SERM I. — Except a man be born AGAIN, (or from above) NONLATINALPHABET) he cannot see the Kingdome of God, Joh. 3.3. CHAP. I. MAN was once in a state of happiness, chiefly for that he was born happy;
SERMON I — Except a man be born AGAIN, (or from above)) he cannot see the Kingdom of God, John 3.3. CHAP. I. MAN was once in a state of happiness, chiefly for that he was born happy;
Out of the Heathen so noted by the Christian long since, and here it took place to the full, From the pinnacle of a Temple to the bottome 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.
Out of the Heathen so noted by the 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 fallen was to the worst and lowest of all kind of misery.
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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,
thou Feel 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,
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Or as a Goldsmiths vessel, so bruised and battered by unlucky fall, that in vain is the Craftsmans assistance called in, no Art can repaire and soder it to former use,
Or as a Goldsmiths vessel, so Bruised and battered by unlucky fallen, that in vain is the Craftsmans assistance called in, no Art can repair and solder it to former use,
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but it must to the fire and furnace, to bee wholly New-Made: So universally and irrecoverably was Man mischiefed and spoiled in all his powers to Good,
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,
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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 abilities against Evil, that there needs a total Reformation and Renovation, the frame so out of frame, that (not talk of amendment) the whole must be taken in hand,
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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:
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:
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In the state of lapsed, decayed nature, no good is to be expected, and Verily I say unto thee, (says Christ to Nicodemus) unlesse a man be (so new formed and made as to be) Born Again, he cannot see the Kingdome of God.
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 formed and made as to be) Born Again, he cannot see the Kingdom of God.
The words our Saviours, (the best Teacher) and spoken as they were to a Great Name, not inferiour to any of his time, Rabbi Ruler Nicodemus; Who being (as Gualter 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;
The words our Saviors, (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 Gualter 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 towards God;
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or us, that is, in our corrupt natural nature (if I may so speak) dwelleth no good thing, ( flesh and blood cannot inherit the Kingdome of God, nor is Corruption prepared to enter into life:) A man must be transplanted into a better stock,
or us, that is, in our corrupt natural nature (if I may so speak) dwells no good thing, (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,
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 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,
The summe is, Of our best works of decayed nature in old state, there is little or no hopes to Heaven, our very righteousnesse is sin, our piety guilt, our religion abomination,
The sum is, Of our best works of decayed nature in old state, there is little or no hope's to Heaven, our very righteousness is since, our piety guilt, our Religion abomination,
and Ʋnlesse a man be reformed to the heighth of an accessory regeneration, and more then amended, new born Again, He cannot look to see the Kingdome of GOD, what, and who is invisible.
and Ʋnlesse a man be reformed to the height of an accessory regeneration, and more then amended, new born Again, He cannot look to see the Kingdom of GOD, what, and who is invisible.
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who measuring all things by lower human reason, and entertaining nothing but according to such praeconceived notions, is startled into little lesse then a phrensie of conceit;
who measuring all things by lower human reason, and entertaining nothing but according to such praeconceived notions, is startled into little less then a frenzy of conceit;
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and so absurd as to vent those thoughts by words importing a second natural Birth, to make way whereto, he admits necessarily a praesupposition that he might and must reenter his Mothers wombe, that he may be so born, All which (from so many improbabilities to be clambred over) might well draw forth their mention in form of a doubt, Whether? and this doubt question of the thing no lesse then 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 so absurd as to vent those thoughts by 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 from of a doubt, Whither? and this doubt question of the thing no less then 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,
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So that two things the words then naturally give just occasion to insist on. 1. Their subject, Regeneration (as a simple Theme) Ʋnlesse a man be Again Born.
So that two things the words then naturally give just occasion to insist on. 1. Their Subject, Regeneration (as a simple Theme) Ʋnlesse a man be Again Born.
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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.
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.
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1. Whereas our authorized English Translation has here Verily, unlesse a man be born Again, with which word in the text is a marginal note of Reference,
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 Referente,
yet the latter is the right and truer, as agreeing not onely with the Original (to us) NONLATINALPHABET, (consideratly by the old Latine rendred, desuper ) but also with the scope and consequence of the place, (as well before as after) which make it May be thus,
yet the latter is the right and truer, as agreeing not only with the Original (to us), (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,
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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 doe the things he had been seen perform, ver. 2. Our Lord answers by granting the thing, (How could he doe otherwise?) But withal he affirms more, Raising the particular instance to a general case, My self? Nay, I say unto thee, No Man, Except hee make derivation from thence, (or from above, from that God) can so much as see or know any thing toward that Kingdome. 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 onely discerneth the things that came from whence,
and our Saviour, of Heavenly things (mark the Subject) and He had begun by telling our Lord, that he verily Thought He Come 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, My self? 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 towards 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 Come from whence,
Marvel not therefore that I said unto thee A man must be born (or derive) NONLATINALPHABET, that is, from above, (for that is the word again) For, unl•sse he can truly pretend to such extraction,
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,
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sith Christ upbraids his ignorance) and his troubled mind ▪ little lesse then phrenetically carnal, had admitted the raising of no lesse then 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;
sith christ upbraids his ignorance) and his troubled mind ▪ little less then phrenetically carnal, had admitted the raising of no less then 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;
Hee needs but be born (where he is) of water and that sacred blast or insufflation (NONLATINALPHABET) which all know to come from superiour unknown regions, and that enough:
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:
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for unlesse 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.
for unless a man be so born, he cannot, etc. as before. This for the word, and setting together the (disturbed) frame of the Text, now as to the Thing.
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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 spake of nothing more plainly, intentionally, clearly,
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 beside) 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 onely 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 finde it else-where above once or twice in this whole Code, (very seldom compleatly in this notion.) Once, 'tis beyond exception, in Tit. 3.5. where Christian purification by water is styled NONLATINALPHABET, 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, &c. may perhaps look that way:
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 inquired with Some diligence, could I find it elsewhere above once or twice in this Whole Code, (very seldom completely in this notion.) Once, it's 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:
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But for that which follows there in the next Chapter, As new-born Babes desire the sincere milk of the word, that ye may prosper by it, and our Saviours promise, Ye that have followed me in the regeneration, and my text, These are so far from expressing a Regeneration, that the first and last have not the word,
But for that which follows there in the next Chapter, As newborn Babes desire the sincere milk of the word, that you may prosper by it, and our Saviors promise, You that have followed me in the regeneration, and my text, These Are so Far from expressing a Regeneration, that the First and last have not the word,
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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,
nor the middlemost, in any likely Interpretation, the Thing, (as neither many other places, (the subject's of like abuse) wrested yet about to serve ends,
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the Apostle onely fetches a comparison from young and tender infants ( Now-born, not New-born, as the Original word gives plain) whom hee would have desire the food of their souls, with as much sincerity,
the Apostle only Fetches a comparison from young and tender Infants (Now-born, not Newborn, as the Original word gives plain) whom he would have desire the food of their Souls, with as much sincerity,
which S. Paul forgat not to take into his rule neither,) And that promise of our Saviour, Mat. 19. is onely of compensation his faithful followers shall have, (Disciples,
which S. Paul forgot not to take into his Rule neither,) And that promise of our Saviour, Mathew 19. is only of compensation his faithful followers shall have, (Disciples,
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or whosoever forsake any thing for him,) in the Regeneration says the text, in seculo futuro, expounds it Junius, in Christs temporal Kingdome yet to come (and after the first resurrection) on earth, expect the Millenarians, but in the Renovation or Restitution of all things, (mentioned, Acts 3.21.) say those that interpret most warily and probably;
or whosoever forsake any thing for him,) in the Regeneration Says the text, in seculo futuro, expounds it Junius, in Christ temporal Kingdom yet to come (and After the First resurrection) on earth, expect the Millenarians, but in the Renovation or Restitution of all things, (mentioned, Acts 3.21.) say those that interpret most warily and probably;
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When the Creature now groaning under it, shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, In this 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,
When the Creature now groaning under it, shall be Delivered from the bondage of corruption, into the glorious liberty of the Sons of God, In this 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,
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as Apocalipse 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,
as Apocalypse 21.2, 3. For, Peter had said before, Master we have left all and followed thee, what shall we have Therefore (hereafter) for. 27.) jesus answers, (as lifting up their eyes to the day of Judgement presently,
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,
Verily I say unto you, you that have followed me, (in this Generation, Here) shall (hereafter, in that which is to come) receive abundant remuneration,
For in the Regeneration (for 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,
For in the Regeneration (for so the words Are to be Set together and construed, not as commonly, you that have followed me in the regeneration (in this world) shall receive Thus and Thus amends hereafter in the next life,
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But) ye that have so followed me with losse of all things here, shall in the Regeneration or Restitution of all things, in that world when all is passed away,
But) you that have so followed me with loss of all things Here, shall in the Regeneration or Restitution of all things, in that world when all is passed away,
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or new mold 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;
or new mould of things) fit upon your several glorious thrones, and (as your number fits well) judge the twelve Tribes of your nation of Israel. This was amends enough;
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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) seldome found in Scripture, (perhaps not above twice or thrice) nor the thing (save by consequence and insinuation) much oftner;
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;
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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,
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,
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then grounding my self upon it, to continue my thoughts on this argument: (for, ground to raise any thing upon I would have always firm, such as none can except against,
then grounding my self upon it, to continue my thoughts on this argument: (for, ground to raise any thing upon I would have always firm, such as none can except against,
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I, that my Discourse may fit in with it self and be intire all of a piece, shall first take leave (with due respect) to lay aside what hath been said hitherto by others, as things already profitably known;
I, that my Discourse may fit in with it self 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;
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And secondly, that what I intend intirely mine, may be either true or very likely, shall lay the most upon the resolution of this (I think most pertinent,
And secondly, that what I intend entirely mine, may be either true or very likely, shall lay the most upon the resolution of this (I think most pertinent,
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though hitherto quite neglected) Quaere, What was known of this argument of Regeneration, in our Saviours time? Whether any thing? In what particulars it came forth? How tendred? How received,
though hitherto quite neglected) Quaere, What was known of this argument of Regeneration, in our Saviors time? Whither any thing? In what particulars it Come forth? How tendered? How received,
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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 Baptisme, Eucharist, Church, Sacrament.
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 Mysteres of our Religion (as Baptism, Eucharist, Church, Sacrament.
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Excommunication, Absolution, &c.) It would behoove him farther then a bare and simple consideration of the import of those words at top, to dive deeper into the nature of the Things, the application, use and import of those words with us,
Excommunication, Absolution, etc.) It would behoove him farther then a bore and simple consideration of the import of those words At top, to dive Deeper into the nature of the Things, the application, use and import of those words with us,
and by study, observation, or otherwise, to acquaint himself what We mean, intend, or 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:
and by study, observation, or otherwise, to acquaint himself what We mean, intend, or 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:
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as He meant, and must from him have been written down in the Scriptures, it would behoove farther then by the help of a Concordance and Lexicon, to know what the word might possibly hold forth in another place,
as He meant, and must from him have been written down in the Scriptures, it would behoove farther then by the help of a Concordance and Lexicon, to know what the word might possibly hold forth in Another place,
or any where, to look and satisfie himself what it meant Here, what manner of Thing it was that was cloathed out as it were in the habit of this expression,
or 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,
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A point and inquiry (no doubt) of manifold use, but withal of so unhappy neglect, that (as far as I can inform my self) it hath not at all come within the thoughts of any Writer on my Text by Commentation, Enarration,
A point and inquiry (no doubt) of manifold use, but withal of so unhappy neglect, that (as Far as I can inform my self) it hath not At all come within the thoughts of any Writer on my Text by Commentation, Enarration,
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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.
or otherwise, occasionally or purposely, in Tractate, Sermon, Commonplace, or Howsoever, to bestow any considerable pains about, it yet seeming Alone that which must afford Light to satisfaction.
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Difficilia quae pulchra? Nay, we will invert, Pulchra quae difficilia, the acceptablenesse of the work may perhaps grow up under our hands with the painfulnesse of the labour,
Difficulties Quae Beautiful? Nay, we will invert, Beautiful Quae Difficulties, 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.
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.
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Our Saviour says, Except a man be born again, &c. and what was believed, known, used about it in those times in which he lived and said so? CHAP. III. I Answer, Many Things.
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.
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nor strange, nor new.) I resume therefore Regeneration was in our Saviours time a believed effect of Proselytisme, whereby the stranger that was by due rites initiated thither, was as it were mortified to his former estate dead to the world, revived to a new life, quickned to God, regenerate, renate and born again out of this, to a new state of happinesse and life with Moses and among the holy children of Israel. From them as many as were, had their destiny praefigured in the old world, of whom,
nor strange, nor new.) I resume Therefore Regeneration was in our Saviors time a believed Effect of Proselytism, 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 prefigured in the old world, of whom,
as many as missed the relief of Noahs Ark, scaped not the mischief of being drowned in the water, out of their Society or Church all were in state of Perdition;
as many as missed the relief of Noahs Ark, escaped not the mischief of being drowned in the water, out of their Society or Church all were in state of Perdition;
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As many as were taken to sanctuary with them were tearmed Proselytes (of NONLATINALPHABET, to come over) They that did come were esteemed to bee renewed, renate, Born Again plainly into a new world, capable of so much expression that it might afford some excuse to Nicodemus, that He thought, One must enter into his Mothers womb that he might bee so born.
As many as were taken to sanctuary with them were termed Proselytes (of, 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.
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as much as will serve us with knowledge of the several sorts of Proselytes that were among them, the manner of making them, the ceremonies, rites, priviledges, &c. the rather because they are to be looked upon as causes of this effect my Text speaketh of,
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 speaks of,
1. Proselytes of the Gate, or for habitation, and no more, (Proselyti domicilii) a lower sort, which were so far initiated that they might associate and converse with the Hebrews even in their own Territories, (but as strangers,) And these had not much done unto them:
1. Proselytes of the Gate, or for habitation, and no more, (Proselytes domicilii) a lower sort, which were so Far initiated that they might associate and converse with the Hebrews even in their own Territories, (but as Strangers,) And these had not much done unto them:
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Onely with some few ceremonies they were bound over to keep Noahs seven Commandements, (the reputed summe of the Law of Nature for Divinity and Morality, out of which Moses Ten Commandements were after drawn,
Only with Some few ceremonies they were bound over to keep Noahs seven commandments, (the reputed sum of the Law of Nature for Divinity and Morality, out of which Moses Ten commandments were After drawn,
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But besides these of Habitation, qualified to live and converse with Israel, there was a second sort came up farther to a Copartnership or fraternity with them in their Religion, and the priviledges therof called.
But beside these of Habitation, qualified to live and converse with Israel, there was a second sort Come up farther to a Copartnership or fraternity with them in their Religion, and the privileges thereof called.
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2. Proselytes of the Law, or Proselytes of Righteousnesse, (Proselyti justitiae) which were as the Cives facti, the other as one compares, the Cives nati, of the Common-wealth of Israel; And these as they were initiated with more ceremony,
2. Proselytes of the Law, or Proselytes of Righteousness, (Proselytes 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,
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namely, to obliterate all they had before of corrupt Gentilisme, and to render them like men dropt out of the clouds, wholly changed, Renewed, Regenerate, (as this morning born infant) naturalized Citizens of the community of Israel, and so estated in a participation thereby of their Law, Liberties, Priviledges, Hopes, Religion,
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) naturalized Citizens of the community of Israel, and so estated in a participation thereby of their Law, Liberties, Privileges, Hope's, Religion,
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after the giving of the Law upon M. Sinai, where one of them, Baptisme being first appointed, of necessity till then, sc. from Abraham to Moses, the two former that were must needs serve the turn,
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,
where He (the stranger) that would partake of of their Passeover (as twere our Communion) must first be circumcised (as with us baptized) or else he was unfit and must not approach,
where He (the stranger) that would partake of of their Passover (as it our Communion) must First be circumcised (as with us baptised) or Else he was unfit and must not approach,
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2. Baptisme, they alledge that a little after in the story of the peoples washing of their garments before the receiving of the Law by order from their Governour Moses, as he from God, Exod. 19.10. and interpret it figuratively of washing their bodies, sc. by Baptisme;
2. Baptism, they allege that a little After in the story of the peoples washing of their garments before the receiving of the Law by order from their Governor Moses, as he from God, Exod 19.10. and interpret it figuratively of washing their bodies, sc. by Baptism;
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,
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,
That of Guil. Paris. de Legibus, which he applies to women onely, 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.
That of Guile paris. de Legibus, which he Applies to women only, may seem fitly appliable to All in this case, (cap. 3.) Intrant mulieres in Pact Abraham per quaedam Baptismata & Traditions Quae in corpore leges non inveniuntur.
or Baptisterium ) I say no more here, but it would be thought on) But they used, I say, this Ceremony howsoever, both to men and women, not sprinkling,
or Baptisterium) I say no more Here, but it would be Thought on) But they used, I say, this Ceremony howsoever, both to men and women, not sprinkling,
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This was done in the presence of a Triumvirate, or three chosen witnesses solemnly assisting as Godfathers; not without the nature of a Court for more solemnity, with explication of the Law over the Baptised as he stood in the Lavatory,
This was done in the presence of a Triumvirate, or three chosen Witnesses solemnly assisting as Godfathers; not without the nature of a Court for more solemnity, with explication of the Law over the Baptised as he stood in the Lavatory,
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.
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.
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Serious and solemn praemonition there was also of the weightinesse of the businesse in hand, the worthinesse of the Law (and the received particulars thereof) the preferment of the change by submitting to it, the dignity of those persons into whose society there was intended Co-optation, de justorum etiam 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, &c. of which more hereafter) and it may be perhaps no vain or frivolous conjecture to suppose they borrowed much of this manner from them;
Serious and solemn premonition 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 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, Voelli, surety, Confessi 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 manner from them;
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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 prophane or make any way unlawful unto followers what was in it self morally grave and good before,
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 Ornament 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 it self morally grave and good before,
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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,
Or that we must offend by keeping the places of our nearest and solemn Approaches to God's most holy presence clean and free from all noisome pollution,
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because of what Israel was commanded to take care of about that place where the GLORIOUS PRESENCE promised to discover it self in the Camp, Deut. 23.12, 13, 14. But this by the way; I return.
Because of what Israel was commanded to take care of about that place where the GLORIOUS PRESENCE promised to discover it self in the Camp, Deuteronomy 23.12, 13, 14. But this by the Way; I return.
as The name of an Hebrew, no small honour, The freedome 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, &c. Yet so as the chief good expected lay on the other side of invisible and spiritual, which Religion could bring to the soul;
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 Aloes Majestatis Divinae, so they were wont to expound, To be favourably tried by that Law, in sundry cases, To be secure of diverse 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;
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,
NAY yet farther and to come to the thing nearest, whereas this REGENERATION in the full found 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,
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and in the proper Notion of the word without help of a figure they took the Proselyte to bee in reality and truth indeed so Born. Wonder may be at the thing,
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,
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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 perswasion they might also believe the Birth it self (to which they did belong,
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 it self (to which they did belong,
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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;
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;
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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;
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;
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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,
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,
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as now of no kin, (at least, consanguinity or nature hindred not) for by his new birth all was new, by the effect of those rites in Regeneration all former Relation, the closest of all,
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,
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Not to speak of lesser changes, or 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,
Not to speak of lesser changes, or lesser effects of This) Stories give, when sometime the Plague was At Athens, it was so malignant and direly Mortal, that if any fell sick, he was given over for Dead,
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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 Historian, He was neither Himself,
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 Historian, He was neither Himself,
nor knew any of his former Friends, even so the Renate Proselyte Hebrew was more then in danger, quite dead in this change, He had shook off all his Relations,
nor knew any of his former Friends, even so the Renate Proselyte Hebrew was more then in danger, quite dead in this change, He had shook off all his Relations,
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Scaliger upon Festus, informs of another custome among those Athenians, that When one of theirs had been so long absent in the War, that he was thought to be dead,
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,
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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 NONLATINALPHABET,
and Come 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 Rebirth videretur, (fol. 128.) and he was called,
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, Baptisme 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,
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,
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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.
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.
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And, by the way, some such thing as losse 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, 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,
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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,
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,
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whether they ought to be heard and answered? The Oracle of our Common Law maketh the fifth to be, lou un home est enter & professe en Religion, where a man is entred and professed in Religion,
whither they ought to be herd and answered? The Oracle of our Common Law makes the fifth to be, lou un home est enter & profess en Religion, where a man is entered and professed in Religion,
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for if he be, and compleat by vow, &c. and then sue any action real or personal, the Tenant or Defendant might shew that such a one was entred into Religion in such a place, into the Order (as of S. Benet, &c.) and this shall bée sufficient to stop the procéeding, by a modest and mannerly way of asking Whether such a one be a fit person to be answered? The reason whereof the same with the changed Proselyte before,
for if he be, and complete by Voelli, etc. and then sue any actium 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 stop the proceeding, by a modest and mannerly Way of asking Whither such a one be a fit person to be answered? The reason whereof the same with the changed Proselyte before,
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He might have made a Will, appointed Executors, and those Executors (he living) should have had action for any true debt, (things remaining thus) as if he had been dead;
He might have made a Will, appointed Executors, and those Executors (he living) should have had actium for any true debt, (things remaining thus) as if he had been dead;
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as Master of his house, Trustee for his Colledge, &c. by that well laid and most profitable distinction of Proprium in communi, Lording it so over Lordships,
as Master of his house, Trustee for his College, etc. by that well laid and most profitable distinction of Proprium in Communi, Lording it so over Lordship's,
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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 therfore to oust all scruples, Leases for life are ever made during the natural life, &c. Of which supposition our Papinian has enough. This for Our Civil Law;
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 Papinian has enough. This for Our Civil Law;
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For by such title is called, the losse of being free of the City, and plain servitude, and confiscation, and deportation or carrying away to some desolate Island;
For by such title is called, the loss of being free of the city, and plain servitude, and confiscation, and deportation or carrying away to Some desolate Island;
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Insomuch that it was needful to note, that where death was mentioned without apposition, it was not meant of Civil but natural death, as possibly some might understand;
Insomuch that it was needful to note, that where death was mentioned without apposition, it was not meant of Civil but natural death, as possibly Some might understand;
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If a man have Such by one of Servile condition, and after set her free and marry her, & jus eis (to her and her children) aureorum annulorum petierit, (sc.
If a man have Such by one of Servile condition, and After Set her free and marry her, & jus eis (to her and her children) aureorum annulorum petierit, (sc.
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of the Emperour himself, who only could grant this honour, the utmost of the Patrons Power was to allow the use of one made of Iron, in token of some lower Freedome:
of the Emperor himself, who only could grant this honour, the utmost of the Patrons Power was to allow the use of one made of Iron, in token of Some lower Freedom:
but if he sue to the Emperour for jus aureorum annulorum) & REGENERATIONIS, & inter ingenuos secundum justos reduxerit modos, &c. Then both the children to be to all purposes (as of inheritance, &c.) legitimate,
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,
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Which Petition the same Emperour after willing of his Grace to release and grant of course (without special suit) or rather to bee had without granting, hee useth the same words, that the manumised should have — Ex ipsa manumissione aureorum annulorum & regenerationis jus — ut sint quidem liberi & ingenui, the right of the Patrons yet saved, which expression is again of the same grant in the Novel (NONLATINALPHABET vocat Justinianus, says Brissonius ) and after he boasts the diffusivenesse of his goodness herein to be comparable with Antonine and Theodosius, who granted such favours of course, formerly restrained to suit,
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 uses the same words, that the Manumitted should have — Ex ipsa manumissione aureorum annulorum & regenerationis jus — ut sint quidem Liberi & ingenui, the right of the Patrons yet saved, which expression is again of the same grant in the Novel (vocat Justinian, Says Brissonius) and After he boasts the diffusivenesse of his Goodness herein to be comparable with Antonine and Theodosius, who granted such favours of course, formerly restrained to suit,
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Not to insist on that change of Bene-Nation in the same Novel, and the Patron described as Pater there, a very new Father, by adding somewhat to the first natural Birth in the Pandects. It was like to be an occasion of some wonder to meet vvith, in Tertullian, and speaking of things out of the Church) a very Regeneration, and that in Pagan Baptisme: but there it is.
Not to insist on that change of Bene-Nation in the same Novel, and the Patron described as Pater there, a very new Father, by adding somewhat to the First natural Birth in the Pandects. It was like to be an occasion of Some wonder to meet with, in Tertullian, and speaking of things out of the Church) a very Regeneration, and that in Pagan Baptism: but there it is.
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In England, Rome and Athens, the person remained still the same, or but with accidental alteration, the expression allusive, Onely 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,
In England, Room 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 Room) and really, essentially, formally they held the Proselyte to Be changed. For,
3. To come to the third sign, effect, or rather caus of Regeneration, (the ground of the whole) the very change of the regenerate Man, They did believe him indeed to bee so essentially,
3. To come to the third Signen, 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,
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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.
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.
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For, (Credit Judaeus apella!) It is strange that I shall tell you, yet they believed it, That the Regenerate Convert Proselyte had by vertue of their Ceremonies miraculously working, a new soul charmed down into Him, vvith abolition of the old;
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;
Corruption and succeeding-Generation Are Nothing Else in Nature but induing the same Matter with a New From, This they believed in this case to be, to induce the very title of most substantial change by Generation. They went no farther;
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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:
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:
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In the Ship with Paul were two hundred seventy six souls, We doe not believe them without bodies, or but Men, Act. 27.37. Joseph invited his Father, and all his kindred into Aegypt, even seventy five souls, their Tabernacles of mortality were not sure left behinde, Acts 7.14. By like numeration the same linage 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;
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, Genesis. 46. The Sons of Zilpah were sixteen Souls, v. 18. thee 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 for. 27. infallibly So many Persons, by Interpretation of the same Moses, Deuteronomy 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;
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Semblably have others thought that Corpus est vestimentum animae, the Body nothing else save the outside or cloathing of the soul, wherein it is apparelled to be discernable by us the case or cover;
Semblably have Others Thought that Corpus est vestimentum Spirits, the Body nothing Else save the outside or clothing of the soul, wherein it is appareled to be discernible by us the case or cover;
If then the soul be granted change as before (so much the more eminent and denominating part) an easie and gentle trope will soon traduce and bring along the Whole, the man is not but changed:
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:
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Nay, if that soul be it self the Whole, what need any trope at all? The man is compleatly newborn by it, there needs but this infusion or transformation made good,
Nay, if that soul be it self the whole, what need any trope At all? The man is completely newborn by it, there needs but this infusion or transformation made good,
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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, wee have lighted upon some in their proper Seoene,
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 wondered 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,
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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,
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 for. 10. upon his Rabbi Pupil Nicodemus, Art thou (Says he) a Master in Israel,
Thou that teachest another, teachest thou not thy self? Thou that leadest, art thou blind? Can any thing excuse thy Doctoural ignorance, thy graduated insufficiency? Art thou Israels Teacher,
Thou that Teachest Another, Teachest thou not thy self? Thou that Leadest, art thou blind? Can any thing excuse thy Doctoural ignorance, thy graduated insufficiency? Art thou Israel's Teacher,
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,
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,
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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!
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!
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 Hous, to learn the mysteries of his Counsel and Will, who blesse the opportunities to us, &c. Glory be to God on high: and on Earth Peace. AMEN.
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 Mysteres 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:
SERMON. 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:
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The foundation or ground-work 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 vvere both made and liked so,
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,
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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 Baptisme) as these things may (by Gods blessing) give ground for.
but farther to be as grounds for raising sundry Conjectures tending to the resolving of diverse 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.
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as, 1. Its Original. 2. Some assistants used. 3. The comparison it hath with Iohns Baptism. 4. The Corrivalship, Circumcision did once maintain with it:
as, 1. Its Original. 2. some assistants used. 3. The comparison it hath with Iohns Baptism. 4. The Corrivalship, Circumcision did once maintain with it:
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,
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,
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That use or custome was of a Grace cup ( Poculum benedictionis they called it) usually served in after meat, which our Saviour (it appears out of the holy Story) refused not to partake of,
That use or custom was of a Grace cup (Poculum benedictionis they called it) usually served in After meat, which our Saviour (it appears out of the holy Story) refused not to partake of,
even after consecration, by the old secular name it had before it came to be Religious:) Now sith our Saviour (very likely) did derive and compose his confirming and strengthning Sacrament (to declare Christian Communion) out of the bones and as it were praexistent materials of what was ( Hebrew at least,
even After consecration, by the old secular name it had before it Come to be Religious:) Now sith 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,
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though not Religious) in use before, What hinders but that his beginning or initiating Sacrament (whereby we enter Christian Communion) may intitle it self to a like Original and derivation,
though not Religious) in use before, What hinders but that his beginning or initiating Sacrament (whereby we enter Christian Communion) may entitle it self to a like Original and derivation,
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And, by adding to that Baptismall 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, 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 lesse believed to be the effect (as from a partial cause) of former Proselyte Baptisme.
and matriculation into his Church, which, if for its proper work and end it hath Regeneration thitherward, That (as you have herd 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 probleme, (This speak I, not the Lord) Nor doth the supposition they were so, imply or infer Christs new-born Baptisme to be the same with that in use before, that is, the same and no more.
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 does the supposition they were so, imply or infer Christ newborn Baptism to be the same with that in use before, that is, the same and no more.
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But, the same, And more, what hinders but it may be? the Same heightned to a farther degree of Honour and Power, sc. by Christs consecration? Hebrew Baptism (in a word) Now by Christ Christened? and that with as great likelihood as a Complement may be made a Divine mystery, a grace Cup raised to an holy Sacrament,
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 consecration? Hebrew Baptism (in a word) Now by christ 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.
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.
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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 Christ the Authour,
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 christ the Author,
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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,
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,
The whole ingraffed Church of Gentilisme, as now it stands, was at first set upon or rather set into that stock whereon Iudaisme formerly flourished, Rom. 11. to bring forth fruit unto God,
The Whole Ingrafted Church of Gentilism, as now it Stands, was At First Set upon or rather Set into that stock whereon Judaism formerly flourished, Rom. 11. to bring forth fruit unto God,
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In which derivation of some things from ancient time, rather then framing or creating all anew seems done somewhat like that which Gregory the great after counselled here in England, at first Plantation of the Gospel, Baptisme with other Mysteries;
In which derivation of Some things from ancient time, rather then framing or creating all anew seems done somewhat like that which Gregory the great After counseled Here in England, At First Plantation of the Gospel, Baptism with other Mysteres;
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The former, that people might be gently led along, and by their wils, to worship where they had used, & verum Deum cognoscens & adorans, ad loca quae consuevit familiariûs concurrat, as his Order hath;
The former, that people might be gently led along, and by their wills, to worship where they had used, & verum God cognoscens & adorans, ad loca Quae consuevit familiariûs concurrat, as his Order hath;
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,
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,
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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 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,
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 JEHOVAH (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,
and in his own city & temple of Ierusalem. Their former prophaneness held no antipathy to keep out his more powerful sanctification, rushing in by force,
and in his own City & temple of Ierusalem. Their former profaneness held no antipathy to keep out his more powerful sanctification, rushing in by force,
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but that he might have, retain, use and be worshipped by that, which, before he laid his holy hand upon it, had been prophaned to the worst even Aegyptian Idolatry.
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 doe after in this matter of Baptisme, sooner giving form then making matter, rather taking what he found for his purpose at his own Ierusalem, then fetching from Arabia, or elsewhere,
The like might christ do After in this matter of Baptism, sooner giving from then making matter, rather taking what he found for his purpose At his own Ierusalem, then fetching from Arabia, or elsewhere,
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And we may be the better perswaded of this derivation (rather then 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 we may be the better persuaded of this derivation (rather then 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,
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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,
the End, a New Birth, to be thereby Born again or admitted to a new Religion, (questioned once whither 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,
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as touched at before, and confine to the last) as to the Manner of old Baptisme, this we make no doubt to affirm it was it self, that is, Baptisme; the whole body covered in water,
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 it self, that is, Baptism; the Whole body covered in water,
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, &c. If the Lavatory had any mud at the bottome or other filth, a fair clean stone must be chosen to tread upon, that water might misse no part at all;
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;
Corpus etiam integrum abluendum (saith our Authour, from Maiemonides) & cavendum ne corporis particulae ulli maneret quid quod ejusdem ablutionem impediret, Nothing must interpose to hinder the water from any part,
Corpus etiam integrum abluendum (Says our Author, from Maimonides) & Cavendum ne corporis particulae ulli maneret quid quod ejusdem ablutionem impediret, Nothing must interpose to hinder the water from any part,
Christ the best instance and safest pattern, patern, sanctified this Ordinance by is Example in the River of Jordan, the known greatest of all the Countrey;
christ the best instance and Safest pattern, pattern, sanctified this Ordinance by is Exampl in the River of Jordan, the known greatest of all the Country;
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whether all the people came from Jerusalem, Judea, and all the coasts round about, who were Baptized in Jordan likewise confessing their sins. Save once in Aenon, near unto Sabim, and that because much water there, John else did not usually Baptize any where;
whither all the people Come 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 much water there, John Else did not usually Baptise any where;
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(Remember God-fathers were at first called susceptores, and some of their office questionless in that other periphrasis of Levantes de sacro fonte ) Whereunto St Pauls speech of alusion must needs have respect in divers places; especially Rom. 6.4. and Coloss. 2.12. We have in our ordinary Bibles an Illumination from which there cannot be apostacy with any hopes of return, Heb. 6.4. The Fathers and those of best judgment understand there by Baptisme, the terms having bin used promiscously:
(remember Godfathers were At First called Susceptores, and Some of their office questionless in that other periphrasis of Levantes de Sacred Fonte) Whereunto Saint Paul's speech of allusion must needs have respect in diverse 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 hope's of return, Hebrew 6.4. The Father's and those of best judgement understand there by Baptism, the terms having been used promiscuously:
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Now that the Syriac gives, Atqui non possunt illi qui semel ad Baptismum descenderunt renovari, &c. as rendred by Tremellius, and his reason with clearness explains all, Nam immergebantur aquis. Add hereto that first name of the Baptisterium NONLATINALPHABET, sc. locus ubi natare possumus, (as among other interpretations, Scapula gives this one) a washing pool, and Lavacrum a bath; that antient Canon of our ancestor-Mercians, with the reason thereof, that Water should not be powred on any ones head,
Now that the Syriac gives, Atqui non possunt illi qui semel ad Baptism 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, sc. locus ubi natare possumus, (as among other interpretations, Scapula gives this one) a washing pool, and Lavacrum a bath; that ancient Canon of our ancestor-Mercians, with the reason thereof, that Water should not be poured on any ones head,
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and the practice of our first Grandfather Christians, upon whose separation from Paganisme by this rite, (which we may presume to be understandingly, not formally ministred at first) we read still of their attendance at Rivers:
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:
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As in Yorkshire, Vir Dei Paulinus, that man of God found imployment for 36 days together from morning to evening in baptizing the Countrey people that came in from all parts (after the King and his Family had led the way) in the River of Gleni;
As in Yorkshire, Vir Dei Paulinus, that man of God found employment for 36 days together from morning to evening in baptizing the Country people that Come in from all parts (After the King and his Family had led the Way) in the River of Gleni;
In another Province and not far from York, ten thousand in a day in the River of Swale, some tradition whereof remaineth among the neighbour inhabitants to this day, as I learned of them;
In Another Province and not Far from York, ten thousand in a day in the River of Swale, Some tradition whereof remains among the neighbour inhabitants to this day, as I learned of them;
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In Nottingham - shire the King being present, many in the River of Trent, not far from Southwell; venerable Bede who gives the Relation, had it from one he knew and trusted much, who had it from one of the proselites that then came over.
In Nottingham - shire thee King being present, many in the River of Trent, not Far from 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 Come over.
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those of Arabia to know our (to baptize) by the word Amada NONLATINALPHABET, 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 Calvin, and Bellarmine (the more is the wonder) in this agreeing;
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 calvin, and Bellarmine (the more is the wonder) in this agreeing;
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that (as Cunradius Dietericus grants it was, though he do not think it fit it should have been) till the time of Constantinus Copronymus about the year 740. (who from a shamefull disgrace to this Sacrament, got that name) yet, till then, men used to goe into the water and there stand, Vestibus exuti, nudi, &c. Lay I say these things together and compare,
that (as Cunradius Dieterich grants it was, though he do not think it fit it should have been) till the time of Constantinus Copronymus about the year 740. (who from a shameful disgrace to this Sacrament, god that name) yet, till then, men used to go into the water and there stand, Vestibus exuti, nudi, etc. Lay I say these things together and compare,
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then the manner of washing proselytes and our Saviours Sacrament instituted, with the practice in purest times, do picture, express, lead, follow, set forth, exemplifie,
then the manner of washing Proselytes and our Saviors Sacrament instituted, with the practice in Purest times, do picture, express, led, follow, Set forth, exemplify,
of which many other things might be alledged, and more then very many, but that I am willing to borrow incautelous forbearance from the Apostles, amputare occasionem eorum qui volunt occasionem:
of which many other things might be alleged, and more then very many, but that I am willing to borrow incautelous forbearance from the Apostles, amputare occasionem Their qui volunt occasionem:
as to the former, I finde, 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,
as to the former, I find, 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,
and therefore that which passed on children, or was conveyed to children, unless there followed after-revocation, was counted valid and firm enough, it could come to no less:
and Therefore that which passed on children, or was conveyed to children, unless there followed after-revocation, was counted valid and firm enough, it could come to no less:
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and to receive and esteem for baptized, to all purposes and constructions, those who were so far from consenting, that they have no present sence at all,
and to receive and esteem for baptised, to all Purposes and constructions, those who were so Far from consenting, that they have no present sense At all,
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so far off as in Origens days, he acknowledged and imbraced it for a Tradition Apostolicall then, allow it but any reasonable time to grow up to desert of that reputation,
so Far off as in Origens days, he acknowledged and embraced it for a Tradition Apostolical then, allow it but any reasonable time to grow up to desert of that reputation,
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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.
Truth is, generally I believe it hath been received through Christendom in its Largest diffusions whither to time or place, though the most general rules Are forced to admit of Some derogatory exceptions.
Whether by vertue of any command of our Lord himself in scriptis directly given? or by equity of example found after in the 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 childrens (thereby) at least parentall holiness faederal sanctification, native title to the seal,
Whither by virtue of any command of our Lord himself in Scriptis directly given? or by equity of Exampl found After in the 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 federal sanctification, native title to the seal,
as the circumcised had the eight day under the Law, &c.) which three have been the opinions of those that become the Doctrin even of this Circumstance of a Rite (for it is no more) in the sacred Text,
as the circumcised had the eight day 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,
Or, whether (no warrant supposed any way written) as to such an appendant or but appurtenant of a Rite (the Right it self having first passed by clear command) that which so belongs thereto,
Or, whither (no warrant supposed any Way written) as to such an appendant or but appurtenant of a Rite (the Right it self having First passed by clear command) that which so belongs thereto,
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and yet to be, prosecuted with zeal enough, and too much bitternesse, by those have interessed themselves, I leave the abettors to their several opinions and disputations;
and yet to be, prosecuted with zeal enough, and too much bitterness, by those have interested themselves, I leave the abettors to their several opinions and disputations;
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that there it was, and here it is, it had being before the Gospell, 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;
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;
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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,
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 withall there might be Rules and received Orders then on foot, to carry on the business with light, strength, security and evidence enough,
when the main was secured by Command, And withal there might be Rules and received Order then on foot, to carry on the business with Light, strength, security and evidence enough,
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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 Theologie in the world:
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 Volume as the new Testament is, where we have but a very short draught of all the sure Theology in the world:
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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, doubtfull, 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 then guess that all was not written of him, by that supposition we know who used, that if NONLATINALPHABET, all that was, should, the world could not contain the books that should be written.
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 sets 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 then 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.
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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,
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,
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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,
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 superinduced by Way of Corollary, sc. 1. That it is not so credible as commonly believed,
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nor gold so good as Currant through Christendome, that our Messias, or his anteambulo John Baptist, at the soonest, was the very first that ever introduced this rite of Religious Baptisme into the Church or into the world;
nor gold so good as Currant through Christendom, that our Messias, or his Anteambulo John Baptist, At the soonest, was the very First that ever introduced this rite of Religious Baptism into the Church or into the world;
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and use it serves for) but laid the first corner stone thereof, as is with confidence enough delivered, by Marlorate, Maldonate, Illiricus, Brencius, Polyd. Virgil, and diverse others both Historians, Treatisers, Commonplacers, Schoolmen,
and use it serves for) but laid the First corner stone thereof, as is with confidence enough Delivered, by Marlorate, Maldonate, Illyricus, Brencius, Polydore Virgil, and diverse Others both Historians, Treatisers, Commonplacers, Schoolmen,
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and for renovation, institution, initiation into new faith and profession, before 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) in Aenon, or any where else:
and for renovation, Institution, initiation into new faith and profession, before jesus (the son of a Virgae) 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) in Aenon, or any where Else:
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and for this there is proof enough, full, home, pregnant, plentifull, though not Scripture-proof (and yet such as Scripture contradicts not neither) as good as the world uses to afford in like case.
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.
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But for Baptisme (or religious washing, at large, for the words are the same) a Rite, Seal, Means, Ordinance (believed) of ingraffing to a new Faith or Religion, not without regeneration intercedent (though not ours) This was both in the world before and in the Church, Our Saviour did but transfer not bring up, dispose not create, order, appoint, metamorphose and sanctifie a new, not raise to beeing, that which both had been and had been holy before, making it to us the Laver of regeneration and gate of spiritual (a degree of eternall) life;
But for Baptism (or religious washing, At large, for the words Are the same) a Rite, Seal, Means, Ordinance (believed) of Engrafting to a new Faith or Religion, not without regeneration intercedent (though not ours) This was both in the world before and in the Church, Our Saviour did but transfer not bring up, dispose not create, order, appoint, metamorphose and sanctify a new, not raise to being, that which both had been and had been holy before, making it to us the Laver of regeneration and gate of spiritual (a degree of Eternal) life;
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before God appointed it to be significative to the world, by judgment of good Philosophers-Divines, Genes. 9. and thereby a kinde of Sacrament to give sensible pledge and assurance of what it is there set for.
before God appointed it to be significative to the world, by judgement of good Philosophers-Divines, Genesis. 9. and thereby a kind of Sacrament to give sensible pledge and assurance of what it is there Set for.
In short, Baptisme 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,
In short, Baptism 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,
How 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;
How women were taken into the old of Moses, or Jehovah's Covenant? Macherae petrinae eundem heic Fuisse usum Whom & in maribus praeputandis, die scilicet octavo, juxta Precept Abraham datum, Nemo Sanus puto affirmabit;
imprimis de Israeliticis foemellis, DEI popularibus, JEHOVAE peculio, quarum vel circumcisionem, vel excisionem, vel concisionem nullibi commemorat sacra pagina, vel in lege vel exemplo;
imprimis de Israeliticis foemellis, DEI popularibus, JEHOVAE peculio, Whom vel circumcisionem, vel excisionem, vel concisionem nullibi commemorate sacra pagina, vel in lege vel exemplo;
nor by any other, by BAPTISME which passed on men, which might pass on women, which was fit to pass on them, which nothing hindreth the likelyhood it might pass on all,
nor by any other, by BAPTISME which passed on men, which might pass on 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;
and most likely on women, who had many such special consecrations appointed by the Law, nothing is this Way inconvenient, nothing absurd, nothing improbable;
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and above all, the Church succeeds the Church, the New Testament the Old, and while with us both men and women continue to be baptized, of which 'tis certain men's succeed what was under the Law, it will remain a strong visible, reall, lasting argument of weight, that both came together,
and above all, the Church succeeds the Church, the New Testament the Old, and while with us both men and women continue to be baptised, of which it's certain men's succeed what was under the Law, it will remain a strong visible, real, lasting argument of weight, that both Come together,
and our Baptisme, Circumcision, (which yet could be put in part, sith one half was never circumcised) I leave all to think how much fitter it will be, to compare not only Baptisme with Baptisme,
and our Baptism, Circumcision, (which yet could be put in part, sith one half was never circumcised) I leave all to think how much fitter it will be, to compare not only Baptism with Baptism,
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and upon terms of how much disadvantage should we be willing to take up but a likelyhood that the women of Israel were entred by water, which is after followed by such another known piece of the same,
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,
whether fathers or their posterity, whose opinions and confident determinations have still went on upon this supposition with concession as undoubted, that our Baptisme for admission doth succeed among the Hebrews, what? not a Baptisme (which hath not been thought of) but their first and great commanded ceremony of entring into Abrahams Family and the visible Church by Circumcision;
whither Father's or their posterity, whose opinions and confident determinations have still went on upon this supposition with concession as undoubted, that our Baptism for admission does succeed among the Hebrews, what? not a Baptism (which hath not been Thought of) but their First and great commanded ceremony of entering into Abrahams Family and the visible Church by Circumcision;
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But I refer my self to indifferent judgment, whether this be not a more probable origination and succession, it self to it self, rather then to circumcision, another thing, Baptisme to Baptisme for the same end of regeneration believed by both,
But I refer my self to indifferent judgement, whither this be not a more probable origination and succession, it self to it self, rather then to circumcision, Another thing, Baptism to Baptism for the same end of regeneration believed by both,
then Baptisme to what is meerly heterogeneous and of another nature (especially sith this was always fit to have passed on women to let them in with the other Sexe,
then Baptism to what is merely heterogeneous and of Another nature (especially sith this was always fit to have passed on women to let them in with the other Sex,
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The rather for that 'tis observable the grouth of the Church to have been all along, both at beginning and ever since, most successfull among the gentiles,
The rather for that it's observable the grouth of the Church to have been all along, both At beginning and ever since, most successful among the Gentiles,
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and which had wont to pass on their Ancestor-proselytes, then what must graff it self, were it but for succession, upon what had passed upon their envious,
and which had wont to pass on their Ancestor-proselytes, then what must graft it self, were it but for succession, upon what had passed upon their envious,
in so much that the Nation seems properly enough described by it, and deciphered, Galat. 2.7. & Ephes. 2.11. even by Calvins interpretation of those places.
in so much that the nation seems properly enough described by it, and deciphered, Galatians 2.7. & Ephesians 2.11. even by Calvins Interpretation of those places.
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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 sacramentall) and that my premises:
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 Virgil (who had been likest to have lighted upon it in prevention, writing purposely de 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, quippe qui baptizavit sed in aqua solum, id est, in nube & mari: Quod, teste Gregorio Nazianz:
Polydore Virgil (who had been likest to have lighted upon it in prevention, writing purposely de 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, Says he, Moses primitus rationem baptizandi ostendisse, quip qui baptizavit sed in aqua solum, id est, in Nube & Mary: Quod, teste Gregorio Nazianz:
And this the first probable discovery, upon former grounds, of the originall of our Baptisme, with what would follow thereon: the second followeth. CHAP. VII. QUAERE 2. Of the Originall of Godfathers in Baptisme.
And this the First probable discovery, upon former grounds, of the original of our Baptism, with what would follow thereon: the second follows. CHAP. VII. QUAERE 2. Of the Original of Godfathers in Baptism.
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Susceptores & compatres, in the Latine, and among our Saxon Ancestors at their first illumination by Christ's saving truth, godfaeder & godsun besides Councels, Schoolmen, Historians, Civilians, Canonists, Ritualists, Catechists, Adversaries, Friends, abroad, at home,
Susceptores & compatres, in the Latin, and among our Saxon Ancestors At their First illumination by Christ's Saving truth, godfaeder & godsun beside Counsels, Schoolmen, Historians, Civilians, Canonists, Ritualists, Catechists, Adversaries, Friends, abroad, At home,
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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,
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,
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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,
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 style it,
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or the corruptions of Moses and the Prophets reformed by Jesus of Nazareth and his Discsples) and they be thought to be taken up in succession of the Triumvirate before spoken of, to be that Triumvirate continued, without whose presence or assistance necessary, none were ever regenerate unto the Church of Israel?
or the corruptions of Moses and the prophets reformed by jesus of Nazareth and his Disciples) and they be Thought to be taken up in succession of the Triumvirate before spoken of, to be that Triumvirate continued, without whose presence or assistance necessary, none were ever regenerate unto the Church of Israel?
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As, by the way, our making the business clearly voluntary, in all formes, or according to all Directories of Christian Baptisme, that I have met with by repeated Questions or Interrogations proposed to the Baptized,
As, by the Way, our making the business clearly voluntary, in all forms, or according to all Directories of Christian Baptism, that I have met with by repeated Questions or Interrogations proposed to the Baptised,
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and exacting full answer, Scrutinia the antients called them, or 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 chuse for himself and not according to anothers Interesse:
and exacting full answer, Scrutinia the ancients called them, or 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:
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nor should I be forced to seem to believe any more then I list, because I can believe no more or otherwise then my forestalled judgement shall lead my faith and perswasion) with mutuall stipulation between him and Gods Minister, the result whereof is by St Chrysostome and others stiled Confaederatio cum Deo, or entring solemn league and Covenant with the God of Heaven:
nor should I be forced to seem to believe any more then I list, Because I can believe no more or otherwise then my forestalled judgement shall led my faith and persuasion) with mutual stipulation between him and God's Minister, the result whereof is by Saint Chrysostom and Others styled Confaederatio cum God, or entering solemn league and Covenant with the God of Heaven:
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Our Blessing from him, or praying for him, which the Hebrews called to Bless, (and they are not far asunder, Blessing being in a sort the calling down or giving of God, & prayer chiefly to invoke and procure his presence, assistance or blessing) Our enjoyning him moreover Abrenunciationem seculi, in Martyr Cyprians phrase and and others, both fathers and their children, no age or almost another having left it out, Admitting the baptized to be One of Ʋs only upon holy condition of publick ingagement from that day for ever:
Our Blessing from him, or praying for him, which the Hebrews called to Bless, (and they Are not Far asunder, Blessing being in a sort the calling down or giving of God, & prayer chiefly to invoke and procure his presence, assistance or blessing) Our enjoining him moreover Abrenunciationem Seculi, in Martyr Cyprians phrase and and Others, both Father's and their children, no age or almost Another having left it out, Admitting the baptised to be One of Ʋs only upon holy condition of public engagement from that day for ever:
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for reformation and amendment of life, whatever he hath been before, that now henceforth he seriously promise and sacredly vow to forsake the Devil and all his works, (branded crimes and hainous offences,
for Reformation and amendment of life, whatever he hath been before, that now henceforth he seriously promise and sacredly Voelli to forsake the devil and all his works, (branded crimes and heinous offences,
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nay) the Pomps and Vanities of this wicked world, Gaming, racing, Stageplays, light and wanton songs, pranking with Jewels, &c. so far the fathers extended the meaning of this Article of agreement) and all the sinfull lusts of the flesh:
nay) the Pomps and Vanities of this wicked world, Gaming, racing, Stageplays, Light and wanton songs, pranking with Jewels, etc. so Far the Father's extended the meaning of this Article of agreement) and all the sinful Lustiest of the Flesh:
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Renunciasti Diabolo & operibus ejus, mundo ut luxuriae ejus, ac voluptatibus, as grave St Ambrose made bold after to remember the baptized and hold him to his Bargain:
Renunciasti Diabolo & operibus His, mundo ut Luxuriae His, ac voluptatibus, as grave Saint Ambrose made bold After to Remember the baptised and hold him to his Bargain:
Lastly, to believe in God and to serve him (accordingly) which the Catechumene was after taught to have accomplishment in [ to keep Gods holy will and Commandments,
Lastly, to believe in God and to serve him (accordingly) which the Catechumen was After taught to have accomplishment in [ to keep God's holy will and commandments,
as it was apparelled and set forth in elder days by those antient and holy 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, incouraged with impunity,
as it was appareled and Set forth in elder days by those ancient and holy Father's (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 impunity,
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and assisted by due means of furnishing out so important and needfull a search, to prove, That they derive themselves (probably) from a fair parity and resemblance of the like doings, proceedings, undertakings, performances annexed to a kinde of Sacramentall Baptismall initiation into the truth on the other side of the Covenant.
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 doings, proceedings, undertakings, performances annexed to a kind of Sacramental Baptismal initiation into the truth on the other side of the Covenant.
and to have come from the beginning, so that they were before likewise, even before our Saviours incarnation, in that other Hemesphere of the true believing Synagogue, which was inlightened by the face of God from Moses and the Prophets.
and to have come from the beginning, so that they were before likewise, even before our Saviors incarnation, in that other Hemisphere of the true believing Synagogue, which was enlightened by the face of God from Moses and the prophets.
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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,
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,
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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 Baptizing) by order:
and the interposition of diverse other such requisites and performances, of solemnity and use enough, have been continued (beside the bore and simple act of Baptizing) by order:
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and the better, handsomer, fuller, if not faster inocculation or graffing wild men into that holy stock which is Christs mysticall body, the Elect company of most holy Believers, his beloved Church.
and the better, handsomer, fuller, if not faster inocculation or graffing wild men into that holy stock which is Christ mystical body, the Elect company of most holy Believers, his Beloved Church.
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For how handsome is it, if those few who have the hap or rather happiness to be brought into the fold with Christs little flock, disclaim his enemy (the roaring Lyon) upon their entrance,
For how handsome is it, if those few who have the hap or rather happiness to be brought into the fold with Christ little flock, disclaim his enemy (the roaring lion) upon their Entrance,
and have with them sureties ( fide-jussores is St Augustines common title, Sponsores & promissores in others) that they do and will ever after defy and Renounce that Sathan, those maligne, 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.
and have with them sureties (fidejussores is Saint Augustine's Common title, Sponsores & promissores in Others) that they do and will ever After defy and Renounce that Sathan, 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.
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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 compleat must it needs make the present action cannot but speak it self out of being Baptized into the Faith of Christ, if the heads or articles of that faith be then and there distinctly repeated and rehearsed as the particular covenants of that Indenture or Agreement, solet enim plus timere quod singulariter pollicetur, quàm quod generalis sponsione concluditur) to which the hand and seal of publick and deliberate consent, are then and there to be affixed? As accordingly,
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 actium cannot but speak it self out of being Baptised into the Faith of christ, if the Heads or Articles of that faith be then and there distinctly repeated and rehearsed as the particular Covenants of that Indenture or Agreement, Solent enim plus timere quod singulariter pollicetur, quàm quod generalis sponsion concluditur) to which the hand and seal of public and deliberate consent, Are then and there to be affixed? As accordingly,
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how frequent and wonderfull-powerful use, the (4) Fathers (that well understood these things, 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.
how frequent and wonderfull-powerful use, the (4) Father's (that well understood these things, 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 Christian, is known to all those very well that have read their Works.
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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,
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,
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and transplanted to the ornament of new Sion, Christ's Catholick Church? the rather for that S• Augustine doubted not HER Truth to be coaevall with the world,
and transplanted to the ornament of new Sion, Christ's Catholic Church? the rather for that S• Augustine doubted not HER Truth to be coaevall with the world,
For, speaking of that the immortall soul hath to trust to to convey it hence to God, Ea est nostris temporibus Christiana religio, saith he, quam cognoscere ac sequi, securissima & certissima salus est;
For, speaking of that the immortal soul hath to trust to to convey it hence to God, Ea est nostris temporibus Christian Religio, Says he, quam cognoscere ac sequi, securissima & certissima salus est;
Nam res ipsa quae nunc Christiana Religio nuncupatur, erat & apud antiquos, nec defuit ab initio generis humani, quo usque ipse Christus veniret in carne, Ʋndo vera religio quae jam erat, caepit appellari Christiana.
Nam Rest ipsa Quae nunc Christian Religio nuncupatur, erat & apud Antiquos, nec defuite ab initio Generis Humani, quo usque ipse Christus veniret in Carnem, Ʋndo vera Religio Quae jam erat, Capet appellari Christian.
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.
Cum enim post resurrectionem ascensionemque in coelum coepissent Apostles predicate, & Plurimi crederent, primùm apud Antioch, sicut Scriptum est, appellati sunt Disciples Christians, Act. 11.26. Propterea I have said, Haec est nostris temporibus Christian Religio; non quia prioribus temporibus non fuit, sed quia posterioribus hoc Nome 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 that we call Christian Religion (his meaning is) was of old, never but among mankind since the beginning, till christ, of whom it was NAM Christian,
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:
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:
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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.
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 herd speak again, Pleraque veteris Christianism à Judaeis, most of Christian is borrowed from Judah and Jerusalem.
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No inquiry could be more usefull then 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.
No inquiry could be more useful then 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.
or insteed of the broken branches of decayed Israel, that once most fertile and truebred natural Olive Tree; wherein it yet stands & florishes by faith of that truth, the unbelief wherof in that wretched infidel, both brake him off at first,
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 brake him off At First,
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Which till, and from better abilities, answering the difficulty, shall please God to set some fitter hand on work, to go through with it, let the needfulness and usefulness excuse this essay.
Which till, and from better abilities, answering the difficulty, shall please God to Set Some fitter hand on work, to go through with it, let the needfulness and usefulness excuse this essay.
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Where (omitting, though not but remembring, what we have under our hands, of the Hebrew parentage of our two great Sacraments (Let first be called to minde what I somewhere read in the exchange of Letters between Dr. Hammond and Dr. Cheynell, sc.
Where (omitting, though not but remembering, what we have under our hands, of the Hebrew parentage of our two great Sacraments (Let First be called to mind what I somewhere read in the exchange of Letters between Dr. Hammond and Dr. Cheynell, sc.
1. de Missa. cap. 3. Then, to fit the body with a head not unanswerable, add that the title of NONLATINALPHABET (which in it self betokens publick imployment or service,
1. de Missa. cap. 3. Then, to fit the body with a head not unanswerable, add that the title of (which in it self betokens public employment or service,
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and by first Christian Governors was laid hold of to denote their publick sacred service) is from the old by the new Testament conveyed to our later days;
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:
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:
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for a new Directory is nothing else but an Established Order for Publick Sacred Service or Liturgy, and the old Liturgy was nothing but a publick agreed on Direction for sacred Service or Worship; both to further unity and consent in the things of HIM is ONE,
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,
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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 originall,
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,
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because therewith their allegations are found better to agree, then (as it is come to us) their Hebrew edition, the publick service of the Temple there (most what Sacerdotall as well as Leviticall,
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 spirituall in offering Prayer, Praise and Sacrifice, as well as corporall in works of outward servility) is delivered out unto us by the title of NONLATINALPHABET, as these places do evince:
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:
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And Joachim the high-priest, and all they that waited before the LORD, NONLATINALPHABET, offered the daily sacrifice and prayers and voluntary donations of the people with their loyns in sackcloth, Judeth 4.15.
And Joachim the High Priest, 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.
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and saying, O confess unto Jehovah and call upon his Name, make known his works unto the People, &c. as it followeth, (and is a composition of the fifteen first verss of the 105. Psalm, joyning 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, NONLATINALPHABET, to Minister thus over against the Ark of JEHOVAH from day to day:
and saying, Oh confess unto Jehovah and call upon his Name, make known his works unto the People, etc. as it follows, (and is a composition of the fifteen First verss of the 105. Psalm, joining thereto the Whole 96, and the last of the fourth paragraph or book of the Psalms, according to the Hebrew division, which is with us the 106. Blessed be Jehovah the God of Israel 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 brothers,, to Minister thus over against the Ark of JEHOVAH from day to day:
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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 story is within 200 years before Christ) the wise son of Sirah hath left described the then service of the Temple much according, sc. by Psalmody, Prayer, Prostration;
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 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;
cap. 50.20, 21, &c. Further, by another conjugate the Agent in all this work (as by and by in the New Testament) is stiled NONLATINALPHABET, Ezra 7.24. Nehem. 10. ult. & Esa. 61.6. (a plain prophesie of Evangelicall times, Vos autem Sacerdotes DEI vocabimini, NONLATINALPHABET) and with application both to Priests and Levites, NONLATINALPHABET, Jerem. 33.21. as in the Egiptian Philo, NONLATINALPHABET, their Ministers of sacred things quenched their thirst with water, being forbidden wine:
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. Nehemiah 10. ult. & Isaiah 61.6. (a plain prophesy of Evangelical times, Vos autem Sacerdotes DEI vocabimini,) and with application both to Priests and Levites,, Jeremiah 33.21. as in the Egyptian Philo,, their Ministers of sacred things quenched their thirst with water, being forbidden wine:
•53, 654. yea NONLATINALPHABET were the Vessels, works, and appurtenances of that service, Num. 4.12, 26, 32. cap. 7.5. 2 Chron. 24.14. & NONLATINALPHABET, 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 NONLATINALPHABET, Every Priest stood daily ministring and sacrificing till St. Pauls time, NONLATINALPHABET. Heb. 10.11. and all the Vessels of Ministery were sprinkled with blood, NONLATINALPHABET, 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.
•53, 654. yea were the Vessels, works, and appurtenances of that service, Num. 4.12, 26, 32. cap. 7.5. 2 Chronicles 24.14. &, wherein they were performed, Exod 29.30. cap. 31.9. cap. 35.19. cap. 39.1, 4.1. & Ezekiel 42.14. In the New, referring to the Old, Are three places, Luke 1.21. the days of Ministration of Zacharias the father of John Baptist were, Every Priest stood daily ministering and sacrificing till Saint Paul's time,. Hebrew 10.11. and all the Vessels of Ministry were sprinkled with blood,, cap. 9.21. Beside what a most judicious Traveller brought us home word of, that the Hebrews retain At Room 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 NONLATINALPHABET, such a Minister of Jesus Christ, presently expounded, NONLATINALPHABET, imployed 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; Chrysostome, Preaching; the Syriake, Praying;
S. Edwin Sands, Relate fol. 10. Paul. 1, 2. In the New Testament, of the New, Saint 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 Syriac, Praying;
NONLATINALPHABET, is the Originall) the Holy Ghost called for a separation and Ordination ▪ Act. 13.2, 3. Gamaliels Schollar if he should spend his blood, was ready to rejoyce in that Sacrifice, joyned thereto the publick Ministration of the Philippians faith, NONLATINALPHABET, cap. 2.17. for so St. Chrysostome read the place, tom. 6. N. Test. pa. 81. to omit, that Christ disdained not the import of that title, Heb. 8.2. NONLATINALPHABET, a Minister of sacred things; whence his NONLATINALPHABET, ver. 6. Behither and on this side the Scripture, things are well enough known.
, 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 Saint Chrysostom read the place, tom. 6. N. Test. Paul. 81. to omit, that christ disdained not the import of that title, Hebrew 8.2., a Minister of sacred things; whence his, ver. 6. Behither and on this side the Scripture, things Are well enough known.
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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 publick Office, which as we have,
A Whole heap of borrowed titles is together in Mr. Seldens notes on Eutychius, num. 10. Paul. 16. who is speaking of imposition of hands for ordination to public Office, which as we have,
Animadvertendum autem est (saith he) quem admodum nomina officiorum sacrorum, ut Patriarcha, Presbyter, Apostolus, Diaconus, Primas & Episcopus in Christianismum ex Judaismi veteris usu NONLATINALPHABET, jam dictis satis respondentium, manarunt (unde & sacerdotum, NONLATINALPHABET, 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.
Animadvertendum autem est (Says he) Whom admodum nomina Officiorum Sacred, ut Patriarch, Presbyter, Apostles, Deacon, 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 Alias non pauca, tùm ex Institution, tum ex imitation ▪ Manasseh.
Eliezer the son of Zichri was such over the tribe of Ruben, 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 Davids Politie, 1 Chron. 27. NONLATINALPHABET, all Patriarchs 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;
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 Davids Polity, 1 Chronicles 27., all Patriarchs 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;
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some of their names after remembred, Salom, and Jemnaa, and Elo, &c. so many in all that verse 9. they are nine hundred fifty and six, all Patriarchs of their families or circuits,
Some of their names After remembered, Salom, and Jemnaa, and Elo, etc. so many in all that verse 9. they Are nine hundred fifty and six, all Patriarchs of their families or circuits,
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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.
as where the title is found without Traduction) Others Are in cap. 24.31. 2 Chronicles 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, &c. 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.
de Judaeis. L. 14. & Consideremus Patriarchas Judaeorum, etc. in Hieron. Commentar. ad Es. 3. tom. 4 Paul. 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 Bishops, Paul. 18. I should think much sooner.
an Overlooker, a Superintendent (in which sense the verbe NONLATINALPHABET is so frequent, as none more) as the NONLATINALPHABET were among the Lacedemonians, to oversee that absolute Power did not corrupt into Tyranny,
an Overlooker, a Superintendent (in which sense the verb is so frequent, as none more) as the were among the Lacedaemonians, to oversee that absolute Power did not corrupt into Tyranny,
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.
7. and Atticum. Epistle, 11. And Some like inferior Offices in the Civil Law, Bishops qui praesunt pani & caeteris vaenalibus rebus Quae civitatium populis ad cottidianum victum usui sunt. Digest.
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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 foreshew what was to come, Et dabo principes tuos in pace, NONLATINALPHABET, Esai, 60.17. Sure a prophesie of Evangelicall times, fulfilled in those had this title undeniably, in all the later Scriptures of the New Testament: Yea NONLATINALPHABET, &c. Num. 4.16. who was before NONLATINALPHABET, princeps super principes Levitarum, in the distribution of their Offices, cap. 3.32. and whose Office is there NONLATINALPHABET, superintendentia totius tabernaculi, as Nobilius translates, the oversight of all the affairs of the travailing Temple, the Tabernacle.
As, for instance, in Num. 61.14. Jud. 9, 28, 4 Reg. 11.18. 2 Chronicles 34.12, 17. Nehemiah 11.9, 22. Job. 20. ult. and in the language of those times to foreshow what was to come, Et Dabo Princes tuos in pace,, Isaiah, 60.17. Sure a prophesy of Evangelical 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 Princes 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 Originall (for these have bin hitherto but the Septuagints translations of 1 Maccab. 1.53. and the office of NONLATINALPHABET in the prognostication of Psal. 108.7.
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 Psalm 108.7.
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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 alledged,
about a substitute for Judas: So translated (advisedly) by Th. Beza, Et Episcopate His Accept alius (for although the title were originally Doegs in the Psalm whence 'twas alleged,
& 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,
& Gregis vocabula saepissimè ad ecclesiasticam administrationem transferri, for which the Apostle that makes the allegation gives a fit instance in one of his Epistles, You were all as stray sheep,
so understood by F. Feu-ardentius in his notes on Irenaeus, lib 4. cap. 44. who speaking there of that text before (and alledged by his author, Dabo principes tuos in pace,
so understood by F. Ferventius in his notes on Irnaeus, lib 4. cap. 44. who speaking there of that text before (and alleged by his author, Dabo Princes 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;
& Episcopos tuos in justitia, Isaiah 60.17.) Atque hinc (Says he) Manifest est antiquissimam esse Vocis Bishops mentionem: ut etiam ex Psalm 108.8. & ex Prophetess per Apostles traducta sit ad Ecclesiae Prefects & Princes, Annotated 7. Paul. 383. His author (Remember) both read and understood the word in that import;
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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:
Saint Jerome commented on it in a sense according, lib. 17. in Es. tom. 4. Paul. 203. and before them both Clemens Rom. A multis enim temporibus de Episcopis & Diaconis Scriptum est, sic enim Alicubi ait Scripture:
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 jawes of time) from advantage of the height of station upon which they stood.
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.
and disputed eagerly at push of pike, and wherein indeed is the only question, Ʋtrum 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 then a Justice of Peace or a Chairman above the whole Committee:
and disputed eagerly At push of pike, and wherein indeed is the only question, Ʋtrum 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 then a justice of Peace or a Chairman above the Whole Committee:
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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.
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.
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For there we have it, NONLATINALPHABET, expresly, 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:
For there we have it,, expressly, in all the elements of Letter and syllable: Act. 20.28. Philip 1.1. 1 Timothy 3.2. Tit. 1.7. 1 Tim. 3.1. Act. 1.20. Whatever the Jurisdiction prove, this is the Title:
NONLATINALPHABET are yet more obvious then both: it may seem toward superfluous to collect or suggest; their evidence and frequency is such in either Testament.
Are yet more obvious then both: it may seem towards superfluous to collect or suggest; their evidence and frequency is such in either Testament.
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I believe they came first from Egipt; for there we have them before in Israel. Gen. 50.7. With Joseph went to solemnize his fathers funeral, the Servants of Pharaoh and the Elders of his house and the Elders of the Land:
I believe they Come 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 Marryage with Jethro's daughter the Priest of Midian, the familiarity that after grew between father and son in law thereby, the advise that was asked and given and taken about the whole frame of State, Exod. 19. and in a word, the influence the Politicks of Egipt are observed by the learned to have had on the constitutions of infant Israel ) may this conjecture or derivation seem altogether absurd or unreasonable.
Not (adding consideration what After followed, Moses the Lawgiver his Marriage with Jethro's 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.
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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 Jude 21.16. NONLATINALPHABET: And Solomon as 'twere, called the Elders of Israel to Church to the dedication of the Temple (NONLATINALPHABET) 3: Reg. 8.1. 2. Paralip. 5.2. which phrase is again, 2 Maccab. 12.35. more and in officiall 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. (NONLATINALPHABET — NONLATINALPHABET) 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. NONLATINALPHABET. (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.
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 U^de 21.16.: And Solomon as 'twere, called the Elders of Israel to Church to the dedication of the Temple () 3: Reg. 8.1. 2. Paralipomena. 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 Isaiah. 37.2) 1 Paralipomena. 11.3. cap. 15.25. cap. 21.16. 2 Paralipomena, 5.3. cap. 34.29. Ezra 3.12. cap. 10.8.
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 NONLATINALPHABET or Eldership, Exod. 3.16, 18. cap. 4.29. cap. 12.21.
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.
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for in the persecution raised against the Apostles, Counsell is taken with the SENATE as 'tis fitly translated, or Eldership, NONLATINALPHABET, Acts 5.21.
for in the persecution raised against the Apostles, Counsel is taken with the SENATE as it's fitly translated, or Eldership,, Acts 5.21.
Ipse Josephus simili Senatorum numero (sc. 72) NONLATINALPHABET 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 Judaicall still) A collection of them gave Authority to persecute Paul for his conscience. Acts 22.5. A presbytery NONLATINALPHABET, banded and bandyed against our Redeemer: Luc. 22.66.
