inclination to tread in the steps of the Wise and Learned, hath carried them currant along and made them (like Jerusalem) Ezek. 16. prosper into a Kingdom: May it not have been so here? 4. Take in the large reign of that opinion, that water (quick and living water, as before) had power in itself in Nature to purify the conscience from dead works: I do not say, it was so, or St John thought so, but thought it was so, all abroad, both within and without the pale of Jewry, which might bring multitudes to jordan, though upon erroneous account, and john took occasion thereby to exhort them to serious and real repentance; nor was he himself altogether free from error, as appears by repelling One it was just should come, Matth. 3.15. and as to our Saviour he might conform to custom, in what he absolutely needed not, as john told him; or take the best of what had some mixture of error or superstition. Sure this Gracious enlivening quality, was all over the East believed to be in water to sanctify and make clean the spotted soul.  
The 
(1) Quam rationem (baptizandi) observabant & Esseni, à Pythagoraeis, ipsorum Patriarchis mutuatam: sic enim illi statuebant, Puritatem consequendam per purgationes, lavacra, & irrigationes. Montacut. Apparat. 7 sect. 77. pa. 278.  Pythagoreans thought purity to be attainable hereby, and so did the Pharisees among the jews, in 
(2) Ad Luc. 12. pa. 140. And hereto belongs what is in Mar▪ 7.2, 3, 4, 5. what was unwashen, was there common; as 'twere, opposed to sanctified & clean. Lavandi istam consuetudinem, à Lustrationibus Paganorum mutuari credi possunt Pharisaei, Aegiptiis praecipuae, & Persis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequenter apud illos usurpabantur: unde se expiandos & mundandos credebant. Appar. Eod. sect. 26. pa. 253.  Titus Bostrensis. The Egyptians and Persians had their frequent Bathe whence they thought themselves to be freed from guilt and cleansed: So did the Samaritans; who were, (that it might seem no less than very usual) like the Ebionites in 
(3) Et aquis se identidem tam hyeme quam aestate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum sanctitatis sibi conciliandae gratia. in Anacephal. tom. 2. pa. 140. Of whom see before, adversus haeres. 30. sect. 21, & 32. in tom. 1. pa. 145. & 158.  Epiphanius, who reverenced some Deity in the waters, Washing themselves as well winter as summer, to sanctify themselves thereby. The like thought may have born sway with 
(4) Habes homo in primis aetatem venerari aquarum, quòd antiqua substantia; dehinc dignationem, quòd divini spiritus sedes, gratior scilicet caeteris tunc elementis, alluding to the spirit of God upon the face of the waters. Genes. 1.2. lib. de Baptismo. cap. 3. Sanctum autem utique super sanctum ferebatur, aut ab eo quod superferebatur, id quod ferebat sanctitatem mutuabatur. cap. 4.  Tertullian, when he commended the liquid Element as in nature, and from the beginning, the habitation of some divine spirit, & dignum Deo vectaculum, a fit convoy for a Deity: and with 
(5) Siquidem jam inde ab orbis initio spiritus Dei super aquas ferebatur: ac lustrandi facultate jam olim praeditam aquam esse Scriptura testis est. Quip tempore Noë Deus mundi peccatum per aquam Eluit. Orthod. fid. lib. 4. cap. 10.  Io. Damascene (another of ours) that from the beginning the spirit of God moved upon the face of the waters, whence it had a cleansing power seen in washing away the sins of the old world. 
(1) Add, and with those superstitious Christians, who (sticking too much upon the letter of 1 Tim. 2.8. I will that Men pray every where, lifting up PURE hands, and Jam 4.8. Cleanse your hands ye sinners, as well as purify your hearts ye double minded) made it conscientious to wash their hands always before their heavenly address, that so they might be morally clean and fit to lift to heaven, as chrysostom tells us, in Homil. 72 in Joan. tom. 2 in Novum testam. pa: 466. Tertullian, in lib. de Oratione, cap. 11. & Cornel. à Lapide, in 1 Tim. 2.8. The Mahomedans were wont to say, Orationis clavis est Mundities, Cleanlyness was the Key of the work of Devotion: &, Non accepit Deus preces absque mundatione, sen lotione, God accepts not the prayers of the unclean, as, from Algazal, is remembered by Mr. Pocock, in his late notes on the Arabian History, pa. 302. For the Gentiles washing their hands before sacrifice, and from them the Christians, may be seen Polydore Virgil, de rerum inventor. lib. 3. cap. 5. & lib. 5. cap. 11.  Cicero giving the reason why the old Law (continued to 
(2) As appears by Institut. lib. 4. tit. 18. de publicis judiciis. sect. 6. Digest. de lege Pomp. de Parricid. L. paena parricidii. & Cod. 9 tit. 16. de his qui parents.  justinian's time) was, that he that had killed his father should be sewed up in a sack, with a dog, an ape and a viper, etc. and so cast into a river or the sea, alleges; The sack was to preserve the cleansing waters, Ne, cùm delati essent in mare (parricidae) ipsum polluerent, quo caetera quae violata sunt, expiari putantur, as 
(3) Lect. antiqu. lib. 11. cap. 21, 22. This particular is remembered in Paulus Merula, in dissertat. de maribus cap 1. Who from other discourse had inferred a little before, Non igitur obscurum, quam ob causam marinas (Aquis omnibus tribuunt purgandi vim alii scriptores) undas usurparit Antiquitas in Purgationibus, ut videre est apud Catul●um de aversis incestisque Gellii Veneribus, Senecam in Hippolyto, Apuleium, etc. Et hinc cùm apud alios tùm Julium Obsequentem de Prodigiis leguntur Hermaphroditi Aruspicum praecepto in Mare deportari quondam soliti; quòd nullis nisi aequoris undis ejusmodi portentum lavari & expiari posse arbitrarentur.  Coelius Rhodiginus: which he farther clears by that the Scholiast on Aristophanes expounds some verses of that author, about ones coming to the sea and washing there, by Mos erat antiquis illic expiare pollutos, the antiens were wont so to purify the unclean: as Plato in his journey to Egypt, taking with him Euripides who fell sick by the way, He was cured by the Priests washing; whence Plato was wont to say, The sea washeth off all Inconveniences. in Diogenes Laert. lib. 3. in vita Platonis. The 
(4) So the late Bishop Montague in his Acts and Monum. chap. 2. sect. 59  Druids had their expiations, lustrations, sanctifications, often washings and cleansings, without which nothing was well, orderly or truly done or performed in their services: As Sibylla Cumana 
(5) sect. 60.  rinsed herself in pure running water before she addressed herself to her prophecies. The ancient 
(6) Greg. Syntag. juris universi. lib. 36. ca 31. de expiatione homicidii.  use (saith Sophocles) was, those that had stained their hands by murder, to wash them clean in water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for what less, then to take off the stain of guilt? the 
(1) Existimabant antiqui eandem esse animi quam eriam corporis purgationem, ut cum quis in flumine manus aut corpus abluisset post caedem, ille pu●us statim efficeretur: quare ita scribit Anticlides libro 74. redituum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It was and is the use after manslaughter or any other to wash the hands in running water to fetch off the stain. Natalis Comitis Mythol●g. lib. 1. cap. 10. pa. 27.  cleansing of body and mind, of hand and soul they thought went together. And 
(2) In vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Suidas expounding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says, so were believed to have expiation those were guilty of bloodshed: acknowledged by 
(3) Item penes veteres quisquis se homicîdio infecerat, purgatrice aquâ se expiabat. lib de Baptismo. cap. 5. as likewise for expiation of perjury. ibid., Quae verba satis indicant quantam vim ad animos ab omni scelere expiandos in aquis positam esse gentiles existimarint. Joseph. Vicecom. de antiqu. ritibus Bapt. lib. 1. cap. 17.  Tertullian, and so understood by Joseph. Vicecomes. But especially and above all the rest were the Hemerobaptists. We may expect somewhat more than ordinary of them, when Daily washing had soaked into their name; as such there were and so they used. They 
(4) Dicebant, neminem aeternae vitae compotem esse posse, nisi quotidiè lavarer. Respons. ad Epist. Acacii. tom, 1. & Anacephal. tom. 2. pa. 134.  thought else no one could attain eternal life, saith Epiphanius; and Baronius, 
(5) Rati nimirum hominem non posse vivere nisi quis singulis diebus in aqua mergeretur, atque ita ablueretur, & proinde sanctificaretur. in Apparat. 14.  No living without washing and rinsing, and thereby cleansing, yea sanctification. This they did every day, both morning and evening, winter as well as summer, says 
(6) Tam vere autumnoque quam aestate atque hyeme quotidiè lavant, unde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellationem adepti sunt. Ita enim statuebant, vivere aliter hominem non posse, quam si quotidiè se aquis elueret, atque ab omni crimine purgaret. adversus haeres. 17. tom. 1. pa 37.  Epiphanius again, upbraiding, that their practice did confute their hope, and their doing their believing: for sigh they washed and did it daily, the repetition bespoke the insufficiency, and the renewing it the day after declared really the imperfection of what was done the day before. Nor may we withdraw all respect from the giddy-witted Poets? Some truth they let fall by the way in pursuit of their vainest fictions, their materials were commonly sound where their plot was but a figment, a golden web, when the piece but a toy or a fancy; for what brainsick Rhapsodist would ever have supposed speeches that could not have been spoken (truly?) or things that could not have been done? or words empty of all sense? or that to be, which neither was not could, nor was ever heard of? Virgil 
(1) Aeneid. 2. And Dido ordering a preparation for sacrifice: Dic corpus properet fluviali spargere lympha in Aeneid. 4. And after: Occupat Aeneas aditum corpusque recenti spargit aqua in Aeneid. 6. And again,— aliis sub gurgite vasto Infestum eluitur scelus, aut exuritur igni.  thus brings in his Aeneas bespeaking his aged parent: 
Tu, genitor, cape sacra manu patriosque penates:  
Me bello è tanto digressum & coede recenti  
Attrectare nefas, donec me flumine vivo  
Abluero.  His bloody hands might not meddle with what was religious, till clean and cleansed by living water. (for I purposely retain that epithet.) Would another fall out with less than a shadow? 
O nimiùm faciles, qui tristia crimina caedis  
Tolli fluminea posse putatis aqua!  said 
(2) Omne nefas, omnemque mali purgamine causam, Credebant nostri tollere posse senes. Graecia principium moris fuit illa nocentes, Impia lustratos tollere facta putat. Actoridem Peleus, ipsum quoque Pelea Phoci, Caede per Hemonias solvit Acastus aquas. Whereto the Poet upbraids as here, O nimium faciles, etc. in 4. Fastorum.  Ovid: sure some were then persuaded that it was so; that the deepest dye of worst offence might be washed off in the neighbouring brook. And 
(3) In Hercul. furent.  Seneca gravely: 
Quis Tanais, aut quis Nilus, aut quis Persica  
Violentus unda Tigris, aut Rhenus ferox,  
Tagusve Ibera turbidus gaza fluens  
Abluere dextram poterit!  Can Tanais, Nile, Rhysni, Tigris or the golden sanded Taio make clean a guilty hand; they cannot. To omit 
(4) 
Quid facit is, patruum qui non sinit esse maritum?  
Ecquid scis quantum suscipiat sceleris?  
Suscipit, o Gelli, quantum non ultima Tethis,  
Nec genitor nympharum abluit Oceanus.  
And Persius,  
Haec sanctè ut poscas Tiberino in gurgite mergis  
Manè caput bis terque, & noctem flumine▪ purgas. in Satyr. 2.   Catullus. The more Eastern Ganges was left out in Seneca's enumeration, but his virtue is supplied by the belief and present recourse of ours, or the last age. For thither do people resort, if we may credit 
(1) I. Huighen van Linschoten. Book 1. chap. 16.  him that brought it us from the banks side, in multitudes, with assured hope that as many as wash and bathe themselves in that River, be they never so great sinners, have all their sins forgiven them, and that they are thenceforth pure and clean from a●l sin, as if they were new come into the world as shallbe said anon. And indeed it is believed all over the East, saith 
(2) Accepimus enim duobus illis elementis aqua & igni, creditum apud omnes ferè gentes expiari posse delicta & purificari: as from Virgil., before. Ingredientes & egredientes domo, ubi mortuus erat, aqua se aspergebant Graeci, ut se purgarent, etc. P. Gregor. Tholosan. Syntag. Juris. lib 31. cap. 8. sect. 7. Sed & apud Ethnichos expiationes & veluti purgationes per aquam fiebant, etc. Id. lib. 2. cap. 4. sect 7.  another, Whence the Grecians kept always a pot of water at the door, where a dead man lay unburied, to sprinkle and cleanse, as well at going in as coming out, the like they had at their temple door, for the same use, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called it) and by their Alcoran it is no less appointed to be used by the mahumetans. Lastly, (as if there were still a natural persuasion inhaerent in the mind of Man, of some such natural force and power inhaerent in Water, to hold forth means of purification reaching to the soul) it is observable, that not only the Heathen washed at their Temple-doore as 
(3) Ad Annum 57 num. 108.  Baronius hath from Herodotus, Cicero, Persius, etc. (and from the relics of that opinion finding consent in the mind of man may have grown up the sprinkling with Holy Water among the Papists as they enter the Church:) but also their Temples obtained both place and name from vicinity of Healing springs. Notandum quod Pagani sive Gentiles circa fontes templa sua facere solebant, vel saltem ibi aquam habebant, per cujus aspersionem purificari credebant, & inde Delubra vocantur, quasi Purificantia, says 
(4) Rational. Divinor. lib. 6. cap. 83. sect. 1.  Durand: (Which when I read it comes into my mind, to compare, the situation of our English Churches, most of them upon 
(5) Some congruity with what is ours in both these, the instances of holy scripture seem to hold out to us for safe imitation. 1. The Hillock: for (not to enlarge on the known things of Jerusalem's Temple and its high situation, Her foundations are upon the holy hills: the Lord loveth the gates of Zion more than all the dwellings of Jacob, as Psal. 85.1. or the averred place of old Shiloh upon a Mount in Ephraim) in an Oratory of Mount Olivet our Saviour spent his whole night, the next before the mission of his Apostles (a fit preparation, (and the place most fit) for so holy a work) Luc. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And a like preparation upon a place of like ascent again, the night before his treacherous delivery, chap. 22.39. for there is a departure from an Oratory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to remove to his drowsy disciples, at ver. 45. 2 The Brook: for to another Oratory, near the gate of Philippi the Metropolis of Macedonia, which was by a Brook side, went St. Paul to preach to the devout women, Act. 16.13. Where, it so fell out, there was a seasonable and present use of the waters for initiating divers converted by him at that meeting, ver. 15. And, that Gethseman, the particular place of M. Olivet, where (before) our Saviour prayed, and risen from his Oratory, is, in St John's consent of Story, about the Brook of Cedron. Our text goes thus far, When Jesus had spoken these words, he went forth with his Disciples over the brook Cedron, where was a garden into which he entered, etc. Jo. 18.1. but the Syriack is punctual and restraining, he went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vadum, or ad transitum pedis Kedrun: to the ford of Kedrun: thither and no farther. As we would say, From London to a place named of Windsor forest: Gethseman is as much as, Vallis pinguedinis, the valley of fatness, or the valley of Olives, whose Mount of that name was at hand) Of like nature and use whereto were the pleasing retirements of this place (but nearer situation to the Metropolis) made and resorted to by David and Solomon. The chief stress of this whole conjecture lays upon an unwonted but rational interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, in the places alleged, is commonly rendered to give the Act of Praying, I take it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a place designed and devoted thereto, as Synonymon with what from Esai 56.11. is in Matth. 21.13. and Mar. 11.13. My House shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A House of prayer to all Nations: and as in Maccab. 7.37. where thus the Priest: Thou Lord didst choose this House to have thy name called over it. that it might be a HOUSE OF PRAYER and supplication for thy people. For 1. The word will in all those places (and moreover in Act. 16.16. It came to pass as we went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to an Oratory: the Syriack is plain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a House of prayer: and in Ecclesiasticus, 39 ver. 6. & ver. 8. & chap, 50.21.) very well bear that sense, if not in some require it rather: for how odd were it to say, Christ continued all night in the prayer of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an article? or S Paul travelled with his company to prayer? and not rather, the one went, the other spent time in, that which all allow Churches for, an HOUSE of GOD for Prayer? 2. Mr. Pasor warrants this possible and likely signification, in his Lexicon: p. 326. in vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Syriack (the best Comment, and indeed better than any Comment) gives its vote clear. Etegressi sumus die sabbati extra portam urbis, juxta ripam fluminis, quia ibi conspiciebatur DOMUS ORATIONIS; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, again, as before, an HOUSE OF PRAYER. Act. 16.13. as we would say they went on Sunday to Church. Not to speak of the smiling glance of the English this way, We went out of the City, by a River's side, where prayer was wont to be made. 4. Epiphanius helps us a little farther, a Jew born, but Proselyte to us, Learned, even among the Fathers: Who speaking of the Messalians, who had their Places of Prayer abroad, as had the Jews and Samaritans; Of them, says he, it is so proved from the instance of Act. 16. Where the woman seller of purple met St Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for there seemed to be a place of prayer· Haeres. 80. cap. 1. tom. 1. pa. ●68. exa●t●●●greeing with what Mr. Mede (in his excellent Diatribae, pa. 284. who both gave me, and there a●serts this interpretation) says the Arabic must import, LOCUS ORATIONIS. 5. No● was this sense unheard of abroad. The Roman Poet brings in his drunken Gallant thus v●pouring and quarrelling with the man he met, (the Picture, as the whole is there together, of what our age shows daily exemplified, in glistering colours; To shame and sin, the dregs of corruptest Gentilism being not yet purged out of our Christian Congregations, nor any Reformation prevailing that the most sacred pledges of our even heavenly Communion be not still prostitute and profaned to a sort of lewd and ungodly varlets, the scum of the world, the shame of men, unworthy of civil society, Pagan Rome scorned them, her Poets made sport with them: Usque quò, Domine! LORD, When will Zion be itself!) His words are, Ede, ubi consistas; in qua te quaero proseucha? Say, wretch, where livest thou? in what Church-Porch may I find thy habitation? Proseucha est locus ubi mendici stipem perunt. Erant autem illo tempore Judaeorum fana ita dicta, says Lubine on the place: of Juvenal. Sat. 3.  tolts or hillocks, near springs or water-brooks; no doubt the sanctified successors of Pagan places of worship, there before used; and it was easier to consecrate then to erect, indeed Natural to continue Religious what had in any sort been devoted to God) which, with little variation, his successor Jo. 
(1) Divin. officiorum explicat. cap. 110  Beleth took up from him: and Servius, 
(2) In Virgil. Aeneid. 2. remembered by Rosinus, in Antiqu. Rom. lib. 2. cap. 2. pa. 109.  Delubrum à diluendo, locus ante templum ubi aqua currit: The word Delubrum is not properly a temple, but a place by, of running water.  
Thus in much diffusion all abroad it hath prevailed that Water sanctifies, Jordan was holy, and Ganges or any other brook, They are Pure and have operation effectual upon the soul to Purity. Not yet that the thing is so, or Truth will bear it out, or the profound and only heavenly Maxims of the most holy Christian faith, whose tender eyes are rather for the contrary, though he use Water most religiously. For, St 
(3) 1 Pet. 3.21.  Peter (in whose time such opinion might be stirring, and his full intent to give thereto just and even opposition) tells us that a washing, Baptism, our Baptism (the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Deluge, not to the Ark, as commonly construed, the Neuter article will not bear that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the figure to which water now sayeth, but of what sort? not the putting away or rincing off the filth of the flesh, which is that natural ablution may, but somewhat internal, and which the element cannot reach, the inward stipulation, or purgation, the answer or satisfactory declaration in a good man's behalf of a good conscience by the resurrection of Jesus Christ. Of the type perhaps it had been otherwise presumed, and that the old world was morally cleansed by the flood. Ac primum quidem Diluvii baptisma excindendi peccati causa contigit, as in Jo. Damascene, de fid. orthod. lib. 4. cap. 10. Of the eight sorts of Baptism this was the first, and so operative: Vnde illud celebre, apud Graecos, (has Grotius on Matth. 3.6.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as but now from Plato in Diogenes Laertius. But is it so? no, it is not so: The Element cannot do it in present Christian belief, but somewhat internal and spiritual reaching farther, not Washing but Baptism, to be regenerate, and renewed or born again of water and the holy Ghost. And accordingly they are made distinct by the author to the 
(1) Cap. 10.22, 23. Et aqua sanè mundat corpus, spiritus autem signat animam, ut abluti in corpore aqua munda, & repurgati in cord accedamus Deum. Qui itaque in aquam de scensurus es (He speaks to the proselyte, and the use was then to go down into the Brook for Baptism) non aquae simplici mentem adhibe, sed Sp. Sancti virtute salutem accipe: nam sine utrisque ad pe●fectionem deduci non poteris. Cyrill. Hieros'. Cateches. 3. pa. 16.  Hebrews, Cleansed as to the heart internally from an evil conscience, as well as washed externally to the Body in cleansing or pure water: and the like partition is in St 
(2) ca 4. v. 8.  James, Wash your hands, O sinners (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purify them) but that not enough, Cleanse also your hearts, ye double minded: and the 
(3) Heb. 9 9, 10.  former again, That service which was performed by the worshippers under the first Tabernacle, could by no means perfect, as to the conscience, those that brought, though it were both gifts and sacrifices, for it did consist only in meats and drinks and divers outward washings and carnal ordinances, Justifications of the flesh, which must expect a time of review or following reformation; these were but shells and shadows. Nor any other but this, might that pure and heavenly, spiritual doctrine, in His meaning, be, our Saviour took up, to contradict the gross and carnal traditionaries of the Pharisees; They cried out, Wash all, and so purify; Hands, Cups, Tables, Platters, else nothing but unclean: He, Obey the Commandments, Honour Parents, look all be sound within, for nothing that goes in, or is applied to, or is conversant about defiles the person, or sanctifies, but what issues out FROM WITHIN (Evil thoughts, Adultery, Murder, Rapine, Covetousness, etc.) these carry the stroke in profanation or sanctification, as is express in Mar. 7. When he was invited to dinner by one of them, who wondered so great a Prophet went not His washing way, according to the orders of the ancients, HE sits him down to dinner and without any preparatory ablution (of which he had no regard at all as to piety or impiety) excuses by return of sharp reproof, Ye Pharisees think to make all whole thus, but ye go a wrong way to work, as 'twere washing a cup or platter without, when the inside remains corrupt and naught (the pot is clean, but the meat is poisoned: Or, ye wash YOUR outsides, your bodies, as far as water can reach, when your insides, your hearts, are full of mischief and naughtiness) Begin within, study righteousness, DO GOOD, Give of what you have in charity, and then all shall be clean to you, whether supposed sanctifying water hath been used, or no: Luc. 11.38, etc. Matth. 15.1, etc. And elsewhere, and still blame laying upon the same branch of the distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye outside hypocrites, Woe be to you, ye bestow care enough about that grosser part your Ceremonies can reach, ('tis your Religion) thinking withal they reach piety and work it; but for that wherein is the life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is left as foul, as to which to due means of sanctification hath been applied. Ye blind guides, first regard to cleanse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inside or heart by real and sincere inclinations to holy virtue and goodness, and then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be there Lustration, or not (ye put so much, and enough, and all holiness in) This will come in the rear of things less regardable and considerable, Matth. 23, 25, etc. Otherwise ye do but paint a wall, or white a Sepulchre, wash over with a few empty and superstitious Rites that slabbered outside, whose heart or inside (whither such outward linitives cannot reach) remains nasty, and full of— and— not fit to be named. The sum, we disagree in this: ye say, water is Holy, wash and be clean; I say, Sanctify yourselves, BE YE Clean; for bodily exercise profiteth little. So, of those times the gravest 
(1) Necessum est igitur adituros templum sacrorum gratia, & corpore nitidos esse, & multò magis anima. Haec enim Domina est Reginaque modis omnibus illo praestantior, ut divinioris naturae particeps. Lib. de Victimas offerent pa. 657.  Philo, who having required as by their Law, exactness of Lustration beyond ordinary (as not of water alone, with which other worshippers were content, but) by ashes admixed, and which does help farther, yet concludes for internal beauty and purity of mind as that is more lovely and amiable in the eyes of him that sees all. And of the same clime the not unadvised 
(2) Dictum est a Mohammede, Fundata est religio in mundity: and again, Mundities est dimidium fidei: quae ipsius dicta ut intelligantur quatuor statuit Algazalius munditiei gradus. Quorum primus est mundatio exterioris corporis ab inquinamento. Secundus, mundatio membrorum corporis à sceleribus & rebus illicitis patrandis. Tertius, Mundatio cordis à moribus vituperio & vitiis odio dignis. Quartus, Mundatio secreti ab omni re praeter Deum. A multis quorum caligant oculi curari exteriorem illam corporis quae est caeteris instar corticis extimi ad nucleum qui appetitur, cùm sit maximi momenti res, recessuum cordis expurgatio. Multùm ergo de iis queritur Algazalius qui de exterioris corporis munditie ad superstitionem usque soliciti sint, adeò ut illos qui hac ex parte minùs superstitiosi sint, pro immundis habeant, & eorum contactum fugiant; cum interim sit apud ipsos quod intus est, desolatum & oppletum vitiis superbiae, fastus, ignorantiae, dissimulationis & hypocrisis; rerum ordine penitus in verso. E. Pocock: in notis ad Histor. Arabicam Abulfurajii. pa. 302.  Mahomed, of whose Divinity one half was cleannesses, he laid the foundation of all in purity: But when this comes to be expounded, his followers distinguish of 4 sorts, Corporal, Mental, and some other reduced to them, of which the chiefest is the inwardest: Washing the shell, Soul-purity the Kernel. And sad complaint is made of those are superstitiously careful (it is no better) of the Body to be washen, shunning to draw near who is in that regard profane: whereas quod intus est, desolatum est & oppletum vitiis, that which is within is overrun with vices, fraud, hypocrisy, disdain, pride, ignorance, etc. all being inverted, the first last, the last first. Among Christians Epiphanius (of that Country still; and they are like to have learned and taught best those things came out from them) strikes home against the Hemerobaptists before spoken of, telling us 
(3) Neque enim Oceanus, neque mania omnia, neque perennes fluviorum aquae vel fontium, neque quicquid uspiam pluviarum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si unum in locum conveniant, eluere pecca●● hominum possunt in Haeres. 17.  It is not sea and river, fountains and great depths, nor the whole congregate force of the mighty Limbick of Nature could afford to Wash and cleanse a spotted soul: and to the Aebionites, others under the same influences, Who used frequent Bathing themselves, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thought to have benefit of being cleansed by them) But objected them to the disgrace of Peter and the rest of the Apostles, He raises direct and full confutation from our Saviour's Dialogue in the thirteenth of John, He whose feet are washen is whole clean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so needs no further, required, used, superstitious ablutions: 
(1) Id. in Haeres. 30 s●ct. 21. pa, 145.  not to insist on 
(2) Quod lex externam immunditiem & impuritatem to●lat post purificationem cordis. The argument of cap. 33. in More Nevochim. part. 3.  Maiemonides, who rangeth outward purification much behind inward and sincere purity. And hence it was that Tertullian call those without the Church very appositely 
(3) Sed enim nationes extraneae ab omni intellectu spiritalium potestatum eadem efficacia idolis suis subministrant. Sed viduis aquis sibi mentiuntur. Name & sacris quibusdam per lavacrum initiantur, Isidis alicujus aut Mithrae. Lib. de Baptismo. cap. 5. pa: 257.  viduas aquas, the Pagans yet both used and relied on: that is, destitute of Angel and holy Ghost, as 
(4) Viduis scilicet Angelo ac spiritu sancto ideoque sterilibus. At nostris aquis supervenit spiritus de coelis, sanctificans eas de semeripso, & ita sanctificatae vim sanctificandi concipiunt, quare & pariunt. Nempe Christianos vitae homines aeternae. Observat. ad Tertullian. pa. 70.  Rigaltius on the place; whereas by our Holy use 

(5) Paulinus, in Epist. ad Severum 12.  Sanctus in hunc coelo descendit spiritus amnem,  
Caelestique sacras fonte maritat aquas.  And some sage 
(6) Cùm multùm animus corpori praestet, observeturque ut casto corpore adeatur (ad Divos) multò est inanimis id servandum magis. Nam illud vel aspersione aquae vel dierum numero tollitur: animi labes nec diuturnitate evanescere, nec amnibus elui potest, Cicero, lib. 2. de Legibus.  Philosophers have confessed as much as comes to this emptiness or viduity. He is pure only that knows no ill of himself, said Menander in 
(7) Stromat. 5. pa. 714.  Clemens Alexandrinus, with rejection of all insufficient elementary Lustrations. And the Tragedian, What's any one's bane but his Conscience? that himself has knowledge he has done amiss? for, indeed, There is no true purity but innocence. And Epicharmus excellently, Be thy mind clear within, little needs thy body the purification of water. Much more of which nature may be seen in the same Clemens Alexand. Strom. 4. pa. 531. Clemens Roman. Epist. 4. ad Jul. & Julianum: in 
(8) Ceterùm quae ratio est manibus quidem ablutis; spiritu vero sordente orationem obire? quando & ipsis manibus spiritales munditiae sint necessariae, ut à falso, à coede, à saevitia, à veneficiis, ab idololatria, caeterisque maculis quae spiritu conceptae manuum operâ transiguntur, purae alleventur, Hae sunt verae munditiae, non quas plerique superstitiosè curant, ad omnem orationem etiam cum lavacro totius corporis aquam sumentes. De Oratione, cap. 11.  Tertullian, 
(9) Deorum templa cum adire disponitis, ab omni vos labe puros, lautos, castissimoque praestatis? Adversus gentes: lib. 7. pa. 212.  Arnobius, and his Scholar 
(1) Flagitii● omnibus inquinati veniunt ad precandum, & se piè sacrificasse opinantur, si cutem laverint, tanquam libidines intra pectus inclusas ulli amnes abluant, aut ulla maria purificent. Quantò satiùs est mentem potius eluere, quae malis cupiditaribus sordidatur, & uno virtutis ac fidei lavacro universa vitia depellere? Lib. 5. de Justitia. cap. 20 in fin.  Lactantius: in Cyril. Hierosol. Cateches. 5. pa. 239. Chrysost. in Timoth. ●. tom. 6. pa. 453. Gregor. Nyssen: de Baptismo Christi, tom. 3. pa. 363. Basil. lib. de Sp. Sancto, cap. 5 tom. 2. pa. 323. Ambros. lib. 1. de Sacram. cap. 1. Titus Bostrensis in Luc. 12. Gratian. de consecrat. distinct. 4. Ca Verus baptismus. and lastly, in the Eastern 
(2) Sure, it must have been some truth of no ordinary mark or note in Christi●n value and apprehension, that hath left (to continue so long) so much memory of defence and vindication; and the contrary error of great disorder and very perilous consequence that stirred up so many Champions in arms, who would least Andabatarum more pugnare, struggle with the air, or fight it out with a fancy. Why all mention either of opposition or satisfaction hereabout hath been so long laid still, as 'twere asleep within the vail of secrecy and silence, may proceed fr●m nothing else but the clear and final victory that Truth hath been long in aged possession of, in the gates of its adversary. So let it rest and dwell. But if any should disturb, of these things would then appear the use.— Think chief, that herein might be the very point of contest between our Holy Saviour, and the washing Scribes and Pharisees, They calling for the Ceremony, He for the Substance, They resting in the opus opera 'em, traditions observed, He not contented without real, true, and inward sanctification: To screw up to beyond which their Sacramental piety is that of Matth. 5.20. Except your righteousness (that harken to me) shall go beyond those Scribes and Pharisees, ye shall no way enter into my Kingdom of Heaven.  Cyril, who is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Water, 'tis true, may wash the body, but somewhat quicker, inward, spiritual must reach the soul. in Cateches. 3.  
Thus the world hath been divided, and though the Many be on the contrary, Truth, as received by Christians, and some other the gravest, especially such as hearken to Scriptures, seems to be on this part, That not Nature but Grace, the power of the holy Ghost not any outward Element can purge the Conscience from dead works, to be acceptable and clear in the sight of God. Howsoever, the other prevailing, over the world, even the East, might bring in store to John's Baptism, that dwelled about Jordan and were willing to have their sins forgiven; which made them ready to try, what they thought could do them no harm, with more pliable forwardness than the Syrian 
(3) Naaman, 2 King. 5 12.  General before in the same River, with forced neglect of his own Abanah and Pharphar. Sin in the burden of the soul, that hangeth on and presseth down, and sticketh close, and woundeth deep: Industrious care would do much to be rid of fear, to draw on hope that it shall dread no grief, from suffering pain (as well as bearing loss) which having begun knows no other bound but to Be Eternal: Upon which account many might be willing to try what would but colour for toward redemption to Free and Safe; and from that Baptism, which in nature cleansing, was thought to reach a little farther, to within, and did here own the sure name of, for Repentance or change of mind (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by divine imposition) from that they now had, which they knew to be bad enough. So that John's Baptism, these probabilities favour, might be, not of initiation to Religion, but cleansing and purification in Religion: So meant and so used; not for the Water sake, but for the Ordinance of God's sake, which in the Law had appointed such purification for sin by (or with, or not without) Water.  
Which admitted, (as why may it not? the frame of other Truths is hereby well enough sorted in with, as well of sacred Oracles as abroad; nor is confirmation wanting form them, as well as compliableness) in the Holy story, this would seem yet farther capable of one improvement more, as to HIM our eyes are most upon, our blessed Saviour; To whom such Lustration might not unfitly serve as preparative to his Entry into Holy Orders; The time whereof was now at hand, and St Matthew hath so related, as if presently he were so actually admitted. This sure: We find him soon after preaching, Matth. 4.17. Luc. 4: 17, etc. and choosing his Disciples (Andrew, Peter, James and John) Matth. 4, 18, 19 (as if till now he had no power) Immediately he betook himself to the Wilderness, Matth- 4.1 Luc. 4.1. from the solitariness whereof John returned next, before his stepping forth to the Work of Preaching and Baptising: Matth. 3.1. Luc. 3.1. Such public Ministers of sacred things were wont not but to be washed, in fulfilling the letter of the Law, Exod. 29.4. with water. And, HE was now of fit age, sc. about thirty, Luc. 3.23. the ripe season for public employment and by the Law again, Num. 4. ver. 3, & 37. 1 Chron. 23.3. besides Saint Hieroms preface to Ezekiel: tom. 4. pa. 330. So that it should seem, if not for Initiation as before, but for Purification as even now, in one advanced more for INAUGURATION to most sacred Office (sc. to be supreme Priest, Prophet and Pastor of his Church) might, as to Christ, the work of John's Baptism serve and be intended; With less solemnity men not having been, nor needing to be let out from Private to Public in the Church, than they were at first admitted and let into it; each being assumption into a new State, (not but always ceremonious and with much formality, as 'twere in a Regeneration) and whereto once the ceremony of WASHING was requisite, and that, Jure Divino.  
Although I resume and adhere fastest to my first, Not Of Repentance, but of Repentance and More, not only of Purification, much less Inauguration, but for Initiation into the Law, (as Christ did into the Gospel) was John a Minister of SUCH holy Baptism; Legal, as Christ was of Evangelical.   

CHAP. IX.  
QUAERE 4. Why Circumcision should have been brought into the Primitive Churches, and is yet retained in many.  
Whereas Circumcision as well as Baptism had been long used for initiating or regenerating Proselytes to the Jewish Religion, and 'tis like our Saviour took in his Sacrament of admission from one of them, as before: And, Whereas ye know more, there was so long and tedious a vexing controversy in the Primitive Church, which troubled even the Apostles themselves, by occasion of some devout Pharisees, zealous of the traditions of their fathers, and other false brethren crept in privily to spy out the new gained liberty in Christ, Whether Disciples of this sect were not, as others formerly, to be circumcised after the Law of Moses? May not the reason of the doubt be more fairly than hitherto deduced from what before, and Be; Because our Saviour had already taken in one rite of Baptism to matriculate the advenae into his Religion, the other was now as needful for the same purpose? and as Circumcision and Baptism had went hand in hand Both to one thing, (not One, but Both) to perfect Hebrew Proselytes, so 'twas as needful they should now continue to join for completing the admission of Christians? the rather because the new Religion did seem to promise as much as the old (which ought to be performed) in matters of substance, and therefore it should do very ill to scant it in Circumstance or Ceremony.  
Nothing is more certain than the devout and zealous managing of strong attempts to bring in that second rite: the holy 
(1) Galat. 2. ver. 3, 14, 16. cap. 5.2, 3, 4, 6 chap. 6.12, 13.13, 15. 1 Cor. 7.18, 19 Colos. 3.11. Timothy, though a half-Gentile, circumcised by Paul to comply with the Jews, even after the Church-sentence. Act. 16.3.  Story lays it down at large in several places obliquely or by the way, directly and as of full intent in one whole chapter of Acts 15. where poor Christendom contributed all the force it had to establish a firm Decree, and in that first general (and only Apostolical) Council that ever met (as far as we know) the Fathers consulted not chief, but only about this business: Nor do I remember to have met with a more likely and sitting state of the doubt occasioning the meeting then this, sc. to determine Whether Circumcision were not now as necessary to welcome advenae into Christian Religion, as it had been, joining in with Baptism? or Whether old friends might part here, and (which the Council thought fit) Baptism be enough, without Circumcision?  
A way of stating the doubt that hath not been altogether without mention before: for, though I have not observed many to look so deep, yet 
(2) Mr. Joseph Mede, late of Cambridg: in his Diatribe, pa. 97, 98, etc.  One (and in our own language too,) hath lately proposed the Question directly (a very learned man, whose Sermons are Sermons) and He assigns the reason of the Counsels meeting, somewhat otherwise, yet somewhat toward this, thus:  
There were (saith he) two sorts of Proselytes, Some of a lower degree, Proselytes of the gate Proseliti domicilii, admitted without any ceremony; and there were other made perfect Hebrews, Proselytes of Justice, and by consequent circumcised: Now the doubt was, of these two, to whom or whether, Christians should conform? Whether to the lower, to be made without any ceremony at all? or to the other, of the Covenant; who being circumcised, if Christians were to conform to them, they must needs be circumcised also? And he interprets the Council met to determine for the former sc. that Christians needed no more initiation than those of the lower sort, who were entered without any Ceremony at all: Not of the higher, who were only circumcised, and therefore Christians needed not, because to them they were not to hold conformity.  
But I crave leave to 
(1) And excuse in the borrowed words of Pet. Cunaeus: Nam & ille, qua fuit animi aequitate, dedisset ingenuo candori nostro veniam. Etenim in corruptam libertatem professi, sine à more, sine odio, quid rectissimè dicatur ●xquirimus. de repub: Hebraeorum. lib. 3. cap. 5.  descent from so learned a man who (it seems to me) mistakes a little: for this could not be the doubt, to which sort Christians should conform? to those made with, or without Ceremony? For this the Master of Religion had more than in part determined before, by his admission and command of Baptism, whereof they could not be ignorant: But if to the perfecter (as he had already employed order in ordering Baptism) then, how far forth to them? whether that taken in already would be enough, to Wash and be clean? or whether there needed as aforetime, to wash and circumcise? and so to make complete Christians by the complete use of both those ceremonies that had formerly went to the completing those came over the highest Proselytes to the Hebrew Law? This, if it might have been had, would have pleased the Jews well, especially the more learned Pharisees, zealous of the traditions of their Fathers; had been of fair pretext to keep old friends together, whose parting employed and was a change in Religion; and many other things might have been thought of, and no doubt were: But against them all the Court determins, for a nonnecessity of the Questioned rite: 
(1) Behold, I Paul say unto you, that if ye be circumcised, Christ sh●ll profit you nothing. For, I testify again to every one that is circumcised, that he is a debtor to do the whole Law Galat 5.2, 3.  Circumcision would have been the earnest of all Moses, the Harbinger of the Law, the first link of that chain would have brought in all Leviticus. Therefore what Christ had ordered and appointed was to be rested in as sufficient; the observance of his Law, duty and burden enough, and his followers madeover unto him and consigned fast and sure enough by the single use of his own appointed Baptism.  
This I take to be the state of the case and ground of that doubt takes up so much place, and finds so often repetition in the story and doctrine of the later times of the New Testament, which if I have so determined as none before me, it might be for want of the same grounds; and what light hath guided me to where I am, I humbly think, may guide in some measure others also.  
And farther yet, into the reason of one thing more, still upon the Stage (the Quoth sit whereof hath exercised the pens of many, but for the Cur sit, I have not found so much as an Enquiry attempted) sc. Why so many of old, of late, and now, both do, and did retain Circumcision with Baptism for consigning over believers into the profession of the faith of Jesus Christ? They were and are abroad many, and 'tis like will be to all times to come, who did and do so: Whence this conjunction? Whence, but from that they did go together at first? they were found together, and so taken, and kept; even in flat contradiction of an Apostles Jerusalem Council General, many would and will do as their ancestors have done before them. They find, Circumcise, in the plain letter of the Law of faithful Abraham, as well as Wash after into Moses Law, and therefore they will retain both, Circumcise and Wash after, which is natural, rather than Wash only, having had no occasion by Circumcision.  
For who they were, as to times past. Mr. 
(2) On the 27 Article of the Church of England, propos. 1.  Rogers applies it to commendation of Believers in England, that, in matter of Baptism, We do not defile the Ordinance of Christ by any unnecessary supervenient additions, but profess adversaries to the 
(1) Qui ita Christum recipiunt●nt observationem legis veteris non amittant. Hierom. in Esai 8. tom. 4. pa. 32. Hoc igitur uno tam à Christianis quam à Judaeis differunt: ab illis quidem quòd in Christum credant; à Christianis vero quod Judaicis adhuc vitibus implicentur, velut circumcision●, Sabbato, etc. Epiphan. haeres. 29. sect. 7.  Nazarenes who with the Jews were Circumcised and with the Christians baptised, referring to St Jerom s Epistle unto St Augustin, de haeresibus. No such Epistle do I find in St Jerome, but an Epistle he has, wherein he makes 
(2) Epist. 89 cap. 5. tom. 2. pa. 265.— qui dum Christum filium Dei confiteantur, Omnia tamen veteris legis custodiunt: So Gratian gives account of them. Decret par. 2. cause, 24. quaest. 3. cap. 39  mention of these Nazarenes, writing unto St Augustin, not as Christians, but as 
(3) Erant. illi (Nazaraei) genere quidem Judaei, atque ad legem & circumcisionem adhaeserant. Epiphan. haeres 29. sect. 5.  Jews (it may be they were such, or in greater part) and of some other we acknowledge for Christians branded with the same error as 
(4) Sufficit discipulo si sit sicut Magister ejus, Matth. 10. Quid igitur inquiunt (Cerinthian?) Circumcisus est Jesus; tu igitur circumcîdere. Epiphan. haeres. 28. sect. 3. Quod ad Paulum pertinet, hunc penitus explodunt propterea quod circumcisionem abdicarit: imò & rejiciunt propter dictum illud, (Gal. 5.) Quicunque in lege justificamini à gratiâ excidistis. Et si circumcidamini, Christus nihil vobis proderit. Ibid.  Cerinthus and those Poor Ones (for so their names gives them) the 
(5) Ebionoei, hoc est, mentis & intelligentiae in opes quippè qui de Christo & ejus doctrina tenuiter & abjectè statuerent opinarenturque. Eum namque simplicem, vulgarem, & solum hominem censuerunt, etc. Porrò, legis Mosaicae observatione omninò ipsis opus esse, etc. Euseb. Histor. Ecclesiast. lib. 3, cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as Egenus, Indigens.  Ebionites. St 
(6) Lib. de haeresibus, ad Quod vult deum: haer. 8, 9.10. tom. 6. pa 7. Qui se Christianos Nazarenos vocant, & more Judaico carnalia praeputia circumcidunt. id: de Baptismo contra Donat. lib. 7. cap. 1. tom. 7. pa. 75.  Augustin himself has them all three together: to the former Cerinthus and his Cerinthians, adding Merinthus and his Merinthians, (if at least these be not the same; Epiphanius doubteth, in Heres. 25. sect. 8.) and to the later the Sampseans and Elceseans, as near of kin, out of Epiphanius. Who has them indeed, in haeres. 28, & 29. tom. 1. pa. 110, etc. and Saint Augustin 
(7) Lib. 1. contra Crescon: Grammaticum, cap. 31. tom. 7. pa. 168. & lib. 19 contra Faustum Manich. cap: 4. tom: 6. pa: 143. They might derive from the famous Symmachus, translator of the Bible, of whom St Jerom made so much mention and use.  elsewhere remembers with the Nazarenes, the Symmachians.  