Ipse Josephus simili Senatorum numero (sc. 72) in Galilee Constituted, cum in There bello praefectus esset, Says H. Grotius, ad Matthew 5.21. Paul. 83. And as to the Persons they remained no less, for we have them Matthew 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: Luke 22.66.
made out in description to be Chief Priests and Scribes, And might be so stiled ( of the People or ruder sort in opposition to NONLATINALPHABET, that more civilized collection in Towns, as Grotius thinks, (as 'twere a Rurall Deanry) And lastly,
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 civilized collection in Towns, as Grotius thinks, (as 'twere a Rural Deanery) And lastly,
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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. NONLATINALPHABET, our Deacon was among them no less.
since the infallible times, among 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. Paul. 135., our Deacon was among them no less.
I say not always in a sacred sense, as of NONLATINALPHABET 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 NONLATINALPHABET 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;
I say not always in a sacred sense, as of before, (Remember, nor were they clearly in Church order 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;
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as well as to designe the party, to limit and guide the hoped fruit of present Invocation for somewhat to be poured out from above to inable to a new and extraordinary work, which the sons of Aaron were supposed not to want from the inherited purity of their blood.
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 inable to a new and extraordinary work, which the Sons of Aaron were supposed not to want from the inherited purity of their blood.
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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,
Though this be not commonly heeded, but our holy order 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 publick solemnity enough delivered us in the Decree:
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:
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,
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,
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or ministration is in three places, Esther 1.10. cap 2.2. & cap. 6.3. The Office it self in 1 Maccab. 11.58. young Antiochus gave to Jonathan NONLATINALPHABET, golden vessels and a service, which might be the sacred function in the former verse.
or ministration is in three places, Esther 1.10. cap 2.2. & cap. 6.3. The Office it self in 1 Maccab 11.58. young Antiochus gave to Johnathan, golden vessels and a service, which might be the sacred function in the former verse.
For continuance to after times, among other Ecclesiasticall 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, NONLATINALPHABET, Deacons or Ministers,
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,
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for he delivered the book to one (having read his text) who was there pro more according to the custom, NONLATINALPHABET, 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 NONLATINALPHABET, in Epist. ad Trallian pa. 66. Philo speaks of the attendance of the Essenes, the forefathers of the Christian sect, NONLATINALPHABET, as free they do servile offices: lib. de vita contemp. pa.
for he Delivered the book to one (having read his text) who was there Pro more according to the custom,, Luke 4.20. a minister: and Barnabas and Saul had such a John attendant, Acts 13.5. Ignatius Presseth the Deacons of his time, to be pleasing in all things, for as much as they Are, in Epistle and Trallian Paul. 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. Paul.
696. and a little after, NONLATINALPHABET, &c. after the waiters are set ready for attendance, there is wonderfull silence, &c. An Apostle hath been of much note in our Church:
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:
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or Apostle to thee, NONLATINALPHABET, &c. 3 Reg. 14.6. and in that contrary mission of Evil Angels, or by evil angels, Psal. 78.49. NONLATINALPHABET. The brethren, the glory of Christ, are stiled, the Apostles of the Churches, 2 Corinth. 8.23. and Epaphroditus was such, NONLATINALPHABET, an Apostle and Minister, as 'twere with relation to such known office of Hebrew stamp and power.
or Apostle to thee,, etc. 3 Reg. 14.6. and in that contrary mission of Evil Angels, or by evil Angels, Psalm 78.49.. The brothers, 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.
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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.
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.
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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.
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. Ebionite. n.
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NONLATINALPHABET) qui ad exigendum aurum atque argentum à Patriarcha certo tempore diriguntur, &c. (much to what was in Epiphan. ) in C•d. Theodos. lib.
) qui ad exigendum aurum atque argentum à Patriarch certo tempore diriguntur, etc. (much to what was in Epiphanius.) in C•d. Theodos. lib.
and their office of the same nature, from the most proper repository of the Talmud: Propriè autem vocabantur in Talmudicis libris NONLATINALPHABET qui decimas atque alia percipiebant, atque ad Levitas deferebant.
and their office of the same nature, from the most proper repository of the Talmud: Propriè autem vocabantur in Talmudicis Books qui Tithes atque Alias percipiebant, atque ad Levitas deferebant.
Of their NONLATINALPHABET (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 Emperour and others, to whom their persons and Offices might be as well known as a Bishop or Arch-Deacons is amongst us;
Of their (which word we have in Scripture, Acts 1.25. Romans 1.5. 1 Corinth. 9.2. Galatians 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 among us;
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 NONLATINALPHABET, Deuteron. 31.28. & NONLATINALPHABET, Deuteron. 29.10.
As to the number,, this 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.
cap. 13. from ver. 3. to 17. and in Josephs 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,
cap. 13. from for. 3. to 17. and in Josephs 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, Matthew 10.5, 6. Over whom he promised they should one day fit,
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.
as so many Judges on their so many thrones, Matthew 19.28. Luke 22.30. In imitation and commensuration whereto his Jerusalem Apostle directs to the twelve tribes scattered abroad, Jam. 1.1.
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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:
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:
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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.
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 chosen •o, say Some, 72, give other both Greek and Latin texts of Luke 10.1.
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then hitherto or any before) that they might be his Sanhedrim, or a kinde of Collegiate and Congregationall assistants, by whose furthering advise and help,
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,
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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;
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.
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.
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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 kinde 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 authentick old Latine, with the chief of Fathers,
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 Syrian, taking in the most authentic old Latin, with the chief of Father's,
as Ambrose, Hierom, Bede, &c. in their translations or commentations, We shall in them have no such limitation by any appropriation to what subject soever,
as Ambrose, Hieronymus, Bede, etc. in their Translations or commentations, We shall in them have no such limitation by any appropriation to what Subject soever,
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The rather for that the Fathers of the Councell of Neocaesaraea, having occasion in their 13 Canon to compare with them the Chorepiscopi of the antient Church,
The rather for that the Father's of the Council of Neocaesarea, having occasion in their 13 Canon to compare with them the Chorepiscopi of the ancient Church,
Chorepiscopi vero sunt NONLATINALPHABET, ad exemplum septuaginta seniorum: (whether he meant and referred to the seventy our Saviour chose as the other side of his comparison,
Chorepiscopi vero sunt, and exemplum Septuagint Seniorum: (whither he meant and referred to the seventy our Saviour chosen as the other side of his comparison,
Zonaras and Balsamon understand as I say:) And Baronius proving that Seniores & Presbyteri were all one in the first Churches, doubts not to averr, both that either of these titles were those Seventys;
Zonaras and Balsamon understand as I say:) And Baronius proving that Seniores & Presbyteries were all one in the First Churches, doubts not to aver, both that either of these titles were those Seventys;
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For, All the believers were called Disciples, (the generall title in Acts 6.1, 2, 7. chap. 9. ver. 10.19, 25, 26, 36. especially chap. 11. 26, &c. ) This was the lowest stile) Deacons, the first preferment were made out of them:
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 style) 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,
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 hears you hears 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 style,
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 beeing) & (joining in the number) a very great likelyhood of a Seigniory or Sanhedrim, which methinks the whole frame and complexion of the place to every one that looks upon it not prepossessed cannot but give.
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 Signiory or Sanhedrim, which methinks the Whole frame and complexion of the place to every one that looks upon it not prepossessed cannot but give.
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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, &c. in Annot. ad Luc. 10.1. pa. 711. and of Mr Calvin upon the same place: (double strength even of assistance, conduceth much to immoveable firmness) Tenendum est memoria quod de Apostolis duodecim diximus:
comes in very fitly the strength and concurrence of the learned and most learned H. Grotius, Synedrium (Says he) quod â Mose-constitutum est, ad cujus exemplum hos Christus elegit, quomodo Apostles ad exemplum phylarcharum, Fuisse capitum 72, Judaei Nonnulli prodiderunt, etc. in Annot and Luke 10.1. Paul. 711. and of Mr calvin upon the same place: (double strength even of assistance, conduceth much to immoveable firmness) Tenendum est memoria quod de Apostles duodecim Diximus:
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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.
Quot florente People Statu fuerant tribus, totidem delectos Fuisse Apostles quasi Patriarchas, qui membra laceri corporis in Unum colligerent, ut inde prodiret Whole ecclesiae Restitution.
and as the return from Babilon, 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.
and as the return from Babylon, was only a type of a better redemption, videtur nunc Septuagint Adventus sui Praecones eligere Dominus, ut instaurationem collapsi status promittat. Comment. in Harmon. Evangeliorum, Paul.
42. Yet more, the title of the New Testament (from the contents) NONLATINALPHABET, with the conjugates of NONLATINALPHABET, &c. are in the septuagints of 2 Reg. 18.26, 27, 28. 4 Reg. 7.9. Psalm. 63. 12. & 39.10. Joel 2. ult. That signall appellation thereof, Rom. 10.15. is borrowed by the learned Apostle from Esay 52.7. Our Saviours of Luc. 4.18. from the syllables of Es. 61.1.
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 Isaiah 52.7. Our Saviors of Luke 4.18. from the syllables of Es. 61.1.
The title of the collection of believers of the N. Testament NONLATINALPHABET, our Saviour and his Apostles (with their followers) might with far more likelyhood take up where they found it in their own Bibles (of daily use) in the septuagint,
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 grammaticall signification and derivation, (as of NONLATINALPHABET, to call from others, as Gods people were:
then from those trivial, vain shallow, frivolous grounds of Grammatical signification and derivation, (as of, to call from Others, as God's people were:
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for a congregation, of Gods 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. Psalm, 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 NONLATINALPHABET, to call an Assembly, or the congregation to Church, Levit. 8.3. as David called his worthies under that phrase, 1 Chron. 28.1.
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 Chronicles 13.2, 4. Ezra. 10.1, 8. Nehemiah 13.1. Psalm, 21.23, 26. & 25.12. & 67.28. & 88.6. & 149. 1 Joel 2.16. Sapient. Sirach. 24.2. cap. 25.15. & cap. 50.15. beside, to call an Assembly, or the congregation to Church, Levit. 8.3. as David called his worthies under that phrase, 1 Chronicles 28.1.
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& NONLATINALPHABET, call the people to me, as 'twere to Church, that they may hear my words, on that which was NONLATINALPHABET, 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 finall distermination, which among the Hebrews was raised by the degrees of Niddui, Cherem, Schammatha, but by the septuagint was stiled, NONLATINALPHABET, (or NONLATINALPHABET) & NONLATINALPHABET, 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.
&, 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, Shammatha, 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 Timothy 1.20. the highest devotion, or giving up to the devil.
Caus. 3. Quest. 4. c. Engel-trudam. All, no doubt from the Leviticall Anathemata and Anathematizations, with which we cannot be unacquainted from Deut. 7.26. cap. 13.15. & cap. 20.17. Josh. 6.20. Jude 1.17. cap. 21.11. 1 Reg. 15.3. Ezra 10.8. and other places: though with some difference.
Cause 3. Quest. 4. c. Engel-trudam. All, no doubt from the Levitical Anathemata and Anathematizations, with which we cannot be unacquainted from Deuteronomy 7.26. cap. 13.15. & cap. 20.17. Josh. 6.20. U^de 1.17. cap. 21.11. 1 Reg. 15.3. Ezra 10.8. and other places: though with Some difference.
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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.
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. Polydore Virgil. de rerum inventor. lib.
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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 Baptisme, 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;
or let fallen by the Way, by Peter Galatinus) He Takes occasion by the ceremony of a Christians change of garment, upon renouncing his old state in Baptism, à togam ad pallium, as the word was in Tertullian. This Pallium was borrowed, Says he, from Jewry, as appears by the frequent mention, in Deuteronomy •2. 1 Esd 9. Ester 8. Canticles 5. Isaiah 28. Zach 13. Hence, facile adducor, ut Creed, Apostles, cum in inculto solo magnam sementem Christian Religion 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.
Pro certo habens, ea omnia, Quae fidei non repugnabant, à nostris hominibus in ecclesiae exordio retenta esse, (very reasonable) ut suave Christ 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.
Sicut de more festumac solennem Sabbath diem laetè agitandi, aliisque Hebrews ritibus in Diario nostro Ecclesiastic demonstrabimus. Joseph. Viscount, de ritibus Bapt lib.
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, &c. as before, pa.
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, Paul.
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2, Places deputed thereto. 3, Directions for Church-censure, of which but now. 4, Womans having leave to partake of a second Sacrament, from the Passeover.
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 Passover.
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Materials offer themselves, with plenty, probability and pliability enough on both sides of the parallell, to stretch forth the lines to exceeding much length on both sides of the parrallel:
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:
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for Salvation is from the Jews, saith he is Saviour both of Jew and Gentile: John 4.22. Many things happened to them, NONLATINALPHABET, 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 finde out the NONLATINALPHABET, that must exemplifie those types? (as St Peter says our Baptisme does in some things, 1 Epist. 3.21.) and the body whereto the things therof were shadows? The Law (future) was to proceed from Sion, Esa. 2.3.
for Salvation is from the jews, Says 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, Hebrew 10.1. What could be more expedient then to find out the, that must exemplify those types? (as Saint Peter Says our Baptism does in Some things, 1 Epistle 3.21.) and the body whereto the things thereof were shadows? The Law (future) was to proceed from Sion, Isaiah 2.3.
as one of the Fathers sometimes stiled her:) I believe we have more of either then 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.
as one of the Father's sometime styled her:) I believe we have more of either then 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.
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Mr Selden hath much in his late learned 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.
Mr Selden hath much in his late learned book dispersed all over, reducible to that of the eight chapter, Nec Discipline illa (Christian) apud eos (Christians) Alias, quàm Judaismus verè reformatus, seu cum fide in Messiah seu Christ rite conjunctus.
and H. Grotius most excellently (with whom I began) Christiani veteres (qui, ut saepe notavimus, omnia proba Judaeorum instituta libenter sequebantur) hos (NONLATINALPHABET) vocabant NONLATINALPHABET, &c. They followed the most that was good,
and H. Grotius most excellently (with whom I began) Christians 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, Nimirum, Christiani (saith he) omnes mores probabiles, quos apud Judaeos receperant, sequebantur, coalituri, scilicet cum Judaeis si ipsi Evangelium non respuissent.
and this: (He is speaking of the Degrees of Excommunication.) And summing together much that I have said, in one of his last Pieces, Nimirum, Christians (Says he) omnes mores probabiles, quos apud Judeans receperant, sequebantur, coalituri, scilicet cum Judaeis si ipsi Evangelium non respuissent.
Inde nomen NONLATINALPHABET, inde NONLATINALPHABET iidem qui NONLATINALPHABET & episcopus qui: NONLATINALPHABET inde excommunicationes, absolutiones, impositiones Manuum, panis & vini communicatio, baptismus.
Inde Nome, inde iidem qui & episcopus qui: inde excommunicationes, absolutiones, impositiones Manuum, Paris & Wine Communication, baptismus.
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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,
To whom At last to return (After much digression, it's hoped, without any Transgression) that they do so succeed as was proposed, two things make it yet more likely. 1. Their continued name,
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And Mr. Selden much to the same, fetching his Merchandize (like King Lemuels Lady) from far, I mean, every where adorning his pages with the rich spoyls of Babylon and Jerusalem, Baptizare solent, quia non fit proselytus sine circumcisione & Baptismo; ex sententia domus Judicii.
And Mr. Selden much to the same, fetching his Merchandise (like King Lemuels Lady) from Far, I mean, every where adorning his pages with the rich spoils of Babylon and Jerusalem, Baptizare solent, quia non fit Proselytus sine circumcision & Baptismo; ex sententia domus Judicii.
Sci licet Triumviri Baptismo ejus praesunt, secundum jus ad Baptismum illorum attinens, cui necessarii habiti sunt Triumviri, NONLATINALPHABET, & ita fiunt ei PATER.
See licet Triumviri Baptismo His praesunt, secundum jus ad Baptism Illorum attinens, cui necessarii habiti sunt Triumviri,, & ita Fluent ei PATER.
as the Pictures of our mindes or apprehensions of what is real, and thus made transmittable, the NONLATINALPHABET, which we can draw to send over what necessarily corrupts or passes, to the view of distance, or memmory of Posterity.
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.
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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 NATƲRAE rerum, quas significatu suo & forma EFFIGIANT:
and as it were Emanations by Way of Radiation from things, that they partake and still retain Some what of from whence they Come? 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. Paul. 59. and there may be Some such thing as he After speaks of, Naturali Quadam vi sua congruunt Nomina NATƲRAE rerum, quas significatu Sue & forma EFFIGIANT:
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Words are the proper and commensurate SHADES of things, more then denoting, decyphering, describing, and delineating the proportions of their Natures and Beings:
Words Are the proper and commensurate SHADES of things, more then denoting, deciphering, describing, and delineating the proportions of their Nature's and Beings:
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they are a kinde of Pictures or Casements through which things are discerned; not only emergent and deduced from them, but resembling and con-natural with them.
they Are a kind of Pictures or Casements through which things Are discerned; not only emergent and deduced from them, but resembling and connatural with them.
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As if they be, then are they not of meer voluntary imposition, as commonly passes, that White might have been as well stiled Black, or Light, Darkness, for their REALL, correspondence hindreth,
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,
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and would keep things that are like, together. But this enquiry I pursue not. Of whatsoever relation or consent, The NAME I finde was here the same continued:
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:
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to wrap up and to convey, if not to signifie 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, it self and not Darkness.
to wrap up and to convey, if not to signify and delineate the same thing to us? As, a man does import always a man, a Father, not a Son or a Daughter, and Light, it self and not Darkness.
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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 legall and more solemn admission to Jewish hopes;
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 hope's;
and are at Westminster, wherein Courts might not sit (Though if the things were done, the received rule took place, Multa quae non fieri debent at facta valent, as if a Priest of the Roman Church marry without license in forbidden times, the Act is valid,
and Are At Westminster, wherein Courts might not fit (Though if the things were done, the received Rule took place, Multa Quae non fieri debent At facta valent, as if a Priest of the Roman Church marry without license in forbidden times, the Act is valid,
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 Church, as a Court represents, in few, a Community;
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 Church, as a Court represents, in few, a Community;
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one of their antient names, retained by St Augustine, is Offerentes, a kind of Publick Presenters, expounded by himself, that they did offer for the Church, Hers their act;
one of their ancient names, retained by Saint Augustine, is Offering, a kind of Public Presenters, expounded by himself, that they did offer for the Church, Hers their act;
and lastly ours by all accounted very profound and judicious Mr Hooker describing them, as if they stood forth insteed 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 Christs holy congregation Some make them to have been only a kinde of Witnesses (and stile them so) to come and see, as Polydore Virgil who ascribes their institution to about Anno 150 after Christ, to prevent that which the Church hath all along so carefully declined,
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 God's Steward and Vicegerent does in admitting or taking in a new member into Christ holy congregation some make them to have been only a kind of Witnesses (and style them so) to come and see, as Polydore Virgil who ascribes their Institution to about Anno 150 After christ, to prevent that which the Church hath all along so carefully declined,
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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 gon on and been conveyed through times and ages, continuing to call for them and bear them out with their continuance;
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;
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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 way of search and traduction that they had lighted (very near) upon a kinde of assistants at Circumcision (mistaken to have led the way to Baptisme,
which whither consisting with these Conjectures laid down, is left (with whatsoever Else I said) to judge Some had stumbled so Far before in this dark 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,
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taking occasion by an unlikely text (as to me it seemeth) of Esai 8.2, 3. Where is mention made of faithfull witnesses required and assisting at the naming ) not circumcising,
taking occasion by an unlikely text (as to me it seems) of Isaiah 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 Prophets son Maher-shalal-hash-bash, and two Priests, they are supposed to stand forth as Godfathers, Ʋriah & Zachariah: But I refer my self to indifferent judgment,
though they often went together) of the prophets son Maher-shalal-hash-bash, and two Priests, they Are supposed to stand forth as Godfathers, Ʋriah & Zachariah: But I refer my self to indifferent judgement,
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whether this be not a more probable origination from like assistants at the same rite of very Baptisme, rather then circumcision, a thing heterogeneous (if we were agreed of derivation from the synagogue) and of another nature;
whither this be not a more probable origination from like assistants At the same rite of very Baptism, rather then circumcision, a thing heterogeneous (if we were agreed of derivation from the synagogue) and of Another nature;
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divers times and diverse Laws producing like diversity in their limitations or permissions, (though with us the number held for three, by our ruling Constitution, of which hereafter.
diverse times and diverse Laws producing like diversity in their limitations or permissions, (though with us the number held for three, by our ruling Constitution, of which hereafter.
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and great enquirers yeild 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 Triumviri standing and looking aside) And in the Christian Church at first were some of the same sex, commonly thought to have assisted at the Baptisme of women;
and great enquirers yield it doubted, Whither 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 (beside the Triumviri 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;
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But this last I should guess to be no more nor other then some devout zealous convert, whose good affection to the cause of Christ moved her (by all the credit the postscript can give) to do the good office for St Paul to carry this Letter to Rome for him;
But this last I should guess to be no more nor other then Some devout zealous convert, whose good affection to the cause of christ moved her (by all the credit the postscript can give) to do the good office for Saint Paul to carry this letter to Room for him;
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and as in the first place (which she deserved) so by the merited title of NONLATINALPHABET (that's the word in the text) which might be fully enough rendred Ministra in any kinde;
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 Minister in any kind;
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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,
She was latrix hujus Epistles, 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 mothers purification) there was one called Susceptrix under this very title, in Buxtorfs Synagogue, Jud. chap. 2 page 96. But enough hereof.
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 Buxtorfs Synagogue, Jud. chap. 2 page 96. But enough hereof.
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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 pretended (that from Esai. 8.2. being but a forsaken conjecture;
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 pretended (that from Isaiah. 8.2. being but a forsaken conjecture;
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when themselves have forsaken that way, There may be use of the knowledge of some things left, It may please to recount upon what grounds (and But upon what grounds) things have passed reaching to our selves,
when themselves have forsaken that Way, There may be use of the knowledge of Some things left, It may please to recount upon what grounds (and But upon what grounds) things have passed reaching to our selves,
or all may pass if but for the reason alledged in the license of Mr. Tombs his late book, The strength being here imbattelled and the better known for opposition. Whatever it be, I submit it to the censure of every body,
or all may pass if but for the reason alleged in the license of Mr. Tombs his late book, The strength being Here embattled and the better known for opposition. Whatever it be, I submit it to the censure of every body,
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yea if need be, Correction; or, farther, Rejection; Though I had rather finde Conviction, or Approbation. It is far enough from the pretious foundation,
yea if need be, Correction; or, farther, Rejection; Though I had rather find 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,
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,
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Else he may suffer loss, (of his perishing work) NONLATINALPHABET, but himself shall be safe, though not without fire or searching tryal, which shall pass farther even upon all, in the great criticall day,
Else he may suffer loss, (of his perishing work), but himself shall be safe, though not without fire or searching trial, which shall pass farther even upon all, in the great critical day,
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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 Baptisme.
Whence in the texts of sundry Editions it is, Die 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.
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WHereas long controversie hath been between the wrangling regiments of Polemick 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 Baptismes of John and Christ? (as differ they did certainly, and more then a little;
WHereas long 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 they did Certainly, and more then a little;
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They that say least, grant yet a circumstantial difference) May not a more likely way be found out to satisfie all difficulties and end this controversie,
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,
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then hitherto hath been, if for ground we presume what was said before, of the initiating of Hebrew Proselytes by Baptisme for regeneration, and then add,
then 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,
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That the holy Priest John's Baptisme 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,
That the holy Priest John's Baptism even of our Saviour himself (beside 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,
& chap. 11.16.) and so made up our new Christian Sacrament, by raising it so much higher then it was before, (Baptisme by water) as Baptisme by water is lower then 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 Johns Baptisme never yet heard of Holy Ghost;
& chap. 11.16.) and so made up our new Christian Sacrament, by raising it so much higher then it was before, (Baptism by water) as Baptism by water is lower then 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 for. 24. to chap. 19. ver. 7. Certain, they which had the height of Johns Baptism never yet herd of Holy Ghost;
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and would be warily heeded, as containing more then is under common observation) the other, into the GOSPEL (NONLATINALPHABET, as Galat. 3.27. or NONLATINALPHABET, as Rom. 6.3. NONLATINALPHABET, Acts 19.5. (in the primitive Church it was, Into the death of Christ) or NONLATINALPHABET, &c. Mat. 28.19. not IN, but INTO that capital doctrin or head Article of al the Christians Faith, the name of FATHER, SON & HOLY GHOST.
and would be warily heeded, as containing more then is under Common observation) the other, into the GOSPEL (, as Galatians 3.27. or, as Rom. 6.3., Acts 19.5. (in the primitive Church it was, Into the death of christ) or, etc. Mathew 28.19. not IN, but INTO that capital Doctrine or head Article of all the Christians Faith, the name of FATHER, SON & HOLY GHOST.
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. Sion, the one to matriculate into Moses and Aaron, the other into Christ and all Priviledges, Rights, Happiness Christian;
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. Sion, the one to matriculate into Moses and Aaron, the other into christ and all Privileges, Rights, Happiness Christian;
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And the reason of those different issues the Power given, that Power exercised, and the way and means whereby either proceeded, which (besids other places before) is plainly and clearly set down under Johns own hand of acknowledgement, Mar. 1.7. I indeed baptize with water, but when he cometh who is mightier then I, He shall baptize you with the Holy Ghost:
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 Johns own hand of acknowledgement, Mar. 1.7. I indeed baptise with water, but when he comes who is Mightier then I, He shall baptise you with the Holy Ghost:
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('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 place seems indeed to contradict;
(it's added elsewhere, and with fire:) View also to which purpose and compare Mathew 3.11. Luke 3.16. John 1.26. Act. 19 4. That last place seems indeed to contradict;
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Whereunto then were ye baptized? They say, Ʋnto Johns Baptisme: (yet, it seems, nothing of that inspiration) ye might indeed, replys St Paul, ver. 4. for John did baptize (a kind of baptisme, sc.
Whereunto then were you baptised? They say, Ʋnto Johns Baptism: (yet, it seems, nothing of that inspiration) you might indeed, replies Saint Paul, ver. 4. for John did baptise (a kind of Baptism, sc.
And therefore he went farther (to strike the matter home) saying unto the people, They should believe on him that should come after (that is, on Jesus Christ ) And when they heard this they were baptized INTO the name of the Lord Jesu, (ver.
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 herd this they were baptised INTO the name of the Lord Jesu, (ver.
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;
This although it be not the usual, is, I doubt not, the true and natural meaning of the place, giving the right sense, grounded upon a genuine, unforced, free offer of the words;
and withall affords a new and better ground to raise answer to the Anabaptists, (who hence (not altogether irrationally) derive colour of Rebaptization after Christian baptisme compleat (if Johns Baptisme of Christ were such) or at least after some kind of holy Baptisme precedent which Protestants, that say Johns Baptisme and Christs were all one, I do not see how can deny to be compleat) then other,
and withal affords a new and better ground to raise answer to the Anabaptists, (who hence (not altogether irrationally) derive colour of Rebaptization After Christian Baptism complete (if Johns Baptism of christ were such) or At least After Some kind of holy Baptism precedent which Protestants, that say Johns Baptism and Christ were all one, I do not see how can deny to be complete) then other,
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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 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,
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though not Hebraeus ex Hebraeis, as Paul, which was the most noble) and so not capable of proselytisme, who yet was baptized, Mat. 3. & Mar. 1. The 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 learned man stand on the contrary part, from Luc. 7.30, 31.) Nay and Ludolph. de Saxonia, appropriates Johns work of Ministery to the Hebrews only.
though not Hebraeus ex Hebraeis, as Paul, which was the most noble) and so not capable of Proselytism, who yet was baptised, Mathew 3. & Mar. 1. The Whole people no less, Dwelling about Jordan, who Come and were received, Matthew 3.5. & Luke 7.29. and those other of Act. 19.4. yea the very Scribes and Pharisees, the inside of that nation, (as many understand Matthew 3. though a very learned man stand on the contrary part, from Luke 7.30, 31.) Nay and Ludolph. de Saxony, appropriates Johns work of Ministry to the Hebrews only.
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then divers other in weightier matters (even about Baptisme, and this very part of Baptisme) or if not, I do now but propose and not determine. As if we should say.
then diverse 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.
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1. That Baptisme commonly taken to have been in-itiatory only of the Gentiles, may, not impossibly nor very improbably have been taken in with Circumcision to enter or Matriculate into the Law.
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.
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and in what form, from him was likelyest to know, the learned Apostle in the same place, who says 'twas NONLATINALPHABET, INTO Moses, the very form (mutatis mutandis) after used by Christ,
and in what from, from him was likeliest to know, the learned Apostle in the same place, who Says 'twas, INTO Moses, the very from (mutatis mutandis) After used by christ,
And in the New, our Saviour desires Baptisme, even of John the Baptist, to fulfill all righteousness: How to fulfill what was never expected or required? (Near wherto St Cyprian had observed somwhat,
And in the New, our Saviour Desires Baptism, even of John the Baptist, to fulfil all righteousness: How to fulfil what was never expected or required? (Near whereto Saint Cyprian had observed somewhat,
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for giving the reason why the form was changed in that of the Hebrews by St Peters Councel, Acts 2.38. Repent and be baptized in the name of Jesus:
for giving the reason why the from 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 baptized into the name of God, or the Father before:
he Says it was, quia jam Legis & Moysi antiquissimum Baptism fuerunt Adepti, they had been as it were baptised into the name of God, or the Father before:
Or if it be answered, This cannot be, for circumcision was always administred in infancy, sc. the eight day by letter of the text in rule and practise,
Or if it be answered, This cannot be, for circumcision was always administered in infancy, sc. the eight day by Letter of the text in Rule and practise,
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whereas the people were of full age, coming from Jerusalem, Judea, and the Countrey about Jordan, Matth. 3. Luc. 7. our Saviour also of 30 years, by all consents ( Luc. 3.23.) They needed not,
whereas the people were of full age, coming from Jerusalem, Judea, and the Country about Jordan, Matthew 3. Luke 7. our Saviour also of 30 Years, by all consents (Luke 3.23.) They needed not,
yet delay of it might creep in in after times, As of imposition of hands for confirmation in the Christian Church, which though by one of the best texts alledged for it ( Acts 19) it went with Baptisme at first,
yet Delay of it might creep in in After times, As of imposition of hands for confirmation in the Christian Church, which though by one of the best texts alleged for it (Acts 19) it went with Baptism At First,
and both did but give so much grace of the Holy Ghost, as might compleat Christians (I speak after the manner of men) yet in after times that was delayed both in rule and practise,
and both did but give so much grace of the Holy Ghost, as might complete Christians (I speak After the manner of men) yet in After times that was delayed both in Rule and practise,
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and men might have, nay had hands laid on them after 30 or 40; why not in Baptisme in like manner? Time hath produced many strange alterations, in Sacraments, of Sacraments, (that is more then timing them) and in this very Sacrament of Baptisme:
and 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 then timing them) and in this very Sacrament of Baptism:
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And as for delay of time for ministration, The 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. Ambrose delayed till he was chosen Bishop, many others til ripe or old age,
And as for Delay of time for ministration, The 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, Saint Ambrose delayed till he was chosen Bishop, many Others till ripe or old age,
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as 'tis like from their going together at the first (as shal be said more hereafter) joyn circumcision and Baptism for matriculating into the Christian profession to this day,
as it's 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,
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to the eightieth day in females, to the fortieth in males, (just the limitation of time for the mothers purification by the Law, Levit. 12. to which there was annexed her Baptisme or exact washing;) To omit that is alledged from Pet. Ricius and others, that the Hebrews themselves do not add Baptisme to Circumcision the same day,
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 exact washing;) To omit that is alleged from Pet. Ricius and Others, that the Hebrews themselves do not add Baptism to Circumcision the same day,
Circumcision it self, notwithstanding the plainest Letter of the Law for the 8th day precisely, was yet omitted once for forty years together in the Wilderness,
Circumcision it self, notwithstanding the Plainest letter of the Law for the 8th day precisely, was yet omitted once for forty Years together in the Wilderness,
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as may be seen in Josh. 5.5, &c. And may not then much rather an alteration creep in of timing that, which never was restrained under any certain bound and limit of time,
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,
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Regularly or practically none of Abrahams seed were ever baptized, nor should have been, (though Gamaliels Schollar himself an Hebrew, and writing as St Hierom was wont to say, Hebraeus Hebraeis Hebraicè, in that Epistle mentions Baptisms in the plural,
Regularly or practically none of Abrahams seed were ever baptised, nor should have been, (though Gamaliels Scholar himself an Hebrew, and writing as Saint Hieronymus was wont to say, Hebraeus Hebraeis Hebraicè, in that Epistle mentions Baptisms in the plural,
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3. Might not so famous and noted a holy Prophet as John the BAPTIST ( then 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 intrusted a Minister of before, toward that regeneration even of them he saw was needfull to enter them in to the new and approaching Kingdom of God? The work it self (of entrance) he might not be able absolutely and perfectly to perform,
3. Might not so famous and noted a holy Prophet as John the BAPTIST (then whom among those born of women there arose not a greater, Matthew 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, towards that regeneration even of them he saw was needful to enter them in to the new and approaching Kingdom of God? The work it self (of Entrance) he might not be able absolutely and perfectly to perform,
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as needed and ful out, but howsoever he might do what he could, let them to the dore by his Water Baptisme, leaving the rest to be supplyed and perfected by him that could, even let them quite in;
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;
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even a sanctifying Sacrament, the Key of Heaven dore compleat on Earth, to let into the congregation of Sion ) He might begin, by Gods appointment and Christs approbation, to sanctifie that Rite anew and farther, whereof he had been long an intrusted Minister, by letting it have operation upon the holy seed,
even a sanctifying Sacrament, the Key of Heaven door complete on Earth, to let into the congregation of Sion) He might begin, by God's appointment and Christ 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 compleat, by conferring what he could make it, upon the holy circumcision:
and so give it Some small advance, a partial consecration towards what it should be After complete, by conferring what he could make it, upon the holy circumcision:
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'Tis by him I dare trust, who assures from the Rabbines that no less Israel was baptized then Edom, both had their initiation by circumcision and Baptism both,
It's by him I Dare trust, who assures from the Rabbis that no less Israel was baptised then Edom, both had their initiation by circumcision and Baptism both,
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Tria adhibebantur initiamenta saith he (no fewer) sine quibus nec ipsi Israelitae, foedus illud, juxta receptam ipsorum sententiam, primo inierant, Nimirum Circumcisione, Baptismo & oblatione.
Tria adhibebantur initiamenta Says he (no fewer) sine quibus nec ipsi Israelites, Foedus illud, juxta receptam Ipsorum sententiam, primo inierant, Nimirum Circumcision, Baptismo & oblation.
and elsewhere, (as to this) — quo (Baptismo) tum parentes ipsorum, ut volunt ipsi, tum proselyti Judaismo initiabantur, Besides what since and by others.
and elsewhere, (as to this) — quo (Baptismo) tum Parents Ipsorum, ut volunt ipsi, tum Proselytes Judaismo initiabantur, Beside what since and by Others.
Indeed the Law says, Every male child shalbe circumcised the eight day in your generations, Genes. 17. Not, you and your posterity wash your garments, in Exod. 19. But then withall the Gospel says but, Baptize all Nations, Matth. 28.19. and yet this carries for a succession:
Indeed the Law Says, Every male child shall circumcised the eight day in your generations, Genesis. 17. Not, you and your posterity wash your garments, in Exod 19. But then withal the Gospel Says but, Baptise all nations, Matthew 28.19. and yet this carries for a succession:
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and equal authority, of Jus Divinum: Why should it be, Circumcise a man and his seed, and Baptize, but not again? 4. The several intentions of these rites are in granted view;
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;
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Wherefore, (Pace tanti viri dixerim) I oppose not, but propose, May it not have been thus? May not the posterity of the baptized have been ever as now (and as equal strength of reason always would they should) baptized, as wel as the sons of the circumcised, circumcised? Was not an admission to Moses as fit and necessary and successively,
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,
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as unto Abraham? and the seal of that admission? Might not Jewry pattern out, To baptize of the baptized, to Aebion and Cerinthus, Egipt, Ethiopia, &c. as wel as To circumcise of the circumcised, which we see done? Or,
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,
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or be capable of, any new translation, as into the Law, &c. Answ. 1. As to the plea of Nature, remember they must be also circumcised, or else they were not within the Covenant.
or be capable of, any new Translation, as into the Law, etc. Answer 1. As to the plea of Nature, Remember they must be also circumcised, or Else they were not within the Covenant.
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And this might both reasonably startle the high court of 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 Messias, nor Elias, nor a Prophet. They could not, 1, Question him for baptizing, that is, in any sort, (the rather being of the Priests 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 this might both reasonably startle the high court of Inquisition At Jerusalem, and give the occasion why their doubt by their Messenger) should come forth in that from we see it does, in that reply of theirs to his former answers, John 1.25. Why baptizest thou then (say they) If thou be neither Messias, nor Elias, nor a Prophet. They could not, 1, Question him for baptizing, that is, in any sort, (the rather being of the Priests line, the Son of Zacharias, Luke 1.) Washings and for purification being with them and their nation so usual as nothing more. (remember of them what but now enough;
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by divers places of the Epistle to the Hebrews, continued to Evangelical times.) Nor could they, 2. Trouble him about Baptizing Proselytes, for the same reason,
by diverse places of the Epistle to the Hebrews, continued to Evangelical times.) Nor could they, 2. Trouble him about Baptizing Proselytes, for the same reason,
and from what they saw every Priest do every day. 3. Some have thought, it was from Scripture, by tradition or otherwise (howsoever) received, that Baptisme should precede, or in some way or other belong to the Kingdom of the Messias, and therfore they desire to know,
and from what they saw every Priest do every day. 3. some have Thought, it was from Scripture, by tradition or otherwise (howsoever) received, that Baptism should precede, or in Some Way or other belong to the Kingdom of the Messias, and Therefore they desire to know,
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But these heed not, 1. The names of Elias and NONLATINALPHABET ( any prophet, in the text) whose degree might have born out the business as wel. 2. What but now of Baptismes, various, of sundry sorts,
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,
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It remaineth therefore that neither Baptisme, nor of Proselytes, nor as belonging to the Messias could any way trouble or give ground of reasonable doubt (which have been the things thought) But the new way (likely) Why Abrahams seed? Why thus? distorting the old ceremony to a new frame or end,
It remains Therefore that neither Baptism, nor of Proselytes, nor as belonging to the Messias could any Way trouble or give ground of reasonable doubt (which have been the things Thought) But the new Way (likely) Why Abrahams seed? Why thus? distorting the old ceremony to a new frame or end,
or making to or toward something it had not (having no authority or power extraordinary to bear out so bold or perilous innovation!) These, say they, thou hast disclaimed already, tel us how then thou canst, justifie thy new way,
or making to or towards something it had not (having no Authority or power extraordinary to bear out so bold or perilous innovation!) These, say they, thou hast disclaimed already, tell us how then thou Canst, justify thy new Way,
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and withall involves or permits answer to (or thitherward) the cross objection, that Christ's fore-runner the Baptist was not a baptizer of Proselytes (to the Law) because he baptized his own Nation;
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;
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And here (which might wel trouble the Inquisitors for heretical pravity) be changing the one into the other, that formerly used into now-introductory to the Kingdom of God.
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.
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For, 1. As to Protestant Churches, they have not, as far as I know, made any determination at all, I mean in their Articles, Orders, Acts, Convocations,
For, 1. As to Protestant Churches, they have not, as Far as I know, made any determination At all, I mean in their Articles, Order, Acts, Convocations,
And for privat men, they may vary, Why not? with like liberty, in things not publickly determined, on all sides? Though I seek no such refuge, I need not, for, 2. I aver nothing.
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.
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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;
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, whither to take or leave;
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and so by the collision of differing or opposed judgments that truth chance to be struck out to light, which otherwise might have lain hid in perpetual darkness.
and so by the collision of differing or opposed Judgments that truth chance to be struck out to Light, which otherwise might have lain hid in perpetual darkness.
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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 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,
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That Johns Baptisme might be nothing else but a very solemn and penitential washing, such as the Jews (after much fasting and prayer) used for purification from their sins, Washing of the body shadowing and signifying,
That Johns Baptism might be nothing Else but a very solemn and penitential washing, such as the jews (After much fasting and prayer) used for purification from their Sins, Washing of the body shadowing and signifying,
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their confession of sins; for remission of sins; and to avoid future wrath; the Pharisees coming with the rest, a venemous and viperous generation that had most need (though not all of them;
their Confessi of Sins; for remission of Sins; and to avoid future wrath; the Pharisees coming with the rest, a venomous and viperous generation that had most need (though not all of them;
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Some let the simple people go before them in accepting this councel of God for their justification ) And the righteous son of God should have been repelled, as in whose spotless perfection, a business of that nature could take no place.
some let the simple people go before them in accepting this council of God for their justification) And the righteous son of God should have been repelled, as in whose spotless perfection, a business of that nature could take no place.
But above all, the constant and repeated word of Baptisme of Repentance, Baptisme for Repentance, He preached saying, Repent, and (what more fitly consequent and attendant to all these,
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,
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With which the poor people were so taken and terrifyed, as it were thunder-striken with fear and amazement, that neither pleasure nor fear of their past sins can offer any rub,
With which the poor people were so taken and terrified, as it were thunderstricken with Fear and amazement, that neither pleasure nor Fear of their past Sins can offer any rub,
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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! Alass! Men and Brethren! Now:
paleness is in their cheeks, and the word of terror on their lips (even of those that were compuncti corae Sue, Acts 2.38. Wounded At the heart,) Men and Brothers! Alas! Men and Brothers! Now:
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what shall we do? A confused multitude comes in and crys out first, What shall we do? The cheating Publicans (toll-gatherers, tribute-mongers, purveyers, excisemen, Customers, &c.) and what shall we do? (They had not wont to make such conscience of their ways, or doubt of gain;
what shall we do? A confused multitude comes in and cries out First, What shall we do? The cheating 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;
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as may teach others (to whose guilty souls the salve of like wholsome and saving counsell might come fitly applicable) the proof of repentance to this very day. To the closehanded parcimonious people;
as may teach Others (to whose guilty Souls the salve of like wholesome and Saving counsel might come fitly applicable) the proof of Repentance to this very day. To the closehanded parsimonious people;
Leave off those hooks from between your fingers, Wash off that birdlime wrongs all you touch with your hands, 'Tis an injurious Chimistry that meddles not with any thing of anothers,
Leave off those hooks from between your fingers, Wash off that birdlime wrongs all you touch with your hands, It's an injurious Chemistry that meddles not with any thing of another's,
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grating, exacting, worrying, fliecing, that the poor afflicted people may look upon you as so many wolves sent to guard the sheep, or bears and lyons to oversee the quiet fold;
grating, exacting, worrying, fliecing, that the poor afflicted people may look upon you as so many wolves sent to guard the sheep, or bears and lyons to oversee the quiet fold;
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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 one that carryed the axe, &c. 2. For what Joseph the son of Matthias hath left of his whole dispensation;
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 one that carried the axe, etc. 2. For what Joseph the son of Matthias hath left of his Whole Dispensation;
and not only so but of some nearer alliance, as being of the highest course of 24 with Zacharias the Baptists Father, living in (or near) the time of his tragedy, (not above ten years difference) and one that had tryed the same severe course of institution by Eremiticall life which John did in the Wilderness,
and not only so but of Some nearer alliance, as being of the highest course of 24 with Zacharias the Baptists Father, living in (or near) the time of his tragedy, (not above ten Years difference) and one that had tried the same severe course of Institution by Eremitical life which John did in the Wilderness,
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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.
if they should renounce not only their Sins, but if to the purity of their bodies they should annex the cleanness of their Souls, repurified by justice.
3. I have somewhere read a Question, to which I never saw, or could frame to my self an answer clearly satisfactory in the affirmative, Whether it can be proved by holy Scripture that John ever baptized in or into the name of Father, Son and Holy Ghost? Which I piece out a little farther,
3. I have somewhere read a Question, to which I never saw, or could frame to my self an answer clearly satisfactory in the affirmative, Whither 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,
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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.
or where may it be found? It hath been otherwise generally Received: But this was Delivered: and all know how low the credit of bore Tradition is now grown in most Parts of Christendom.
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Divers opinions may have been no better then 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 Doctrin;
Diverse opinions may have been no better then 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;
but a strong faith, holpen 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 reigne of that opinion, that water ( quick and living water, as before) had power in it self in Nature to purifie the conscience from dead works:
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) Ezekiel 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 it self 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 Iordan, though upon erroneous account,
I do not say, it was so, or Saint John Thought so, but Thought it was so, all abroad, both within and without the pale of Jewry, which might bring Multitudes to Iordan, though upon erroneous account,
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nor was he himself altogether free from errour, 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 Iohn told him;
nor was he himself altogether free from error, as appears by repelling One it was just should come, Matthew 3.15. and as to our Saviour he might conform to custom, in what he absolutely needed not, as John told him;
The Pythagoreans thought purity to be attainable hereby, and so did the Pharisees among the Iews, in Titus Bostrensis. The Egiptians and Persians had their frequent Bathings whence they thought themselves to be freed from guilt and cleansed:
The pythagoreans Thought purity to be attainable hereby, and so did the Pharisees among the Iews, in Titus Bostrensis. The egyptians and Persians had their frequent Bathings whence they Thought themselves to be freed from guilt and cleansed:
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So did the Samaritans; who were, (that it might seem no less then very usual) like the Ebionites in Epiphanius, who reverenced some Deitie in the waters, Washing themselves as well winter as summer, to sanctifie themselves thereby.
So did the Samaritans; who were, (that it might seem no less then very usual) like the Ebionites in Epiphanius, who reverenced Some Deity in the waters, Washing themselves as well winter as summer, to sanctify themselves thereby.
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and from the beginning, the habitation of some divine spirit, & dignum Deo vectaculum, a fit convoy for a Deity: and with 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 seene in washing away the sinnes of the old world.
and from the beginning, the habitation of Some divine Spirit, & dignum God vectaculum, a fit convoy for a Deity: and with 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.
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Cicero giving the reason why the old Law (continued to Iustinians time) was, that he that had killed his father should be sewed up in a sack, with a dog,
Cicero giving the reason why the old Law (continued to Justinians time) was, that he that had killed his father should be sewed up in a sack, with a dog,
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 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:
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 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:
The Druides had their expiations, lustrations, sanctifications, often washings and cleansings, without which nothing was well, orderly or truely done or performed in their services:
The Druids had their expiations, lustrations, sanctifications, often washings and cleansings, without which nothing was well, orderly or truly done or performed in their services:
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acknowledged by Tertullian, and so understood by Joseph. Vicecomes. But especially and above all the rest were the Hemerobaptists. We may expect somewhat more then ordinary of them,
acknowledged by Tertullian, and so understood by Joseph. Viscount. But especially and above all the rest were the Hemerobaptists. We may expect somewhat more then ordinary of them,
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They thought else no one could attain eternal life, saith Epiphanius; and Baronius, No living without washing and rinsing, and thereby cleansing, yea sanctification.
They Thought Else no one could attain Eternal life, Says Epiphanius; and Baronius, No living without washing and rinsing, and thereby cleansing, yea sanctification.
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This they did every day, both morning and evening, winter as well as summer, says Epiphanius again, upbraiding, that their practise did confute their hope, and their doing their believing:
This they did every day, both morning and evening, winter as well as summer, Says Epiphanius again, upbraiding, that their practice did confute their hope, and their doing their believing:
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for sith they washed and did it daily, the repetition bespake the insufficiency, and the renewing it the day after declared really the imperfection of what was done the day before.
for sith 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,
Nor may we withdraw all respect from the giddy-witted Poets? some truth they let fallen by the Way in pursuit of their vainest fictions, their materials were commonly found where their plot was but a figment, a golden web,
for what brain-sick 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,
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,
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His bloody hands might not meddle with what was religious, till clean and cleansed by living water. (for I purposely retain that epithete. ) Would another fall out with less then a shadow? O nimiùm faciles, qui tristia crimina caedis Tolli fluminea posse putatis aqua!
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 fallen out with less then a shadow? O nimiùm faciles, qui Tristia Crimes caedis Take away fluminea posse putatis aqua!
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said Ovid: sure some were then perswaded that it was so; that the deepest dye of worst offence might be washed off in the neighbouring brook. And Seneca gravely:
said Ovid: sure Some were then persuaded that it was so; that the Deepest die of worst offence might be washed off in the neighbouring brook. And Senecca gravely:
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To omitt Catullus. The more Eastern Ganges was left out in Seneca's enumeration, but his vertue is supplyed by the beliefe and present recourse of ours, or the last age.
To omit 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.
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For thither do people resort, if we may credit him that brought it us from the bankes side, in multitudes, with assured hope that as many as wash and bath themselves in that River, be they never so great sinners, have all their sins forgiven them,
For thither do people resort, if we may credit him that brought it us from the banks side, in Multitudes, with assured hope that as many as wash and both themselves in that River, be they never so great Sinners, have all their Sins forgiven them,
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And indeed it is beleeved all over the East, sayth another, Whence the Graecians kept always a pot of water at the door, where a dead man lay unburied, to sprinkle and cleanse, as well at going in as coming out, the like they had at their temple doore,
And indeed it is believed all over the East, say Another, Whence the Greeks 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,
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for the same use, (NONLATINALPHABET they called it) and by their Alcoran it is no lesse appointed to be used by the Mahumetanes. Lastly, (as if there were still a naturall perswasion inhaerent in the mind of Man, of some such naturall force and power inhaerent in Water, to hold forth meanes of purification reaching to the soul) it is observable, that not onely the Heathen washed at their Temple-doore as Baronius hath from Herodotus, Cicero, Persius, &c. (and from the reliques of that opinion finding consent in the mind of man may have grown up the sprinkling with Holy Water among the Papists as they enter the Church:) but also their Temples obteyned both place and name from vicinity of Healing springs.
for the same use, (they called it) and by their Alcorani it is no less appointed to be used by the Mahumetanes. Lastly, (as if there were still a natural persuasion inherent in the mind of Man, of Some such natural force and power inherent in Water, to hold forth means of purification reaching to the soul) it is observable, that not only the Heathen washed At their Temple-door as 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.
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Notandum quod Pagani sive Gentiles circa fontes templa sua facere solebant, vel saltem ibi aquam habebant, per cujus aspersionem purificari credebant,
Notandum quod Pagani sive Gentiles circa Fontes templa sua facere Solebant, vel Saltem There aquam habebant, per cujus aspersionem purificari Credebant,
& inde Delubra vocantur, quasi Purificantia, says Durand: (Which when I read it comes into my minde, to compare, the scituation of our English Churches, most of them upon tolts or hillocks, neare springs or water-brooks;
& inde Delubra vocantur, quasi Purificantia, Says Durand: (Which when I read it comes into my mind, to compare, the situation of our English Churches, most of them upon tolts or hillocks, near springs or Water brooks;
and it was easier to consecrate then to erect, indeed Naturall to continue Religious what had in any sort been devoted to God) which, with little variation, his successour Jo. Beleth took up from him:
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 John Beleth took up from him:
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or Truth will beare it out, or the profound and onely heavenly Maximes of the most holy Christian faith, whose tender eyes are rather for the contrary,
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,
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For, St Peter (in whose time such opinion might be stirring, and his full intent to give thereto just and even opposition) tels us that a washing, Baptisme, our Baptisme (the true NONLATINALPHABET to the Deluge, not to the Ark,
For, Saint 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,
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and which the element cannot reach, the inward stipulation, or purgation, the answer or satisfactory declaration in a good mans behalf of a good conscience by the resurrection of Jesus Christ.
and which the element cannot reach, the inward stipulation, or purgation, the answer or satisfactory declaration in a good men behalf of a good conscience by the resurrection of jesus christ.
Ʋnde illud celebre, apud Graecos, (has Grotius on Matth. 3.6.) NONLATINALPHABET, as but now from Plato in Diogenes Laertius. But is it so? no, it is not so:
Ʋnde illud celebre, apud Greeks, (has Grotius on Matthew 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 Baptisme, to be regenerate,
The Element cannot do it in present Christian belief, but somewhat internal and spiritual reaching farther, not Washing but Baptism, to be regenerate,
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And accordingly they are made distinct by the author to the 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 James, Wash your hands, O sinners (NONLATINALPHABET, purifie them) but that not enough, Cleanse also your hearts, ye double minded:
And accordingly they Are made distinct by the author to the 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 Saint James, Wash your hands, Oh Sinners (, purify them) but that not enough, Cleanse also your hearts, you double minded:
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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;
as to the conscience, those that brought, though it were both Gifts and Sacrifices, for it did consist only in Meats and drinks and diverse outward washings and carnal ordinances, Justifications of the Flesh, which must expect a time of review or following Reformation;
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Nor any other but this, might that pure and heavenly, spiritual doctrin, in His meaning, be, our Saviour took up, to contradict the gross and carnal traditionaries of the Pharisees;
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;
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or is conversant about defiles the person, or sanctifies, but what issues out FROM WITHIN (Evil thoughts, Adultery, Murther, Rapine, Covetousness, &c.) these carry the stroke in profanation or sanctification,
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,
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as is express in Mar. 7. When he was invited to dinner by one of them, who wondred 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,
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 order 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, the 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 poysoned:
but you go a wrong Way to work, as 'twere washing a cup or platter without, when the inside remains corrupt and nought (the pot is clean, but the meat is poisoned:
Or, ye wash YOƲR outsides, your bodies, as far as water can reach, when your insides, your hearts, are full of mischief and naughtiness ) Begin within, studie righteousness, DO GOOD, Give of what you have in charity,
Or, you wash YOƲR 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,
Luc. 11.38, &c. Matth. 15.1, &c. And elsewhere, and still blame laying upon the same branch of the distinction NONLATINALPHABET, ye outside hypocrits, Wo be to you, ye bestow care enough about that grosser part your Ceremonies can reach, ('tis your Religion) thinking withall they reach piety and work it;
Luke 11.38, etc. Matthew 15.1, etc. And elsewhere, and still blame laying upon the same branch of the distinction, you outside Hypocrites, Woe be to you, you bestow care enough about that grosser part your Ceremonies can reach, (it's your Religion) thinking withal they reach piety and work it;
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and all holyness in) This will come in the rear of things less regardable and considerable, Matth. 23, 25, &c. 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 nastie,
and all holiness in) This will come in the rear of things less regardable and considerable, Matthew 23, 25, etc. Otherwise you 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,
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for bodily exercise profiteth little. So, of those times the gravest Philo, who having required as by their Law, exactness of Lustration beyond ordinary (as not of water alone, with which other worshippers were content,
for bodily exercise profiteth little. So, of those times the Gravest 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 minde as that is more lovely and amiable in the eyes of him that sees all.
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.
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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:
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:
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And sad complaint is made of those are superstitiously carefull (it is no better) of the Body to be washen, shunning to draw near who is in that regard profane:
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:
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whereas quod intus est, desolatum est & oppletum vitiis, that which is within is overrun with vices, fraud, hypocrisie, disdain, pride, ignorance, &c. all being inverted, the first last, the last first.
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.
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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 It is not sea and river, fountains and great depths,
and they Are like to have learned and taught best those things Come out from them) strikes home against the Hemerobaptists before spoken of, telling us It is not sea and river, fountains and great depths,
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and to the Aebionites, others under the same influences, Who used frequent Bathing themselves, (NONLATINALPHABET, 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 Saviours Dialogue in the thirteenth of John, He whose feet are washen is whole clean, NONLATINALPHABET,
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 Saviors Dialogue in the thirteenth of John, He whose feet Are washen is Whole clean,,
and so needs no further, required, used, superstitious ablutions: not to insist on Maiemonides, who rangeth outward purification much behind inward and sincere purity.
and so needs no further, required, used, superstitious ablutions: not to insist on Maimonides, who rangeth outward purification much behind inward and sincere purity.
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And the Tragaedian, What's any ones bane but his Conscience? that himself has knowledge he has done amiss? for, indeed, There is no true purity but innocence.
And the Tragedian, What's any ones bane but his Conscience? that himself has knowledge he has done amiss? for, indeed, There is no true purity but innocence.
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 Tertullian, Arnobius, and his Schollar Lactantius: in Cyril. Hierosol. Cateches.
Much more of which nature may be seen in the same Clemens Alexander Strom. 4. Paul. 531. Clemens Roman. Epistle 4. and Jul. & Julianum: in Tertullian, Arnobius, and his Scholar Lactantius: in Cyril. Hierosol. Cateches.
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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.
and Some other the Gravest, especially such as harken 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 sighed of God.
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Howsoever, the other prevailing, over the world, even the East, might bring in store to Johns Baptisme, that dwelt about Jordan and were willing to have their sins forgiven;
Howsoever, the other prevailing, over the world, even the East, might bring in store to Johns Baptism, that dwelled about Jordan and were willing to have their Sins forgiven;
which made them ready to trie, what they thought could do them no harm, with more plyable forwardness then the Syrian 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,
which made them ready to try, what they Thought could do them no harm, with more pliable forwardness then the Syrian General before in the same River, with forced neglect of his own Abanah and Pharpar. since in the burden of the soul, that hangs on and Presseth down,
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:
Industria 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:
and did here own the sure name of, for Repentance or change of mind (NONLATINALPHABET, by divine imposition) from that they now had, which they knew to be bad enough.
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.
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So that Johns Baptism, these probabilities favour, might be, not of initiation to Religion, but cleansing and purification in Religion: So meant and so used;
So that Johns Baptism, these probabilities favour, might be, not of initiation to Religion, but cleansing and purification in Religion: So meant and so used;
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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.
not for the Water sake, but for the Ordinance of God's sake, which in the Law had appointed such purification for since by (or with, or not without) Water.
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We find him soon after preaching, Matth. 4.17. Luc. 4: 17, &c. and chusing his Disciples ( Andrew, Peter, James and John) Matth. 4, 18, 19. (as if till now he had no power) Immediately he betook himself to the Wilderness, Matth - 4.1. Luc. 4.1. from the solitariness whereof John returned next, before his stepping forth to the Work of Preaching and Baptizing: Matth. 3.1. Luc. 3.1. Such publique Ministers of sacred things were wont not but to be washed, in fulfilling the letter of the Law, Exod. 29.4. with water. And, HE was now of fit age, sc. about thirty, Luc. 3.23. the ripe season for publique imployment and by the Law again, Num. 4. ver. 3, & 37. 1 Chron. 23.3.
We find him soon After preaching, Matthew 4.17. Luke 4: 17, etc. and choosing his Disciples (Andrew, Peter, James and John) Matthew 4, 18, 19. (as if till now he had no power) Immediately he betook himself to the Wilderness, Matthew - 4.1. Luke 4.1. from the solitariness whereof John returned next, before his stepping forth to the Work of Preaching and Baptizing: Matthew 3.1. Luke 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, Luke 3.23. the ripe season for public employment and by the Law again, Num. 4. ver. 3, & 37. 1 Chronicles 23.3.
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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.
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.
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And, Whereas ye know more, there was so long and tedious a vexing controversie in the Primitive Church, which troubled even the Apostles themselves, by occasion of some devout Pharisees, zealous of the traditions of their fathers, and other false brethren crept in privily to spy out the new gain'd liberty in Christ, Whether Disciples of this sect were not,
And, Whereas you 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 Father's, and other false brothers crept in privily to spy out the new gained liberty in christ, Whither Disciples of this sect were not,
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as others formerly, to be circumcised after the Law of Moses? May not the reason of the doubt be more fairly then hitherto deduced from what before, and Be;
as Others formerly, to be circumcised After the Law of Moses? May not the reason of the doubt be more fairly then hitherto deduced from what before, and Be;
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Because our Saviour had already taken in one rite of Baptisme to matriculate the advenae into his Religion, the other was now as needfull for the same purpose? and as Circumcision and Baptisme had went hand in hand Both to one thing, (not One,
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,
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but Both) to perfect Hebrew Proselytes, so 'twas as needfull they should now continue to joyn for compleating 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,
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,
the holy 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,
the holy 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) Councel that ever met (as far as we know) the Fathers consulted not chiefly, but only about this business:
and in that First general (and only Apostolical) Council that ever met (as Far as we know) the Father's consulted not chiefly, but only about this business:
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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, joyning in with Baptisme? or Whether old friends might part here,
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 Whither Circumcision were not now as necessary to welcome Advenae into Christian Religion, as it had been, joining in with Baptism? or Whither old Friends might part Here,
and (which the Councel thought fit) Baptisme be enough, without Circumcision? A way of stating the doubt that hath not been altogether without mention before:
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:
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for, though I have not observed many to look so deep, yet One (and in our own language too,) hath lately proposed the Question directly (a very learned man, whose Sermons are Sermons ) and He assignes the reason of the Councels meeting, somewhat otherwise, yet somewhat toward this, thus:
for, though I have not observed many to look so deep, yet 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 towards this, thus:
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Now the doubt was, of these two, to whom or whether, Christians should conform? VVhether to the lower, to be made without any ceremony at all? or to the other, of the Covenant;
Now the doubt was, of these two, to whom or whither, Christians should conform? Whether to the lower, to be made without any ceremony At all? or to the other, of the Covenant;
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who being circumcised, if Christians were to conform to them, they must needs be circumcised also? And he interprets the Councel met to determine for the former sc. that Christians needed no more initiation then those of the lower sort, who were entred without any Ceremony at all:
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 then those of the lower sort, who were entered without any Ceremony At all:
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or without Ceremony? For this the Master of Religion had more then in part determined before, by his admission and command of Baptisme, whereof they could not be ignorant:
or without Ceremony? For this the Master of Religion had more then in part determined before, by his admission and command of Baptism, whereof they could not be ignorant:
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But if to the perfecter (as he had already implyed order in ordering Baptisme) 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 compleat Christians by the compleat use of both those ceremonies that had formerly went to the compleating those came over the highest Proselytes to the Hebrew Law? This,
But if to the perfecter (as he had already employed order in ordering Baptism) then, how Far forth to them? whither that taken in already would be enough, to Wash and be clean? or whither 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 Come over the highest Proselytes to the Hebrew Law? This,
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and many other things might have been thought of, and no doubt were: But against them all the Court determins, for a non-necessity of the Questioned rite:
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:
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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 ordred and appointed was to be rested in as sufficient;
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;
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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 Baptisme.
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.
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and finds so often repetition in the story and doctrin 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 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;
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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,
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,
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They finde, Circumcise, in the plain letter of the Law of faithfull Abraham, as well as Wash after into Moses Law, and therefore they will retain both, Circumcise and Wash after, which is natural, rather then Wash onely, having had no occasion by Circumcision.
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 then Wash only, having had no occasion by Circumcision.
Mr. Rogers applies it to commendation of Believers in England, that, in matter of Baptisme, We do not defile the Ordinance of Christ by any unnecessary supervenient additions,
Mr. 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 Nazarenes who with the Jews were Circumcised and with the Christians baptized, referring to St Jerom s Epistle unto St Augustin, de haeresibus. No such Epistle do I finde in St Jerome, but an Epistle he has, wherein he makes mention of these Nazarenes, writing unto St Augustin, not as Christians,
but profess Adversaries to the Nazarenes who with the jews were Circumcised and with the Christians baptised, referring to Saint Jerome s Epistle unto Saint Augustin, de haeresibus. No such Epistle do I find in Saint Jerome, but an Epistle he has, wherein he makes mention of these Nazarenes, writing unto Saint Augustin, not as Christians,
but as 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 Cerinthus and those Poor Ones (for so their names gives them) the Ebionites.
but as 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 Cerinthus and those Poor Ones (for so their names gives them) the Ebionites.
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as near of kin, out of Epiphanius. Who has them indeed, in haeres. 28, & 29. tom. 1. pa. 110, &c. and St Augustin elsewhere remembers with the Nazarenes, the Symmachians.
as near of kin, out of Epiphanius. Who has them indeed, in haeres. 28, & 29. tom. 1. Paul. 110, etc. and Saint Augustin elsewhere remembers with the Nazarenes, the Symmachians.
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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 knowledg,
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 our selves from, upon terms worse agreeing with our common foundation then they do:
and suffer willingly many o• those losses and inconveniences, which we, if the case were ours, would free our selves from, upon terms Worse agreeing with our Common Foundation then they do:
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For they maintain a life in the middest 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,
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 chearfully along the discouraging burdens of infamy, pain, loss, disgrace, &c. 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;
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;
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They do not so, but meekly and gently take up Christ's cross and follow him, arming themselves with the like mind as, he who suffering in the flesh ceased from sin, and induring the cross despised the shame,
They do not so, but meekly and gently take up Christ's cross and follow him, arming themselves with the like mind as, he who suffering in the Flesh ceased from since, and enduring the cross despised the shame,
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They follow step by step, that Captain of their Salvation, not made perfect but by SƲFFERING; and yet they retain still a harmless rite they think they may hold from Abraham and Solomon.
They follow step by step, that Captain of their Salvation, not made perfect but by SƲFFERING; and yet they retain still a harmless rite they think they may hold from Abraham and Solomon.
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The Jacobites a numberless number of Christian professors, dispersed over Syria, Cyprus, Palestine, Mesopotamia, &c: (God grant they be so many indeed,
The Jacobites a numberless number of Christian professors, dispersed over Syria, Cyprus, Palestine, Mesopotamia, etc.: (God grant they be so many indeed,
I hope the best) Britenbachius sayes they are dispersed (thicker or thinner) over forty Kingdoms, yet they circumcise, saith another, both Sexes hath a third alledged by a fourth,
I hope the best) Britenbachius Says they Are dispersed (thicker or thinner) over forty Kingdoms, yet they circumcise, Says Another, both Sexes hath a third alleged by a fourth,
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The Copti, Cophti, Aegophti, or Christians of that Land Egipt, do the like; (there are that fetch their appellation from NONLATINALPHABET, Scindo, relating hither, to cut off) or did,
The Copti, Copti, 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,
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but Mr Purchase who wrote since gives the continuance, and that they do, as their ancestors were, wont, NONLATINALPHABET, in the words of Strabo: lib. 17 de Aegiptiis. which I may not English.
but 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 mid-land 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 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;
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The rather because Truth is there under profession, not (as in other places) under persecution, the Scepter declaring for the Cross, the publique Power uniting all one way,
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,
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, Baptizing in the name of Father, Son and Holy Ghost, says Maginus, yet they circumcise too, say others,
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, Baptizing in the name of Father, Son and Holy Ghost, Says Maginus, yet they circumcise too, say Others,
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And 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:
And 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:
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though our 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 Egipt, so wan by his discretion and the attraction of his person, for beauty incomparable, upon that Nation, that they were content both Priest and People to retain the rite of his Religion ever since.
though our 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 won by his discretion and the attraction of his person, for beauty incomparable, upon that nation, that they were content both Priest and People to retain the rite of his Religion ever since.
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as 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 Councels,
as 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 Canonas and Counsels,
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.
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.
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Might it not be like, if he loved baptisme 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 then 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,
Might it not be like, if he loved Baptism the better to fit the Christian and serve his own turn therewith, that he took up the pair where he had them together in the Hebrew Law, rather then 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,
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or if they must, their high judgments have led them to new stamp, only that mettal had wont to go under other signature for tryed and currant before ▪ as in planting of gardens, desire is to borrow slips from the neighbouring plots of like soyl,
or if they must, their high Judgments 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,
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:
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:
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we have found this conjunction of Rites for initiation both in Scripture (as interpreted) and since, dispersed over Egipt, Ethiopia, Arabia, Syria, &c. of late and before, both in Christendom and without and beyond;
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;
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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 joyned circumcision and Baptisme,
and whence most other things of the same kind among us, Are allowed and confessed to have come? and They, We, All, (who would have joined circumcision and Baptism,
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and in my fourth inference or promised derivation. CHAP. X. Sundry other dark Texts inlightened, alluding to a Regeneration. I Add a fifth; more then I promised.
and in my fourth Inference or promised derivation. CHAP. X. Sundry other dark Texts enlightened, alluding to a Regeneration. I Add a fifth; more then I promised.
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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 Pauls mysterious Epistles, hardly if at all possibly intelligible but from these prestructions.
And hence also a true, natural, genuine unforced Interpretation of sundry dark allusions (yet remaining dark) and seeming hard expressions of diverse places of the later Scriptures, especially in Saint Paul's mysterious Epistles, hardly if At all possibly intelligible but from these prestructions.
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How shall we understand what he spake, without having first learned those grounds upon which he spake? How shall we possibly attain to the proper and genuine 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,
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 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,
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nor can we possibly apprehend him? As, the frequent reflections of his pen upon generation spiritual, parents not natural, born to God, and a bless'd New creature: The Old man also he tels us is dead and buried even by Baptisme alone (Circumcision,
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 New creature: The Old man also he tells us is dead and buried even by Baptism alone (Circumcision,
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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 conversation:
and all things become new New kindred (in God) new (heavenly) relations, a new name, Saul called Paul) new faith, new hope's ▪ a new mind, a renewed Conversation:
I say THEREFORE and testifie in the Lord that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkned, aliens from the life of God, &c. But be ye renewed in the spirit of your minds,
I say THEREFORE and testify in the Lord that you 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 you renewed in the Spirit of your minds,
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what could be more? and that is in Rom. 12.2. (not a transfiguration but a Transformation) I beseech you, Brethren, by Gods mercies, that in reasonable service you offer your selves to God a sacrifice, and be not conformed to this world,
what could be more? and that is in Rom. 12.2. (not a transfiguration but a Transformation) I beseech you, Brothers, by God's Mercies, that in reasonable service you offer your selves to God a sacrifice, and be not conformed to this world,
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but be ye TRANSFORMED by the renewing of your minds NONLATINALPHABET, which is somewhat light, and of the outside, NONLATINALPHABET, a very Metamorphosis.
but be you 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 Gods 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 Gods Son ▪ Rom. 8.29.
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. Galatians 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,
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,
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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.
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 brothers.
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From which TRANSFORMATION, by the way, (in various expression so often pointed to, and must therefore have had much Reality both in it self and common belief and from the truths depending thereon, (but those consequences overstrained,
From which TRANSFORMATION, by the Way, (in various expression so often pointed to, and must Therefore have had much Reality both in it self and Common belief and from the truths depending thereon, (but those consequences overstrained,
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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.