Nearer home of later times, divers both Eastern and Southern Christians, upon their grounds, go on in that tract, to this day: And, by the way, we are not lightly to esteem the judgement or practice of those present Sufferers for our common Saviour: Though I doubt we do undervalue them and their sufferings, who love their Christ as well as we, do many things for his sake, obey his will to the light of their knowledge, and suffer willingly many o● those losses and inconveniences, which we, if the case were ours, would free ourselves from, upon terms worse agreeing with our common foundation than they do: For they maintain a life in the midst of persecution, hold it out in flames, forsake not if they be undone and ruined as to this world, part with the fruit of their bodies in hope of the salvation of their souls, and bear cheerfully along the discouraging burdens of infamy, pain, loss, disgrace, etc. all which they might be freed from if they would turn with him whose name is Peter, and renounce their Dear, Beloved, most honoured Saviour; Living as well as we, (if they would) who make too little use of our peace and plenty but to grow fat and wanton, and being got on the warmer and quieter side of the hedge, having little else to do, fall first a sporting and playing, and then a quarrelling and fight with one another. They do not so, but meekly and gently take up Christ's cross and follow him, 
(1) 1 Pet. 4.1.  arming themselves with the like mind as, he who suffering in the flesh ceased from sin, and 
(2) Heb. 12.2.  enduring the cross despised the shame, and is now sat down at the right hand of God; giving the greatest evidence of their love to their Master, that they do for Him, and bear for Him, and forbear for His sake, Suffering, any thing, or the lost of any thing, and 
(3) Phil. 3.8.  count all dross and dung that they may win Christ, and be found in Him. They follow step by step, that 
(4) Heb. 2.10.  Captain of their Salvation, not made perfect but by SUFFERING; and yet they retain still 
(5) For, in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision, but a new creature. Gal. 6.15. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God. 1 Cor. 7.19.  a harmless rite they think they may hold from Abraham and Solomon.  
The Jacobites a numberless number of Christian professors, dispersed over Syria, Cyprus, Palestine, Mesopotamia, &c: (God grant they be so many indeed, and that reports fill not our working fancies with dreams of more happiness in the communion of Saints then is real, by their forged multitudes; I hope the best) Britenbachius says they are dispersed (thicker or thinner) over forty Kingdoms, yet they circumcise, saith 
(6) Salign. Itinerar. tom. 8. cap. 1.  another, both Sexes hath a 
(1) Vitriac. Histor. orient. cap. 76.  third alleged by a 
(2) Mr. Brerewood, in his learned Inquiries, chap. 21. pa. 153.  fourth, and Dr Heylin 
(3) In his Geography, pa. 553 in Syria.  confirms, who wrote since them all.  
The Copti, Cophti, Aegophti, or Christians of that Land Egypt, do the like; (there are that fetch their appellation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scindo, relating hither, to cut off) or did, if they have not lately left it by persuasion of the Pope's Legate, about Anno 1583. as Mr 
(4) In the same Inquiries, chap. 22. pa. 156. Done in a Synod at Cairo. says Mr. Pagit in his Christianography, par. 1. pa. 156.  Brerewood thinks they have; but 
(5) In his Pilgrimage, lib. 6. cap. 4.  Mr Purchase who wrote since gives the continuance, and that they do, as their ancestors were, wont, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the words of Strabo: lib. 17 de Aegiptiis. which I may not English.  
The Abassines, or midland Ethiopians inhabiting a large continent, holding proportion, some say, with all Europe, though others contract to a less scantlet of Spain, France, Germany and Italy (as if, it is not yet to be despised; The rather because Truth is there under profession, not (as in other places) under persecution, the Sceptre declaring for the Cross, the public Power uniting all one way, and so God having succour and favour from the things of this world. But, here again I pray, Intelligence flatter not, interposing an Optic Glass which multiplies the species, and creates us but deceit, by show of more happiness than is, in our best Religious communion; such dealing were injurious, a friendly unkindness a courteous wrong; and Pia Fraus herself is but a gaudy strumpet in her best Holy day robe; Christ and HIS cause nor have, nor need, nor would, nor any thing but abhor and detest her, with all her devices and imaginations) The holy Gospel is there both professed and protected, Baptising in the name of Father, Son and Holy Ghost, says 
(6) Geograph. Nova. fol. 188. in Ethiop. interiori.  Maginus, yet they circumcise too, say 
(7) Paulus Veridicus. chap. 1. pa. 15. & chap. 2. pa. 24. Dr. heylin's Geograph. pa. 733. & Brerewoods' Inquiries, chap. 23.  others, And 
(8) Zaga Zabo, a Native of that Country: who having managed office of good credit at home, and sent in Ambassage to the King of Portugal, made this report to Damianus a Goes, a Counsellor of that Kingdom; who published both it and sundry other things, most richly worth the knowing, of that remote sunburnt Region.  one that was very like to know gives, They believe their Ancestors had it and kept it from Solomon: for when their Queen went to Jerusalem to be acquainted with his wisdom, (and perhaps rites) she brought back this as one of the chief flowers of the Nation, which her Posterity retain: though our 
(1) Aethiop●s aut●m ips●s, (refert. A●●●p●●us) tametsi hosts, tam propenso tamen in Moysum animo fuisse, ut ipsius quoque Circumcisionis ritum ab eo acciperent. Euseb. Pamphil, Praeparationis Evangel. lib. 9 cap. 27. pa. 433.  Eusebius, go a little higher and fetch it from Moses. Who (as he learned from Artapanus) going to manage a War in Ethiopia in behalf of his foster-father Cenephra, while he lived in Egypt, so wan by his discretion and the attraction of his person, 
(2) He was so fair and amiable, that there was not any one, how austere and inhuman soever, who in beholding him would not be astonished It was so that many who met him in the streets born in his Nurse's arms, would turn themselves about to behold him, intermitting their other affairs only to look upon him: for the admirable beauty of the infant did ravish all that beheld him. Joseph of the Antiquities of the Jews. lib. 2. cap. 5. Tharbis the King of Ethiopia's daughter was in love with the sight of him, and sent to offer him Marriage, though a spoiling Enemy; as there it follows.  for beauty incomparable, upon that Nation, that they were content both Priest and People to retain the rite of his Religion ever since. More I believe I have 
(3) Meminit item Lutherus suo tempore fuisse in Austria ac Moravia Judaizantes, qui tam circumcisionem quam Sabbatum urserint. Conrade. Dieteric. tom. 1. pa. 119. in festo circumcisionis. Whether Innocent the third meant some in his time or since is uncertain. Absit enim ut in illam damnatam haeresim incidamus, quae perperam affirmabat legem cum Evangelio, & circumcisionem cum Baptismo conferendam. Decretal. Gregor. lib. 3. tit. 42. c. 3.  read of though I cannot upon the sudden turn to chap. and pa. believing in Christ and deriving (they meant) all from him, not abhorring that rite, himself not disallowed but accepted.  
Mr Brerewood endeavours to render it in some of these, a Custom rather National then Religious: As of the last Habassines, that they are descended of the ancient Ethiopians, who (as Herodotus) did circumcise; or of the Arabians, who came of Ishmael, Abraham's son by Keturah; and so of the rest: and their own Priest before cited (who, one would think, should best know their own) that they observed it, for a reason in 
(4) And so one of our own Nation; The Ethiopians or Indians, who are also called Abyssenes, (but this Geography I understand not) grounding themselves upon this example (Acts 16.3.) retain the Custom of Circumcising still, as well as Baptising. And herein they are excused by Caietan (part. 3 Quaest. 37. art. 1.) For that they use it in imitation of Christ: who therefore addeth also, that he shall do well that useth Circumcision, not as a legal ceremony, or a remedy against sin, but only for conformity to Christ. Dr. Mayer, on the hard places of Scripture: on Act. 16.3. This was the Cerinthians reason before.  Religion indeed, but in love, honour, and remembrance, professing imitation of our Saviour: Luc. 2.21. But  
They have taken in Baptism from Jerusalem, (say the same of the Nazarenes and all before) Jerusalem had wont to circumcise as well as Baptise: Even the Apostles times were troubled then about a conjunction thought expedient; they would not have been troubled about trifles: Might not the reasons for their union to continue inseparable, praeponderate and bear sway in the scales of their Judgements who sat at stern, as 
(1) Causae quidem & authores ejusmodi discrepantiae (says the Historian, speaking of the manifold diversities of usage in several Churches, in Feasts, Fasts, Rites, etc. (fuerunt Episcopi, qui variis temporibus Ecclesiae praeerant. Qui autem istos ritus recipiunt, eos tanquam legem ad posteros transmittunt. Socrates, in Hist-Ecclesiast. lib. 5. cap. 21.  Church-Governors then, and by tradition or traduction, long continued derivation be brought down through other times to us? Notwithstanding the decree of Acts 15. for we know how usual it hath been (I do not say, should be) for whole Nations, whole Churches to reject (or retain) what other whole Nations or Churches in Canons and Counsels, yea Epistles or Gospels have thought as fit with like liberty and Religion to determine of otherwise: witness the Church of Rome compared with ours, and other instances enough: And, as to that book and that chapter, and that Council and very decree, 'tis known we make no conscience of eating of blood, though under the same prohibition there with circumcision (so we find it, and distinguish who can) Harlotry and Idol-sacrifices, placed also in the same range of, One as tother rejected or allowed.  
So for Mahomet: we have it from our own 
(2) Machometh volens placere utriusque testamenti cultoribus, quaedam quae legem, quaedam quae evangelium contingunt, praedicavit: de veteri testamento Circumcisionem, de novo Baptismum. March. Parisiens. Histor. Angl. in Henric. 3. pa. 412.  story (written when was much intercourse hence with Jerusalem) that he useth both circumcision and baptism; we have it from 
(3) Purc. Pilgrim. lib. 3. cap. 3. pa. 244▪ Juverunt eum duo haeretici; Sergius Nestorianus, & Johannes Antiochenus Arianus, & quidam Judaei. Magdeburg. Centur. 7. cap. 15. sect. de Mahometanismo. col. 331.  other, that he had conversation as well with Abdalla the Jew, as Sergius the Nestorian Monk, and borrowed of both: Might it not be like, if he loved baptism the better to sit the Christian and serve his own turn therewith, that he took up the pair where he had them together in the Hebrew Law, rather than any thing hitherto said by others? Wherein he agreed also with many Christians? and so the same storehouse furnish each shop, Jerusalem the Holy City, or CITY of RELIGION, be the Mother of all? Most Masters of Religion have loved and used to coin as little as they might; or if they must, their high judgements have led them to new stamp, only that metal had wont to go under other signature for tried and currant before▪ as in planting of gardens, desire is to borrow slips from the neighbouring plots of like soil, or in making a posy the flowers are commonly gathered from divers beds and walks, owing little to the maker but the disposal or composition: For it is easier to dispose then provide, to compose then to give being, to borrow then to raise and create; and in any thing shall please the people (never but jealous of change) a safe rule and of great use, To innovate as little as may be, especially in the dearest and closest interest of them All, about matters of Religion.  
To conclude this point: we have found this conjunction of Rites for initiation both in Scripture (as interpreted) and since, dispersed over Egypt, Ethiopia, Arabia, Syria, etc. of late and before, both in Christendom and without and beyond; May they not have come both together wheresoever we find them (from where it is confessed they Both were, and whence most other things of the same kind amongst us, are allowed and confessed to have come? and They, We, All, (who would have joined circumcision and Baptism, or have, or do) fetch all from Jerusalem, the Grandmother of Religion? and particularly from Proselyte-admission? whereabout was my fourth Quaere, and in my fourth inference or promised derivation.   

CHAP. X.  
Sundry other dark Texts enlightened, alluding to a Regeneration.  
I Add a fifth; more than I promised. And hence also a true, natural, genuine unforced interpretation of sundry dark allusions (yet remaining dark) and seeming hard expressions of divers places of the later Scriptures, especially in St Paul's 
(1) In which are some things of profound conceit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be understood, is St Peter's censure of them, 2 Epist. 3.16. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deep and of difficult interpretation, as Epiphanius, in haeres. 30 cap. 25. If it be not rather to be heeded which Beza and Estius have observed in their Comments, that the Relative is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as referring to Epistles, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among which things, of the last judgement, often treated of by St Paul, and likewise thereby St Peter, Among them are divers things hard, etc. This seems probable, and would set a new face both up●n the sense of the text, and controversies managed by interpretation or distortion thereof.  mysterious Epistles, hardly if at all possibly intelligible but from these prestructions. That great 
(2) Whereto I was appointed a Preacher and an Apostle, a Master or Teacher of the Gentiles in faith and verity, 1 Tim. 2.7.  Master of Christian Religion was we know also a learned Hebrew, an acute Pharisee, a Doctor of the Law, of Gamaliels' College, and being expert in all the Customs and Questions of the Jews, (which height he was after glad to meet in his learned Judge Agrippa) spoke, no doubt, and wrote according to that knowledge in himself, which in the tendry thereof did still presuppose a Regeneration. How shall we understand what he spoke, without having first learned those grounds upon which he spoke? How shall we possibly attain to the proper and genuine 
(3) Scire legis non hoc est, verba earum tenere, sed vim ac potestatem. Digest. de legibus, senatusque. L. 17.  meaning of those words (he has left his sense wrapped up in) without a foreknowledge of those things, from which he derived the use of those words? and without a presupposition both of which knowledge in him, and foreknowledge of them in us, we can neither imagine how he should have spoken as he did, nor can we possibly apprehend him? As, the frequent reflections of his pen upon generation spiritual, parents not natural, born to God, and a blessed 
(4) A man in Christ a new creature, 2 Cor. 5.17. and see Galat. 6.15. Ephes. 4, 22, 23. 1 Corinth. 5.7. 2 Corinth. 4.16. Titus 3.5.  New creature: The 
(1) Hereof in Colos. 2.9. Ephes. 4.22.  Old man also he tells us is 
(2) Roman. 6.3, 4, etc. Colos 2.11, 12, 20, etc.  dead and buried even by Baptism alone (Circumcision, for some obligations attending, or other inconveniences, was it seems then left out) and a 
(3) Colos. 3.1, 9, 10. Ephes 4. 2●. siquidem Regeneratio, quod ipsum etiam nomen, declarat, alterius vitae initium est. Basil. lib. de spiritu sanct. cap. 15. Renovatur quod finitum est, protelatur quod adhuc durat Digest. de damno infecto. L. Dies.  new man raised up instead thereof: nay such a prevailing and universal change, that (as the Hebrew of his Renate Proselytes 
(4) 2 Cor. 15.17.  Old things were passed away, and all things become new New kindred (in God) new (heavenly) relations, a new name, Saul called Paul) new faith, new hopes▪ a new mind, a renewed 
(5) For our conversation is in heaven, whence we look for the Lord Jesus Christ, Phil. 3.20.  conversation: I say THEREFORE and testify in the Lord that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, aliens from the life of God, etc. But be ye renewed in the spirit of your minds, and put on the new man framed to a similitude of God in righteousness and the holiness of truth. Lie not one to another: He that stole, give it over: Lay all bitterness aside and wrath and malice, and Be ye followers of God as his dear children, etc. Ephes. 4.17, 18, etc. A new FORM; what could be more? and that is in Rom. 12.2. (not a transfiguration but a Transformation) I beseech you, Brethren, by God's mercies, that in reasonable service you offer yourselves to God a sacrifice, and be not conformed to this world, but be ye TRANSFORMED by the renewing of your minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is somewhat light, and of the outside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very Metamorphosis. As the Corinthians are said to be so translated to God's Image, 1 Corinth. 3.18. (a thing done) and My little children, of whom I travel till this FORM of Christ be brought forth in you. Galat. 4.19. In regard whereof the foreknown of God are said to be predestinate to a Con-Formity to the image of God's Son▪ Rom. 8.29. who was before (as is elsewhere said) the first Draught as it were of the invisible God, They, (the elect Romans) but (in their New making) Conform and like to HIM, and so He being before, and they after, and but after him, He hath in all things the priority or preeminence, as Colos. 1.18. or, as here, is hereby made the first born of many brethren. From which TRANSFORMATION, by the way, (in various expression so often pointed to, and must therefore have had much Reality both in itself and common belief and from the truths depending thereon, (but those consequences overstrained, as the manner is) Might those perverse disputers, men of corrupt minds, that lived in those morning days, draw colour of their claimed Liberty, indeed open and boundless wild Licentiousness, who questioned (as appears by the Apostles often questioning them) the dissolving of all bonds, natural, moral, political, oeconomical and of all worldly obligations, by coming over to their new and regenerate freed condition. If we look into 1 Corinth. chap. 7. Ephes. 5. Coloss. 3.1. Timoth. 6. Ephes. 5. & 1 Pet. chap. 2. We shall there find servants ready to forsake their Masters, women to divorce their husbands, children rising up against their parents, subjects against their liege Lords, All champing irefully upon the bit, and ready to take up the words of the Psalm, Let us break their bonds, and cast away their yokes from us, All whatsoever that have held the world in quiet and kept us in duty and subjection, Whence but from that change sounding in their ears, and treasured up in their hearts, They were not now what they had been? They were Dead to the world, Alive to God, a chosen generation, a peculiar people, Born again, the SONS of the most High, and must they yet be held in by their old rotten bonds of corrupt carnal relations? Which made the caution needful (and hence we have its just place and use) taken up in the Epistle to the Galathians, (to keep all in order and due bounds) ye have been called unto Liberty, grant that; but not such a liberty as may give occasion to the flesh, or fleshly men to follow the swinge of their exorbitant desires, to what they list, and unbounded appetite may crave, but in love still to serve one another; and by another Apostle to the same sense, As free (so ye are) saith St Peter, only use not your new liberty (justly claimed and freely granted) for a cloak of maliciousness, or licentiousness to any thing, 
1 Pet. 2.16.  but as becomes the servants of God, those would not shame a heavenly relation, honouring all men, loving your own fraternity, fearing God, obeying your King, and submitting to all humane orders for God's sake, etc.  
1. Use not your due liberty as a cloak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in a metaphor taken from sordid men; who though their  be underneath torn and vile, yet if they get a handsome cloak to cast over, they walk the streets in appearance neat; the vileness is covered but the sordidness remaineth: So, many are apt to abuse Holy Religion and just Liberty, to be a cloak and cover of their licentious, wild, unbridled passions and corrupt affections; envy, malice, pride, covetousness, ambition, revenge, and the whole heap of troublesome and cursed sins sedition, insurrection, sacrilege, disobedience to POWERS, which is, as the sin of witchcraft) those reigning spirits, their dominiering lusts within are subtle and active enough to tempt them to; they have not their Christian liberty unless they may withhold their Tithes, pull own Churches, destroy societies, discompose States, subvert Government, obey whom they list, do what they list, think, speak, act as they list: But do not ye do thus saith the Apostle, Ye have not so learned Christ or the freedom of his Gospel, if ye have heard of him or been taught of him as the truth is in Jesus, to put off that old man corrupt according to such erroneous lusts, and put on the New, created in righteousness, that giveth every one his own, and True holiness: O be not so impious to profane a shrine to cover a strumpet, to wrap up an Idol in Aaron's holy robes, to make Religion a stalking horse to come (unsuspected) at corrupt, carnal, seditious, sacrilegious ends, Let it be abomination and as the sin of witchcraft, to make sanctity a cover of iniquity, fair liberty, for any thing that is foul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a cloak.  
2. And, as a cloak of Maliciousness; not Malice, a particular passion, as usually translated, and commonly understood, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 
* Hujus virtutis contraria est vitiositas: sic enim malo, quam Malitiam appellare eam, quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, nam MALITIA certi cujusdam vi●ii nomen est, VITIOSITAS omnium. Cicero, Tusculan: Quaest. lib. 4. Quas enim Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, Vitia malo, quàm Malitias nominare Id. lib 3: definibus.  Naughtiness in general, an ill disposition, or Habit of wickedness: so observed and suggested by learned 
(1) In his excellent and judicious Sermon on that text: pa. 21.  Dr Sanders, so translated by him there and by others from the 
(1) As in Gen. 6.5. Wickedness was great on the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. 23.2. Thou shalt not be with the many in ill, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So deuteron. 31.18 Jud 9.56, 57 cap. 20.3, 12, 13. 1 Reg 12 19, 17, 20. cap. 17.28. cap. 24.12. and in many other pl●●e ●esides the Original of Eccles. 33 32. Idleness teacheth much ill, and chap. 15.21. All wickedness small to the wickedness of a woman: twice together: and in the New Testament, Acts 8.22. 1 Corinth. 5.8. chap. 14.20. Ephes. 4.31. Jam. 1.31. and in the beginning of this very chapter, Lay aside all ILL: In all which places, and many more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word here) may be well, and can be well nothing else but the head or comprehension of all Naughtiness.  Septuagint in divers places and that which is only rendered by that unusual abstract in the 
(2) Metum accipiendum Labeo, dicit, non quemlibet timorem, sed majoris malitatis. Digest. Quod metus causa. lib. 4. tit. 2. LL. 5.  Civil Law from Malus, Malitas, the head or comprehension of all evil; and as in the Vulgar of Matth. 6 34. Sufficit diei Malitia sua, sufficient for the day is the mischief thereof, any ill or inconvenience; do not abuse your privilege to such design, your granted liberty by real change to an occasion or colour of ANY Evil As elsewhere, when it was questioned, May a newborn Christian 
(3) 1 Cor. 7.10, 11.  put away his old wife? No: nor a woman her husband, but if the infidel will departed, let him, or her, depart: 
(4) Rom. 13.1. 1 Pet. 2.13.  Let every soul continue subject to the higher powers: 
(5) Ephes. 6.1. Col. 3.20.  Children obey your parents, still: 
(6) Ephes. 5.22. Colos. 3 18.  Wives your Husbands, Servants your Masters And 
(7) 1 Tim. 6.1, 2.  if any have believing Masters, let them not despise them because they are now brethren, but do them service because they are faithful and beloved partakers of the same benefit, as a man had rather serve a friend upon the same stair of common goodness, than an adversary, or an enemy; The sum, 
(8) 1 Pet. 5.5.  Be ye clothed in humility, 
(9) Rom. 12.10.  in honour preferring one another, not scandalising the Gospel, 
(10) 1 Cor. 7.17, 20, 24.  remaining in the same state ye were called with God, 
(11) Ephes. 5.21.  submitting to each other in his fear, and under all old carnal relations remaining still ready 
(12) Galat. 5.13. A divine sentence not fit to be written but in l●tt●rs of gold. N●thing is more Christianly religious: Give it obedi-ence, and from it alone we should s●e a new fa●e of ●hristendom.  in love to serve one another. This was the needful doctrine, upon all changes allowed, which the Apostles preached; which changes (to go on) we have not in St Paul alone. For,  
In 
(1) 1 Pet. 1. ●3. ●5.  St Peter we have births proceeding from a double semination: One corruptible, as of the flesh, but this (natural) lasts not, another supernatural, as from immortal generation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby somewhat is quickened which abideth for ever. In St John is a second and beyond-and-after-natural 
(2) 1 John 2.29.  Generatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the RIGHTEOUS one, as 'twere from God above; The consequent whereof is there is consequence of discourse continued in the next chapter, To be the Children of God in present now, to those were the complete sons of men before, and whatever they shall be hereafter (which is unknown, chap 3 ver. 2.) And the seed of that Divine birth is said after to remain, 
(3) John 1.12, 13.  as an antidote against ill, or inward receipt at the heart to hold antipathy and keep out the working of temptations that they may not close in and generate unto sins, ver. 9 All this, even out of GOD, chap. 1. ver. 1, & 18. Besides the like intimation and expression, even to words and syllables in the Gospel of the same Apostle: As many as received him, to them he gave power to become the sons of God: who were born (to this estate) not of blood, nor of the lust of flesh or men, but of God.  
These are in Peter, Paul, John, abroad: nearer home I chief insist on the 10. ver. of this present chapter; the coherence whereof seems not so well made, the sense given, nor deduction of consequences followed, as these things (in my understanding) may give ground for. The usual interpretation is this: That Nicodemus, (a great Master in Israel knew not, (as well how could he?) the great mystery of Regeneration, (revealed only by whisper from heaven, which he had not) Hence he, (destitute of that revelation, which was not in his power) makes an answer childish and grossly carnal, (which yet no one can 
(4) Homo hominis nisi ipso indicante non intelligit cogitatum: Quantò minùs Divinum quis poterit investigare consilium, nisi cui ipse voluerit revelare. Bern. in Epistol. 77.  suppose how he should have mended) talking of entering into his mother's womb, (to which his invincible ignorance as inevitably led him) and being thence born again: whence our Saviour reproves him sharply, Art thou a Teacher of Other, a Master in Israel and yet thus ignorant? But how do these things hang together? That our Saviour (meek and gentle) should dispose to blame him (who would do nothing without reason) for ignorance of that, he nor did know, nor could know, nor any other could well tell how he should! in a mystery of Religion to be revealed, dropped only from heaven, which instillation, inspiration 'tis granted he had not! Might he not well have answered for himself, Ye call me Rabbi and Master, and ye say well. for so I am, but how can I speak, in that I was never taught, or know these things unless some one (from above) show me? Such revelation I have not, why am I blamed for that I never could have? can I take what was never sent, or receive what was never given? If this must come from God, and he gave it not me, how am I (though I have it not) blamed, or but excused! Whereas in the other way, blame comes home, inexcusable, unanswerable, unavoidable; sc. That he was blind where he might see, an ignorant professor of what he might know, destitute of the knowledge of his school, the tendries of his associates, the light then upon the stage, the learning of his place: from whence he might have had instruction of the whole business, but he a truant or a drone neglected even the usual tendries of his own Religion, offering him what as a Doctor he refused, the doctrine of a Regeneration. And thus our Saviour's increpation comes home indeed, the blow lights hard and smarts as he intended it: Art thou a Master in Israel, and knowest not these things, thou shouldest, mightest, oughtest know! thy Liturgy, thy Breviary, thy Catechism, thy profession! the badge whereof in thy professing ignorance doth but blazon thy folly, and in thy long robe (that lying outside) thy ridiculously incongruous simplicity and duncery! So the Scholar might have known, otherwise our Saviour would not have blamed him for want: and that without impossible Revelations, which were never accounted in man's power, and so should be out of reach of blame: for the learning of his own Schools might have been in this his sufficient instruction, the doctrine extant (to have been furnished therewith) a shield of strength to keep off this increpation. And so this place, not (as 
(1) By St chrysostom, in Homil. 23. in. Johan. tom. 2. pa. 153. and many more.  usually alleged) affording instance of what is after, in 1 Cor. 2.16. The natural man receiveth not the things of the spirit of God, for they are foolisness unto him; neither can he skill, for they are spiritually discerned. for by the ordinary acquirable knowledge of his own School he might have come to notice of them by study and industry, as a Schoolman to the opinion of Scotus and Thomas, and a Priest to his rites by his own rituals.  
The coherence moreover would thus be well made out and carried along with clearness of sense to some verses following. Dost not thou a Master know these things? 11. Verily, verily, I say unto thee, We speak what we know, thou mightest, and testify what we have seen, it is every days object, and yet, seemeth it strange to you? ye receive not our testimony. 12. If I have spoken unto you earthly things, within reach of every days sense, and ye apprehend not or believe not as out of reach, How would ye believe if I should strain higher, to speak of those things, from whence I am and whereto I could ascend, heavenly things? 13. Whereunto 'tis hard for any other to climb in apprehension; for No man hath ascended or can ascend up to heaven to understand things there (ascendere in coelum dicitur, qui arcana coeli penetrate, saith Grotius on the place) save he that came down from heaven, from the bosom of the Father, even the son of man that is now in his contemplation and omniscience in heaven. 14. And as Moses lift up the Serpent in the Wilderness heretofore on high, so must the Son of Man be thither from whence he is lifted up again, that whoso believeth on him may not perish, but have everlasting life. Thus are the words chained together fast and close, in a handsome coherence of sense as well as Grammar: Thus they enlighten one another, still supposing a Regeneration known upon earth and visible (as was said at for 11. We testify what we have seen) So is offered to us all of a piece, light and clear, (not to speak of others miserable distortions, and incongruous, inextricable perplexities) and in a word, This makes the text together look like itself, the word of God and sense A diligent inquiry would I believe find out many other (consider of Jam. 1.18. & 2 Cor. 3.8, etc.) which interpreters have hitherto tormented themselves in vain to give any tolerable interpretation of, and after all have scarce left handsome Allegories of those the holy Ghost meant for notable Elegancies; The places are rich in deep sense and profoundness of matter, but the well hath been hitherto stopped, there have wanted to draw the riches forth. What I have now laid before you, I commend unto the blessing of that GOD to continue, who hath I hope hitherto guided both my heart and tongue: if all or any may conduce to the guiding if it be but of one benighted soul, or enlightening of any obscure and clouded text of Scripture, I have then of my pains and search abundant recompense. Ye also some, of your tempted patience, which if not accustomed to such length or thorny difficulties, you may the rather bear for once with that is not usual: Consider what I have said, and the Lord give you understanding in all things.  
And thus, with my sands run, I am at last arrived at the end of my way, whence 'tis usual to stand still and look back: Remember therefore, etc.  
All which yet I desire to have taken as offered, and accepted as intended, non tam asserendo quam disquirendo, in the words of my great 
(1) Canon's, sed tamen mobiles, sive axiomata inchoata, quae nobis inquirentibus non pronunciantibus se offerunt, praescribimus & constituimus. Utiles enim sunt si non prorsus veri Illustrissimus Baconius, in prolegomen: ad histor. Ventorum.  author, that I meant to propose only to attention and judgement, not so much with the confidence of a peremptory resolver as the 
(2) Si cui, verò in disceptatione profundum aliquid occurrerit, de hoc quidem dicendum: (said Origen.) sed non cum omni affirmatione. Hoc enim aut temerarii hominis est, ejus qui sensum humanae infirmitatis perdiderit, oblitusque sui sit: aut certe perfectorum virorum, & eorum qui confidenter se sciant ab ipso Domino Jesu didicisse, id est, à verbo veritatis & ab ipsa sapientia, per quam omnia facta sunt, agnovisse, vel eorum qui divina responsa ingressi, turbinem & caliginem ubi ipse Deus est, caelitus acceperunt: in quod vix ille Moyses ingressus, vel intelligere talia potuit, vel proffer. Nos verò pro eo solo quod mediocriter licet, credimus tamen Domino Jesus, & ejus gloriamur esse discipuli: Nec tamen audemus dicere, quod facie ad faciem ab ipso traditam susceperimus intelligentiam eorum, quae divinis libris referuntur, quae quidem certus sum quod ne ipse quidem mundus pro virtute ac majestate sensuum capere potest. Propter quod, pronunciare quidem de his quae dicimus, sicut Apostoli potuerunt, non audemus. In eo autem gratias agimus, quod cùm multi imperitiam suam nesciant, & morus suos incompositos & inordinatos, interdum etiam & ineptos at fabulosoes, cum omni intention, sicut sibi videtur, quasi verissima assertione annuntient, nos de rebus magnis & his quae supra nos sunt, ignorantiam nostri non ignoramus. Apolog. Eusebii Caesar: pro Origine, inter opera Hieronymi, tom. 9 pa. 114.  modest haesitancy of a seeker and yet learner; and as One that had rather doubt of many things he thinks he knows, than over rashly determine, or impudently pronounce and contest for those things he thinks there is the least cause to doubt. The way was untrodden, where as it was not impossible to err at first, (nor improbable) so should it not be unpardonable, there to have stepped awry, where scarce any had set a foot before. It had been, easier to take on in the beaten road, as the fashion is, to skim the top, and by laying together by helf of a Concordance those places of sacred writ where Born and Again are mentioned, to have heaped together such Materials, and hammered out such a form of doctrine as those places, severally and jointly, would have afforded: But the 
(1) Levium metallorum fructus in summo est: illa opulentissima sunt quorum in alto latet vena. Seneca, in Epist. 23.  vein of precious metal lies lightly deeper, the surface of the ground there is often dry and barren, and to lay a sure foundation of true interpretation, it may be needful sometimes to dig deeper than the very text in its originals, The Scriptures are, I confess, light of themselves, and have from heaven to guide our souls into the ways of peace, but if they chance to burn dim (as in many hard places they must be confessed to (do or have their light eclipsed by any interpositions, (worst of the rubbish contracted by time) the light of a candle there may not be despised for help, to light us at least up to their sense, nor the snuffers of the Sanctuary (made though they were of 
(2) 
Scire prophana quidem sanctis non credo prophanum,  
Si non illo●● ment prophana legant. Joan. Buxtorf. in Grammat. Heb.   profane gold from Ophir) to trim the light, to quicken its brightness, to make it shine clearer, direct farther, guide surer than otherwise of itself, it would or could: And for this the things delivered have, I hope, here some use. I say again, it had been easier to have been the following Chariot, to have traced others, to have kept the beaten path, when not only the comfort of society might happily have lightened some burden of the way, but the directing feet of passenger before have preserved from error, and guided surer and safer those that were to follow after: But this liked not me. This had been but to repeat others thoughts, I esteem it more to add of mine own; as counting it more answerable to the desire and expectations of good men, and greater advantage to truth, to be the author of one new thought, than the continuer or repeater of twenty: which is more than to trade with the old stock, to lay in by addition somewhat of new store, to make a beneficial and fruitful increase of what is already come in, and to set up a new mark or stand as it were, to direct yet farther into the terra in cognita of divine mysteries, then past discoveries or intelligences have, or could have brought us acquainted with. But a grain of truth is precious, yet more, of Christian truth, most of all, in the profoundest, obscurest, richest, divinest mysteries thereof; toward discovery whereof these things I hope may afford some light: and so leaving all to your consideration, meditation, application, conclude, as I use, by giving due praise and honour to our most glorious and most gracious Lord God, by whose gracious favour it is, that we have thus leave to meet in his house, to inquire and learn the things of his council and will; who bless the opportunities to his own allowed ends, that we may proceed from knowledge to knowledge, from virtue to virtue, from faith to faith, till we be perfect in Christ Jesus our Saviour: To whom with the Father and the Holy Ghost be honour and praise everlasting. Amen.  
Cyprian: de baptizand. Novat. Epist. 77. Rescripsi, fili charissime, quantum mediocritas, nostra valuit, & ostendi, quid nos, quantum in nobis est, sentiamus; nemini praescribentes, quo minùs statuat quod putat unusquisque praepositus, actus sui rationem Domino redditurus: secundum quod beatus Apostolus Paulus in Epistola sua ad Romanos scribit & dicit, Unusquisque nostrum pro se rationem dabit. Non ergo nos invicem judicemus.  
Opto te, fili charissime, semper bene valere.    

Of the Form of Baptism.  Go ye therefore and teach all Nations (or, as ye go, or going, make Disciples of all Nations) baptising them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Baptise; 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 Baptising) and therefore say I, This is Christ's Catholic ordination of Baptism Universal; Of all persons, of all Nations, not the peculiar Hebrew excepted (though he stood much upon his high privilege, 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, baptising 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 controversy; Nay, for stablishing the Church, says the Anabaptist, and putting end to one great controversy, sc. for the total and final exclusion of all Infants from this Holy Sacrament, by laying bar in the way of necessary knowledge, to them impossible; for our Saviour's words are more plain than that they may be evaded, and he knew his own mind best who chose in these words to interpret it, GO, TEACH AND BAPTISE.  
The first of which is preparative, the last the main; That introductory, to bring unto this; yet so as both are necessary, and 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the words of Festus, Acts 25.27. very incongruous to privilege 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: Catechising of Nations is therefore to go before Baptising them, Illumination before they be admitted to profess the Light, To try the Scholar's aptness and fitness, before he be preferred to a higher form, for fear he may prove dull or scandalous: And do so here; examine, approve, and then Baptise.  
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 denied 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 hover about the windows. This is a sad case. Of a good School 'tis the commendation to have many good Scholars, 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, straightening either the hand of his bounty, or the grateful performance of good offices from themselves? Who is prepared let him be received, and Baptise 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 administered in infancy, they say, was no Baptism, and in their seeming repetition, they do therefore at ripe years, but begin, not renew) and having laid such a foundation, much is the following use his importunate perverseness makes of it. For when we require Nations to be baptised, 'tis the plain word of command, Christ willed so: Good, saith he, But he first willed them to be taught. When we reply, Federal holiness, Children within the Covenant, The sons and daughters of Abraham, a faithful 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 Baptise. When we think to strike all dead by instance of Circumcision the vl day, administered 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, says 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 Commandment 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 duty be taken out a syllable shorter than 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 door 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 employed) and then obey or receive accordingly; Believe, and then receive the Seal of Sacrament; first be Taught, and then Baptised.  
Thus is this the grand refuge of the great disturber, his gladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wounds both ways, 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 holiness, or children in their parents, Circumcision the eighth day, etc. he keeps off all with, Teach before any thing: When we require reason for disturbance of Christ his Church 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 settled upon two slippery or false Foundations. 1. That in this verse are two, and those distinct precepts or commands; two propositions, two bidding verbs, 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 enlarge your 
(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) 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, etc. 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, Baptising, etc. as I have said. Let your work equal 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, Baptising all. And how? this is the second slippery ground; first by Teaching, then Baptising! No, here is no such thing, here is no Teach: 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not necessarily of that import, and may as well signify 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 Latin 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 wrote (as the 
(1) Finis Evangelii sancti praedicationis Mattas, quod praedicavit Hebraicè in regione Palestinae. In the end of St Matthew, in Junius' 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Syriack itself, or the Arabic 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which sure signifies in Scripture but 
(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 than this chapter no fewer than four times, sc. verse 7, 8, 13, 16. beside that full and pertinent exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the very act of Baptising, in John 4.1. The Pharisees heard that Jesus maketh more Disciples and baptizeth them then John.  a Disciple) how gladly that noun would come along with and be lodged in the 
(3) As it seems to do, Matth. 13.52. but more plainly, chap. 27.57.  verb, what 
(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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discipulos facite, quasi in conjugatione Hiphil dicas, Discipulate. Nec etiam alio quam discipulorum nomine initio fuerunt, vocati, etc. And G. Pasor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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.  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 handsomely together, This 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 entered unto HIS, and not to have any Taught first, that they might be entered. Add, that the word properly betokening so much finds place immediately after, sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teaching the baptised 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 Arabic translations, by the authority before:) That the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was received the most common yet proper word for such import through the whole Bible. as in the 
(1) Deuteron. 4.10, 14. chap. 11.19. chap. 31.19, 22 2 Chron. 17.7.9. Job. 21.21. Psal. 24.4, 5. & 33.12 & 119.66.  Septuagints translation (to which Jewry was used in the holy times) in the 
(2) Romans 12.7. 1 Corinth. 4.17. chap. 11.14. Galat. 1.12. Ephes. 4.21. Colos. 1.28. chap. 2.7. 2 Thes. 2.15. 2 Tim. 2.2. 1 Jo. 2.27 & Heb. 5.12. where speech is of the principles of Faith to be taught, which is supposed here.  Epistles, in the 
(3) Marc. 2.13: chap. 4.12. chap. 6.30. chap. 8.3. Luc. 4.15. chap. 5.3, 17. chap. 11.1 chap. 12.12. chap. 13.10, 22 chap. 21.37. chap. 23.5. John 6.59. chap. 7.14. chap. 8.2 chap. 9.34. chap. 14.26. chap. 18.20.  Gospels, in this 
(4) Chap. 4 23. chap. 5.2, 19 chap. 7.29. chap. 11.1. chap. 13.54. chap. 15.9. chap: 26.5.  Gospel, in this 
(5) Verse 5. & 20.  chapter, where with incredible frequency it hath been let fall: also, that besides it there is 
(6) In Acts 22.3. chap. 7.22. Ephes. 6.4. Rom. 2.20: 2 Tim. 2.25. chap. 3.16. Tit. 2.12. Heb. 12.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly betokens to instruct youth, or filial instruction, from the primitive whence it comes: and 
(7) As, where the Jew boasts himself to be catechised out of the Law: No doubt he was so: Rom. 2.18. Catechising is so ancient. And, Let the Catechised communicate with his Catechist, the taught with his teacher, in All: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (a large measure to cut out Ecclesiastical allowances by: yet is that extent Jure divino) Galat. 6.6. And Apollo's was so Catechised (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) before Baptism. Acts 18.25. Observe how our Ecclesiastical words have footing in Scripture, and add for this, Luc. 1.4. & 1 Cor. 14.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very same from which we use and name to this day Catechising, and imports teaching 
(8) Proprie est Viva voce instituere ac docere. Erasm. in 1 Cor. 14.19. Propriè, Resono, item instituo viva & s●nanti voce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pasor in Lexic. Graec. Lat. pa. 352.  by word of mouth, as a Master to his Scholar, or 
(1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 quoque Catechistae vox bis audiri debet, tam ex catechumeno, quam ex ipso Catechista. Pasor ubi supra. It signifieth in its common and large sense to Resound, to instruct others viva voce, by speech sounding in their ears, Acts 18.25, etc. in special, to teach the rudiments and elements of any doctrine whatsoever, and more peculiarly to teach the first elements of Christian Religion; unde dicti Catechumeni quibus fidei mysteria vocis ministerio credebantur. Mr Leigh, where before.  Echoing in his ears repeated instructions, which the Learner resounds or Echoes back to him; or as 
(2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 21. add popul. Antioch. tom 1. pa. 235.  St chrysostom, so to ring in ones ear 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 near concerning us.  
But above all, take the 
(3) 
From ver. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As much as, Jesus coming said to them, All power is given to me in Heaven and Earth: Going therefore make Disciples of all Nations, Or the Heathen, Baptising them into the name of Father, son and holy Ghost, teaching them (Teach cometh 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 Catechism 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 entire originals. There's commonly more life and quickness in those first draughts of any one's mind, that grows pale and wan in best translations, nor do pieces of a Writing but furnish us with a parcel understanding. The whole uses to illustrate the whole, and as Wine, so rich sense most times loses, grownes flat and dull by being drawn from Vessel to Vessel. Take then the whole, without parcelling, the Original without derivation, and in that face no sign appears of requisite instruction. I do not say, not at all; but, not here; in this word; and inevitable order; before the element applied, 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 BAPTISE.  
I retort his chosen weapon: and what if here be much for children's Baptism? 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 amphibology 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 Baptise AND Teach, in this series of words and things unavoidable, be as authoritative to him, as Even now was Teach AND Baptise, 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, Baptising them, etc. then TEACHING them to observe all that I have commanded, Will now Tho. Munzer say, Teaching them first?  
Secondly, besides, Infants may be Baptised: I argue from hence; for they are a part of All Nations, and All Nations ought by Christ's words: Let the answerer choose which to deny. If Madagascar or some Indian Prince should send word, He and his Nation would be Baptised, why should I think he excepted any, except his exception did express itself in some, as in tender babes? Or if our Governors should authorise 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so as it follows, As ye go take in all the Nations, or all the people, or all the countries, what reason had I think any sort meant to be excluded the Ark, or shut from admission to society under them, sigh 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Christ did, and I am to obey them in rational construction: If therefore I shall be busy or froward to thrust back clildrens, 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, than I can promise myself 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 alleged, that Lydia and her household were baptised, Acts 16.15. the Gaoler, He and all his, ver. 33. the household of Stephanus, 1 Corinth. 1.16. that possibly here might be no children, for we read of none, and some Families always 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 chrildrens, was not heard since the beginning of the world, much less All Nations. The Amazons 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 Baptised: Therefore—  
Thus the order of this text lays no rub in the way of children's Baptism: the order, if any thing, requires that that which is alleged for a rub before (TEACHING) should come after Baptism: and Christ appointing Nations to be Proselyted, takes in them for a part, and so seems here to imply and call for their Baptism. Which was more than I meant, for my aim is at another thing and yet not more than 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, Baptising them INTO the name of Father, Son and holy Ghost.  
1. Which is first the Dixit & factum est, the solemn and authoritative 
(1) To acknowledge Christ's 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 Us they are both pledges and instruments of life. Mr Hooker, Eccles. Polity. lib. 5. Sect. 61. pa. 321.  erection or elevation of this Act of Natural washing into a holy and religious rite or Sacrament to Us. 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, etc. much of the same general nature: But here was that divine and powerful word of Creation to Us, that made this rite used, (perhaps profaned) 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 virtue 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, Baptise.  
2. Here is also the person to whose care and work the ministration of this rite pertaineth, Take in All Nations, but Baptise 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 and entrusts with that power no man can exercise but from heaven: You, and in naming You, I name not others, in naming but You I exclude all others, Go, take in, Baptise 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: Baptising into the name of Father; Son and holy Ghost.  
Where is also, 1. The form or substance of faith Baptised into, sc. 