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, economical and of all worldly obligations, by coming over to their new and regenerate freed condition.
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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,
Timothy 6. Ephesians 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, subject's against their liege lords, All champing irefully upon the bit,
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 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,
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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 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 needfull (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;
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 Galatians, (to keep all in order and due bounds) you have been called unto Liberty, grant that;
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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 cloke of maliciousness, or licentiousness to any thing, 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 Gods sake, &c. 1. Ʋse not your due liberty as a cloke, NONLATINALPHABET:
and by Another Apostle to the same sense, As free (so you Are) Says Saint Peter, only use not your new liberty (justly claimed and freely granted) for a cloak of maliciousness, or licentiousness to any thing, 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 order for God's sake, etc. 1. Ʋse not your due liberty as a cloak,:
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So, many are apt to abuse Holy Religion and just Liberty, to be a cloke and cover of their licentious, wild, unbridled passions and corrupt affections;
So, many Are apt to abuse Holy Religion and just Liberty, to be a cloak and cover of their licentious, wild, unbridled passion and corrupt affections;
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envy, malice, pride, covetousness, ambition, revenge, and the whole heap of troublesome and cursed sins sedition, insurrection, sacriledg, 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;
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 since of witchcraft) those reigning spirits, their domineering Lustiest 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:
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 Aarons 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 witchraft, to make sanctity a cover of iniquity, fair liberty, for any thing that is foul NONLATINALPHABET, as a cloke.
But do not you do thus Says the Apostle, You have not so learned christ or the freedom of his Gospel, if you have herd of him or been taught of him as the truth is in jesus, to put off that old man corrupt according to such erroneous Lustiest, and put on the New, created in righteousness, that gives every one his own, and True holiness: Oh 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 since of witchcraft, to make sanctity a cover of iniquity, fair liberty, for any thing that is foul, as a cloak.
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or Habit of wickedness: so observed and suggested by learned Dr Sanders, so translated by him there and by others from the Septuagint in divers places and that which is only rendred by that unusual abstract in the Civil Law from Malus, Malitas, the head or comprehension of all evil;
or Habit of wickedness: so observed and suggested by learned Dr Sanders, so translated by him there and by Others from the septuagint in diverse places and that which is only rendered by that unusual abstract in the Civil Law from Malus, Malitas, the head or comprehension of all evil;
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nor a woman her husband, but if the infidel will depart, let him, or her, depart: Let every soul continue subject to the higher powers: Children obey your parents, still:
nor a woman her husband, but if the infidel will depart, let him, or her, depart: Let every soul continue Subject to the higher Powers: Children obey your Parents, still:
but do them service because they are faithfull and beloved partakers of the same benefit, as a man had rather serve a friend upon the same stair of common goodness,
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,
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The sum, Be ye clothed in humility, in honour preferring one another, not scandalizing the Gospel, remaining in the same state ye were called with God, submitting to each other in his fear, and under all old carnal relations remaining still ready in love to serve one another.
The sum, Be you clothed in humility, in honour preferring one Another, not scandalizing the Gospel, remaining in the same state you were called with God, submitting to each other in his Fear, and under all old carnal relations remaining still ready in love to serve one Another.
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NONLATINALPHABET, whereby somewhat is quickened which abideth for ever. In St John is a second and beyond-and-after-natural Generatio NONLATINALPHABET, out of the RIGHTEOƲS one, as 'twere from God above;
, whereby somewhat is quickened which Abideth for ever. In Saint John is a second and beyond-and-after-natural Generatio, out of the RIGHTEOƲS one, as 'twere from God above;
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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 compleat sons of men before,
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, as an antidote against ill,
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, as an antidote against ill,
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or inward receit 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,
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,
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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 grosely carnal, (which yet no one can suppose how he should have mended) talking of entring into his mothers womb, (to which his invincible ignorance as inevitably led him) and being thence born again:
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 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:
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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,
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,
sc. That he was blind where he might see, an ignorant professor of what he might know, destitute of the knowledg of his school, the tendries of his associates, the light then upon the stage, the learning of his place:
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 trewant or a drone neglected even the usual tendries of his own Religion, offering him what as a Doctor he refused, the doctrin of a Regeneration.
from whence he might have had instruction of the Whole business, but he a trewant 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.
the badg whereof in thy professing ignorance doth but blazon thy folly, and in thy long robe (that lying outside) thy ridiculously incongruous simplicity and duncery!
the badge whereof in thy professing ignorance does but blazon thy folly, and in thy long robe (that lying outside) thy ridiculously incongruous simplicity and duncery!
for the learning of his own Schools might have been in this his sufficient instruction, the doctrin extant (to have been furnished therewith) a shield of strength to keep off this increpation.
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 usually alledged) 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;
And so this place, not (as usually alleged) affording instance of what is After, in 1 Cor. 2.16. The natural man receives not the things of the Spirit of God, for they Are foolisness unto him;
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Dost not thou a Master know these things? 11. Verily, verily, I say unto thee, We speak what we know, thou mightest, and testifie what we have seen, it is every days object, and yet, seemeth it strange to you? ye receive not our testimonie.
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, seems it strange to you? you receive not our testimony.
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12. If I have spoken unto you earthly things, within reach of every days sence, 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;
12. If I have spoken unto you earthly things, within reach of every days sense, and you apprehend not or believe not as out of reach, How would you believe if I should strain higher, to speak of those things, from whence I am and whereto I could ascend, heavenly things? 13. Whereunto it's hard for any other to climb in apprehension;
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for No man hath ascended or can ascend up to heaven to understand things there ( ascendere in coelum dicitur, qui arcana coeli penetrat, saith Grotius on the place) save he that came down from heaven, from the bosome 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.
for No man hath ascended or can ascend up to heaven to understand things there (ascendere in coelum dicitur, qui arcana coeli penetrate, Says Grotius on the place) save he that Come 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 they enlighten one another, still supposing a Regeneration known upon earth and visible (as was said at ver 11. We testifie what we have seen ) So is offered to us all of a piece, light and clear, (not to speak of others miserable distortions,
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,
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and incongruous, inextricable perplexities) and in a word, This makes the text together look like it self, the word of God and sense A diligent inquiry would I believe find out many other (consider of Jam. 1.18.
and incongruous, inextricable perplexities) and in a word, This makes the text together look like it self, the word of God and sense A diligent inquiry would I believe find out many other (Consider of Jam. 1.18.
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Ye also some, of your tempted patience, which if not accustomed to such length or thornie difficulties, you may the rather bear for once with that is not usual:
the 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:
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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, &c. 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 author, that I meant to propose only to attention and judgment, not so much with the confidence of a peremptory resolver as the modest haesitancy of a seeker and yet learner;
And thus, with my sands run, I am At last arrived At the end of my Way, whence it's 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 author, that I meant to propose only to attention and judgement, not so much with the confidence of a peremptory resolver as the modest Hesitancy of a seeker and yet learner;
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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 stept awry, where scarce any had set a foot before.
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.
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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 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,
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and to lay a sure foundation of true interpretation, it may be needfull sometimes to dig deeper then the very text in its originals, The Scriptures are, I confess, light of themselves,
and to lay a sure Foundation of true Interpretation, it may be needful sometime to dig Deeper then 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,
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 (doe 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 prophane gold from Ophir ) to trim the light, to quicken its brightness, to make it shine clearer, direct farther, guide surer then otherwise of it self, it would or could:
nor the snuffers of the Sanctuary (made though they were of profane gold from Ophir) to trim the Light, to quicken its brightness, to make it shine clearer, Direct farther, guide Surer then otherwise of it self, it would or could:
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.
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.
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which is more then to trade with the old stock, to lay in by addition somewhat of new store, to make a beneficial and fruitfull increase of what is already come in,
which is more then 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 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 enquire and learn the things of his councel and will;
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;
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who bless the opportunities to his own allowed ends, that we may proceed from knowledge to knowledg, from vertue to vertue, from faith to faith, til we be perfect in Christ Jesus our Saviour:
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:
secundum quod beatus Apostolus Paulus in Epistola sua ad Romanos scribit & dicit, Unusquisque nostrum pro se rationem dabit. Non ergo nos invicem judicemus.
secundum quod beatus Apostles Paulus in Epistle sua ad Romanos Scribit & dicit, Unusquisque nostrum Pro se rationem Dabit. Non ergo nos invicem judicemus.
Go ye therefore and teach all Nations (or, as ye go, or going, make Disciples of all Nations) baptizing them NONLATINALPHABET, INTO the Name of the Father and of the Son and of the Holy Ghost. Matth. 28.19. IT is agreed on by all that this is the very Commission-text or Letters of Orders, enabling all the deputed Ministers of Jesus Christ to Baptize;
Go you Therefore and teach all nations (or, as you go, or going, make Disciples of all nations) baptizing them, INTO the Name of the Father and of the Son and of the Holy Ghost. Matthew 28.19. IT is agreed on by all that this is the very Commission-text or Letters of Order, enabling all the deputed Ministers of jesus christ to Baptise;
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but this if it be, clearly appears not (at least, to this way of Baptizing) and therefore say I, This is Christ's Catholick ordination of Baptisme Ʋniversal;
but this if it be, clearly appears not (At least, to this Way of Baptizing) and Therefore say I, This is Christ's Catholic ordination of Baptism Ʋniversal;
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Nay, for stablishing the Church, says the Anabaptist, and putting end to one great controversie, sc. for the total and final exclusion of all Infants from this Holy Sacrament, by laying barr in the way of necessary knowledg, to them impossible;
Nay, for establishing 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 Saviours words are more plain then that they may be evaded, and he knew his own mind best who chose in these words to interpret it, GO, TEACH AND BAPTIZE.
for our Saviors words Are more plain then that they may be evaded, and he knew his own mind best who chosen in these words to interpret it, GO, TEACH AND BAPTISE.
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Catechizing of Nations is therefore to go before Baptizing them, Illumination before they be admitted to profess the Light, To try the Schollars aptness and fitness,
Catechizing of nations is Therefore to go before Baptizing them, Illumination before they be admitted to profess the Light, To try the Scholars aptness and fitness,
before he be preferred to a higher form, for fear he may prove dull or scandalous: And do so here; examin, approve, and then Baptize. 2. But admit afterward:
before he be preferred to a higher from, for Fear he may prove dull or scandalous: And do so Here; examine, approve, and then Baptise. 2. But admit afterwards:
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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.
For the complaint ran high in the Prophet, A day of trouble, rebuke and blasphemy that Children Come to the birth and there was not strength to bring them forth: Isaiah. 37.3.
and they that would have no children Christened, do yet as much disclaim to Ana-baptize; for that which was administred in infancy, they say, was no Baptisme,
and 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,
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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 perversness makes of it.
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.
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Good, saith he, But he first willed them to be taught. When we reply, Federal holyness, Children within the Covenant, The sons and daughters of Abraham, a faithfull Generation, a holy Seed:
Good, Says 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:
and that is here, Teach and Baptize. When we think to strike all dead by instance of Circumcision the eigth day, administred to as very infants as ours can be;
and that is Here, Teach and Baptise. When we think to strike all dead by instance of Circumcision the Eighth day, administered to as very Infants as ours can be;
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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:
So that now, though not necessitate rei, for the need of Instruction's sake, yet necessitate Precepts, for Obedience to this Commandement's sake, that is necessary, which might before be At liberty:
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Nor may our dutie be taken out a syllable shorter then the length of Christ's precept, which here forbids the profanation of what is holy in our ignorant service,
Nor may our duty be taken out a syllable shorter then the length of Christ's precept, which Here forbids the profanation of what is holy in our ignorant service,
or that we stumble at a wrong administration in the dore of entrance to Religion (by pressing on like bruits unbred and untaught) but we are first to know what is to be done (or is supposed or implyed) and then obey or receive accordingly;
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;
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When we require reason for disturbance of Christ his Church of 1500 years possession, Teach, saith he again, This is required distinct and preparatory:
When we require reason for disturbance of christ his Church of 1500 Years possession, Teach, Says he again, This is required distinct and preparatory:
Not so fast but it may easily be wrested out of his hand, for the weight of his whole argumentation is setled upon two slippery or false Foundations. 1. That in this verse are two,
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,
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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:
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:
or Sect. The sound of Teach hath indeed gone out into all lands, and the noise thereof into the ends of the world, for ever since the old Latine hath prevailed, which hath been at least long enough, this word hath gone for Gospel;
or Sect. The found 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;
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but look to either the Original of this text, or the Hebrew, in which many say St Matthew wrote (as the close of the Syriack Gospel witnesseth he did) which hath NONLATINALPHABET or the Syriack it self,
but look to either the Original of this text, or the Hebrew, in which many say Saint Matthew wrote (as the close of the Syriac Gospel Witnesseth he did) which hath or the Syriac it self,
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or the Arabick translations (for which two last I interpose the credit of a very learned professor of those Languages) in all those ancient Eastern draughts of the mind of the holy Ghost, we have to import nothing but Discipulate or Discipulos facite, Enter into my School,
or 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,
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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:
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:
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But consider we the next sense of either that which will first follow of NONLATINALPHABET, (which sure signifies in Scripture but a Disciple ) how gladly that noune would come along with and be lodged in the verbe, what others have pertinently and judiciously observed of it before,
But Consider we the next sense of either that which will First follow of, (which sure signifies in Scripture but a Disciple) how gladly that noun would come along with and be lodged in the verb, what Others have pertinently and judiciously observed of it before,
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and above all how fit in this place and this sense alone it makes the words and whole series of things stand fair and handsomly together, This will soon discard the former,
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,
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Add, that the word properly betokening so much finds place immediately after, sc. NONLATINALPHABET, Teaching the baptized to observe all that I have Commanded;
Add, that the word properly betokening so much finds place immediately After, sc., Teaching the baptised to observe all that I have Commanded;
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and might have been here, if Christ had this intended: (which variety is also in the Syriack and Arabick translations, by the authority before:) That the same NONLATINALPHABET was received the most common yet proper word for such import through the whole Bible.
and might have been Here, if christ had this intended: (which variety is also in the Syriac 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.
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as in the Septuagints translation (to which Jewry was used in the holy times) in the Epistles, in the Gospels, in this Gospel, in this chapter, where with incredible frequencie it hath been let fall:
as in the Septuagints Translation (to which Jewry was used in the holy times) in the Epistles, in the Gospels, in this Gospel, in this chapter, where with incredible frequency it hath been let fallen:
and NONLATINALPHABET, the very same from which we use and name to this day Catechizing, and imports teaching by word of mouth, as a Master to his Schollar,
and, the very same from which we use and name to this day Catechizing, and imports teaching by word of Mouth, as a Master to his Scholar,
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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,
Lay, I say, these together, and that from a view of them all, which our Saviour no doubt had, he yet chosen none (when to fit his purpose, he yet singled out one of them in the next line,
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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;
Take then the Whole, without parcelling, the Original without derivation, and in that face no Signen appears of requisite instruction. I do not say, not At all; but, not Here; in this word; and inevitable order;
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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.
if this text and the sure order thereof be argumentative? and more, that Infants may come in with the throng (of nations) whither they be taught or no? Both these, I aver, Are Here.
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For first, (setting aside the amphibologie of the first Teach, as but now) in the 20 verse following we have sure Teach; and sure after, and neither Translation nor Order can be evaded:
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:
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where is the Petrobrusian now? Will he be ruled by this Text? will he have the Order regarded? shall Baptize AND Teach, in this series of words and things unavoidable, be as authoritative to him,
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,
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Go therefore, Initiate all Nations, Baptizing them, &c. then TEACHING them to observe all that I have commanded, Will now Tho. Munzer say, Teaching them first?
Go Therefore, Initiate all nations, Baptizing them, etc. then TEACHING them to observe all that I have commanded, Will now Tho. Munzer say, Teaching them First?
vvb av, vvi d n2, vvg pno32, av av vvg pno32 pc-acp vvi d cst pns11 vhb vvn, vmb av np1 np1 vvb, vvg pno32 ord?
as in tender babes? Or if our Governors should authorize me to convert and initiate the Nations next New England (or in all America ) and I should take my Commission (with my associates) in very Gospel words, from them directed, NONLATINALPHABET,
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,,
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and so as it follows, As ye go take in all the Nations, or all the people, or al the countrys, what reason had I think any sort meant to be excluded the Ark,
and so as it follows, As you 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,
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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,
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,
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It is sure enough children are no sure part of Families, and it satisfies when 'tis alleadged, that Lydia and her houshold were baptized, Acts 16.15. the Goaler, He and all his, ver.
It is sure enough children Are no sure part of Families, and it Satisfies when it's alleged, that Lydia and her household were baptised, Acts 16.15. the Goalkeeper, He and all his, for.
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33. the houshold of Stephanus, 1 Corinth. 1.16. that possibly here might be no children, for we read of none, and some Families alwayes have been without:
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:
crd dt n1 pp-f np1, crd np1. crd. cst av-j av vmd vbi dx n2, c-acp pns12 vvb pp-f pix, cc d n2 av vhb vbn p-acp:
But that any Nation should be without children, or any thing to have its force upon Nations, that hath nothing to do with chrildren, was not heard since the beginning of the world, much less All Nations. The Amazones lived without Men for a time,
But that any nation should be without children, or any thing to have its force upon nations, that hath nothing to do with children, was not herd since the beginning of the world, much less All nations. The Amazons lived without Men for a time,
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The quintessence is in this, A Nation is comprehensive of all, (Men, Women, Children, Servants, Bond, Free,) But all Nations are here to be Baptized: Therefore —
The quintessence is in this, A nation is comprehensive of all, (Men, Women, Children, Servants, Bound, Free,) But all nations Are Here to be Baptised: Therefore —
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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,
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,
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1. Which is first the Dixit & factum est, the solemn and authoritative erection or elevation of this Act of Natural washing into a holy and religious rite or Sacrament to Ʋs. For the Jews had their Baptisms of many sorts, their Even Baptisms of Proselytes into their Religion, by opinion of the most learned among them,
1. Which is First the Dixit & factum est, the solemn and authoritative erection or elevation of this Act of Natural washing into a holy and religious rite or Sacrament to Ʋs. For the jews had their Baptisms of many sorts, their Even Baptisms of Proselytes into their Religion, by opinion of the most learned among them,
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But here was that divine and powerfull word of Creation to Ʋs, that made this rite used, (perhaps prophaned) before, a Christian and holy Sacrament of life,
But Here was that divine and powerful word of Creation to Ʋs, that made this rite used, (perhaps Profaned) before, a Christian and holy Sacrament of life,
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and by verture thereof we yet Do that which is well pleasing in his sight, our natural piety is by obedience to his command sanctified into Religious:
and by venture thereof we yet Do that which is well pleasing in his sighed, our natural piety is by Obedience to his command sanctified into Religious:
cc p-acp n1 av pns12 av vdb cst r-crq vbz av vvg p-acp po31 n1, po12 j n1 vbz p-acp n1 p-acp po31 n1 vvn p-acp j:
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;
So, Do this, Says christ, Congregate unto me by the Ceremony of Washing; now it's holy what Else were superstitious, though it passed from us as Religious;
2. Here is also the person to whose care and work the ministration of this rite pertaineth, Take in All Nations, but Baptize YE. That is, the Apostles and their Successors, Men deputed for this holy work, called of God as was Aaron;
2. Here is also the person to whose care and work the ministration of this rite pertaineth, Take in All nations, but Baptise you. That is, the Apostles and their Successors, Men deputed for this holy work, called of God as was Aaron;
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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;
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;
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,
3. The manner or sort is no less evident and perspicuous, Do, and do it thus. Depart not from my from, Vary not from my prescription, Obey my Order, Do as I would,
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Where is also, 1. The form or substance of faith Baptized into, sc. Father, Son and holy Ghost. 2. The form or manner of admission or entrance into that faith, in Nomine is most usual,
Where is also, 1. The from or substance of faith Baptised into, sc. Father, Son and holy Ghost. 2. The from or manner of admission or Entrance into that faith, in Nomine is most usual,
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The Greek Church administers in the third person, Baptizetur N. servus Christi in Nomine Patris, filii & Sp. S. and so does the Egiptian, Such a one N. is Baptized in the name of the Father, Amen, of the Son, Amen, and of the Holy Ghost, Amen.
The Greek Church administers in the third person, Baptizetur N. servus Christ in Nomine Patris, Sons & Spa S. and so does the Egyptian, Such a one N. is Baptised in the name of the Father, Amen, of the Son, Amen, and of the Holy Ghost, Amen.
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and Eugenius the fourth hath allowed it in the Councel of Florence, because the Validity of the Sacrament arises not from this, but the Trinity invoked:
and 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:
cc np1 dt ord vhz vvn pn31 p-acp dt n1 pp-f np1, c-acp dt n1 pp-f dt n1 vvz xx p-acp d, cc-acp dt np1 vvn:
But now the Western Church generally takes in the first person, with applycation from him that Ministers to the receiver, I Baptize thee: I should be loath to say either is faulty while both hold fast the form of sound words, 2 Tim. 1.13. or that type of Doctrin, Rom. 6.17. which was here left by our Saviour.
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 from of found words, 2 Tim. 1.13. or that type of Doctrine, Rom. 6.17. which was Here left by our Saviour.
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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, NONLATINALPHABET, into ) to insist upon:
I have chosen the last (for which also I chosen the text) and almost the least (for it is but one syllable in the Original, two in Translation,, into) to insist upon:
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the Arrians, Eunomians, Cataphrygians, Valentinians, &c. having so wofully perverted their clear and evident sense, that some wonder 'tis how such havock should be made of precious truth, a corruption of so much in so little a compass,
the Arians, Eunomians, Cataphrygians, Valentinians, etc. having so woefully perverted their clear and evident sense, that Some wonder it's how such havoc should be made of precious truth, a corruption of so much in so little a compass,
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Other words are commonly perplexed with variety of Readings, Meus codex habet, sic Anglicus sic alii aliter, &c. the seeds of everlasting uncertainty;
Other words Are commonly perplexed with variety of Readings, 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 it self of the word? But here no such thing, fate or providence hath still preserved, in the variation or distortion of the sense, the means of rectifying all in the undoubted word fast and safe retained:
for who can tell what should be meant, when the book is not agreed with it self of the word? But Here no such thing, fate or providence hath still preserved, in the variation or distortion of the sense, the means of rectifying all in the undoubted word fast and safe retained:
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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:
Luther, Beza Erasmus, Sixtus Senensis, Saint Jerome, 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:
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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.
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.
vvb dt j j, j n1 cc n1 c-crq, cc d n2 av p-acp dt n1, pns12 vhb av-j vvb p-acp ds pp-f dt n1 pc-acp vvi p-acp.
that it is motive or terminative, casting the signification into the accusative case, and making way to INTO. So all Authors have rendred it: Proofs are numberless:
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:
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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 NONLATINALPHABET is not NONLATINALPHABET,
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,
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and looking to various imports for several purposes as this shall go before and direct) Thus the most interpretations I have met with are reducible to three heads:
and looking to various imports for several Purposes as this shall go before and Direct) Thus the most interpretations I have met with Are reducible to three Heads:
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Maldonate expounds it and contends for it by many reasons. The Latine Fathers (not to instance in particulars) went the same way generally; the Schoolmen and Canonists followed;
Maldonate expounds it and contends for it by many Reasons. The Latin Father's (not to instance in particulars) went the same Way generally; the Schoolmen and Canonists followed;
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not to speak of Treatisers, Lecturers, Expositors, Common-placers, Systematists, Catechists, &c. which let them all make good if they can, either from the nature of the business in hand,
not to speak of Treatisers, Lecturers, Expositors, Commonplacers, Systematists, Catechists, etc. which let them all make good if they can, either from the nature of the business in hand,
xx pc-acp vvi pp-f n2, np1, n2, j, n2, n2, av r-crq vvb pno32 d vvi j cs pns32 vmb, d p-acp dt n1 pp-f dt n1 p-acp n1,
They mean, I doubt not, In-vocation, or Ad-vocation of the most holy name of God, One and Three, over the baptized, according to that of St Augustine, O Baptizati, audito me, &c. obsecro vos per nomen quod super vos invocatum est, that this does the work,
They mean, I doubt not, Invocation, or Ad-vocation of the most holy name of God, One and Three, over the baptised, according to that of Saint Augustine, Oh Baptized, Audito me, etc. Obsecro vos per Nome quod super vos invocatum est, that this does the work,
pns32 vvb, pns11 vvb xx, n1, cc n1 pp-f dt av-ds j n1 pp-f np1, crd cc crd, p-acp dt j-vvn, vvg p-acp d pp-f zz np1, uh np1, fw-la pno11, av fw-ge fw-fr fw-la fw-la fw-la fw-la fw-fr fw-la fw-la, cst d vdz dt n1,
Invocato aut appellato nomine Patris, filii & Sp. Sancti is Maldonates, whence the Canon Law (and Schools too, agreeable herein with most of the Latine Fathers) they that have been Baptized even by Hereticks,
Invocato Or appellato nomine Patris, Sons & Spa Sancti is Maldonates, whence the Canon Law (and Schools too, agreeable herein with most of the Latin Father's) 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 baptized, they are not to be washed again, otherwise they are.
if there have been Invocation, or as Some Confessi, for there is still variety in Error, of the Trinity over the baptised, they Are not to be washed again, otherwise they Are.
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That which gave occasion of this way of interpretation might possibly lay in two things. 1. As to the word, the long prevalence of the old Latine Translation, which we know hath domineered over Europe from above a thousand years since,
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,
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,
whither 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,
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and hence Invocation danced all over, when Men were to be Baptized unto the Trinity, the Trinity was invoked or named over them, and this (but how incongruously let the world judg) did the business. 2. As, to the thing, the use of an NONLATINALPHABET (which word yet to all purposes,
and hence Invocation danced all over, when Men were to be Baptised unto the Trinity, the Trinity was invoked or nam over them, and this (but how incongruously let the world judge) did the business. 2. As, to the thing, the use of an (which word yet to all Purposes,
cc av n1 vvd d a-acp, c-crq n2 vbdr pc-acp vbi j-vvn p-acp dt np1, dt np1 vbds vvn cc vvn p-acp pno32, cc d (p-acp q-crq av-j vvb dt n1 vvb) vdd dt n1. crd p-acp, p-acp dt n1, dt n1 pp-f dt (r-crq n1 av p-acp d n2,
and every corner of the meaning thereof, I confess I clearly understand not, and for some reasons hope I never shall) applyed to Baptism too some times,
and 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,
cc d n1 pp-f dt n1 av, pns11 vvb pns11 av-j vvb xx, cc p-acp d n2 vvb pns11 av-x vmb) vvd p-acp n1 av d n2,
and importing to INVOKE, as the name of GOD, or GOOD, or EVIL upon a party, place, people, &c. In many derivatives thereof we meet with it often in the Seaventies translation of the Old Testament,
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 Seaventies Translation of the Old Testament,
cc vvg p-acp vvb, c-acp dt n1 pp-f np1, cc j, cc j-jn p-acp dt n1, n1, n1, av p-acp d n2 av pns12 vvb p-acp pn31 av p-acp dt fw-la n1 pp-f dt j n1,
and the text it self of the New, besides the Apochrypha of the former the meaning whereof is so little understood, that it hath, Scarce been handsomly questioned, What it is? and the doubt so farr from being fully satisfied, that the inquiry hath before been scarce fairly and pertinently raised.
and the text it self of the New, beside the Apochrypha 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, IEHOVAH, under the Old Testament, of which our Schools or Books make little mention,
There might be intended by it Some Invocation of the great NAME of GOD, JEHOVAH, under the Old Testament, of which our Schools or Books make little mention,
And the rather for that where this in-vocation is most mentioned, as an effect or consequent God says his name there Was, He placed it, he had inshrined it once in Shiloh. Under the New Testament likewise there might be some such in-vocation annexed to our Baptisme by the pregnant insinuations of Act. 2.16. and Iam. 2.7.
And the rather for that where this Invocation is most mentioned, as an Effect or consequent God Says his name there Was, He placed it, he had enshrined it once in Shiloh. Under the New Testament likewise there might be Some such Invocation annexed to our Baptism by the pregnant insinuations of Act. 2.16. and Iam. 2.7.
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Grant In-vocation, and of the holy Trinity needfull, yet what ground have we for it here? and how must not the phrase of speech but be more then miserably wracked and tormented to force a look of the words toward any such business? Follow as they lead, hear as they speak out their own mind,
Grant Invocation, 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 towards any such business? Follow as they led, hear as they speak out their own mind,
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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;
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;
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:
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 his good will toward them in special manner (and to those 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:
and it is more certain, that the Saviour of us all declared his good will towards them in special manner (and to those 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 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:
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:
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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:
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:
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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;
but any such thing as falling upon, or what can be Easily wrested thitherward, even by the Fairest help of Exchange or any licentious trope, in vain doe we seek for;
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that for as much as N. and N. had consented in holy wedlock and were now joyned, &c. they were Man and Wife, which I pronounce, saith he, In the Name of the Father,
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, Says he, In the Name of the Father,
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as from him, so the words will bear and seem to require. In Mar. 16.17. These signes shall follow them that believe, In my name shall they cast out devils and do many wonderfull works;
as from him, so the words will bear and seem to require. In Mar. 16.17. These Signs shall follow them that believe, In my name shall they cast out Devils and do many wonderful works;
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as if, I will inable them, give them strength and power so to do. Iohn brings word to Christ, chap 9.38. Master, we saw one casting out devils in thy name, and forbad him because he is not of our company: Iesus answers; forbid him not:
as if, I will inable 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: Iesus answers; forbid him not:
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All this is explained and both by Question and Answer, this way, in Act. 4. The Councel, met to examine Peter and Iohn of their Doctrine, aske, By what power or what name, qua authoritate, so Beza, (NONLATINALPHABET) they did what they did, preaching the resurrection? Be it known unto you, they answer, In the name or by the name (for so it must be to answer directly their question) of Iesus Christ of Nazareth doth this man stand here before you whole.
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, In the name or by the name (for so it must be to answer directly their question) of Iesus christ of Nazareth does this man stand Here before you Whole.
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But plainest of all is that about that dreadfull act of excommunication, 1 Cor. 5.4. where 'twas needful indeed to produce POWER to open or shut the gates of another world.
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.
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In the NAME of our Lord IESƲS CHRIST (you being met and my spirit assisting) with the POWER of (the same) our Lord IESƲS CHRIST, to deliver such a one to Sathan for the destruction of the flesh, &c. Could any thing be more awfull? worthy the NAME OF THE LORD, (what else could have given answerable POWER to it, leaving an impression of terrour yet, to make him tremble now, that considering reads what was then done?) I forbear to transcribe other places, Matth 7.22 Mar. 9.38. Luc. 10.17. Acts 9.27, 28. Jam 5.10.14. Acts 16.18, &c in all which, In the Name, is, By the power and authority of him whose is the name:
In the NAME of our Lord IESƲS CHRIST (you being met and my Spirit assisting) with the POWER of (the same) our Lord IESƲS CHRIST, to deliver such a one to Sathan for the destruction of the Flesh, etc. Could 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, Matthew 7.22 Mar. 9.38. Luke 10.17. Acts 9.27, 28. Jam 5.10.14. Acts 16.18, etc. in all which, In the Name, is, By the power and Authority of him whose is the name:
but the end Whereto, not the Authority by vertue whereof but the Faith and Religion where-Into this was meant to import and declare admission and institution:
but the end Whereto, not the authority by virtue whereof but the Faith and Religion whereinto this was meant to import and declare admission and Institution:
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And even as it is after explained and declared in the manifesto or publick profession following by the order of the Liturgy, where the Minister of Baptism declared the event consequent, saying, We receive this Child (as he was baptized,
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,
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or Devotion To God, in annot. major. in Matth. 28.19. and in many other places. The late Commentators on the Bible, 1645. In the Name, Gr. Into the name;
or Devotion To God, in Annot. Major. in Matthew 28.19. and in many other places. The late Commentators on the bible, 1645. In the Name, Great Into the name;
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Mr. Barnard of Sommerset shire a little before, Baptized into the Name, Matth. 28.19. that is, To be dedicated or consecrated unto it, in his Thesaurus Biblicus, printed 1644. Baptizari in ejus nomen (utpote Patris, Filii & Sp. Sancti, Matth. 28.19.) dicimur, cui nos per baptismum dicamus & consecramus.
Mr. Barnard of Sommerset shire a little before, Baptised into the Name, Matthew 28.19. that is, To be dedicated or consecrated unto it, in his Thesaurus Biblicus, printed 1644. Baptizari in His Nome (utpote Patris, Sons & Spa Sancti, Matthew 28.19.) dicimur, cui nos per Baptism Dicamus & consecramus.
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,
But lay aside prejudice, and remove prepossession, come home to the bottom of that Text he alleges, the granted preposition, the nature of the business,
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nor can a tractable mind but by help of that light is allowed, see it self led from truth to truth, from presumption of one truth, to assurance of another, by degrees to the place where we would be.
nor can a tractable mind but by help of that Light is allowed, see it self led from truth to truth, from presumption of one truth, to assurance of Another, by Degrees to the place where we would be.
and thereby makes the Rite it self, a Sacrament of IN-ITIATION (which all presume and use it for) I Baptize, saith the Minister, that is, by authority from above: So:
and thereby makes the Rite it self, a Sacrament of INITIATION (which all presume and use it for) I Baptise, Says the Minister, that is, by Authority from above: So:
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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.
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.
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In my name, that is, by authority and power from me, or, with invocation of my name, say hundreds and thousands, (from the same bottom of the old Latine trusted to) making use of the very words and syllables for direction of prayers, regulating of assemblies, calling, ordering, ruling, overruling, Synods, Councels, all Christian Congregations;
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;
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.
the word, sense, work, nature of the actium led all, not to invocation, or commission, but (which have been the three interpretations) Admission or Initiotiation.
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In which sense, to look abroad, and this alone, this form would afford a necessary discriminating difference between this Baptisme and that, or those of other Religions.
In which sense, to look abroad, and this alone, this from would afford a necessary discriminating difference between this Baptism and that, or those of other Religions.
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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,
Many have used this rite, it behooved they should have difference, where could that difference better arise then in the from of administration? This from,
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And, I Baptize too, says the other Bramin (or Priest) to his beloved Bannian: But into the Shaster, our Law or Religion, which hath more Emphasis of specification of the work,
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 Baptize into the Law of Moses, whereto is reference, 1 Cor. 10.2. or NONLATINALPHABET into the Most HOLY NAME.
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 Referente, 1 Cor. 10.2. or into the Most HOLY NAME.
Agreed on therefore it is between us, that as Baptism or Sacramental ablution (so used and so esteemed by us all) is to us ALL the dore or entrance into our several sorts, sects, kinds, Churches or Congregations, a holy mark of several regiments of believers,
Agreed on Therefore it is between us, that as Baptism or Sacramental ablution (so used and so esteemed by us all) is to us ALL the door or Entrance into our several sorts, Sects, Kinds, Churches or Congregations, a holy mark of several regiments of believers,
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You baptizing into this or that, Machomet, Zertoost, Bremaw, &c. we (by the same act) into that God, Name, faith none of you will allow, HIM that is One and Three, Father, Son and Holy Ghost.
You baptizing into this or that, Machomet, Zertoosta, 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.
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which one word gives us both the beginning of its derivation, and end of its work, much in the sense that a radical simple verbe varied to the conjugation Hiphil in the Hebrew, increases its signification to, To cause; so here, to cause IN-ITION.
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 INITION.
Jewry had their Baptismes, by the Epistle to the Hebrews, and so had Egipt, and so had Italy, and so had Greece, Persia, and what Religion or Nation not? which we have light of,
Jewry had their Baptisms, by the Epistle to the Hebrews, and so had Egypt, and so had Italy, and so had Greece, Persiam, and what Religion or nation not? which we have Light of,
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And first, I have read that St Augustine should say, That (as the Turks and other Mahumetans use Circumcision for initiating men into their superstitions at this day, so) Anciently (said the Book) did the Pagans make use of Water for introducing men to them, and for this referred to the 25 Chapter of St Augustines third Book against Cresconius. No such thing doe I finde there,
And First, I have read that Saint 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 Saint Augustine's third Book against Cresconius. No such thing do I find there,
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but by their Gods in state of Death, as neither in Heaven nor Earth, forasmuch as that Temple-Idoll, Baptisme, had its force, not from the Priests, which were but Ministers thereof,
but by their God's 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,
as, upon the credit of H. Grotius, in his Books against the Donatists, In multis Idolorum sacrilegiis sacris baptizari homines perhibentur, In many of their no less sacrilegious then Idolatrous sacrifices men are said to pass through Baptism.
as, upon the credit of H. Grotius, in his Books against the Donatists, In multis Idolorum sacrilegiis sacris Baptizari homines perhibentur, In many of their no less sacrilegious then Idolatrous Sacrifices men Are said to pass through Baptism.
and of Jesus Christ who suffered under Pontius Pilate, and the Holy Ghost who spake by the Prophets, (but with Invocation I confess and supernomination of those Names, no more) This washing when the Devill heard proclaimed by the Prophet (understand Esa. 1.16.
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 Names, no more) This washing when the devil herd proclaimed by the Prophet (understand Isaiah 1.16.
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33.) And yet again, in pag. 304. Tertullian is next and very pl•in: The Devill dips also his believers and proselytes, promising them thus remission of sin:
33.) And yet again, in page. 304. Tertullian is next and very pl•in: The devil dips also his believers and Proselytes, promising them thus remission of since:
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and he gives hereof there instances enough, in Sacrifices, Oblations, Tithes, First fruits, Sanctifications, Excommunications, Expiations, Lustrations, &c. To which many more may be added out of Walafridus Strabo, in his book de rebus Ecclesiasticis, the second Chapter.
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.
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and initiates there-INTO (for that is his words import, so to Enter ) ranging abroad, he comes to tell, that other sects, and those not few, make use of the same rite in Name,
and initiates thereinto (for that is his words import, so to Enter) ranging abroad, he comes to tell, that other Sects, and those not few, make use of the same rite in Name,
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Of the meaning whereof I the less fear mistaking, because the Master of the Sentences hath since made use of it to prove, that a man may receive Sacramentum, and yet not rem Sacramenti; the Element, but not the Sacrament, which he there avouches St. Ierome to have allowed Pagans, without any grace of sanctification;
Of the meaning whereof I the less Fear mistaking, Because the Master of the Sentences hath since made use of it to prove, that a man may receive Sacramentum, and yet not remembering Sacrament; the Element, but not the Sacrament, which he there avouches Saint Jerome to have allowed Pagans, without any grace of sanctification;
Lastly, and the great Critick Tho. Demster touches at a NONLATINALPHABET, or previous lustration among the mysteries of Bacchus, in his inlargement of Rosinus's Antiquities, lib. 2. cap. 11.
Lastly, and the great Critic Tho. Demster touches At a, or previous lustration among the Mysteres of Bacchus, in his enlargement of Rosinus's Antiquities, lib. 2. cap. 11.
As to those that alledge others, & without the pale of Christian, the learned Grotius produces many, Libanius, Lampridius, Homer, &c. Besides Clemens of Alexandria: our most learned Mr. Selden, sundry other, Hesychius, Apuleius, Nonnus, &c. Besides our Tertullian (the words are worthy reading in either) and they that are throughly acquainted vvith Athens, and Rome Pagane, the Washing, Lustrations, Februations, &c. of them and other Gentiles abroad;
As to those that allege Others, & without the pale of Christian, the learned Grotius produces many, Libanius, Lampridius, Homer, etc. Beside Clemens of Alexandria: our most learned Mr. Selden, sundry other, Hesychius, Apuleius, Nonnus, etc. Beside our Tertullian (the words Are worthy reading in either) and they that Are thoroughly acquainted with Athens, and Room Pagan, the Washing, Lustrations, Februations, etc. of them and other Gentiles abroad;
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and many Religions have heretofore thus entred into their severall vvays, some of vvhich vvere possibly on foot in our Saviours time, from all which it behoved his Baptisme should differ,
and many Religions have heretofore thus entered into their several ways, Some of which were possibly on foot in our Saviors time, from all which it behooved his Baptism should differ,
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or act from it, but they come not home to fasten the difference full and clear vvhere it ought, in the nature of the thing, vvhich is to be a sacrament of innovation or admission to vvhom or vvhatsoever,
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,
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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,
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,
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Who hath appealed unto Caesar, unto Caesar let him go. Let this holy Scripture, vvhich Christ hath bid us Search, be the Umpire and Rule, the sole and supreme Judge and Oracle from whose last and definitive sentence in this case shall lye no appeal.
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.
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and who not? But against them all our affirmative of that question in the Schools, An soli fontes Scripturarum sint authentici? is armor of proof to repell and keep off what ever in Translation,
and who not? But against them all our affirmative of that question in the Schools, an soli Fontes Scripturarum sint authentici? is armour of proof to repel and keep off what ever in translation,
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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, onely (saith he) they had been baptized NONLATINALPHABET, into the Name of the Lord, that God they beleeved) for other, likely,
Saint Lycia hath a parenthesis delivering clearly the from of Baptism as to this part, by this occasion, that the Samaritans had not by it received the holy Ghost, only (Says he) they had been baptised, into the Name of the Lord, that God they believed) for other, likely,
when there was doubt of the Ephesians, who, it seems, having yet been baptized too, had not received the holy Ghost, question is made, NONLATINALPHABET? Whereunto, or whereinto then were ye baptized? They answer, Into Iohns Baptisme, the same preposition and case again) when it proved that was not enough, let more be done,
when there was doubt of the Ephesians, who, it seems, having yet been baptised too, had not received the holy Ghost, question is made,? Whereunto, or whereinto then were you baptised? They answer, Into Iohns Baptism, the same preposition and case again) when it proved that was not enough, let more be done,
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& it was, the text saith for the form) they were baptized. in To the Name of the LORD JESU, NONLATINALPHABET, &c. Some other places are commonly interpreted as tropical or allusive,
& it was, the text Says for the from) they were baptised. in To the Name of the LORD JESU,, etc. some other places Are commonly interpreted as tropical or allusive,
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But the texts themselves are for the main such, that is, plainly historicall, or simply declarative in commemoration or admonition of what was, o• was to be done. As in Rom. 6.3. Know ye not that as many as were baptized INTO Jesus Christ, were baptized INTO his death (in reference whereto there is as well in the Apostles Canons as in other accounts of eldest times such a form upon record as used, some did baptize into Christs death. And Gal. 3.7.
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. Know you not that as many as were baptised INTO jesus christ, were baptised INTO his death (in Referente whereto there is as well in the Apostles Canonas as in other accounts of eldest times such a from upon record as used, Some did baptise into Christ death. And Gal. 3.7.
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In both which we have the same case, composition, construction, translation, (either is or should be) and all of finall import what the business of that word tended TO: sc. plain intimation,
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,
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which very word of Corporation and Baptism leading thereto, we have together in one place elsewhere, For by one Spirit were we all baptized INTO one Body, whether Jews or Gentiles, Bond or Free, 1 Cor. 12.13.
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, whither jews or Gentiles, Bound or Free, 1 Cor. 12.13.
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and this way of Baptisme into severall ways, that one spake to one thing, another to another, one led this Way, another that? God is faithfull, saith the Apostle, beginning his argument, by whom ye were called and moulded by degrees into one holy Communion or Church fellowship;
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, Says the Apostle, beginning his argument, by whom you were called and moulded by Degrees into one holy Communion or Church fellowship;
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As to me, I thank God, I baptized none of you at all (save Crispus and Gaius) to give the least occasion that any might say I had made over any by that parting rite INTO mine own Name stil. For I was sent about somwhat else, scil. to preach, &c. This is the sum of that discourse,
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 INTO mine own Name stil. For I was sent about somewhat Else, scil. to preach, etc. This is the sum of that discourse,
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and in two places the same Praeposition, Case and Construction that was before, scil. That the work of this rite is to lead INTO. Into one Body ▪ as before,
and in two places the same Preposition, Case and Construction that was before, scil. That the work of this rite is to led INTO. Into one Body ▪ as before,
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or as here, Into one Communion or fellowship (so long as there was NONLATINALPHABET, as Ephes. 4.5.) But when this was parted there followed division into this or that.
or as Here, Into one Communion or fellowship (so long as there was, as Ephesians 4.5.) But when this was parted there followed division into this or that.
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I thank God! gave not the occasion by frequent Baptismes, lest any should say, I baptized into mine own name. Where Beza is exact again. In Nomen Pauli, vers.
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 Nome Pauli, vers.
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13. which he says was borrowed from the like in Matth. 28.19. and In nomen meum, verse 15. Of the convenience whereof Tremellius it seems convinced, was fain to put it into his margent with words of the same purport, In nomen meum, that is, to draw Disciples after me.
13. which he Says was borrowed from the like in Matthew 28.19. and In Nome 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 Nome meum, that is, to draw Disciples After me.
From which truer construction heeded, and the sense thus restored, Note we may 2 things, 1. The very text redeemed from those absurd, various and darkning expositions (for they have been no other or better) wherewith the Latine Fathers and others had rendred it perplexed;
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 Father's and Others had rendered it perplexed;
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who generally urge it so as the most Emphaticall words lose all their strength and vigor, becoming onely dark & idle impertinencies, instead of adding intended elegancy;
who generally urge it so as the most Emphatical words loose all their strength and vigor, becoming only dark & idle Impertinencies, instead of adding intended elegancy;
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thus redeemed from barreness and unusefulness, to much signification and sense, and former want of matter recompensed with apparent life and Emphasis. 2. Hereby falls to the ground that which the Grecian Churches made and continue a weak and needless reason of their separation from the Latine in matter of this form of Baptisme, suffering none of theirs to declare in the first person,
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 from of Baptism, suffering none of theirs to declare in the First person,
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But hereto, 1. Vasquez hath well observed, Those Factions did not arise here from any (by the text) likely power or authority supposed to be in those Baptizers to administer in their own names that the Factions thence emergent should give the Grecians warning to take heed of the like in their like cause. 2. Truly to speak, here was no such thing, no acting In any ones name, but INTO this or that (if the words used by the holy Ghost may be thought to give us his mind,
But hereto, 1. Vasquez hath well 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 Greeks warning to take heed of the like in their like cause. 2. Truly to speak, Here was no such thing, no acting In any ones name, but INTO this or that (if the words used by the holy Ghost may be Thought to give us his mind,
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or due manner of administration give law to the words, these All conspire and meet to make the injoyned form of administration speak out the Sacrament to be it self,
or due manner of administration give law to the words, these All conspire and meet to make thee enjoined from of administration speak out the Sacrament to be it self,
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and a rite of Regeneration Into new state or life, whereby due partakers are 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,
and a rite of Regeneration Into new state or life, whereby due partakers Are 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,
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Hic in terris (to use the words of 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:
Hic in terris (to use the words of one Thought himself very Learned) cum famulus Aliquid agit quod non potest nisi jussu Domini (& non est stultus) omnes Intelligunt Eum habere mandatum, Even if is non dicit se habere mandatum:
Ut si lictores capiant aliquem magnum virum in medio foro, aut si viatores indicant Senatoribus tali die habendum Senatum, &c. When a servant does that he cannot doe without his Masters order, he is supposed to have it even when he does not alledge it, (if he be Master of his own reason) as in arrests, citations, &c. As with us a Steward may admit a Tenant,
Ut si lictors capiant aliquem magnum virum in medio foro, Or si Viatores indicant Senatoribus tali die habendum Senatum, etc. When a servant does that he cannot do without his Masters 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,
Once, where St Peter counsels his troubled Disciples to appease their raging minds by being baptized, NONLATINALPHABET, in (by or with) the name of the Lord Jesu.
Once, where Saint Peter Counsels his troubled Disciples to appease their raging minds by being baptised,, in (by or with) the name of the Lord Jesu.
1. G Pasor a good Grammarian, interprets NONLATINALPHABET, that is, NONLATINALPHABET, in the later, (and why not as well as the contrary inversion, NONLATINALPHABET,
1. G Pastor a good Grammarian, interprets, that is,, in the later, (and why not as well as the contrary inversion,,
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in cultum Jesu Christi, into the name or service of Iesus Christ. For NONLATINALPHABET hic indicat causam finalem, as in the construction before often repeated. Or,
in cultum Jesu Christ, into the name or service of Iesus christ. For hic indicat Causam finalem, as in the construction before often repeated. Or,
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,
This might be for true and good, but not (as to the from) for true and full: (no one has said, this was given for exact from) declaring that which was to be,
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As another Apostle spake, He that giveth forth in marriage doth well, but he that otherwise doth better. I should be loath to say, He that baptizeth in the name of the Trinity, doth ill, scil. in that faith, or by that power.
As Another Apostle spoke, He that gives forth in marriage does well, but he that otherwise does better. I should be loath to say, He that baptizeth in the name of the Trinity, does ill, scil. in that faith, or by that power.
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with the authority, that which is also the end of the action, most considerable, to consecrate into the Christian faith, according to Christs Order. Though
with the Authority, that which is also the end of the actium, most considerable, to consecrate into the Christian faith, according to Christ Order. Though
for it rests agreed on by Protestants, that this is but the dust of the balance, of little weight, (though some when it lays clear on any part.) But Tradition how aged soever, must yeeld and give way to prevailing Scripture.
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.
as we now in love, reverence and due regard of what kind soever mete out to them were in their Watch-towers under Christ before us. But remember where we are;
as we now in love, Reverence and due regard of what kind soever meet out to them were in their Watch-towers under christ before us. But Remember where we Are;
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now a story lower then what is high divine. That commands, this perswades; that forces our faith, this invites, not without incouragement and some violence yet of force:
now a story lower then what is high divine. That commands, this persuades; that forces our faith, this invites, not without encouragement and Some violence yet of force:
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it would hear very ill in the world not to reverence the gray hair, to despise the aged, to kick off our Ancestors as those our advanced judgments have learned to contemn below us;
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 Judgments have learned to contemn below us;
1. Directing (no doubt but by the assistance of the holy Ghost, who will not fail his Church to the end of the world ) in those rules agreed on by publick consent, the no less publick administration of the things of Religion, by those excellent compositions we may call Directories, but are commonly called The Lyturgies of the Church.
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 publick meetings, for ending controversies, composing strifes, restraining heresies, &c. (in succession to what is left in patern from the Apostles, Acts 15.) what seemed good unto the holy Ghost and to them for so good an end (for we are not to presume of error, where two or three are met together for Christ his name;
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;
And as to the first, I could wish the publique orders for Administration of Divine Christian Offices had been better laid together (that yet I believe have been) then by any inquiry I could yet learn they have.
And as to the First, I could wish the public order 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.
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Nor like to be much stronger in the second, for a like reason: (The Latine Councels, I cast into the Latine Fathers following;) and for the Greek have not much,
Nor like to be much Stronger in the second, for a like reason: (The Latin Counsels, I cast into the Latin Father's following;) and for the Greek have not much,
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,
though the Bench of Antiquaries deny the rest to be ancient, and these to be truly Apostolical) so soon Some departing from the from of Divine Institution,
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and received usuage of thrice dipping, to conform their words to their faith and practice, had taken up to baptize NONLATINALPHABET 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:
and received usage 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 Saint 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 NONLATINALPHABET in mortem Domini, damnetur:
Si quis, Episcopus Or Presbyter non trinam mersionem unius Mystery celebret, sed semel mergat in Baptismate, quod dari videtur in mortem Domini, damnetur:
sed Euntes, Docete omnes gentes, baptizantes eos in nomine Patris, &c. but the Greek hath again, NONLATINALPHABET, &c. Where with what sense could these Perverters,
said Euntes, Docete omnes gentes, Baptizing eos in nomine Patris, etc. but the Greek hath again,, etc. Where with what sense could these Perverters,
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By the Authority, if they had so understood, of Father, Son, &c. into In the Death, or Into the Death — that is — of what? Or were ever the unequal sides of a meant opposition (which should be always NONLATINALPHABET) so unevenly or almost ridiculously,
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,
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as well as incongruously set together, as we received not order for baptizing into Christs death, but were bid baptize In the name, power, authority of Father, Son and Holy Ghost: No:
as well as incongruously Set together, as we received not order for baptizing into Christ death, but were bid baptise In the name, power, Authority of Father, Son and Holy Ghost: No:
not Christs Death or Faith thereof, which yet is true, and we believe, but Into the Name, saith, belief of Father, Son and Holy Ghost, which was the form left, whereto not onely the thing,
not Christ Death or Faith thereof, which yet is true, and we believe, but Into the Name, Says, belief of Father, Son and Holy Ghost, which was the from left, whereto not only the thing,
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Remember that the same final Preposition, with its case, is here all along (NONLATINALPHABET indicat causam finalem before) And take in that Expository inference which was added in Franc. Turrians Edition, which cannot,
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,
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which very Praeposition and Form for substance is mentioned to have been retained tenaciously afterward, in opposition to a like Haeretical distortion corruptly foisted in by Theophronius Eutychius, Eunomius, and others, a sort of Arrians, in the days •f Valentinian and Valens the Emperors;
which very Preposition and From for substance is mentioned to have been retained tenaciously afterwards, in opposition to a like Heretical distortion corruptly foisted in by Theophronius Eutychius, Eunomius, and Others, a sort of Arians, in the days •f Valentinian and Valens the Emperor's;
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:
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, whither Trinity or not:
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but the Orthodox would not suffer it so to pass, for among all the changes and chances of this world, Providence hath shewn it self stil awake to keep this Anchor of the Faith firm and stable, this fundamenmental truth One,
but the Orthodox would not suffer it so to pass, for among all the changes and chances of this world, Providence hath shown it self still awake to keep this Anchor of the Faith firm and stable, this fundamenmental truth One,
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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.
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.
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where the Latine Translation hath again as usual in morte, though whither Reason would have led, is easie enough to be guessed, both as to affirmative and negative, Into, or Not into, This or That;
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;
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and that set forth by Rufin: Toranus among St. Clement 's Works, Siquis Episcopus aut Presbyter secundum ordinationem Domine non baptizaverit in patrem,
and that Set forth by Rufin: Toranus among Saint Clement is Works, Siquis Episcopus Or Presbyter secundum ordinationem Domine non baptizaverit in patrem,
Balsomon, who was very like to know, lets us understand, some had actually brought in this innovation, whom to reduce, the Canon revokes to primitive Institution, NONLATINALPHABET:
Balsam, who was very like to know, lets us understand, Some had actually brought in this innovation, whom to reduce, the Canon revokes to primitive Institution,:
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And these Commentaries make the next Canon of the same import, Statuit enim, per tres immersiones peragi oportere mysterium sacri baptismatis, NONLATINALPHABET &c. For he appoints the Celebration of this mysterie, INTO Father, Son, and Holy Ghost.
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.
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Be next the Constitutions of Clement himself, (thought worthy of the mention of St. Pauls own pen in his Epistle to the P ilippians, chap. 4.3. and by many of the Fathers, that he was Author of that to the Hebrews) or those which he collected and imbodyed:
Be next the Constitutions of Clement himself, (Thought worthy of the mention of Saint Paul's own pen in his Epistle to the P ilippians, chap. 4.3. and by many of the Father's, that he was Author of that to the Hebrews) or those which he collected and embodied:
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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:
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 Order 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, NONLATINALPHABET.
Eodem modo contenti sint Uno solo Baptismo, qui in mortem domini traditur, non Ministerio abominandorum Haereticorum, sed probatorum Sacerdotum,.
and so in lib. 7. cap. 40. Our Lord commanded, saying, first, Teach all Nations, and then Baptize them NONLATINALPHABET, &c. Into that Name, &c. And so after, in the end of Chap. 43. and so before, in the beginning of Chap. 23. of that seventh Book.
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.
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and I do believe, and am baptized INTO one onely true God, uncreated, Omnipotent, &c. and into his onely begotten Son the Lord Jesss, the first begotten of every creature, by whom all things were made in heaven and earth, who in these last days came down from heaven,
and 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 Come down from heaven,
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and was incarnate, born, lived, dyed, rose, ascended, and shall come again at the lact day in glory, to judge both quick and dead, of whose Kingdom shall be no end:
and was incarnate, born, lived, died, rose, ascended, and shall come again At the Lactantius day in glory, to judge both quick and dead, of whose Kingdom shall be no end:
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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.
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,
See the Whole face of this Confessi together, and that it looks TO Jerusalem, to devote, consecrate, enter and profess admission INTO christ and the Articles of faith,
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and INTO his Resurrection, have now no more sence of inconvenience, nor power to work sin, then the childe that smiles in his mothers face, being yesterday born.
and INTO his Resurrection, have now no more sense of inconvenience, nor power to work since, then the child that smiles in his mother's face, being yesterday born.
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Generally they of Greece are for the NONLATINALPHABET, 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;
Generally they of Greece Are for the, Into the Name, as well in their allegations of this Text of Matthew 28.19. and other of the same import and words, as they have occasion;
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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 in their from of speech upon other occasion, commonly entwined with such matter, or grounded upon such matter as would not suffer them to speak otherwise.
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Also, where divers of wrong perswasion are mentioned to have baptized Into somwhat else, whose error could not have been so justly and evenly opposed by the Orthodox, (nor had they so fully opposed them) unless there had been on both sides Into, or not Into, This or That.
Also, where diverse 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.
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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;
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;
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because he misses the great danger of one slip (might have been hurtfull to him) in the passage, by continuing still in the same room in which things were first delivered. But to particulars;
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 Ignatius, who descanting on the unsearchable mystery of our Religion, Trinity yet Unity, Three Persons yet One God, (not therfore three Fathers,
and one of the First highest note is Ignatius, who descanting on the unsearchable mystery of our Religion, Trinity yet Unity, Three Persons yet One God, (not Therefore three Father's,
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or three Gods, but one Father, three Persons, yet one God.) Sith this is so, saith he, Our Lord sending his Disciples to catechise all nations, willed them to baptize NONLATINALPHABET, &c. INTO the Name of Father, Son, and holy Ghost.
or three God's, but one Father, three Persons, yet one God.) Sith this is so, Says he, Our Lord sending his Disciples to catechise all Nations, willed them to baptise, etc. INTO the Name of Father, Son, and holy Ghost.
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And in process of speech, NONLATINALPHABET, Not into One with three Names, nor into Three incarnate with man, but INTO still Three of the same honor and equality.
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.
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I know the Latine Translators retain usually the Latine form in the first, praecepit eis baptizare IN Nomine, &c. and that to the last and best of 1642. But the force of the same construction carried them on to, Non in unum quendam Trinominem, neque in tres incarnatos,
I know the Latin Translators retain usually the Latin from 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,
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and one Baptism into the death of Christ, NONLATINALPHABET, or faith thereof, and One Church, therefore there ought to be but one faith, as in Eph. 4. I quarrell not here again the authority of the Epistle, let it be but ascribed to Ignatius: It is thereby very ancient,
and one Baptism into the death of christ,, or faith thereof, and One Church, Therefore there ought to be but one faith, as in Ephesians 4. I quarrel not Here again the Authority of the Epistle, let it be but ascribed to Ignatius: It is thereby very ancient,
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Irenaeus, who both giveth, and Eusebius, and Epiphanius, have the same of one Marcus the Patriarch of the Marcosians, who agreed with Cerdo and Valentinus, all to corrupt the simple form of Baptism, left by our supream Prophet,
Irnaeus, who both gives, and Eusebius, and Epiphanius, have the same of one Marcus the Patriarch of the Marcosians, who agreed with Cerdo and Valentinus, all to corrupt the simple from of Baptism, left by our supreme Prophet,
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and needs they must add Crotchets of their own, NONLATINALPHABET, INTO the name of the unknown Father of all things, INTO Truth the mother of them, INTO him that descended into Jesus, &c. where note, the form not found fault with, is still Into, as remembred by several Authors;
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 from not found fault with, is still Into, as remembered by several Authors;
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But the matter, they would add, and affix conceits of their own, in countenance of their opinions, restraining what was left at large without any father of all things, Mother Truth, &c. to enter into their opinions,
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,
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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;
As did Another Eunomius, a follower of Aetius, of the Sect called Anomaeans (though remarkably he kept this from of speech and construction.) Rebaptizat autem (Says Epiphanius) in Nome Dei increati, & in Nome Sons creati;
The old Translator, Fronto-Ducaeus, Feu-Ardentius, Christophorson, Fillius, Petavius, these all have in a row, In Nomine, as the way was led by Ruffinus in Eusebius: But it is well noted by one of them, that Cornarius and Gallasius thought as fit to give it otherwise, scil. In nomen ignoti, &c. though himself were not so well advised to follow it.
The old Translator, Fronto-Ducaeus, Ferventius, Christopherson, 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 Nome ignoti, etc. though himself were not so well advised to follow it.
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That great Champion of his days, & valiant confuter of Heresies, steps forth next, Athanasius; nor was Alexander himself more successfully stout and couragious in the field,
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,
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The Arrians are in danger of losing the integrity of this mystery, saith he, for while perfect initiation is made, NONLATINALPHABET, &c. Into the name of Father and Son. But they express not the true Father, by denying there is any consubstantiality with him,
The Arians Are in danger of losing the integrity of this mystery, Says 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,
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or not aright understood? This was in his third Oration against the Arrians, tom. 1. p. 413. And in the next Oration but one, Our Baptism, which is as the point wherein all the Articles of our faith concenter, is not administred, NONLATINALPHABET, into the word, which had been wrong, but NONLATINALPHABET, INTO the Father, Son and holy Ghost.
or not aright understood? This was in his third Oration against the Arians, tom. 1. p. 413. And in the next Oration but one, Our Baptism, which is as the point wherein all the Articles of our faith concenter, is not administered,, into the word, which had been wrong, but, INTO the Father, Son and holy Ghost.
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and opens also that Article of declaration of our Creed, wherein we profess in a distinct and somewhat unusual form of speech to believe, NONLATINALPHABET, In God and his Son Jesus Christ;
and Opens also that Article of declaration of our Creed, wherein we profess in a distinct and somewhat unusual from of speech to believe,, In God and his Son jesus christ;
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the words are these, Faith and Baptisme are two means of our salvation, connaturall, inseparable: for faith is perfected by baptism, and baptism leans on faith;
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;
they were so faithfull and diligent Watchmen over Christs flock, that Providence hath wrapped up Diligence and watchfulness into their names, the two Gregories. He of Nyssa in Caria, elder brother to St. Basil, finds fault with the Baptisme of Eunomius (whereof before from Epiphanius ) that it was not NONLATINALPHABET, &c. Not into Father, Son, and holy Ghost,
they were so faithful and diligent Watchmen over Christ flock, that Providence hath wrapped up Diligence and watchfulness into their names, the two Gregories. He of Nyssa in Caria, elder brother to Saint Basil, finds fault with the Baptism of Eunomius (whereof before from Epiphanius) that it was not, etc. Not into Father, Son, and holy Ghost,
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as he gave order that gave the mystery to us but into Maker and Creator, &c. 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;
as he gave order that gave the mystery to us but into Maker and Creator, etc. And so he appeals to the from in Matthew 28.19. Again, when the hand was in, finding no fault with the preposition, or termination;
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as I am confident, to note so much once for all, that sence can hardly be made of the matter accompanying this and many other, both posititions and oppositions of the Writers of this Language,
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,
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if we did declare to beleeve in the Son of God, or the holy Trinity, though we take not in so much as in the name of the Son of God, or the name of the Trinity, which does but adde emphasis, and grace the expression:
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:
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First I will baptize thee into the Holy Trinity, &c. And they both give the heads of faith into which Batism was to be administred, Believe that the world which we see,
First I will baptise thee into the Holy Trinity, etc. And they both give the Heads of faith into which Baptism was to be administered, Believe that the world which we see,
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and which we not see, is Gods Creation, &c. A little before, the Father, If I should please men, I were not the servant of Christ, as saith the Apostle:
and which we not see, is God's Creation, etc. A little before, the Father, If I should please men, I were not the servant of christ, as Says the Apostle:
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upon which place the same Nicetas likewise commenteth, Si filium ut creaturam adorarem, aut in filium ut creaturam baptizarer, nunquam Deus futuru; essem.
upon which place the same Nicetas likewise commenteth, Si Son ut creaturam adorarem, Or in Son ut creaturam baptizarer, Never Deus futuru; essem.
which if I shall, will ye then believe, NONLATINALPHABET, and be baptized into that contemned, but powerful Name of him that was crucified? Whereto they answer, they would: He did, and they performed the conditions.
which if I shall, will you 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.
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Elsewhere differencing the Jewish from the Christian Rites: They had, saith he, a carnal Circumcision, till the great Circumcision should come of Baptism,
Elsewhere differencing the Jewish from the Christian Rites: They had, Says he, a carnal Circumcision, till the great Circumcision should come of Baptism,
If Father, Son and Holy Ghost did denote all the same, and one included in the other, Quid porrò necesse est in Trinitatem potius quam in unitatem baptizari? and to the same sense elsewhere.
If Father, Son and Holy Ghost did denote all the same, and one included in the other, Quid porrò Necessary est in Trinitatem potius quam in unitatem Baptizari? and to the same sense elsewhere.
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Mr. Gregory, late of Christ Church in Oxford, cites the Euchologue for the form of Baptism to be this, The servant of God N. such a one is baptized NONLATINALPHABET.
Mr. Gregory, late of christ Church in Oxford, cites the Euchologue for the from of Baptism to be this, The servant of God N. such a one is baptised.
And lastly, John of Damasco, (besides what in 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,
And lastly, John of Damasco, (beside what in his History of Barlaam and Josephat) the Whole tenth Chapter of his fourth book De fide Oxthodoxa, is worth reading to this purpose, Therefore qui in Patrem, & Son,
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A hasty view hath espied this which is here, enough (if there were yet no more) to justifie this interpretation of INTO, &c. and to give it countenance expedient from the whole body of those that wrote o• the New Testament Sacrament in the New Testament language.
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.
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and to be ever after named and reputed from, or the chief head point thereof, the Holy Trinity, Go, make Disciples of all, thus, baptizing INTO Father, Son and Holy Ghost.
and to be ever After nam and reputed from, or the chief head point thereof, the Holy Trinity, Go, make Disciples of all, thus, baptizing INTO Father, Son and Holy Ghost.
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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;
The Father's 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;
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who being the most of them of younger days, have rendred things according to fore-received notions and conceits, giving out the liquor strongly tasting of the vessel that held it,
who being the most of them of younger days, have rendered things according to fore-received notions and conceits, giving out the liquour strongly tasting of the vessel that held it,
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 Latine, sanctifying the Dialect of Remus and Romulus to sound abroad to the world, what was holy of Sion and Jerusalem; and so had no preceding errours to lead him in Translation, drawing himself first from the original;
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 found abroad to the world, what was holy of Sion and Jerusalem; and so had no preceding errors to led him in translation, drawing himself First from the original;
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He speaking of some that thought it enough to partake of the faith of Abraham: But now, saith he, more is prescribed: Obsignatio Baptismi, vestimentum fidei, quae retro erat nuda, &c. Lex enim tinguendi imposita est, & forma praescripta.
He speaking of Some that Thought it enough to partake of the faith of Abraham: But now, Says he, more is prescribed: Obsignatio Baptism, vestimentum fidei, Quae retro erat nuda, etc. Lex enim tinguendi imposita est, & forma praescripta.
& in Sp. Sanct. to instruct nations to be dipped into the Father, and into the Son and into, &c. where the setter forth grants he had the repetition of the preposition in, from several Manuscripts, and the first print;
& in Spa 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;
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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 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,
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(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:
(mark again, without any Nome) 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:
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Hereby is signified that Father, Son and H. Gh. being invoked, he which is baptized is received into favour with God, by remission of sins, who is Father, Son, &c. And is adopted, initiated, sealed, installed, received and consecrate into the proper possession, family, right, dominion, service, covenant, grace, religion, faith and communion of Father, Son, &c. (that is, the true God, one in nature,
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,
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least hereby occasion should be of making three Gods. In which sense that this phrase is to be taken, we learn from 1 Corinth. 1.13. where Paul denies he baptized any into his own name.
lest hereby occasion should be of making three God's 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.
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Therefore to baptize in the Name (or into the Name of F. S. and H. G. is to enter and devote those that are baptized into the Faith and Religion of one God, that they may believe Father, Son and Holy Ghost to be one God, on whom they are to bestow themselves, &c. Heed we therefore, that by Baptism we are initiate and consecrate into the Religion and Worship of one God, to live according to his will. Hulderic. Zuinglius, in lib.
Therefore to baptise in the Name (or into the Name of F. S. and H. G. 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. Zwingli, in lib.
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Of more publike attestation take in the Confession of Saxony: We do often expound the sum of the Doctrine, &c. I baptize thee into the Name, that is, invocation of the true God, whom thou shalt acknowledge and invocate,
Of more public attestation take in the Confessi 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 fained Gods, &c. Artic. 13. In hujus veri Dei nomen (having mentioned the Holy Trinity) id est, invocationem, te baptizo, quem agnoscas, &c. as in the Apology for the Ausburg Confession, offered to the Councel of Trent, p. 147. Of Helvetia the later, Baptism is called of some a sign of initiation of Gods people,
and distinguish from all other feigned God's, etc. Artic. 13. In hujus very Dei Nome (having mentioned the Holy Trinity) id est, invocationem, te Baptizo, Whom agnoscas, etc. as in the Apology for the Augsburg Confessi, offered to the Council of Trent, p. 147. Of Helvetia the later, Baptism is called of Some a Signen of initiation of God's people,
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Artic. 27. Lastly, of Scotland to the same sense, Thirdly, he that presenteth the childe, maketh confession of the faith into which the child is to be baptized,
Artic. 27. Lastly, of Scotland to the same sense, Thirdly, he that presents the child, makes Confessi of the faith into which the child is to be baptised,
Grotius was not to learn how, and he proposeth his question very warily, An Christus ab Joanne baptizatus fuerit in nomen Patris, & Filii, & Spiritus sancti:
Grotius was not to Learn how, and he Proposeth his question very warily, an Christus ab John Baptized fuerit in Nome Patris, & Sons, & Spiritus sancti:
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Much of which liberty has not elswhere dislike from others, or himself. These by their words appear to have been the thoughts of men & Churches abroad, & of some more.