(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. Bernard's Thesaurus Bib. in the word Baptised.  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) To baptise 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. & Sparke 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.  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) 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.  Greek Church administers in the third person, Baptizetur N. servus Christi in Nomine Patris, filii & Sp. S. and so does the 
(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.  Egyptian, Such a one N. is Baptised in the name of the Father, Amen, of the Son, Amen, and of the Holy Ghost, Amen. Which 
(5) In 4. Sentent. dist. 3. Quaest, 3. sect de secundo.  Scotus allows for good, if the Pope would allow it; and 
(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 Council of Florence, because the Validity of the Sacrament arises not from this, but the Trinity invoked: But now the Western Church generally takes in the first person, with application from him that Ministers to the receiver, I Baptise 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 Doctrine, Rom. 6.17. which was here left by our Saviour. Who has not restrained any more than to substance, the Circumstance left at large, to one or other: Baptise, that's the rite; the persons, Ye, the faith, of the Trinity; the manner, INTO; and that all is needful.  
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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into) to insist upon: sc. how it is Christ's will this should lead to the mention and use of the Trinity. Neither of the other parts but are miserably distorted, and more than seem to need some diligent hand, and the industrious employment thereof to set them to rights: the Arrians, Eunomians, Cataphrygians, Valentinians, etc. having so woefully perverted their clear and evident sense, that some wonder 'tis how such havoc 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 inquire 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) 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, supraque modum delector, ista instantia vigilantiaque mentis tuae, qui putas nullam vocem ex his quae per universam scripturam de Deo praedicantur oportere in discussam relinquere, o— frater Amphilochi, etc. Basil. de Sp. Sancto. cap. 1. tom. 2. pa. 291. Nam haud oscitanter audire sermonem de rebus divinis disserentem, sed conari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est eorum qui segnes sunt ad pietatem, sed qui intelligunt scopum nostrae vocationis, etc.— Proinde syllabas excutere non est aberrare à scopo, etc. ibid.  least things are worth consideration in Religion, chief those are so near the heart and pith; About this I have 
(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 Counsels, in Nomine meo. sc. by my Authority. A difference formally made, but lightly turned off. I after found in Gerard's Common places, between, In Nomine, & In Nomen. An exact discussion I promised myself 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, Harken even to me, I will show mine opinion; in the words of Elihu, 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 itself about the 
(2) I make no formal division, but the steps I would be heeded to proceed by should be these. 1. What the word is and does import. 2. What 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. Which 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Other words are commonly perplexed with variety of Readins, Meus codex habet, sic Anglicus sic alii aliter, etc. the seeds of everlasting uncertainty; for who can tell what should be meant, when the book is not agreed with itself 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 rendered 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, and 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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) 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 judgement led that the words should lead him, is easy to guests by his words. Baptising 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 administered by their power and authority, which are also called upon to ratify 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 easy to guests what he found in the place, and what was buzzing in his ears from the noise of the world. The Word is the rule; and that ought rule us.  reducible to three heads: that In the name should import either. 1. Invocation of the name. 2. His Authority whose is the name. Or 3. Consecration, Devotion, dedication, institution into him whose the name is: Who being here three and one, makes the consecration to be into that Name or Faith, of that Trinity, that is, either to believe it, or what come from it, either from the Father, through the Son, by the holy Ghost, or from the Father, and the Son, and the holy Ghost, or simply that they BE (belief of their revelations will come after) sc. that there is Father, Son and holy Ghost.  
The first of these is Calvin's, Beza's, Bellarmin's, Aquinas', Luther's Ambros', Augustin's, and indeed whose not? Most others. Maldonate expounds it and contends for it by many reasons. The Latin Fathers (not to instance in particulars) went the same way generally; the Schoolmen and Canonists followed; as Gratian, Lombard, Scotus, Vasquez, etc. with Liturgies, the most that I could inform myself from, and Ministers, no doubt, accordingly in their ministration: not to speak of Treatisers, Lecturers, Expositors, Commonplacers, Systematists, Catechists, etc. which let them all make good if they can, either from the 
(1) Not this; for all say and use Baptism as initiatory, the Door of the Church, as shall be hereafter said more fully: Now with this what hath invocation to do? I mean, as to the act, though it may be a convenient appurtenant.  nature of the business in hand, or likely 
(2) Nor this: for how many tropes would be needful to translate and lift off a plain and simple order of Baptising 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 Baptising, that is, Invoking (or baptising by invoking) that glorious name? Must there not be an entire and full piecing in of this whole uninteressed word of Invocation? and by such an immense licence of figure as might bear out any thing to made of any, thing? or any thing to be said or put for any thing? or meant by any thing.  interpretation of these words (the ground) or possible 
(3) Nor last this: for how can the words whose plain and open sense lead to initiation and nothing else, be applied to such a work as declares and spends itself 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 baptised, according to that of St Augustine, O Baptizati, audito me, etc. obsecro vos per nomen quod super vos invocatum est, that this does the work, so far as water and words (the outward ministration) can reach; or simple 
(4) So also Josephus Vicecomes,— ita ut in nomine idem fuerit ac nominando. And a little after, In quo verbo (in nomine) Catholica 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 Latin Fathers) they that have been Baptised even by Heretics, if there have been Invocation, or as some Confession, for there is still variety in Error, of the Trinity over the baptised, 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 Latin Translation, which we know hath domineered over Europe from above a thousand years since, and is lately 
(1) Statuit & decrevit (sancta synodus) ut haec ipsa vetus & vulgata editio, quae longo tot faeculorum usu in ecclesia ipsa probata est, in publicis lectionibus disputationibus, praedicationibus aut expositionibus pro authentica habeatur, & quod eam nemo rejicere quovis praetextu audeat vel praesumat. Session. 3 Can. 2.  Canonised in the Council of Trent, for uncontrollable: 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 Baptised unto the Trinity, the Trinity was invoked or named over them, and this (but how incongruously let the world judge) did the business. 2. As, to the thing, the use of an 
(2) 
They had in ancient allowed Directions for administering the other holy Sacrament a preparatory prayer (no doubt from the purpose and contents thereof) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein they seemed and meant to Invoke down something upon the work, persons or thing in hand, whereof is mention made in Saint Basils' Liturgy, pa. 10. in St Gregory's Liturgy, pa. 34. and in St Cyrils, pa. 53. of the same volumn, translated out of the Arabic, and Printed 1604. That title I find expounded in that use, and it is like it was the same here, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Invocation of the holy Ghost, and that they prayed therein for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the descent of the holy Spirit upon the things under hand; somewhere by Dr Hammond, and in Saint Peter's Liturgy, (as said to be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very often; and so in St James' and St Chrys●stomes in Biblioth. pat. Gre c. tom. 2. pa. 4, & 6. pa. 77, & 78, etc.  
The Pagans used the like over their Sacrifices, St Cyril tells us so; comparing and averring, that, As those things which are offered upon Altars being pure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are defiled by Idol-Invocations, so on the contrary pure water receiving virtue of the holy Ghost and Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at Invocation, is made partaker of holiness, in Cateches. 3. pa. 16.  
The juggling Marcosians had their initiations not without somewhat of like nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: others of them lead their seduced Proselytes to the water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and baptising, they say over them, into the name of the incomprehensible Father of all things, etc. (where observe by the way, the intent of their mysteries was, To lead and convey over UNTO, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Others of them frighted with hard and uncoth names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, BASEMA, CHAMOSSE, BAAEANORA, MISTADIA, RHVADA, CUSTA, BABOPHOR, KALACHTHEI: which are not interpreted without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and yet others went (to the same sense) a little otherways: In Epiphanius, haeres. 34. de Marcosiis. cap. 20. pa. 255. out of Irenaeus. And before, there was an used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Aaron's Directory, Numb. 6.24, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I interpret actively or datively to give them Blessing; for Benedictio est sanctitatis traditio, in the Canon Law) and this was so successful 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 rejoice 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' Edition, ut daret benedictionem Domini labiis suis, and that of Complutum, or Alcala de Henares in Spain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the genitive, though Sixtus 5. corrected it in his Edition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 God's presence. It seems more than a simple intimation, or plain comfortable declaration, or earnest petition and obsecration, a powerful imprecation, yea a solemn and successful authoritative dispensation or distribution of those favours from heaven are then more than wished for, presently invoked, called down and given out by God's faithful 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: When 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 unfruitful appurtenant.) Illumina quae sumus Domine Deus tenebras nostras.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word yet to all purposes, and every corner of the meaning thereof, I confess I clearly understand not, and for some reasons hope I never shall) applied to Baptism too some times, and importing to INVOKE, as the name of GOD, or GOOD, or EVIL upon a party, place, people, etc. In many derivatives thereof we meet with it often in the 
(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 Margin of the most, for, that Name being CALLED UPON, the party, place, people, etc. As for instance in 3 Reg. 8.43. that they may know that this house is called by thy name; but the Margin 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, etc. that is, according to the Hebrew, upon whom my name is called; in the Margin 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 margin always super quos, or super quae invocatur nomen tuum: Sixtus 5. in his Roman Edition never otherwise; I mean in his Latin translation: and the Douai 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 Latin 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 SUPERNOMINATION of Exod. 20.24. belongs hereto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Supernomination and In-vocation have the same text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Observed by Nobilius in his Notes on the Septuagint there, that St Augustine should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exactly rendered by Supernomination or Adnomination; rather then by Cognomination or simple Nomination: and 'tis true St Augustine has this critical and very useful observation: Quod Graecus habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supernominavero aut adnominavero expressius dicitur, quod usitatius cognominavero nonnulli interpretati sunt: sed non habet necessariam significationem cognominavero, propinquiùs autem dicitur cognominavero quam nominavero; nam & hoc aliqui interpretes dixerunt. Locution. de Exod. lib. 2. tom. 3, pa. 49. and he is there examining the propriety of speech of that book.   Seaventies' translation of the Old Testament, and the 
(2) Acts 2.21. chap. 22.16. Jam. 2.7. Acts 9.14, 21. chap. 15.17. Rom. 10.14.  text itself of the New, besides the 
(3) See 1 Maccab. 7.37. 2 Maccab. 8.15. and I prayed and understanding was given me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I used In-vocation and there came a spirit of Wisdom unto me. Sapient. Solomon. 7.7.  Apochryphas of the former the meaning whereof is so little understood, that it hath, Scarce been handsomely questioned, What it is? and the doubt so far 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, JEHOVAH, under the Old Testament, of which our Schools or Books make little mention, and this operative and effective of the DIVINE PRESENCE in such a way as we little dream of; And the rather for that 
(1) Jer. 7. ver. 10, 11, 12, 14.29.  where this in-vocation is most mentioned, as an effect or consequent God says his name 
(2) See the English translation of Deut. 12.5, 11, 21. chap. 14, 23, 24. chap. 16.2, 6, 11. chap. 26.11. 2 Chron. 6.20. Jer. 7.12.  there Was, He placed it, he had 
(3) 
Wherefore, go to my place in Selo, where I had placed my name formerly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, settled 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, settling, dwelling, a House for that purpose, and, by virtue of that enjoined 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & so they proceeded to a noyling him, etc. 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 alleged. 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 rendered by Pet. Cunaeus, We adjure thee by him, whose name dwelleth in this house; de repub. Heb. lib. 2. cap. 6. out of Maiemonides.   enshrined it once in Shiloh. Under the New Testament likewise there might be some such in-vocation 
(4) St Isidore proves the Deity of the holy Ghost, by that it is completive of the holy Trinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in this Epiclesis or In-vocation of the holy Baptism, with the Father and the Son, it was judged purgative of sin. Isid. Pelusiot. lib. 1. Epist. 109. pa: 34.  annexed to our Baptism by the pregnant insinuations of 
(5) The voice from heaven to Saul, Arise and be baptised, and wash away thy sins, Calling upon the name of the Lord. Whereupon  Vasquez's observation: Quoniam haec verba denotare videantur invitationem ex parte Pauli (Arise thou, wash thou, etc.) 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 baptised, here) this was to be the Ministers, Ergo, in 3. partem Thom. Disput. 143. cap. 2. sect. 17. So the sense this, Be thou baptised, sc. by some fitting Minister, and let that Baptism be by (or not without) Calling upon God's name, the Epiclesis mentioned.  Act. 2.16. and 
(1) Do they not revile that good name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is called over you? And add what of this import we meet with often in those who trod next after the steps of the Apostles: As in those styled The Constitutions of the Apostles, in many places, especially lib. 7. cap. 43. in Justine Martyrs. second Apology, pa. 94, etc. and many other places.  jam. 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 duly considered, not superficially flubbered over, lead clean another way: Grant In-vocation, and of the holy Trinity needful, 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? Fellow 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 settling, 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 dependence, 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) Mat. 19.13, etc. Mar. 10.13, etc. Luc. 18.15, etc.  his good will toward them in special manner (and to those 
(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 shall 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in malice be ye such, etc. Hieron. Matth. 19 tom. 6: pa. 40. Humilitatis ergo signum Rex noster in statura pueritiae probasti, cum aisti, Talium est regnum caelorum, etc. Augustin. Confession. lib. 1. cap. 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 Baptism, 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  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 baptised, (as it may be, or may not be) yet how impertinently do men urge this Text for it, sigh 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 usual soever, though rooted in custom and spread abroad far and wide over the face of the Earth.  
Next for 
(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 Baptise in the name of Father, Son, and Holy Ghost doth signify 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, etc.) 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, etc. 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 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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.  Power and Authorization, this indeed has 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) In Scriptures illud In Nomine ubique ferè accipitur pro eo quod est ex auctoritate. Bellarmin. lib. 1. de Concil. cap. 12. But than 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 Criticisms this distinction had place. Qua phrasi (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Christus est usus, Matth. 28. cum formam Baptismi tradidit in illis verbis, In nomine, etc. Cùm autem dicitur Marci ult. In Nomine meo daemonia ejicient; hoc est, virtute & authoritate mea non dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. disput. 143. in tertiam part. Thom. cap. 2. sect. 16.  in the name (if it were so rightly translated) doth both there and abroad betoken POWER. Abroad, to do any thing in one's Name, is to do it in his power, by virtue of his authority or name, as an Officer commanded such a thing in his Majesty's Name which imprinted a public power in a private precept: The Prophets came and acknowledged they came (of themselves they had no power) 
(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, etc. ex Pastorali Mechliniens. Colon. 1618.   In the NAME of the LORD: and amongst us the Ministers of the invisible GOD, in his form of solemnising 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 joined, etc. 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) 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) How yet it may be even in this sense here reasonably and needfully used, sc. to authorise and solemnize this great work of making a Christian, may be seen by comparison from Nicetas, De ordine qui observatur cum quis à Saracenismo, etc. In Nomine tuo, Domini Deus veritatis, & unigeniti filii tui, & sancti tui spiritus impono manum, etc. in Bibliothec. pat. Graec. tom. 2. pa. 284.  In the Name, to that purpose, is another phrase in the original, and of different construction) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I instance in 2. Thes. 3.6. We command you brethren in the Name of our Lord jesus Christ, that ye separate yourselves from inordinate livers, that is, by his 
(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, etc. at multo rectius est ut authoritatis sit allegatio, quomodo haec phrasis (In nomine) frequenter accipitur in Scriptures; ac nominatim 1 Cor. 5.4, 5. ubi in negotio simili verba haec interponit, ostendens, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Per Christum (inquit) annunciamus. Chrysost. Hom. 5. in 2 Thes. tom. 6. pa. 393.  power, as from him, so the words will bear and seem to require. In Mar. 16.17. 
(1) Nomen enim potestatem & authoritatem significat in scriptura, ut Marci ultimo, In nomine meo daemonia ejicient, & Joan. 5. Ego veni in Nomini Patris, etc. Bellarmin. lib. 1. de Bapt. ca 3. Saepe in sacris literis Nomen significat virtutem seu potentiam ut Marci ult. In nomine meo, etc. & 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 Emperor's Nephew, who was to be raised from death, Surge puer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in nomine Jesu Christi crucifixi: when yet he had conditioned before, that upon his revocation to life his mother should be baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Into the name of him that was crucified. In vita Epiphanii. sect. 50. tom. 2. pa. 3. 62.  These signs shall follow them that believe, In my name shall they cast out devils and do many wonderful works; as if, I will enable them, give them strength and power so to do. john brings word to Christ, chap 9.38. Master, we saw one casting out devils in thy name, and forbade him because he is not of our company: jesus answers; forbidden 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) 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: Gualther. 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.  Father 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 Council, met to examine Peter and john of their Doctrine, ask, By what power or what name, qua authoritate, so Beza, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they did what they did, preaching the resurrection? Be it known unto you, they answer, 
(1) Non nostra virtute, non nostra justitia; benè enim nobis conscii sumus nostrae imbecilitatis & in justitiae;— Nec potentia aliqua Magica, quip 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, etc. Brent. Homil. 17. in Act. Apost.  In the name or by the name (for so it must be to answer directly their question) of jesus Christ of Nazareth doth this man stand here before you whole. But plainest of all is that about that dreadful 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) In Nomine Christi, id est, auctoritate ac vice Christi, qua fungor dum impero & judico: Cornel. à Lap. in loc.  NAME of our Lord JESUS CHRIST (you being met and my spirit assisting) with the 
(3) Vnà 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 JESUS CHRIST, to deliver such a one to Satan for the destruction of the flesh, etc. Can any thing be more awful? worthy the NAME OF THE LORD, (what else could have given answerable POWER to it, leaving an impression of terror 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 baptise in the name, that is, by the power and authority of Father, Son, and holy Ghost: I do nothing of myself, but my Commisssion gives me leave; That Power gave me Commission, I would do as I should, this shows I do as I ought, behold here it is, I hold it forth to act by it, to the honour of whose is the power, Baptising IN THE NAME of Father, Son, and Holy Ghost. And in this sense to baptise is as to preach. 2 Cor. 5.20. 
(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 Christ's name or steed: We are Ambassadors for Christ, as if God did entreat by us; we beseech in Christ's steed, be ye reconciled to God. The like Vicarious power or exercise of authority delegate does this form import in the second Monosyllable sense, I baptise 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 virtue whereof but the Faith and Religion where-Into this was meant to import and declare admission and institution: sc. to 
(1) Per Baptismum enim adscribitur quis primò caetui fidelium. Durand. in Sentent. lib. 4. distinct. 3. quaest. 2. sect. 6. Hence Baptism and Making Disciples go 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 baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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.  enter, adopt, convey, translate, carry over a man 
(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.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, etc. Verùm quia in Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 baptise unto their service, and to dedicate to them, saith he in the place before: The original has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore the Ministration of Baptism is accompanied with Abrenunciation, Those that are baptised renounce the Devil and all his works, the pomps and vanities of the world, etc. They devote themselves unto God, to believe the Articles of the creed, and obey the ten Commandments.  
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, etc. Piscator. Aphor. loc. 24. sect. 4. from Calvin: Institut. lib. 4. cap. 15. sect. 1. And so the later Helvetian. Confession, chap. 20.  