Much of which liberty has not elsewhere dislike from Others, or himself. These by their words appear to have been the thoughts of men & Churches abroad, & of Some more.
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What? in the Ministers faith? or the offerers, or any others belief of the Articles then repeated? Or rather INTO this faith, that is, that which (by the self or by thy Sureties) thou hast now repeated,
What? in the Ministers faith? or the offerers, or any Others belief of the Articles then repeated? Or rather INTO this faith, that is, that which (by the self or by thy Sureties) thou hast now repeated,
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and yeelded thy self a proselyte of by ratification of firm consent? Say: Nothing shall be done without thy pledge of good wil: Strike up the bargain;
and yielded thy self a proselyte of by ratification of firm consent? Say: Nothing shall be done without thy pledge of good will: Strike up the bargain;
NONLATINALPHABET. I wonder he continued not his care to what follows, to render to it self that which was first written in this language, ruling Scripture, the immediate and underived word of Oracle given by the holy Ghost.
. I wonder he continued not his care to what follows, to render to it self that which was First written in this language, ruling Scripture, the immediate and underived word of Oracle given by the holy Ghost.
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How this went a good while since, we may have from St. Cyrill of Jerusalem: Postea deducebamini ad sancti divini baptismatis lavacrum, &c. Atque tunc unusquisque interrogabatur, an crederet in Nomen, NONLATINALPHABET, Patris, Filii, & Spiritus sancti:
How this went a good while since, we may have from Saint Cyril of Jerusalem: Postea deducebamini ad sancti Divine baptismatis Lavacrum, etc. Atque tunc unusquisque interrogabatur, an crederet in Nome,, Patris, Sons, & Spiritus sancti:
an act of adoption, admission, consecration, regeneration into a new state faith, religion, profession (the proper end of the work) Which past, there follows soon after the induction or legall investiture of the proselyte into his new heavenly profession,
an act of adoption, admission, consecration, regeneration into a new state faith, Religion, profession (the proper end of the work) Which passed, there follows soon After the induction or Legal investiture of the proselyte into his new heavenly profession,
with yeelding most hearty 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,
with yielding most hearty 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,
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;
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;
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and above all, to the scope and nature of the work, to make this holy divinely-instituted Rite speak out it self to be a Sacrament of renovation, consecration, admission into a new religion, faith and belief;
and above all, to the scope and nature of the work, to make this holy divinely-instituted Rite speak out it self to be a Sacrament of renovation, consecration, admission into a new Religion, faith and belief;
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Insomuch that (all things fit in so well) I cannot but incline to wish (now that all is sub incude, under the revise of strict Scripture-examination, with which these things agree meetly wel) that (among other) this may find place of consideration,
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,
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The business is of weight and moment touching our Freehold, as men use to say, the quick of our Religion (one of our inmost mysteries or Sacraments) and the highest of that which can be done amongst men (by Christs appointment too) for admitting into the visible Church and estating in heavenly hopes;
The business is of weight and moment touching our Freehold, as men use to say, the quick of our Religion (one of our inmost Mysteres or Sacraments) and the highest of that which can be done among men (by Christ appointment too) for admitting into the visible Church and estating in heavenly hope's;
But there is a spirit in man, and the inspiration of the Almighty instructing him: Therefore said I, Hearken unto me, I also will shew mine opinion. Job 32.
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.
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Why should we? Whereto I answer, This may serve Providence for preserving this part of the new Law in the accurateness of Matth. 5.18. Verily I say unto you, Till heaven and earth pass, one jot or one tittle of this shal not be unfulfilled.
Why should we? Whereto I answer, This may serve Providence for preserving this part of the new Law in the accurateness of Matthew 5.18. Verily I say unto you, Till heaven and earth pass, one jot or one tittle of this shall not be unfulfilled.
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words & 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, NONLATINALPHABET) Nor about any (— I speak absolutely) hath the exactest search and scrutiny bin thought to have so litle toward supererrogation, as about these;
words & 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 towards supererogation, as about these;
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the votes of many privat Doctors, yea of publick Schools, and sometimes solemnest determinations, (as of whole Councels and learned Assemblies) having contributed to keep all to rights here;
the votes of many private Doctors, yea of public Schools, and sometime solemnest determinations, (as of Whole Counsels and learned Assemblies) having contributed to keep all to rights Here;
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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 then a great deal.
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 then a great deal.
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There have been who have went about to unchristian a good part of Christendom, by farfetcht supposition, That he who after proves to be a Bishop, may not have been, by the due administration of this Sacrament, rightly admitted at first himself:
There have been who have went about to unchristian a good part of Christendom, by farfetched 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:
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:
Of which last some also may prove Baptizers or Ordainers, &c. to propagate mistake, and a succession of dead Ordinances; (in effectuall operations even of the mysteries of life,) from generation to generation.
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 Mysteres of life,) from generation to generation.
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Even of the Sacramentall words, F. G. 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:
Even of the Sacramental words, F. G. Vasquez hath these two considerable Rules, 1. Change sive per additionem, sive per ablationem, sive Alio modo fiant, Quae non corrumpit verum sensum Formae, non Tollit valorem Sacrament:
Paul had not so formalized Sects, scil. by baptizing into this or that (the onely way to do it) and all according to Commission here, NONLATINALPHABET, from which is seldom variation.
Paul had not so formalized Sects, scil. by baptizing into this or that (the only Way to do it) and all according to Commission Here,, from which is seldom variation.
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In consequence hereupon, I suppose there will remain little cause of doubt or deliberation with any, what is reasonably fit to be done or amended here by all those who submit to the Scepter of the Lord Jesus our believed Saviour.
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.
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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, (NONLATINALPHABET) Extremitates Aequalitates Epiphan. l. 3. haer 79. c. 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 Ipse comprobetur, () Extremitates Aequalitates Epiphanius. l. 3. Haer 79. c. 1:
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.
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 Fire sensibili sed spiritus Flamma spurcitiem omnem excutiente atque abolente. Nicet. Commentar. ad Gregory. Nazianzen. Crat 40. cap. 8.
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 condit & conficit, &c. Chrys•st Homil. 60. ad 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.
Et quam ob Causam, Inquisitors, 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 condit & conficit, etc. Chrys•st Homily 60. ad illuminand. Tom. 1. Paul. 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 Sends: & Pro Flamma, spiritus gratiam subministrat, & From thence rudes effectos etiam solis radiis elevat clariùs lucentes, veterem hominem conterens, novum autem ostendens long meliorem. id. ib.
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.
Solent hoc evenire personatis Ecclesiae pastoribus, ut si nemo Illos arguat, ipsi inscitiam suam ineptissimis quaestronibus & propositionibus publicè prodant. Gual•er. Homily 7. in Joan. 1.
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 corde (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, &c. 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:
Cum enim duplex sit homo, ex anima & corpore compositus, duplex quoque est Purification: incorporea quidem, incorporeo: corporea verò, corpori. Et aqua sanè mundat corpus, spiritus autem Sign animam, ut Ablution in corpore aqua munda, & repurgati in cord (spiritu Dei) Accedamus ad God. Cyril. Jerusalem. Cateches. 3. Paul. 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 & Friend. Spiritu namque sanctificatur hominis spiritus, aquá verò sanctificata, corpus. Cyril. Alexandrian: Comment: in Joan. 3. Tom 4. Paul. 147. Quandoquidem homo Duplicity Nature, 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. John: Damascene: Orthed: sid. lib. 4. cap. 10. And before them all. Tertullian: The mind (Says 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, & canon in eisdem spiritualiter mundatur li. de Baptism: cap: 4 Paul: 257:
As, Every good giving and e•ery perfect gift is from above, (NONLATINALPHABET) and c•meth down from the Father of Lights, Jam. 1.17. so •hap. 3.17. and John 19.11. Here in th s Chapt ver. 31. O NONLATINALPHABET that come h from above is over all: Qui superne venit, so Beza; qui desursum, so the Vu•gar; qui e super••s, so Erasmus. The verse after expounds it self, He that cometh fr•m Heaven is above all.
As, Every good giving and e•ery perfect gift is from above, () and c•meth down from the Father of Lights, Jam. 1.17. so •hap. 3.17. and John 19.11. Here in that s Chapter ver. 31. O that come h from above is over all: Qui superne venit, so Beza; qui desursum, so the Vu•gar; qui e super••s, so Erasmus. The verse After expounds it self, He that comes fr•m Heaven is above all.
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NONLATINALPHABET, 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 corruptione resu•gent incorrupti) se deb•tis & vos in soliis judicantium, &c. 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 & Re-Generatio futura est. Prince Josaphat to his ghostly Father Barlaam in Damascens History chap. 9.
, Renas•ntia, — instauratio. Item Universalis Resurrection. Seapul. Lexic. Newest hujus mundi dies, qui sic dicitur, quod eo Deus creatu•us sit novum coelum & novam terram, hominémque electum perfectè regeneraturus, ut Mathew 1•. 28 Paes•r. Lexic Paul. 170. and see also Marlorat. Enchiridion l•c. Common page. 529. D•ae enim sunt Regenerationes, p•ima animarum ex aqua & spiritu in Baptismo, secundae corporum in generali resurrection, Quae quidem Resurrection dicitur Regeneratio vel secund• generatio. Ludolph. de vita Christ. lib. 2. cap. 13. sect. 13. In regeneration cum sederit filius hominis in •ede Majestatis suae (quando & Deads de corruption resu•gent incorrupti) se deb•tis & vos in soliis judicantium, etc. So S. Jerome expounds in Comment. ad Matthew 19. Tom. 6. Paul. 40. Magnas quidem & admirandas Rest magnoque motu ac tremore dignas mihi, O homo, narras: Siquidem ita se habent, atque Postquam fatis concesserimus, ac in cinerem & pulverem dissoluti fuerimus Resurrection & Regeneratio futura est. Prince Josaphat to his ghostly Father Barlaam in Damascens History chap. 9.
Illud verò in regeneratione, re•erri potest vel ad praecedentia, Qui sequuti estis me in regeneratione, vel ad sequentia, in regeneratione quum sederit filius hominis, &c. Duplex autem est regeneratio. una animorum in praesenti vitae, administrata per Evangelii praedicationem, &c. 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, &c. Nova Gloss. ordinat. ad Matth. 1928.
Illud verò in regeneration, re•erri potest vel ad praecedentia, Qui sequuti Ye are me in regeneration, vel ad sequentia, in regeneration Whom sederit filius hominis, etc. Duplex autem est regeneratio. una animorum in praesenti vitae, administrata per Evangelii praedicationem, etc. Altera est corporum, status futurae vita, Whom Paulus vocat Redemptionem corporis nestri, Rom. 8.23. — Hanc Peter Acts 3.21. vocat Tempus restaurationis omnium. De hac regeneration hic loquitur Christus, & hoc sensu ad sequentia referendum est, in regeneration Whom sederit, etc. Nova Gloss. ordinat. ad Matthew 1928.
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. &c. The Syriack gives, in seculo futuro, which cannot but relate to time to come.
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 Father's. Chrysostom Hom. 56. in Matthew Tom. 1. Paul. 691. Hieron. ad Matthew 19. Tom. 6. Paul. 40. Bernard. in Declamat. col. 1006. Augustin. lib. 20. the Civ Dei. cap. 5. & 6. lib. 2. contra Julian: circa 8. & lib 3. contra Duas Epistle Pelagius cap 3. etc. The Syriac gives, in seculo futuro, which cannot but relate to time to come.
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.
Principiò, quod attinet ad notionem vocabuli, praemittendum est, Baptism Nome significare Quamvis ablutionem. Itaque nonnisi usu doctorum Ecclesiasticorum accommodatum est, ut significet propriè Unum hoc sacramentum ex illis September novae Legis, Quae probavimus à Christ Fuisse Instituta. Gregory: de Valencia. Tom: 4: Dispute: 4: punct: 1.
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.
Rest auditae non ita se habent, sicut Rest oculis Visae & perceptae. Hac de causa non sunt ea ita Solid, Quae ego per auditum de ritibus Zabiorum ex Books Ipsorum scio & addidici, sicut sunt apud Illos, qui ipsimet opera Illorum viderunt. M. Maimonides: in More Nevoch. par. 3. cap. 49.
Many of the things next following, I confesse to borrow from M. Seldens de Jure nat. & gent. l. 2. c. 2. & 3. Before, I had them; but dark, lame, scattered imperfect; plainnest and fullest in that most learned man: Mine be only the translation and application to this purpose.
Many of the things next following, I confess to borrow from M. Seldens de Jure nat. & gent. l. 2. c. 2. & 3. Before, I had them; but dark, lame, scattered imperfect; Plainest and Fullest in that most learned man: Mine be only the Translation and application to this purpose.
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Weemse. Chr. Synag. p. 140 or of NONLATINALPHABET, as Godwin, in Antiqu. Heb. 1.3. or of the old verb NONLATINALPHABET, 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 NONLATINALPHABET vocat. Grot. in Mat. 23.15.
Weems. Christ Synagog. p. 140 or of, as Godwin, in Antique Hebrew 1.3. or of the old verb, as Pastor in his Lexic. N. Testament. page. 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 Matthew 9.14. Joan. 12.21. Acts 8.29. — Whom Philo etiam vocat. Grot. in Mathew 23.15.
This was a qualification much like as, To be a Christian in any sort, is, to live among us: for a Jew is an outlaw by our Law: See Daniel; Histor: in Edw. 1. p. 160. Stows Chron. in 18 Edw. 1. Fullers holy war, lib. 1. cap. 4. Especially M. Selden de Jure nat. & gent. lib. 2: cap. 6. pa. 194, 195, &c. Formerly it appears they were under the Kings protection by S. Edward Laws, in Lambard. Archaion: pa. 141. L. 29. Nay, all infidels are by our Laws perpetuī iuin•ici. Cocks Reperts 7. fol. 17. Ca•vins case, & Iustitut. par. 4. chap. 50.
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; History: in Edward 1. p. 160. Stows Chronicles in 18 Edward 1. Fullers holy war, lib. 1. cap. 4. Especially M. Selden de Jure nat. & gent. lib. 2: cap. 6. Paul. 194, 195, etc. Formerly it appears they were under the Kings protection by S. Edward Laws, in Lombard. Archaion: Paul. 141. L. 29. Nay, all Infidels Are by our Laws perpetuin iuin•ici. Cocks Reperts 7. fol. 17. Ca•vins case, & Institute. par. 4. chap. 50.
What they were, may be seen from the Hebrew Doctors, in Ainsworth upon Genes. 9.4. & M. Seld•n de Jure nat. &c. 1.10. But take the hest account from one of their own, a late Ruler of their Synagogue at Amsterdam. Septem praecepta, ut traditur in Gemara Sanhedrin, omnes gentes observare tenentur quae iccirco vocantur NONLATINALPHABET 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 onely propose. ) Haec sunt praecepta, ob quorum violationem ut ex S. Scriptura ibidem in Sanitedrin probatur, etiam gentes mundi à Deo punitas constat: Eum vero qui illa observat vocarunt, NONLATINALPHABET peregrinum in habitantem, quia in Israele morari poterat. Manasseh Ben Israel: in Conciliator: ad Deuter: quaest: 2. pa. 221:
What they were, may be seen from the Hebrew Doctors, in Ainsworth upon Genesis. 9.4. & M. Seld•n de Jure nat. etc. 1.10. But take the hest account from one of their own, a late Ruler of their Synagogue At Amsterdam. September praecepta, ut traditur in Gemara Sanhedrin, omnes gentes observare tenentur Quae Ichiri vocantur September praecepta Filiorum Noachi. Ex his (quemadmodum in Seder Olam: cap. 5 & apud B. Moses in Juda-hazaqua Legimus) Seria Adam data sunt: Nimirum ut abstineret •: ab Idolatry: 2. Malediction Numinis Divine: 3: Kill: 4. Adultery: 5. Furtive: 6. Ut Judges institueret quorum esset curare ut illa praecepta observarentur. Super haec Noacho septimum additum fuit, nè Limb vivo animali amputatum comederet; his verbis: Carnem cum anima & sanguine Sue ne comedas; (or against eating of blood; which whither renewed or continued in Acts 15.20. I only propose.) Haec sunt praecepta, ob quorum violationem ut ex S. Scripture ibidem in Sanitedrin Probatum, etiam gentes mundi à God punitas constat: Eum vero qui illa Observation vocarunt, Peregrinum in habitantem, quia in Israel morari poterat. Manasses Ben Israel: in Conciliator: and Deuter: Question: 2. Paul. 221:
Ainsworth on Genes. 17.12. pag. 68. The first was a sign of the covenant into which they were received: the second a sign (or means) of their purification, (compare the 24 and 25 verses of John 3.) for all Gentiles were held unclean: the third for aetonement with God. Purchas: Pilgrim: lib: 2. cap. 2. out of Drusius. Pet. Kicius de coelesti agricult. lib: 3 & Munster in 50. praecepta Mosis are alledged by him for the continuance of Circumcision and Baptisme to this day, (which thing is true) and why sacrifice is omitted, see hereafter. But remember, All three rites passed at any time onely on the Men, the Hebrew Law de•lined ever the Circumcision of the o•her half of mankinde: So, at first, but two rites could minister their initiation; since, but one, Baptisme. Cur autem foeminae non fuerint circumcisae, & an jus habuerint ad bona foederis? Vid. Scharp. Symphon: prophetarum & Apost: part: 2. Epoch: 3. Quaest. 9. Quale item jus earum ad regnum Dei, non obstante istiusmodi circumcisionis defectu, apud Epiphan: Haeres. 3. Aebionit: Tom: 1. pag: 160. — Placeat etiam observare, Amice Lector, vel si forsan anteà observasses, in memoriam revocare, & fuisse antiquitùs & jam temporis esse, qui Circumcisionis hanc notulam utrique sexui, tàm muliebri scilicet quàm virili, imprimere perhibentur; iique varii variarum cùm gentium incolae, tum religionum cultores. De Aeg ptiis (antiquioribus) Ambrosius: 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 NONLATINALPHABET. 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 de tircumcisione & marium & foeminarum legem ferens, interdixit etiam illis vino: Et mares quidem, inquit autho•, 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 parit•r & 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, &c. 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.
Ainsworth on Genesis. 17.12. page. 68. The First was a Signen of the Covenant into which they were received: the second a Signen (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 Moses 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 de•lined 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 Fœderis? Vid. Sharp. Symphony: prophetarum & Apost: part: 2. Epoch: 3. Question 9. Quale item jus earum ad Kingdom Dei, non Obstacle istiusmodi circumcisionis defectu, apud Epiphanius: Haeres. 3. Ebionite: Tom: 1. page: 160. — Placeat etiam observare, Amice Lector, vel si Perhaps 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 Inhabitant, tum Religions Cultores. De Aeg ptiis (antiquioribus) Ambrosius: 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 Strabo Geographiae lib: 17.) apud doctissimum Bishop. Montacutium, in Tom. 1. Originum Ecclesiasticarum. part. 1. sect. 52. sc. solemn Ipse Fuisse. Nec minus de hodiernis, Quae non t•m circumciduntur quàm ex•iduntur Christian, apud Purchas: Peregrinate: lib: 6. cap. 4. De Ishmaelites refert Euthymius Monachus Zygabenus, quôd Moameth Propheta Their & legislator the tircumcisione & Marium & foeminarum legem ferens, interdixit etiam illis vino: Et mares quidem, inquit autho•, 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: Greek: Tom: 2. page. 303. Et Paul post, Doctrine eos ut se circumciderent, viros parit•r & mulieres, page. 308. Ejus•em farinae est quod de Aliaticis Others Alexan•er ab Alexander: In Arabia gens est, inquit, Creophagos v•cant, quibùs nedum viri sed mulieres Judaic excindi Solebant; sicut de Andramite, Lydorum rege, qui primus Eu•uchas fecit mulieres, sermon proditus est. Genial. •ie•um, lib: 2. cap: 25. fol: 97. Quamvis non Arabia, sed Aethiopiae sunt is•• Creophagi, apud trabonem, cui nec Circumcision mulierum prorsus ignota. Geograph: lib: 16. Non dissimile de Jacebitis (Christianis) in Mesopotamia, Palestine, Syria, etc. sub Pat•i•rcha in orum dispersis, s•r ptum reliquit ex nostratibus Brerewoodus, in Inquisitive. cap. 21. Paul. 153. De Abysseni•o five A•th•opibus sub potentissimo Imperator Presbytero John (vulgò Priest Gianni, nostratibus Prester John) cultum similiter Christian amplectentibus, Idem in •isdem, cap: 23. Paul: 165. Ant Maginus, Geograph: Nov: fol: 188. George: Sandesius, peregrinate: lib: 1. Paul. 55. E. Paget. Christianograph. p. 166. imprimis autem Damian: à Goes, page: 559. De Maronitis, in Geographicis suis Doctiss. D. Heylin: page 553. Necnon de Guinensibus (Paganis) Purchas. in peregrinate: 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 Books rerum cognitio: ex Commentariis autem gravissimorum & authorum qui imprimis fide Worthy sunt, haec singula deprompta: Tute, Lector, Judica, sive quod Various sive quod verisimilius ad libitum amplecti, vel si ita placeat repudiare permissus.
And the Lord said unto Moses, Goe unto the people, and sanctifie them to day and to morrow, and let them wash their •loaths. From this precept the Hebrew Doctors gather their Doctrine and practise for baptizing all whom they admit to their church, and covenant. Ainsworth on Exod. 19.10:
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 baptizing all whom they admit to their Church, and Covenant. Ainsworth on Exod 19.10:
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So they interpret other like places, as Lev. 11.25. chap. 14 47. chap. 15 10. & chap 23. &c. Nor have they nothing before these times to countenance this rite, and that interpretation. So long before us in Jacobs 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. Light-foot 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 spake 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.
So they interpret other like places, as Lev. 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 Jacobs 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. Ben 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, Paul 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.
Ye• some Christian Fathers reflected on this place, as countenancing our Baptisme. 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• contemplat, in Bib. pat. Graec. tom. 2. pa: 131.
Ye• Some Christian Father's reflected on this place, as countenancing our Baptism. Sicut in lotion vestimentorum Exod 19.) describitur nobis quodam• odo Purification per aquam. Cyril. Alexander Glaphyr. in Exod lib. 3. Tom: 1. page: 319 Vid. etiam German: Archepiscop. Constantinop• Contemplate, in Bib. pat. Greek tom. 2. Paul: 131.
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.
said & nunc qui ex gentibus circumcisis ut Ishmaelites, Persis, Turks ad Judaismum veniunt, ab Ipse baptizantur. Grotius in Annot ad Evangelist Mathew 3.6. Paul. 41. & hujus Baptism Judaic Meminit Scholiastes ad Juvenalem, & Arianus in Epictero. id. ib.
When his wound was whole then before three witnesses was he baptized, in which ceremony they covered the whole body with water. Purchas. Pilgrim. lib. 2. cap. 2. & Ainsworth on Genes. 17.12. Quemlibet scilicet ejusmodi proselytum, dum stetit templum, triplici initiamentorum genere admitti solenne erat, Circumcisione, Baptismo (publicè & coram tribus minimè peracto) & oblatione. Selden. de succession. &c. cap. 26: And so it continues: If any one would be a Jew, he must first be precisely interrogated by 3 Rabbins or men in Authority, What it is that moves him to take this resolution, &c. In their presence he must be circumcised and washed, &c. Ludovic. Mutineus. de gliriti Hebraici, par. 5. cap. 2. These three were required likewise at the admission of the other lower Proselytes, which was done without any Baptisme. Id. de Jure Nat. & Gent. l. 2. cap. 3. from Gemar. Babil. tit. Aboda zora, cap. 5.
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 Genesis. 17.12. Quemlibet scilicet ejusmodi proselytum, dum Stetit Templum, triplici initiamentorum genere admitti solemn erat, Circumcision, Baptismo (publicè & coram tribus minimè peracto) & oblation. 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 Rabbis 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. Louis. 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. Babel. tit. Aboda zora, cap. 5.
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Silicet ipse Baptismus in seculis legis dationem sequentibus actus habebatur forensis seu Consistorii Triumvirorum, sive publicè sive ex eorum quorum intererat abitrio, pro more constitutorum. Adeoque par est ut existimetur fuisse etiam in deserto atque intervallo quod tractamus, actus forensis id est à praesecturis praestandus juridicis quae fuerint; &c. Selden. de Syned. Vet. Ebraeor. lib. 1. cap. 3. pa. 33.
Silicet ipse Baptismus in seculis Legis dationem sequentibus actus habebatur forensis seu Consistory Triumvirorum, sive publicè sive ex Their 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 Sinned. Vet. Hebrew. lib. 1. cap. 3. Paul. 33.
Vid. Hieron. Epist. ad Pammach. de erroribus Joan. Hierosol. Augustin. de cura pro mortuis cap. 12. — Confession. li. 9. cap. 6. — lib. de fide & operibus, cap. 6. — de tempore Serm. 56, 57. & 116. ( which three last are ad competentes) Pamel. ad Cyprian. Epist. 13. num. 4. ad Tertullian. de Bapt. cap. 1. n. 1. Duo sunt genera Catechumenorum (ut Rabanus docet) Unum eorum qui audiunt conciones, sed nondum petierunt Baptismum, & ii dicuntur auditores sive Audientes: Alii petunt Baptismum & dicuntur competentes. Bellarmin. de Bapt. l. 1. c. 1. & de Poenitent. lib. 1. cap. 23.
Vid. Hieron. Epistle ad Pammach. de erroribus Joan. Hierosol. Augustin. de Cure Pro mortuis cap. 12. — Confessi. li. 9. cap. 6. — lib. de fide & operibus, cap. 6. — de tempore Sermon 56, 57. & 116. (which three last Are and Competentes) Pamela. ad Cyprian. Epistle 13. num. 4. and Tertullian. de Bapt cap. 1. n. 1. Duo sunt genera Catechumenorum (ut Rabanus docet) Unum Their qui Audiunt Conciones, sed Nondum petierunt Baptism, & ii dicuntur auditores sive Audientes: Alii petunt Baptism & dicuntur Competentes. Bellarmin. de Bapt l. 1. c. 1. & the Penitent. lib. 1. cap. 23.
What? Two Turtles, or Pigeons, say Weemse and Godwin in the places alledged: 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 reedified: So now this third is of no expectation.
What? Two Turtle, or Pigeons, say Weems and Godwin in the places alleged: But Holocaust sive ex pecore sive Turtu e; Or Columbi. M. Selden Paul. 142. & Ainsworth on Gen. 17.12. Since the dispersion the necessity of either ceases, till the Temple shall be reedified: So now this third is of no expectation.
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Post sinceram Judaismi professionem eum circumcidebant: professionem, sc. integram & perfectam totius Judaismi, & uniuscujusque legis Mosaicae capitis: Nam si unicum aliquod observare renueret foedere sacro arcebatur. Gemar. Babil. cited by M. Selden de Jur. Nat. 2.2. And in this way might be fulfilled what the Learned Apostle writ (and perhaps meant hereof) to the Gentile Galatians, ch. 5.3. I testifie to every one that is circumcised, He is a DEBTOR to do the whole Law. Bound: Why? Why not from some such accustomed formall stipulation and expresse undertaking at the ministration thereof? So M. Hooker understood it cleerly, in his Polity, lib. 5. sect. 64. pa. 338,
Post sinceram Judaismi professionem Eum circumcidebant: professionem, sc. integram & perfectam totius Judaismi, & uniuscujusque Legis Mosaicae capitis: Nam si unicum aliquod observare renueret foedere Sacred arcebatur. Gemar. Babel. 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, changed. 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. Paul. 338,
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Praefecturae juridicae quae Baptismo praeerat profitebatur (baptizandus) proselytus ipse majorennis (masculus qui annum 13. foemina quae 12. superaverat) legem Mosaicam se servaturum. Minorum verò nomine, idem ipsum profitebatur praefectura ipsa, uti in Christianismo susceptores minorennium seu parvulorum; saltem si nec parentes adessent qui id praestare possent, Selden: lib. 1. de Syned. Vet. Eb. cap. 3. pa. 34. Etiam Regeneratum dixêre & Renatum quemque proselytum sic factum, velut infantem recens natum, &c. The reason, or reasonablenesse whereof may be derived from the first pattern and instance, for the holy Text seems to give us some such convention at the first institution of Legall Baptisme. Moses (the Mediator) is to carry the Articles of agreement, Exod. 19.3. The Lord called unto him out of the Mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; yee have seen what I did unto the Aegyptians, and how I bare you on Eagles wings, and brought you unto my selfe, Now therefore if yee will obey my voice indeed, and keep my covenant, then ye shall bee a peculiar treasure unto mee above all people, for all the Earth is mine: And yee shall bee unto mee a Kingdom of Priests, and an holy Nation. These are the words which thou shalt speak unto the children of Israel. At verse 7. Moses called for the Elders of the people, and laid before their faces all these words which the Lord commanded him: And all the people answered together and said, All that the Lord hath spoken wee will doe. Whereupon follows order for the Sacrament at verse 10. If these things be thus, we have here the first bottome, (by divine information, and proceeding from no worse then divine example, at least approved thereby) of this part of necessary stipulation at Baptisme into a Law to bee obeyed; and so may better understand 1 Cor. 10.2. Of the Fathers baptized into the Law.
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 Parents adessent qui id praestare possent, Selden: lib. 1. de Sinned. Vet. Eb. cap. 3. Paul. 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 Eagles wings, and brought you unto my self, Now Therefore if ye will obey my voice indeed, and keep my Covenant, then you 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 then divine Exampl, 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 Father's baptised into the Law.
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Artic. 11. Credo perfecta fide, quòd Deus omnibus opera ipsorum recompensaturus sit; omnibus, inquā, quotquot mādata ejus executi fuerint: è contra verò puniturus sit omnes, quotquot interdicta ejus transgressuri sunt, Artic. 13. Credo perfecta fide, quòd expergefactio mortuorum futura sit; tempore sc: illo quod Deo Creatori videbitur opportunum. Cujus Dei Creatoris nomen valde benedicatur celebreturque in secula seculorum. Amen. Two of the thirteen Articles of the Jews Creed, as it is represented to us in Euxtorf. Synagogue, cap. 1. p. 4. and by Genebrard about the middle of his works under this title, Canticum sive carmen in Symbolum fidei, &c. who had it (hee 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, &c. 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 Augustines 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, &c. 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 Baptisme, 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, &c. 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 Baptismes in the Apostles time and words, Heb. 6.2. the resurrection of the dead, and future judgment, things then to be assented to; and the Apostolical Constitutions (styled) which pretend to give the Evening of the Apostles dayes, have (with other things too long to be repeated) some, of the Creation, Resurrection, &c. then to be assented unto, and professed to be believed, in lib. 7. ca. 41.
Artic. 11. Credo perfecta fide, quòd Deus omnibus opera Ipsorum recompensaturus sit; omnibus, inquā, quotquot mādata His executi fuerint: è contra verò puniturus sit omnes, quotquot interdicta His transgressuri sunt, Artic. 13. Credo perfecta fide, quòd expergefactio Mortuorum futura sit; tempore sc: illo quod God Creatori videbitur opportunum. Cujus Dei Creatoris Nome 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 Symbol fidei, etc. who had it (he Says) 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 Adhoc, 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, page. 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. Narration Finished spes resurrectionis intimanda est, & Pro capacitate ac viribus audientis, proque Himself Temporis modulo, Adversus Vanas irrisiones Infidels de corporis resurrection tractandum, & Future ultimi Judicii bonitate in bonos, severitate in Malos, virtute in omnes, etc. lib. de Catechizing, rudibus, cap. 7. tom. 4. Paul. 297. Alchwin has much to the same, in Epistle 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. Baptism, cap. 51. As to the other Article of Creation, he had said before, Crede universum Mundum tàm qui oculis cernitur, quàm qui oculorum obtutum Fugitive, à God 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, Hebrew 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. circa 41.
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.
Quemadmodum Ear 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; Or 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 Adhoc spirans mihi videtur & Church ex ornare, & ad primam suam lucem deducere. Genebrard. in Epistle. praefixa Symbol. fidei Judaeorum, Paul. 71.
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 hee see no unclean thing in thee, and turn away from thee.
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 (beside, 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 walks 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.
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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 nat: &c. 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.
Pristina prorsus omnimoda deleta cognationis ratione, consanguineos nullos postmodùm ex jure habere Sacred, sive in successionis, sive in connubiorum (quod mirere) ratione censebatur (Proselytus) praeter posteros qui Baptism seu initiamenta sequerentur. Selden. de succession. in bon. defunct. cap. 26. Cognationem pristinam omnimodam evanuisse docent per Regenerationem, id: de Jure nat: etc. lib. 5. cap. 18. Nay, if Parent, Brother, Sister, or any of the nearest kin Come 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.
Cum converius ad fidem & in Ch 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 entring into Religion. Liberty of retaining is allowed by the sixth Generall Councel 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 Councel, In Baptismo solvuntur crimina, non tamen legitima conjugia. Concil. Triburiense. cap. 39. in Binius. Tom. 3. pa. 1042.
Cum converius ad fidem & in Changed isto regeneratus priori vitae Mortuus sit, potest uxorem, cum converti non vult, Dimittere; nec cum illa habitare Or Debitum reddere tenetur. Supple. tertiae partis. Question 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 Crimes, non tamen Legitimate conjugia. Council. Triburia. cap. 39. in Binius. Tom. 3. Paul. 1042.
As by Monachisme; upon which change the last binding Law of the Novels allows dissolution of the immortal bond of Matrimony, till death us depart, 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 Glosse there hath well noted. Licentiam.
As by Monachism; upon which change the last binding Law of the Novels allows dissolution of the immortal bound of Matrimony, till death us depart, by Divorce; and that whither 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.
As of the Servant of a Jew or Pagan, who being changed by Baptisme, 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 Catholike Church. Cod. de Haereticis, & Manich. sect. 8. Servos.
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 & Clerk L. 3. His ita. So of a Manichee or Donatist, if he Come over to the Catholic Church. Cod. de Heretics, & Manich sect. 8. Servos.
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.
Some etiam simul ac ex morbo convaluerunt, Immediately omnium rerum oblivio pariter cepit, ita ut neque seipsos, neque necessarios agnoscerent, Thyde: History: be li Pelopounes. lib: 2. Paul: •31.
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.
Respondet Dominus Lulianus, quòd quanquam servus ad Personam suam propriam Pro mortuo habeatur, ex persona tamen Domini fui potest habere jus stipulationis, Gloss. and Institutio 3. tit: de stipulat. Servorum, sect. servus.
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.
This proved purposely and At large by Mr. Selden, de Succession: in Bona defunctorum, especially cap: 26. Ita ex Juris patrii fiction, ritibus sacris, subnixa, etiam ipsa quibus invicem conjunge bantur Gentiles jura Blood Naturalia deleri volebant. Or if no heir were born After such Translation to Judaism, the Rule was, Quicunque Bona His prius occupaverit ei cedunt: from Maimonides.
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.
Si Pater se dederit in adoptionem, nec sequatur Eum filius, emancipatus ab eo Antea factus: quia in Alias familia sit Pater, in Alias filius, Bonorum possessionem contra tabulas non potest filius His habere, & ita Lulianus rescripsit. Dig: L. Si pater, tit: de Bonorum possess. contra tabulas.
Littleton, in his Tenures, Chap. of Villenage, 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, &c. 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.
Littleton, in his Tenures, 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 Institutio 1. fol. 3.
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Not otherwise, as it seems: for if the habite of Probation be onely assumed, not the habite 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.
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.
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.
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 Religion contulerit, & postea ad seculum Reversed, agere velit, non audietur. — Cum quis se Religion contulerit, renunciant omnibus Quae Seculi sunt. Bracton lib: 5: tract: 5. cap: 20. sect: 6.
See Littletons Tenures, 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 reall death redeemed by a Civil amortization. Take some light hereabout from Cornelius à Lap: 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.
See Littletons Tenures, sect: 202. fol: 136. The reason hereof might be from having been Devoted to God. For such were by the Hebrew Law to be slave, or their real death redeemed by a Civil amortization. Take Some Light hereabout from Cornelius à Lap: Si verò Rest per Cherem God vota mortis propriè dictae incapax esset, morte morietur, id est, Mori debet morte civili. Sicut Religiosi Our quasi voto Cherem God dicati Civiliter Deads dicuntur, quia omni civili negotio & Inheritate ac Dominion rerum Temporalium seize abdicarunt, Perinde ac si Deads essent. Ita Once 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 & Religious amortizantur. Comment. ad Levit. 27. ver. 29.
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.
Nay, if he had become bound to the Abbot of such a p•ace, and professing himself a Monk there, he After by steps Come up to the highest of Abbot, He might then have an actium 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, foe. 133. B.
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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. Benets Rules.
Illud quoque Decernimus, qui in Monasterium intrare voluerit, antequam Monasterium ingrediatur, licentiam habere, suis uti, quo voluerit modo, Ingredientem namque simul sequuntur Omnino Rest: 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 remembering, neque codicem, neque tabulas, neque graphiarium, sed nihil Omnino. One of S. Benets Rules.
I mean Bracton, de legibus Angliae, &c. l. 1. c. 10. sect. 1. l. 4. tract. 6. c. 7. l. 5. tractat. 5. ca. 18. sect. 1. &c. 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 infantes, & novi homines quasi de novo creati; quia in personis eorum, post utlagariam ritè factam, nulla praeterita subsistunt, sed post inlagariam tantùm praesentia & sutura succedunt, &c. Sect. 13. fol: 133. B as beginning the world of new. An out-lawry hee styles a civil death, 5. 5. 23. 2. fo. 426. & vide Seldeni Dissertat. ad Flet. cap: 8. sect: 3.
I mean Bracton, de legibus Angliae, etc. l. 1. c. 10. sect. 1. l. 4. tract. 6. c. 7. l. 5. Tractate. 5. circa 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) said cum tales potestatem domini effugerint. quasi resuscitati ad vitam Aliquantulum respirant, secundum quod superius perpendi poterit, the 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 Alias, 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 Persons Their, post utlagariam ritè factam, nulla Things past subsistunt, sed post inlagariam tantùm Presence & sutura succedunt, etc. Sect. 13. fol: 133. B as beginning the world of new. an outlawry he styles a civil death, 5. 5. 23. 2. fo. 426. & vide Selden Dissertation. ad Flet. cap: 8. sect: 3.
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 Civile. Dig. de Jure & Just: L. 9. Omnes. and the Common Law of England is Jus Civile Anglorum. Selden of Tythes: Review of Chap: 7 and Spelman Glossar: p: 399. col. 2.
Jus civil est quod Quisque populus, vel quaeque Civitas sive proprium, Divine humanaque causa Constituted. Decree: par. 1. c. 8. Nam quod Quisque populus ipse sibi jus Constituted id Himself proprium civitatis est; vocaturque Jus Civil. Dig. de Jure & Just: L. 9. Omnes. and the Common Law of England is Jus Civil Anglorum. Selden of Tithes: Review of Chap: 7 and Spelman Glossar: p: 399. col. 2.
Jus quidem civile en unaquaque, civitate appellatur: veluti Atheniensium, &c. sed quotiens non addimus nomen cujus sit civitatis, nostrum Jus significamus. Instit. 1. tit. 2. sect. sed jus.
Jus quidem civil en unaquaque, Civitate Appellatur: Veluti Atheniensium, etc. sed quotiens non addimus Nome cujus sit civitatis, nostrum Jus significamus. Institutio 1. tit. 2. sect. sed jus.
Et quantum ad jus civile servus pro mortuo habetur: Gloss: ad Institut: 3. tit: de stipulation: servorum. Servitutem mortalitali ferè comparamus. Digest. de reg. Juris. L. 209:
Et quantum ad jus civil servus Pro mortuo habetur: Gloss: ad Institute: 3. tit: the stipulation: Servorum. Servitutem mortalitali ferè comparamus. Digest. the reg. Juris. L. 209:
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.
Publication quoque distrahi societatem Manifest est; scilicet, si universa Bona Society publicentur. Nam cùm in His locum alius succedat, Pro mortuo habetur. Institutio 3. de Societate sect. 7.
Deportatos enim mortuorum loco habendos. Digest: de bonorum possess. cont. 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, &c. was by that privation so far Capite deminutus, that proceedings 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.
Deportatos enim Mortuorum loco habendos. Digest: de Bonorum possess. contentedly. 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 Citizens Romanorum tollitur, Perinde ac si eo mortuo desinant Liberi in His potestate esse. Institute: 1. tit. 12. & vid. Dig. de Liberis & Posthumous: L. Galius, sect. Et si quid, & Gloss. Eam semper, ad Librum de Pace Constantiae, in Preface. 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 proceedings 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. Paul. 529. 8.
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.
Interdum & servi Nati ex post facto Juris interventu Ingenui Fluent. Ut ecce si Libertinus à principe Nativity suis Restituted fuerit. Illis enim Utique Nativity restituitur, in quibus initio omnes homines fuerunt, non in quibus ipse nascitur, de Nativity restituendis. L: 2.
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 samous 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.
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 Antique. tit. de acquirend: & amittend. possess. L: si aliquam tit. de Caster. pecul. L. Miles Principal: and from whom that famous Senatuscon. ultum Tertyllianum (whereof in Digest. 38. tit. 18.) might borrow name; So Christ Helvicus in Chronology, ad ann. Christ 193. and Others; But without doubt erroneously.
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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• NONLATINALPHABET 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, Wisdome 8.19.
said audi & istud, quia anima nomine hominis nuncupatur, Scriptum est enim in Genesis, Sons an•em. Joseph qui facti sunt ei in Egypt, Spirits Novem. Omnes autem Spirits Quae Egress sunt ex Jacob, Septuagiuta Quinque. Et Much aptius anima vel homo Latinè, vel Graec• dicitur; alterum ab humanitate, alterum ab intuendi habens vivacitate; Quae magis Spirits quam corpori Convenire non Dubium est, Ambos lib: 6. Hexaem, cap. 8. Tom: 1. Paul. 47. Solomon corrects himself having said, he had a soul, I was a towardly child, (Says he) and had a g•od Spirit. Or rather being good, I Come into a fast and incorruptible body. The person Come into the Flesh, Wisdom 8.19.
Johannes Baptista & Apostoli conveniebant ad ripam Jordanis, volentes, baptizare, quos faciebant descendere, & totum corpus in flumen immergere. Joan. Bapt. Casalius. de veteribus Christianorum ritibus. pa. 141. They were baptized, that is, plunged in water, for a sacred signe. J. Deodate in his Annotat. on Matth. 3.6.
Johannes Baptist & Apostles conveniebant ad ripam Jordanis, volentes, Baptizare, quos faciebant descendere, & totum corpus in Flumen immergere. Joan. Bapt Casalius. de veteribus Christians ritibus. Paul. 141. They were baptised, that is, plunged in water, for a sacred Signen. J. Deodate in his Annotated on Matthew 3.6.
Divini Theologi Cabalistae in Zoar dicunt hominem vocari animā, quia corpus est vestitus hominis, & vocatur NONLATINALPHABET caro & sanguis. Quā opinionem & Plato in pluribus locis sequutus est, dein Porphyrius, Iamblichus, 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.
Divine Theologians Cabalistae in Zoar dicunt hominem vocari animā, quia corpus est vestitus hominis, & vocatur Caro & sanguis. Quā opinionem & Plato in Pluribus locis sequutus est, dein Porphyrius, Iamblichus, Proclus, Plotinus, Cicero ac Macrobius, & Lactantius: Avicennae quoque is Ego vocatur, id est, persona perfecta: & Averröes Affirmative constituere Whole rei essentiam; ita ut anima hominis sit totus homo, corpus non pars, sed Instrument quo anima utitur: Contra Aristotle, Augustinum, ac Damascus, qui corpus Putant esse partem essentialem hominis, quia His sit materia. Manasses ben Israel, in Conciliatore. Question 19. in. Genesis. Paul: 27.
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.
Errat enim quisquis hominem Carnem 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 God non See (Idolaters.) Cum ipsi ne hominem quidem See, Whom To see 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 Origin Err•ris, cap. 3. Hence the stubborn Philosopher to one that beatrice him, Tundis vasculum Anaxarchi non Anaxarchum, Thou woundest the case, t•uchest not the Man.
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.
Many Are in high place and of renown, but Mysteres Are revealed to the meek. Ecclus 3.19: Solent hoc evenire personatis Ecclesiae pastoribus, ut si nemo Illos arguat ipsi inscitiam suam ineptissimis quaestionibus & propositionibus publicè prodant, Walter: Homily: 7. in Joan. 1.
We may rightly tearm Christ his Baptisme (in Jordan) Baptisma Baptismatis, the Christening of Baptisme, says Doctor Featly, in his Spiritual Bethesda, pag. 208.
We may rightly term christ his Baptism (in Jordan) Baptism Baptismatis, the Christening of Baptism, Says Doctor Featly, in his Spiritual Bethesda, page. 208.
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 successeful 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 then 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 themselvs and with their God: To eat together what was sacrificed to Him did unite and combine them as well among themselvs as with Him, and so we by Eating and drinking communicate with our God and with one another. The opinion I leave to it self; the disquisition is howsoever of much both sagacity, ingenuity, pleasure and use. May it promise of the Authour 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 Gods 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.
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 then 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 it self; 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.
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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.
Understand non rivos multos, sed simpliciter Water copiam: Tantam scilicet in qua facilè corpus humanum mersaretur, quo tum more Baptismus peragebatur. H. Grot. in Annotated. ad loc.
If any shall object that I seem to make the blessed Sacrament of our Lords body and blood, a Jewish ceremony, sc. by deriving it from their Cup of blessing, I answer, No: For as a kinde of initiatory purification was used by the Jews, &c. 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 then it became a Sacrament, when Christ said of it, This is my Body, &c. Godwins Heb. Antiqu: l. 3. c. 7.
If any shall Object that I seem to make the blessed Sacrament of our lords 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 bred Sacramental to the Jew; but then it became a Sacrament, when christ said of it, This is my Body, etc. Godwins Hebrew Antique: l. 3. c. 7.
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 Christs 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. commun. 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, &c. Ʋrsin. 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.
Herein agree both Romanists and Calvinists. Siquis dixerit Sacraments novae Legis non esse omnia à Jesu Christ Domino nostra Instituta Anathema fit: Council. Tridentine. Sess. 7. cap. 1: Authorem Sacramentorum esse solum Christ, Vid. Bellarmin. de Sacrament: in genere, lib. 1. c. 23. an Institution Sacramentorum sit solùm à God, Vid: Aquinas part. 3. Question 64. artic 2. Illud quoque Scire nos oportet, quod non Church, sed ipso Domino instituente sacramentis utimur. Lancelot. Institute: Jur. Canon. lib: 2. tit. 3. The Author and Institutor of all Sacraments is not any man, but God alone. Confess. Helvete. poster. cap. 19. To acknowledge Christ Institution the ground of bo•h Sacraments, I suppose no Christian man will refuse, Hook. Eccles. Politic lib. 5: sect. 51. page. 321. They derive their valve from thence. Reynolds Meditate on the lords Supper, chap. 14. Quis est Author Sacramentorum? Solus Deus. Bucan. Common. loc. 47. sect. 3. Quis Author sive causa instituens Baptism? Deus Pater, Filius, & Spa Sanctus. Id. loc: 46. sect: 4. Sacraments sunt Ceremonies à God mandatae populo Himself, Piscator: loc. 23. Aphorism 1. Baptismus est Ceremony à filio Dei Instituta, etc. Ʋrsin. Explic. Catechist. Question 69. sect. 1. and see Question 66. sect. 1. Ergo auctor Sacramentorum quis est nisi Dominus jesus? de coelo ista Sacraments venerunt. Ambos 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. Matthew 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. Bohemia circa: 11. Christus igitur Baptism Solus est Author. P. Ram. de Relig Christian, l. 4. c. 5.
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.
Libet autem hoc loco veterum patrum ad, mirari prudentiam, qui principio nascentis Religion, cum Gentiles Patriots Ritus retinendi nimio plus amantes Erant, ut Facilius eos ab inanibus umbris & rancida Superstition, ad novam legem veritatis & Gratiae transferrent, praeter Alioth Ritus hunc etiam candidi Calcei retinuerunt. Joseph. Viscount, de Antique. Baptism ritibus, l. 5. c. 18.
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:
Qui Sincere intention extraneos à Christian Religion 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, Gregory. Epistle. l 11. Epistle 15. and Bishop. Neopolitanum. And Therefore he blames the restraint there laid upon the jews, from keeping their Feasts. Decree. 1. Dist 45. c. 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 cognitione DEI Opt. Max. sicut dicitur; Ostensum est tibi ut scires, &c. Item Scito ergo hodie, & revocato ad cor tuum, &c. Deut. 4.85. & 39. Deinde in cultu DEI, sicut dicitur; & ad colendum cum toto corde vestro, &c. Item, & servietis Domino DEO vestro, &c. Deut: 11.13. &c. 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 cogitatione, 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 countrey, which was the nearer way, but through the Desart, which was the better way, as there it follows, Vide Aquin: secunda secundae, Quaest. 10. Artic: 11. Ideoque omnipotens & patiens 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 uetudines 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.
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 Consequent, secundum Naturam hominis fieri non potest, ut momento relinquat id, cui longo Temporis spatio est assuetus. Cùm itaque misit DEUS Moses 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 Learn ergo hodie, & revocato ad cor tuum, etc. Deuteronomy 4.85. & 39. Deinde in cultu DEI, sicut dicitur; & ad colendum cum toto cord Vestro, etc. Item, & servietis Domino GOD Vestro, etc. Deuteronomy: 11.13. etc. Et usitata tum in mundo consuetudo erat, cui omnes assueti, & cultus Universalis, in quo omnes Erant educati, ut Variae Animals species in Templis illis, in quibus Imagines Those collocabantur, offerrentur, coram illis procumberetur, & adoleretur; certi insuper quidam essent Cultores sequestrati quasi ad cultum Ilum destinati, qui in Templis illis in Honor Solis, Lunae, reliquarumque Stellarum extructis; exercebatur, As ostendimus: ideò noluit sapientia & Providentia DEI, Quae in omnibus His Creaturis lucet, mandare, ut cultus illi omnes derelinquantur Or 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 His in d•• sanguitia, sed ut cultus vester totus consistat in cogitation, non in Opere. Propter hanc itaque Causam retinuit DEUS Adhoc cultus, eosque à rebus, creatus & phantasmatis, Quae Nullam veritatem habent, ad Nome suum venerandum transtulit & praecepit nobis, ut Illas exhibeamus Ipsi. Thence Temples, Altars, Sacrifices, Incense, Priests by the Law. Consilium autem in hac Divine sapientia fuit, ut memoria Idolatry 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 Alioth cultus scirent. Moses Maimonides. in More Nevoch. lib. 3. cap. 32. de praeceptorum ra ione, page 432. As the people were not brought through the philistines country, which was the nearer Way, but through the Desert, which was the better Way, as there it follows, Vide Aquinas: Secunda secundae, Question 10. Artic: 11. The reason why omnipotens & Patient creator, (Says Walaf•idus Strabo, on the same argument, of Altars and Temples from the Heathen) factu•ae suae volens undecunque Consult, (quia propter fragilitatem omnes con uetudines pariter Take away non posse sciebat) permisit & Jussit quaedam sibi obediently 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 Ecclesiatest c. cap. 2.
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 lesse learned: Matronae Judaeorum, post puerperium, priusquam viris se conjungunt, in cisternis, fontibus & lavibus NONLATINALPHABET, ac totas ita sese, ut ne ullam quidem partem corporis immundam aut immunem aquae habeant, immergere consueverunt. Dan. Heinsius, in Aristarch. Sacro, pa. 743.
Has cisternas adeò & profundas & aqua plenas esse oportet, ut cum descenderint in eas aqua ad collum Their pertingat. — Quid multis? Illis circa corpus universum nè Tantum quidem Relinquere licet indetectum, quantum pilus Or filum patescat. Synagog. Judaic. cap. 2. Paul. 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 Or immunem Water habeant, immergere consueverunt. Dan. Heinsius, in Aristarch. Sacred, Paul. 743.
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.
Selden, Paul. 144. Yet not necessarily was the party naked, for so waters passed through the clothes, nec inter eas & cutem corporis quid obstruens Baptism intercedat, it was enough. But that necessary: Id in omnigenis Baptismis accuratiùs observandum volunt, nè aliter ipse Baptism actus indè irritus redderetur. Id de Synedriis Hebrews Antique. l. 1. c. 3. Paul. 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.
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, &c. Dominus N. ordinavit (Baptismum) fieri per immersionem in aquam, & non per aspersionem, ut ex Matth. 28. ubi verbum Baptizantes in nomen Patris, &c. in textu Graeco idem est ac immergentes ac infundentes in aquam, Joan. Baptista Casalius de veter. Christianorum ritibus, cap. 19. pa. 141.
Matthew 3.11. Chap: 28, 19. Mark 1, 9. Chap: 16.16. Luke 3.21. Chap: 7.30. John: 3.22, 23. Chap: 4.1, 2. & Chap: 10.40. Acts 1.5. Cha: 2.38: 41. Chap: 8: 12, 13. etc. Chap. 9.18. Rom: 6.3. 1 Cor. 1.13, 14, 15, 16. Gal. 3.27, etc. Dominus N. Ordinavit (Baptism) fieri per immersionem in aquam, & non per aspersionem, ut ex Matthew 28. ubi verbum Baptizing in Nome Patris, etc. in textu Graeco idem est ac immergentes ac infundentes in aquam, Joan. Baptist Casalius de veter. Christians ritibus, cap. 19. Paul. 141.
Neque enim de manuum vel pedum lotione, aut alterius cujusque membri sed de totius corporis immersione, scimus NONLATINALPHABET adhiberi, Montacut. Apparat. 7. Sect. 25. For proof consult the Dictionaries, NONLATINALPHABET: mergo, immergo: item, tingo: NONLATINALPHABET, immergo, abluo, baptizo, Pasor. Lexic. vocab. Novi Testam. pa. 131. NONLATINALPHABET, mergo, immergo, tingo, intingo, madefacio, lavo. Suidas, NONLATINALPHABET, mergo seu immergo: item submergo, seu obruo aqua, Scapul. Lexic. But above all, Stephanus; NONLATINALPHABET, mergo, immergo, &c. item tingo, (quod fit immergendo) inficere, imbuere. NONLATINALPHABET, tinctus, infectus, sc. colore aliquo: NONLATINALPHABET, bis tinctus, ut NONLATINALPHABET. qua utitur & Plinius li. 9. cap. 3. NONLATINALPHABET, mergo seu immergo: (ut quae tingendi aut abluendi gratia aquae immergimus.) Item mergo, id est, submergo, obruo aqua: & NONLATINALPHABET, 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 NONLATINALPHABET metaphoricè usos esse comperio, NONLATINALPHABET & NONLATINALPHABET: 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 Baptisme, 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. NONLATINALPHABET 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 onely, whence our baptisme, Leigh Critic. Sac. Plus est hoc loco ( Mar. 7.4.) NONLATINALPHABET quam NONLATINALPHABET: 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 Hemero-baptists. Among them were their NONLATINALPHABET & NONLATINALPHABET, that is for washing their hands, but These immergebant aquis, & ita totum corpus, à vertice ad talos inundabant. Montacut Apparat. 7. sect. 78. VVhen Peters 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 NONLATINALPHABET, Joan 13.5, 6, 8, 9, &c. but the rite of Baptisme was, ut in aquas immergerentur: Not: in Mat. 3.6. As when holy things are laid on the table, NONLATINALPHABET. Liturg, S. Petri. pa. 14. set forth by Lindanus: the like whereto is in St. Chrisostomes Directory (so he stiles 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 NONLATINALPHABET declarat satis: quae ut non significat NONLATINALPHABET, quod est fundum petere, ita profecto non est NONLATINALPHABET: Differunt autem haec tria, NONLATINALPHABET. Unde intelligimus, non esse abs re quod jampridem nonnulli disputarunt, de toto corpore immergendo in ceremonia Baptismi: Vocem enim NONLATINALPHABET urgebant. Sed horum sententia meritò est jampridem explosa: quum non in eo posita sit mysterii hujus vis & NONLATINALPHABET. Scaliger: not: in Mat. 3.6. The interpretations, or insinuations of the Civil Law may be very authentick this way. There: — Baphei, aliâs, Baphees, id est tinctores pannorum. NONLATINALPHABET enim Graece, Latinè tingere. Inde Bapheus, Baphees; id est, tinctor & lavator, ut hic & infr. gloss. ad Cod. 11. tit. 7. de murilegulis. L. 2. Baphii, Baphia, taberna est tinctoria, NONLATINALPHABET. 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 NONLATINALPHABET, latinè immersio. ibid. & paulo post, Baptisterium: Lavacrum, &c. Coeterum bapto verbum Graecum, tingo significat. Baphia, loca ubi lanae tinguntur. Servius appellat Dibaphum, purpura bis tincta, &c. in vocab. baptisterium. Item: Serico baptae, serici tinctores. NONLATINALPHABET enim significat tingo: inde baptae apud Juvenalem dicti, quod faciem fuco illinêrunt. — Cujus (serici) tinctores Baphii: Id. in vocab. serico baptae pa. 443. Erant in republica Rom. per provincias imperii certa loca destinata pannis tingendis, ubi Baphia erant, Id est officinae tinctorum, & illis procuratores praepositi, veluti procurator Baphii Tarentini, Calabriae: procurator Baphii Salonitani, Dalmatiae: procurator Baphii Cissensis, Venetiae & Histriae, procurator Baphii Syracusani, Siciliae, &c. In libro qui Notitia provinciarum utriusque imperii in scribitur. P. Gregor. Tholosan. Syntagm. Juris universi: lib. 18. cap. 26. sec. 5. NONLATINALPHABET. having on a vesture dipt in blood. Apoc. 19. Nor is all this against that form, or but with it and for it, according to order whereof most English Disciples have been admitted to place in that School, where now they studie, profess, and act Christians. The rubrick for publick baptisme in the Liturgy directed thus: The Minister shall take the child in his hands and ask the name; and naming the child shal dip it in the water, so it be discreetly and warily done, saying [ N. I baptize thee in the name of the Father, the Son and the Holy Ghost ] And only if the child be weak it shall suffice to powre water upon it saying the foresaid words. The rubrick for privat baptisme, the lawfull Minister shall dip it in water, or powre water upon it saying these words, [ N. I baptize thee, &c. after which as supposing so done, (there was a fault of disobedience to powers if it were not so done) the question is asked in the authorized Catechisme of that book, What is the outward visible signe or form in Baptisme? It was taught to be answered; [ Water, wherein the person baptized is dipped or sprinkled with it ] In the name of the father, and of the son and of the holy ghost.
Neque enim de manuum vel Pedum lotion, Or alterius cujusque Members sed de totius corporis immersion, scimus adhiberi, Montacute. Apparat. 7. Sect. 25. For proof consult the Dictionaries,: mergo, immergo: item, tingo:, immergo, abluo, Baptizo, Pastor. Lexic. vocab. Novi Testament. Paul. 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, (quod fit immergendo) inficere, imbuere., tinctus, infectus, sc. colore Aliquo:, bis tinctus, ut. qua utitur & Pliny li. 9. cap. 3., mergo seu immergo: (ut Quae tingendi Or abluendi Gratia Water 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 Air alieno; sic & Greeks Sue metaphoricè usos esse comperio, &: mersio, lotio, Ablution, 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 Gregory: de Valencia. Tom: 4. Dispute: 4. Question: 1. punct: 2. Mersatione autem non perfusion agi solitum hunc Ritum indicat & Vocis Propriety, & loca ad Eum Ritum delecta, John: 3. Acts 3. & allusiones Multitude Apostolorum (true enough) Quae ad aspersionem referri non possunt, Rom. 6.3, 4. Col. 2.12. Says Grotius and Evan Matthew 3.6. is intingor, as Apocalypse 19.13. It is taken from the Dyers Vate, and is a dying or giving a fresh colour, and not a bore 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. Montacute 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 Mathew 3.6. As when holy things Are laid on the table,. Liturgy, S. Petri. Paul. 14. Set forth by Lindanus: the like whereto is in Saint Chrysostom Directory (so he stile it) in Biblioth. pat. Great Lat. tom. 2. Paul. 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 Peter, ita profecto non est: Differunt autem haec tria,. Unde intelligimus, non esse abs re quod jampridem Nonnulli disputarunt, de toto corpore immergendo in Ceremony Baptism: Vocem enim urgebant. Said horum sententia meritò est jampridem explosa: Whom non in eo Posita sit Mystery hujus vis &. Scaliger: not: in Mathew 3.6. The interpretations, or insinuations of the Civil Law may be very authentic this Way. There: — Baphei, aliâs, Baptizers, id est tinctores pannorum. enim Greece, Latinè tingere. Inde Bapheus, Baptizers; id est, tinctor & Lavator, ut hic & Infer. 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 & West partibus Imperatores habebant, Quae sub disposition Comitum sacrarum largitionum in notitia imperii Romani ponuntur. John calvin; Lexic. Juridical. Paul. 110. Item, Baptism vel Baptismus, greece, latinè Immersio. Ibid. & Paul post, Baptisterium: Lavacrum, etc. Coeterum bapto verbum Greek, tingo significat. Baphia, loca ubi lanae tinguntur. Servius appellate Dibaphum, purpura bis Tincta, etc. in vocab. baptisterium. Item: Serico baptae, serici tinctores. enim significat tingo: inde baptae apud Juvenalem dicti, quod Face fuco illinêrunt. — Cujus (serici) tinctores Baphii: Id. in vocab. Serico baptae Paul. 443. Erant in Republic Rom. per Provinces imperii Certa loca destinata pannis tingendis, ubi Baphia Erant, Id est officinae tinctorum, & illis Procurators Praepositi, Veluti procurator Baphii Tarentini, Calabriae: procurator Baphii Salonitani, Dalmatiae: procurator Baphii Cissensis, Venetiae & Histriae, procurator Baphii Syracusani, Sicily, etc. In libro qui Notitia Provinciarum utriusque imperii in scribitur. P. Gregory. Tholosan. Syntagm. Juris universi: lib. 18. cap. 26. sec. 5.. having on a vesture dipped in blood. Apocalypse 19. Nor is all this against that from, 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 Signen or from 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.
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.
Sciendum autem primo simpliciter in fluviis, vel fontibus baptizatos Believers; ipse enim Dominus Noster J. Christ ut in nobis idem consecraret Lavacrum, in Jordan Baptized est à John; & sicut alibi legitur, Erat Joannes baptizans in Aenon juxta Salim quia aqua Multa Erant There: Et Philip Evangelist baptizavit Eunuchum in Fonte Whom reperit in via. Walafrid: Strabo de rebus ecclesiastic. cap. 26. Tremuit Isle (Joannes) Quî Mirum! quid (inquam) Mirum, si tremit homo, nec audet attingere sanctum Dei Vertex, caput Adorandum Angels, reverendum potestatibus, tremendum principatibus. Bernard. Sermon 1. in Epiphanius. — Tanta seize benignissimus dignatione subjecit (Christus) ut illud sacratissimum caput, tremendum potestatibus, Angels venerandum ad suscipiendum Baptism servuli sui manibus inclinaret. Maxim. Taurinensis. Homily hyemal. 8. in fist. Epiphanius. Horret Joannes, & acclive sibi esse sacrum Christ. caput non patitur. Cyprian: de Baptismo Christ.
Bethabara: John 1.28. Which is as much as domus transitus. Videtur nomen inditum ex historia quae est Judic. 3.16, 17. ubi vox Trajectus bis apparet. Grot. ad loc. That this was the place, and the mystery thereof, sc. that as the waters gave way here to Jesus Nave to let him into Canaan, so here the heavens should open into which Jesus of Nazareth and his followers were to enter, See Dr. Jackson, in Johns Answer to Christs Question: part. 2. memb. 2. se. 65. There remained a long time the stamp of a Divine Character upon it: it was known by no less then this, a power to work miracles; For Lepers thither resorted and were cured, as Baronius has from Gregory of Towrs. In Bedes times there stood a Cross, Crux lignea usque ad collum alta, quae aliquoties aquâ transendente absconditur: and a Church hard by: where it is believed our Saviour left his clothes. Baron. Annal. in anno Chr. 31: num. 19. See the travels of the Patriarchs, pag. 429. of Bethabara. Est hodiè Bethsoro (Beth-zur others call it) vicus in tribu Judae, euntibus ab Heliae Chebron in vigesimo lapide. Juxta quem fons ad radices montis ebulliens, ab eadem in qua gignitur sorbetur humo. In hoc est Eunuchus à Philippo baptizatus. Bed. Exposit. in Act. Apost. cap. 8. tom. 2. fol. 154. Quae (actio baptizandi) constat immersione (mora sub aqua) & emersione corporis ex aqua, saltem aspersione. Bucan. loc. 47. sec. 18.
Bethabara: John 1.28. Which is as much as domus transitus. Videtur Nome inditum ex History Quae est Judic. 3.16, 17. ubi vox Trajectus bis Appears. Grot. ad loc. That this was the place, and the mystery thereof, sc. that as the waters gave Way Here to jesus Nave to let him into Canaan, so Here the heavens should open into which jesus of Nazareth and his followers were to enter, See Dr. Jackson, in Johns Answer to Christ Question: part. 2. Member. 2. se. 65. There remained a long time the stamp of a Divine Character upon it: it was known by no less then this, a power to work Miracles; For Lepers thither resorted and were cured, as Baronius has from Gregory of Towers. In Beds 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 Christ 31: num. 19. See the travels of the Patriarchs, page. 429. of Bethabara. Est hodiè Bethsoro (Beth-zur Others call it) Vicus in Tribu Judae, euntibus ab Heliae Chebron in vigesimo Lapide. Juxta Whom fons ad radices montis ebulliens, ab Same in qua gignitur sorbetur humo. In hoc est Eunuchus à Philip Baptized. Bed Exposit. in Act. Apost. cap. 8. tom. 2. fol. 154. Quae (actio baptizandi) constat immersion (mora sub aqua) & emersione corporis ex aqua, Saltem aspersion. Bucan. loc. 47. sec. 18.
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:
Qui enim Baptizantur & aquis immerguntur Christ mortuum & sepultum reprasentant allegoricè, idque ut tropologica Similitude significent, sicut Christus Mortuus est vitae temporali, ita se Mori Peccato (ait Chrysostom) per Baptism, quo Peccata merguntur & sepeliuntur. Cornelius. à Lapide in Rom. 6.4:
Vid. Socrat. Histor. Ecclesiast. lib. 7. cap. 17: & Justin Martyr. Question. & Respons. ad Orthod. 137. Piscina Lavacrum. Suidas. St Cyprian was seriously asked, whether any other Baptisme were Catholick, which the Church would allow, then by Mersion? He answers affirmatively; but they were the sick who might be so priviledged; and of them, aspersio, aquae instar salutaris Lavacri obtinet, 'twas as good as what was done at Church though but sprinkling. Ep. 77. par. 2. tom. 1. p. 121.
Vid. Socrates History Ecclesiatest. lib. 7. cap. 17: & Justin Martyr. Question. & Response. ad Orthodoxy. 137. Piscina Lavacrum. Suidas. Saint Cyprian was seriously asked, whither 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, Water instar Salutaris Lavacri obtinet, 'twas as good as what was done At Church though but sprinkling. Epistle 77. par. 2. tom. 1. p. 121.
Lavacrum, God. de operibus publicis. L. 18. pro Balneo. J. Calvin. in Lexic. Jurid. pa. 510. The word interpreted Stupha in Gloss. ad God, de Episcopali audient: L. Judices. A nobis ita locus appellatur, in quo quis lavari commodè potest: sayes Spiegel. alledged there. Et Brissonius, Lavare veteribus significat corpus aqua in balneo abluere. vid. Heb. 10.22, 23.
Lavacrum, God. de operibus publicis. L. 18. Pro Balneo. J. calvin. in Lexic. Juridical. Paul. 510. The word interpreted Stupha in Gloss. ad God, de Episcopal audient: L. Judges. 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. Hebrew 10.22, 23.
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.
Sciant etiam Presbyteries quando sacrum Baptism 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. Council. tom. 1. Paul. 331.
Certè ludis Apollinariis & Eleusiniis tinguntur, idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt. Tertullian. lib. de baptismo. c. 5.
Certè ludis Apollinariis & Eleusiniis tinguntur, idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt. Tertullian. lib. de Baptismo. c. 5.
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.
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 Christ verbo Salutis instruere, atque in structam in fluvio Gleni, qui Proximus erat, Lavacro remissionis abluere. Bed Ecclesiatest. History Gentis Anglorum. lib. 2. cap. 14.
De hujus fide provinciae narravit mihi presbyter & abbas quidam vir vera cissimus de Monasterio Peartan vocabulo Beda, retulisse sibi quendam seniorum, baptizatum se fuisse the media à Paulino Episcopo praesente Rege Edvino, & multam populi turbam in fluvio Trehenta juxta civitatem quae lingua Anglorum Tiovulfingacestir vocatur. Beda. lib. eod. cap. 16. fol. 82.
De hujus fide provinciae narravit mihi presbyter & abbas quidam vir vera cissimus de Monastery Peartan Vocabulo Beda, retulisse sibi quendam Seniorum, baptizatum se Fuisse the media à Paulino Bishop present Rege Edvino, & Much People turbam in fluvio Trehenta juxta civitatem Quae lingua Anglorum Tiovulfingacestir vocatur. Beda. lib. Eod. cap. 16. fol. 82.
That, as now, to be the place called as but now, by Bede, is conjectur'd by Mr. Camden in Nottinghamshire, pa. 549. Here, in token of thankfulness for so great a favour even to the Minister, he had bestowed upon him 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.
That, as now, to be the place called as but now, by Bede, is conjectured by Mr. Camden in Nottinghamshire, Paul. 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.
Orientales toti in aquam mergebantur. Ursim. explicat. Catechet. quaest. 69. sec. 1. Of old they were wont in hot. Countreys to dip the party to be baptized (all naked) in to the water, and so he was washed all over. Mayer on the Church-Catechisme pa. 525. From service performed by occasion of such Baptisme of women, Phoebe. (Rom. 16.1.) is thought by many to have been stiled Ministra. Especially see Hu. Grot. in Evangel. Matth. cap. 3. ver. 6.