A part 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 baptised in the name of Christ is to be enrolled, entered, 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 Soldiers for the holy warfare, that all our lives long we should fight, etc. ib. see Rom. 7.23, 24. Ephes. 6.10, 1i, etc. We are received by Baptism into the number of those Soldiers, who by the good guiding of Christ do through all their life exercise a warfare against the world, Satan and the flesh. Declarat. of the former Helvetian confession, and to that sense Pet. Ram. de religione Christian. lib. 4. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. Hieros'. Cateches. 3. pa. 16. to those were to be baptised.   INTO the faith, belief, confession, profession of the holy Trinity, and all revelations and declarations of the will of heaven proceeding thencefrom; as a student is entered into such a society, a stranger into such a College, a man into such a fraternity and corporation; or as a Soldier is listed, enrolled, entered 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 public 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 baptised, or should have been) INTO the Congregation of Christ's flock. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic notat sinem, the preposition here declareth the scope of the work, observed by 
(1) In his Lexicon, in the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 511.  G. Pasor, a good grammarian. And to be baptised into any one's name is to be devoted to his service, that a man may be named from him as his Lord, and addict himself wholly unto him, as we may learn from the words of the Apostle, 1 Cor. 1.12. and 
(2) In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pa. 266.  before, in nomen, that is, in cultum, baptising unto the service of the Father, Son, and holy Ghost; very well agreeing with the 
(1) Gloss. ordinaria Nou. in Mat. 28.19.  gloss upon that Text, and the learned Scottish 
(2) Ita ut haec praepositio in istis loquendi formulis (1 Cor. 10.2. Act. 19.3. 1 Cor. 1.13. Ro. 6.3. 1 Cor. 12.13.) causam finalem significet, Symphon. prophetarum & Apost. par. 2. Epoch. loc. 30. p. 378. And see in his Cursus Theolog. col. 1370. de forma Baptismi.  Dr. Scharpe upon other occasion. If we regard modern interpretations, more may be called in for the same, who discoursing at liberty at last drove things hither. Beza: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, invocato Patre, Filio, & Sp. Sancto: vel, In Nomen; nam Baptismo consecramur Deo, quoniam ibi nostra adoptio Christo per spiritum sanctum sancitur, either by invocation, or Devotion To God, in annot. major. in Matth. 28.19. and in many 
(3) In carnem suam, Gal. 6.8. Ego puto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeorum, tertio casui praeposito, & finem seu scopum declarare. To that sense upon chap. 3. ver. 23. & Eph. 2. ver. 21, 22. Baptizari in ejus nomen dicimur, cui nos per Baptismum dicamus ac consecramus. id. ad Act. 19.3.  other places. The late Commentators on the Bible, 1645. In the Name, Gr. Into the name; by that rite initiating into the service of one God in three persons, and of depending for salvation upon Christ alone. Mr. Barnard of Somerset shire a little before, Baptised 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 baptised into his name, to whom we devote ourselves; so Marlorate, in Enchirid. loc. come. pa. 60. Docete, etc. baptizantes in nomen patris, etc. 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 baptised into any one's name is to be devoted to his service: And hither was even Josephus 
(4) Lib. 4. de ritibus Baptismi. cap. 5. de Baptismi forma.  Vicecomes driven at last after he had ranged far after the old Latin (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 Catechism; But lay aside prejudice, and remove prepossession, come home to the bottom of that Text he alleadges, the granted preposition, the nature of the business, and scope or purpose, A coincidence of so many inductives will soon persuade 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 itself 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 itself, a Sacrament of IN-ITIATION (which all presume and use it for) I Baptise, saith the Minister, that is, by authority from above: So: but may it not be pertinently replied, 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 Latin trusted to) making use of the very words and syllables for direction of prayers, regulating of assemblies, calling, ordering, ruling, overruling, Synods, Counsels, all Christian Congregations; as if here were nothing plainer than a Commission or authorization, and that could not but end well that had so happy beginning, as in Christ's name: But here is no such thing, no Commission, no invocation, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For my name, or honour, or glory. Upon which occasion strange it were if Christ should not assist, or but be ready to back his Ministers, and further the work of his own service. So he promises he will, and where his people meet, not refuse to give them a meeting, If but two or three are gathered for ME, there am I in the midst present. So not here neither any delegation, deputation, surrogation or substitution, but as far as purpose from power, and beginning from end, where many or few are for my name (is 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 Baptism and that, or those of other 
(1) Add, quum doctrinae prior datur locus, inter hoc mysterium & adulterinos gentium ritus, Quibus se in SUA sacra initiant, verum statui discrimen. Calvin. Harmon. evangel. pa. 683. Non enim is est qui donat legitimum Baptisma, qui simpliciter ait, Domine, sed qui nomen exprimit & rectam fidem habet. Ideoque salvator non quovismodo baptizandum praecepit sed primùm dixit Docete: ac deinde Baptizate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nomen Patris, Filii & Sp. Sancti, ut ex doctrina recta fides oriretur, & cum fide perfectio Baptismatis adderetur. For others wash also as well as we, etc. 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 Baptise, says the 
(2) Circumciduntur enim Saraceni & see 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 Messiah by Jo. Baptist a Priest of the Law preceding, so Mahomet was baptised 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' travels, lib. 1. pa. Though I take it to be no better than 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 baptised, that is, Christianed, nor into his Moschite but by the only way previous and preparatory, Our Catholic Church: (Even as heretofore none went into the Temple of Honour but by the Temple of virtue in Pagan Rome, or into the Sanctuary of Holy Jerusalem but by Solomon's Porch, those leading into these.) To have them baptised 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 door of threefold hard obligation entering into their several Cloisters or Orders. Baptism indeed is Epicence and introductory to many, the manner or form alone can specify and bring home to any particulars, to Other or Us: Which way I believe Mahomed nor any of his followers ever required or liked in any coming over towards them: the rite itself might presume as well for introductory to Persee or Bannian as Hebrew, Mahumetane or Christian. Though it be yet true enough, that the infidel desires even Christian Baptism for worldly ends, sc. propter corporalem medicinam, as to obtain some bodily cure, whereof see the collections of Pet. Greg. Tholosan. Syntagm. juris. lib. 2. cap. 4. sect. 14.  Mahumetane, (to begin at the hither end of time) and so does the 
(1) We have it from the excellent observations of Mr. Herbert, in the published account of his late Travels, lib. 1. pa. 44, 45.  Bannian, and so does the 
(2) In the same Author, pa 52, 53. The manner is. As soon as the child is born, the Daroo (or Priest) is sent for. He hastens, and having calculated the Nativity, invents the name which the mother is after to impose. This d●ne, they hasten to the Eggaree or Temple, where the Priest puts a little pure water into the barque of a holy tree (Holm they call it) thence pours it upon the infant, and prays (therewith) it may be cleansed from all impurity. At 7 years' age it is confirmed by the Daroo, etc.  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 Baptise 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 Baptise, says the Persians Daroo: what, in the name of 
(3) Perhaps a corruption of the old name Zoroaster, a great Master, and known so to have been of Religion in those parts. Of him mention has been made enough in books formerly extant, as Ammian. Marcellinus, lib. 23. Psellus, Patricius, Delrio, etc.  Zertoost, our Lawgiver? I believe in him indeed, but I baptise into the Zundevastaw, his Law given. And, I Baptise 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 Baptise into the Law of Moses, whereto is reference, 1 Cor. 10.2. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Most HOLY NAME. But now, I Baptise too (at last to come home to ourselves) 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, Baptising, as he taught, to lead into the name of Father, Son, and Holy Ghost. Which none of them will do, nor will I as they: which they abominate, I can as ill like of theirs: into which faith they would not be entered, nor I into what they believe: and as they would not have this NAME called 
(1) Or UPON 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 baptised, 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 malign, or revile that glorious or excellent NAME that is called upon over you? ('Tis not said in Baptism, and may have been at dismission or other solemn occasions.) Quod in-vocatum est super vos, so Calvin and Beza, and the old Latin, 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 advice to Saul, Act. 22.16. Arise and be baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having called upon the name of the Lord. A hard phrase, mistranslations make it easy: full of darkness, mistakes clear it up to show 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, etc. What that Invocation.  over their baptised (to use a dark and doubtful phrase) so nor would I theirs, nor that which they do. Agreed on therefore it is 
(2) The Church is discerned from other Gentiles by certain Rites and Ceremonies instituted of God, usually called Sacraments, etc. 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 sign of profession, or mark of difference, whereby Christian men are discerned from other that be not Christianed, But it is also, etc. as there it follows. And therefore making Disciples and baptising them, are conjoined so fitly in Scripture, One is indicative of the other: John 4.1. The Pharisees heard that Christ made Disciples and baptised them for his, more than John.  between us, that as Baptism or Sacramental ablution (so used and so esteemed by us all) is to us ALL the 
(1) Primum omnium Sacramentorum locum tenet Baptismus, quod vitae spiritualis janua est: per ipsum enim membra Christi ac de corpore efficimur ecclesiae, etc. 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 door, in mystical signification of what was there and thereby intended to be done. The Abassines (or Ethiopians) baptise 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 ancient Western Christians were so wont, as appears by many things alleged by Stephanus Durantes, out of their books, lib. de ritibus Ecclesiae, cap. 19 sect. 4. agreeable to what Josephus Vicecomes had collected, none in ecclesia sed propè ipsam in porticu. de ritibus Baptismi. 1 cap. 6. Durant has more, what significantly Dionysius (de ecclesiast. Hierarch.) ascribed hereto, sc. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 'twere the womb of our heavenly adoption. sect. 10. &— Regenerationis Sacrarium, which is St. Ambrose his Epithet, in lib. de initiandis, cap. 2. Deinde quum Baptismus velut ingressus sit in Ecclesiam ac Symbolum nostrae in Christum initiationis, etc. acknowledged by Calvin in Tit. 3.5. tom. 5. And lastly, hence before Baptism 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.  door or entrance into our several sorts, sects, kinds, Churches or Congregations, a holy mark of several regiments of believers, and their Symbolum or declaratory sign of initiation 
(2) Ejus amplectimur fidem in cujus nomen baptizamur. Calvin. Institut. lib. 1. cap. 13. sect. 16. In unius Christi doctrinam initiamur per Baptismum. Id. in 1 Cor. 10.2. Whosoever is now baptised must also of necessity enter into the profession of Christianity. Willet on Genes. 17. quaest. 10.  into several ways, so the form or manner of administration alter, vary, and be so ordered that it express and hold forth that difference; You washing in water one way, we another; You admitting your several religious Congregations in your form, we Christ's 
(3) Accensemur sancto rationalique Christi gregi, etc. Cyril. Cateches. 1.  flock, no otherwise then he hath ordered; You baptising into this or that, Machomet, Zertoost, Bremaw, etc. 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 itself clear, specifying the action notably by declaring the end: This makes a rite of 
(1) By Baptism doth God separate us from all other Religions of people, and doth consecrate us a peculiar people unto himself. Confess. Helu. 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 persuasions: and in one word, this distinctly, clearly, briefly, but fully makes sense of what is done. How better, or what could do it more, than 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 shorthand 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 than pronounce, and argue rather than 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 design, what was fit to have been done and said; All which seem to call for a declaration of doing rather then of power, sigh the intent was here, as all say again, that thing which we call from the word 
(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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are made over to God. Nichol. Cabasil. Liturg. exposit in Biblioth. pat. Gr. tom. 2. pa. 211.  IN-ITIATION: Of inire, 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 verb 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) 
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 showing 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 Eternal life! The words showing 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 do 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 do most steadfastly believe that they shall thereby merit Eternal 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 Baptism hath been known out of Christendom: Rome and Greece have heard of its fame (perhaps from Jerusalem, the famous treasury of Truth: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often repeated by 
(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 Foreigners stole thence their Jewels) Its name and use was great long ago, and so long ago, 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 Baptisms, by the Epistle to the Hebrews, and so had Egypt, 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) In a Manuscript I had by me of a nameless Author, but well learned.  read that St Augustine should say, That (as the Turks and other Mahometans 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 Augustine's third Book against Cresconius. No such thing do I find there, but in the second Book against Cresconius, chap. 25. do I find that which had this occasion. In his 
(1) Lib. 1. contra literas Petiliani, c. 9 tom. 7. p. 90.  Books against Petilian he had mentioned some that were baptised 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) 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, Baptism, 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) In his annotations, upon the Evangelists, p. 515. on Mat. 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 than 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) 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, atque ad Ecclesia ritus & caeremonias salutaribus disciplinis & futurorum predicatione informasse, prae insito fallendi study, suis cultoribus ut eadem praestarent facili momento persuafit; De antiq. ritibus Bapt. lib. 1. cap. 17.  Justine having spoken of a kind 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 spoke by the Prophets, (but with Invocation I confess and supernomination of those 
(5) A strange use he confesseth of one of which, in the beginning of his first Apology, p. 45. Per NOMEN Jesu Christi sub Pontio Pilato crucifixi adjurantes sanarunt, etc. I wonder when I use to meet with such passages, and yet they are not to be denied 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 Devil heard proclaimed by the Prophet (understand Esa. 1.16. Lavamini, mundi estote, etc. alleged before) they then brought it to pass (saith he) that as many as entered their sacred mysteries, and came over to them, or were to offer Incense, etc. should purify 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) 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, etc. Pamell. in adnotat. ad Tertullian, de Prescript. 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) Tingit & ipse (Diabolus) quosdam utique credentes, et fideles suos expositionem (or depositionem) delictorum de lavacro repromittit. Et, si adhuc memini (or, as some read, & sic adhuc initial) Mithra signat Illic in frontibus milites suos. De praescription. haeret. cap. 40.  Devil dips also his believers and proselytes, promising them thus remission of sin: and, If I well remember, 
(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. Martion.  Mithra signs Disciples in their foreheads. And treating purposely of Baptism (our Baptism) afterward; 
(4) Name & 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 quoque 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 Foreigners 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 Christendom! And yet soon after; Whereby, we learn the Devil's 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 Martion, especially Chap. 23. The Devil, says one, is God's ape, and he apishly imitateth the things of God; his works, wonders, orders, institutions; and transfers 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) 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, etc. 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 Baptism, that both shows our faith, and initiates there-INTO (for that is his words import, so to Enter) ranging abroad, he comes to tell, that 
(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) 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 kinds of Baptisms indeed 
(4) Lib. 2. de Sacramentis. cap. 1. tom. 4. p. 169.  saith he, and yet the Apostle avers there is but one Baptism: Therefore the Heathon have Baptisms which are upon the matter no Baptisms. 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 contracted and drawn on. His good son St. Augustine we had before, whose coaevall St. Jerome leaves us not altogether without witness. In his 
(5) Multaque 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.  Commentaries on Ezekiel, speaking of our Baptismal water, from that There Jerusalem was not washed. There are many washings, saith he, like ours typified there, which Heathen and Heretics 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) 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. Jerome 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 only 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) 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 somewhat near of kin to ours; for water and washing, for initiation, this is certain they had, and so made believers theirs, by redeeming them from the world. Lastly, and the great Critic Tho. Demster touches at a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or previous lustration among the mysteries of Bacchus, in his enlargement of Rosinus' Antiquities, lib. 2. cap. 11.  
As to those that allege others, & without the pale of Christian, the learned 
(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.  Grotius produces many, Libanius, Lampridius, Homer, etc. Besides Clemens of Alexandria: our most learned Mr. Selden, sundry other, Hesychius, Apuleius, Nonnus, etc. Besides our Tertullian (the words are worthy reading in either) and they that are throughly acquainted with Athens, and Rome Pagane, the Washing, Lustrations, Februations, etc. of them and other Gentiles abroad; or have leisure, opportunity, means, books, to search, may I believe yet add many more; as out of Alexander ab Alexandro, Carolus Sigonius, Caelius Rodiginus, etc. chief from Gyraldus his Syntagma de Diis gentium, about the 17 chapter.  
But these may be enough to make good what I undertook, that as well in ours, as elder times, baptising hath been known and used without and beyond Christendom, may do now, and many Religions have heretofore thus entered into their several ways, some of which were possibly on foot in our Saviour's time, from all which it behoved his Baptism should differ, and in this way 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 will or would invoke our Trinity, or act from it, but they come not home to fasten the difference full and clear where it ought, in the nature of the thing, which is to be a sacrament of innovation or admission to whom or whatsoever, nor in the way 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 do or mean, this admits & enters into Christ's Church: Into what College or Society soever sacra sacrilega would them lead; this brings unto the Congregation of Believers, the Church of the firstborn, 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! which they would abhor, as we defy the Devil and all his works: In the nature of a charm, which they might not come near, or as abominable as an Idol; but we reverence and cast our souls upon what we derive from them; to Us there is bound up in them all our comfort and hopes for this and the next life, and we are solemnly entering into the Porch of those rich possessions, by them, will bring us further to eternal life.  
Some one may perhaps say, These are things distant from us both in time and place, & yet farther from where we would be in the heart of religion, show us if you can, them or the like from the Scripture; that book of God we will believe, the rest of the world is large and wide, contract thither and we will hearken to you.  
Good: Who hath appealed unto Caesar, unto Caesar let him go. Let this holy Scripture, which 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 lie no appeal.  
There is first our present 
(1) Nemo certè insiciari poterit baptizari debere jux●a Christi institutum in Nomen Patris, Filii, etc. 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, which for the thing in question (let be heeded also) speaks full, home, clear and indubitable: And this one worth many, if there were many other texts or reasons, to contradict; because it is the first original scaled Patent and Commission in this case for the Officers of the most High to do as they may ever after justify. Other examples in practice, or other places in transcription, or conjectures by derivation, might perhaps give show of other things, But against them all this one would hold up the Buckler, and make good the ground (how many soever) for baptise INTO.  
I am not ignorant, I should have noted, but have in part intimated before, how commonly Translators have both used and rendered this Text otherwise, even those of fairest note and greatest reverence, the whole body of the 
(2) Ambr. lib. 1. de fide, cap. 1, 2. lib. 1. de Sp. Sancto, cap. 14. & lib. 2 cap. 10. lib. de institut. Virgins, c. 10. etc. I was going on to have mustered the rest, but the places are so obvious and numberless, that as he that runs may read, so he that gins can hardly tell where to find an end. I confess enough, the whole stream to run this way.  Latin Fathers at least, besides others, as Cyprian, jerom, 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) 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 armour of proof to repel and keep off what ever in Translation, or Logical probability can be brought in opposition or contradiction. Besides the counterpoise of tradition of the 
(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 casual allegations of the Text, as (how it could be otherwise without manifest corruption of) the Text itself.  Greek Fathers, and some Counsels as univocally standing forth on the contrary part: And as to Translation 'tis only INTO can give the original, truth, emphasis, and business. And lastly, so also (beside other formerly touched upon by occasion) divers 
(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: Fill: & Sparke: 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. etc. 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.  Latins have translated.  
But look abroad; This was the foundation and undeniably thus, Consider we what was after builded in following Scripture belief or practice. 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, only (saith he) they had been baptised 
(1) Translated by Beza IN NOMEN Jesus, in Tremellius 's Bible, and so by Calvin, as alleged by Marlorate on the place, Acts 8.16  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the Name of the Lord, that God they believed) for other, likely, then baptised 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) Acts 19.3, 4, etc.  Ephesians, who, it seems, having yet been baptised too, had not received the holy Ghost, question is made, 
(3) Qua igitur doctrina imb●ti & initiati estis? Beza ad loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Whereunto, or whereinto then were ye baptised? They answer, 
(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 Scholar in Acts 19.1.  Into john's Baptism, 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 baptised. 
(5) In Nomen Domini Jesus, Beza. In Nomen Domini nostri Jeshua Christi, Tremellius, from the Syriack.  in To the Name of the LORD JESUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Some other places are commonly interpreted as tropical or allusive, and there may be some trope folded up in them, or moral or doctrinal signification made way for in their historical declarations or argumentations. But the texts themselves are for the main such, that is, plainly historical, or simply declarative in commemoration or admonition of what was, o● was to be done. As in Rom. 6.3. 
(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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mortem. Jesus, Clem: Constitu●. ●ib. 3. cap. 16. As alleged by Chamier: in his Fanstrat. Cathol. 4.4, 11, 25.  Know ye not that as many as were baptised INTO Jesus Christ, were baptised 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 baptise into Christ's death. And Gal. 3.7. As many as were baptised INTO Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have put on Christ. In both which we have the same case, composition, construction, translation, (either is or should be) and all of final 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 into Christ's 
(7) We are baptised into one body of the Church, that we might well agree with all the Members, etc. 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 yield thee hearty thanks, most merciful 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: didst 4. c. Ad hoc. Out of St Augustine.  mystical Body; which very word of Corporation and Baptism leading thereto, we have together in one place elsewhere, For by one Spirit were we all baptised INTO one Body, whether Jews or Gentiles, Bond or Free, 1 Cor. 12.13. If we look back into the beginning of that 
(8) 1 Cor. 1.9, 10, 11.  Book, we shall there find this body both at unity in itself, as it should, and after miserably broken into many fractions by faction, what so like to do it as Baptism, and this way of Baptism into several ways, that one spoke to one thing, another to another, one led this Way, another that? God is faithful, 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 several Baptisms? This might do the thing: for nothing more effectually or irreconcilably divides, then to be entered and engaged hereby several 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; nor any baptised 
(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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non dixit, nunquid Paulus vos baptizavit? (baptizavit enim multos; for some the Text is clear) sed haec non erat questio, à quonam baptizati essent? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said in cujus. Nomen baptizati essent? Nam quoniam haec erat causa schismatis, quod vocarentur ab iis qui baptizarant hoc quoque corrigit, dicens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nunquid in Nomen Pauli baptizati estis? Ne dixeris enim, inquit, Quis baptizavit? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said 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 baptised 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) Graecè est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, he had not caused them in their Baptism to devote or addict themselves to him as their Master. Mr Tombes's Examen, etc. 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, etc. 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, etc. 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 baptised into the Name either of Luther or Calvin, or any other man? That any of you should say, etc. So Dr Saunderson Comments on this Text, in his Sermon on 1. Pet. 2.16. pa. 18.  INTO mine own Name still. For I was sent about somewhat else, scil. to preach, etc. This is the sum of that discourse, and in two places the same Preposition, Case and Construction that was before, scil. That the work of this rite is to lead INTO. Into one Body▪ as before, or as here, Into one Communion or fellowship (so long as there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Baptisms, lest any should say, I baptised 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 margin 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) 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 Latin lay in his way to divert him and others of his persuasion from a true text; yet at last he 
(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.  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 will strive for a Pearl or a Diamond, though he pass over trifles & greater toys; and the very filings of gold are precious, more than 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 darkening expositions (for they have been no other or better) wherewith the Latin Fathers and others had rendered it perplexed; who generally urge it so as the most Emphatical words lose all their strength and vigour, becoming only dark & idle impertinencies, instead of adding intended elegancy; scarce 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 near wholly lost; thus redeemed from barrenness 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 Latin in matter of this form of Baptism, suffering none of theirs to declare in the first person, as we, 
(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.  I baptise, etc. but in the third person leaving things at large, N. such a one is baptised thus or thus; because in several 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) 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 one's name, but INTO this or that (if the words used by the holy Ghost may be thought to give us his mind, or aught to frame ours) which was the right way to formalize and diversify into lasting factions: Not the difference of Ministers, but their different ministrations; Not 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 overrule, or reason bear 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 enjoined form of administration speak out the Sacrament to be itself, and a rite of Regeneration Into new state or life, whereby due partakers are 
(2) 
We assured y believe, that by Baptism we are ingraffed into Christ Jesus, Confess. of Scotland, of 1581.  
It was given to us to testify our adoption, because that therein we are ingraffed into Christ's 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 profess 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 soul into the Ark, Now I reach in a wandering sheep to safety and privilege of Christ's fold: This party I devote from all the world to HIM, as I express meaning, and baptising 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 allege authority, or multiply words of Power upon every occasion. Hic in terris (to use the words of 
(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 (& 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, etc. When a servant does that he cannot do without his Master's order, he is supposed to have it even when he does not allege it, (if he be Master of his own reason) as in arrests, citations, etc. As with us a Steward may admit a Tenant, or do an act in Court, and yet not say I do it by virtue 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, bail, retain, or do any act within the compass of his Assignavimus, binding, and yet not allege that authority for every thing he could not do without it, or indict himself a Justice at every word In his Majesty's 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 confess all at once, there seems in Scripture variation: Once, where 
(1) Act. 2.38. Upon which place Bucan. Quod Apostoli leguntur baptizasse in Nomine vel in Nom●n Domini & Christi, vel in synechdochicè dicitur, ut vult Ambrose: 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; Dost tamen hoc membrum apud Syrum interpretem: which is true, as may appear by examining. St chrysostom made so bold as to alter the Text, with like liberty as others have used about the Commission. Poenitentiam agite & baptizetur unusquisque vestrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Homil. 21. ad populum Antioch. tom. 1. pag. 239.  St Peter counsels his troubled Disciples to appease their raging minds by being baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in (by or with) the name of the Lord Jesus. And where he gives order the believing Family of Cornelius should be baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 10.48. In the name of the Lord. But, in answer.  
1. G 
3 And Mr. Marshal grants that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 7.14. (on which he is discoursing) usually translated By, may as fitly be rendered 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 Baptism, p. 24. which is not disliked by Mr. Tombs in his Examen, or reply to that Sermon.  Pasor a good Grammarian, interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the later, (and why not as well as the contrary inversion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinary enough?) for he says there is heterosis Hebraica a change by Hebraisme, and in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is but the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, and to be translated, In nomen Jesu Christi, scil. in cultum Jesu Christi, into the name or service of jesus Christ. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic indicat causam finalem, as in the construction before often repeated. Or,  
2. St. Peter might in either place give order for Baptism in Christ's Name, that is, 
2 In Lexic. p. 511. in vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by authority and order from him, but that not touch the 
4 Qua utique locutione (Acts 2.38. & 10.48.) non forma verborum inter baptizandum adhibita, significata est, ut quibusdam visum fuit, sed potius auctoritas, virtus ac meritum ejus cujus in nomine Baptizari dicuntur. Estius in Commentar. ad 1. Corinth. 1.13.  form of Baptism, which he is not there meddling with, but giving wholesome direction about other expedients, of which this was one, scil. that as of every thing else, so of Baptism, What ye do in word or deed, All in the Name of the Lord Jesus, giving thanks unto God and the Father by him, as Col. 3.17. This might be for true and good, but not (as to the form) for true and full: (no one has said, this was given for exact form) declaring that which was to be, but not setting forth the full of that which was to be: 
1 Cor. 7.38.  As another Apostle spoke, 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 needful Whole; with the authority, that which is also the end of the action, most considerable, to consecrate into the Christian faith, according to Christ's Order. Though  
3. If there be any difference in the Texts, it seems far more reasonable, that the fewer should yield to the more, than 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 original 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 yield and give way to prevailing Scripture.  