Orientales Totius in aquam mergebantur. Ursim. Explains. Catechist. Question. 69. sec. 1. Of old they were wont in hight. Countries' 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 Paul. 525. From service performed by occasion of such Baptism of women, Phoebe. (Rom. 16.1.) is Thought by many to have been styled Minister. Especially see Hu. Grot. in Evangel. Matthew cap. 3. ver. 6.
That Baptisme is merging, and so used by the antients, averred by him, Institut. lib. 4. cap. 15. sec. 9. As much (or as much as comes thereto) by Bellarmine, lib. 1. de Bapt. cap. 1. tom. 3.
That Baptism is merging, and so used by the ancients, averred by him, Institute. lib. 4. cap. 15. sec. 9. As much (or as much as comes thereto) by Bellarmine, lib. 1. de Bapt cap. 1. tom. 3.
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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.
Ceremony haec neque nova planè fuit (When John began, Matthew 3.) & vocation gentium praelusit: sc. in the Hebrews washing of their Proselytes, Grotius, ad Mathew 3.6.
The Churches through Greece, Asia, Syria, Aegypt, &c. Ruteni Muscovitae, Aethiopis, all receive it, says judicious Cassander; and all, whose use is known to us, extra fines Latinos, keep precisely to the 8th day. Except (perhaps) the Abissines, who stay not the females so long, but hasten them (according to the time prefixed for the mothers purification frō 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.
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 Latinos, keep precisely to the 8th day. Except (perhaps) the Abyssinians, 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. testimonies veterum scriptorum Pro paedo• Baptismo. Paul. 693.
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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 alledgeth sundry authorities of remote and very dark inquiry, but best account; as from Maimonides, Misna Babilon: Misna Hierosolymit. &c. 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 baptize by the appointment of the Consistory, NONLATINALPHABET Whereupon the Hebrew gloss: If he have not a father, and his mother bring him to be proselyted, they baptize 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 priviledg a man even though he know it not. It is a tradition, that they priviledg 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 Infants baptisme, sc. that it is not fit they should be baptized, because they have no understanding: They make it a non-sequitur, for say they, A priviledge may be put upon a person though himself know it not: Harmony of the Evangelists, part. 2. pa. 75.
Ut Gentiles Majores ad hunc modum, ex animi sui sententia Proselytes 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 Their tùm in Circumcision & Baptismo, tùm in Sacrificio offerendo, quod sequebatur, supplebat; nempe quia in commodum His Rest cessit. Selden, de Jure Nat. & Gent. p. 146. As much observed and allowed by him since. Non magis Circumcisionem, quàm Baptism parvulis tum debitam praestitamque volunt (Magistri) ut ex mox dicendis de proselytis Manifest fit de Synedriis veterum Hebrews, lib. 1. cap. 3. Paul. 28. and he allegeth sundry authorities of remote and very dark inquiry, but best account; as from Maimonides, Mishna Babylon: Mishna Jerusalem. 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 Says, 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 Infants 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. Paul. 75.
Ʋpon consideration of all our books I finde 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 hi, quibus. in Digest. 2. de transactionibus. sect. Eam transactionem.
Ʋpon 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 esteems him to have in Effect but an Estate for life. ] Cook on Littleton, fol. 341. & Church 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 Dominion: cap. 5. se. 5. fol. 12. agreeable to the opinions of most Civilians, though Some contradict. Vid. Gloss. Alimentarius: ad leg. Cum him, quibus. in Digest. 2. de transactionibus. sect. Eam transactionem.
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. Cowell. Institut. Jur Anglic. lib. 1. cap. 21. sec. 5.
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, Never 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 acquire 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 Their aetatem sistat. Cowell. Institute. Jur Anglic. lib. 1. cap. 21. sec. 5.
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 childe 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, &c. 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 legat: & gloss. ad tit. de Novationibus, L. Cui bonis. Item L. Ait praetor: sec. 1. tit. de negotiis gestis. & gloss. Continentur, ad L. Si 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.
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 (Minor) nulla est: si tamen lata fuerit Pro ipso, tenet. gloss. Pupillis. Cause 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 Some Causis necessaria pupillis est, in Some non necessaria. Ut ecce, si quid dari sibi stipulentur, non est necessaria tutoris auctoritas, quod si Others promittant pupilli, necessaria est tutoris auctoritas. (As they may take bound alone, but not give, by Institute. 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. Institute. 1. tit. 21. the 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. the contrahend. & commutand. L. 7. Neque tutoris; as Marcianus of old: Pupillus quantum ad acquirendum non eget tutoris auctoritate: alienare verò Nullam remembering potest nisi present 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 Pact conventum. Lib. 2. tit. 14. the 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 Or 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. Si Servus, tit. de aedilicio edicto. Yet farther, as that which is rich Cast worth about it, so they that Are but near to Minors speed thee better. said in proximis infantiae propter utilitatem Their, benignior Juris Interpretation facta est. Institute. 3. de in utilibus stipulationibus. sec. sed quod Diximus.
A minor of twenty, if he sell and buy with the price thereof a thing of better value, is yet inabled 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 assise 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 joyntly 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.
A minor of twenty, if he fell and buy with the price thereof a thing of better valve, 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. [ It's known and granted by all, that Infants may buy and keep: but if an Infant fell his land he may enter against his own feoffment, and if he be put out, he shall have assize of Novel Disseisin when he comes to his full age. ] Nature 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.
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Si verò minor, simul ac aetatem compleverat Judaismo renunciasset, nec eam omnino postquam major erat fuisset amplexus, Ita dein evanuit quicquid per initiamenta, &c. — ut in Gentilis planè conditionem rediret. Selden, ubi supra. Ʋpon score of like reason whereto, and for such after tryal, 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 signe of) CONFIRMATION. Vasquez has from Erasmus (in the preface to his paraphraise on the Gospels) a word of most wholsome, grave, and prudent advice: that those who were baptized 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 minde the true sanctification appertaining, then the Turks or Saracens (who shall rise up in judgment 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 awak'd 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!
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. Ʋpon 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 Signen 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 Promise fuit? quod si ratum non habeant, ab ecclesiae jurisdiction Liberos manner. in 3. part. Tom dispute. 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, then the Turks or Saracens (who shall rise up in judgement against their washed filthiness) or then those of whom Saint 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!
Nec sentiunt, nec consentiunt. Decretal. Gregor. 3. tit. 42. cap. 3. At this age they are levelled 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 houshold of faith. Etiam infantem in adoptionem dare possumus: So Modestinus coming home fully, tit. eod. L. 42.
Nec sentiunt, nec consentiunt. Decretal. Gregory. 3. tit. 42. cap. 3. At this age they Are leveled with mad men by our Law. Furious autem stipulati non potest, nec aliquod negotinm gerere, quia nescit nec intelligit quid agit. Eodem modo nec infans, nec qui Infant Proximus est, qui multùm à furioso non distat, nisi hoc fiat ad commodum suum, & cum tutoris authoritate. Fleta lib. 2. cap. 56. the action 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 & mutuam Interrogatio, as Gains Fully, in Digest. the adoption. & emancipate. L. 2. But for those were only adopted, no such thing. Celsus 28. libro Digestorum. In adoptionibus Their duntaxat qui suae potestatis sunt Voluntas exploratur (as were the Adrogati before; the gloss there Says so; and the notes on the gloss, Adoption 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.
Quicquid autem tutor agit pupilli nomine quo ejus conditio efficitur melior, pupillo prodest etiam ignoranti: applyed to this very case of Paedobaptisme, and as the ground thereof by judicious Cassander, pa. 752.
Quicquid autem tutor agit pupilli nomine quo His Condition efficitur melior, pupillo profits etiam ignoranti: applied to this very case of Paedobaptism, and as the ground thereof by judicious Cassander, Paul. 752.
He lived about 1400 years of those 1600 and odd we compute from Christs death, as may be seen in Helvicus's 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, infantes, & parvulos, & pueros, & juvenes & seniores. Ideo per omnem venit aetatem, & infantibus infans factus, sanctificans infantes, in parvulis parvulus, sanctificans hanc ipsam habentes aetatem, &c. 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, &c. Et visum est nostris ducibus admittere infantes hoc modo: alledged 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.
He lived about 1400 Years of those 1600 and odd we compute from Christ death, as may be seen in Helvicus's Chronology, in the year 204. with whom compare Saint Jerome, de Viris illustribus, tom. 1. Paul. 106. and Magdeburg, Centaur 3. cap. 3. & 7. Before him was Irnaeus: Omnes venit per semetipsum salvare (Christus) Omnes inquam, qui per Eum renascuntur in God, Infants, & Small Children, & 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 Areopagite. 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 Mysteries Pontifex, ut nutriatur in Ipse, etc. Et visum est nostris ducibus admittere Infants hoc modo: alleged by the Centurists, Centaur 4. cap. 4. col. 236. de ritibus circa Baptism. And yet a step higher, Clemens Romanus: Baptize quoque puerulos vestros, & educate eos in Discipline & praeceptis Dei. Finite enim, inquit, Small Children venire ad me & nolite eos prohibere: As from the Apostles themselves, in Constitut Apostolicarum, lib. 6. cap. 15.
Secundum ecclesiae observantiam etiam parvulis Baptismus datur. Origen. Homil. 8. in Levit. tom. 1. pa. 158: and for the same so alledged 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, &c. for this opinion: pa. 668 of his works printed at Paris, 1616. The inforcement of which collection in inference very remarkable is this; Cum hi 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 shewes the prevalence of this opinion and use to extend it self to remotest Nations, both from us and themselves, as the Churches through Greece, Asia, Syria, Egipt, Aethiopia, India, Muscovia (what is far and wide if this be not?) who were not all like to joyn 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.
Secundum ecclesiae observantiam etiam parvulis Baptismus datur. Origen. Homily 8. in Levit. tom. 1. Paul. 158: and for the same so alleged by Illyricus, in Magdeburg. Centaur 3. cap. 6. sec. de ritibus circa Baptism. Pro hoc etiam (namely for the Sins of Infants which they bring into the world) & Church ab Apostles traditionem suscepit, etiam parvulis Baptism 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 Epistle ad Roman. cap. 6. Paul. 543. and so understood by Polydore Virgil. de inventor. rerum. lib. 4. cap. 4. and by Spangenburg, Margarit. Theology fol. 59. Saint Austin has let the same drop from his pen many times since: and enough Others may be seen in Gregory de Valencia, Tom. 4. disputeth 4. quest. 3. punct, 1. Postremo. But best together has G. Cassander represented the tendries of antiquity in this point; in his, testimonies veterum scriptorum qui intra trecentos circiter annos à temporibus Apostolorum floruerunt, etc. for this opinion: Paul. 668 of his works printed At paris, 1616. The enforcement of which collection in Inference very remarkable is this; Cum him omnes, quorum Testimonies produximus, continuata ab Apostles serie, diversis temporibus & locis ecclesiarum Christ Rectores & Doctors fuerunt, non Dubium est hanc sententiam, à Singulis tanquam Uno over pronunciatam, communem esse Doctrinam totius ecclesiae, quam Church ab Apostles acceptam ad posteros transmisit: Paul. 691. In farther probability whereof he shows the prevalence of this opinion and use to extend it self to Remotest nations, both from us and themselves, as the Churches through Greece, Asia, Syria, Egypt, Ethiopia, India, Muscovy (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 world's.
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As Mat. 28.19. to Baptize all Nations, of which children are a part. Matth. 19 14. & Mark. 10.13, &c. Suffer little children to come unto me without any restraint So Clements Rom. expounded but now.
As Mathew 28.19. to Baptise all nations, of which children Are a part. Matthew 19 14. & Mark. 10.13, etc. Suffer little children to come unto me without any restraint So Clements Rom. expounded but now.
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There w•nt to Him, Ierusalem and all Iudaea and all the region round about Iordan, and were baptized of him in Iordan, confessing their sins. Matt. 3.5, 6. All the people and the Publicans, Luc. 7 30.
There w•nt to Him, Ierusalem and all Iudaea and all the region round about Iordan, and were baptised of him in Iordan, confessing their Sins. Matt. 3.5, 6. All the people and the Publicans, Luke 7 30.
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Both Circumcision was necessary to sanctifie into the Law, says Mr. Selden, and also baptisme; that is, to them who were admitted, to all; but not, as Circumcision, Baptisme to their children after them, quos universos NONLATINALPHABET in sanctitate, ob parentum scilicet sanctitatem, natos docere solent, De synedriis veter. Heb. lib. 1. cap. 3. pa. 23.
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 Sanctitude, ob Parents scilicet sanctitatem, natos docere solent, De synedriis veter. Hebrew lib. 1. cap. 3. Paul. 23.
Genes. 17. ver. 12. Or, the grace of God being universall, to all sorts; Or, Christ shed his blood for all, young as well as old; Or, all have originall sin, calling for this necessary purgation (as but now Origen. ) Or, no other plain ordinary way to salvation, by that barr 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 Arch-bishop Lawd, and Mr. Fisher, sec. 15.
Genesis. 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 since, 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.
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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.
Consuetud o matris ecclesiae in Baptizandis parvulis Nequaquam spernenda; nec Omnino credenda nisi esset Apostolica Tradition. Augustin. de Genesis ad lit. 10. cap. 23. & see lib. 4. de Bapt contra Donatistas, cap. 24. so Baronius, ad nias. Christ 53. num. 20. Bellarmin. lib. 1. de Bapt. cap. 8. & Lindanus, in Liturgy D. Petri. cap. 1. Paul. 60. with sundry other that go his Way.
Melancthon. in loc. commun. tit. de baptism. puerorum, and a treatise of Paedobaptisme Printed last year, 1645. licensed by Ch. Herle, President of the Assembly of Divines at Westminster, p. 7. and many other.
Melanchthon. in loc. Common. tit. de Baptism. Puerorum, and a treatise of Paedobaptism Printed last year, 1645. licensed by Christ Herle, President of the Assembly of Divines At Westminster, p. 7. and many other.
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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. baptizing whole housholds instanced in, for one thing p. 9.
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, Paul. 8. baptizing Whole Households instanced in, for one thing p. 9.
Johannes Baptista. sic dictus quòd Deus per ipsius ministerium Sacramentum Baptismi instituerit, primusque baptizaverit. Exposit. Cathol. in Matth. 3.1.
Johannes Baptist. sic dictus quòd Deus per Himself ministerium Sacramentum Baptism instituerit, primusque baptizaverit. Exposit. Cathol. in Matthew 3.1.
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, &c. Selden, de Synedriis vet. Heb. lib. 1. cap. 13. pa. 492.
Verum quidem est, Christ & Apostles expressim, quaedam Alias docuisse ac imperasse in quibus fundamentatotius Religion Christian collocantur, horumque Nomina (verbi gratiâ, Baptism sacramentum) ex anterioribus Judaismi moribus sumta ac in Ipse retenta sic Christianism suum formasse ac novasse, ut novatum inde Institutum Divinum planè accessisse inde sit Dicendum. Said ejusmodi, etc. Selden, de Synedriis vet. Hebrew lib. 1. cap. 13. Paul. 492.
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 equall reason we may infer, there was no water before the institution of baptisme, nor bread and wine before the Eucharist. So the most exquisitly 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.
To conceive there was no Rainbow before the Flood, Because God chosen 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 bred and wine before the Eucharist. So the most exquisitely learned and judious Dr. Brown, in his Pseudodoxia Epidemic, book 7. chap. 4. The argument whereof is to prove, That the Bow was before the flood.
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 Babilon. cap. de bapt. & Calvin. Institut. lib 4. c. 14. sec. 18.
Ne diluvium alterum formidaret (Noachus) intueri Iridem, atque huic fidere Sacramento jussus fuit, Pet. Cunaeus, de Republic. Hebrew lib 3. c. 2. & vid. Luther. de Captivity Babylon. cap. de Bapt. & calvin. Institute. lib 4. c. 14. sec. 18.
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.
Hac ratione Judaeorum Liberi per faederis circumcisionis observationem Judaei Fluent: (sc. the males) Quod si Judaea Filiolam pepererit, Nativity His tam parvi aestimatur, ut in Books Their 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 Nome imponant; & quod ea Quae ad caput infantis a stat, susceptrix His sit: Quae, rebus istis peractis, cum puellis Others Convivium Paratum agitans, & edat & bibat, & ita Tempus aliquod hilaris laetaque cum eisdem transmittat. Ridiculous! yet this is all; from Buxtorf, in Synagogue. Jud. cap 2. de Nativity & circumcision Judaeorum, Paul. 96.
For the instances we read of, were Abraham, Isaac, Ishmael, Hamor, Sichem, Gershom, Jesus Nazareus, John Baptist, Paul, Timothie, &c. 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 memoriall of any order or instance to the contrary or different, in those we imbrace for sacred oracles.
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, Genesis. 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 you 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.
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 needfull to salvation, How were Rebecca, Leah, Rachel, &c. saved, NONLATINALPHABET, who were not capable of what passed on Abraham? in Haeres. 30. cap. 30. pa. 160. Though yet call to mind what had plentifull attestation of the women of many Nations, as to more then capacity hereof, before, in the margent of chap. 3.
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. Paul. 160. Though yet call to mind what had plentiful attestation of the women of many nations, as to more then capacity hereof, before, in the margin of chap. 3.
Moreover, the woman is comprehended under the man, as her head, so stiled, 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.
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. Sharp, Symphony. Prophet. & Apost. Epoch. 3. Question 9. Paul. 91.
Call to minde, to increase probability hereof, the plain testimony of William of Paris alledged before: Intrant (mulieres) in pactum Abrahae per quaedam Baptismata & traditiones quae in corpore legis non inveniuntur. Women are entred into the Covenant with Abraham by WASHING and other unwritten traditions: Remembring, that the Texts before would scarce make good any baptisme 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 baptisme, and necessity of offering. de jure nat. & 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.
Call to mind, to increase probability hereof, the plain testimony of William of paris alleged before: Intrant (mulieres) in Pact Abraham per quaedam Baptismata & Traditions 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, Proselytes autem Baptismo duntaxat & oblation initiabantur: though men were circumcised, no more passed on women but Baptism, and necessity of offering. de jure nat. & gentium. lib. 2. cap. 2. Paul. 142. And H. Grotius, since: said & foeminas extraneas Judaeis nubentes Aiunt (Hebrews) ablutas, idque Once factum Sarae & Rebecca. Annot. and Matthew 36. Paul. 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.
So ruled by the text. When the Samaritans had faith in Philip declaring the things of the Kingdom of God, &c. they were baptized both men and women, Act. 8.12.
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.
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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. Feu-ardent. 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.
Pro Baptismo Judaei circumcision utebantur. Isidore. Pelusiot. Libr. 1. Epistle 125. Paul. 39. Baptismus est Vicar circumcisionis Durand. rational. divine. lib. 6. cap. 8. sect. 13. And see Saint Augustine in Epistle 108. tom. 2. Bernard Epistle 77. ad Hugonem de sancto Victore. Aquinas par. 3. Question. 70. Decree. de consecrate. Dist. 4. circa Quòd autem. Decretal. Gregory. lib. 3. tit. 42. cap. 3. Lancelot; Institute. Juris Canon. lib. 2. tit. 3. Feu-ardent. in Iren lib. 4. cap. 30. Cornelius. à Lap. in Genesis. 17.10. Ursin Catechism. part. 2. Question. 4. Bishop Hall, Epistle 4. Decad. 5. And yet Decades more might be added.
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 vím cuique facimus aut legem damus, cùm habeat in ecclesiae administratione voluntatis suae arbitrium liberum unusquisque praepositus, rationem actus sui Domino redditurus, Cyprian. Epist. 72.
Caeterùm scimus Quosdam quod semel imbiberunt, nolle deponere, nec propositùm fuum facilè mutare, sed salvo inter Colleagues pacis & Concordiae Vinculo, quaedam propria, Quae apud se semel sunt usurpata, retinere: Quâ in re nee nos vím cuique facimus Or legem We give, cùm habeat in ecclesiae administration voluntatis suae Arbitrium liberum unusquisque praepositus, rationem actus sui Domino redditurus, Cyprian. Epistle 72.
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.
Cum legislator à God institutus fuisset (Moses) ac legem accuratè servare deberet, ipse primùm hanc violabat: Sons videlicet cum praeputio in Egypt secum ducens, illudque mandatum Abolish, quo solo Hebrews à Barbaris dirimebantur. Isidore, Pelusiot, lib. 1. Epistle 125. Paul. 38.
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 Jacobs Religion, pa. 11. and from Rambam, the same of the thousand forraign labourers that came in to assist the building of the Temple: and from Solomon Jarchi on Exod. 24. That Baptisme was a rite of induction, &c.
In his Moses & Aaron. Book 3. cap. 2. And as much observed by Mr. Lightfoot in his Elias Redivivus, who has it from Ben Ezra in Genesis. 35.2. that the washing of the Sichemites then and there, was their introduction into Jacobs Religion, Paul. 11. and from Rambam, the same of the thousand foreign labourers that Come in to assist the building of the Temple: and from Solomon Jarchi on Exod 24. That Baptism was a rite of induction, etc.
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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, &c. 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, NONLATINALPHABET, 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, &c. 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, &c. and so he goes on to the waters of Mara, those out of the rock, &c. lib. de Baptismo, cap. 11.
Prophetavit quidem lex in Exodus baptismatis gratiam per nubem & mare. Ambos in Luke cap. 7. Tertium quoque testimonium est, sicut te Apostles Doctrine, Quoniam patres Our omnes sub Nube fuerunt, & omnes mare transierunt & omnes in Moyse Baptized sunt in Nube & in Mary, etc. 1 Corinth. 10.2. & Exod 15.10. Advertis quod in illo Hebrews transitu jam tunc sacri baptismatis figura praecesserit, in quo Egyptian Periit & Hebraeus evasit, Id. in lib. de initiandis. cap. 3. The like has Cyprian, in Epistle 76. ad Magnum, Paul. 122. observing farther from 1 Corinth. 10.6. That these were Examples to us,, is the word (and again for. 11.) types and figures. See more in Ambrose, de sacramentis, lib. 1. cap. 6. lib. 2. cap. 1. & 3. in Psalm. 38. tom. 2. Paul. 350. Cyprian, ad versus Judeans, lib. 1. cap. 12. Cyril. Alexander the adorat. in spiritu. lib. 9. tom. 1. Paul. 112. & contra Julian. lib. 7. tom. 6. Paul. 249. Gregory. Nyssen. de Baptismo Christ. tom. 3. Paul. 373, 374, etc. Augustin. in Psalm. 77. & in tractar. in 3. John. tom. 11. Symbol Baptism erat labrum in tabernaculo, Cyril. Hierosol. Catechism 3. Let Tertullian give the close: Quot Igitur patronage naturae, quot privilegia Gratiae, quot solemnia Discipline, figurae, praestructiones, precationes, religionem Water ordinaverunt? Primò quidem Whom 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.
Baptisme 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. com. 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 Rabbines, 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 Baptisme, 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, &c. 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 Iudaismo initiabantur, haud parum imitabatur, &c. unde nec novus visus est hic ritus, cum fide Christiana imbutis adhibebatur; and as the Lords Supper drew from the Passeovers, so the Ordination of Presbyters he there speaks of; whence our Ordination, Num. 10. pa. 24.
Baptism was prefigured in the read Sea and in Jordan. Walafrid. Strabo. de rebus Ecclesiatest. 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 Rabbis, In 3. things the Deluge, the read Sea, and Jordan. Durand. Rational. divine. lib. 6. cap. 83. sect. 1. approved by John calvin, in his Lexicon in the word Baptism, Paul. 110. Sacraments Christian primum in lege Naturae adumbrata, & praenunciata: — Particularly Baptism, Bellarmin, lib. 3. de Repent. cap. 3. And see hereof Alchwin. de divinis Offices, cap. 18. Dr. Mayer on the hard places of Scripture. tom. 2. Paul. 215: from Oecumenius, in 1 Corinth. 10. & Pet. Ramus, de Religion Christian, 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 Christians Ebraicum Baptism, quo tum Parents Ipsorum turn Proselytes Iudaismo initiabantur, haud Parum imitabatur, etc. unde nec Novus visus est hic Ritus, cum fide Christian 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. Paul. 24.
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 Iuris. L. Facturus.
Mult• ignoramus, Quae non late rend 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 Iuris. L. Facturus.
Cod. de nuptiis. L. Siquis alumnam The Glosse takes this to be a Greek Law, though wanting in Theodosius his Code, and refers both to Harme nop. lib. 4. tit. 6. and another body, de nuptiis prohibitis, where they are mentioned,
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,
As Justin. Martyr. Quaest. 5•. ad Orthodox. Dionys. Areopagit. de coelesti Hierarch. cap. 2, 3, 7. as I find him alledged 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• Iudaeo, tom. 1. pag 271. Severus Patriarch. Alexandr. lib. de ritibus Baptism, apud Biblioth. veterum patrum. tom 7. pa. 732.
As Justin Martyr. Question 5•. ad Orthodox. Dionys Areopagus. 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. Greek tom. 2. Paul. 283. Disputationes Gregentii cum Herban• Judeo, tom. 1. page 271. Severus Patriarch. Alexander. lib. de ritibus Baptism, apud Biblioth. veterum patrum. tom 7. Paul. 732.
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 Virgils authority they were required by Higynus Bishop of Rome about the year 1•0. 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 finde they were stiled Patres, Patrini, Patroni, Divini patres, Offerentes, Sponsores. Vades, Fide-jussores, Fidei doctores, Fidei-ductores, Poedagogi, Levantes de fonte sacro, &c. which may enlighten among them to their use.
Tertullian, lib. de Co ona Milit cap 3. & lib de •aptismo, cap. 18. Augustin. in Sermon. 116. Sermon 163. Sermon 181 & in prae•at. ad sermon. 215 Lib de peccatorum Meritis se remiss• cap. 19. & cap. 34 De Nuptiis & concupisc. lib. 1. cap. 20. Contra Donatist. lib. 4 124. & Epistle. 23 and Boniface, Gregory. Magn Dialogue lib. 4 cap. 32. By P lydore Virgils Authority they were required by Higynus Bishop of Room about the year 1•0. lib 4 de rerum Inventor cap. 4. By Genebrard, sooner: Thel•sphoru — p•oparentes Baptism — Constituted, Or 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, Divine patres, Offering, Sponsores. Vades, Fidejussores, Fidei Doctors, Fidei-ductores, Poedagogi, Levantes de Fonte Sacred, etc. which may enlighten among them to their use.
Be godfaederes o { that } { that } e 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. c•ncil. 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.
Be godfaederes oh { that } { that } e godsunes •lyht; De eaede susceptoris ad sacrum fo•tem, Or suscepti, vid. Spelman. Council. Britain tom. 1. Paul. 186. in Leg. Ecclesiatest. Inae regis, 11. Necnon Lombard, Archaionom. Paul. 14. Quid ut su•ceptoris officium, vid. c•ncil. calcutta. can. 2. apud. Spelman, Paul. 293. He must be able to give account of the Creed and lords Prayer. Canon. Edgari regis, 22. Paul. 450. & Lombard. Archaion. Paul. 67. None to contract Marriage within Degrees forbidden, or with his godribbe (since contracted) cum consponsali sua, Leg. Presbyterorum Northumbrens. 52. Paul. 501. in Spelman. Godsib is as much as kin together through God. Verstegans Antique cap. 7. Paul. 223. More may be seen in Concilio Aeuhamensi Pananglico, cap. 8. Paul. 516. & King Knouts Ecclesiatest. laws, circa 7. Paul. 544.
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 Ievet de fonte sacro? Artic. 7. Utrum qui, &c. teneatur ad ejus instructionem? Artic. 8 & vid. Supplem. tertiae partis quaest. 56. Art. 1, 2, 3, 4, &c. 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. &c. Gregor. de Valenc. tom. 4. Disput. 4. Quaest. 2. punct. 3.
Lombard. Sentent. lib. 4. Distinct. 6. the responsione Patrinorum, & distinct. 42. Qui sunt Sons spirituales, Aquinas Summ Theolog part. 3. Question 67. Utrum in Baptismo requiratur aliquis qui baptizatum Ievet de Fonte Sacred? Artic. 7. Utrum qui, etc. teneatur ad His instructionem? Artic. 8 & vid. Supple. tertiae partis Question. 56. Art. 1, 2, 3, 4, etc. Nec non Augustin Hunnaeum, de Sac•am. Bapt axiom. 8. & the Matrimony. axiom. 8 Vasquez in 3 partem Thomae. Dispute 148. tom. 2. Paul. 346. etc. Gregory. de Valencia. tom. 4. Dispute 4. Question 2. punct. 3.
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. Os•ald King of Northumberland was Godfather to Kynigilsus King of the West-Saxons: 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 H•athenisme, Bed Histor. Ecclesiastic. gentis Anglorum lib. 3. cap. 7. Edilwalch King of Chichester had for his Father at Baptisme 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 lega•y 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. Foxe Martyrolog. in the life of K. Alfred, & Jo. Pike, avouched by Mr. Camden in Icenis pa. 510. Not unseasonably may here be remembred, that it was usual in those days, and continued since, to bestow gifts upon those were owned for such children in God (or Religon) as a token of a kinde 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 remembring with some kinde 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 baptized in Socrates his Ecclesiast. story, lib. 7. cap. 17.) occasioned (for ex malis moribus bonae leges) those wholsome Laws in after times, sc. 1. Against giving any thing: So far a Synod at Millain proceeded. — Ne cuiquam, quod aliquando commissum est, iterandi hoc sacramentum (confirmationis) occasio praebeatur: Quod & in Baptismo diligenter observandum: Alledged 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 Councel 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 Authour) they have but one.
Joan. Patriarch. Jerusalem. in vita joannis Damasceni, Paul. 12. Set before his Works, Centaur Magdeburgers. Cent. 3. cap. 6 de ritibus Baptism, Centaur 5. Cent. 7. Cent 8. Cent. 9. Cent 10. in the sixth chapter of each of those tomes, under the head, De ritibus Baptism, Buchanan; History rerum scoticarum, lib. 18. Os•ald King of Northumberland was Godfather to Cynegils King of the West saxons: 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 H•athenisme, Bed History 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, Paul. 2•8. Such Another lega•y 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, Council. Britain tom. 1 Paul 378, 379. & Paul. 395. Lombard Archaion Paul 37. Fox Martyrology. in the life of K. Alfred, & John Pike, avouched by Mr. Camden in Icenis Paul. 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 Assump into the Family, with those were natural. For, Adoption 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 Adoption legalis actio, per quam quis fit velut filius qui non est, penè naturam imitans. Gloss. Imagine. ad Digest. de Liberis & postum. L. 23. Filio, Whom. Or, as Aquinas, Adoption est extraneae personae in Son vel Daughter vel nepotem Legitimate assumptio, Supple. tertiae partis. Question 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 Ecclesiatest. 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 Millain proceeded. — Ne cuiquam, quod aliquando Commit est, iterandi hoc sacramentum (confirmationis) Occasion praebeatur: Quod & in Baptismo diligently observandum: Alleged by Durant, de ritib. lib. 1. cap. 20. sect. 18. 2. Against unnecessary multiplying those relations At First. As our commanding Canonas 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. circa 2. The Canon law, one man and one woman, Gratian. in Decree. par. 3. Dist. 4. c. 101. & Lancelot, Institute. Juris Canon. lib. 2. tit. 13. At Lunenburg in Germany (Says my Author) they have but one.
Estne sponsorum, quos susceptores vocant, &c. usus necessarius? Respond. Nec necessarius. — nec simpliciter rejiciendus. But 8 Reasons alledged for their conveniency, by Will. Ducan. a Lutheran, and professor at Lozanna, the next Ʋniversity to Geneva. Commun. loc. 48. quaest. 47. Joyn 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 Chaire) Ad reverendum, &c. Cunradum Dieterio, &c. amicum & compatrem suum. In like manner Dr. Ch. Matthias professor at Sora gratified Dr. Brockman professor at Coppenhagen in Denmark: Ad reverendum, &c. 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.
Is sponsorum, quos Susceptores Vocant, etc. usus Necessary? Respond. Nec Necessary. — nec simpliciter rejiciendus. But 8 Reasons alleged for their conveniency, by Will. Ducan. a Lutheran, and professor At Lozanna, the next Ʋniversity to Geneva. Common. loc. 48. Question. 47. Join to him for neighbourhoods sake and consonancy in opinion, the eloquent professor At Ulm, Dr. Theordorike (or Conrad. Dieterich,) in Praeface. ad tom. 2. Nias 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. Christ Matthias professor At Sora gratified Dr. Brockman professor At Coppenhagen in Denmark: Ad reverendum, etc. Erasmum Brockmannum — fratrem in Christ & compatrem long 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. System. Theolog. artic. 34. sect. 5. de Baptism ceremony. Paul. 2018. tom. 3.
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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 Baptisme, and of Demands before Baptisme.
Bellarmin. de Sacrament Baptism, lib. 1. cap. 26. Polydore Virgil. de rerum inventor. lib 4 cap. 4. Herman Archbishop of Cologne, 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.
As far abroad as Prester Johns 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 inlarges, extant apud nos typis excusi ritus Baptismi Ruthenorum, Armenorum & Ethiopum, &c. — qui omnes infantes haud secus atque adultos apud ipsos baptizari testantur, nisi quod infantium nomine susceptores respondeant. Testimonia veterum scriptorum, &c. 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 defyance of the Devil, Paget. Christianogr. pa. 132. The Low-Countreys 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 Ministery 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, &c. especially for infants in the place hereafter alledged. But above all Geneva has not discarded them. Mr. Hooker assures it, in his Ecclesiast. Politie. 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 ask'd the question and doubted of the lawfulness, Calvin did not forbid the thing, but to be surety at Popish Baptisme, 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 shewing 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 requisit 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 pennance, the Councell of Paris would have forborne: Quoniam quos & lex divina à castris militaribus, ne ruina sint populi, & authoritas Canonica ab ecclesiarum sequestrant limitibus, multo magis à memoratis peragendis, &c. 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.
As Far abroad as Prester Johns hight regions, Ordo Baptism 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 Baptism Ruthenorum, Armenorum & Ethiopum, etc. — qui omnes Infants haud secus atque adultos apud ipsos Baptizari testantur, nisi quod Infantium nomine Susceptores respondent. testimonies veterum scriptorum, etc. in his Works, Paul. 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. Christian. Paul. 132. The Low-Countreys own them by Tremellius his notes on Isaiah 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. and Ephesians Paul. 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 Ecclesiatest. Polity. lib. 4. sect. 10. Paul. 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 Epistle 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 Epistle 147.) He is very copious. Stipulamur ab iis qui offerunt (Says he) ut adultos erudiunt in ea fide in qua baptizantur: si nemo fide jubeat profanari Baptism certum est. — and for what they should be, Caeterùm minimè dubitamus, non Alioth esse Idoneus sponsores, nisi penes quos sit praestandi facultas, hoc est qui infantem habituri sunt in sua potestate, vel qui patris Or matris rogatu fidem suam ecclesiae obligent, Epistle 149 Paul. 256. To Gaspar Olevian showing upon request their discipline, and for his imitation, Patres (nisi quid negotii impediat) jubentur Adesse ut stipulationi respondent unam cum fide jussoribus (Says he) Nemo tamen ad fide jubendum admittitur, nisi qui ejusdem nobiscum est professionis; arcentur & excommunicati ab hoc honore, Epistle 302. Paul. 491. This communion of faith he again holds requisite in Epistle 381. Paul. 661. as did Gregory de Valencia his Way. sc. Jure divino & naturali certum est haereticos vel maximè ab ejusmodi munere prohiberi, tom. 4. Dispute 4. Question 2. Punct. 3. And those Are under penance, the Council of paris would have forborn: Quoniam quos & lex Divine à Castris militaribus, ne ruina sint People, & Authoritas Canonical ab ecclesiarum sequestrant limitibus, Much magis à memoratis peragendis, etc. Council. Paris. c. 54. Dr. Brockman is earnest against both, sc. that both the scandalous and heterodox should be kept away. System. Theolog. artic. de Bapt Case. conscient. 9.
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 somwhat 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 alway. 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 childe to forsake the Devil and all his works, to learn the Greed and Lords Supper, &c. 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, &c. 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. summ. Conciliorum, fol. 12. in vita Petri. True indeed, St. Mark was his son: He stiles him so, and that we imbrace 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.
Even T. C. or Tho. Cartwright liked to have them retained Here Because all Chutches have received them. Hooker Politic Eccles. lib. 5. sect. 65. Paul. 341. Dr. Godwin had somewhat of them in Moses and Aaron, lib. 6. cap. 1. and Dr. Mayer on the Church-Catechisme, Paul. 4. I forbear any more At home, Because At home: de quibus Saltem pauca posuissem, nisi Idle esset docere Quae nota sunt, in the words of Saint Jerome Comment. in Jeremiah cap. 32. tom. 4. Paul 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, Magdeburgers. Centaur 8. cap. 9. de Synodis col. 316. The thoughts of Viscount may be a fit close, which his pen hath left expressed in these words: Si plura veterum Testimonies quis desideret, facile erit rerum divinarum Scriptores, qui, etc. adjicere. Quorum Plerique cum non longo intervallo, ab Apostles disjuncti sint, necessaria consequutione colligimus Susceptorum usum ab Ipse Apostles incepisse, Joseph. Vicecom de antiquis Bapt ritibus, lib. 1. cap 30. By Caranza's credit Saint Mark was so adopted by Saint Peter. Hic scripsit Duas Epistolas Quae Catholic & canonice nominantur, & Evangelium Mark's, qui Marcus auditor His fuit, & filius à Baptismo. sum. Conciliorum, fol. 12. in vita Petri. True indeed, Saint Mark was his son: He stile him so, and that we embrace for Holy Writ gives it us. In 1. Epistle 5.13. The Church which is At Babylon salutes thee, and Marcus my son. So, his son he was, and not natural: not one hath said this. Ergo.
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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.
Look back to what was said of them before, Paul. 16. and compare therewith what is said of Ordination: In Pandectis. Hebrews ordinatio Presbyterorum per impositionem manuum tribus fieri debet praesentibus, Selden. commentar. in Eutychus. Num. 10. Paul. 20.
For the Church of Christ is so gentle and reasonable a Mother, that she would have none forced to yeild to her Jurisdiction, or constrained without due self-conviction to yeild subjection to her soveraign and commanding Power. Whence way to Baptisme hath been usually made not without explicite 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 Houshold 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 compleat 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 nat. pa. 143. ( in exact paralel to what in St Augustine, Utrum propter vitae praesentis aliquod commodum, an propter requiem quae port hane 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, least Fear of power, or Hope of reward, or any thing but Love and Choice might seem to inforce or permit them to Israel. So at this day, Si alcune volesse farsi Hebraeo, primo sono tenuti tre Rabbini, ô persone di autorita interrogaclo sottelmente, 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 legge Mosaica è strettissima, è che gl'Hebraei al presente 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 Rabbines 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, &c. from Ludovic. Mutinens. de gli riti Hebraici. part. 5. cap. 2. Now for the Christian side, beside St Augustine before, hear St Chrysostome. Sicut nos servos ementes, ipsos qui venduntur prius interrogamus, an nobis servire velint? Ita facit & Christus quando futurus est in servitutem te caper•. Prius interrogat, an velis illum crudelem tyrannum dimittere, & à te faedera suscipit; NONLATINALPHABET, non enim coactum est ejus imperium. Homil. 21. ad popul. Antioch. tom. 1. pa. 244. As we, when we hire servants, enquire of their will to serve us, So Christ, willing to own no one against his will. And thence he reckoneth that Baptisme unavailable which is in sickness, &c. 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, &c. 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 Councel 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 baptized 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 baptized 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 & corde 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, &c. 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 & corde 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 Councel 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. &c. 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 milde, not soon angry, no striker, (from 1 Timoth. 3.3.) Pastores 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 Churches Jurisdiction, who dissent at years of consent, in praefat. in Matth. (But note that refusal must be then more then 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 Catechizing was wont to go before Baptizing, and in practise 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, &c. 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 compell their subjects to return to their vow, if they apostatize, or all other not to blaspheme; &c. 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 Baptisme, 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 free-will offering of their hearts in their hands, by consecration of minde 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 Countrey, 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 baptized without consent of their parents? He answers, No: nor ever had or should: quod & 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 fighting to propagate religion (in his book of War, and for religion) particularly the inforcing 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 perswade averse men to Heaven by the Rhetorick 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 NONLATINALPHABET with delight (and pleasure, which is more then libenter with a permissive or active good will, as in the old translation ( were baptized: and so there were added to the Church that day multitudes of souls, Act. 2.41.
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. Whither the Competens or desirer thereof were willing to come over to her? 2. Whither 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 Timothy 3.15. Ephesians 2.19. Galatians 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 & Prophets, Says Maimonides, 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 penances — and they would seem by these means to be willing to drive men from their Religion. in Evangel. Mathew Hebrew cap. 22. A special part of that enquiry was, whither by love and choice, & c? Diligently an ob simplicem Judaismi amorem in Ilum transire desideraret, explorantes, as Mr. Selden, de Jure nat. Paul. 143. (in exact parallel to what in Saint Augustine, Utrum propter vitae praesentis aliquod commodum, an propter requiem Quae port have vitam speratur? de Catechizing. rudibus, cap. 16. & cap. 26. tom. 4. Paul. 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, least 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 Hebrew, primo sono tenuti Tree Rabbi, o person Die autorita interrogaclo sottelmente, 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 Rabbis 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 Louis. Mutinens. de gli Rite Hebraici. part. 5. cap. 2. Now for the Christian side, beside Saint Augustine before, hear Saint Chrysostom. Sicut nos servos ementes, ipsos qui venduntur prius interrogamus, an nobis Serve velint? Ita facit & Christus quando Future est in servitutem te caper•. Prius Interrogat, an velis Ilum Cruel tyrannum Dimittere, & à te faedera suscipit;, non enim coactum est His imperium. Homily 21. and Popul. Antioch. tom. 1. Paul. 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 Homily and Enlightenings, Paul. 707. The incongruity of which time for which reason Basil left observed, Quid expectas Benefit febris Baptized, etc. in Exhortat. ad Bapt Homily 13. tom. 1. Paul. 415. And the Canon Law which would not admit such into Order, Dist 57. cap. 1. As nor the Council of Neocaesarea, siquis in aegritudine fuerit Baptized ad Honor Presbyterii non poterit pervenire, quòd non ex Purpose fides His 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 Epistle ad Fab. Antioch. Paul. 163. tom. 1. Dionysius the Areopagus (to take the highest) has left, Imprimis interrogandum esse baptizandum, antequam Church ingrediatur, num velit His esse professionis, as Gregory. Tholosau. in Syntagn. 2.4.10. Wilt thou be baptised into this Faith? Walafrid. Strabo. Notandum, quod Primis temporibus, illis solummodò Baptism 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 Christ esset faciendum, de rebus Ecclesiatest. cap. 26. Nicetas has it often, how free the access was in his time: Heus tu, qui à Saracenis ad Christians fidem accedis (said the Minister) non ex Violence Quadam Or necessitate, neque Dole Or Hypocrisy, sed ex tota anima & cord puro atque sincero quibus Christ & His fidem diligis? What! willingly, and in sincerity of heart to seek christ alone! He answers, renuncio omni Saracens Religion, & anathematizo Maomedum, etc. And soon After, Ego qui à Saracenis hodiè ad Christians fidem accedo, non ex Violence Quadam Or necessitate, neque Dole Or Hypocrisy, sed ex tota anima & cord puro atque sincero, quibus Christ & His fidem diligo: I seriously renounce Mahomed, and seek my Saviour with all my heart. Nicet. Saracenica, apud Biblioth. Patrum Greek tom. 1. Paul. 282, 283. And Another Nicettas (Serronius) Solo voluntatis Precio Baptismus emitur. Nothing but a good will can deserve to this Seal. In Commentar and Gregory. Nazianz Orat 40. cap. 26. Tertullian, Said nec Religion est cogere religionem, Quae sponte suscipi debet. lib. ad Scapul. cap. 2. Saint 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 Synod Nobody deinceps ad credendum vim inferri, Cui enim vult Deus, miseretur: & Whom vult indurat. Non enim in Viti tales salvandi sunt, sed volentes, ut Whole sit forma justitiae. Sicut enim homo proprii Arbitrii voluntate, serpenti Obedient Periit, sic. etc. Council. 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 Timothy 3.3.) Pastors Etenim facti sumus, non percussores, Says Gregory, Et Egregius Preacher dicit; Argue, obsecra, Impera in omni patientia & Doctrina. Nova verò atque in audita est ista Predication, 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. Institute. Jur Canon. lib. 2. tit. 3. As Erasmus would have them released of the Churches Jurisdiction, who dissent At Years of consent, in Praeface. in Matthew (But note that refusal must be then more then not agreeing, an actual resisting; for plus est express contradicere quam non consentire, as in the Decretals.) And in the decree, Prius ipse jesus Caeci Nati Eyes Luto superlinivit, & sic ad Aquas Siloe misit, quia prius debet baptizandus fide incarnationis Christ instrui, & sic ad Baptism jam credulus admitti, ut sciat cujus Gratiae est in eo particeps, & cui jam debtor fiat deinceps. de Consec. distinct. 4. circa 54. Hence Catechizing was wont to go before Baptizing, and in practice as well as Rule, in act as well as equity: Non enim adulti sunt cogendi ad profitendum fidem, vel ad suscipiendum Sacraments fidei, sed inducendi instruction & admonition ut dictum fuit, etc. in the Schools, Durand. in Sentent. lib. 4. Dist 6. Question 3. Utrum Catechismus debeat praecedere Baptism? By the greatest reason in the world. And though Princes may compel their subject's to return to their Voelli, if they apostatise, or all other not to Blaspheme; etc. yet it is the Common sentence of the Schools, Says Gregory de Valencia, that to force their Consciences that Are At liberty to come to Baptism, this they may not: tom. 3. dispute. 1. Question 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 subject's 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 (Says Bede of those that Come in After him) ita tamen congratulatus esse rex perhibetur, ut nullum tamen cogeret ad Christianismum, sed tantummodo Believers arctiori dilectione quasi conceives sibi Regni coelestis amplecteretur. Didicerat enim ab auctoribus doctoribusque suae Salutis Servitude Christ VOLUNTARY non coactitiumesse Debere. History Ecclesiatest. 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 (Says 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 thee, faith, he may know the yoke of the Law. Damian. à Goes. Paul. 563. whereto we may believe practice answerable. Aquinas Proposeth the Question, of jews children, Whither they Are to be baptised without consent of their Parents? He answers, No: nor ever had or should: quod & 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 fighting to propagate Religion (in his book of War, and for Religion) particularly the enforcing of ours, by Scripture Father's, and other amplificatio•s. Lex nova non se Vindicates 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 then 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.
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, &c. 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 NONLATINALPHABET, pag. sequ. Of the same esteemed detestation and professed abjuration are all lewd rimes, wanton songs, obscaene dances, &c. Thou diddest renounce them all, devoting thy self to Christs 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 Sathan) atque ibi furias, lites, 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, ô 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 Doctrin: that gaming, racing, staging, hunting, dancing, &c. 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 then 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 BOƲND to be! and the conditions of our Faith seen in our works! Then should not infidelity stand before us, but GOD be glorifyed in all his Saints.
Pompa est Diaboli, in theatris spectacles, in Hippodromo cursus equorum, & venationes, & Rest omnis ejuscemodi vanitas, à qua postulans Liberati Sanctus Isle Dei, Avert inquit, Eyes meos, ne See vanitatem. Non ergo sis Curious Frequentia spectaculorum, etc. Cyril. Jerusalem. Cateches. Mystag. 1. Vocis Illius recorderis, quam dum sacris initiareris, emisisti, Abrenuncio tibi Satan, & pompae tuae, & cultuti tuo. Circa margaritarum enim curam in sania est pompa Sathanica. Aurum enim cepisti, non ut corpus vincias sed ut Paupers solvas & enutrias. Die igitur continuò, Abrenuncio tibi, Satan: Nihil hac voce Tutius, si ipsam per opera exhibeamus. Chrysostom Homily 21. Paul. 244. tom. 1. Pompa verò sathanica sunt, page. sequ. Of the same esteemed detestation and professed abjuration Are all lewd rhymes, wanton songs, obscene dances, etc. Thou didst renounce them all, devoting thy self to Christ service, Says he, remember thy word and that promise, and do not by the present or too morrows sports and revels, renounce that renunciation, Id. in Homily 47. in Julian. Paul. 544. Quid enim in circo faciebat, (Says Sathan) atque There furias, lights, insanas voces, manesque victorias, (Cum jam à se alienus sibimet Videbatur) videbat? Quid in Theatre 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. Paul. 24. vid. etiam lib. de Symbolo ad Catechumen, lib. 4. cap. 1. Quae est enim in Baptismo Salutari Christians prima confessio? Quae, sc. nisi ut renunciare se diabolo ac pompis His, atque spectaculis & operibus protestentur? Ergo spectacles, & pompae etiam juxta nostram professionem sunt opera Diaboli. Quomodo, o Christian, spectacles post Baptism sequeris, Quae opus esse Diaboli confiteris? Renunciasti semel Diabolo & spectaculis His, ac per hoc Necessary est, Prudens & sciens dum ad spectacles remeas, ad Diabolum te Redire cognoscas. Salvian. Massil. de Governor. 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 then sacred and sworn duty, or they Are as they Are. Theatralibus ludis qui that Operam, venationibus, equorum cursibus ac certaminibus, vel desistat vel rejiciatur. So the Apostles Canonas; 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 BOƲND 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.
Ʋsed 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 mans 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 Baptisme ] Calvin. Epist. 302. pa. 491. Are they able to shew that ever the Church of Christ had any publick form of Baptisme without Interrogatories? Hooker, in his Eccles. Politie. lib. 5. sect. 64. pa. 336.
Ʋsed 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. Epistle. 70. and January Epistle 77. and Magn. Epistle. Firmilian and Cyprianum, Paul. 116. Acta sanctorum Martyrs, First published from the Manuscript by Baron, ad nias. 259. n. 11. Jerome. Adversus Luciferian, cap. 5. tom. 2. Paul. 167. Ambos in lib. de initiandis. cap. 2, & 3. tom. 4. Paul. 163. the sacrament. lib. 2. cap. 2. Paul. 171. de spiritu sancto. lib. 2. cap. 11. Paul. 151. Augustin. de Catechizing. rudibus cap. 16. tom. 4. Paul. 301. & cap. 26. Paul. 307. de Baptismo contra Donat. lib. 5. cap. 20. tom. 7. Paul. 63. Homily 2. de Bapt in append. tom. 10. Paul. 846. Nay what Interrogatories to a men self. Sermon 116. de Temp. tom. 10. Paul. 303. Lombard. Sentent. lib. 4. distinct. 6. Herman. Archbishop of Cologne in his Treatise of Reformation, chap. [ of Baptism ] calvin. Epistle 302. Paul. 491. are they able to show that ever the Church of christ had any public from of Baptism without Interrogatories? Hooker, in his Eccles. Polity. lib. 5. sect. 64. Paul. 336.
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. Certe: 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.
Scrutiny nihil Aliud est quam fidei & Religion Christian Inquisition. — & dicitur à scrutando, id est, inquirendo, quia fidei & Religion Inquisition sit. Durand. Rational. Divine. lib. 6. cap. 56. sect. 2. Certain: 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.
Consider whether that NONLATINALPHABET 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 NONLATINALPHABET, hoc est, stipulatio bonae conscientiae erga Deum. Quibus verbis Baptismi ratio valde significanter explicater. Etenim quod inter homines in civilibus stipulationibus fieri solet, hoe idem sit in Baptismo inter Deum & hominem. In civili autem stipulatione, (quae est, ut Jurisconsultus definit, 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, &c. Homil. 23. ad 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. &c. 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 alledges Lyranus, Gagnaeus, & Johan. à. Lovan: for this interpretation; de Sacram: lib. 1. cap. 17. Chamier ads many other, Nicetas Hesselius, &c. 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 coments on the place: & Dr. Brockman, Systhem. Theol. art. 34. sect. 3. and Hooker in his Eccles. Polit. 5. sect. 63. NONLATINALPHABET signifieth a stipulation or promise conceived in words, whereby he that is baptized covenanteth to believe and do as he is in baptisme 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.
Consider whither 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. Brent: Peter in priori sua Epistle, Baptismus (inquit) est, hoc est, stipulatio bonae conscientiae Erga God. Quibus verbis Baptism ratio Valde significanter explicater. Etenim quod inter homines in civilibus stipulationibus fieri Solent, hoe idem sit in Baptismo inter God & 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: Promises? promitto: Dabis? Dabo: fancies? faciam) primum est interrogans, Whom Vocant stipulatorem, Deinde Respondens, qui est promissor, postremo Rest ipsa de qua fit stipulatio; & in Legitimate stipulatione promissor stipulatori ita firmiter obligatur, ut quasi Vinculo Quodam solvendae promissae rei astringatur; sic in Baptismo, etc. Homily 23. and Luke 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, promises? Promitto: Dabis? do. etc. lib. 3. tract. 1. circa 2. sect. 2. & Fleta, lib. 2. cap. 56. sec. 9. which they might have both from the Imperials: Institutio 3. de verborum obligate. sect. in hac re. Bellarmine alleges Lyranus, Gagnaeus, & John. à. Lovan: for this Interpretation; de Sacrament: 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 Viscount. de ritibus Bapt lib. 2. cap. 23. & Estius in his comments on the place: & Dr. Brockman, System. Theology art. 34. sect. 3. and Hooker in his Eccles. Politic 5. sect. 63. signifies 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, Paul. 213. Non enim sufficit baptizando habere Good conscientiam, nisi ad interrogationem ecclesiae suam fidem ostendat, Says the Canon from 1. Pet. 3.21. de Consecrate. Dist. 4. cap. Verus Baptismus. Thus After mine own thoughts had led me to this conjecture, plenty of confirmation Come in from abroad. Beza's attestation to all will not be despised. said Omnino praestat ut hoc referamus ad interrogationes Catechistarum quibus Catechumen interiorem Baptism testificabantur exteriore sanciendum, ut Act. 8.37. Quò spectat Apostolicum totum Symbol, & illud, ab adultorum Baptismo ad insantium Baptism, magno Error, si ipsos Infants spectes, Moved, Credis? Credo. Abrenuncias? Abrenuncio. Unde illud Tertullian (lib. de resurrect.) Anima non lavatione sed responsione sancitur. Annotated maior. ad 1 Pet. 3.21.
NONLATINALPHABET. Chrysost. Homil. 21. ad popul. Antioch. tom. 1. pa. 244. When a man lyes sick upon his bed and like a block, how can he consent to those words, NONLATINALPHABET, whereby he is to contract a league with the God of all? Id. in Homil. 51. ad 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. Baptisme implyeth 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 baptized soul receiving the same grace at the hand of God, tyeth it self 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 Apostacy, or falling from God to his Enemie, as Witches (having been baptized) can, as is said of them, do nothing in this accursed hellish business of new league till they have abjured their Baptisme and trampled under foot their former Contract, Renouncing their past Christian Renunciation, and tearing in pieces the Articles of that bless'd agreement, whereby they were so (thus) made over to God in Christ, that they could not be anothers, nor enter into new covenant-service till they were discharged of their former Master; As a woman can superinduce no new relation conjugall till she have sued out divorce from whose she was; Feodum talliatum, not pass to a stranger before the tallie be taken in, and the Indenture of past appropriation revoked; A State can do nothing contrary to a Publick Act unrepealed; nor a privat person go against his own hand. All which if, and these things be so; What a great advantage must it be to Sathans Kingdom to have left out what was so contrary to him? What a loss to Christ, by his servants not being hindred from his enemie? 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 lyes 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.
. Chrysostom Homily 21. and Popul. Antioch. tom. 1. Paul. 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 Homily 51. and Illuminand. tom. Eod Paul. 707. — sequentis vitae ac purioris vivendi rationis PACT cum GOD in itum. Gregory. Nazianzen. Orat 40. tom. 1. Paul. 641. vid. etiam Joan. Damascene. de Barlaam & Josaphat, cap. 8. & B••l. exhort. ad Bapt Homily 13. tom. 1. Paul. 415. Baptism Implies a Covenant betwixt G worser and man, Says Mr. Hooker, wherein as God does 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, tyeth it self for ever to the observation of his Law, Ecclesiatest. Politic 5. sect. 64. Paul. 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 WORSER? 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.
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.
Benedicere alicui, Pro, orare Pro eo, & bene illi precati positum est. Nam prius Dixerat Matthew, ut manus eis imponeret & oraret, Marlorat. in Matthew 19.15.
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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 Rabbines.
Benediction est sanctitatis Tradition. Gratian. in Decree. 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, Or bonum ejusmodi. Whom autem justus Or Pius benedicit, ipse est canalis per Whom Gratia Divine profluit. Joseph. de Voisin. lib. 1. Theolog. Judeaorum, cap. 5. Paul. 76. de cultu Angels. from the Rabbis.
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.
Ritus tamen Illos servandos judicamus, qui sine Peccato servari possunt & ad ordinem bonum prosunt. Confess. Augustan. art. 15. vid. etiam Cassandra. Consultation. cap. de Ceremony. Baptism Paul. 84.
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.
Cyprian. Epistle. 7, Paul. 14. Epistle 8. Paul. 15. (so understood by Augustine de Bapt contra Donat. lib. 4. cap. 2.) lib. de Disciple. & habitu. Virg. Paul. 132. lib. de Lapsis. Paul. 141. lib. the Orat. Domini. Paul. 157. & lib. de mortalitate, Paul. 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 Praeface.
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. ad 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 Baptisme, it was, NONLATINALPHABET, 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 Latines (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. Concil 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 remembred before spitting upon the ground in defyance 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 Egiptians thus: I such a one N. that am baptized, 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 Protestants 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 then ordinary. After a years Probationership without their Colledg, 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 lyars, to keep their hands from picking and stealing, the soul pure from spotted with uniust gain to conceal Mysteries, hold fast received Doctrins, &c. 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 Doctrin, and the antient 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 unhappie Apostates in the later Scriptures of the New Testament (after the Messias had been embraced by them a while) may not have reference to after-Revocation of some such precedent formal stipulation with God and pre-confederation against his enemy? may deserve to be farther thought on. 'Tis said of the Nicholaitans and Simonians, by Simon Peter, that they did denie the Lord that bought them, 2 Pet. 2.1. and by Jude the brother of James soon after, that They (the same 'tis like) denyed the only God and the Lord Jesus Christ, ver. 4. The Deceiver, Antichrist, St John tels us, shall deny high points, both that Jesus is the Christ, and the Father, and the Son, 1 Epist. 2.22. and Gamaliels Schollar 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 (NONLATINALPHABET) 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, joyned thereto negation; life that NONLATINALPHABET 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 vertual and interpretative denyals 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, substantiall, reall 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 Sathan, his pride, Pomps, Vanities, Lusts, & ALL other HIS WORKS.
Abrenuncio Sathanae & operibus His, pompis, cultui, Angels & machinationibus His, & omnibus Quae sub ipso sunt: I defy them all. Clem. Roman. Constitut Apostle. lib. 7. cap. 41. vid. etiam lib-3 cap. 18. Clement. Alexandrian pedagogue. lib. 1. cap. 6. Cyril. Alexandrian. contra Julian. lib. 7. tom. 6. Paul. 248. Cyril. Hierosol. Cateches. Mystagog. 1. Chrysostom. Homily 21. and pop. Antioch. tom. 1. Paul 239, 244, 245. Homily 47. in Julian. Paul. 544. & Homily 6. in Coloss. 2 tom. 6. Paul. 200, & 201. Nicholas. Cabasil. Liturgy expos. apud Biblioth. pat. Great tom. 1. Paul. 203. Nicet Saracen. tom. 2. Paul. 283, 285. Sever. patriarch. Alexander lib. de ritibus Bapt apud Biblioth. pat. Lat. tom. 7. Paul. 530. Basil exhort. ad Bapt Homily 13. tom. 1. Paul. 115. lib. de Spa sancto. cap. 27. Eli. Cretans. in Orat 4. Gregory. Nazianzenus. cap. 24. & in Orat 19. cap. 13. Nicet. Serron. commentar. ad ejusdem Gregory. 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. Paul. 520. so expounded by Elias Cretensis, col. 929. For the Latins (beside Cyprian above) see Tertullian, lib. de Spectacle. 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. Ambos Hexaem. lib. cap. 4. tom. 1. Paul. 3. Comment, in Luke 20. tom. 3. Paul. 95. Comment. in Coloss. 2. Paul. 255. lib. de initiandis. circa 2. tom, 4. Paul. 163. & lib. 1. de Sacrament cap. 2. Paul. 167. Hieron. Comment. in Amos. 6 tom. 5. Paul. 115. Comment. in Matthew 5. tom. 6. Paul. 6. Comment. in 1. Timothy 6. tom. 8. Paul. 270. & de vera Circumcision. tom. 9. Paul. 77. Augustin. Epistle 23. and Boniface tom. 2. Paul. 35. Epistle 89. contra Pelagius Paul. 155. Concio. ad Catechum. contra Judeans. cap. 3, 4. tom. 6. Paul. 23, 24. de Bapt contra Donat. lib. 5. cap. 15, & cap. 28. tom. 7. Paul. 61, 65. sermon. 116. de Tempore. tom. 10. Paul. 304. Homily 2. de Bapt in append. tom. 10. Paul. 846. & de Symbolo ad Catechism lib 4. cap. 1. Alchwin. Epistle and Implead Carol. de Ceremony. Bapt col. 1156. de divinis Offices, c. 19. col. 1061, 1063. & Epistle 70. col. 1592. Salvian. de Governor. DEI. lib. 6. Bernard. Sermon de Duplicity Bapt Lombard. Sentent. lib. 4. Dist. 6. Joan. Beleth. Divinorum office. Explic. cap. 90. Council. Calchuth. circa 3. in Spelman. Council tom. 1. Paul. 293. Synod Anglican. sub. Anno, 786. apud Magdeburg. Centaur 8. cap. 9. de Synodis, & Centaur 9. cap. 6. Ritus circa Baptism, Gratian. de Consecrate. 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 Christian. par. 1. Paul. 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 does consent unto him, Paul. 158. The nearer Danish Protestants continue it, by Brochman. in System. Theology artic. 34. sect. 5. tom. 2. Paul. 2017. Others I forbear as near enough home, and well enough known. Vehementissima frequentissimaque apud veteres patres hujus partis & Commemoration est & commendatio; prorsus necessaria atque essentialis huic sacramento, quo initiamur God & Christ: 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 then ordinary. After a Years Probationership without their College, and two within, before they be received into fellowship, (Says Josephus, that knew them) They protest with great and solemn Oaths, To worship God, observe justice and Faith towards 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 Mysteres, hold fast received Doctrines, etc. and with these Oaths or adjurations they try, arm and prepare those that enter into their Order. De Bello Judaic, 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) Whither 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 Messias had been embraced by them a while) may not have Referente to after-Revocation of Some such precedent formal stipulation with God and preconfederation against his enemy? may deserve to be farther Thought on. It's said of the Nicolaitans and Simonians, by Simon Peter, that they did deny the Lord that bought them, 2 Pet. 2.1. and by U^de the brother of James soon After, that They (the same it's like) denied the only God and the Lord jesus christ, ver. 4. The Deceiver, Antichrist, Saint John tells us, shall deny high points, both that jesus is the christ, and the Father, and the Son, 1 Epistle 2.22. and Gamaliels Scholar to his Disciple Timothy, If we deny (it's 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, Matthew 26.34, 35, 75. Mar. 14.30, 31, 72. Luke 22.34. John 13.39. compared with Matthew 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 Sathan, his pride, Pomps, Vanities, Lustiest, & ALL other HIS WORKS.
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 minde, 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 Baptisme had passed, Heb. 6.1. Laying by that foundation, NONLATINALPHABET, &c.) 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.
Manens enim in pristino Statu, & mores suos & consuetudinem non relinquens, Nequaquam ritè ad Baptism venit. Origen. Homily 22. in Luke 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, Hebrew 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 Saint Augustins strict Order, lib. de fide & operibus, cap. •1, 12. Propterea, & prius I have said, & nunc dico, & dicere non disistam, siquis morum Vices non correxit, nec sibi facilem paravit virtutem, ne baptizetur: Chrysostom Homily 21. tom. 1. Paul. 239. Non ideo abluimur ut delinquere desinamus, sed quia desiimus: quoniam jam cord loti sumus. Tertullian. lib. de Repent: After much dispute, Aquinas his conclusion settles on this, Manens in Purpose peccati non debet Baptizari. part. 3. Quest. 68. art. 4. And Gregory de Valencia Proves it At large, in tom. 4. dispute. 4. Question 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 His Propositi sponsionem ab iis mystagogi exigebant, ut Libanius docet & Lampridius, H. Grot. and Matthew 28.19. Paul. 515. Both washing, and in implication of innocence, among heathens.
This solemn devout managing the work, makes it the more deserve that obliging title, whereby the Latins (how properly I enquire 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 then a civil, a devout and Religious giving our selves over to God and Christ.
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 and Festum. Thus is it more then a civil, a devout and Religious giving our selves over to God and christ.
Manet aurem societas eousque donec in eodem consensu perseveraverint (socii) at cum aliquis renunciaverit societati solvitur societas, Justinian. Instit. 3. tit. 26. sect. 4.
Manet Ear Societas eousque donec in Eodem consensu perseveraverint (Society) At cum aliquis renunciaverit Societati solvitur Societas, Justinian. Institutio 3. tit. 26. sect. 4.
But know ▪ Reader, that as I had observed and digested these considerations, there came to my hands a very usefull treatise this way, called THEOLOGIA JƲDAEORƲM, 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 Burdeaux, 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 enquiries are, but speculations; nor hath he more then begun, as of Gods Ʋnity; Essence, Attributes of Eternity, immensity, incorruptibility, &c. according to the Schools; so far) he keeps to his text very close, and makes good his title with much faelicity 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 shew. 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 finde 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.
But know ▪ Reader, that as I had observed and digested these considerations, there Come to my hands a very useful treatise this Way, called THEOLOGY JƲDAEORƲM, Sive Opus (verè Aureum) in quo Rest ipsa Quae nunc Christian Religio nuncupatur, etiam apud Antiquos Fuisse, priusquam Christus veniret in Carnem, ex Hebrews Books Ostenditur; The Author Joseph de Voisin a Frenchman, and of Burdeaux, 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 Enquiries Are, but speculations; nor hath he more then begun, as of God's Ʋnity; 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; Whither 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 towards 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.
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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, &c. And compare the Christians antient and usual repetition of his Creed, by way of answer to such Interrogation, Dost thou believe in God the Father Almighty? &c. Of the Apostles times thus much is laid together by the Centurists: Ante Baptismatis impertitionem, quod quidem ad adultos attinet &c. Before any thing was done, they taught what Baptisme was, and why used, what the Doctrin of the Gospel and true faith in Christ. For John is said to have preached a Baptisme of repentance, Act. 3.24. The Apostles first taught of Christ, of repentance and Baptisme, and then, those that received the word by repenting and believing, they Baptized, 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 baptized. 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, &c. 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 Peters, we have both instruction into the faith to be baptized into, God increate, Jesus the only begotten son of God, the Holy Ghost, Divine Providence, &c. 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, &c. Crucifixum sub Pontio Pilato, &c. Constitut, Apostol. lib. 7. cap. 39, & 41. The continuance whereof is attested by the Greek and Latine 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, &c. cap. 19. pa. 867. Basil. in exhortat. ad Bapt. Homil. 13. tom. 1. 415. Nicet. de ordine qui observatur cum quis à Saracenismo, &c. 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, &c. Homil. 3. ad 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 NONLATINALPHABET, a rite of obsignation into the faith, by St. Basil. and in Tertullian, obsignatio Baptismi. lib. de Bapt. cap. 13. Nor may all this want foundation of Divine likely authority (if we take probable guesses and likely interpretations) much may be derived from the equity of Act. 8.37. (but an example, yet imitable) Dost thou believe? If thou dost, thou mayst; so he did and was. I thought thus, when (besides from the Centurists before) I had a stipulation from Beza, in his larger annotations on the place, G. Cassander, in one of his Treatises about the middle of his Works, pa. 752. Joseph. Vicecom. de ritibus Bapt. lib. 2. cap. 23. and he that so lately wrote from Rome, Joan. Bapt. Casalius, de veteribus Christianorum ritibus, cap. 5. pa. 35. No other might be that confession of hope, Heb. 10.22. made, it seems, when the body was washed in pure water. Cornel à Lapide, Estius, and Beza so understand, and the consequence of text favours and furthers; the very word of illightening or Baptisme (so expressed by the Syriack) follows soon after, In chap. 3.1. Christ is the Highpriest of our confession, him we then confessed, or the subject of the work, in chap. 6.1, 2. the Apostle eggs on himself with the loytering Synagogue, to leave speech of the beginning of Christ and make on, not laying again the foundation of repentance from dead works, faith in God, (Dost thou believe in God, the Father, &c.) the Doctrin of Baptismes, imposition of hands, Resurrection of the dead, and eternall judgment ( which two last were the two last articles of the present Hebrews Creed, before pa. 18. whereon St Augustin, Haec omnia pertinere ad initia Neophytorum satis aperteque testatur scriptura, lib. de fide & operibus, cap. 11. And, what speech was this of the beginning of Christ? Sermonem inchoationis, vocat doctrinam quae tradi solet iis qui Christo initiantur: quae superius appellavit (cap. 5.12.) elementa exordii sermonum Christi: says Estius on the place. And both Beza and Cornelius a Lap. make the five following particulars so many heads of Christian Catechisme, whereof account was given and required before the Mystery: Respicit ad professionem symboli, quam faciebant baptizandi, so Estius again. Or, the Doctrin of Baptismes, may be a head to all the rest, which were so many branches of Doctrin, then delivered; the rather for that parenthesis with which those words in Luthers Edition of the Originall, are inclosed. Heed well the construction of the Greek. And (from Rabanus) the consequence and order of Matth. 28.19. Go, Teach and Baptize: and Matth. 16.16. He that believeth and is baptized. To all not unsutable may be added remembrance, that the Apostles Creed was wont to be called Symbolum, as the common watch-word wherein all believers in Christ were to agree. Quod signum in nostr. lingua vertitur vel Cognitio. Quando enim dividebantur Apostoli per totuma orbem praedicationis causa, dederunt illud praedicatori, ut siquis talia confiteretur qualia ibi dicuntur, cognitionem daret se à Christi Apostolis sive à successoribus eorum didicisse. Alchwin. in Epist ad Imperat. Carolum. col. 1153. which Ruffinus had more at large before: inter opera Hieron. tom. 9. Epist. 19. pa. 63. If so, this might be the larger form of words into which Baptisme was made; dilating upon that of Scripture more contracted, Matth. 28.19. Of great use for continuance, to maintain consent of Doctrin.
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 herd and received the Gospel, Act. 8.12. The Eunuch being well instructed of the Gospel and Faith in christ, out of the Prophet, Isaiah 53. Desires to be baptised. Philip conditions, if thou Believest with all thy heart, thou Mayest. 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 Baptism Eat. Whence is plain, that profession of faith went before admission to profession of it. Magdeburg. Centaur 1. lib. 2. cap. 6. Col. 382. Among those constitutions Are said to have been Saint 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 & Baptizer in Unum & ingenitum meum verum God omnipotentem, patrem Christ, Creator & Opificem omnium, ex quo Omnia: & in Dominum Jesus Unigenitum Son His, Primogeniture omnis creaturae, etc. Crucifixum sub Pontio Pilate, etc. Constitute, Apostle. lib. 7. cap. 39, & 41. The Continuance whereof is attested by the Greek and Latin Father's. Gregory. Nazianzen. Orat 40. cap. 51. tom. 1. Paul. 671. Chrysostom. Homily 40. in 1 Cor. 15. tom. 5. in N. Testament. Paul. 451. Cyril. Jerusalem. Catechism Mystagog. 1. Paul. 230. Atque tunc unusquisque interrogabatur, an crederet in Nome Patris, & Sons, & Spa. Sancti? & Confessi Ye are confessionem salutarem. Cateches. Mystag. 2. Paul. 232. sever. patriarch. Alexander: in Biblioth. pat. Latin. tom. 7. Paul. 530. Joan. Damascene: History de Barlaam, etc. cap. 19. Paul. 867. Basil. in Exhortat. ad Bapt Homily 13. tom. 1. 415. Nicet. de Order qui observatur cum quis à Saracenismo, etc. Biblioth. pat. Great tom. 2. Paul. 288. Looking up towards heaven, and with hands stretched out thither, the Minister bids, Christ assentire, omnibusque sacris verbis, Quae à God tradita sunt. Dionys in Hierarch. Eccles. Tertullian. lib. the Bapt. cap. 6. lib. de Chastity, cap. 9. Cyprian. Epistle 70. Paul. 101. Epistle 75. Paul. 116. & Epistle 77. Baron. ad ann. 259. num. 23. tom. 2. col. 675. Ambos de Sacrament. lib. 2. cap. 7. tom. 4. the spir. Sancto. lib. 2 cap. 11. Augustin. Confessi. lib. 8. cap. 2. Concio ad Catechumen. contra Judeans. cap. 1, 5, 6, etc. Homily 3. and Neophyte. lib. de fide & operibus, cap. 11. sermon. 2. de Bapt in append. tom. 10. Hieron. contra Lucifer. cap. 5. tom. 2. Paul. 167. in proverb. 2 tom. 8. Paul. 75. Symbol. Ruffini. tom. 9. Paul. 63. Council. Laodicean. circa 46. de redditione fidei baptizandorum, Council. Brac 2. cap. 1. apud. Caranz. fol. 289. Salvian. Massil. lib. de Governor. Dei 6. Alchwin. de divinis Offices cap. 14. col. 1061, 1063. & cap. 21. col. 1069. Epistle. ad Implead. Carol. de ceremoniis Bapt col. 1155. & Epistle ad Dominum regem. col. 1489. John Beleth. Divinorum Officiorum Explication. c. 110. Gratian. de Consecrate. Dist. 4. c. 37, & 59. Lombard. sentent. lib. 4. Dist. 6. Porrò, Cuncti ad Baptism venientes fidem suam profiteri debent, & exponere ad quid petendum venerint ad Church, calvin. Institutio 4. cap. 15. sect. 19. & H. Grot. in Evangel. Matthew 28.19. Paul. 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 Saint Basil. and in Tertullian, obsignatio Baptism. 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 Exampl, yet imitable) Dost thou believe? If thou dost, thou Mayest; so he did and was. I Thought thus, when (beside 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, Paul. 752. Joseph. Vicecom. de ritibus Bapt lib. 2. cap. 23. and he that so lately wrote from Room, Joan. Bapt Casalius, de veteribus Christians ritibus, cap. 5. Paul. 35. No other might be that Confessi of hope, Hebrew 10.22. made, it seems, when the body was washed in pure water. Cornelius 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 Syriac) follows soon After, In chap. 3.1. christ is the High priest of our Confessi, 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 Paul. 18. whereon Saint Augustin, Haec omnia pertinere ad Initia Neophytorum satis aperteque testatur Scripture, lib. de fide & operibus, cap. 11. And, what speech was this of the beginning of christ? Sermonem inchoationis, vocat Doctrinam Quae tradi Solent iis qui Christ initiantur: Quae superius appellavit (cap. 5.12.) Elementa exordii Sermons Christ: 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 Luthers Edition of the Original, Are enclosed. Heed well the construction of the Greek. And (from Rabanus) the consequence and order of Matthew 28.19. Go, Teach and Baptise: and Matthew 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 Symbol, as the Common watchword wherein all believers in christ were to agree. Quod signum in Nos. lingua vertitur vel Cognitio. Quando enim dividebantur Apostles per totuma orbem praedicationis causa, dederunt illud praedicatori, ut siquis Talia confiteretur Galatia There dicuntur, cognitionem dart se à Christ Apostles sive à successoribus Their didicisse. Alchwin. in Epistle ad Implead Carolum. col. 1153. which Ruffinus had more At large before: inter opera Hieron. tom. 9. Epistle 19. Paul. 63. If so, this might be the larger from of words into which Baptism was made; dilating upon that of Scripture more contracted, Matthew 28.19. Of great use for Continuance, to maintain consent of Doctrine.
Remember here again what before of the Proselytes sincere undertaking to fulfill the whole Law of Moses, pa. 18. or else no Matriculation into the S•nagogue; especially from Saint Paul, Every one Circumcised is bound to keep it intire, Gal. 5.3. and add thereto both what out of Oecumenius hereafter of the intimation (by being baptized into Moses, 1 Cor. 10.2.) of a Covenant to observe that Law, and what Mr. Selden has upon another occasion, — nec cooptatum quempiam, qui futuram legis Mosaicae observationem in se non reciperet: de Jure Nat. &c. lib. 7. cap. 12. And compare therewith that obligation to obey Laws Christian, and ingagement to all morall and holy strictness preimposed and conditioned, as well as after required and expected of all those came over to Jesus of Nazareth from the wilderness of this world by water and the Holy Ghost, In Heb. 6.1. Repentance from dead works is among the lower foundations, above which is required much exaltation, as before. The same Apostle having remembred, a Layer of Regeneration and renewing of the Holy Ghost, soon infers, those that have so believed in God, should (by a faithfull saying and worthy special remembrance) be carefull to maintain good works, and inforces it again, for necessary uses, and that they be not unfruitfull, Tit. 3.5, 8, 13. Our Saviours Canon is most considerable, Mat. 28.19, 20. Go, make Disciples Baptizing, &c, And teach them to observe all that I have commanded, in sincere performance, and an absolute integrity of all obedience, that no trifle be left out. Whereupon, to light it this way, thus Jo. Ferus, Nequis satis esse putet semel tinctum esse ac professum Evangelicam fidem, RURSUS DOCENDI SUNT quibus modis progredi possint ad perfectionem Evangelicae pietatis, Quasi dicat; A me nihil omissum est quod pertineat ad parandum salutem aeternam; Vestrum erit, nedum fidem docere, sed etiam vitam & mores informare. Nulla enim fides est quae opus Dei non habet, & adeò non prodest Baptismus, ut si non servemus quod notat Baptismus, id est, mortificationem carnis & innovationem vitae, vehementer etiam obsit. Comment. in Matth. lib. 4, pa. 302. and St Hierom, according to his wont, judiciously and 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, &c. 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 Baptized. 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 Baptisme, (the Renunciation afore was a part of that purification) which yet was not to be powred in neither, but with all possible obligation to keep it so, sc. to obey God in all his written Laws, and to follow the Lambe whith•rsoever 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 Cyrill 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. NONLATINALPHABET. Marc. Eremita de Baptismo, in Biblioth. pat. Gr. tom. 1. pa 918. And Gregory Nazianzene, NONLATINALPHABET; the turning over a new leaf. Carm. Iambic. 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 forbid! How shall we that are dead unto sin, live any longer therein? Are ye ignorant that they who are Baptized into Christ, are Baptized into his death? Being buried with him by Baptisme 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. Hookers minde it came to bring them both together. Every baptized soul receiving grace at the hands of God, tieth likewise it self for ever after, to the observation of his Law, no less then the Jews by Circumcision bound themselves ( Gal. 5.3.) to the Law of Moses. Eccles. Politie. 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.
remember Here again what before of the Proselytes sincere undertaking to fulfil the Whole Law of Moses, Paul. 18. or Else no Matriculation into the S•nagogue; 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 Come over to jesus of Nazareth from the Wilderness of this world by water and the Holy Ghost, In Hebrew 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 Saviors Canon is most considerable, Mathew 28.19, 20. Go, make Disciples Baptizing, etc., 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 John 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 profits Baptismus, ut si non servemus quod Notat Baptismus, id est, mortificationem carnis & innovationem vitae, Forcefully etiam obsit. Comment. in Matthew lib. 4, Paul. 302. and Saint Hieronymus, according to his wont, judiciously and gravely: The order is Here much to be regarded, Jussit Apostles ut primùm docerent universas gentes, Deinde fidei intingerent sacramento, & post fidem ac Baptism, 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 Baptized, omnia faciant Quae praecepta sunt, Comment in Matthew 28. tom. 6. Paul. 60. Pliny gives account to Trajan the Emperor of the Christians then so early meetings, Eos sc. se sacramento Solenni obstringere solere, ne surta, ne Thefts, ne Adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent, Epistle lib. 10. Epistle 97. and from him, Tertullian: in Apologet cap. 2. Dionysius, about those times. Tum ei exponit rationem perfectam, qua ad God accedendum est, explanataque Eidem Divine vita, &, ut ita dicam, Conversation, ex eo praeterea Query. Num ità instituat vivere? Cum Promised, manum His Capiti admovet, etc. Dionys Areopagus. circa 2. Justin Martyr was not long After. Quo verò modo nos God dicaverimus, exponemus, Says he, — Quicunque persuasi fuerint & crediderint vera esse Quae à nobis traduntur & dicuntur ac vivere se ita posse receperint, orare jejunantes & Peter à God priorum peccatorum remissionem docentur, nobis cum illis & orantibus & jejunantibus; and so they Are Baptised. Saint Augustine doubts not the Eunuch was thus articled with, Act. 8. in lib. de fide & operibus, cap. 9. The Father's 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 whith•rsoever he Goes. See more in Clem. Roman. Constitution. lib. 3. cap 18. & lib. 8. cap. 40. Tertullian lib. de Baptismo, cap. 20. Baron ▪ o• nias. 259. num. 11. basil. de sancto Bapt lib. 1. t•m. 1. Paul 558 Cyril Jerusalem. Catechism 3. Gregory. Nazianzen, Orat 40. cap. 38, & 51. Augustin. lib. de fide & operibus, from cap. 6. to cap. 13. & de tempore sermon. 116. tom 10. Paul. 305. Damascene. History Barlaam. cap. 19 Paul. 867. Council. Carthage. 4. can. 85. taken into the decree, de Consec. Dist 4. c. 60.. Marc. Eremita de Baptismo, in Biblioth. pat. Great tom. 1. Paul 918. And Gregory Nazianzene,; the turning over a new leaf. Carm Iambic. 15. tom. 2. Paul. 202. Of later times; Hominem, qui baptizatur, obligare seipsum ad juge Dei Sacrificium, testis est D. Paulus, Epistle and Rom. 6. ver. 1, 2, 3. Shall we continue in since, that grace may abound? God forbid! How shall we that Are dead unto since, live any longer therein? are you ignorant that they who Are Baptised into christ, Are Baptised into his death? Being buried with him by Baptism unto since, to be raised unto newness of life? Brockman, Artic. 34. sect. 3. So Israel undertook sanctification and Voelli of Obedience in order to their Law; Israel according to the Spirit, the same; and either At admission: Into Mr. Hookers mind it Come to bring them both together. Every baptised soul receiving grace At the hands of God, tieth likewise it self for ever After, to the observation of his Law, no less then the jews by Circumcision bound themselves (Gal. 5.3.) to the Law of Moses. Eccles. Polity. lib. 5. Paul. 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. Hebrew. lib. 1. cap. 3. Paul. 34. The traduction sought for, made out plain. How Heathen initiation did promise innocence, enough was said before.
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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.
Ne transgrediaris terminos Antiquos quos posuerunt patres tui, Proverb. 22.28. sc. ne transgrediaris terminos fidei, quos Catholici ab initio statuêre Doctors. Hieron. in loc. tom. 8. Paul. 104.
Et si quid tecum dissentiat priscae veritatis indagator, dum Apostolicas voces, dumque rejectis fabulis, veteris ecclesiae commentationes, Rei { que } publicae (cujus post Deum sumus) consectetur vestigia, impunitatem meretur. This at least. Ab. Wheloc. fol. 4. Epist. ad lect.
Et si quid tecum dissentiat priscae veritatis indagator, dum Apostolicas voces, dumque rejectis fabulis, veteris ecclesiae commentationes, Rei { que } publicae (cujus post God sumus) consectetur vestigia, impunitatem meretur. This At least. Ab. Wheloc. fol. 4. Epistle ad Lecture.
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, &c.
Him Ritus omnes (Catechesis, Scrutiny, Abrenunciatio, fidei professio) ab ipsa Baptism Institution 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 Conscience Paul. 386. And before: Their (rituum) ordines duos explico: Unum legitimorum, alienorum alterum: Priorem qui oritur ex ipsa Sacrament Nature atque His Institution; as these: Though he would have all discretion used (which no good man but wishes) in the application; To whom, where, when, etc.
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.
Quo peraequè Adversus universas Heresies jam hinc prae•udicatum sit, Id esse verum quodcunque primum, Id esse adulterum quodcunque Posterior. 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.
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. Nam & 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, &c. Cassander, ubi supra.
Omnia Decenter & Order fiant. 1. Corinth. 14.40. Ergo, ersi Alias desint Quae ad decorem Sacrament Instituta sunt, non ideò minus est verum, sacramentum est sanctum, siverbum sit There & Elementum. Nam & in hoc Sacramento (Baptism) & in Others, quaedam solent fieri ad decorem & honestatem Sacrament, quaedam ad substantiam & Causam Sacrament pertinentia: De Substance hujus Sacrament sunt verbum & Elementum, Caetera ad solennitatem His pertinent. Lombard. Sentent. lib. 4. Dist. 3. — Ceremonies, Quae Sacrament hujus dignitatem & vim commendent, tanquam verba quaedam visibilia, etc. Cassander, ubi supra.
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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.
Renunciants Stetisse recto corpore, ad solemn 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.
As in the Baptisme 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 Doctrin of the Old and New Testament, before Baptisme: de Catechizandis rudibus, tom. 4. pa. 295, &c. The like is in Gregory Nazianzene, in Orat. 40. in Sanctum Bapt. cap. 51. See also Augustine, Serm. 130. ad Competentes.
As in the Baptism of Prince Josaphat, in John Damascus History, chap. 19. Saint 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. Paul. 295, etc. The like is in Gregory Nazianzene, in Orat 40. in Sanctum Bapt cap. 51. See also Augustine, Sermon 130. ad Competentes.
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, ejus { que } annulo obsignatum in tabulas referebatur, uti ex patribus, &c. Cornel. à Lap. in 1 Pet. 3.21. As 'twere in accomplishment of what the Prophet Esai foretold, upon the powring forth of these mysticall 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 sirname 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, &c. Severus patriarch. Alexand. lib. de ritibus Bapt. in Biblioth. pat. tom. 7. pa. 530. which is yet retained in those Countreys among the Cophti, ( or Egophti, Egiptians) to this day. Paget. Christianog. lib. 1. pa. 158. NONLATINALPHABET. Nichol. Cabasil. Liturg. exposit. cap. 1. & vid. Nicet. de ordine qui observatur, cum quis à Saracenismo, &c. loco suprà citat. NONLATINALPHABET. 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.
Once in Baptismo fidem Christianam professuri publicè in coelum suspiciebant, ac manus dextras in altum Erigebant, adhibito Oath coram testibus: ac Jusjurandum manu Baptized subscriptum, His { que } annulo obsignatum in tabulas referebatur, uti ex Patribus, etc. Cornelius. à Lap. in 1 Pet. 3.21. As 'twere in accomplishment of what the Prophet Isaiah 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, Isaiah 44.4. Scribet in manu, DEI SUM, ut novo tyrocinio servitutis Christ se militem glorietur. Hieron. in loc. tom. 4 Paul. 145. Intuentemque in coelum & manus tendentem jubet (Hierarcha) Christ assentire, omnibusque sacris verbis Quae à God tradita sunt. Dionys Hierarch. Postquam autem renunciârunt, Convertit eos ad orientem, & ait tribus vicibus: — Consentio tibi Christ Deus Ego N. qui Baptizer, & omni Doctrine Quae Revelation est à te Divinely per Prophets & Apostles & Sanctos Patres. Confiteor quoque & credo & Baptizer in te & in patre tuo, & in sancto spiritu tuo, etc. Severus patriarch. Alexander lib. de ritibus Bapt in Biblioth. pat. tom. 7. Paul. 530. which is yet retained in those Countries' among the Copti, (or Egophti, egyptians) to this day. Paget. Christianog. lib. 1. Paul. 158.. Nicholas. Cabasil. Liturgy exposed. cap. 1. & vid. Nicet. de Order qui observatur, cum quis à Saracenismo, etc. loco suprà citat.. Cyril. Hieros. Catechism 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; Their omnium rationes allatas, vid. apud Joseph. Vicecom. de Antique. ritibus, lib. 2. cap. 27. All this belongeth to the manner, the grave and circumstantical, studied serious Way of acting in this ministration.
See Tertullian. de Coron. cap. 13. Chrysost. Homil. 21. ad pop. Antioch. & Homil. 47. in Sanctum Julianum. Augustin. Serm. 116. ad competent. & Conc. ad Catechumen: adversus Judaeos. tom. 6. Cyrill. Hieros. Catechis. Mystag. 1. Nicet: Commentar. in Gregor. Nazianzen. Orat. 40. The sum of Baptisme, 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 Countreyman (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.
See Tertullian. de Coron. cap. 13. Chrysostom Homily 21. and pop. Antioch. & Homily 47. in Sanctum Julianum. Augustin. Sermon 116. and competent. & Conc ad Catechumen: Adversus Judeans. tom. 6. Cyril. Hieros. Catechis. Mystag. 1. Nicet: Commentar. in Gregory. 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 Pact violasse comperiamur. Nam cùm ad mutuam hominum pacta firmanda Deus medius adhibeti solcat, quantum quaeso periculum est, ne foedera cum God ipso contracta pertregisse reperiamur? ac praeter Alias Peccata Himself etiam Mendaciously apud veritatis tribunal rei peragamur? Gregory. 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 & Prudent 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. Epistle ▪ •0.
NONLATINALPHABET. Suidas. Primù nam { que } 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 NONLATINALPHABET 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.
. Suidas. Primù nam { que } ab Bishop, quid sui Nominis dignitas Tenet, inquiratur. Quoniam cum Episcopus Greek Nome sit speculator interpretatur. Cyprian. the 12. abusibus sect. cap. 10. Super inspector. Ambos lib. de dignitate Sacerdot. cap 6. The same with the Carthaginian Sufes (or chief Magistrate) from speculator in the Hebrew, Scaliger. ad Fest. Paul. 185. See also Augustin. de Civit Dei. lib. 1. c. 9. & lib. 19. c. 19. Constitut Othonis tit. de office. Archbishop. Polydore Virgil de rerum invent. lib. 4. cap. 6. Gratian. Decree. 1. distinct. 21. c. 1 & Leonard. Coquae. in commentar. ad Augustin. de C. D. 19. 19.
Josep. Antiq. Hebr, lib. 12. cap, 11. Epiphanius, lib. de ponderibus & mensuris; & Aristaeus, an Aegiptian present and imploy•d in the work by King Ptolomy, in Bibliothec. par• Graecorū. tom. 2, pa. 859
Joseph. Antique Hebrew, 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• Graecorū. tom. 2, Paul. 859
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, NONLATINALPHABET, qui etiam pater eorum fuit in Baptismate. In his life written by one of his Disciples, chap. 8. pa. 324. tomi 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, &c. 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, Politie, pa. 323. In the phrase of some kinde of men they use to be called Witnesses, as if they came but to see and testifie 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 minde 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.
Sub quo jam puer sit quasi sub divino Patre. Dionys Hierarch. Post Absolute Evangelium ingressus est Episcopus in Baptisterium, & Jussit Epiphanium in gredi & His sororem, & cum Ipse Lucianum,, qui etiam pater Their fuit in Baptismate. In his life written by one of his Disciples, chap. 8. Paul. 324. tomi 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 Sons Or filias excipere religioso amore desiderant, etc. and soon After, Et ideo tam illi qui accipiunt, quam qui accipiuntur, id est, tàm patres quàm Sons, Pact, quod cum Christ in Baptism Sacramento conscribunt, Guard co••endant. Augustin de Temp. Sermon 116. tom. 10. Paul. 304. Sons quos in Baptismo ex••tis, scitote vos fide jussores Pro Ipse apud God extitisse. Id. Sermon 215. Paul. 36.6. Spirituales patres. Durand. rational. Divine. lib. 6. cap. 83. sect. 38. Our Parents in God. Hooker, Polity, Paul. 323. In the phrase of Some kind of men they use to be called Witnesses, as if they Come but to see and testify what is done: It savoureth more of Piety to give them their old and accustomed name of Father's and Mother's in God, whereby they Are well put in mind what affections they ought to bear, towards those Innocents for whose Religious Education the Church Accepteth them as pledges. Id. lib 5. sect. 64. Paul. 339.. vid. Durant. de ritibus ecclesiae, lib. 1. cap 19. sect. 17, 18 & Aquinas Sum. par. 3. Question. 67. art. 7, 8. & Supple. tertiae part. Question 56. art. 5.
They must be Rabbie's or Persons of Authority and place: in the Testimonie before alledged from Rabbi, Ludovicus Mutinensis. Triumviri 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 nat. & Gent. lib. 2. cap. 2. pa. 143. What Court I finde not expressed or intimated. I should guess, 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 Ecclesiasticall, and two other) as the supream 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 republ. Hebr. lib. 1. cap: 12. 2. In every City of 120. Families three and twenty Benchers, to judge of Civil and Criminall 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, &c. 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 learn'd from Godwin, Hebr. Antiqu. lib. 5. cap. 4. Mr Thornedike of religious Assemblies, cap. 3. Pet. Cun. de republ. Hebr. lib. 1. cap. 13. and Weemse Chr. Synagogue, lib. 1. cap. 6. sect. 8. parag 3. And it is observeable, 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.
They must be Rabbie's or Persons of authority and place: in the Testimony before alleged from Rabbi, Louis Mutinensis. Triumviri nempè qui huic negotio sic praeerant Fori genus Erant, sive authoritate Public, sive velut ex compromisso, seu auspiciis Their quorum intererat, uti & in rebus Others fieri assolebat, selectum. Selden, de Jure nat. & Gent. lib. 2. cap. 2. Paul. 143. What Court I find not expressed or intimated. I should guess, 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, Pastor, Lexicon Great Lat. Paul. 246. Ab his (senatoribus) non erat provocatio. Cun. de Republic. Hebrew 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, Antique lib. 4. cap. 8. and compare 2 Chronicles 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, Hebrew Antique lib. 5. cap. 4. Mr Thornedike of religious Assemblies, cap. 3. Pet. Cun. de Republic. Hebrew lib. 1. cap. 13. and Weems Christ 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 triumvirates (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.
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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.
Beside what is in their Laws, In festivitatibus suis Judaei Temporalities Money non obeunt: Addit Nomocanon, neque quicquam faciunt: neque propter publicam privatamve Causam in jus vocantur, Or ipsi Christians in jus Vocant. Cod. de Judaeis & coelic. L. 2. & vid. L. 13. Die Sabbath.
There are dies Juridici (which Britton calleth Temps Covenables) & dies non juridici. The former (save in Assizes) onely in terme; 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 Lords 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 joyned in. Decret. 2. caus. 15. Quaest. 5. cap. 1, 2, 3. & Decretal. Gregor. lib. 1. tit. de Feriis, cap. Omnes dies & cap. Conquestus est.
There Are die Juridici (which Britain calls Temps Covenables) & dies non juridici. The former (save in Assizes) only in term; wherein also Are Some die non juridici. As in all the four Terms the Sabbath, for that it ought to be consecrate to divine service. Cook, Institute. 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 lords day. Leg. Ecclesiatest Aethelstan. cap. 9. so Leg. Presbyter. Northumbria cap. 49. in Spelman Council. Paul. 500. Council. Aenham. K. 15. & de diebus juridicis, K 18. Paul 518. & circa 29. Paul. 523.. L. Eccles. Canuti cap. 14. De temporibus Justitii. circa 17. Paul. 546. The Con•n joined in. Decree. 2. cause. 15. Question 5. cap. 1, 2, 3. & Decretal. Gregory. lib. 1. tit. de Feriis, cap. Omnes dies & cap. Complaints est.
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.
Facta tenent Multa Quae fieri prohibentur. Cook, Institutio 4. cap. 1. Paul. 38. Multa enim contra jus dantur, nec tamen ideo vel nulla vel non data dicuntur. Augustin. de Baptismo contentedly. Donat. lib. 5. cap. 15. tom. 7. Paul. 61.
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.
Respondeo. Dicendum, quod sicut in generation carnali aliquis nascitur ex matre & patre, ita in generation Spiritual aliquis renascitur filius Dei, sicut patris & ecclesiae, sicut matris: sicut autem Isle qui Sacramentum confert gerit Personam Dei, cujus Instrument & Minister est, ita Isle qui baptizatum suscipit de Sacred Fonte — gerit Personam ecclesiae. Supplement. Aquinas par. 3. Question 56. art. 3.
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.
Offeruntur quip Children ad percipiendam spiritualem gratiam, non tam ab iis quorum gestantur manibus, Quamvis & ab Ipse, 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 Church Quae in sanctis est, facit: quia tota omnes, tota singulos parit. Epistle 23. ad Boni sac. tom. 2. Paul. 35. & vid. Decree. 3. de Consec. Dist. 4 sect. 229.
As appears by the frequent votes of Synods, the multiplyed determinations of privat men, and indeed the general loud voice of the Christian World. The soveraign power of the Civill 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.
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 Baptism iteretur. Especially in L. Si qui Rebaptize. And the Canon as severely. Rebaptize Hereticum hominem, qui haec sanctitatis Signs perceperit, Quae Christian tradidit Discipline, Omnino peccatum est. Rebaptize autem Catholicum immanissimum scelus est. de Consec. distinct. 4. c. Rebaptize.
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 equall diligence think it self 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.
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 it self 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. divine. office. Explic. circa 110. Sciant se fidejussores Ipsorum esse ad Dominum Pro ipsa sponsion, ut dum ad perfectionem aetatis pervenerint doceant eos praedictam Orationem Dominicam & Symbol; quia nisi fecerint; districtè ab iis exigetur, quod Pro non loquentibus God promittitur. Council. Calcuthens. can. 2. apud. D. Spelman. Council. tom. 1. Paul 293.
At the giving of the Law in Sinai, Baptisme 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.
At the giving of the Law in Sinai, Baptism initiatory thereinto was added; id est, ut universus populus adéoque Sex Uterque tum Originariorum tum Proselytes justitiae ante admissorum se sanctificaret atque aqua seu Baptismo mundaret. lib. 1. de Sinned. Paul. 22.
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 Iur. nat. 2.2.
Vid. Tremel. ad Isaiah. 8.2. Puelli circumcidendi sive sponsor sive susceptor Accedit. Buxtori. Synagog 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, Weems, Christ Synagog. lib. 1. cap. 6. sect. 3. Parag 3. Tremellium sequuntur professores Leidenses in Synopsis Theolog. Paul. 659. Thebes 54. inquit Brochman, in cap. de Baptism. sect. 5. de caeremoniis Bapt nec Baptismo solum verum etiam circumcisioni Proselytes Triumviros ad esse debuisse volunt aliqui, Selden, de Your nat. 2.2.
Faeminae quoque adoptate non possunt: quia nec naturales liberos in sua potestate habent. Iustinian, Instit. 1. de adopt. sect. 10. Though in some cases, it follows, they might: Also by the Emperours leave, Digest. de in offic. testam. L. 29. sect. Quoniam faeminae.
Faeminae quoque adoptate non possunt: quia nec Naturals Liberos in sua potestate habent. Iustinian, Institutio 1. the adopt. sect. 10. Though in Some cases, it follows, they might: Also by the emperors leave, Digest. de in office. Testament. L. 29. sect. Quoniam faeminae.
The first restraint I finde 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 (then generally received) of a kinde of alliance contracted hereby, forbidding marriage: Hence, (ne carnalis copula per spiritualem conjunctionem impediretur, as Io. Beleth contracts in cap. 116. de divinis offic.) least too many should be hindred their choice, 'twas thought good the occasioning restraint might have scope to touch the fewer, least otherwise the prevalence might offer seeds of much mischief, by hindring from that nearest amity most known friends. And the Councell of Trent seems to preface to the same purpose in session, 23. de reformat. Matrimon. ca. 2.
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 Consecrate. distinct. 4. c. 101. And yet about then a plurality is supposed, and in the same body, Cause 30. Question 4. cap. ult. The Gloss Says there, The limitation had not been so soon dispersed to be under knowledge At Room; 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 (then 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 office.) 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. the Reformat. Matrimony. circa 2.
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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.
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 Church non Legimus solitas Fuisse suscipere; tamen ex sermon 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. Maldonatus. tom. 1. the Sacrament. cap. 3. Paul. 93.
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, &c. 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, &c. 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 Councell of Carthage gives their part to be, To instruct Countrey 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.
Elige quoque Diaconissam Fidelium & Sanctam ad mulierum ministeria: for often the Deacon himself may not visit them, one of their own sex may. Nam ad multos usus Mulier Deaconess indigemus: ac primum cum illuminantur mulieres, Deacon ungit frontem ipsarum oleo sancto, Deinde Deaconess eas abstergit. Non est enim Necessary mulieres aspici à Viris, etc. Clement. Constitut Apost. lib. 3. cap. 15. Deaconess non benedicit, sed nec Aliquid ex iis, Quae faciunt Presbyteries vel Deacons Exercet ipsa, sed Tantum portas Custodit & ministrate Presbyters, quando baptizantur mulieres, propter honestatem. lib. 8. cap. 38. Quanquam vero Diaconissarum in Church ordo fit, non tamen ad Sacerdotii functionem, Or ullam ejusmodi administrationem institutus est, sed ut muliebris Sex modesty consulatur, Or tempore Baptism, Or visitationis propter infermitatem, Or Laboris, Or cum nudandum est Mulieris corpus, ne à Viris ministran tibus aspiciatur, sed à sola Deaconess, etc. Epiphanius. Her. 79. cap 3. Diaconislae ad hunc Unum usum adhibeutur, ut mulierum decoris & honestatis causa sint administrae, si id fortè Necessary fuerit, sive dum Baptismo initiandae sunt, sive dum earum corpora perscrutanda. Id. in exposed. fidei Cathol. cap. 21. In the Civil Law care was to be taken of their choice as those that did adorandis ministrate baptismatibus, & Others 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 afterwards. cap. 12. Only the Constitutions above mentioned come home to our purpose: Sacrament super ipsos dicens ac nominans invocationem patris & Sons & spiritus sancti, baptizabis eos in aqua: ac virum suscipiat Deacon, mulierem Deaconess. lib. 3. cap. 16. See also Cornelius. à Lapide in 1 Tim. 5.9. Tertium, & Chamier: Panstrat. Cathol. par. 4. lib. 5. cap. 2. sec. 6.
Written to the Romans from Corinth by Thaebe (NONLATINALPHABET) servant of the Church of Cenchrea. Plainer by the Syriak translated by Tremellius, Finitur Epistola — quae — &c. & missa fuit per manus Phoebae, ministrae fidelis.
Written to the Roman from Corinth by Thaebe () servant of the Church of Cenchrea. Plainer by the Syrian translated by Tremellius, Finitur Epistle — Quae — etc. & missa fuit per manus Phoebae, ministrae Fidelis.
Vide quantùm illam honorat; nam illam & ante reliquos omnes commemorat, & sororem vocat. Non est autem, modici momenti, Pauli sororem vocari, NONLATINALPHABET. Chrysost. in loc. tom. 4. pa. 382.
Vide quantùm Illam Honorat; nam Illam & ante Reliquos omnes commemorate, & sororem vocat. Non est autem, modici Momenti, Pauli sororem vocari,. Chrysostom. in loc. tom. 4. Paul. 382.
Diaconi nomen ad alias quam ad Ecclesiasticas personas referri potest, propter generalem significationem verbi, quod ad diversa ministeria refertur. NONLATINALPHABET, unde NONLATINALPHABET, ministro & famulor significat. Ut D. Paulus vocat Magistratus NONLATINALPHABET, ad Rom. 13. sic & Iulius Pollux, &c. Ea ratione Diaconi sacri & seculares. Pet. Gregor. Tholos. lib. 15. cap. 20. sect. 1, 2. Verbum NONLATINALPHABET scriptores nostri usurpant saepe de iis ministeriis quae ad hujus vitae necessitates pertinent, ut videre est Matth. 8.15. cap. 25.44, &c. Grot. ad Luc. 10.40. pa. 718. The conjugates thereof are used both of that ministery is sacred, NONLATINALPHABET, of the word, ver. 4. and of that is opposed thereto; we must not leave the word of God to serve tables, NONLATINALPHABET. ver. 2. of Act. 6. of the Essenes Philo remembers, NONLATINALPHABET, In their feasts they are not served by slavish underlings, but by Freemen freely; lib. de vit. contemplat. pa. 696 And so again soon after.
Deacons Nome ad alias quam ad Ecclesiasticas personas referri potest, propter General significationem verbi, quod ad diversa ministeria refertur., unde, Minister & famulor significat. Ut D. Paulus vocat Magistratus, ad Rom. 13. sic & Julius Pollux, etc. Ea ratione Deacons sacri & Seculares. Pet. Gregory. Tholos. lib. 15. cap. 20. sect. 1, 2. Verbum Scriptores Our usurpant saepe de iis ministeriis Quae ad hujus vitae necessitates pertinent, ut To see est Matthew 8.15. cap. 25.44, etc. Grot. and Luke 10.40. Paul. 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. Paul. 696 And so again soon After.
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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 Ioseph: 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 Iesus!
As of Ludolphus the saxon: who found them in the Exampl of Andrew offering his brother Simon to christ, Io. 1.42. Ex hoc accepit Church quod in Sacramento Baptism & confirmationis utitur Adducentibus qui praesentent suscipientes sacramentum, qui Patrini solent vocari. de vita Christ, par. 1. cap. 24. sect. 12. Weakly: For what similitude? yet the same taken up After by Ioseph: Vicec•mes, de ritibus Bapt lib. 1. cap. 30. and After both by Baptist Casalius, de veter. Christians ritibus, cap. 5. Paul. 23. So ready Are learned men to follow one Another: sometime in mistakes: sometime in unlikelihoods. We know in part. When that which is perfect comes, that which is in part shall be done away. Come Lord Iesus!
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 com. ad luc. Lex etiam ipsa abrogata, nedum mutata aut novata, abrogandique, mutandi, novandi ratio diligentiùs perpensa (neque enim sine hujusmodi concursu praevio benè decernit Iurisconsultus) autoritatem planè praestat amplissimam Iuri 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.
Gradually autem antiquae leges vetustate atque in curia obsoleverunt: Whom Though nullus jam usus est, notitia tamen necessaria videtur. Decree. part. 1. Dist. 7. c. 2. Licet leges abrogatus non teneamus, tamen notitia earum est necessaria. gloss. Membranas ad Distinct. 19. c. 1. Legimus Any ne negligantur: Legimus, ne ignoremus: Legimus, non ut teneamus sed ut repudiemus. Ambassadors in proem come. ad Luke. Lex etiam ipsa abrogata, nedum Mutata Or novata, abrogandique, mutandi, novandi ratio diligentiùs perpensa (neque enim sine hujusmodi concursu praevio benè decernit Iurisconsultus) autoritatem planè praestat amplissimam Iuri novissimo atque in repraesenti capiendo. Selden. Dissert. ad Flet. cap. 1. sect. 3. Non est novum ut priores leges ad Posterior trahantur. Digest. lib. 1. tit. 3. L. 26.
Discunt autem non ut sequantur sed ut judicent atque convincant. Quomodo si quispiam adversus Mathematicos velit scribere ignarus NONLATINALPHABET, risui pateat; & adversum Philosophos disputans, si ignoret dogmata Philosophorum. Hieron. in Daniel, cap. 1. tom. 4. pa. 496. D.
Discunt autem non ut sequantur sed ut judicent atque convincant. Quomodo si quispiam Adversus Mathematicians velit Scribere Ignorance, risui pateat; & adversum Philosophers disputans, si ignoret dogmata Philosophorum. Hieron. in daniel, cap. 1. tom. 4. Paul. 496. D.
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 Prolog. ad sentent.
Audivimus etiam illud ab eo (Origine) frequenter intexi, quod hodiè ne quidem Isti imperitissimi omnium obtrectatores His dicere non dedignantur; ut siquis meliùs de his locis qua Isle disseruit, dixerit vel exposuerit, illi potiùs qui rectiùs diceret, quàm sibi auscultandum. Apology Pro Origine. inter opera Hieron•: tom. 9. In hoc autem tractatu non solum pium lectorem, sed etiam liberum correctorem Desiderio: maximè ubi profunda versatur veritatis Question, Quae utinam tot haberet Inventors, quot habet contradictores. Lombard. in Prolog. ad sentent.
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 Pauls (1 Cor. 16.14.) In doctrin shewing 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.
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 Saint Paul's (1 Cor. 16.14.) In Doctrine showing integrity, gravity, sincerity, found 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 bound of peace Ephesians 4.3.
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Examinationem judicii igni voluit comparate juxta consuetudinem scripturarum. Commentar: inter opera Hieron. tom. 8. pa. 195. Quia metaphorice loquutus 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.
Examinationem Judicii Fire voluit comparate juxta consuetudinem scripturarum. Commentar: inter opera Hieron. tom. 8. Paul. 195. Quia Metaphorically loquutus erat Paulus de Doctrina, ipsum quoque Doctrine examen nunc Metaphorically Ignem appellate, ut membra comparationis Opposita inter se cohaereant. Ignis ergo hic est spiritus Domini, qui Sue 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, Immediately evanescet, sicut stipula Ignite devoratur. Io. calvin: Comment. in 1 Corinth. 3.13.
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.
Cum enim nihil in illo sordis Inventum fuerit Pravae Doctrine (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. Ambos in loc. tom. 3. Paul. 167.
Siquis negligenter docuerit aut verbo aut exemplo, perdet laborem suum. Hieron. ubi supra. NONLATINALPHABET, 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.
Siquis Negligently docuerit Or verbo Or exemplo, Perdet laborem suum. Hieron. ubi supra., id est, jacturam hanc faciet, operis Nimirum This & Laboris: ut siquis architectus non rectè struxerit parietem, non modo non persolvitur ei merces operis, sed etiam opus diruitur. Beza, in Annotated. Major.
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, &c. Vult ergo innuere se illis non adimere spem salutis, modò libenter faciant jacturam operis, &c. 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 our selves, 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 coyn thoughts into doubtfull 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, &c. Beza in annot. majore in ver. 15.
Paulum de iis loqui constat, qui retento semper Fundamento faenum auro, stipulam argento, lignum lapidibus pretiosis admiscent, nempe qui in Christ edify, sed propter carnis imbecillitatem patiuntur Aliquid humanum — (as the Father's) tales dicit Paulus salvos fieri posse, sed hac lege, si Dominus Their 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 Isaiah 29.21. and soft Religion, that hardly permits to defend our selves, 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! Letter 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 Divine consectantes, etc. Beza in Annot. Major in ver. 15.
Porrò, tametsi purgat interdum Deus suos afflictionibus, Hic tamen Ignis nomine Spiritus examen intelligo: — Scio quidem multos ad crucem referre, verùm meam interpretationem sanis omnibus judiciis placituram confido. Calvin. in loc.
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 Trust. calvin. in loc.
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 Christs answer to Johns question. sect. 40. and that not without cause. I promise no more then 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
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 Republic Hebrew lib. 1 circa 9. Dr. Jackson, a man of deep searching thoughts complained of it as ill stated to his time, in his treatise of Christ answer to Johns question. sect. 40. and that not without cause. I promise no more then that of Saint 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
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. Conrad. 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, &c. and a little after, Johannes Minister, Jesus Magister spiritus: Johannes servus, Jesus dominus: Johannes cooperarius salutis, Jesus author salutis: Iohannes famulus Christi, Iesus, 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 minde nauseates at what is offered not sound; Again, and Again, and Again.
Discrimen interea agnoscimus, 1. in Some externis ceremoniis. 2. Grade & Efficacy in donis Spiritualibus. 3. donis Spa suncti visibilibus extraordinariis: Quae discrepantia tamen Accidentalis non Substantialis est. Atque sic distinguendus Uterque Baptismus, non disjungendus. Conrad. Dieteric. At home: 4. advent. par. 1. After he had confirmed them the same for substance. And Brent, They differ, 1. Baptism 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: Iohannes famulus Christ, Iesus, ipse Christus. in Act. 1. Homily 2. fol. 2. And Dr Brockman, having gathered things together for a substantial unity, allows yet a threefold difference; in System. Theology 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 found; Again, and Again, and Again.
Praepa••bat viam Domino Iohannes lavando exterius corpora, ut praecederet exterius lavacrum sequuturum Baptisma, in quo conferretur animarum ablutio & peccatorum remissio. Praecessit quod erat ex parte ut consummatio sequeretur. Cyprian. de Bapt. Christi: pa. 267.
Praepa••bat viam Domino Iohannes lavando exterius corpora, ut praecederet exterius Lavacrum sequuturum Baptism, in quo conferretur animarum Ablution & peccatorum Remission. Praecessit quod erat ex parte ut consummatio sequeretur. Cyprian. de Bapt Christ: Paul. 267.
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 baptized unto Moses in the cloud: So the authorized Church Bible of the Queens time, expounding in the Margent, into the doctrin of Moses, though Augustin understand it otherwise. How Augustin did understand, is undertook to be shewed 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 Iohannis, 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 Iohn 3. tom. 9. pa. 41. Dr. Brown (our living Aristotle, if any) read it advisedly, All were baptized unto Moses, in his late Pseudodox: Epidem. lib. 6. cap. 9.
In Moses: so Beza read in his translation, and Pet. Ramus in his Commentaries, de Religion Christian. lib. 4. cap. 6. and a hundred more beside. 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 undertook to be showed by Sharp: in Symphony: par. 2. Epock. 2. loc. 206. who there adds, vel in Moses significat in Doctrinam vel in legem Moses, ut Act. 19. Ephesii illi baptisati in Baptismo John, id est, in His Doctrina. Paul. 434. Augustin himself may be seen in his Comment. on Psalm 77. tom. 8. Paul. 347. and his eleventh Tractate upon John 3. tom. 9. Paul. 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.
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 Iohn had used, was mended, say the Centurists. lib. 2. Centur. 1. cap. 6. de ritibus circa Bapt. Dominus Iesus Christus tali Baptismo mundat ecclesiam, quo accepto nullum alterum requiratur: Iohannes autem tali Baptismo praetingebat, quo accepto esset etiam Dominicum Baptisma necessarium, non ut illud repetatur, sed ut iis qui Baptismum Iohannis acceperant, etiam Christi Baptismus, cui viam praeparabat ille, traderetur. Augustin. de Bapt. contra Donat. lib. 5. cap. 9 tom. 7. pa. 60. (so had he determined before, in the beginning of that chapter) And he lays it down for observable, that the first Baptisme of these Ephesians was but Iohns, not Christs. and so no occasion of repetition of the same. lib. de unico Bapt. cap. 7. tom. Eod. pa. 84. For this reason he prefers the Baptisme of Iudas before the Baptisme of Iohn ( and need not be renewed, as Iohns was ) Quos enim baptizavit Iohannes, baptizavit Iohannes: Quos autem baptizavit Iudas, Christus baptizavit. Tract. 5. in Iohan. tom. 9. pa. 20. taken after into the Decree, de Consecrat. dist. 4. cap. Aliud. ( and see also, Caus. 1. Quest. 1. cap. Dedit:) Summa est, quòd Paulus discipulos illos erudiverit de doctrina Christiana, atque ita eis ut iterum baptizentur praeceperit, quum non fuissent rectè baptizati. Piscator. in Act. 19 1. These things pass; and are the more likely, because the teacher of the Ephesians ( the mighty Apollos) was, as to the way of the Lord, yet no more then Catechized, NONLATINALPHABET, cap. 18. ver. 25. hough fervent in Spirit.
Which all must grant: but they distinguish. Nec iteratum est in his Baptism, sed innovatum. Lombard. •ent. l. 4. Dist. 2. neque There fuit Baptism iteratio, sed very Baptism prius non habiti collatio. Clictov. in Comment. ad Damascene. de fide Orthodoxy. lib. 4. cap. 10. The corrupt from John had used, was mended, say the Centurists. lib. 2. Centaur 1. cap. 6. de ritibus circa Bapt Dominus Iesus Christus tali Baptismo mundat Church, quo accepto nullum alterum requiratur: Iohannes autem tali Baptismo praetingebat, quo accepto esset etiam Dominicum Baptism Necessary, non ut illud repetatur, sed ut iis qui Baptism John acceperant, etiam Christ Baptismus, cui viam praeparabat Isle, traderetur. Augustin. de Bapt contra Donat. lib. 5. cap. 9 tom. 7. Paul. 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 Iohns, not Christ. and so no occasion of repetition of the same. lib. de Unique Bapt cap. 7. tom. Eod Paul. 84. For this reason he prefers the Baptism of Iudas before the Baptism of John (and need not be renewed, as Iohns was) Quos enim baptizavit Iohannes, baptizavit Iohannes: Quos autem baptizavit Iudas, Christus baptizavit. Tract. 5. in John tom. 9. Paul. 20. taken After into the decree, de Consecrate. Dist. 4. cap. Aliud. (and see also, Cause 1. Quest. 1. cap. Dedit:) Summa est, quòd Paulus discipulos Illos erudiverit de Doctrina Christian, atque ita eis ut iterum baptizentur praeceperit, Whom non fuissent rectè Baptized. Piscator. in Act. 19 1. These things pass; and Are the more likely, Because the teacher of the Ephesians (the mighty Apollos) was, as to the Way of the Lord, yet no more then Catechized,, cap. 18. ver. 25. hough fervent in Spirit.
Observed by the late Bishop Montague (in Origin. Eccles. tom. 1. part. 2. sect. 62 pa. 392. ) that, although all the people and the publicans justified God and were Baptized with Johns Baptisme, yet the Pharisees and the Lawyers rejected this way of God, and were not baptized. Luc. 7.30, 31. But these might be different times. In Matth. 3.5. they might come and speed, but here reject themselves. Conjectured by H. Grotius, that Iohn was now in prison; as very like from Matth. 11.2. John in Bonds heard the same of Iesus which bred the message of this chapter. And Calvin in his Harmony of the Gospels, places these Baptismes far enough asunder: pa. 79, 80. compared with pa. 244, 245. approved by Marlorate on Luc. 7.29.
Observed by the late Bishop Montague (in Origin. Eccles. tom. 1. part. 2. sect. 62 Paul. 392.) that, although all the people and the Publicans justified God and were Baptised with Johns Baptism, yet the Pharisees and the Lawyers rejected this Way of God, and were not baptised. Luke 7.30, 31. But these might be different times. In Matthew 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 Matthew 11.2. John in Bonds herd the same of Iesus which bred the message of this chapter. And calvin in his Harmony of the Gospels, places these Baptisms Far enough asunder: Paul. 79, 80. compared with Paul. 244, 245. approved by Marlorate on Luke 7.29.
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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 Baptisme there mentioned, of which before) and were all baptized 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, Baptisme. But 1. Observe, it is not said, the red Sea, which commonly runs away with all the sense. 2. Consider, the word NONLATINALPHABET to be often rendred Waters, or a large comprehension of waters, as Psal. 69. 2. Ezek. 26.12. ( through which they passed in Hebrew Baptisme, they were not sprinkled; as here, NONLATINALPHABET they passed through) and is it self the reddition of NONLATINALPHABET, Mare, which is not far from NONLATINALPHABET the proper word for Waters, and often used for it. 3. Call to remembrance the molten sea, for the use of washing the Priests, or baptizing them, NONLATINALPHABET, 2 Chronic. 4.6. It was made by Solomon. 1 Kings 7.23. 2 Chron. 4.2. Ʋnsetled by Achaz: 2 Kings 16.17. Quite taken away by Nebuchadnezzar, chap. 25. and in all those places, and verse 24, 25, 39. of 1 Kings ver. 10, 15. of 2 Chron. stiled a Sea, and yet in the third verse of the same expounded a bathing Vessel (ten cubits compassed NONLATINALPHABET) 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. &c.
The sense of the place seems best mad• •ut thus: All the Father's (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 Learned heic, quod apprimè consonum est notioni Hebrews, quâ in receptionem Legis Baptism Ilum 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 read 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 Psalm 69. 2. Ezekiel 26.12. (through which they passed in Hebrew Baptism, they were not sprinkled; as Here, they passed through) and is it self the reddition of, Mare, which is not Far from the proper word for Waters, and often used for it. 3. Call to remembrance the melted sea, for the use of washing the Priests, or baptizing them,, 2 Chronic. 4.6. It was made by Solomon. 1 Kings 7.23. 2 Chronicles 4.2. Ʋnsetled by Ahaz: 2 Kings 16.17. Quite taken away by Nebuchadnezzar, chap. 25. and in all those places, and verse 24, 25, 39. of 1 Kings ver. 10, 15. of 2 Chronicles 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. Paul. 42, 43. etc.
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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. &c. Israel olim in Mosem in nube & mari baptizatus est, tibi nimirum figurans, & quandam in sequentium temporum monstratae veritatis formam ostendeus: Tu autem baptismum fugis, &c. Non in Mosem Conservum fed in Christum creatorem institutum. Basil. exhort. ad Bapt. tom. 1. pa. 119. Though the Latines commonly run another course; for in Mose, or as St. Augustine, per Mosem. Of later times: Sunt qui sic exponant. in Moysen — id est, cultui ac legi per Moysen sibi tradendae specie quidem baptismatis initiati; quomódo nos in Christum baptizari dicimur, id est, Christo & religioni Christianae per baptismum initiari. Qui quidem sensus non modò percommodè ex significato graeca praepositionis habetur verum etiam contextui quam optimè quadrat — Exod. 14, &c. ita ut credibile sit eos etiam gutris tùm ex aquis maris (hinc inde quà transibant in altum erectis) tùm ex nube supra ipsos expansa, fuisse non nihil aspersos: quo Baptismi sacramentum evidentius significaretur. Estius in loc. Nota secundò pro, in Mose, graecè est, NONLATINALPHABET, 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. NONLATINALPHABET &c. 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: Baptized into Moses, 1 Corinth. 10.2. that is, to be observers of the Doctrin and Laws delivered by Moses, as we by Baptisme are bound to the doctrin of the Gospel. Barnard. Thesaur. Biblic. in the word Baptized. In that Paul saith, We are baptized into Moses, he insinuateth a Covenant of observing the Law of Moses; to which they were hereby bound, as we are by baptisme to observe the Ordinances of the Gospell. Dr Mayre on the place, from Oecumenius. And R. C. (Mr. Cudworth before mentioned) wonders why it should be so Magisterially imposed upon us by some, That the Iews had but two Sacraments, sc. Circumcision and the Passeover. — He assures us they had many more, instancing (though by way of NONLATINALPHABET, that he will not instance, which is the strongest way of assevering, cum simulamus aliquid praeterire, vel non scire, aut nolle dicere, quod tum maximè dicimus) in this of our Apostle, that the Fathers were all baptized unto Moses (so he translates, making advantage, no more then just occasion is given, of the Originall) in the cloud and in the sea; Like (saith he) our Christian Baptisme, chap. 2. pa. 17. I stumbled not on these things first: 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) baptized into Moses, or the Law.
So all the Greek Father's read: How could they well otherwise without corrupting th• Text? See Basil Moral. Regal. 11. cap. 5. Chrysostom Homily 23. in 1 Corinth. tom. 5. etc. Israel Once in Moses in Nube & Mary Baptized est, tibi Nimirum figurans, & quandam in sequentium Temporum monstratae veritatis formam ostendeus: Tu autem Baptism fugis, etc. Non in Moses Conservum fed in Christ Creator institutum. Basil. exhort. ad Bapt tom. 1. Paul. 119. Though the Latins commonly run Another course; for in Mose, or as Saint Augustine, per Moses. Of later times: Sunt qui sic exponant. in Moses — id est, cultui ac Legi per Moses sibi tradendae specie quidem baptismatis Initiati; quomódo nos in Christ Baptizari dicimur, id est, Christ & Religion Christian per Baptism 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 aspersos: quo Baptism sacramentum evidentius significaretur. Estius in loc. Nota secundò Pro, in Mose, graecè est,, in Moses, sc. Legislatorem, id est, in legem Mosaicam. Specie quidem baptismatis transeundo mare, Initiati sunt Hebrews, ut nos in Christ baptizamur, id est, Christ & Christianismo per Baptism initiamur & incorporamur. Unde Exod 14.31. subditur (post transitum maris rubri) crediderunt Domino & Mosi servo (id est legisl•tori) His. Cornelius. à Lap. in loc. Est autem Baptizari in aliquem vel in His Nome, se ei auctorare & devorere, atque de His nomine appellari velle. Paulus, 1 Corinth. 10.2. etc. respicic• illud Exod 14 31. Crediderunt in God & Moses servum His, id est Mosi tanquam Dei Minister cum Bona Fiducia regendos se commisere. H. Grot. in Matthew 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 Says, We Are baptised into Moses, he insinuates 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 Mary on the place, from Oecumenius. And R. C. (Mr. Cudworth before mentioned) wonders why it should be so Magisterially imposed upon us by Some, That the Iews had but two Sacraments, sc. Circumcision and the Passover. — 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, Or nolle dicere, quod tum maximè dicimus) in this of our Apostle, that the Father's 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 (Says he) our Christian Baptism, chap. 2. Paul. 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 Father's were (sacramentally) baptised into Moses, or the Law.
Matth. 3.15. Iustitia in scripturis 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. Nov. 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 Chrysostome, Here he comes to Baptisme, quasi cumulum (NONLATINALPHABET) illud cunctis observationibus legis imponens. Homil. 10. in Matth. and a little after, Iustitiam 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 Baptisme, 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 sequuti 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 yeilded 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 fulfill all righteousness. It was a part of that humiliation whereby he was to humble himself, in yeilding obedience to all the ordinances of his Father: for to fulfill 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 fulfill 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 Ecclesiasticall Orders, and religious actions. annot. on Matth. 3.15. It cannot be so many to haue stragled. Righteousness was, somewhat to be observed by the Law (the rule of righteousness:) This of received and accustomed legall Baptisme as well as any thing else: though folded in silence and almost clouded in everlasting darkness to us. And this might be that councell (or will) of God some Scribes and Pharisees did reject against themselves, Luc. 7.30. which the simpler people believing (and doing accordingly) justifyed God. ver. 29
Matthew 3.15. Iustitia in Scriptures Pro impletione Legis & caeremoniarum saepe accipitur: Quare & Baptizari (Whom ita dominus instituisset) portio Any justitiae fuit, quam Christus (Tametsi illi non Necessariam) implere voluit, & in hoc patri obedientiam praestitit, Gloss. Ordain. Nov. in loc. Dicit igitur, Sic Deceit nos implere omnem Justitiam, id est, quicquid praecepit pater, cui oportet me Obedire. Ibid christ had kept the Whole Law hitherto, as much as Come in his Way, Says Chrysostom, Here he comes to Baptism, quasi cumulum () illud cunctis observationibus Legis imponens. Homily 10. in Matthew and a little After, Iustitiam vero hic complementum cunctorum nominate mandatorum. Vid. etiam Homily 12. tom. Eod. & Homily 24. tom. 1. Opuscule. Paul. 281. Sic enim Deceit 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 Sacraments. Maxim. Taurin. Homily 6. in Epiphanius. Paul. 203. and in the next but one, Redemptionis nostra author — ita quod Deus erat exinanivit in semetipso, ut per omnia legalium sanctionum Sacraments transiret: ac Circumcision, Oblation and Baptism, Homily 8. Paul. 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 (Matthew 5.37.) ut Hieronymus & Euthymius: quibus Necessary est dicere, Baptism joannis veteris Legis Sacramentum Fuisse, quod multi de School Theologians, Magistrum sequuti suum, docuerunt: But he otherwise; Comment. in Matthew 3.15 col. 81. Baptismus joannis fuit sacramentum, Lombard. Sent. lib. 4. Dist. 2. and see Durand. upon that Distinct. Question. 3. Gratian, de Consecrate Dist. 4. circa 14. Epiphanius. Exposit. fidei Cathol. cap. 15. & Brent. Homily 31. in Luke 3. foe. 63. Nearer home: All these Reasons (Says Dr Mayor) Are good. — But there was one yielded by the Lord himself which was the true reason indeed, when he Says 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, Says Mr. Deodate, obedience to God in all things ought to be observed by me and all mine by my Exampl, and particularly the observance of Ecclesiastical Order, and religious actions. Annot. on Matthew 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, Luke 7.30. which the simpler people believing (and doing accordingly) justified God. ver. 29
Genes. 17.12. cap. 21.4. Levit. 12.3. Luc. 1.59. cap. 2.21. Act. 7.8. Philip. 3.5. Iohn 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.: alledged by Cornel. à Lapide in Genes. 17.10. For then a childe 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, &c. 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, &c. 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 vertues the Hebrews always believed (it may be, were) in the Septenary, all know.
Genesis. 17.12. cap. 21.4. Levit. 12.3. Luke 1.59. cap. 2.21. Act. 7.8. Philip. 3.5. John 7.21. — quando (sc. octiduo exacto) par Aetas illis doloribus est. Manasses Bon Israel: Question 1. in Exod Paul. 95. Quia ante Ilum (Octavum diem) infans nimis tener est, & incertum an fit Vitalis Future. Galen.: alleged by Cornelius. à Lapide in Genesis. 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 Nevuchim. par. 3. cap. 49. de Causis praeceptorum. More may be gleaned from Cyprian. Epistle 59. ad Fidum. Ambos de Abraham, lib. 2. cap. 11. Augustin. the Civ. Dei. lib. 16. cap. 26. Chrysostom Homily 39. in Genesis. Aquinas Summ prima secundae, Question. 102. art. 5. & part. 3. Question. 70. artic. 3. Mendocha. in 1. Reg. cap. 1. ver. 20. Paul. 258. Montacute. Origin. part. 1. sect. 71, 72, etc. Celestial Rhodigin. lib. 22. cap. 12. Polydore Virgil. de rerum invent. lib. 4. cap. 4. Scaliger in Fest. in Vocab. Lustricus. Sharp. Symphony. Epoch. 3. Question. 8. Paul. 9. Godwins Antique Hebrew lib. 6. cap. 1. Paul. 238. Willet, Hexapla in Genesis. 17. Question. 8. Paul. 162. Tremell. comment. in Genesis. 12.17. & in Levit. 12.3, etc. By like equity it may have been appointed, that a beast, whither 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. & Cornelius. à Lapide on those texts. Then had there passed sure one Sabbath over it. R. Menachem, on Genesis. 17. and what Mysteres, nay what Virtues the Hebrews always believed (it may be, were) in the Septenary, all know.
By three things did Israel enter into the Covenant: by Circumcision and Baptisme and Sacrifice. Circumcision was in Egypt, Exod. 12.48, &c. And so in all ages, when an Ethnike 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, &c. Maiemon. in Misn. tom. 2. alledged by Mr. Ainsworth in Genes. 17.12. St Cyprian insinuates, the reason of the form diversifyed from the usual, Act. 2.38. in Peters directing his Countreymen to be baptized in the name of Christ only, to be, because (or as if) they had been before baptized 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. Jesu Christi mentionem facit Petrus, non quasi Pater omitteretur, sed ut Patri quoque Filius adjungeretur. Epist. 73. ad Juhaian. pa. 107. And yet I confess very few glimpses of such light could I ever finde shining from the Christian Fathers. The doctrin was unknown to most of them, and they usually proceeded upon other grounds. Ad Iudaeos dictum purat Cyprianus (illud. Act. 2) eò quòd & ipsi Baptismum etiam haberent, &c. Vasquez. in 3. partem Thom. Disput. 143. cap 3. sect. 19.
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 you 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 you? By Circumcision, Baptism and bringing of Sacrifice, So likewise the stranger throughout all generations, etc. Maiemon. in Mishna tom. 2. alleged by Mr. Ainsworth in Genesis. 17.12. Saint Cyprian insinuates, the reason of the from 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: Alias fuit Judaeorum sub Apostles ratio, Alias est Gentilium Condition. Illi, quia jam Legis & Moysi antiquissimum Baptism fuerant Adepti, in nomine quoque Jesu Christ Erant baptizandi, secundum quod Apostles Peter ad eos loquitur, Paenitemini & baptizetur unusquisque Vestrum in Nomine Domini Jesu Christ in remissionem peccatorum, etc. Acts 2.38. Jesu Christ mentionem facit Peter, non quasi Pater omitteretur, sed ut Patri quoque Filius adjungeretur. Epistle 73. and Juhaian. Paul. 107. And yet I confess very few glimpses of such Light could I ever find shining from the Christian Father's. The Doctrine was unknown to most of them, and they usually proceeded upon other grounds. Ad Jews dictum purat Cyprian (illud. Act. 2) eò quòd & ipsi Baptism etiam haberent, etc. Vasquez. in 3. partem Tom Dispute 143. cap 3. sect. 19.
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As NONLATINALPHABET, 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 Ioshuah, &c. Num. 11.17, 25. it is said, Quâ solennitate peractâ statim delapsus aetheriis sedibus spiritus pectora eorum implevit. Et hi porrô in hunc modum initiata cum essent, alios eadem lege auctoraverunt. Pet. Cunaeus. de rep. Heb. lib. 1. cap. 12. and see hereof, Grot. annot. in Matth. 19.13. & Ioseph. de Voisin. Theol. Iudaeor. lib. 1. cap. 5. pa. 76. in the margent.
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 Joshua, etc. Num. 11.17, 25. it is said, Quâ solennitate peractâ Immediately delapsus aetheriis sedibus spiritus pectora Their implevit. Et him porrô in hunc modum initiata cum essent, Alioth Same lege auctoraverunt. Pet. Cunaeus. de rep. Hebrew lib. 1. cap. 12. and see hereof, Grot. Annot. in Matthew 19.13. & Ioseph. de Voisin. Theology Judaeor. lib. 1. cap. 5. Paul. 76. in the margin.
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This proved at large by Ioseph. Vicecom. de antiqu. rit. Baptismi. lib. 5. cap. 28, 29. Etiam infantes statim post Baptismum confirmatos esse; ac consuetudinem ipsam confirmationis baptismo subdendae ab Apostolis profectam. cap. 30. So Polydor ▪ Virgil. de rerum invent. lib. 5. cap. 3. Ioan. Bapt. Casalius. de veteribus Christianorum rit. cap. 5. p. 55. & B. Rhenanus, si Episcopus adest, statim confirmari oportet. annot. in Tertullian: de Corona. tom. 2. pa. 857. Bellarmine labours to prove it a distinct Sacrament. Against whom D. Chamier opposes and proves, it was but an Appendix of Baptisme at first. Panstrat. Cathol. tom. 4. lib. 4. cap. 11. sect. 14, 16, &c. True enough: it was so: Proof offers it self in plenty. In the East and South, sc. in Ethiopia and Greece they continue still joyned together. Ioseph. Vicecom. lib. 5. cap. 32.
This proved At large by Ioseph. Vicecom. de Antique. rit. Baptism. lib. 5. cap. 28, 29. Etiam Infants Immediately post Baptism confirmatos esse; ac consuetudinem ipsam confirmationis Baptismo subdendae ab Apostles profectam. cap. 30. So Polydore ▪ Virgil. de rerum invent. lib. 5. cap. 3. Ioan. Bapt Casalius. de veteribus Christians rit. cap. 5. p. 55. & B. Rhenanus, si Episcopus adest, Immediately Confirmed oportet. Annot. in Tertullian: de Corona. tom. 2. Paul. 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 it self in plenty. In the East and South, sc. in Ethiopia and Greece they continue still joined together. Ioseph. Vicecom. lib. 5. cap. 32.
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.
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.
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The antient Custom of the Church was, after they had baptized to add imposition of hands, with effectual prayer for the illumination of Gods most holy spirit, to confirm and perfect that which the grace of the same spirit had already begun in Baptisme. Hookers Polit. lib. 5. sect. 66. ut pleni Christiani inveniantur. de Consecrat. dist. 5. cap. Omnes fideles.
The ancient Custom of the Church was, After they had baptised to add imposition of hands, with effectual prayer for the illumination of God's most holy Spirit, to confirm and perfect that which the grace of the same Spirit had already begun in Baptism. Hookers Politic lib. 5. sect. 66. ut Plenty Christians inveniantur. de Consecrate. Dist. 5. cap. Omnes fideles.
De tempore quoque confirmationis video bonis viris utriusque partis non displicere, si ejus usus ad aetatem paulò adultiorem differatur: Quod quamvis praeter ecclesiae autiquae consuetudinem sit (in qua ad Baptismum statim, si fieri poterat, confirmatio sacri Chrismatis accedebat:) tamen exemplo non prorsus caret. Nam & corporis & sanguinis Dominici communio haud secus utrique Baptismi & Confirmationis Sacramento adjungebatur, — ad quam tamen Dominici corporis & sanguinis confirmationem nunc communi ecclesiae consensu, in ecclesiis potissimùm Latinis, non nisi adultiore aetate pueros admitti videmus. G. Cassand. Consultat. in artic. 9. pa. 85..
De tempore quoque confirmationis video bonis Viris utriusque partis non displicere, si His usus ad aetatem paulò adultiorem differatur: Quod Quamvis praeter ecclesiae autiquae consuetudinem sit (in qua ad Baptism Immediately, si fieri poterat, Confirmation sacri Chrism accedebat:) tamen exemplo non prorsus caret. Nam & corporis & Blood Dominici Communion haud secus utrique Baptism & Confirmationis Sacramento adjungebatur, — ad quam tamen Dominici corporis & Blood confirmationem nunc Communi ecclesiae consensu, in Ecclesiis potissimùm Latinis, non nisi adultiore Age pueros admitti Videmus. G. Cassandra. Consultat. in artic. 9. Paul. 85..
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.
Ex Parents Baptismo ritè peracto Posteri universi Pro initiatis, quantum ad Baptism solum, satis habebantur; nec Baptismus ut. Circumcissio erat in p•steris reperendus. Selden. de Sinned. vet. Hebrew lib. 1. Paul. 23.
As Constantin the GREAT till near his death: in Euseb. de vita Constantin. lib. 4. cap. 62. Theodorit lib. 1. cap. 32. till the year of his age 65. says Socrates, Histor. Eccles. lib. 1. cap. 26. Gregory Nazianzene, long Montacut. Origin. par. 1. sect. 106. pa. 105. and so St Augustin, Confession, lib. 1. cap. 11. The learned know how much of the primitive Fathers eloquence was spent in urging backward men not to delay Baptisme: The beginning of St. Chrysostome 59 Homily ad Illuminandos, tends that way, tom. 1. pa. 706. and see Socrates his Ecclesiast. History. lib 1. cap. 6.
As Constantin the GREAT till near his death: in Eusebius de vita Constantin. lib. 4. cap. 62. Theodoret lib. 1. cap. 32. till the year of his age 65. Says Socrates, History Eccles. lib. 1. cap. 26. Gregory Nazianzene, long Montacute. Origin. par. 1. sect. 106. Paul. 105. and so Saint Augustin, Confessi, 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 Saint Chrysostom 59 Homily and Enlightenings, tends that Way, tom. 1. Paul. 706. and see Socrates his Ecclesiatest. History. lib 1. cap. 6.
For instance, the Aethiopian believers, of whom we read in Damianus à Goes, pa. 559. Nay more: Omnes nationes extra fines Latinos, statum baptismi diem, nisi mortis periculo intercedente, hoc est, à partu octuagesimum expectant. Aethiopes — in faeminis — quadragesimum, qua de re extat constitutio Leonis Imperatoris. G. Cassandri testimonia veterum pro paedobapt. In his Works printed at Paris, pa. 691.
For instance, the aethiopian believers, of whom we read in Damianus à Goes, Paul. 559. Nay more: Omnes Nations extra fines Latinos, Statum Baptism diem, nisi mortis periculo intercedente, hoc est, à partu octuagesimum expectant. Ethiopians — in faeminis — quadragesimum, qua de re extat Constitution Leonis Imperatoris. G. Cassandri Testimonies veterum Pro paedobapt. In his Works printed At paris, Paul. 691.