Nor is most of this but this way neither, be it of what power it will: Scripture, I take it, is secured, besides Reason; Nor shall industrious search be able to find there any line, or sentence, of a probable different interpretation, or not fairly capable of this. Nor have the ANCIENTS said any other; many rely 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 than very expedient to hear what they have said in any Christian business. Tell the Church, bids our Saviour, beyond which for resolution 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 meet out to them were in their Watchtowers under Christ before us. But remember where we are; now a story lower than what is high divine. That commands, this persuades; that forces our faith, this invites, not without encouragement and some violence yet of force: it would hear very ill in the world not to reverence the grey hair, to despise the aged, to kick off our Ancestors as those our advanced judgements have learned to contemn below us; and men give it a worse title than uncivil, to be undutiful to FATHERS.  
Now for them, I had cast abroad to learn, as they offer themselves to consideration under these four heads.  
1. Directing (not doubt but by the assistance of the holy Ghost, who will not fail his Church to the end of the world) in those rules agreed on by public consent, the no less public administration of the things of Religion, by those excellent compositions we may call Directories, but are commonly called The Liturgies of the Church.  
2. Determining in their public meetings, for ending controversies, composing strifes, restraining heresies, etc. (in succession to what is left in pattern 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 only private bosoms capable of inspiration: He that should so think, I should much doubt, whether he be guided by the holy Ghost: or indeed take his persuasion but for a fancy,) which meetings have in the World born name of Synods and Counsels.  
Other Writing upon other occasion, whether Polemically or Didactically; of which sort, the number is worthy farther partition into.  

Three Greek Fathers.  
Four Latin Fathers.   
And as to the first, I could wish the public 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 something this way, as to a part, but the Book I could not fetch within compass of my eye; nor Cassians Collations, which perhaps might have relieved in the case; by reason whereof, my inquiry, as shrunk in the sinews, is like to go lame in this first and principal limb.  
Nor like to be much stronger in the second, for a like reason: (The Latin Counsels, I cast into the Latin 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 baptise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the death of the Lord Christ, (peradventure borrowed from St. Paul, Rom. 6.3.) against whom a Canon there (the 49 in Caranza, the 50 in other) thus: Si quis, Episcopus aut Presbyter non trinam mersionem unius mysterii celebret, sed semel mergat in Baptismate, quod dari videtur 
(1) In mortem Domini. So Gentianus, Hervetus thought good to translate, though Dionysius Exiguus, and the most have, In morte. G. Holoander. hath as Hervetus, and Tertullian: Diem Baptismo solenniorem Pascha praestat, cum & passio Domini, in quam tinguimur, adimpleta est, lib. de Bapt. cap. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mortem Domini, damnetur: Non enim dixit nobis Dominus, In morte mea Baptizrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Mortem meam, in Greg. Holoanders' Translation. sed Euntes, Docete omnes gentes, baptizantes eos in nomine Patris, etc. but the Greek hath again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Where with what sense could these Perverters, or any other mortal men be, with show 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, etc. into In the Death, or Into the Death— that is— of what? Or were ever the unequal sides of a meant opposition (which should be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so unevenly or almost ridiculously, as well as incongruously set together, as we received not order for baptising into Christ's death, but were bid baptise 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 Christ's 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 only the thing, but the evident construction and signification of the words leads us also. Remember that the same final Preposition, with its case, is here all along (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat causam finalem before) And take in that Expository inference which was added in Franc. Turrians Edition, which cannot, but make all clear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 only the 
(1) Non tantùm te dimittis, quantum Christus, CUI baptizaris, hodierno die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Gregory Nazianzene to a proud Master, that scorned to be baptised 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 Preposition and Form for substance is mentioned to have been retained tenaciously afterward, in opposition to a like Haeretical distortion corruptly foisted in 
(2) Non in Trinitatem sed in Christi mortem baptizant. Socrat. Histor. Ecclessiast. li. 5. cap. 23. Sozomen. Hist. lib. 6. cap. 26. & Scharp. Curs. Theolog. col. 1390. yet of this form the Apostolic Constitutions make often mention without offence. Cognitum autem sit vobis, Charissimi, quod Baptizati In mortem Domini Jesus, amplius peccare non debent. Nam. etc. lib. 2. cap. 7. Datur igitur baptismus in morttm Jesus, aqua pro sepultura, etc. lib. 3. cap. 17. Eodem modo contenti sint uno solo baptismo qui in domini mortem, traditur, lib. 6. cap. 15. Dominus in suam passionem non est baptizatus, neque in mortem, neque in resurrectionem, nihil enim horum adhuc venerat, etc. 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 preposition motive and terminative all along, INTO. So in Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Epistola ad Philippenses. So in Tertullian, Diem. Baptismo solenniorem Pascha praestat; quum & passio Domini, in quam tinguimur adimpleta est. Lib. de Baptismo cap. 19  by Theophronius Eutychius, Eunomius, and others, a sort of Arrians, in the days ●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 shown itself still awake to keep this Anchor of the Faith firm and stable, this fundamenmental truth One, and amongst all to baptise 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 baptise not according to our Lords Appointment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Into Father, & Son, & Holy Ghost but into three Eternals, & three Sons, and three Comforters, let him be deposed: where the Latin Translation hath again as usual in morte, though whither Reason would have led, is easy 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 baptise not according to our Lord's Order, INTO Father, Son and Holy Ghost, but into three Eternals, etc. let him suffer; nor it should seem was the jealousy without cause: Balsomon, who was very like to know, let's us understand, some had actually brought in this innovation, whom to reduce, the Canon revokes to primitive Institution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And these Commentaries make the next Canon of the same import, Statuit enim, per tres immersiones peragi oportere mysterium sacri baptismatis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. For he appoints the Celebration of this mystery, INTO Father, Son, and Holy Ghost.  
Be next the Constitutions of Clement himself, (thought worthy of the mention of St. Paul's own pen in his Epistle to the P ilippians, chap. 4.3. and by many of the Fathers, that he was Author of that to the Hebrews) or those which he collected and embodied: 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As before, let them acknowledge God one, Parents to be honoured, Disorder to be shunned, so, let them be content with one Baptism INTO Christ's death, administered not by profane Heretics, but allowed Priests, INTO the Name of Father, Son and Holy Ghost. Bovius hath translated there, as his old Latin, 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 Baptise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Into that Name, etc. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I am listed to Christ's Regiment: and I do believe, and am baptised INTO one only true God, uncreated, Omnipotent, etc. and into his only 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, died, rose, ascended, and shall come again at the last day in glory, to judge both quick and dead, of whose Kingdom shall be no end: And I am baptised 
(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 herself: 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 kind of necessity, refuse to profess it?  INTO the Holy Ghost; who is the Comforter, which wrought in all Saints from the beginning, after in the Apostles, and in Believers to the end of the world. The Resurrection of the flesh, or into a faith and belief of the resurrection of the flesh, the forgiveness of sins, a kingdom of heaven, the life of the world to come. See the whole face of this Confession together, and that it looks TO Jerusalem, to devote, consecrate, enter and profess admission INTO Christ and the Articles of faith, or heads of Doctrine embraced from him? The baptised did in his own person profess as much: he did not look at the Minister's Authority, or the Invocation used (though that was used, but it was not the thing here) only he looked and declared whither he was going, what the Ceremony did intent, 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 baptised; and thus, saith he, I express mine own meaning, I am listed, matriculated, baptised INTO. Not much to insist on what is elsewhere. 
(1) Nam baptizati in nomen domini, atque in ejus resurrectionem, veluti infantes nuper nati nullum peccatisensum, actionemque habere debetis, lib. 5. c. 17.  They that being lately converted from Idols to God, Have been baptised INTO the name of the Lord, and INTO his Resurrection, have now no more sense of inconvenience, nor power to work sin, than the child that smiles in his mother's 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 Grecians among them, and the Greeks interspersed with some Romans.  
Generally they of Greece are for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Into the Name, as well in their allegations of this Text of Matth. 28.19. and other of the same import and words, as they have occasion; as in their form of speech upon other occasion, commonly intwined with such matter, or grounded upon such matter as would not suffer them to speak otherwise. As where they baptise 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 persuasion are mentioned to have baptised Into somewhat else, whose error could not have been so justly and evenly opposed by the Orthodox, (nor had they so fully opposed them) unless there had been on both sides Into, or not Into, This or That.  
And these wise men of the East, I take by the way, to be in this case most to be trusted to, for that they were of the East, whence most of our light came, and so they drew near the fountain. And moreover, they both did read & write in the Gospels own language, and so had not one occasion of error, all Translators and Traslations, and what ever depends on them, are inevitably tempted with, scil. by traduction out of one Language into another. He that goes out of one room into another, may possibly stumble by the way, though he take it to be very plain, and so he that depends on any derivation: As he that does not so (as for instance, He that writes the things of England to us in English) is likelier to hit and keep the truth first written in that language; because he misses the great danger of one slip (might have been hurtful to him) in the passage, by continuing still in the same room in which things were first delivered.  
But to particulars; and one of the first highest note is 
(1) In Epist. ad Philippenses.  Ignatius, who descanting on the unsearchable mystery of our Religion, Trinity yet Unity, Three Persons yet One God, (not therefore 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 baptise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. INTO the Name of Father, Son, and holy Ghost. And in process of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not into One with three Names, nor into Three incarnate with man, but INTO still Three of the same honour and equality. I know the Latin Translators retain usually the Latin form in the first, praecepit eis baptizare IN Nomine, etc. and that to the last and best of 1642. But the force of the same construction carried them on to, Non in unum quendam Trinominem, neque in tres incarnatos, sed in tres ejusdem honoris, in the later; why it should not have had the same force and operation before, is hard to divine; chief the words remaining the same, and (which should least have been perverted) the words of the Oracles of God. A little before he had, There is one Father, and one Son, and one holy Ghost, and one Baptism into the death of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or faith thereof, and One Church, therefore there ought to be but one faith, as in Eph. 4. I quarrel 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) Advers. haeres. lib. 1. c. 18.  Irenaeus, who both giveth, and 
(3) Histor. Eccles. lib. 4. c. 10.  Eusebius, and 
(4) In haeres. 34 cap. 20. Et sanè interpres Latinus Epiphanii per casum accusandi loco citato, & haeres. 73. transtulit: says Vasquez, in 3. part. Thom. disp. 142 cap. 1. Although Petavius, a later Translator, hath indeed mended, that is, quite marred it.  Epiphanius, have the same of one Marcus the Patriarch of the Marcosians, who agreed with Cerdo and Valentinus, all to corrupt the simple form of Baptism, left by our supreme Prophet, and needs they must add Crotchets of their own, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, INTO the name of the unknown Father of all things, INTO Truth the mother of them, INTO him that descended into Jesus, etc. where note, the form not found fault with, is still Into, as remembered 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, etc. to enter into their opinions, and plot a co-incorporation of their fancies into the heart of Religion, by first baptising 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 only the occasion, but the seal and very effectual 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 unusual 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 choice be allowed, that would take the draught of the original. The old Translator, Fronto-Ducaeus, Feuardentius, 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, etc. though himself were not so well advised to follow it. And another adds, that the originals of Eusebius, Epiphanius, 
(1) Heretic. sabularum. lib. 1. cap. de Marco.  Theodoret, & the very precedent chap. 12. here did instruct him the same way, though he choose to follow Ruffinus' Latin error, a very bad copy to write after, compared with that lay in his way. It seems both their judgements were convinced (as they mu●) what they ought, but the road 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 courageous in the field, then used to be at the Desk this noble Alexandrian; who keeps himself, as it were with religion, to the words & syllables of his Master, as 
(2) In Epist. ad Serapion, tom. 1. p. 179. & p. 186. Epist. ad Orthodoxos, tom. eod. p. 944. Et Epist. ad Serapion, tom. 2. p. 14  occasion is to use them, and when he enlarges 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 baptise into the name of Father, Son, and holy Ghost. How can there be a Baptism but into something? Or, how into what is not, or not aright understood? This was in his third Oration against the Arrians, tom. 1. p. 413. And in the next Oration but one, Our Baptism, which is as the point wherein all the Articles of our faith concentre, is not administered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the word, which had been wrong, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, INTO the Father, Son and holy Ghost. Orat 5. contr. Arian, p. 535. I rely here nothing upon Translators again, who commonly plod on according to the Latin presumption; but the Translators Rule, and that gives as I say.  
More than, Noble St Basil gins thus his 17. Homily, (A King even of Divines, with allusion to his name; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 
(1) Hist. Eccles. lib. 4. cap. 7.  Theodoret spoke of him, that great light that gave shine, not only to the East, but to the world.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(2) Basil. hom. 17. tom. 1. p. 437  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that is baptised into the Trinity, he is baptised, into Father, Son, and holy Ghost: not into Principality, not into Powers, or any creature. In his Sermon on the 40 
(3) Tom. eod. p. 358.  Martyrs he is speaking of one of the Apostles falling back from our Saviour. Another (Mathias) stepping up in his room, Paul turninng about from persecutor to professor; and in like manner the executioner there, when one of the forty fell off, stepped up to recruit the number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and believed on the Lord Jesus Christ, and was baptised into him by his own ministry, not in water, but by his own blood. I foresee an objection. This was but a strain of Rhetoric, no real Baptism. Good: But it gives the form of Baptism, the phrase of Baptism, the nature of Baptism, and the Orator's conceit of the reality of it; else his strain had been not so much Eloquence as Delusion; and this enough to my purpose. To the same his constancy ties him in many other 
(4) Lib. 1. de Baptismo. tom. pag 560. lib. 3. contra Eunomium tom. eod. p. 752. Moral. regul. 12. cap. 3. tom. 2. p 423.  places; as in alleging the Commission of Mat. 28. where sometimes the Translator gives his original; but with our point in hand, that in his 
(5) Tom. 2. p. 316.  Book of the Holy Ghost, Chap. 12. notably shows the connexion between Faith and Baptism; which is born out by the 
(6) Joan. 1.12. And in conjunction with the like signification & application to Baptism, Acts 19.4, 5. John (saith Paul) in his speech referred further, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Which when they heard, those there were baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Into the name of the Lord Jesus.  phrase of the holy Text; and opens also that Article of declaration of our Creed, wherein we profess in a distinct and somewhat unusual form of speech to believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In God and his Son Jesus Christ; the words are these, Faith and Baptism are two means of our salvation, connatural, 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 baptise 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 faithful and diligent Watchmen over Christ's flock, that Providence hath wrapped up Diligence and watchfulness into their names, the two Gregory's. He of Nyssa in Caria, elder brother to St. Basil, finds 
(7) Orat. 11. contra Eunom. tom. 2. p. 706.  fault with the Baptism of Eunomius (whereof before from Epiphanius) that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Not into Father, Son, and holy Ghost, as he gave order that gave the mystery to us but into Maker and Creator, etc. 
(1) In this pla●e though Grotser there translate In nomine, yet Siphanius was after more wary in alleging the same Commission, Quae sunt verba Dominici praecepti, baptizantes eos in Nomen, etc. 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 sense 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 than likely so here, The Name, whose misinterpretation 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 believe 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 add emphasis, and grace the expression: so but that it is not safe to meddle with those are given to change, Prov. 24.21. might be our 
(2) The learned Vossius declares for this liberty: Baptizare in alicujus Nomen est ei per ablutionem initiari & consecrari in religionem & cultum. ut illius arbitrio vivamus. To baptise is to devote. Atqui hoc fit seu dicas, In Nomen Dei, seu Trinitatis, seu Patris, Filii, & Spir. Sancti, seu Jesus Christi, seu simile quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thes. 5. de Bapt. Disp. 2. p. 307. Quoniam & aggregor Christo, & Credo, & Baptizor in unum ingenitum meum verum Deum omnipotentem, patrem Christi, etc. Et in Dominum Jesum filium unigenitum ejus, primogenitum omnis creaturae, etc. & in Spiritum Sanctum, hoc est paracletum, etc. Carnis resurrectionem, peccatorum remissionem, regnum coelorum, vitam venturi saeculi. Constitut. Apost. l. 7. c. 41.  Baptism, and the declared Administrations thereof: for, As we Believe, so we Baptise: But now from St. Basil.  
The other Watchman of those days, Gregory of Naziansus in Cappadocia, makes 
(3) Oration 40. cap. 51. tom. 1. p. 671.  known before hand to his Expectant, how he meant to enter them into their new Law. Who would lend him the tables of his heart, he would be a Moses to him; nay he would borrow the finger of God, to inscribe a new Decalogue: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When I take thee in, I will baptise 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 baptise thee into the Holy Trinity, etc. And they both give the heads of faith into which Batism was to be administered, Believe that the world which we see, and which we not see, is God's Creation, etc. A little 
(4) Cap. 48. p. 669.  before, the Father, If I should please men, I were not the servant of Christ, as saith the Apostle: If I should worship any Creature, or be baptised into any Creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I should not have the benefit of a divine Change: And the same Preposition and Case kept a little after; upon which place the same 
(1) Tom. 2. Col. 1083.  Nicetas likewise commenteth, Si filium ut creaturam adorarem, aut in filium ut creaturam baptizarer, nunquam Deus futuru; essem.  
Epiphanius 
(2) Haeres. 7. cap. 11. This he after more fully expounds this way, in the recapitulation of his greater work, tom. 2. p. 137. and yet again in the very end of that recapitulation, p. 157.  proves the Deity of the Holy Ghost from conjunction with the persons in Baptism to make a Trinity: for so, saith he, the Scripture order d, As ye go, Teach, Baptising, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (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 Emperor's sister's Son to life: 
(3) In vita S. Epiphanii per Johannem, unum ex discipuli● ipsius, cap. 51. p. 36●.  which if I shall, will ye then believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and be baptised into that contemned, but powerful Name of him that was crucified? Whereto they answer, they would: He did, and they performed the conditions. Elsewhere differencing the Jewish from the Christian Rites: 
(4) Ad versus Haeres. lib. 1. Haer: 8. sect: 6. tom. 1 p. 19  They had, saith he, a carnal Circumcision, till the great Circumcision should come of Baptism, and this both cleansing us of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sealing up to the name of God.  
Voluminous chrysostom is next, out of whose many Tomes, I only note how constantly he keeps to the 
(5) Sermon. in Mat. 28. tom. 1. p. Sermon. de Sancta Trinitate tom. 6. p 191. & serm. de Cananaea. tom. eod, p. 202.  form, this form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and upon Acts 19 Paul 
(6) Homil. 40. in Act. tom. 3. in Nou. Testament. p. 351.  spoke of John's Baptism as he did, to persuade Apollo's further, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be baptised into the name of Jesus. From 
(7) Vid. commentar. in Esa. lib. 5. tom. 2. p. 859. etc.  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) Comment. in Joan. 2. tom. 4. p. 17.  Quid porrò necesse est in Trinitatem potius quam in unitatem baptizari? and to the same sense 
(9) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in Dialogo, Quod unus sit Christus. tom. 5. p. 773. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Hermit are very remarkable, Fides est ut non solum in Christum baptizemur, 
(10) Lib. interrogat. & respons. Marci. Eremitae de Baptism. in Biblioth. par. Graec. om. 1. p. 918.  sed etiam ejus mandata opere compleamus: Our faith requires not only to be baptised into Christ, but to fulfil his Commandments. Mr. 
(11) In his notes and observations (excellent Criticisms) lately published, ch last. p. 170.  Gregory, late of Christ Church in Oxford, citys the Euchologue for the form of Baptism to be this, The servant of God N. such a one is baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And lastly, John of Damascus, (besides what in 
(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, etc.— and, Qui in Sanctam Trinitatem baptizati sunt, etc. are his phrases translated: and, We are baptised into Christ and his death, we are baptised into the holy Trinity: all these together, and much more; and I believe in other Authors more than very much more to this purpose. A hasty view hath espied this which is here, enough (if there were yet no more) to justify this interpretation of INTO, etc. 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) As in the Martyr-Iustines second Apology. p. 94. Athanas. Epistol. ad Serapion. tom. 1. p. 204. Chrys. de serpent 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 voice 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 joining in with this leading Commission Text, often cited, scarce ever but to this 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, baptising 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 rendered 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 stayed long amongst our friends: cross next the Adriatic 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 not with the same eye of respect as unto those that had one help of truth more, and one occasion of error less, than 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, etc. When an opinion is once started, if it be but a mistake, the busy 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 only stuck at many things swallowed by others, and doubted where they seemed to know; but on the other part, his inquiries 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 reached 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 Latin, sanctifying the Dialect of Remus and Romulus to sound abroad to the world, what was holy of Zion and Jerusalem; and so had no preceding errors to lead him in Translation, drawing himself first from the original; and so is yet the more to be relied on by us, not only 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 suspicion 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, etc. 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, clothed with ceremony: for a new Law is now enacted, and the manner prescribed, Go Teach, Baptising Nations into the name of, etc. The Interpreter, or rather Perverter, soon corrupts into, in nomine: but yet he is fain to grant it is ad verbum ex Graeco, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and why could not he then retain truth from truth, agreeable with truth, rather than change to worse, or not leave his tract for better, when he saw it before him? elsewhere the same Father, When one fell off, he sent the other eleven, 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, etc. 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 use 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 overrule if any thing in process be drawn amiss, or slipped 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 Latin: and, I believe, the most will say, have it no less than 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 Latin 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 broke forth here to clear our way.  
Before much hath been dispersed looking hitherward: & not from few, nor Authors much to be despised: Add to them more from Calvine, Bucane, Marlorate, etc. 
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, etc. 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, etc. 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, etc.   What is it to be baptised in the name of Father, Son and Holy Ghost?  
Hereby is signified that Father, Son and H. Gh. being invoked, he which is baptised is received into favour with God, by remission of sins, who is Father, Son, etc. 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, etc. (that is, the true God, one in nature, and three in person, etc.) Therefore it is not said, into many names, but into the Name, lest 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 baptised any into his own name. By Baptism we are therefore devoted to God the Father, Son, etc.  
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:  
If we be entered by Baptism into the faith and Religion of one God, we must needs think him to be God into whose name we are baptised. 