Baptismus antem non adhibebatur antequam circumcisionis vulnusculum integrè resanaretur. Selden, de Iur. Nat. &c. pa. 145. If he (the examined gentile) remain unshaken by his examination and protest, let him be circumcised, and when he is wel, let him be washed in water, in the presence of Three, &c. This is the late manner of Ministration, from a Venetian Rabbine, Ludovicus Mutinensis, alledged there, pa. 152.
Baptismus antem non adhibebatur antequam circumcisionis vulnusculum integrè resanaretur. Selden, de Your Nat. etc. Paul. 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 Rabbis, Louis Mutinensis, alleged there, Paul. 152.
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.
Videtur igitur Johannes (Says H. Grotius, speaking of this Ministration, and that it was for amendment) hac sacra Ceremony indicare Voluisse, Judeans, However much Dei veteres foederatos, in tantùm jam à vera pierate descivisse, ut Idolorum cultoribus accensendi essent, planèque Their exemplo totum vitae genus mutare deberent, si vellent esse Salvi. Annotated. in Matthew 3.6.
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.
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 contentedly. Donat. lib. 5. cap. 9. tom. 7. Paul. 59.
Doctissimus, clarissimus, consultissimus, & citra controversiam in re literariâ versatissimus omnigenâ I.S. in lib. de Jure nat. & gent. &c. 2. pa. 141.
Doctissimus, clarissimus, consultissimus, & citra controversiam in re literariâ versatissimus omnigenâ I AM in lib. de Jure nat. & gent. etc. 2. Paul. 141.
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Ut Sacramentum initiationi• faderi Abrahae• Circumcisio erat, ita intelligunt Magistri Sacramentum initiationis NONLATINALPHABET receptioni legis sacrae in Sinai pariter fuisse Baptismum. Id pa. eadem.
Ut Sacramentum initiationi• faderi Abrahae• Circumcision erat, ita Intelligunt Magistri Sacramentum initiationis receptioni Legis Sacrae in Sinai pariter Fuisse Baptism. Id Paul. Same.
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.
joannis vero Baptism Judaic multò Sublimius fuit, humilius vero nostro: velut pons quidam utriusqu• hujus Baptismatis, ab illo ad istud quasi manuducens Chrysostom Homily 23. de Baptismo Christ tom. 1. Paul. 279.
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. Conrad. Dieterick, tom. 1. pa. 51, &c. Homil. 4. Advent.
Ex legatione hac Concil Jerusalemite ad John, ut interrogarent Eum, quisnam ipse esset? Pontiffs Sanctam scilicet suam Heretical pravitatis inquisitionem Probare & Commend annituntur: How, wherein, and yet how incongruously either, see in. Conrad. Dieterick, tom. 1. Paul. 51, etc. Homily 4. Advent.
The Question formall) put by Dr Jackson; Whether the Priests and Levits or the Pharisees had their praenotions or belief in general, That the Messias his first manifestation to the world should be solemnized by Baptisme, from written traditions of the antients 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, &c. in Christs answer to Johns 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.
The Question formal) put by Dr Jackson; Whither the Priests and Levits or the Pharisees had their praenotions or belief in general, That the Messias his First manifestation to the world should be solemnized by Baptism, from written traditions of the ancients only? or, whither 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 Isaiah 35.40, 41, etc. in Christ answer to Johns question. part. 2. Member. 2. branch. 2. Baptism aliquem Universalem circa tempora Messiah expected ex Zachariah 13. locisque Others. H. Grot. Annotated. in Joan. 1.25. Paul. 860.
Hence the persons sent to intangle 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.
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 Matthew 3.10. col 78.
Persuasum habebant Iudaei fore, ut Christus cum veniret, baptizaret. id. in Mat. 3.11. At least he or his Disciples. Dr. Iackson, in his Treatise upon Christs answer to Iohns 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 Iohns answer to his disciples interpellation, which is in Iohn 3.28. Ye are witnesses, I said, I am not the Christ, but sent before him, when news was brought of one baptizing, 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 baptizing with water, chap. 1.30, 31.
Persuasum habebant Judea before, ut Christus cum veniret, baptizaret. id. in Mathew 3.11. At least he or his Disciples. Dr. Jackson, in his Treatise upon Christ answer to Iohns Question. sect. 35. resumed, in sect. 41. Paul. 82. Sunt & qui scribunt temporibus Messiah Tantam before turbam conversorum, ut per Lavacrum, non per circumcisionem sint admittendi. Grot. Annot. and Matthew 3.6. Paul. 41. Heed to this purpose as well the rise as consequence of that part of Iohns answer to his Disciples interpellation, which is in John 3.28. You Are Witnesses, I said, I am not the christ, but sent before him, when news was brought of one baptizing, and many coming to him. And before, This is he of whom I said, He that comes After me is preferred before me: And I knew him not, but that he should be made known unto Israel, THEREFORE am I come baptizing with water, chap. 1.30, 31.
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 Ioan. 1. tom. 4. pa. 110.
Nulla, quisquis es, in te est Authoritas, nihil magni Or admirabilis, Quid quaeso Baptizas? Quid, cum nihil ipse sis, remembering Tantam moliris? Cyril. Alexander in Ioan. 1. tom. 4. Paul. 110.
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.
Neque enim Rest levis Momenti erat, quicquam in Church Dei novare: Especially novum profiteri initiationis genus, quod perfectius esset lege Dei. calvin. Harmon. Evangelist Paul: 90.
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.
Publicani (ut est genus hominum avarum, rapax & crudele) saepe iniquis vexationibus plebem vexabant: Vices, quibus ut plurimum laborabat ordo Isle, taxat Baptist, prohibens, ne in exigendis tributis modum excedant, id. Paul. 89.
By the way: And this opinion and determination might light toward better answer to that rational objection made against Iohns Baptism in the Martyr Iustins time, by some who wondred 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 Iohannis (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 (NONLATINALPHABET) 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, NONLATINALPHABET 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 assoyled not legall transgressors, &c. Nor does this assoil the doubt; nor them very well from being NONLATINALPHABET, 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?
By the Way: And this opinion and determination might Light towards better answer to that rational objection made against Iohns Baptism in the Martyr Iustins 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 John (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 Violatori leges fuêre () qui Legi Subditi cum essent, praeter legem Baptism susceperunt. since 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? Question. ad Orthodoxy. 38. Paul. 413. The answer there given is, 'Twas previous 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, beside 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?
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In publicis Protestantium ecclesiarum confessionibus nihil adhuc mihi lectum hujusce furfuris, ( that Iohn's Baptism and Christs were all one ) in ecclesiae Anglicanae NONLATINALPHABET nihil extat, huc vel detorquendum: quum potius contra. Montacut: Origin. par. 2. sect. 60. pa. 390.
In publicis Protestantism ecclesiarum confessionibus nihil Adhoc mihi lectum hujusce furfuris, (that Iohn's Baptism and Christ were all one) in ecclesiae Anglicanae nihil extat, huc vel detorquendum: Whom potius contra. Montacute: Origin. par. 2. sect. 60. Paul. 390.
— 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.
— Quae cum exponit (Origines) frequenter addere Solent & 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. Apology Eusebius Caesar: Pro origine, inter opera Hieron. tom. 9. Paul. 114.
Potest mihi aliud videri, alteri aliud: sed neque ego quod dixero praescribo alteri ad meliorem intellectum, nec ille mihi, an utrumque accipiendum sit, si utrum { que } cum fide concordat. Augustin: Enarrat. in Psalm. 36. conc. 1. tom. 8. pa. 112. Thus, All may prophesie one and one, that all may learn and all receive comfort: for the spirits of the prophets (NONLATINALPHABET, their gifts, revelations, Inspirations, Insufflations ) are subject to the Prophets. 1. Corinth. 14.31, 32.
Potest mihi Aliud videri, Alteri Aliud: sed neque ego quod dixero praescribo Alteri ad meliorem Intellectum, nec Isle mihi, an utrumque accipiendum sit, si utrum { que } cum fide concordat. Augustin: Enarrat. in Psalm. 36. Conc. 1. tom. 8. Paul. 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.
This manner of Baptizing (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 epithete, aqua VIVA; as in the Hebrews Law it was, NONLATINALPHABET, Levit. 14. ver. 5.50, 51, 52. as it were Quick, and of Life to work out and thereby purifie, as Levit. 15.13. Cantic. 4.15. zachar. 14.8. Ioan. 4.10. & cap· 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 summe, 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.
This manner of Baptizing (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 ablution. Selden. de Synedr. lib. 1. cap. 10. Paul. 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. Ioan. 4.10. & cap· 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 ablution ejusmodi se antè flagitiis in qui natissimos satis mundatos existimarent. Paul. 400. In sum, Receptissima erat in Sacred Discipline persuasio illa de impuritatis omnimodo purgation per Ablutiones & sui & Vestium, quibus anteacti sceleris redargutio, increpatio & liberatio adeòque Penitence ejusque effectus etiam significabatur, uti ex Artemidori itidem & Achmete edisci potest. Ibid. Vid. etiam Th. Aquinas par. 3. quest. 38. artic. 1. Respondeo.
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 chiefly in Purification: and the sixth book of that sixth part intituled (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 Iudaeus 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 then another, Ioannes Damascenus, lib. 4. de fide orthod. cap. 10. Nothing was among them more usual. That Combustion in Iohn 3.25. was about their religion, for Saepè & in omni vita Iudaei baptizabant, qui & baptizando leviora crimina (nor reaching the publick or the life of a man) tolli putabant. ut & varios baptismos sive ablutiones haberent. Dan. Heins. Aristarch. sac. ad Ioan. 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 Mungrels, the Samaritans, often: as, when they returned home from Merchandize trade, traffique, &c. Mountag. Acts & Monum. chap. 7. sect. 145. Remember, and all these had a different aim from, to Initiate.
Their brazen Laver made and consecrated under (their moving Temple) the Tabernacle, Exod 30. their many other under (their fixed tabernacle) the Temple, 2. Chronicles 4. especially their MELTED SEA (so big) carefully provided and stately framed by Solomon. 1 King. 7. 2 Chronicles 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 chiefly in Purification: and the sixth book of that sixth part entitled (containing 10. Chapters) Treatise collectionum aquarum, in quibus agitur de Fonte atque aquis, in quibus baptizabantur homines utriusque Sex, ut ab immunditiis Spiritualibus purificarentur, Says Pet. Galatin. de Arcanis Catholic veritatis, lib. 1. cap. 5. Israel Iudaeus 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 Castles patebat, so he who might know better then Another, Ioannes Damascene, lib. 4. de fide Orthodoxy. cap. 10. Nothing was among them more usual. That Combustion in John 3.25. was about their Religion, for Saepè & in omni vita Judea baptizabant, qui & baptizando leviora Crimes (nor reaching the public or the life of a man) Take away putabant. ut & varios Baptism sive ablutiones haberent. Dan. Heins. Aristarch. sac. ad Ioan. 4.25. Sicut & apud Hebraeos Water 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. Antique 12. cap. 2. The Essaeans washed every day, and in cold water, id. de bell. Jud. lib. 2. cap. 7. Those Mungrels, the Samaritans, often: as, when they returned home from Merchandise trade, traffic, etc. Mountag. Acts & Monument. chap. 7. sect. 145. remember, and all these had a different aim from, to Initiate.
NONLATINALPHABET. Damascen. de fide, 4. 10. Alii etiam fuêre in Hebraeorum ritibus baptismi (besides for admission into the Synagogue) qui non solum NONLATINALPHABET 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, &c. Et Petrus Blessensis contra perfidiam Iudaeorum, cap. 26. Crediderunt Iudaei & adhuc credunt, per aquam frigidam peccata dimitti. unde & ipsi solent multis baptismatibus exerceri. Ejusmodi etiam ablutionem Herbanus Iudaeus in disputatione cum Gregentio Archiepiscopo Tephrensi memorat, ubi peccatorem poenitentem NONLATINALPHABET, ablutum (in versione 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.
. Damascene. de fide, 4. 10. Alii etiam fuêre in Hebrews ritibus Baptism (beside for admission into the Synagogue) qui non solum seu sordium purgationes, sed & ut peccatorum ablutiones habebantur; de quibus Isaiah 1.16. Eulog. contra Novatianos, lib. 2. — & Rab. Elias de Wides in Reschith Chochma, seu Initio sapientiae, c. 4. & 5. — De Penitence verba Faciens Isle, — oportet (inquit) paenitentem Purgare se Lavacro, & postmodum sanctificare se jejuniis, etc. Et Peter Blessensis contra perfidiam Jews, cap. 26. Crediderunt Judea & Adhoc credunt, per aquam frigidam Peccata dimitti. unde & ipsi solent multis baptismatibus exerceri. Ejusmodi etiam ablutionem Herbanus Iudaeus in disputation cum Gregentio Archbishop Tephrensi memorat, ubi peccatorem poenitentem, ablutum (in version Nicaragua Gulonii Pro eo (Absolute) malè legitur) ut anima expiatum & ad Good 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. Synagog. Jud. cap. 20.
For being drawn so easily to be baptized ( so many, from Ierusalem, Iudea, 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. &c. 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 Ierem. 4.14. Psalm. 51.2, 7. Revel. 1.5. Four sorts of unlcean persons, to be cleansed must be baptized 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 (NONLATINALPHABET, the Septuagint gives, Levit. 15.) and this according to the Law. Ainsworth, on Levit. 12.6. pa. 63. Iosephus 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) Arch-Bishop 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 pledg 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 shews 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. Alledged by the Centurists of Maydenburg, in Centur. 7. cap. 15. de religionibus externis. col. 354.
For being drawn so Easily to be baptised (so many, from Ierusalem, Iudea, and all about Jordan) it may be said, That washings that they might be cleansed from the Sins they had committed, were in use among 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. Paul. 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 Reynolds) to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law, as Repentance is called washing, Es. 1. Sermon on Hos. 4.2. Other such allusions Are in Jeremiah 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. Paul. 63. Iosephus 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 Room in answer of Some doubts to Augustin (First) Arch-Bishop of Cant gives this order: Vir autem cum propria conjuge Dormiens, nisi lotus aqua Church intrare non debet, sed neque lotus, Immediately. 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 Spouse, & 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 Beds History Ecclesiatest. 1. cap. 27. Taken into the decree so late as by Gratian, in Cause 33. Question 4. circa 7. which shows it had Some influence then where the bible went. Neque ab uxore ad sacra licitum esse Illotis Adire sanxerunt (Egyptians) remembers Clemens of Alexander in Stromat. 1. Paul. 306. and in the Alcorani, as if Religions did conspire in this case to make somewhat conscientious as of natural piety: Non Ebrii, sed sobrii oratum John (Mahometani:) & post coitum, & egestionem, non priùs orabant, quàm aquâ Or pulvere mundae terrae Ablution essent. Azoará. 9. Alleged by the Centurists of Maydenburg, in Centaur 7. cap. 15. de religionibus externis. col. 354.
Lavare eum in quo non erat peccatum existimabat (Iohannes) 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 Iesu! 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. Iohannes 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, &c. Ludolph. de Saxonia, part. 1. cap. 21. sect. 7, 8. Vid. etiam Cyrill. Hierosolymit. Cateches. 3. pa. 20.
Lavare Eum in quo non erat peccatum existimabat (Iohannes) superfluum. Cyprian. de Cardinal. Christioperibus. Paul. 267. Venit ad John Baptism (Christus) said John Baptism habebat paenitentiam delictorum. Et ideo Prohibet Eum Iohannes ducens, Ego à te Debow Baptizari & tu Venis ad me! Cur venis ad me qui peccatum non habes? Isle enim baptizandus est à me qui peccatum habet. Qui autem peccatum non fecit, Lavacrum poenitentiae cur requirat? Ambos in Luke 3. Ego Utique à te Debow Baptizari, qui mihi est ex paterna praevaricatione Corruption, & tibi in Majestate paterna Communion: — Ego terrenum animal tu agnus Dei. Ego peccati lege Mortalis, tu autem Adversus Peccata veniens Nescis subjacere Peccato. Maxim. Taurinens. Homily 6. in Epiphanius. De Baptismo Christ. Baptizari vis Domine Iesu! Utquid enim, Or quid opus est tibi Baptismate? Whether Sano opus est medicina? Or mundatione mundo? Unde tibi peccatum ubi Baptism sit Necessary? — Quam maculam habere potest agnus sine macula? Bernard. Sermon 1. de Epiphanius. Iohannes intuens Eum, & spiritu per divinam revelationem cognoscens Eum esse verum God & hominem nullum peccatum habentem, & ob hoc Lavacro non indigentem, Timed & expavit, Et — ex Reverence Eum prohibens, Ego (dixit) Domine (Terrenus) à te (Coelesti, qui non eges) Baptizari Debow: & tu, etc. Ludolph. de Saxony, part. 1. cap. 21. sect. 7, 8. Vid. etiam Cyril. Jerusalem. Cateches. 3. Paul. 20.
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.
Hanc solicitudinem gignit verus recipiscendi affectus, ut cupidè inquirat peccator, Quidnam velit Deus ac praecipiat? Responsio autem joannis Briefly definite fructus Penitence dignos. calvin. Harmon. Evangel. Paul. 88.
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.
Johannes quid facto opus esset à turbis interrogatus, Periti medici more, Singulis opportuna Praesidia salutariaque Pharmaca praefinit. Et quidem turbis, ut mutuam Benevolence se invicem complectantur, injungit: Publicanis vero ad Telonium sedentibus, ad immoderatam avaritiam insaciabilemque Illam habendi sitim, viam obstruit: militibus autem, ne Whom temerè concutiant, non absque singulari Providentia Praecepit. Deus namque nullum Omnino, modo justè ritéque vitam instituat, rejicit. Tit. Bostrensis and Luke 3. in Biblioth. Pat. Great Paul. 781.
Compare, for proof hereof, what is in Luc. 1. ver. 5, 8. with what this Authour hath left us of himself, in the beginning of the Relation of his own life.
Compare, for proof hereof, what is in Luke 1. ver. 5, 8. with what this Author hath left us of himself, in the beginning of the Relation of his own life.
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 Coesar. as himself writeth there.
For John Come out of the Wilderness but in the 15. year of Tiberius: Luke 3.1. and Joseph was born in the First of Caius Caesar. as himself Writeth there.
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After I had heard that a certain man called Banus lived in the desart, clothing himself with that which the trees brought forth, and feeding on no other kind of meat but that which they willingly yeilded him ( compare herewith Johns Locust and wild hony ) washing himself often-times by day & night in cold water to keep himself chast: 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.
After I had herd 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 Johns 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 Molle of 3 Years, and satisfied my Desires, At last I returned into the city. ib.
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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.
Quam rationem (baptizandi) observabant & Essenes, à Pythagoraeis, Ipsorum Patriarchs mutuatam: sic enim illi statuebant, Puritatem consequendam per purgationes, lavacra, & irrigationes. Montacute. Apparat. 7 sect. 77. Paul. 278.
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. NONLATINALPHABET enim & NONLATINALPHABET frequenter apud illos usurpabantur: unde se expiandos & mundandos credebant. Appar. Eod. sect. 26. pa. 253.
Ad Luke 12. Paul. 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 Pharisees, Aegiptiis praecipuae, & Persis. enim & frequenter apud Illos usurpabantur: unde se expiandos & mundandos Credebant. Appear. Eod sect. 26. Paul. 253.
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Et aquis se identidem tam hyeme quam aestate NONLATINALPHABET 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.
Et aquis se identidem tam winter quam aestate Nimirum sanctitatis sibi conciliandae Gratia. in Anacephal. tom. 2. Paul. 140. Of whom see before, Adversus haeres. 30. sect. 21, & 32. in tom. 1. Paul. 145. & 158.
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.
Habes homo in Primis aetatem venerari aquarum, quòd Antiqua Substance; Dehinc dignationem, quòd Divine spiritus sedes, gratior scilicet caeteris tunc Elementis, alluding to the Spirit of God upon the face of the waters. Genesis. 1.2. lib. de Baptismo. cap. 3. Sanctum autem Utique super sanctum Ferebatur, Or ab eo quod superferebatur, id quod ferebat sanctitatem mutuabatur. cap. 4.
Siquidem jam inde ab orbis initio spiritus Dei super aquas ferebatur: ac lustrandi facultate jam olim praeditam aquam esse Scriptura testis est. Quippe tempore Noë Deus mundi peccatum per aquam Eluit. Orthod. fid. lib. 4. cap. 10.
Siquidem jam inde ab Orbis initio spiritus Dei super Aquas Ferebatur: ac lustrandi facultate jam Once praeditam aquam esse Scripture testis est. Quip tempore Noë Deus mundi peccatum per aquam Eluit. Orthodoxy. fid. lib. 4. cap. 10.
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 purifie 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 Chrysostome tels 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 remembred 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.
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 you Sinners, as well as purify your hearts you 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 Homily 72 in Joan. tom. 2 in Novum Testament. Paul: 466. Tertullian, in lib. de Oration, cap. 11. & Cornelius. 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 lotion, God accepts not the Prayers of the unclean, as, from Algazal, is remembered by Mr. Pocock, in his late notes on the Arabian History, Paul. 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.
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 parentes.
As appears by Institute. 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.
Lect. antiqu. lib. 11. cap. 21, 22. This particular is remembred 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, &c. 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.
Lecture Antique. lib. 11. cap. 21, 22. This particular is remembered in Paulus Merula, in Dissertation. de maribus cap 1. Who from other discourse had inferred a little before, Non igitur Obscure, quam ob Causam marinas (Aquis omnibus tribuunt purgandi vim alii Scriptores) undas usurparit Antiquitas in Purgationibus, ut To see est apud Catul•um de aversis incestisque Gellii Veneribus, Senecam in Hippolytus, Apuleium, etc. Et hinc cùm apud Alioth 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.
Sed enim nationes extraneae ab omni intellectu spiritalium potestatum eadem efficacia idolis suis subministrant. Sed viduis aquis sibi mentiuntur. Nam & sacris quibusdam per lavacrum initiantur, Isidis alicujus aut Mithrae. Lib. de Baptismo. cap. 5. pa: 257.
said enim Nations extraneae ab omni intellectu spiritalium potestatum Same Efficacy Idolis suis subministrant. Said viduis aquis sibi mentiuntur. Nam & sacris Some per Lavacrum initiantur, Isis alicujus Or Mithrae. Lib. de Baptismo. cap. 5. Paul: 257.
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. NONLATINALPHABET: 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.
Existimabant antiqui eandem esse animi quam eriam corporis purgationem, ut cum quis in Flumine manus Or corpus abluisset post caedem, Isle pu•us Immediately 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. Paul. 27.
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.
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 Quantum vim ad Animos ab omni Scelere expiandos in aquis positam esse Gentiles existimarint. Joseph. Vicecom. de Antique. ritibus Bapt lib. 1. cap. 17.
Tam vere autumnoque quam aestate atque hyeme quotidiè lavant, unde & NONLATINALPHABET 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.
Tam vere autumnoque quam aestate atque winter 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. Paul 37.
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.
Aeneid. 2. And Dido ordering a preparation for sacrifice: Die corpus properet fluviali spargere Lympha in Aeneid. 4. And After: Occupat Aeneas aditum Corpusque recenti spargit aqua in Aeneid. 6. And again, — Others sub gurgite vasto Infestum eluitur scelus, Or exuritur Fire.
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, &c. in 4. Fastorum.
Omne nefas, omnemque mali purgamine Causam, Credebant Our tollere posse senes. Graecia principium moris fuit illa nocentes, Impia lustratos tollere facta putat. Actoridem Peleus, ipsum quoque Pelea Phoci, Kill per Hemonias Solvit Acastus Aquas. Whereto the Poet upbraids as Here, Oh Nimium faciles, etc. in 4. Festivals.
Quid facit is, patruum qui non sinit esse maritum? Ecquid scis quantum suscipiat sceleris? Suscipit, ô 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.
Quid facit is, patruum qui non sinit esse maritum? Ecquid Scis quantum suscipiat sceleris? Suscipit, o Gelli, quantum non ultima Tethys, 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.
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.
Viduis scilicet Angelo ac spiritu sancto The reason why sterilibus. At nostris aquis supervenit spiritus de Coelis, sanctificans eas de semeripso, & ita sanctificatae vim sanctificandi concipiunt, quare & pariunt. Nempe Christians vitae homines aeternae. Observation and Tertullian. Paul. 70.
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, &c. P. Gregor. Tholosan. Syntag. Juris. lib 31. cap. 8. sect. 7. Sed & apud Ethnichos expiationes & veluti purgationes per aquam fiebant, &c. Id. lib. 2. cap. 4. sect 7.
Accepimus enim duobus illis Elementis aqua & Fire, creditum apud omnes ferè gentes expiari posse Delicta & purificari: as from Virgil., before. Ingredients & Departing domo, ubi Mortuus erat, aqua se aspergebant Greeks, ut se purgarent, etc. P. Gregory. Tholosan. Syntag Juris. lib 31. cap. 8. sect. 7. Said & apud Ethnichos expiationes & Veluti purgationes per aquam fiebant, etc. Id. lib. 2. cap. 4. sect 7.
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Some congruity with what is ours in both these, the instances of holy scripture seem to hold out to us for safe imitation. 1. The Hillock: for (not to inlarge on the known things of Jerusalems Temple and its high scituation, Her foundations are upon the holy hills: the Lord loveth the gates of Sion more then all the dwellings of Jacob, as Psal. 85.1. or the averred place of old Shiloh upon a Mount in Ephraim ) in an Oratory of Mount Olivet our Saviour spent his whole night, the next before the mission of his Apostles (a fit preparation, (and the place most fit) for so holy a work) Luc. 6.12. NONLATINALPHABET. 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, NONLATINALPHABET, to remove to his drowsy disciples, at ver. 45. 2 The Brook: for to another Oratory, near the gate of Philippi the Metropolis of Macedonia, which was by a Brook side, went St. Paul to preach to the devout women, Act. 16.13. Where, it so fell out, there was a seasonable and present use of the waters for initiating divers converted by him at that meeting, ver. 15. And, that Gethseman, the particular place of M. Olivet, where (before) our Saviour prayed, and rose from his Oratory, is, in St Johns consent of Story, about the Brook of Cedron. Our text goes thus far, When Jesus had spoken these words, he went forth with his Disciples over the brook Cedron, where was a garden into which he entred, &c. Jo. 18.1. but the Syriack is punctual and restraining, he went NONLATINALPHABET ad vadum, or ad transitum pedis Kedrun: to the ford of Kedrun: thither and no farther. As we would say, From London to a place named of Windsor forest: Gethseman is as much as, Vallis pinguedinis, the valley of fatness, or the valley of Olives, whose Mount of that name was at hand) Of like nature and use whereto were the pleasing retirements of this place (but nearer scituation to the Metropolis) made and resorted to by David and Solomon. The chief stress of this whole conjecture lays upon an unwonted but rational interpretation of the word NONLATINALPHABET, which, in the places alledged, is commonly rendred to give the Act of Praying, I take it for NONLATINALPHABET, 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 NONLATINALPHABET, 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 NONLATINALPHABET, to an Oratory: the Syriack is plain, NONLATINALPHABET, 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, NONLATINALPHABET, with an article? or S Paul traveled with his company to prayer? and not rather, the one went, the other spent time in, that which all allow Churches for, an HOUSE of GOD for Prayer? 2. Mr. Pasor warrants this possible and likely signification, in his Lexicon: p. 326. in vocab. NONLATINALPHABET 3. The Syriack (the best Comment, and indeed better then any Comment) gives its vote clear. Etegressi sumus die sabbati extra portam urbis, juxta ripam fluminis, quia ibi conspiciebatur DOMUS ORATIONIS; NONLATINALPHABET, again, as before, an HOUSE OF PRAYER. Act. 16.13. as we would say they went on Sunday to Church. Not to speak of the smiling glance of the English this way, We went out of the City, by a Rivers side, where prayer was wont to be made. 4. Epiphanius helps us a little farther, a Jew born, but Proselyte to us, Learned, even among the Fathers: Who speaking of the Messalians, who had their Places of Prayer abroad, as had the Jews and Samaritans; Of them, says he, it is so proved from the instance of Act. 16. Where the woman seller of purple met St Paul, NONLATINALPHABET, 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 Arabick must import, LOCUS ORATIONIS. 5. No• was this sense unheard of abroad. The Roman Poet brings in his drunken Gallant thus v•pouring and quarreling with the man he met, (the Picture, as the whole is there together, of what our age shews daily exemplified, in glistering colours; To shame and sin, the dregs of corruptest Gentilisme being not yet purged out of our Christian Congregations, nor any Reformation prevailing that the most sacred pledges of our even heavenly Communion be not still prostitute and profaned to a sort of lewd and ungodly varlets, the scum of the world, the shame of men, unworthy of civil societie, Pagan Rome scorned them, her Poets made sport with them: Usque quò, Domine! LORD, When will Sion be it self!) His words are, Ede, ubi consistas; in qua te quaero proseucha? Say, wretch, where livest thou? in what Church-Porch may I finde 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.
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 Jerusalems Temple and its high situation, Her foundations Are upon the holy hills: the Lord loves the gates of Sion more then all the dwellings of Jacob, as Psalm 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) Luke 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 Saint 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 diverse converted by him At that meeting, ver. 15. And, that Gethsemane, the particular place of M. Olivet, where (before) our Saviour prayed, and rose from his Oratory, is, in Saint Johns consent of Story, about the Brook of Cedron. Our text Goes thus Far, When jesus had spoken these words, he went forth with his Disciples over the brook Cedron, where was a garden into which he entered, etc. John 18.1. but the Syriac 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 nam of Windsor forest: Gethsemane is as much as, Valleys pinguedinis, the valley of fatness, or the valley of Olive, 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 Synonym with what from Isaiah 56.11. is in Matthew 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 Come to pass as we went, to an Oratory: the Syriac is plain,, to a House of prayer: and in Ecclesiasticus, 39. ver. 6. & ver. 8. & chap, 50.21.) very well bear that sense, if not in Some require it rather: for how odd were it to say, christ continued all night in the prayer of God,, with an article? or S Paul traveled with his company to prayer? and not rather, the one went, the other spent time in, that which all allow Churches for, an HOUSE of GOD for Prayer? 2. Mr. Pastor warrants this possible and likely signification, in his Lexicon: p. 326. in vocab. 3. The Syriac (the best Comment, and indeed better then any Comment) gives its vote clear. Etegressi sumus die Sabbath extra portam urbis, juxta ripam fluminis, quia There conspiciebatur DOMUS ORATIONIS;, again, as before, an HOUSE OF PRAYER. Act. 16.13. as we would say they went on Sunday to Church. Not to speak of the smiling glance of the English this Way, We went out of the city, by a rivers side, where prayer was wont to be made. 4. Epiphanius helps us a little farther, a Jew born, but Proselyte to us, Learned, even among the Father's: 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 Saint Paul,, for there seemed to be a place of prayer· Haeres. 80. cap. 1. tom. 1. Paul. •68. exa•t•• •greeing with what Mr. Mede (in his excellent Diatribae, Paul. 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 quarreling 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 since, 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 Room scorned them, her Poets made sport with them: Usque quò, Domine! LORD, When will Sion be it self!) 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.
Cap. 10.22, 23. Et aqua sanè mundat corpus, spiritus autem signat animam, ut abluti in corpore aqua munda, & repurgati in corde accedamus Deum. Qui ita { que } 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.
Cap. 10.22, 23. Et aqua sanè mundat corpus, spiritus autem Sign animam, ut Ablution in corpore aqua munda, & repurgati in cord Accedamus God. Qui ita { que } in aquam de scensurus es (He speaks to the proselyte, and the use was then to go down into the Brook for Baptism) non Water Simple mentem adhibe, said Spa Sancti virtute salutem Receive: nam sine utrisque ad pe•fectionem deduci non poteris. Cyril. Hieros. Cateches. 3. Paul. 16.
Necessum est igitur adituros templum sacrorum gratia, & corpore nitidos esse, & multò magis anima. Haec enim Domina est Regina { que } modis omnibus illo praestantior, ut divinioris naturae particeps. Lib. de Victimas offerent pa. 657.
Necessum est igitur adituros Templum Sacred Gratia, & corpore nitidos esse, & multò magis anima. Haec enim Domina est Regina { que } modis omnibus illo praestantior, ut divinioris naturae particeps. Lib. de Victimas offerent Paul. 657.
Dictum est a Mohammede, Fundata est religio in Munditie: 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.
Dictum est a Mohammede, Found est Religio in Munditie: and again, Mundities est Dimension fidei: Quae Himself dicta ut intelligantur quatuor statuit Algazalius munditiei gradus. Quorum primus est mundatio exterioris corporis ab inquinamento. Secundus, mundatio Members corporis à sceleribus & rebus illicitis patrandis. Tertius, Mundatio Cordis à moribus vituperio & Vitiis odio dignis. Quartus, Mundatio secreti ab omni re praeter God. A multis quorum caligant oculi curari exteriorem Illam corporis Quae est caeteris instar corticis extimi ad nucleum qui appetitur, cùm sit maximi Momenti Rest, 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, & Their contactum Fortnight; cum interim sit apud ipsos quod intus est, desolatum & oppletum Vitiis superbiae, Fastus, ignorantiae, dissimulationis & hypocrisis; rerum Order penitus in verso. E. Pocock: in Notes ad History Arabicam Abulfurajii. Paul. 302.
Ne { que } enim Oceanus, ne { que } mania omnia, ne { que } perennes fluviorum aquae vel fontium, ne { que } quicquid uspiam pluviarum est, NONLATINALPHABET si unum in locum conveniant, eluere pecca•• hominum possunt in Haeres. 17.
Ne { que } enim Oceanus, ne { que } mania omnia, ne { que } perennes fluviorum Water vel fontium, ne { que } quicquid uspiam pluviarum est, si Unum in locum conveniant, eluere pecca•• hominum possunt in Haeres. 17.
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.
Cùm multùm animus corpori praestet, observeturque ut casto corpore adeatur (ad Divos) multò est inanimis id servandum magis. Nam illud vel aspersion Water vel Days numero tollitur: animi labes nec diuturnitate evanescere, nec amnibus elui potest, Cicero, lib. 2. de Legibus.
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.
Ceterùm Quae ratio est manibus quidem ablutis; spiritu vero sordente orationem obire? quando & Ipse manibus spiritales munditiae sint necessariae, ut à False, à coede, à saevitiam, à veneficiis, ab Idolatry, caeterisque maculis Quae spiritu Conceived 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 Oration, cap. 11.
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.
Flagitii• omnibus inquinati veniunt ad precandum, & se piè sacrificasse opinantur, si cutem laverint, tanquam libidines intra pectus inclusas ulli amnes abluant, Or ulla maria purificent. Quantò satiùs est mentem potius eluere, Quae malis cupiditaribus sordidatur, & Uno virtue ac fidei Lavacro universa Vices depellere? Lib. 5. de Justitia. cap. 20 in fin.
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 secrecie 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 chiefly, that herein might be the very point of contest between our Holy Saviour, and the washing Scribes and Pharisees, They calling for the Ceremony, He for the Substance, They resting in the opus opera um, traditions observed, He not contented without real, true, and inward sanctifi•ation: To screw up to beyond which their Sacramental piety is that of Matth. 5.20. Ex•ept your righteousness (that hearken to me) shall go beyond those Scribes and Pharisee•, ye shall no way enter into my Kingdom of H aven.
Sure, it must have been Some truth of no ordinary mark or note in Christi•n valve 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 chiefly, that herein might be the very point of contest between our Holy Saviour, and the washing Scribes and Pharisees, They calling for the Ceremony, He for the Substance, They resting in the opus opera um, traditions observed, He not contented without real, true, and inward sanctifi•ation: To screw up to beyond which their Sacramental piety is that of Matthew 5.20. Ex•ept your righteousness (that harken to me) shall go beyond those Scribes and Pharisee•, you shall no Way enter into my Kingdom of H aven.
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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.
Galatians 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.
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.
And excuse in the borrowed words of Pet. Cunaeus: Nam & Isle, qua fuit animi aequitate, dedisset ingenuo candori nostro veniam. Etenim in corruptam libertatem professi, sine à more, sine odio, quid rectissimè dicatur •xquirimus. de Republic: Hebrews. lib. 3. cap. 5.
Behold, I Paul say unto you, that if ye be circumcised, Christ sh•ll profit you nothing. For, I testifie again to every one that is circumcised, that he is a debtor to do the whole Law Galat 5.2, 3.
Behold, I Paul say unto you, that if you 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 Galatians 5.2, 3.
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, &c. Epiphan. haeres. 29. sect. 7.
Qui ita Christ recipiunt•nt observationem Legis veteris non amittant. Hieronymus in Isaiah 8. tom. 4. Paul. 32. Hoc igitur Uno tam à Christianis quam à Judaeis differunt: ab illis quidem quòd in Christ Credant; à Christianis vero quod Judaicis Adhoc vitibus implicentur, velut circumcision•, Sabbath, etc. Epiphanius. haeres. 29. sect. 7.
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. caus, 24. quaest. 3. cap. 39.
Epistle 89 cap. 5. tom. 2. Paul. 265. — qui dum Christ Son Dei confiteantur, Omnia tamen veteris Legis custodiunt: So Gratian gives account of them. Decree par. 2. cause, 24. Question. 3. cap. 39.
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.
Sufficit discipulo si sit sicut Magister His, Matthew 10. Quid igitur inquiunt (Cerinthian?) Circumcised est jesus; tu igitur circumcîdere. Epiphanius. 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
Ebionoei, hoc est, mentis & intelligentiae in opes quippè qui de Christo & ejus doctrina tenuiter & abjectè statuerent opinarenturque. Eum namque simplicem, vulgarem, & solum hominem censuerunt, &c. Porrò, legis Mosaicae observatione omninò ipsis opus esse, &c. Euseb. Histor. Ecclesiast. lib. 3, cap. 21. NONLATINALPHABET is as much as Egenus, Indigens.
Ebionoei, hoc est, mentis & intelligentiae in opes quippè qui de Christ & His Doctrina tenuiter & abjectè statuerent opinarenturque. Eum namque simplicem, vulgarem, & solum hominem censuerunt, etc. Porrò, Legis Mosaicae observation omninò Ipse opus esse, etc. Eusebius History Ecclesiatest. lib. 3, cap. 21. is as much as Egenus, Indigens.
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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.
Lib. de haeresibus, ad Quod vult God: Haer. 8, 9.10. tom. 6. Paul 7. Qui se Christians Nazarenos Vocant, & more Judaic carnalia praeputia circumcidunt. id: de Baptismo contra Donat. lib. 7. cap. 1. tom. 7. Paul. 75.
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.
Lib. 1. contra Crescon: Grammaticum, cap. 31. tom. 7. Paul. 168. & lib. 19. contra Faustum Manich cap: 4. tom: 6. Paul: 143. They might derive from the famous Symmachus, translator of the bible, of whom Saint Jerome made so much mention and use.
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 Commandements of God. 1 Cor. 7.19.
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.
Zaga Zabo, a Native of that Countrey: 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 sandry other things, most richly worth the knowing, of that remote sunburnt Region.
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 sandry other things, most richly worth the knowing, of that remote sunburnt Region.
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Aethiop•s aut•m ips•s, (refert. A•••p••us ) tametsi hostes, 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.
Aethiop•s aut•m ips•s, (refert. A•••p••us) Tametsi hosts, tam propenso tamen in Moysum animo Fuisse, ut Himself quoque Circumcisionis Ritum ab eo acciperent. Eusebius Pamphil, Praeparationis Evangel. lib. 9. cap. 27. Paul. 433.
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 Nurses 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.
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 sighed of him, and sent to offer him Marriage, though a spoiling Enemy; as there it follows.
Meminit item Lutherus suo tempore fuisse in Austria ac Moravia Judaizantes, qui tam circumcisionem quam Sabbatum urserint. Conrad. 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.
Meminit item Lutherus Sue tempore Fuisse in Austria ac Moravia Judaisers, qui tam circumcisionem quam Sabbatum urserint. Conrad. Dieteric. tom. 1. Paul. 119. in Festo circumcisionis. Whither 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. Gregory. lib. 3. tit. 42. c. 3.
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 Baptizing. 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 shal do wel that useth Circumcision, not as a legall 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.
And so one of our own nation; The Ethiopians or Indians, who Are also called Abyssinians, (but this Geography I understand not) grounding themselves upon this Exampl (Acts 16.3.) retain the Custom of Circumcising still, as well as Baptizing. And herein they Are excused by Caietan (part. 3 Question 37. art. 1.) For that they use it in imitation of christ: who Therefore adds also, that he shall do well that uses Circumcision, not as a Legal ceremony, or a remedy against since, but only for conformity to christ. Dr. Mayer, on the hard places of Scripture: on Act. 16.3. This was the Cerinthians reason before.
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Causae quidem & authores ejusmodi discrepantiae (says the Historian, speaking of the manifold diversities of usage in several Churches, in Feasts, Fasts, Rites, &c. (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.
Causae quidem & authores ejusmodi discrepantiae (Says the Historian, speaking of the manifold diversities of usage in several Churches, in Feasts, Fasts, Rites, etc. (fuerunt Bishops, qui variis temporibus Ecclesiae praeerant. Qui autem istos Ritus recipiunt, eos tanquam legem ad posteros transmittunt. Socrates, in Hist-Ecclesiast. lib. 5. cap. 21.
Machometh volens placere utriusque testamenti cultoribus, quaedam quae legem, quaedam quae evangelium contingunt, praedicavit: de veteri testamento Circumcisionem, de novo Baptismum. Marth. Parisiens. Histor. Angl. in Henric. 3. pa. 412.
Machometh volens placere utriusque Testamenti cultoribus, quaedam Quae legem, quaedam Quae evangelium Happen, praedicavit: de Veteri Testament Circumcisionem, de novo Baptism. Marth. Parisians. History Angel in Henry 3. Paul. 412.
In which are some things of profound conceit, NONLATINALPHABET, hard to be understood, is St Peters censure of them, 2 Epist. 3.16. or NONLATINALPHABET, 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 NONLATINALPHABET, as referring to Epistles, but NONLATINALPHABET, among which things, of the last judgment, often treated of by St Paul, and likewise thereby St Peter, Among them are divers things hard, &c. 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.
In which Are Some things of profound conceit,, hard to be understood, is Saint Peter's censure of them, 2 Epistle 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 Saint Paul, and likewise thereby Saint Peter, Among them Are diverse 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.
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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.
Colos 3.1, 9, 10. Ephesians 4. 2•. siquidem Regeneratio, quod ipsum etiam Nome, Declarat, alterius vitae Initium est. Basil. lib. de spiritu sanct. cap. 15. Renovatur quod finitum est, protelatur quod Adhoc durat Digest. the Damno infecto. L. Die.
Hujus virtutis contraria est vitiositas: sic enim malo, quam Malitiam appellare eam, quam Graeci NONLATINALPHABET appellant, nam MALITIA certi cujusdam vi•ii nomen est, VITIOSITAS omnium. Cicero, Tusculan: Quaest. lib. 4. Quas enim Graeci NONLATINALPHABET appellant, Vitia malo, quàm Malitias nominare Id. lib 3: definibus.
Hujus virtue contraria est vitiositas: sic enim Malo, quam Malitiam appellare eam, quam Greeks appellant, nam MALITIA certi cujusdam vi•ii Nome est, VITIOSITAS omnium. Cicero, Tusculan: Question lib. 4. Quas enim Greeks appellant, Vices Malo, quàm Malitias nominare Id. lib 3: definibus.
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.
Optimè cohaeret cum superioribus: quando id jus mihi datum est, vos estote His Juris administri atque Legati. H. Grot. Annot. in Evangel. Matthew Paul. 514.
As in Gen. 6.5. Wickedness was great on the earth, NONLATINALPHABET in Exod. 23.2. Thou shalt not be with the many in ill, NONLATINALPHABET. 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, NONLATINALPHABET (the word here) may be well, and can be well nothing else but the head or comprehension of all Naughtiness.
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 Teaches 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. Ephesians 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.
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Galat. 5.13. A divine sentence not fit to be written but in l•tt•rs of gold. N•thing is m•re Christianly religious: Give it obedi-ence, and from it alone we sh•uld s•e a new fa•e of •hristendom.
Galatians 5.13. A divine sentence not fit to be written but in l•tt•rs of gold. N•thing is m•re Christianly religious: Give it obedi-ence, and from it alone we sh•uld s•e a new fa•e of •hristendom.
Homo hominis nisi ipso indicante non intelligit cogitatum: Quantò minùs Divinum quis poterit investigare consilium, nisi cui ipse voluerit revelare. Bern. in Epistol. 77.
Homo hominis nisi ipso indicante non intelligit cogitatum: Quantò minùs Divinum quis poterit investigare consilium, nisi cui ipse voluerit revelare. Bern. in Epistle. 77.
Canones, 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.
Canonas, sed tamen mobiles, sive Axiomata Inchoate, Quae nobis inquirentibus non pronunciantibus se offerunt, praescribimus & constituimus. Utiles enim sunt si non prorsus very Illustrissimus Baconius, in prolegomen: ad History. Ventorum.
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 proferre. Nos verò pro eo solo quod mediocriter licet, credimus tamen Domino Jesu, & 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 fabulosos, cum omni intentione, 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.
Si cui, verò in disceptatione profundum Aliquid occurrerit, de hoc quidem Dicendum: (said Origen.) sed non cum omni affirmation. Hoc enim Or temerarii hominis est, His qui sensum humanae infirmitatis perdiderit, oblitusque sui sit: Or certain perfectorum virorum, & Their qui Confidently se sciant ab ipso Domino Jesu didicisse, id est, à verbo veritatis & ab ipsa sapientia, per quam omnia facta sunt, agnovisse, vel Their qui Divine responsa ingressi, turbinem & caliginem ubi ipse Deus est, caelitus acceperunt: in quod vix Isle Moses ingressus, vel intelligere Talia Potuit, vel proffer. Nos verò Pro eo solo quod mediocriter licet, Credimus tamen Domino Jesu, & His Gloriamur esse Disciples: Nec tamen audemus dicere, quod fancy ad Face ab ipso traditam susceperimus intelligentiam Their, Quae divinis Books referuntur, Quae quidem Certus sum quod ne ipse quidem World Pro virtute ac majestate sensuum capere potest. Propter quod, pronunciare quidem de his Quae dicimus, sicut Apostles potuerunt, non audemus. In eo autem gratias agimus, quod cùm multi imperitiam suam nesciant, & morus suos incompositos & inordinatos, Interdum etiam & ineptos At fabulosos, cum omni intention, sicut sibi videtur, quasi verissima assertion annuntient, nos de rebus magnis & his Quae supra nos sunt, ignorantiam Our non ignoramus. Apology Eusebius Caesar: Pro Origine, inter opera Hieronymus, tom. 9. Paul. 114.
Post resurrectionem ex mortuis, ad impleta jam in ipso prophetia Davidis, ex persona Dei ac Patris dicentis, Filius meus es tu, ego hodiè genui te: Pete à me & dabo tibi Gentes haereditatem tuam, & possessionem tuam terminos terrae (quod & factum est & jam omnium oculis expositum) discipulis suis deinceps, quasi aliud mandatum priori opponens, quo in vias gentium abire prohibuerat, praecepit dicens Profecti, docete omnes gentes, &c. Basil. lib. 1. de spir. sanct. tom. 1 - pa. 560.
Post resurrectionem ex mortuis, ad Fulfilled 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 Ways gentium abire prohibuerat, praecepit dicens Profecti, docete omnes gentes, etc. Basil. lib. 1. the spir. sanct. tom. 1 - Paul. 560.
Finis Evangelii sancti praedicationis Mattas, quod praedicavit Hebraicè in regione Palestinae. In the end of St Matthew, in Junius's Bible. De novo nunc loquor testamento, quod Graecum esse non dubium est, excepto Apostolo Matthaeo, qui primus in Judaea Evangelium Christi Hebraicis literis edidit. Hieron in praefat. in quatuor Evangelia.
Finis Evangelii sancti praedicationis Mattas, quod praedicavit Hebraicè in region Palestine. In the end of Saint Matthew, in Junius's bible. De novo nunc Loquor Testament, quod Greek esse non Dubium est, excepto Apostle Matthew, qui primus in Judaea Evangelium Christ Hebraicis literis edidit. Hieron in Praeface. in quatuor Evangelia.
For so in the New Testament: See Matth. 5.1. cap. 8.21. chap. 9, 10. chap. 10.1. chap. 11.1. Mark 2.18. chap. 10.23, 24. Luke 6.40. chap. 14.26, & 27. John 1.35, 37. chap. 2.2. chap. 3.22, 25. chap. 9.27, 28. Acts 1.15. chap. 6.1. chap. 9.1, 10. chap. 20.1, 7. but especially verse 30: of that chapter. And no farther then this chapter no fewer then four times, sc. verse 7, 8, 13, 16. beside that full and pertinent exposition of NONLATINALPHABET by NONLATINALPHABET, at the very act of Baptizing, in John 4.1. The Pharisees heard that Jesus maketh more Disciples and baptizeth them then John.
For so in the New Testament: See Matthew 5.1. cap. 8.21. chap. 9, 10. chap. 10.1. chap. 11.1. Mark 2.18. chap. 10.23, 24. Luke 6.40. chap. 14.26, & 27. John 1.35, 37. chap. 2.2. chap. 3.22, 25. chap. 9.27, 28. Acts 1.15. chap. 6.1. chap. 9.1, 10. chap. 20.1, 7. but especially verse 30: of that chapter. And no farther then this chapter no fewer then four times, sc. verse 7, 8, 13, 16. beside that full and pertinent exposition of by, At the very act of Baptizing, in John 4.1. The Pharisees herd that jesus makes more Disciples and baptizeth them then John.
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 NONLATINALPHABET, discipulos facite, quasi in conjugatione Hiphil dicas, Discipulate. Nec etiam alio quam discipulorum nomine initio fuerunt, vocati, &c. And G. Pasor, NONLATINALPHABET, &c. Docete omnes gentes, hoc est, colligite mihi discipulos ex omnibus gentibus: in Lexic. Gr. Lat. pa. 457. Teach, or word for word from the Greek, Go, make them Disciples, as the word is expounded John 4.1. E. Legh. Critica sac. pa. 355. Discipulate, liceat sic mihi loqui gratia docendi, sive, facite mihi discipulos. Bullinger: ibid.
Volkelius acknowledgeth, that according to Castellio, Erasmus, and Beza, it is either Disciple facere, actively, or neutrally, Disciple esse: The First it cannot be Here, Ergo. lib. 6. cap. 14. Of Beza it is true. Quidam subtilius interpretantur, discipulos Facite, quasi in conjugation Hiphil dicas, Discipulate. Nec etiam Alio quam Discipulorum nomine initio fuerunt, vocati, etc. And G. Pastor,, etc. Docete omnes gentes, hoc est, Collect mihi discipulos ex omnibus gentibus: in Lexic. Great Lat. Paul. 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. Paul. 355. Discipulate, liceat sic mihi loqui Gratia docendi, sive, Facite mihi discipulos. Bullinger: Ibid.
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.
Romans 12.7. 1 Corinth. 4.17. chap. 11.14. Galatians 1.12. Ephesians 4.21. Colos 1.28. chap. 2.7. 2 Thebes 2.15. 2 Tim. 2.2. 1 John 2.27 & Hebrew 5.12. where speech is of the principles of Faith to be taught, which is supposed Here.
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: NONLATINALPHABET; (a large measure to cut out Ecclesiastical allowances by: yet is that extent Jure divino ) Galat. 6.6. And Apollos was so Catechised (NONLATINALPHABET) before Baptisme. Acts 18.25. Observe how our Ecclesiastical words have footing in Scripture, and add for this, Luc. 1.4. & 1 Cor. 14.19.
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) Galatians 6.6. And Apollos was so Catechised () before Baptism. Acts 18.25. Observe how our Ecclesiastical words have footing in Scripture, and add for this, Luke 1.4. & 1 Cor. 14.19.
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Proprie est Viva voce instituere ac docere. Erasm. in 1 Cor. 14.19. Propriè, Resono, item instituo viva & s•nanti voce, NONLATINALPHABET. Pasor in Lexic. Graec. Lat. pa. 352.
Properly est Viva voce instituere ac docere. Erasmus in 1 Cor. 14.19. Propriè, Resono, item instituo viva & s•nanti voce,. Pastor in Lexic. Greek Lat. Paul. 352.
NONLATINALPHABET to sound or resound as by an Echo, to answer like the s•und of an Ec•o: Mr Leigh in •rit. sac. pa. 309. Scilicet, sicut in Echo una vox bis auditur, ita quo { que } Catechistae vox bis audiri debet, tam ex catechumeno, quam ex ipso Catechista. Pasor ubi supra. It signifieth in its common and large sense to Resound, to instruct others viva voce, by speech sounding in their ears, Acts 18.25, &c. in special, to teach the rudiments and elements of any doctrin whatsoever, and more peculiarly to teach the first elements of Christian Religion; unde dicti Catechumeni quibus fidei mysteria vocis ministerio credebantur. Mr Leigh, where before.
to found or resound as by an Echo, to answer like the s•und of an Ec•o: Mr Leigh in •rit. sac. Paul. 309. Scilicet, sicut in Echo una vox bis auditur, ita quo { que } Catechistae vox bis audiri debet, tam ex catechumeno, quam ex ipso Catechist. Pastor ubi supra. It signifies 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 Catechumen quibus fidei Mysteries Vocis Ministerio credebantur. Mr Leigh, where before.
From ver. 18. NONLATINALPHABET. As much as, Jesus coming said to them, All power is given to me in Heaven and Earth: Going therefore make Disciples of all Nations, Or the Heathen, Baptizing them into the name of Father, son and holy Ghost, teaching them (Teach comes after) to keep whatever I have commanded you, and behold, I and you together to the end of the world. Amen. Is here any thing for Catechisme before the Font? what that looks like it? 'Tis hard to find where 'twas occasioned; if read with a free and clear eye.
From ver. 18.. As much as, jesus coming said to them, All power is given to me in Heaven and Earth: Going Therefore make Disciples of all nations, Or the Heathen, Baptizing them into the name of Father, son and holy Ghost, teaching them (Teach comes After) to keep whatever I have commanded you, and behold, I and you together to the end of the world. Amen. Is Here any thing for Catechism before the Font? what that looks like it? It's hard to find where 'twas occasioned; if read with a free and clear eye.
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To acknowledge Christs institutution, the ground of both Sacraments, I suppose no Christian man will refuse: for it giveth them their very nature, it appointeth the matter whereof they ••nsist, the form of their administration it teacheth, and it blesseth them with that grace whereby to Ʋs they are both pledges and instruments of life. Mr Hooker, Eccles. Politie. lib. 5. Sect. 61. pa. 321.
To acknowledge Christ institutution, the ground of both Sacraments, I suppose no Christian man will refuse: for it gives them their very nature, it appoints the matter whereof they ••nsist, the from of their administration it Teaches, and it Blesses them with that grace whereby to Ʋs they Are both pledges and Instruments of life. Mr Hooker, Eccles. Polity. lib. 5. Sect. 61. Paul. 321.
That is, to be dedicated and consecrated unto the name of, The Father, as his Sons, The Son, as his redeemed ones, The Holy Ghost as his Sanctified ones. Bernards Thesaurus Bib. in the word Baptized.
That is, to be dedicated and consecrated unto the name of, The Father, as his Sons, The Son, as his redeemed ones, The Holy Ghost as his Sanctified ones. Bernards Thesaurus Bib. in the word Baptised.
To baptize to any one, or the name of any one, is to devote and consecrate unto him, to be called of him; Christiani igitur tres sui dogmatis auctores agnoscere jubebantur, P. F. & Sp S. nihilque ut necessarium admittere quod non à Patre ortum, à Filio proditum, à Spiritu verò esset partim explicatum apertius, partim obsignatum. Grotius ad Matth. 28.19. pa. 516.
To baptise to any one, or the name of any one, is to devote and consecrate unto him, to be called of him; Christians igitur tres sui dogmatis Authors agnoscere jubebantur, P. F. & Spa S. nihilque ut Necessary admittere quod non à Patre Garden, à Filio proditum, à Spiritu verò esset Partim explicatum apertius, Partim obsignatum. Grotius and Matthew 28.19. Paul. 516.
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.
As in Aquinas, part. 3. Question 66. artic. 5. Vasquez, in 3. part: Tom dispute. 142. c. 1. Sextò Cornelius. à Lapid. in 1 Corinth. 1.13. Bellarmine lib. 1. de Bapt cap. 3. de forma Baptism. Alphons. de Castro, lib. 3. Adversus haeres. cap. 2. Paget: Christian. par. 2. Paul. 120. Mr Gregory, in his notes, chap. 39. Paul. 107. from the Euchologue.
Neque enim vel syllaba vel apiculus est in sacris literis in cujus profundo non sit grandis quispiam thesaurus. Chrysost. Orat. 21. in Genes. Equidem collando in moribus tuis discendi studium atque industriam, supra { que } modum delector, ista instantia vigilantiaque mentis tuae, qui putas nullam vocem ex his quae per universam scripturam de Deo praedicantur oportere in discussam relinquere, ô — frater Amphilochi, &c. Basil. de Sp. Sancto. cap. 1. tom. 2. pa. 291. Nam haud oscitanter audire sermonem de rebus divinis disserentem, sed conari NONLATINALPHABET non est eorum qui segnes sunt ad pietatem, sed qui intelligunt scopum nostrae vocationis, &c. — Proinde syllabas excutere non est aberrare à scopo, &c. ibid.
Neque enim vel syllaba vel apiculus est in sacris literis in cujus profundo non sit grandis quispiam thesaurus. Chrysostom Orat 21. in Genesis. Equidem collando in moribus tuis discendi studium atque industriam, supra { que } modum delector, ista Instantia vigilantiaque mentis tuae, qui putas Nullam vocem ex his Quae per universam scripturam de God praedicantur oportere in discussam Relinquere, o — frater Amphilochi, etc. Basil. de Spa Sancto. cap. 1. tom. 2. Paul. 291. Nam haud oscitanter Audire sermonem de rebus divinis disserentem, sed conari non est Their qui segnes sunt ad pietatem, sed qui Intelligunt scopum Nostrae vocationis, etc. — Therefore syllabas excutere non est aberrare à Scope, etc. Ibid.
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.
So also Josephus Viscount, — ita ut in nomine idem fuerit ac nominando. And a little After, In quo verbo (in nomine) Catholica Eccl•sia Divinely edocta optimè intellexit non virtutim Or fidem indicati — sed tres personas sanctissimae Triados nominandas esse. de ritibus antiquis Baptism. lib. 4. cap. 5. Paul. 272. vid. etiam Paul. 274.
The first spark that lighted me to various construction, I observed from Bellarmin, lib. 1. de Conciliis. cap. 12. speaking of the power left by Christ to call Councels, in Nomine meo. sc. by my Authority. A difference formally made, but lightly turned off. I after found in Gerards Common places, between, In Nomine, & In Nomen. An exact discussion I promised my self in Gab. Vasquez, who has, one would think, all the Questions and quirks imaginable in disput. 143. in 3. part. Thom. but in vain. Therefore said I, Hearken even to me, I will shew mine opinion; in the words of Elihu, Job 32.10.
The First spark that lighted me to various construction, I observed from Bellarmin, lib. 1. de Councils. 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 Gerards Common places, between, In Nomine, & In Nome. an exact discussion I promised my self in Gab. Vasquez, who has, one would think, all the Questions and quirks imaginable in dispute. 143. in 3. part. Tom but in vain. Therefore said I, Harken even to me, I will show mine opinion; in the words of Elihu, Job 32.10.
I make no formal division, but the steps I would be heeded to proceed by should be these. 1. VVhat the word is and does import. 2. VVhat it has been taken to import here, sc. In the name, or Trinity invoked, In the name, or by the power, and In or Into the name or faith. 3. VVhich 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.
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.
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Mr Deodate hath briefly couched all these three senses together in his late Commentaries on the Bible; though to a preferment of which in his judgment led that the words should lead him, is easie to guess by his words. Baptizing in the name, that is, saith he, to consecrate unto the only true God (revealed in 3 persons of the holy Trinity, 1 Jo. 5.7.) by the baptism administred by their power and authority, which are also called upon to ratifie the external ceremony thereof, each one by the special property of his operation, annot. on Matth. 28.19. Good: and all true; but how much of it is here in the text? It is easie to guess what he found in the place, and what was buzzing in his ears from the noise of the world. The VVord is the rule; and that ought rule us.
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 led him, is easy to guess by his words. Baptizing in the name, that is, Says he, to consecrate unto the only true God (revealed in 3 Persons of the holy Trinity, 1 John 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 Matthew 28.19. Good: and all true; but how much of it is Here in the text? It is easy to guess 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.
Not this; for all say and use Baptisme as initiatory, the Dore of the Church, as shall be hereafter said more fully: Now with this what hath invocation to do? I mean, as to the act, though it may be a convenient appurtenant.
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.
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Nor this: for how many tropes would be needfull to translate and lift off a plain and simple order of Baptizing in the name, if it were so, of Father, Son and holy Ghost, to a capacity of such a sense as should give order for Baptizing, that is, Invoking (or baptizing by invoking) that glorious name? Must there not be an intire and full piecing in of this whole uninteressed word of Invocation? and by such an immense license of figure as might bear out any thing to made of any, thing? or any thing to be said or put for any thing? or meant by any thing.
Nor this: for how many tropes would be needful to translate and lift off a plain and simple order of Baptizing in the name, if it were so, of Father, Son and holy Ghost, to a capacity of such a sense as should give order for Baptizing, that is, Invoking (or baptizing by invoking) that glorious name? Must there not be an entire and full piecing in of this Whole uninterested word of Invocation? and by such an immense license of figure as might bear out any thing to made of any, thing? or any thing to be said or put for any thing? or meant by any thing.
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Nor lastly this: for how can the words whose plain and open sense lead to initiation and nothing else, be applyed to such a work as declares and spends it self in an act of another nature, which is invocation?
Nor lastly this: for how can the words whose plain and open sense led to initiation and nothing Else, be applied to such a work as declares and spends it self in an act of Another nature, which is invocation?
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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.
Statuit & decrevit (sancta Synod) ut haec ipsa Vetus & vulgata Editio, Quae longo tot faeculorum usu in Church ipsa Approved est, in publicis lectionibus disputationibus, praedicationibus Or expositionibus Pro Authentica habeatur, & quod eam nemo rejicere quovis praetextu audeat vel praesumat. Session. 3 Can. 2.
They had in ancient allowed Directions for administring the other holy Sacrament a preparatory prayer (no doubt from the purpose and contents thereof) called NONLATINALPHABET, wherein they seemed and meant to Invoke down something upon the work, persons or thing in hand, whereof is mention made in St Basils Liturgie, pa. 10. in St Gregories Liturgie, pa. 34. and in St Cyrils, pa. 53. of the same volumn, translated out of the Arabick, and Printed 1604. That title I find expounded in that use, and it is like it was the same here, to be NONLATINALPHABET, an Invocation of the holy Ghost, and that they prayed therein for the NONLATINALPHABET, or NONLATINALPHABET, the descent of the holy Spirit upon the things under hand; somewhere by Dr Hammond, and in St Peters Liturgie, (as said to be) NONLATINALPHABET, very often; and so in St James 's and St Chrys•stomes in Biblioth. pat. Gre c. tom. 2. pa. 4, & 6. pa. 77, & 78, &c. The Pagans used the like over their Sacrifices, St Cyril tels us so; co•paring and averring, that, As those things which are offered upon Altars being pure, NONLATINALPHABET, are defiled by Idol-Invocations, so on the contrary pure water receiving vertue of the holy Ghost and Christ, NONLATINALPHABET, at Invocation, is made partaker of holyness, in Cateches. 3. pa. 16. The jugling Marcosians had their initiations not without somewhat of like nature, NONLATINALPHABET: others of them lead their seduced Proselytes to the water, NONLATINALPHABET, &c. and baptizing, they say over them, into the name of the incomprehensible Father of all things, &c. (where observe by the way, the intent of their mysteries was, To lead and convey over UNTO, NONLATINALPHABET.) Others of them frighted with hard and uncoth names, NONLATINALPHABET, BASEMA, CHAMOSSE, BAAEANORA, MISTADIA, RHƲADA, CƲSTA, BABOPHOR, KALACHTHEI: which are not interpreted without NONLATINALPHABET, &c. and yet others went (to the same sense) a little otherwaies: In Epiphanius, haeres. 34. de Marcosiis. cap. 20. pa. 255. out of Irenaeus. And before, there was an used NONLATINALPHABET, apprehended effective of strange things, cap. 1. pa. 233. of which or another of the same sort is repetition in the next page. There was a form of BENEDICTION in Aarons Directory, Numb. 6.24, &c. according to which he and his sons were wont (as is conceived, for such was their Office Deut. 21.5. 1 Chron. 21.13. ) at dismission to bless the Assembly, NONLATINALPHABET, which I interpret actively or datively to give them Blessing; for Benedictio est sanctitatis traditio, in the Canon Law) and this was so successfull that the fruit or consequent thereof is said to be, He did thereby put the NAME, or Jehovahs Name upon the sons of Israel, and Jehovah himself followed him, NONLATINALPHABET, verse 27. And I the Lord will so bless them. Nor was this so effectual Bene-Diction without long continuance, for so long after as in Simeon the High Priests time mentioned in Ecclesiasticus, 50. at the end of the most solemn service, He went down and lift up his hands over the whole congregation of the children of Israel, to GIVE THE BLESSING OF THE LORD with his lips, and to rejoyce in his NAME: And they bowed themselves to worship the second time, that they might RECEIVE a BLESSING FROM THE MOST HIGH, verse 20, 21. of our English Translation, which is agreeable enough with Junius's Edition, ut daret benedictionem Domini labiis suis, and that of Complutum, or Alcala de Henares in Spain, NONLATINALPHABET, in the genitive, though Sixtus 5. corrected it in his Edition, NONLATINALPHABET, to give blessing or praise to the Lord. In much conformity to which of old, the Ministers of Jesus Christ (serving, as the sons of Aaron did heretofore, in the Assemblies of his Saints) have been wont with much strength of endeavour to attempt to GIVE the PEACE OF GOD, or the Grace of our Lord Jesus Christ, the Love of God, and the communion of the Holy Ghost (from the conclusion of the second Epistle to the Corinthians) to be with their people and continue with them to comfort them till their next meeting in Gods presence. It seems more then a simple intimation, or plain comfortable declaration, or earnest petition and obsecration, a powerfull imprecation, yea a solemn and successfull authoritative dispensation or distribution of those favours from heaven are then more then wished for, presently invoked, called down and given out by Gods faithfull servant to his expecting and worshipping people For more effectual doing whereof and Authoritative, if many were present that had Commission, and one in power above the rest, it was ordered that he whose authority was thought greatest, should stand up for this part, to Give this Blessing. All these seem to meet in somewhat of one general nature, or, as we say, to hang upon one string: VVhen we understand them we may perhaps have found out therewith a new and better way then used of saying or GIVING the Peace of God; (to which the ceremony of Elevation or lifting up the hands, as in weighty matters, once appointed by God himself, or used by his approved Ministers, Levit. 9.22. Eccles. 50.20. yea by our blessed Saviour, Luc. 24.50. might not be I think an unfruitfull appurtenant.) Illumina quae sumus Domine Deus tenebras nostras.
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, Paul. 10. in Saint Gregories Liturgy, Paul. 34. and in Saint Cyril's, Paul. 53. of the same Volume, 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 Saint James is and Saint Chrys•stomes in Biblioth. pat. Gre c. tom. 2. Paul. 4, & 6. Paul. 77, & 78, etc. The Pagans used the like over their Sacrifices, Saint Cyril tells us so; co•paring 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. Paul. 16. The juggling Marcosians had their initiations not without somewhat of like nature,: Others of them led their seduced Proselytes to the water,, etc. and baptizing, they say over them, into the name of the incomprehensible Father of all things, etc. (where observe by the Way, the intent of their Mysteres was, To led and convey over UNTO,.) Others of them frighted with hard and uncouth names,, BASEMA, CHAMOSSE, BAAEANORA, MISTADIA, RHƲADA, CƲSTA, 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. Paul. 255. out of Irnaeus. And before, there was an used, apprehended effective of strange things, cap. 1. Paul. 233. of which or Another of the same sort is repetition in the next page. There was a from 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 Deuteronomy 21.5. 1 Chronicles 21.13.) At dismission to bless the Assembly,, which I interpret actively or datively to give them Blessing; for Benediction est sanctitatis Tradition, 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's Edition, ut dart 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 then 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 then 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, Luke 24.50. might not be I think an unfruitful appurtenant.) Illumina Quae sumus Domine Deus Darkness nostras.
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As, Deut. 12.5, 11, 21. chap. 14.23 4. chap. 16.2, 6, 11. chap. 26.2. chap. 28.10. 2 Reg. 6.2. 3 Reg. 8.43. chap. 17.20, 21. 2 Chron. 6: 20, 33. chap. 7.14. Esai. 63. ult. Jer. 7, 10, 11, 12, 14.30. chap. 14.9. chap. 15.16. chap. 32.34. chap. 34.15. Dan. 9.18, 19. Amos 9.12. and 1 Reg. 13.2, 4. which compare with 2 Reg. 23.16. These places are most of them translated (and in our last and best English) by, called by Jehovahs name, as in Jam. 2.7. Do they not blaspheme that good Name by which ye are called, or by Calling as by way of prayer, upon that name: But the unavoidable evidence of the Originals was such as made it need to be added by way of supplement in the Margent of the most, for, that Name being CALLED UPON, the party, place, people, &c. As for instance in 3 Reg. 8.43. that they may know that this house is called by thy name; but the Margent has: Heb. thy name is called upon this house. 2 Chron. 7.14. If my people which are called by my name shall humble themselves, &c. that is, according to the Hebrew, upon whom my name is called; in the Margent again: And the like annotation is in 2 Chron. 6.33. Esai. 63.19. Jer. 7.10. chap. 14 9. chap. 15.16. chap. 34.15. Dan. 9.18, 19. Amos. 9.12. The most exquisite Tremellius hath in text or margent alwayes super quos, or super quae invocatur nomen tuum: Sixtus 5. in his Roman Edition never otherwise; I mean in his Latine translation: and the Doway gives it very oft, particularly in 2 Chron. 7.14. Esai. 63.19. Jer. 14.9. chap. 15.16. chap 34.15. Dan. 9.18, 19. & Amos. 9.12. Somewhat there was in it that made all these wary translators retain so hard and to us almost unintelligible phrase of speech: they meant to give plain English or Latine again, as before, Illumina quae sumus Domine Deus tenebras nostras, & calliginem ignorantia qua in hac vita laboramus obsiti, dispelle propitius, per Christum Dominum nostrum. That SƲPER-NOMINATION of Exod. 20.24. belongs hereto, NONLATINALPHABET, wheresoever I shall place my name there; which might be and was in div•rs other places: and Thither will I come, in the following words: as in Deut. 12.5. & 2 Chron. 12.13. both Super-nomination and In-vocation have the same text NONLATINALPHABET. Observed by Nobilius in his Notes on the Septuagint there, that St Augustine should say, NONLATINALPHABET was exactly rendred by Supernomination or Adnomination; rather then by Cognomination or simple Nomination: and 'tis true St Augustine has this critical and very usefull observation: Quod Graecus habet NONLATINALPHABET, 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.