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 solemn Dedication, Christ would have it testified, that the full light of faith now shineth out, when he ordered, Baptise into the Name of Father, Son and Holy Ghost. Sith this is as much as to be baptised 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 baptise 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 confer, in eo uno haerere, ut fixum in se habeant, unum esse solum Deum, etc. Observemus igitur Baptismo nos obligari, initiari & consecrari in unius Dei Religionem & cultum, ut illius arbitrio vivamus.  is to enter and devote those that are baptised 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, etc. 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.  
Hulderic. Zuinglius, in lib. de vera & falsa Religione, cap. de Baptismo: as he alleged by Vossius, Thes. 5. the 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, alleged before. Nor the confidence of Cassander, Nemo certè inficiari poterit, baptizari debere juxta Christi institutum in Nomen Patris, & Filii, & Sp. S. It cannot be denied by any, but that Christ's institution leads to baptise INTO the name of Father, Son and H. G. Lib. de Spiritu Sancto invocando. page 298.   It hath more life a great deal as the Greek is in Matth. 28. Baptising them Into the Name of Father, Son, and Holy Ghost; then In the Name, as the Latins.  
Of more public attestation take in the Confession of Saxony: We do often expound the sum of the Doctrine, etc. I baptise thee into the Name, that is, invocation of the true God, whom thou shalt acknowledge and invocate, and distinguish from all other feigned Gods, etc. Artic. 13. In hujus veri Dei nomen (having mentioned the Holy Trinity) id est, invocationem, te baptizo, quem agnoscas, etc. as in the Apology for the Ausburg Confession, offered to the Council of Trent, p. 147. Of Helvetia the later, Baptism is called of some a sign of initiation of God's 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) Government and order of the Church of Scotland. ch. 3. p: 19  Scotland to the same sense, Thirdly, he that presenteth the child, maketh confession of the faith into which the child is to be baptised, & 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) Votum pro pace ecclesiae, ad artic. 9  An Christus ab Joanne baptizatus fuerit in nomen Patris, & Filii, & Spiritus sancti: Whether Christ were baptised 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) Lib. 1. de baptismo, cap 3 from Brentius his Catechism, cap. de Baptismo.  Bellarmine and 
(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 usual form to be kept. Much of which liberty has not elsewhere dislike from 
(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 baptised. H. Grot. annotat. in Matth. 28.19. p. 518.  others, or 
(6) Quod idem cernimus in baptismo, neque enim certus sonus aut numerus syllabarum in Scriptures 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, etc. Colligit Ecclesiae formam illam, Ego te baptizo, etc. Nec tamen cenferentur non verè baptizare, qui dicerent, Ego te abluo, seu tingo, sive aspergo, etc. Sic etiam, etc. Bellarm lib. 3. de poenitentia, cap. 16.  himself.  
These by their words appear to have been the thoughts of men & Churches abroad, & of 
(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.  some more. The force whereof prevailing nearer home with our T. C. (a man known to have been very much conversant in the writings of the Scripture, and precisely careful to conform all to the pattern 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) 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 Ecclesiastical Polity, lib. 5. sect. 62. p. 328. in the Margin, 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 near preparatory to the act of Initiation: and immediately after confession of Faith by recitation of the Apostles Creed in our Lyturgy; Wilt thou be baptised, says the Minister, in this faith? whereto answer is given, It is my desire. In this faith! What? in the Minister's 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 yielded thyself a proselyte of by ratification of firm consent? Say: Nothing shall be done without thy pledge of good will: Strike up the bargain; & as thou hast said, All this I firmly believe; 
(3) Printed 1571. by Reynold Wolf, at London.  Wilt thou now be baptised into this faith? So it was expressed in the old Latin translation, when the sense of the Composers was fresh abroad. Minister. Credis in Deum patrem omnipotentem? etc. Respons. Omnia haec firmiter credo. Minister. Cupisne in hanc fidem baptizari? Resp. Cupio. And so in the Greek of Mr. Petile within this ten years; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I wonder he continued not his care to what follows, to render to itself that which was first written in this language, ruling Scripture, the immediate and underived word of Oracle given by the holy Ghost. For thus he proceeds to give the form. (Strange!) misgiving both together, preposition and case. N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And a little before, Christ out of his most precious side did pour both water and blood, and gave commandment to his Disciples to go teach and baptise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. No: it was not so; Each is a depravation both of Text and Work: Christ gave commandment for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 Road 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, etc. Atque tunc unusquisque interrogabatur, an crederet in Nomen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patris, Filii, & Spiritus sancti: & confessi estis confessionem salutarem, Catech. Mystagog. 2. But to return here at home, the interrogation propounded in the sense given, would make fit way, as it does, to baptism then at hand; an act of adoption, admission, consecration, regeneration 
(1) Learned and pious Dr. Hammond, (remember here) in the late Additions to his Practical Catechism, of the two possible interpretations of that Text, giving the fo●m of Baptism, Matth. 28.19. na es this one: INTO the Names of Father, Son, etc. 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 only to the Divine Oracles, he maketh use enough of this Criticism 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, etc. pa. 15.  into a new state faith, religion, profession (the proper end of the work) Which past, there follows soon after the induction or legal investiture of the proselyte into his new heavenly profession, and the believed possessions of grace; We receive this Child into the Congregation of Christ's flock: with yielding most hearty 
(2) Benedictus Deus & pater Domini nostri Jesu Christi, qui pro ingenti misericordia sua regeneravit te in spem vivam, in haereditatem incorruptibilem & incontaminatam & immarcessibilem, etc. Upon the Baptism of Prince Josaphat in Jo. Damamascenes History, pa. 19  thanks unto the Father of Heaven, that he hath been pleased to regenerate that child, sure unto somewhat, some new state, to receive him for his by adoption, and to 
(3) Neither do we think that this custom is only an idle ceremony, but that the infants are then indeed received and sanctified of God, because that they are then ingraffed into the Church. Confession of Saxony, Artic. 13.  incorporate him into his holy Congregation: and prayer that being dead unto sin and living unto righteousness, he may lead the rest of his life according to that beginning.  
I know not what to other, but to me nothing under any cloud of darkness or doubt seems ever to have been better recovered to clearness, certainty and light; agreeable with the words of Scripture, the sense of the business, the sound judgement of believers, orthodox and pious, of elder times and later; and above all, to the scope and nature of the work, to make this holy divinely-instituted Rite speak out itself to be a Sacrament of renovation, consecration, admission into a new religion, faith and belief; or (which one word is both proper and significant enough) a very CHRISTIANING, or admitting INTO CHRIST, as the old word was once, even at the 
(1) Constitut Provincial. li 3. de effectu baptismi circa Sacramentum.  Font, I Cristen the in the Name of the Feder, and of the Son, and of the holy Ghost. 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 Sun, and of the holy Ghost.  
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 well) 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) reform 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 Christ's appointment too) for 
(2) Quem Baptismum omnium Sacramentorum esse januam Salvator noster instituit, &c Cùm igitur circa ingressum januae error maximè periculosus existat, praedictus legatus, etc. Constitut Octoboni. tit. De Baptismo.  admitting into the visible Church and estating in heavenly hopes; as giving of the 
(3) Quae verba, scholae vocant formam Baptismi nos formulam verborum dicere malumus. Bucan. loc. common 47. sect. 20.  form and essence of that Rite, whereby we are (sacramentally made (or declared) Christians, as some love to say, the form of that form: And whereof we may say contrary to those who have written de fossilibus, who after much turning find little metal, and so have parvum in multo: but here is multum in parvo, very much in very little, the worth of a Talon 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) 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, Harken unto me, I also will show 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 itself 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 curate 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 shall not be unfulfilled. It is not without the reach of every one's knowledge, that great care and contention has been wont to be about small things in matters of Religion: words & 
(5) Neque 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, saepeque tempore corrumpuntur, vel unam prooemii syllabā deesse, multum momenti habet: multo magis hoc in scriptures divinis à Spiritu sancto compositis invenitur, modò sobrii simus & non temere progrediamur, sed intenta ment diligenter omnia consideremus, & non negligentiores fimus aliis, qui hoc studio in prophanis utuntur.  syllables have taken, and been used to take up the deliberate consultations of the gravest and wisest. (How was the Empire divided about a Diphthong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Nor about any (— I speak absolutely) hath the exactest search and scrutiny been thought to have so little toward supererrogation, as about these; the votes of many private Doctors, yea of public Schools, and sometimes 
(1) Cum sacramentum 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 Counsels and learned Assemblies) having contributed to keep all to rights here; not without some dangerous influence suspected to whole Christianity upon creeping in of not the greatest mistake. This was that which therefore not but needfully both awaked my jealousy, and prompted my industry with some fervour of zeal, and strength of endeavour amplified 
(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 precious, each sparkle of a Diamond has value, and a Mite not without regard in the greatest judgement of him shall judge all; wherein yet methink I could almost condescend to wish toward owning of some mistake myself, rather than 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 be not great, yet the consequence may be so signal, that here a little in mistake may prove worse than a great deal. There have been who have went about to unchristian a good part of Christendom, by far-fetched 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 several 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, etc. to propagate mistake, and a succession of dead Ordinances; (in effectual 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) Mat. 13.22  The grain of mustard seed, whereof our Saviour spoke, 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 Sacramental words, F. G. 
(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 these 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 virtue. 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 ways it may be done, Joannes de 
(1) In libro, De Sacramentis in genere. Disput 2. sect. 6  Lugo (a late Spaniard) hath taken great pains to show by exact view & pensitation of the words; as in Hoc est corpus meum, so here examining distinctly EGO, TE, BAPTIZO, etc. And determining where he takes to be the perilous mistake: Nor in any of those noted by him, does corruption seem to proceed to worse disturbance and depravation of the sense, than here. So that, as of a dangerous error, distempering the very heart of Religion, this would not, but aught 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 Heaven's mind, sacred inspirations from above, divine Oracles, which will neither deceive, nor suffer any to be deceived. 
a John 5.39.  Search those Scriptures, says our Saviour, for in them is life: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do it with prying, quickest, sifting diligence. There sith is found Baptising 
b Rom. 6.3.  into Christ, into his death, 
c Acts 8.16.  into his name; and they that 
d Gal. 3.27.  put h●m on, were so baptised into: Sith the 
e 1 Cor. 12.13  Corinthians were matriculated into his Corporation, the 
f Acts 19.5:  Ephesians into his Name, or Faith; Paul 
g 1 Cor. 1.13. & vers. 15.  had not so formalized Sects, scil. by baptising into this or that (the only way to do it) and all according to Commission here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Sceptre 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 baptised, before from St. Basil: and into whom believing, we are baptised, Unto him to give glory) be all honour, praise and glory. from his whole Creation, for Ever Ever & Ever.  
AMEN.    

POSTSCRIPT. In one word more, good Christian.  
WHat thou hast here beheld in open light, was at first as 'twere opened in darkness, what is now preached on the house top, having been delivered, scarce published in the whispers of a very private Country Congregation. Partial estimation (such as friendly always uses to be) made the thoughts seem not unworthy thinking over again; Thence their review; Thence this bulk: and it is left to thy discretion to sever what was first spoken from what was likeliest to have been since written. It was held convenient thus to commumunicate All; if for no other reason, Because 
1 Cor. 5.10.  the day is coming when we must all appear before the judgement seat of Christ, to render account of what we have done in our bodies, and as well what we have 
Inter pressuras atque angustias praesentis temporis & nostrae officia servitutis, cogimur dilectissimi non tacere, quùm potiùs expediat flere, magis quàm aliquid dicere. Veruntamen nequid minus lucri Arcae Domini accedens, dicatur nobis, Serve nequam & piger, tu erogares pecuniam meam:, & ego veniens cum usuris exigerem eam. Peto charitatem vestram, ut quae ipse paterfamiliâs per nos vobis ministravit, libenter accipere dignemini. Augustin. Concio ad Catechumen. contra Judaeos, cap. 1. tom. 6. pa. 23.  not done, as what we have (for our omissions are not without fault.) And as to this, the season added special opportunity, all being now under revise, both for Agenda & Credenda, for Doctrine and Discipline; seeming to call in those words of the Masters of the Assemblies, after the reading of the Law and the Prophets, Acts 13.15. Ye men and brethren, as many of you as have any word of exhortation for the people, say on.  
If any thing here shall run the 
Nullam enim existimo Scripturam adeò ●oeliciter procedere cui ●ul●us omnino contradicat C●emen. Alexand Strom. 1. It is a common frailty of our Nature, which may be watched, but cannot be remedied, bewailed not helped: possibility of Erring, a misery from which his Holiness is not exempted when he sits in his Apostolic Chair. Besides, as of bodies, so there may be differing complexions of judgement: One man's meat is another man's poison; and one man's thanks another's aversation; yet of the thing yet the same. Pro captu lectoris, etc. It hath been so, and will: Do our REASONS differ!  face of all other (for nothing could yet be found to have pleased every body) thy courtesy, or rather thy Christianity is bespoken and entreated.  
1. Cavil not at words: the last refuge they will yet make to, that are resolved to continue Cavillers. It was matter was heeded, not 
Sanè quisquis legis, nihil reprehendas, nisi cum totum perlegeris, atque ita fo●●è minus reprehends. Eloquium noli quaerere. Multum enim de rebus laboravi●●us, etc. Unde hactenus ac prope nulla fuit nobis cura verborum, Augustin. lib. de Mendacio, cap. 1. tom. 4. pag. 3.  Them: so that please, the rest may be spared. Or thou mayst even herein be satisfied; for, so the substance be kept, 'tis left to thee to alter the dress of outward expressions to thine own judgement or fancy; or if thou wilt, think the thing already done.  
2. Take me not in pieces; but either the whole, or a whole part: And that after thou shalt have perused and considered the whole. Partition belongs to choice: That, in taking some, leaves the rest: and therewith an interpretative concession, that what was left was judged hard, and scarce malleable, therefore in prudence let alone. The world will judge s●: deal therefore entirely; and, heed all along the scope: for that also I heeded.  
3. Contract not thy brow too severely, that I make use of 
Non me latent ea etiam quae ab aliquibus imperitè omnia metuentibus jactantur, qui dicunt oportere in iis versari quae sunt maximè necessaria, & quae fidem continent: externa autem & quae sunt super vacanea transilire, quae nos frustra continent ac detinent in iis quae nihil ad finem conferunt. Alii autem Philosophiam etiam cum maximo malo & ad perniciem hominum venisse in vitam existimant, ut quae profecta sit a maligno aliquo inventore. Ego autem quod vitium quidem habeat malam naturam, neque alicujus unquam boni causa esse possit, in his Totis Ostendam, libris, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, tacitè significans, aliqua ratione divinae opus providentiae esse Philosophiam. Clement. Alexand. Strom. lib. 1. p. 278.  some parts of remote, obscure, profane, disdained pieces of knowledge, thou (so much a Scripturist) judgest altogether unprofitable. I was long since taught by Dr 
In his published Sermons on Psalm 110. v. 4. p. 480. Neque verebuntur commenta●i nostri, uti iis quae sunt pulcherrima ex Philosophia & iis quae praecedunt disciplinis. Non enim solum propter Hebraeos & eos qui sunt sub lege, par est fieri Judaeum, sed etiam propter Graecos Graecum, ut omnes lucrifaciamus, Clem. Alexand. Strom. 1. p. 277  Reynolds, whom I believed, That there is no part of Learning in the whole Circle thereof, which is not helpful, and may not contribute to the understanding of holy Scriptures, and some part or other of a Divines employment. I particularise his general into Jews and Gentiles, Counsels and Fathers, Schoolmen and Historians, Decretals and Imperials, and hope one day to be better acquainted with the Alcoran and the Sibyls, the Talmud and the Sanhedrim. For how else should we understand out sundry things of the Bible (our Religion) depending on these? or how make toward the requisite perfection of that Scribe in the Gospel, throughly furnished to the Kingdom of God; who is like an Householder well stored, who contents not himself with neighbour provision, some single Commentary, or broken patched system, but hath ready by him for all supplies, and as the occasions of the Family call for it, both New and Old: With an evil eye these Mouldy remnants are looked upon by many, who could peradventure readily enough wish the whole heaps of them thrown away at once, and all of Jewry or Samaria dealt with, as those Magic books were, upon conversion to sound knowledge, Acts 19.19. I am perhaps too far on the contrary part; as, wishing our Libraries may be the safest part of our Land, so that these jewels may be treasured up in the safest Archives of our Libraries, hoping for more light yet to shine out of the east by them, and if ever the Bible be made plain and legible to the vulgar, or Learned, those Divine Oracles unsealed to sure and certain sense, and the Book of our Redemption itself redeemed from that cloud of darkness, and missed of obscurity, the delusion of false Glosses, corrupting emendations, interest of States, and Tyranny of times, and manifold such impositions have cumbered it withal, that from the rising Sun alone we must expect the sovereign healing beams to proceed, whose fresh and morning influence hath POWER to produce that dispersion; being not without temptation to some kind of Idolatry, in worshipping with a face settled toward the East, and thence really expecting another 
Homines enim Hebraei, agregia erudition, sagacique ingenio, cum sacri codicis sensa patrio Sermone evoluta nobis darent, multa faeliciter repererunt, quae aliorum nunquam assecuta esset industria. Pet. Cunaei lib. 3. de repub. Hebraeorum. cap. 5. p. 422.  Star (as full of Corporeity (soon it may be) as was the last) to guide all those shall be accounted amongst us Worthy, Watchful and Wise, to the yet unknown things of Jesus the Son of a Virgin, born in Bethlehem. For that was the Land where the affairs of our Religion were done, whence else should we expect an illustration and elucidation of them? That was the scene of wonderful things, to raise expectation of a wonderful knowledge: There was Power shown likely to breed an amazing Light: Nor may the full sense of Isa. 2.3. The Law from Zion, and the Word from Jerusalem, be so wholly already drawn out, but that our Merchants may bring us some rich Remainders (God bless our Merchants of Knowledge) and their neglected, despised, motheaten Rolls and Records help us to see our own light, or to make a right use of it, and enrich us thereby beyond Caesar and Croesus and Crassus.  
4. (Here I would be accounted earnest) Christian, if thou be, deal with me as thou art and wouldst, remembering thy Saviour's Rule, and mine, Both our Master's Meekness, not only as his Quality, but our Qualification, and our Duty in his Example, Learn of me, Matth. 11.29. for I am so: we never read, His voice was heard in the streets, Matth. 12.19. We no where hear him loud in venomous and and boisterous reproaches: we find him not at any time raging for truth, passionately. Religious, truly Seditious, bitterly Zealous: but if the weightiness of the occasion had need to draw from him powerful reproof, 
Luke 4.32 They were amazed at his teaching, for his word was with power. Mat. 7.29. he taught as having Authority, not as the Scribes, Mark 1 22. Percellebantur super doctrina ejus. The soberest moderation may be most effectual in power.  his Word was with power, but his Severity with some Lenity, his strongest Physic ministered in an inoffensive dose, and nothing dropped from him ever, but what bespoke declared, and left assured a most soft and gentle Genius. Oh! this is that for which Christendom hath cause to mourn and lie down in sackcloth and ashes, that Truth comes often a wooing, apparelled like a Hag or a Fury, the Orators of Heaven mix wildfire with their zeal, persuasives labour their end rather with teeth to by't, than arguments to convince; The tongue that should lick whole mistakes in an erring Brother, ministers venom to wrankle, rather than salve to heal up, Vinegar is not sharp enough, but Aqua fortis must be taken in, and that ink is blackest is fittest, not to write the cause, or convince the Arguments, but besmear the reputation of a tractable recoverable adversary (As David observed in his time, and complained: 
Psal. 64.3. And I lie even among the children of men, that are set on fire: whose teeth are spears and arrows, and their tongue a sharp sword, Psal. 57.5.  They shoot out their arrows, even bitter words, in speaking with their mouth, 
Psal. 59.7.  Swords are in their lips, for who doth hear? nay, their poisons have reached to my very soul) This, this is that, but for the permission whereof, Christendom hath much to answer, by men of sober and Gospel Spirits not to be remembered, without tears of blood, and which, God grant it turn not the grave and prudent advice of an admonishing Apostle, into the misfortune of a Prophetic curse (so calculated and composed as 'twere of purpose for the Religion, Meridian, Clime and Age under which we live.) 
Gal. 5.15.  If ye will needs go on to by't and tear one another, take heed ye be not devoured one of another.  
As it hath been seen oft enough before. Where malice hath fretted itself quite away on both sides, two obstinate Champions have left neither alive; both have ceased to be, because one would have had victory. May it never be so with us, where CHRIST'S name is reverenced, and at top of all (as the prize of all our concertations) that strife should ruin what it fights to preserve, and that word and Gospel which is now the rule of Princes, 
Psa. 103. ●6.  The Place that hath known it, shall know it no more.  
5. Think not thou hast to deal with an untractable adversary, but one would be glad to turn the ear to reproof, as being not yet past the Learners form (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the utmost) a very Seeker (of Truth and Verity) which Tertullian so much commended and pursued: and that loves that of the Psalm, Let the righteous smite, 
Psal. 141.5, 6.  it shall be a favour, but let not the precious balms of flatterers break mine head, I will yet pray seven times more against all such wickedness. There was peradventure too much of the Stoic even in Socrates himself, of whom St. Augustine somewhere, Hoc tantùm scio, quòd nihil scio: he presumed no farther knowledge then only of his ignorance: But as much as following times have too little, where presumption of knowledge attained already, bars forwardest resolutions of seeking any more; Prejudice and Pride will admit no increase of former riches, the active inquiries of the soul are stopped, and our wings clipped, that would soar to any new discoveries: Therefore we know not, because we think we do: sitting still in little more than a dull and contented ignorance, scorning to learn what we think we have already attained. I thank God, I know many things I do not know: I thank God, I see, many have cause to doubt of what they think they know: I thank God, I have assurance, that what I think sure, yet I may have more abundant confirmation of: And what I nor know, nor opine, I am willing to learn. I pray my darkness may be enlightened, my ignorance instructed, my errors reform, my true persuasions strengthened: but above all, that Truth may conquer and be glorious: As Christ is TRUTH, John 14.6. To whom be due praise for ever.  
His te volebam. Now judge, and be charitable. My last thoughts may not unfitly come out in the concluding words of whosoever was the not over-confident Author of the second History of the Maccabees; And here shall be an end, if well I have said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hit the mark, 'twas that I aimed at: if otherwise, that I could: And so (with offer of mine) wishing and hoping to meet a return of the courteous embraces of thy love, I bid thee Christian, hearty.  
FAREWEL. March 29. 1647.  
Immortali DEO Immortales gratias.  
FINIS.