As, Deuteronomy 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 Chronicles 6: 20, 33. chap. 7.14. Isaiah. 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 you 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: Hebrew thy name is called upon this house. 2 Chronicles 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 Chronicles 6.33. Isaiah. 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 Nome tuum: Sixtus 5. in his Roman Edition never otherwise; I mean in his Latin Translation: and the Doway gives it very oft, particularly in 2 Chronicles 7.14. Isaiah. 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 Darkness nostras, & calliginem ignorantia qua in hac vita laboramus obsiti, dispelle Propitius, per Christ Dominum nostrum. That SƲPER-NOMINATION 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 Deuteronomy 12.5. & 2 Chronicles 12.13. both Supernomination and Invocation have the same text. Observed by Nobilius in his Notes on the septuagint there, that Saint Augustine should say, was exactly rendered by Supernomination or Adnomination; rather then by Cognomination or simple Nomination: and it's true Saint Augustine has this critical and very useful observation: Quod Graecus habet, supernominavero Or adnominavero expressius dicitur, quod usitatius cognominavero Nonnulli interpretati sunt: sed non habet Necessariam significationem cognominavero, propinquiùs autem dicitur cognominavero quam nominavero; nam & hoc aliqui interprets dixerunt. Locution. de Exod lib. 2. tom. 3, Paul. 49. and he is there examining the propriety of speech of that book.
See 1 Maccab. 7.37. 2 Maccab. 8.15. and I prayed and understanding was given me, NONLATINALPHABET, I used In-vocation and there came a spirit of Wisdome unto me. Sapient. Solomon. 7.7.
See 1 Maccab 7.37. 2 Maccab 8.15. and I prayed and understanding was given me,, I used Invocation and there Come a Spirit of Wisdom unto me. Sapient. Solomon. 7.7.
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Wherefore, goe to my place in Selo, where I had placed my name formerly, NONLATINALPHABET, setled or lodged it, Jer. 9.12. (the word used in Nehem. 11.9. wherewith compare 1 Chron. 23.25. ) And both Jerusalem is called, A place of the Lords name, Esai. 18.7. and his name both was to be there, and Was there, and to continue: 1 Reg. 8.16, 29, 44. chap. 11.3.6. chap. 14.21. 2 Reg. 21.4. chap. 23.27. 2 Chron. 12.13. yea, for ever, 2 Reg. 21.7. 2 Chron. 7.16. & chap. 33.4, 7. Where mark still and from the Text, the words of placing, setling, dwelling, a House for that purpose, and, by vertue of that enjoyned Bene-diction (remember before) of Num. 6.24, 25. The Priests shall put my name upon the Sons of Israel; God himself coming as 'twere along with it. We may compare things not all out the same: The Marcosians, mentioned by Irenaeus, acknowledged some such thing, After their imprecations before spoken of, & the NAME invoked by Priest and Proselyte, NONLATINALPHABET, & so they proceeded to a noyling him, &c. they pronounce that are present, Peace be to all upon whom this name (of Jao) resteth. Adversus haeres. lib. 1. ca. 18. p. 108. and from Epiphanius in the place alledged. And it was the adjuration by the Sanhedrim to the High Priest of Israel on Expiation Eve, that he would change none of the service for that day, Noste jurare jubemus per eum, cujus nomen in hac aede habitat, as rendred by Pet. Cunaeus, We adjure thee by him, whose name dwelleth in this house; de repub. Heb. lib. 2. cap. 6. out of Maiemonides.
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 Nehemiah 11.9. wherewith compare 1 Chronicles 23.25.) And both Jerusalem is called, A place of the lords name, Isaiah. 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 Chronicles 12.13. yea, for ever, 2 Reg. 21.7. 2 Chronicles 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 Irnaeus, 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) rests. Adversus haeres. lib. 1. circa 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 Nome in hac Aede habitat, as rendered by Pet. Cunaeus, We adjure thee by him, whose name dwells in this house; de Republic. Hebrew lib. 2. cap. 6. out of Maimonides.
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St Isidore proves the Deity of the holy Ghost, by that it is completive of the holy Trinity, NONLATINALPHABET, and in this Epiclesis or In-vocation of the holy Baptisme, with the Father and the Son, it was judged purgative of sin. Isid. Pelusiot. lib. 1. Epist. 109. pa: 34.
Saint Isidore Proves the Deity of the holy Ghost, by that it is completive of the holy Trinity,, and in this Epiclesis or Invocation of the holy Baptism, with the Father and the Son, it was judged purgative of since. Isidore Pelusiot. lib. 1. Epistle 109. Paul: 34.
The voyce from heaven to Saul, Arise and be baptized, and wash away thy sins, Calling upon the name of rhe Lord. Whereupon is Vasquez's observation: Quoniam haec verba denotare videantur invitationem ex parte Pauli (Arise thou, wash thou, &c.) yet that this performance is to be a third persons, sc. the Ministers, appears by that; his is to be the in-vocation, whose the accompanying ablution, But (No man washeth himself, Sebaptists are scarce heard of, Be thou baptized, here) this was to be the Ministers, Ergo, in 3. partem Thom. Disput. 143. cap. 2. sect. 17. So the sense this, Be thou baptized, sc. by some fitting Minister, and let that Baptisme be by (or not without) Calling upon Gods name, the Epiclesis mentioned.
The voice from heaven to Saul, Arise and be baptised, and wash away thy Sins, Calling upon the name of rhe Lord. Whereupon is Vasquez's observation: Quoniam haec verba denotare videantur invitationem ex parte Pauli (Arise thou, wash thou, etc.) yet that this performance is to be a third Persons, sc. the Ministers, appears by that; his is to be the Invocation, whose the accompanying ablution, But (No man washes himself, Baptists Are scarce herd of, Be thou baptised, Here) this was to be the Ministers, Ergo, in 3. partem Tom Dispute 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.
Do they not revile that good name, NONLATINALPHABET, that is called over you? And add what of this import we meet with often in those who trod next after the steps of the Apostles: As in those stiled The Constitutions of the Apostles, in many places, especially lib. 7. cap. 43. in Justine Martyrs. second Apology, pa. 94, &c. and many other places.
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 Justin Martyrs. second Apology, Paul. 94, etc. and many other places.
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Of such is the Kingdom of God: ve. 14. Christ doth not say, of them. As before, in the exclusive, Verily I say unto you, unless ye turn back and become as little children, ye shall in no wise enter into the Kingdom of heaven, Whosoever therefore shall humble himself low as a child, he shal be exalted greatest in the Kingdom of Heaven, Matt. 19.1. Significanter dixit Talium, non Istorum, ut ostenderet non aetatem regnare, sed mores, & his qui similem habent innocentiam & simplicitatem praemium repromitti. Apostolo quoque in eandem sententiam congruente, 1 Corinth. 14.20. Fratres, nolite effici pueri sensibus, NONLATINALPHABET but in malice be ye such, &c. Hieron. Matth. 19. tom. 6: pa. 40. Humilitatis ergo signum Rex noster in statura pueritiae probasti, cum aisti, Talium est regnum caelorum, &c. Augustin. Confession. lib. 1. cap. 19.
Of such is the Kingdom of God: ve. 14. christ does not say, of them. As before, in the exclusive, Verily I say unto you, unless you turn back and become as little children, you 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 These, ut ostenderet non aetatem Reign, sed mores, & his qui similem habent innocentiam & simplicitatem Premium repromitti. Apostle quoque in eandem sententiam congruente, 1 Corinth. 14.20. Brothers, nolite effici pueri sensibus, but in malice be you such, etc. Hieron. Matthew 19. tom. 6: Paul. 40. Humilitatis ergo signum Rex Noster in Statura pueritiae probasti, cum aisti, Talium est Kingdom caelorum, etc. Augustin. Confessi. lib. 1. cap. 19.
Hoc enim dicimur facere Nomine alterius quod illius jussu & authoritate facimus. Jo. Maldonate: tom. 1. de Sacramentis, ca. 1. de Bapt. pa. 5.1. To Baptize in the name of Father, Son, and Holy Ghost doth signifie to do it by their warrant and Commission. Bishop Lake, Sermon on Matth. 28.19. pa. 232. Significat autem in Nomine, 1. Jussu & authoritate communi horum trium (sc. patris, filii, &c.) institutum esse Baptismum, atque has tres personas mandare, ut qui velint esse membra ecclesiae illi sic baptizentur. Ursin Catechet. par. 2. Quaest. 71. Oportet quod in forma Baptismi exprimatur causa Baptismi. Est autem ejus causa duplex, Una quidem principalis aqua virtutem habet, & haec est sancta Trinitas: Alia autem instrumentalis, sc. Minister, qui tradit exterius Sacramentum: & ideò oportet in forma Baptismi de utraque fieri mentionem. Minister autem tangitur cum dicitur, Ego te baptizo: Causa autem principalis, cum dicitur, In nomine patris, filii, &c. Aquin. par. 3. Quaest. 66. artic. 5. Quòd autem Apostoli dicuntur baptismum administrasse in nomine Christi, — istis verbis hoc tantum docetur administrasse eos jussu, authoritate, mandato & ex praescripto Christi. Caspar: Brockman: Systhem: Theol. artic. 34. sect: 3. Sic etiam Schrapius, in Cursu Theol. col. 1367. de forma Bapt. Emanuel Sa. in annot. in Bib. magn. ad Matth. 28.19. Jacob. Tirin. in eandem locum. Gregor. de Valentia tom. 4. disput. 4. quaest. 1. punct. 3. Gab. Vasquez. in 3. part. Thom. disput. 142. cap. 1. sect. 9. & cap. 2. sect. 19. Alexand. item Alensis, & Sotus, & Canus, & recentiores plerique: atque in hujus expositionis confirmationem plura scripturae testimonia afferunt, in quibus idem est, in nomine alicujus, facere, quod authoritate & virtuti ipsius operari inquit, Vasquez. disput. 143. cap. 2. sect. 9. And this way, though he corrupt the sacred inviolable Text, even in its first original, goes the late Patriarch of Constantinople Cyrillus Lucaris in the confession of his faith, set forth in the name of the whole Eastern Church lately, cap. 16. In so much, saith he, that, whosoever is washed in the name of Father, Son and Holy Ghost (NONLATINALPHABET) 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.
Hoc enim dicimur facere Nomine alterius quod Illius jussu & authoritate facimus. John Maldonate: tom. 1. de Sacramentis, circa 1. de Bapt Paul. 5.1. To Baptise in the name of Father, Son, and Holy Ghost does signify to do it by their warrant and Commission. Bishop Lake, Sermon on Matthew 28.19. Paul. 232. Significat autem in Nomine, 1. Jussu & authoritate Communi horum trium (sc. patris, Sons, etc.) institutum esse Baptism, atque has tres personas mandare, ut qui velint esse membra ecclesiae illi sic baptizentur. Ursin Catechist. par. 2. Question 71. Oportet quod in forma Baptism exprimatur causa Baptism. Est autem His causa duplex, Una quidem Principal aqua virtutem habet, & haec est sancta Trinitas: Alias autem instrumentalis, sc. Minister, qui tradit exterius Sacramentum: & ideò oportet in forma Baptism de Utraque fieri mentionem. Minister autem tangitur cum dicitur, Ego te Baptizo: Causa autem Principal, cum dicitur, In nomine patris, Sons, etc. Aquinas par. 3. Question 66. artic. 5. Quòd autem Apostles dicuntur Baptism administrasse in nomine Christ, — istis verbis hoc Tantum docetur administrasse eos jussu, authoritate, Commandment & ex praescripto Christ. Caspar: Brockman: System: Theology artic. 34. sect: 3. Sic etiam Schrapius, in Cursu Theology col. 1367. de forma Bapt Emmanuel Sa. in Annot. in Bib. Magn. ad Matthew 28.19. Jacob. Tirin. in eandem locum. Gregory. de Valentia tom. 4. dispute. 4. Question. 1. punct. 3. Gab. Vasquez. in 3. part. Tom dispute. 142. cap. 1. sect. 9. & cap. 2. sect. 19. Alexander item Alensis, & Sotus, & Canus, & recentiores Plerique: atque in hujus expositionis confirmationem plura Scriptures Testimonies afferunt, in quibus idem est, in nomine alicujus, facere, quod authoritate & virtuti Himself operari inquit, Vasquez. dispute. 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 Cyril Lucaris in the Confessi of his faith, Set forth in the name of the Whole Eastern Church lately, cap. 16. In so much, Says he, that, whosoever is washed in the name of Father, Son and Holy Ghost () is regenerate, purified and justified. See whither dullness and drowsiness Are in time apt to corrupt the best forms. So dealt Mr. Petty with the Greek translation of our Liturgy; as shall be said hereafter.
Per Baptismum enim adscribitur quis primò caetui fidelium. Durand. in Sentent. lib. 4. distinct. 3. quaest. 2. sect. 6. Hence Baptisme and Making Disciples goe together Joh. 4.1. As expository one of the other. And, the fruit or consequent of both, Apposition to the Church: Acts 2.41. As many as received the word were baptized, NONLATINALPHABET, 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.
Per Baptism enim adscribitur quis primò caetui Fidelium. Durand. in Sentent. lib. 4. distinct. 3. Question. 2. sect. 6. Hence Baptism and Making Disciples go together John 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 Church intrare. Bellarmin. lib. 1. the Baptism. cap. 8.
In Scripturis illud In Nomine ubique ferè accipitur pro eo quod est ex auctoritate. Bellarmin. lib. 1. de Concil. cap. 12. But then it is to be understood, that that in nomine is rightly given out of the Original, sc. by the preposition and case: But not so here, Ergo. Among Vasquez 's Criticismes this distinction had place. Qua phrasi (NONLATINALPHABET) Christus est usus, Matth. 28. cum formam Baptismi tradidit in illis verbis, In nomine, &c. Cùm autem dicitur Marci ult. In Nomine meo daemonia ejicient; hoc est, virtute & authoritate mea non dicitur NONLATINALPHABET sed. NONLATINALPHABET. disput. 143. in tertiam part. Thom. cap. 2. sect. 16.
In Scriptures illud In Nomine ubique ferè accipitur Pro eo quod est ex auctoritate. Bellarmin. lib. 1. the Council. cap. 12. But then it is to be understood, that that in nomine is rightly given out of the Original, sc. by the preposition and case: But not so Here, Ergo. Among Vasquez is Criticisms this distinction had place. Qua phrasi () Christus est usus, Matthew 28. cum formam Baptism tradidit in illis verbis, In nomine, etc. Cùm autem dicitur Mark's ult. In Nomine meo Daemonia ejicient; hoc est, virtute & authoritate mea non dicitur sed.. dispute. 143. in tertiam part. Tom cap. 2. sect. 16.
See Jer. 14.14, 15. chap. 20.9, 16, 20. chap. 29.9. chap 44.16. Dan. 9.6. Zach. 13.3. Also 2 Sam. 6.18. 1 Chr. 16.2. 1 Sam. 17.45. 2 Chr. 14.11. And 1 Sam. 25.5. 1. King. 21.8 Esth. 3.12. & chap. 8.8. () Data utrinque fide dicat Sacerdos: Ego tanquam Dei Minister, vos in Matrimonium conjungo, In nomine Patris, & filii & Sp. Sancti. Modus administrandi sacramenta, &c. ex Pastorali Mechliniens. Colon. 1618.
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 Christ 16.2. 1 Sam. 17.45. 2 Christ 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, & Sons & Spa Sancti. Modus administrandi Sacraments, etc. ex Pastorali Mechliniens. Colon. 1618.
How yet it may be even in this sense here reasonably and needfully used, sc. to authorize and solemnize this great work of making a Christian, may be seen by comparison from Nicetas, De ordine qui observatur cum quis à Saracenismo, &c. In Nomine tuo, Domini Deus veritatis, & unigeniti filii tui, & sancti tui spiritus impono manum, &c. in Bibliothec. pat. Graec. tom. 2. pa. 284.
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 Order qui observatur cum quis à Saracenismo, etc. In Nomine tuo, Domini Deus veritatis, & unigeniti Sons tui, & sancti tui spiritus impono manum, etc. in Bibliothec. pat. Greek tom. 2. Paul. 284.
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In nomine, id est, per Nomen Jesu Christi, id est, per ipsum Jesum Christum: Nomen enim ponitur metonymicè pro re nomine significata. — Praecipit ergo per Christum, id est, Christi nomine, vice, potestate & authoritate, qua fungebatur quasi Legatus, Vicarius & Apostolus Christi: Cornel. à Lap. in loc. Quidam obtestationem esse putant, quasi dicat, Per Nomen Domini, &c. at multo rectius est ut authoritatis sit allegatio, quomodo haec phrasis (In nomine) frequenter accipitur in Scripturis; ac nominatim 1 Cor. 5.4, 5. ubi in negotio simili verba haec interponit, ostendens, &c. sensus ergo est, Praecipimus vobis nomine & authoritate Christi Domini, cujus sumus vicarii, idque potestate ab eo accepta. Haec ferè omnium expositio est. Estius, in commentar. ad loc. Non nos haec dicimus, sed Christus: Hoc enim est in Nomine Domini nostri Jesu Christi, NONLATINALPHABET. Per Christum (inquit) annunciamus. Chrysost. Hom. 5. in 2 Thes. tom. 6. pa. 393.
In nomine, id est, per Nome Jesu Christ, id est, per ipsum Jesus Christ: Nome enim ponitur metonymicè Pro re nomine Signification. — Praecipit ergo per Christ, id est, Christ nomine, vice, potestate & authoritate, qua fungebatur quasi Legatus, Vicar & Apostles Christ: Cornelius. à Lap. in loc. Quidam obtestationem esse Putant, quasi dicat, Per Nome Domini, etc. At Much rectius est ut authoritatis sit allegatio, quomodo haec Phrase (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 Christ Domini, cujus sumus vicarii, idque potestate ab eo accepta. Haec ferè omnium Exposition est. Estius, in commentar. ad loc. Non nos haec dicimus, sed Christus: Hoc enim est in Nomine Domini Our Jesu Christ,. Per Christ (inquit) annunciamus. Chrysostom Hom. 5. in 2 Thebes tom. 6. Paul. 393.
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. — NONLATINALPHABET) 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.) NONLATINALPHABET, 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, NONLATINALPHABET baptizet eam in nomen proselytarum, id est in eam religionem quam profitentur proselytae. H. Grotius, annot. ad Matth. 28.19. And Estius saw as much, though fettered with the forms of his own way. Probabilis expositio est In Nomine id est in virtute: Nam saepe in sacris literis Nomen significat virtutem seu potentiam, &c. Verùm quia in Graeco est NONLATINALPHABET, videri posset hic sensus, Baptizantes eos in nomen patris, id est, Baptizando eos incorporantes & asscribentes numero fidelium eorum qui fidem S. S. Trinitatis profitentur, vide Jansenium; & nostra in 4. dist. 3. Estius ubi supra. And so Bishop Lake brings about his In the name, though how to fit that sense with those words let himself see. In Nomine Trinitatis, is to baptize unto their service, and to dedicate to them, saith he in the place before: The original has NONLATINALPHABET. And therefore the Ministration of Baptisme is accompanied with Abrenunciation, Those that are baptized renounce the Devil and all his works, the pomps and vanities of the world, &c. They devote themselves unto God, to believe the Articles of the creed, and obey the ten Commandements. Quibus scilicet verbis, Patris, & fillii, & spiritus sancti confessionem edocemur. Jo, Damascen. de fide orthod. lib. 4. cap. 10. Jubet ut in universum terrarum orbem effundantur (Apostoli) compendiariam quae per Baptisma fieret doctrinam indigitans. Chrysost. tom. 1. in N. Testam. pa. 928. upon this pastoral commission. Est enim Baptismus sacramentum initiationis, quo in ecclesiae visibilis cooptamur societatem, ut inter filios Dei, ab illis censeamur, &c. Piscator. Aphor. loc. 24. sect. 4. from Calvin: Institut. lib. 4. cap. 15. sect. 1. And so the later Helvetian. Confession, chap. 20. A parte nostra sacramentum est spiritualis militiae, quo perpetuum illi (Christo) pollicemur obsequium. Calvin. in 1 Cor. 1.13. Damus enim ei Nomen in cujus Nomen baptizamur. ib. To be baptized in the name of Christ is to be inrolled, entred, and received into the Covenant and family, and so into the inheritance of the Sons of God. Confess. Helvet. poster. cap. eod. we are billed Souldiers for the holy warfare, that all our lives long we should fight, &c. ib. see Rom. 7.23, 24. Ephes. 6.10, 1i, &c. We are received by Baptisme into the number of those Souldiers, who by the good guiding of Christ do through all their life exercise a warfare against the world, Sathan and the flesh. Declarat. of the former Helvetian confession, and to that sense Pet. Ram. de religione Christian. lib. 4. cap. 3. NONLATINALPHABET. Cyrill. Hieros. Cateches. 3. pa. 16. to those were to be baptized.
Ipse vos tinguet, Pro eo quod est, per ipsum tinguemini, vel in ipsum. Tertullian: de Bapt cap. 11. Paul. 260. Cùm Locution haec (Matthew 28.19. —) Various habeat ex Hebraismo significationes, eam ex his praeferendam arbitror, Quae Baptismo maximè propria est. Est autem Baptizari in aliquem vel in His Nome, se ei auctorare atque devovere & de His Nomine appellari velle. Paulus (i Cor. 10.2.), respiciens illud Exod 14.31. Crediderunt in God & Moses servum His, id est Mosi tanquam Dei Minister cum Bona Fiducia regendos se commisere. Sic Paulus neg•t quenquam baptizatum in suum Nome, 1 Cor. 1.13, 15. hoc est, sibi velut novi dogmatis auctori mancipatum. Maimonides de bello Captivity, baptizet eam in Nome proselytarum, id est in eam religionem quam profitentur Proselytes. H. Grotius, Annot. and Matthew 28.19. And Estius saw as much, though fettered with the forms of his own Way. Probabilis Exposition est In Nomine id est in virtute: Nam saepe in sacris literis Nome significat virtutem seu potentiam, etc. Verùm quia in Graeco est, videri posset hic sensus, Baptizing eos in Nome patris, id est, Baptizando eos incorporantes & asscribentes numero Fidelium Their 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, Says 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. John, Damascene. de fide Orthodoxy. lib. 4. cap. 10. Jubet ut in universum terrarum orbem effundantur (Apostles) compendiariam Quae per Baptism fieret Doctrinam indigitans. Chrysostom tom. 1. in N. Testament. Paul. 928. upon this pastoral commission. Est enim Baptismus sacramentum initiationis, quo in ecclesiae visibilis cooptamur societatem, ut inter Sons Dei, ab illis censeamur, etc. Piscator. Aphorism loc. 24. sect. 4. from calvin: Institute. lib. 4. cap. 15. sect. 1. And so the later Helvetian. Confessi, chap. 20. A part nostra sacramentum est spiritualis militiae, quo perpetuum illi (Christ) pollicemur obsequium. calvin. in 1 Cor. 1.13. We give enim ei Nome in cujus Nome 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. Helvete. 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. Ephesians 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, Sathan and the Flesh. Declarat. of the former Helvetian Confessi, and to that sense Pet. Ram. de Religion Christian. lib. 4. cap. 3.. Cyril. Hieros. Cateches. 3. Paul. 16. to those were to be baptised.
Nomen enim potestatem & authoritatem significat in scriptura, ut Marci ultimo, In nomine meo daemonia ejicient, & Joan. 5. Ego veni in Nomini Patris, &c. Bellarmin. lib. 1. de Bapt. ca. 3. Saepe in sacris literis Nomen significat virtutem seu potentiam ut Marci ult. In nomine meo, &c. & Psal. 53. Deus, in Nomine tuo salvum me fac: sequitur enim quasi expositio, & in virtute tua judica me. Estius in Mat. 28.19. And according hereto in following use, Epiphanius speaks to the Emperours Nephew, who was to be raised from death, Surge puer (NONLATINALPHABET) in nomine Jesu Christi crucifixi: when yet he had conditioned before, that upon his revocation to life his mother should be baptized NONLATINALPHABET, Into the name of him that was crucified. In vita Epiphanii. sect. 50. tom. 2. pa. 3. 62.
Nome enim potestatem & authoritatem significat in Scripture, ut Mark's ultimo, In nomine meo Daemonia ejicient, & Joan. 5. Ego veni in Nomini Patris, etc. Bellarmin. lib. 1. de Bapt circa 3. Saepe in sacris literis Nome significat virtutem seu potentiam ut Mark's ult. In nomine meo, etc. & Psalm 53. Deus, in Nomine tuo Salvum me fac: sequitur enim quasi Exposition, & in virtute tua Judica me. Estius in Mathew 28.19. And according hereto in following use, Epiphanius speaks to the emperors Nephew, who was to be raised from death, Surge puer () in nomine Jesu Christ 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. Paul. 3. 62.
Domine Patris Dei veniunt, qui ab illo mittuntur, & commissa sibi Dei negotia fide bona agunt. Suo autem nomine veniunt qui affectu pravo excitati sua sponte currunt, & privatis modo commodis serviunt: Gualter. in Homil. 44. in Johan. Nominatim dicit (Matth. 21.9.) Qui venit in nomine Domini: Quòd Messias venturus esset quasi Missus, & qui se non ingereret sed mandatum haberet à patre. Nam venire dicitur in nomine Domini, qui se non ingerit, sed Dei jussu & mandato suscipit regnum. Marlorat. Exposit. Ecclesiast. in Matth. 21.9.
Domine Patris Dei veniunt, qui ab illo mittuntur, & Commissa sibi Dei Business fide Bona Agunt. Sue autem nomine veniunt qui affectu pravo excitati sua sponte currunt, & privatis modo commodis serviunt: Gualter. in Homily 44. in John. Nominatim dicit (Matthew 21.9.) Qui venit in nomine Domini: Quòd Messias Coming 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 & Commandment suscipit Kingdom. Marlorat. Exposit. Ecclesiatest. in Matthew 21.9.
Non nostra virtute, non nostra justitia; benè enim nobis conscii sumus nostrae imbecilitatis & in justitiae; — Nec potentia aliqua Magica, quippe qui nullis nec carminibus, nec characteribus, nec exorcismis (quibus rebus Magi uti solent) hominem excitavimus, sed sola virtute, potentia & Nomine Jesu Christi Nazareni, quem vos crucifixistis, &c. Brent. Homil. 17. in Act. Apost.
Non nostra virtute, non nostra justitia; benè enim nobis Conscii sumus Nostrae imbecilitatis & in justitiae; — Nec potentia Any Magica, quip qui nullis nec carminibus, nec characteribus, nec exorcismis (quibus rebus Magi uti solent) hominem excitavimus, sed sola virtute, potentia & Nomine Jesu Christ Nazarenes, Whom vos crucifixistis, etc. Brent. Homily 17. in Act. Apost.
Ʋnà cum potestate Domini, hoc est, non ex vestra auctoritate, neque ut privati homines, sed imperio ejus communiti cujus Nomine convenistis. Erasmus, apud Bez. in loc. This expounds the phrase notable clearly.
Ʋnà cum potestate Domini, hoc est, non ex Vestra auctoritate, neque ut Private homines, sed Imperial His communiti cujus Nomine convenistis. Erasmus, apud Bez in loc. This expounds the phrase notable clearly.
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.
Hoc ad fidem legationi astruendam non parùm valet, imò penitus Necessary est. Quis enim hominis Testimony acquiescat de aeterna sua salute? Major Rest est, quàm ut hominis pollicitatione possimus esse contenti, nisi construe à God esse Ordinatos, Deumque per ipsos loqui. calvin. in Commentar. ad loc. vid. etiam Chrysostom Homily 11. in 2 Corinth. tom. 5. Paul. 613.
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.
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, Symphony. prophetarum & Apost. par. 2. Epoch. loc. 30. p. 378. And see in his Cursus Theolog. col. 1370. de forma Baptism.
In carnem suam, Gal. 6.8. Ego puto NONLATINALPHABET respondere NONLATINALPHABET 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.
In Carnem suam, Gal. 6.8. Ego puto respondere Hebrews, tertio casui praeposito, & finem seu scopum declarare. To that sense upon chap. 3. ver. 23. & Ephesians 2. ver. 21, 22. Baptizari in His Nome dicimur, cui nos per Baptism Dicamus ac consecramus. id. ad Act. 19.3.
Adde, quum doctrinae prior datur locus, inter hoc mysterium & adulterinos gentium ritus, Quibus se in SUA sacra initiant, verum statui discrimen. Calvin. Harmon. evangel. pa. 683. Non enim is est qui donat legitimum Baptisma, qui simpliciter ait, Domine, sed qui nomen exprimit & rectam fidem habet. Ideoque salvator non quovismodo baptizandum praecepit sed primùm dixit Docete: ac deinde Baptizate NONLATINALPHABET in Nomen Patris, Filii & Sp. Sancti, ut ex doctrina recta fides oriretur, & cum fide perfectio Baptismatis adderetur. For others wash also as well as we, &c. as hereafter Athanasius contra Arrian. Orat. 3. tom. 1. pa. 414.
Add, Whom Doctrine prior datur locus, inter hoc mysterium & adulterinos gentium Ritus, Quibus se in SUA sacra initiant, verum statui discrimen. calvin. Harmon. evangel. Paul. 683. Non enim is est qui donat legitimum Baptism, qui simpliciter ait, Domine, sed qui Nome Expresses & rectam fidem habet. The reason why salvator non quovismodo baptizandum praecepit sed primùm dixit Docete: ac Deinde Baptize in Nome Patris, Sons & Spa Sancti, ut ex Doctrina Recta fides oriretur, & cum fide Perfection Baptismatis adderetur. For Others wash also as well as we, etc. as hereafter Athanasius contra Arrian. Orat 3. tom. 1. Paul. 414.
Circumciduntur enim Saraceni & se in aquis currentibus abluunt in partibus sc. corporis inferioribus, ut sic quasi quodam Baptismi Lavacro purificentur. Matth. parisiens. in Histor. Angl. pa. 412. in Henr. 3. For farther similitude it may be noted, that, as Christ our Messias by Jo. Baptist a Priest of the Law preceding, so Mahomet was baptized by Sergius a Christian Monk, in Polydor. Virgil. de rerum inventoribus: lib. 7. cap. 8. Purchas. Pilgrim. lib. 3. cap. 3. Johan. Boem. lib. 2. cap. 11. & G. Sands's travels, lib. 1. pa. Though I take it to be no better then a currant mistake, as well in tradition, as the later of those Authors, in Nicholas de Nicholai (in his Oriental peregrenations) lib. 4. cap. 16. and many others, that Mahomet in favour of Christ and his Doctrine appointed, no Jew to be taken into his sect unless first baptized, that is, Christianed, nor into his Moschite but by the only way previous and preparatory, Our Catholick Church: (Even as heretofore none went into the Temple of Honor but by the Temple of vertue in Pagan Rome, or into the Sanctuary of Holy Jerusalem but by Solomons Porch, those leading into these.) To have them baptized indeed he requires; I grant: But this no more to Christianing, then washing the hands is necessary to prepare for supper, or the known threefold vow, to make a Dominican or a Franciscan, which may as well speak to a Carthusian or a Benedictine, they all by this dore of threefold hard obligation entring into their several Cloisters or Orders. Baptism indeed is Epicence and introductory to many, the manner or form alone can specifie and bring home to any particulars, to Other or Ʋs: Which way I believe Mahomed nor any of his followers ever required or liked in any coming over towards them: the rite it self might presume as well for introductory to Persee or Bannian as Hebrew, Mahumetane or Christian. Though it be yet true enough, that the infidel desires even Christian Baptism for worldly ends, sc. propter corporalem medicinam, as to obtain some bodily cure, whereof see the collections of Pet. Greg. Tholosan. Syntagm. juris. lib. 2. cap. 4. sect. 14.
Circumciduntur enim Saraceni & see in aquis currentibus abluunt in partibus sc. corporis inferioribus, ut sic quasi Quodam Baptism Lavacro purificentur. Matthew Parisians. in History Angel Paul. 412. in Henry 3. For farther similitude it may be noted, that, as christ our Messias by John Baptist a Priest of the Law preceding, so Mahomet was baptised by Sergius a Christian Monk, in Polydore Virgil. de rerum inventoribus: lib. 7. cap. 8. Purchas. Pilgrim. lib. 3. cap. 3. John. Boem. lib. 2. cap. 11. & G. Sands's travels, lib. 1. Paul. Though I take it to be no better then a currant mistake, as well in tradition, as the later of those Authors, in Nicholas de Nicholai (in his Oriental peregrenations) lib. 4. cap. 16. and many Others, that Mahomet in favour of christ and his Doctrine appointed, no Jew to be taken into his sect unless First baptised, that is, Christianized, 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 Room, or into the Sanctuary of Holy Jerusalem but by Solomons Porch, those leading into these.) To have them baptised indeed he requires; I grant: But this no more to Christening, then washing the hands is necessary to prepare for supper, or the known threefold Voelli, 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 Order. Baptism indeed is Epicence and introductory to many, the manner or from alone can specify and bring home to any particulars, to Other or Ʋs: Which Way I believe Mahomed nor any of his followers ever required or liked in any coming over towards them: the rite it self might presume as well for introductory to Persee or Bannian as Hebrew, Mohammedan 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.
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In the same Author, pa 52, 53. The manner is. As soon as the child is born, the Daroo (or Priest) is sent for. He hastens, and having calculated the Nativity, invents the name which the mother is after to impose. This d•ne, they hasten to the Eggaree or Temple, where the Priest puts a little pure water into the barque of a holy tree (Holme they call it) thence poures it upon the infant, and prays (therewith) it may be cleansed from all impurity. At 7 years age it is confirmed by the Daroo, &c.
In the same Author, Paul 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 bark of a holy tree (Holme 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.
Perhaps a corruption of the old name Zoroaster, a great Master, and known so to have been of Religion in those parts. Of him mention has been made enough in books formerly extant, as Ammian. Marcellinus, lib. 23. Psellus, Patricius, Delrio, &c.
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.
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Or ƲPON HIM, I allude to the exactness of the Jerusalem Apostles speech, in Ja. 2.7. by which it should seem there was a kind of Invocation or calling of the name of Christ over or (down) upon the baptized, or dismissed: Though if so, this Text of Matth. 28. hath nothing to do with it, whose words and meaning are much different. Do they not blaspheme, says St. James, or traduce, or maligne, or revile that glorious or excellent NAME that is called upon over you? ('Tis not said in Baptisme, and may have been at dismission or other solemn occasions.) Quod in-vocatum est super vos, so Calvin and Beza, and the old Latine, which goes far, agreeable to the Greek and the Syriack; and in English, which is invocated upon you, so the Rhemists, affecting exactness, where it may be had: the very word that is used in the advise to Saul, Act. 22.16. Arise and be baptized, NONLATINALPHABET, having called upon the name of the Lord. A hard phrase, mistranslations make it easie: full of darkness, mistakes clear it up to shew of light. There seems more in it and of a different nature from that appellation of Acts 11.26. Christians from Christ, or is understood in Gen - 48.16. of Israelites from Israel, or in Esa. 4.1. as H. Grotius has it upon the place, sicut filii de parentum, faeminae de maritorum dicuntur nominibus, as children are named after their parents, women after their husbands. Compare with the Originals of Deut. 28.10. 2 Sam. 6.2. 1 King. 17.20, 21 Esa. 63. last. Jer. 7.10, 11, 12, 14, 30. chap. 14.9. chap. 15.16. chap. 25.29. Dan. 9.18, 19. Amos 9 12. and mark well the Seventies translations of those places. In the new Testament light may be had from Act. 2.21. chap. 9.14, 21. chap. 15.17. Rom. 10.13. In them all seems an invocation, advocation, or calling the most holy or sacred name of GOD, JEHOVAH, or CHRIST upon or over the party, place, people, &c. What that Invocation.
Or ƲPON HIM, I allude to the exactness of the Jerusalem Apostles speech, in Ja. 2.7. by which it should seem there was a kind of Invocation or calling of the name of christ over or (down) upon the baptised, or dismissed: Though if so, this Text of Matthew 28. hath nothing to do with it, whose words and meaning Are much different. Do they not Blaspheme, Says Saint James, or traduce, or malign, or revile that glorious or excellent NAME that is called upon over you? (It's 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 Syriac; 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 Isaiah 4.1. as H. Grotius has it upon the place, sicut Sons de Parents, faeminae de maritorum dicuntur nominibus, as children Are nam After their Parents, women After their Husbands. Compare with the Originals of Deuteronomy 28.10. 2 Sam. 6.2. 1 King. 17.20, 21 Isaiah 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.
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The Church is discerned from other Gentiles by certain Rites and Ceremonies instituted of God, usually called Sacraments, &c. Confession of Saxony, artic. 12. Baptism is a badge, for it serveth for our confession, for by this we do plainly confess in the Church that we, together with our children and all our Family do profess the Christian Religion. Artic. 21. of the former Helvetian Confession. As, Sacraments (in general, art. 25.) so, Baptism ( in particular, artic. 27. of the Church of England) is not only a signe of profession, or mark of difference, whereby Christian men are discerned from other that be not Christianed, But it is also, &c. as there it follows. And therefore making Disciples and baptizing them, are conjoyned so fitly in Scripture, One is indicative of the other: John 4.1. The Pharisees heard that Christ made Disciples and baptized them for his, more then John.
The Church is discerned from other Gentiles by certain Rites and Ceremonies instituted of God, usually called Sacraments, etc. Confessi of Saxony, artic. 12. Baptism is a badge, for it serves for our Confessi, 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 Confessi. As, Sacraments (in general, art. 25.) so, Baptism (in particular, artic. 27. of the Church of England) is not only a Signen of profession, or mark of difference, whereby Christian men Are discerned from other that be not Christianized, But it is also, etc. as there it follows. And Therefore making Disciples and baptizing them, Are conjoined so fitly in Scripture, One is indicative of the other: John 4.1. The Pharisees herd that christ made Disciples and baptised them for his, more then John.
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Primum omnium Sacramentorum locum tenet Baptismus, quod vitae spiritualis janua est: per ipsum enim membra Christi ac de corpore efficimur ecclesiae, &c. Concil. Florentin. apud Barth. Caranz. fol. 457. Quod coeleste regnum initiatis aperit, said Isidor: of Pelusium in Epist. 37. lib. 2. and at home, Ingredientibus hoc mare magnum naufragiis plenum prima tabula nos ad portum salutis adducens Baptismus esse dignoscitur, quem omnium Sacramentorum esse januam Salvator instituit, & eum sequentium sanctorum patrum testatur auctoritas. Constitution: Octoboni. tit. de Baptismo. Sacramentorum quaedam deserviunt ad ingressum in Ecclesiam, quaedam ad progressum in Ecclesia, quaedam ad egressum ab Ecclesia: Baptism is of the first. Lancelot. Instit. juris Canon. lib. 2. tit. 2. whence Aquinas, Utrum effectus Baptismi sit apertio januae regni coelestis? and affirmed by him in part. 3. quaest. 67. art. 7. And from hence the places of Baptism have been accustomed to be near the Church dore, in mystical signification of what was there and thereby intended to be done. The Abassines (or Ethiopians) baptize to Christ there yet, sc. in the Church-porch says Mr. Paget in his Christianography, par. 1. pa. 165. and so do the Northern Russians, pa. 132. and the antient Western Christians were so wont, as appears by many things alleadged by Stephanus Durantes, out of their books, lib. de ritibus Ecclesiae, cap. 19. sect. 4. agreeable to what Josephus Vicecomes had collected, non in ecclesia sed propè ipsam in porticu. de ritibus Baptismi. 1 cap. 6. Durant has more, what significantly Dionysius (de ecclesiast. Hierarch.) ascribed hereto, sc. to be NONLATINALPHABET, as 'twere the womb of our heavenly adoption. sect. 10. & — Regenerationis Sacrarium, which is St. Ambrose his Epithete, in lib. de initiandis, cap. 2. Deinde quum Baptismus velut ingressus sit in Ecclesiam ac Symbolum nostrae in Christum initiationis, &c. acknowledged by Calvin in Tit. 3.5. tom. 5. And lastly, hence before Baptisme there can be regularly no ordination, as of one without the Church, in gloss. Baptizari. ad Decret. 1. Distinct. 77. cap. 3. or if there have been, all must be, as upon such mistake, begun anew. Caus. 1. Quaest. 1. cap. si presbyter.
Primum omnium Sacramentorum locum tenet Baptismus, quod vitae spiritualis janua est: per ipsum enim membra Christ ac de corpore efficimur ecclesiae, etc. Council. Florentine. apud Barth. Caranz. fol. 457. Quod Celeste Kingdom initiatis Aperitif, said Isidore: of Pelusium in Epistle 37. lib. 2. and At home, Ingredientibus hoc mare magnum naufragiis plenum prima tabula nos ad portum Salutis adducens Baptismus esse dignoscitur, Whom omnium Sacramentorum esse januam Salvator Instituit, & Eum sequentium sanctorum patrum testatur auctoritas. Constitution: Octoboni. tit. de Baptismo. Sacramentorum quaedam deserviunt ad ingressum in Church, quaedam ad progressum in Church, quaedam ad egressum ab Church: Baptism is of the First. Lancelot. Institutio Juris Canon. lib. 2. tit. 2. whence Aquinas, Utrum effectus Baptism sit apertio januae Regni coelestis? and affirmed by him in part. 3. Question. 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. Paul. 165. and so do the Northern Russians, Paul. 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 Viscount had collected, non in Church sed propè ipsam in porticu. de ritibus Baptism. 1 cap. 6. Durant has more, what significantly Dionysius (the Ecclesiatest. Hierarch.) ascribed hereto, sc. to be, as 'twere the womb of our heavenly adoption. sect. 10. & — Regenerationis Sacrarium, which is Saint Ambrose his Epithet, in lib. de initiandis, cap. 2. Deinde Whom Baptismus velut ingressus sit in Church ac Symbol Nostrae in Christ 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 Decree. 1. Distinct. 77. cap. 3. or if there have been, all must be, as upon such mistake, begun anew. Cause 1. Question 1. cap. si presbyter.
Ejus amplectimur fidem in cujus nomen baptizamur. Calvin. Institut. lib. 1. cap. 13. sect. 16. In unius Christi doctrinam initiamur per Baptismum. Id. in 1 Cor. 10.2. Whosoever is now baptized must also of necessity enter into the profession of Christianity. Willet on Genes. 17. quaest. 10.
His amplectimur fidem in cujus Nome baptizamur. calvin. Institute. lib. 1. cap. 13. sect. 16. In unius Christ Doctrinam initiamur per Baptism. Id. in 1 Cor. 10.2. Whosoever is now baptised must also of necessity enter into the profession of Christianity. Willet on Genesis. 17. Question. 10.
By Baptism doth God separate us from all other Religions of people, and doth consecrate us a peculiar people unto himself. Confess. Helv. poster. cap. 20. We are received into the Church of God, and separated from all other Nations, and all kind of strange religions, being consecrated unto him alone, whose badge and cognizance we wear. Confess. Belgic.
By Baptism does God separate us from all other Religions of people, and does consecrate us a peculiar people unto himself. Confess. Helv poster. cap. 20. We Are received into the Church of God, and separated from all other nations, and all kind of strange Religions, being consecrated unto him alone, whose badge and cognizance we wear. Confess. Belgic.
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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. NONLATINALPHABET, we are made over to God. Nichol. Cabasil. Liturg. exposit in Biblioth. pat. Gr. tom. 2. pa. 211.
A nonnullis ideò signum Initial People D•i Baptismus Appellatur. Ramus de relic. Christian lib. 4. cap. 5. Perpulchrum vero nobis videtur ut ad incontaminatum venientes Baptism non temerè suscipiantur sed cum Quadam observation & instruction Quae, initiationis tempore fieri Solent. Novel. 144. cap. 2., we Are made over to God. Nicholas. Cabasil. Liturgy exposed in Biblioth. pat. Great tom. 2. Paul. 211.
Here take in (as between both) what a great Traveller hath left written ('tis not impertinent) of the River of Ganges: It belongs to what before as being of our times, it relates aptly to what follows, as shewing a Pagan-Eastern-belief and use of this rite, it both illustrates and confirms what was said in the former Treatise of the Power believed, even naturally inherent in water for Mental purification, and it may be some wonder to hear of born again at the banks of Ganges, to find a Purification from sin, and by water, believed there, in order to Aeternall life! The words shewing that belief, expectation, use, and faith are these. But returning to Bengala and the river of Ganges, you must understand that this River is holden and accounted of all the Indians to be a holy and blessed Water, and they doe certainly believe that such as wash and bathe themselves therein, be they never so great sinners, all their Sins are clean forgiven them, and that from thenceforth they are so clear and pure from sin, as if they were new born again, and also that he that washeth not himself therein cannot be Saved: For the which cause there is a most great and incredible resort unto the same from all parts of India and the East-Countries in great Troops, where they use divers strange Ceremonies and superstitions, most horrible to hear; for they doe most stedfastly believe that they shall thereby merit Eternall Life. Huighen van Linschoten, in his Eastern Voyages, lib. 1. cap. 16. pag. 27. The River is thus reputed venerable by Bremaw (their great Prophet's) frequent resort thither: Washing in it often, they suppose themselves purified from sin; Mr Herbert's Travels, pag 45.
Here take in (as between both) what a great Traveller hath left written (it's 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 since, 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 held 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 since, as if they were new born again, and also that he that washes 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 diverse 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. page. 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 since; Mr Herbert's Travels, page 45.
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Porrò, lavationem hanc cum audissent doemones per Prophetam promulgatam, ut & ingressuri in delubra eorum & accessuri ad illos, atque libationibus & adipis nidoribus offerendis operaturi seipsos aquae aspersione lustrarent, effecerunt, Apologet. 2. pag. 92. A part of that foundation whereupon Jos: Vicecomes raised this conjecture: Meum judicium semper fuit multa in Religionem nostram derivasse, quae ipsi Idolorum cultores antea observabant. Cum enim vaferrimus humani generis hostis audisset Dei immortalis interpretes atque internuncios coelestia nobis arcana aperuisse, at { que } ad Ecclesia ritus & caeremonias salutaribus disciplinis & futurorum predicatione informasse, prae insito fallendi studio, suis cultoribus ut eadem praestarent facili momento persuafit; De antiq. ritibus Bapt. lib. 1. cap. 17.
Porrò, lavationem hanc cum audissent doemones per Prophetam promulgatam, ut & ingressuri in Delubra Their & accessuri ad Illos, atque libationibus & adipis nidoribus offerendis operaturi seipsos Water aspersion lustrarent, effecerunt, Apologet 2. page. 92. A part of that Foundation whereupon Jos: Viscount 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 Immortal interprets atque internuncios coelestia nobis arcana aperuisse, At { que } ad Church Ritus & Ceremonies salutaribus disciplines & futurorum predication informasse, Prae insito fallendi study, suis cultoribus ut Same praestarent Facili momento persuafit; De Antique. ritibus Bapt lib. 1. cap. 17.
A strange use he confesseth of one of which, in the beginning of his first Apologie, p. 45. Per NOMEN Jesu Christi sub Pontio Pilato crucifixi adjurantes sanarunt, &c. I wonder when I use to meet with such passages, and yet they are not to be denyed to be in the Ancients; Many: All the operations of my soul can drive it, no farther then, such Wonder!
A strange use he Confesses of one of which, in the beginning of his First Apology, p. 45. Per NOME Jesu Christ sub Pontio Pilate 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!
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Histrionatu pari nescio quis Mithra prophanavit Evangelicae fidei nostrae sacra. Non aliter enim Christiani suo Christo nomen dabant, quam suo Mithrae Milites initiabantur, hoc est se dedicabant seu consecrabantur, &c. Pamell. in adnotat. ad Tertullian, de Praescript. cap. 40. num. 242.
Histrionatu Pair nescio quis Mithra prophanavit Evangelicae fidei Nostrae sacra. Non aliter enim Christians Sue Christ Nome dabant, quam Sue Mithrae Militias initiabantur, hoc est se dedicabant seu consecrabantur, etc. Pamell. in adnotat. ad Tertullian, de Prescript. cap. 40. num. 242.
Tingit & ipse (Diabolus) quosdam uti { que } credentes, et fideles suos expositionem ( or depositionem) delictorum de lavacro repromittit. Et, si adhuc memini ( or, as some read, & sic adhuc initia•) Mithra signat Illic in frontibus milites suos. De praescription. haeret. cap. 40.
Tingit & ipse (Diabolus) Quosdam uti { que } Believers, et fideles suos expositionem (or depositionem) delictorum de Lavacro repromittit. Et, si Adhoc Remember (or, as Some read, & sic Adhoc initia•) Mithra Sign Illic in frontibus Militias suos. De prescription. Heretic. cap. 40.
Mithrae cultus Sacramenta Christianae religionis imitabatur, tingendo, signando in frontibus, panis oblationem celebrando, resurrectionis imaginem inducendo, denique coronando suos sub gladio. Atque sic initiati Mithrae milites dicebantur, B. Rhenanus, in annot. ad lib. 1. Tertul. advers. Marcion.
Mithrae cultus Sacraments Christian Religion imitabatur, tingendo, signando in frontibus, Paris oblationem celebrando, resurrectionis imaginem inducendo, denique coronando suos sub Gladio. Atque sic Initiati Mithrae Militias dicebantur, B. Rhenanus, in Annot. and lib. 1. Tertulian adverse. Marcion.
Nam & sacris quibusdam per lavacrum initiantur (nationes extraneae) Isidis alicujus aut Mithrae, Lib. de Baptismo, cap. 5. pag. 257. Certè ludis Apollinaribus & Eleusiniis (or Pelusiis) tinguntur; idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt. — Quo agnito hic quo { que } studium Diaboli cognoscimus, res DEI aemulantis cum & ipse Baptismum in suis exercet, id. in sequent.
Nam & sacris Some per Lavacrum initiantur (Nations extraneae) Isis alicujus Or Mithrae, Lib. de Baptismo, cap. 5. page. 257. Certè ludis Apollinaribus & Eleusiniis (or Pelusiis) tinguntur; idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt. — Quo agnito hic quo { que } studium Diaboli cognoscimus, Rest DEI aemulantis cum & ipse Baptism in suis Exercet, id. in sequent.
We assured y believe, that by Baptism we are ingraffed into Christ Jesus, Confess. of Scotland, of 1581. It was given to us to testifie our adoption, because that therin we are ingraffed into Christs body, Artic. 25. of the French confession.
We assured y believe, that by Baptism we Are Ingrafted into christ jesus, Confess. of Scotland, of 1581. It was given to us to testify our adoption, Because that therein we Are Ingrafted into Christ body, Artic. 25. of the French Confessi.
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.
Certè Others etiam Heresies, 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 & Religion destitutam: adeo ut qui ab illis adspergantur, sordescant potius prava Religion, quam redimantur. Oration: 3 contra Arrianos. tom. 1. Paul. 413.
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.
Ut Superstition omnia Dei opera praeposterè aemulatur, stulti homines Varia Sacraments fabricant Pro Sue arbitrio: sed quia non Subset verbum, tanquam anima, inanes sunt ac lusoriae umbrae. calvin. Harmon. Evangel. Paul. 683.
Multa { que } sunt lavacra quae ethnici in suis mysteriis & haeretici p•llicentur, led non lavant in salutem. Propterea additum est: & in aqua non es lotus in salutem. Commentar. lib. 4. in Ezechiel. 16. tom. 4. pa. 369. C.
Multa { que } sunt lavacra Quae Ethnici in suis mysteriis & haeretici p•llicentur, led non lavant in salutem. Propterea additum est: & in aqua non es lotus in salutem. Commentar. lib. 4. in Ezechiel. 16. tom. 4. Paul. 369. C.
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.
In his Annotations on Mathew 28.19. page. 515. Supra ostendimus apud Judeans moris Fuisse, ut baptizarentur qui se à falsorum Gods cultu ad cultum unius DEI convertel an•. Said apud gentes etiam profanas usurparum Anciently fuit, ut qui initiari vellent, prius toto corpore abluerentur, haud dubiè eo ipso testan•es propositum innocentiae. Nam His Propositi sponsionem ab iis mystagogi exigebant, ut Libanius docet & Lampridius.
Nemo certè insiciari poterit baptizari debere jux•a Christi institutum in Nomen Patris, Filii, &c. Cass•nder in append. de Spir. Sancto invocando, pa. 298. Nec enim disputamus quomodo haec verba intelligi possunt; sed quomodo debeant. Debent autem eo intelligi sensu quo à Christo dicta sunt, non quem sibi animo quisque finxerit. Maldonat. in loc. And so far resolute, well: Though he warp to In Nomine, which Chr: nor meant, nor said.
Nemo certè insiciari poterit Baptizari Debere jux•a Christ institutum in Nome Patris, Sons, etc. Cass•nder in append. de Spir. Sancto invocando, Paul. 298. Nec enim disputamus quomodo haec verba intelligi possunt; sed quomodo debeant. Debent autem eo intelligi sensu quo à Christ dicta sunt, non Whom sibi animo Quisque finxerit. Maldonatus. in loc. And so Far resolute, well: Though he warp to In Nomine, which Christ: nor meant, nor said.
Ambr. lib. 1. de fide, cap. 1, 2. lib. 1. de Sp. Sancto, cap. 14. & lib. 2 cap. 10. lib. de institut. Virginis, c. 10. &c. I was going on to have mustered the rest, but the places are so obvious and numberlesse, that as he that runs may read, so he that begins can hardly tell where to finde an end. I confesse enough, the whole stream to run this way.
Ambrose lib. 1. de fide, cap. 1, 2. lib. 1. de Spa Sancto, cap. 14. & lib. 2 cap. 10. lib. de Institute. Virginis, 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 begins can hardly tell where to find an end. I confess enough, the Whole stream to run this Way.
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.
Ut enim veterum librorum fides de Hebraeis voluminibus examinanda est, ita novorum, Greeks Sermon Norman Desiderate, Hieron. Epistle 28. ad Lucinium, taken After into the decree. Distinct. 9. c. 6. Et est hic argumentum quod quantumcumque Authenticum sit aliquod Instrument, si tamen de ipsa Aliquid in Dubium revocetur, semper exhibendum sit illud à quo originem Ducit, ut distinct. 76. cap. Fasting, and other places. Gloss. Greeks, and distinct. 9. c. 6.
As Justin Martyr, in exp sit. fidei, de recta invocat. pa. 376. Antiochus Monach-H•mil. 1. de fide in Biblioth. pat. tom. 1. pa. 1028. and infinite others, as well in their casuall allegations of the Text, as (how it could be otherwise without manifest corruption of) the Text it self.
As Justin Martyr, in Exp fit. fidei, de Recta invocate. Paul. 376. Antiochus Monach-H•mil. 1. de fide in Biblioth. pat. tom. 1. Paul. 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 it self.
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As Calvin in institut. lib. 1. cap. 13. sect. 16. &, In Patris, Filii & Sp. Sancti Nomen baptizamur, in Comment. ad 1 Cor. 1.13. And Brentius, Hoc autem nihil aliud est (speaking on this Text) quam baptizare Ordinatione, mandato & vice Patris, Filii est Sp. Sancti, ac per Baptismum IN NOMEN Domini, hoc est in haereditatem & proprietatem omnium divinorum bonorum, quae per Christum parta sunt, inaugurare, Homil. 23. in Luc. 3. And a little after, Jussit Apostolos baptizare in Nomine, sive IN NOMEN Pat: Fil: & Sp: Sanct: Nimirum significans, quod qui baptizatur sanctificetur per Baptismum ad communionem omnium bonorum DEI & recipiatur IN NOMEN, hoc est, in gratiam, misericordiam potentiam & Majestatem DEI Patris. &c. But, it must be confessed, these (and other) wavered and were inconstant. That truth which dashed in their faces, stayed not, to make any fair and kindly impression in their souls. The glimpses of light soon gave place to prevailing darkness, and (without offence be it spoken) Error.
As calvin in Institute. lib. 1. cap. 13. sect. 16. &, In Patris, Sons & Spa Sancti Nome baptizamur, in Comment. ad 1 Cor. 1.13. And Brent, Hoc autem nihil Aliud est (speaking on this Text) quam Baptizare Ordinatione, Commandment & vice Patris, Sons est Spa Sancti, ac per Baptism IN NOME Domini, hoc est in haereditatem & proprietatem omnium Divinorum Bonorum, Quae per Christ Parta sunt, inaugurare, Homily 23. in Luke 3. And a little After, Jussit Apostles Baptizare in Nomine, sive IN NOME Pat: Fill: & Spa: Sanct: Nimirum significans, quod qui baptizatur sanctificetur per Baptism ad communionem omnium Bonorum DEI & recipiatur IN NOME, 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.
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Baptizari in Johannis Baptisma significa• profiteri doctrinam quam praedicabat & sigillo Baptismi obsignabat, & baptismo adhibito eam amplecti. Scharp. Symphon. par. 2. Epoch. 2. loc. 30 pag. 378. Quum igitur hoc ignoretis (sc. concerning the holy Ghost there mentioned ) quaero, In Quid sitis baptizati, id est, in quam doctrinam sive Religionem? in cujus doctrinae Religionisve obsignationem? Piscator Schol. in Acts 19.1.
Baptizari in joannis Baptism significa• profiteri Doctrinam quam praedicabat & Sigillo Baptism obsignabat, & Baptismo adhibito eam amplecti. Sharp. Symphony. par. 2. Epoch. 2. loc. 30 page. 378. Whom igitur hoc ignoretis (sc. Concerning the holy Ghost there mentioned) Quaero, In Quid sitis Baptized, id est, in quam Doctrinam sive Religionem? in cujus Doctrine Religionisve obsignationem? Piscator Schol. in Acts 19.1.
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 NONLATINALPHABET in mortem. Jesu, Clem: Constitu•. •ib. 3. cap. 16. As alleadged by Chamier: in his Fanstrat. Cathol. 4.4, 11, 25.
Quicunque in Christ Jesus tincti sumus, in mortem His tincti sumus, Tertullian de resurrection carnis, cap. 47. queen. worser. Paulus. Per Baptism Ye are inserti in Christ, quasi rami in novam Arborem, & sacti Ye are de corpore His, Cornelius. à Lap. ad loc. Baptismus igitur datur in mortem. Jesu, Clem: Constitu•. •ib. 3. cap. 16. As alleged by Chamier: in his Fanstrat. Cathol. 4.4, 11, 25.
We are baptized into one body of the Church, that we might well agree with all the Members, &c. Confess. Helvet. poster. cap. 20. Scimus enim Deum testari nobis adoptionis suae gratiam hoc signo, quia non inserit in corpus Filii sui, ut nos in grege suo censeat, Calvin. Harmon. Evangel. pag. 683. — Nos in suam ecclesiam cooptans, & inferens in corpus Filii sui, Id. in Commentar. ad Tit. 3.5. Whence in the Thanksgiving after dipping or sprinkling, We yeeld thee hearty thanks, most mercifull Father, that it hath pleased thee to regenerate this Infant by thy ho y Spirit, — and to incorporate him into thy holy Congregation. Ad hoc Baptismus valet ut baptizati Christo incorporentur, & membra ejus habeantur, De Consecrat: dist. 4. c. Ad hoc. Out of St Augustine.
We Are baptised into one body of the Church, that we might well agree with all the Members, etc. Confess. Helvete. poster. cap. 20. Scimus enim God testari nobis adoptionis suae gratiam hoc Sign, quia non inserit in corpus Sons sui, ut nos in grege Sue censeat, calvin. Harmon. Evangel. page. 683. — Nos in suam Church cooptans, & inferens in corpus Sons 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 Baptized Christ incorporentur, & membra His habeantur, De Consecrate: Dist. 4. c. Ad hoc. Out of Saint Augustine.
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. NONLATINALPHABET. Non dixit, nunquid Paulus vos baptizavit? (baptizavit enim multos; for some the Text is clear ) sed haec non erat questio, à quonam baptizati essent? NONLATINALPHABET, sed in cujus. Nomen baptizati essent? Nam quoniam haec erat causa schismatis, quod vocarentur ab iis qui baptizarant hoc quoque corrigit, dicens, NONLATINALPHABET, nunquid in Nomen Pauli baptizati estis? Ne dixeris enim, inquit, Quis baptizavit? NONLATINALPHABET, sed in cujus Nomen? Non enim baptizans, sed invocatus ad baptisma quaeritur, Chrysost. Homil. 3. in 1 ad Corinth. tom. 5. pa: 22. Alii sic exponunt, num per baptismum asscripti estis in Nomen meum, ut Pauliani diceremini, tanquam accepto Pauli baptismo? — Hic sensus est in Graecorum commentariis, & Graeco textui & iis quae sequuntur accommodatius est. Estius in Comment. ad loc.
an in Nome Pauli Bapt zati Ye are? sc. Nos Christians denominandi sumus non à Doctoribus seu Ministris, sed à solo Christ capite & Domino nostro, in cujus Nome, hoc est, cultum Baptized sumus. Qui ab Ecclesiae doctoribus, However much excellentissimis se denominant, eos tanquam Idola sacrilegè venerantur, & Pro Idololatris sunt habendi, Pastor. Lexicon. Great Lat. Paul. 133. in vocab.. Non dixit, Whether Paulus vos baptizavit? (baptizavit enim multos; for Some the Text is clear) sed haec non erat Question, à quonam Baptized essent?, said in cujus. Nome Baptized essent? Nam quoniam haec erat causa Schisms, quod vocarentur ab iis qui baptizarant hoc quoque corrigit, dicens,, Nuqquid in Nome Pauli Baptized Ye are? Ne Dixers enim, inquit, Quis baptizavit?, said in cujus Nome? Non enim baptizans, sed Invocatus ad Baptism Quaeritur, Chrysostom Homily 3. in 1 and Corinth. tom. 5. Paul: 22. Alii sic exponunt, num per Baptism asscripti Ye are in Nome 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.
Graecè est, NONLATINALPHABET, in Nomen meum baptizavi: sc. ne quis calumnietur & dicat, quod vos baptizando transcripserim in Nomen meum, & de me Paulianos (as there was after Paulianistae, for another reason) tanquam meo baptismo sanctificatos, Joan. Menochius, in annotat. in Bib. magn. ad hunc loc. That is, hee had not caused them in their Baptisme to devote or addict themselves to him as their Master. Mr Tombes's Examen, &c. against Poedobaptisme, par. 3. sect. 1. Baptizari in Nomine alicujus significat, Nos ei per Baptismum dicare in cujus Nomen baptizati sumus. Ideò rectè Paulus, 1 Corinth. 1. negat se in Nomen suam quenquam baptizasse, Scharp. in Symphon. ubi supra. Multi quidem sic exponunt, Nequis vestram in Baptismo sanctificationem asscribat virtuti ac merito meo; quasi pro merito baptizantis, &c. Ita ferè Latini. Aliter & graecae lectioni congruentius — Nequis me calumnietur & dicat, quod vos baptizando transscripserim in Nomen meum, ac de me Paulianos vocari voluerim, tanquam meo nomini sanctificatos, Estius in Comment. ad loc. Baptizari in ejus Nomen (utpote Patris, Filii, &c. Matth. 28.19.) dicimur, cui nos per baptismum dicamus & consecramus. Quamobrem rectè negat Apostolus, 1 Corinth. 1: 13, 15. quenquam Corinthiorum in Nomen suum baptizatum fuisse, Marlorat. Enchirid. in vocab. Baptisma. — Was either Luther or Calvin crucified for you? or were ye baptized into the Name either of Luther or Calvin, or any other man? That any of you should say, &c. So Dr Saunderson Comments on this Text, in his Sermon on 1. Pet. 2.16. pa. 18.
Graecè est,, in Nome meum baptizavi: sc. ne quis calumnietur & dicat, quod vos baptizando transcripserim in Nome meum, & de me Paulianos (as there was After Paulianistae, for Another reason) tanquam meo Baptismo sanctificatos, Joan. Menochius, in Annotated. 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 Tombs's Examen, etc. against Paedobaptism, par. 3. sect. 1. Baptizari in Nomine alicujus significat, Nos ei per Baptism dicare in cujus Nome Baptized sumus. Ideò rectè Paulus, 1 Corinth. 1. negate see in Nome suam quenquam baptizasse, Sharp. in Symphony. 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 Nome meum, ac de me Paulianos vocari uolverim, tanquam meo nomini sanctificatos, Estius in Comment. ad loc. Baptizari in His Nome (utpote Patris, Sons, etc. Matthew 28.19.) dicimur, cui nos per Baptism Dicamus & consecramus. Therefore rectè negate Apostles, 1 Corinth. 1: 13, 15. quenquam Corinthians in Nome suum baptizatum Fuisse, Marlorat. Enchiridion in vocab. Baptism. — Was either Luther or calvin Crucified for you? or were you 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. Paul. 18.
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.
Nota. Baptizari in Christ nomine, idem est, quod in invocation profession, virtute, merito & Baptismo Christ Baptizari; ac Consequently in Nome Christ transscribi (but that consequence let himself look to) ut à Christ dicamur Christians, non Pauliani vel Apolliniani; Ita Greeks Commentat. in 1 Cor. 1.13. Paul 202.
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.
Greeks dicunt, baptizetur iste servus Christ. Scot. Reportationes in Sent. 4. Dist. 3 Question. 2. Vide etiam Jacob. Tirin. in annotationibus ad 1 Timothy 1.16. Scot. in sentent. lib 4. distinct. 3. Question. 2. De secund. Th. Aquinas part 3 Question. 66 artic. 5. ad. 1. & Vasquez. in par. 3. Tom dispute. 142. c. 2. n. 15.
Act. 2.38. Ʋpon which place Bucan. Quod Apostoli leguntur baptizasse in Nomine vel in Nom•n Domini & Christi, vel in synechdochicè dicitur, ut vult Ambrosius: vel in Nomine, hoc est ex Nomine vel ex jussu Christi, id est, ut ille praeceperat, ut Nomen saepe pro Mandato accipitur: vel terminus ad quem, id est, finis & scopus vel effectum baptismi, non autem forma Baptismi significatur: ut sit sensus, baptizasse eos in Nomen & professionem seu etiam mortem Christi, & incorporasse Christo per Baptismum; & huic tanquam mediatori Christianos consecravisse & obsignavisse sub formula baptismi consueta, Catech. l. 47. sect. 20. In this last Beza accords, translating the Text by In Nomen, observing well and truly; Deest tamen hoc membrum apud Syrum interpretem: which is true, as may appear by examining. St Chrysostome made so bold as to alter the Text, with like liberty as others have used about the Commission. Poenitentiam agite & baptizetur unusquisque vestrum NONLATINALPHABET, in Homil. 21. ad populum Antioch. tom. 1. pag. 239.
Act. 2.38. Ʋpon which place Bucan. Quod Apostles leguntur baptizasse in Nomine vel in Nom•n Domini & Christ, vel in synechdochicè dicitur, ut vult Ambrosius: vel in Nomine, hoc est ex Nomine vel ex jussu Christ, id est, ut Isle praeceperat, ut Nome saepe Pro Commandment accipitur: vel terminus ad Whom, id est, finis & Scope vel effectum Baptism, non autem forma Baptism Signify: ut sit sensus, baptizasse eos in Nome & professionem seu etiam mortem Christ, & incorporasse Christ per Baptism; & huic tanquam mediatori Christians consecravisse & obsignavisse sub formula Baptism consueta, Catechism l. 47. sect. 20. In this last Beza accords, translating the Text by In Nome, observing well and truly; Deest tamen hoc Limb apud Syrian interpretem: which is true, as may appear by examining. Saint Chrysostom made so bold as to altar the Text, with like liberty as Others have used about the Commission. Poenitentiam Agitate & baptizetur unusquisque Vestrum, in Homily 21. ad Populum Antioch. tom. 1. page. 239.
And Mr. Marshal grants that the preposition NONLATINALPHABET in 1 Cor. 7.14. (on which he is discoursing) usually translated By, may as fitly be rendred In or To, giving other places fairly capable of that exposition, as Galat. 1.16. 2 Pet. 1.5. Acts 4.12. 1 Cor. 7.15. In his Sermon of Infant Baptisme, p. 24. which is not disliked by Mr. Tombs in his Examen, or reply to that Sermon.
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 Galatians 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.
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.
Qua Utique locution (Acts 2.38. & 10.48.) non forma verborum inter baptizandum adhibita, Signification est, ut Some visum fuit, sed potius auctoritas, virtus ac Merit His cujus in nomine Baptizari dicuntur. Estius in Commentar. ad 1. Corinth. 1.13.
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. 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.
Non tantùm te dimittis, quantum Christus, CUI baptizaris, hodierno die, NONLATINALPHABET, said Gregory Nazianzene to a proud Master, that scorned to be baptized with his servant, Orat. 40. cap. 26. page. 656.
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.
Non in Trinitatem sed in Christi mortem baptizant. Socrat. Histor. Ecclessiast. li. 5. cap. 23. Sozomen. Hist. lib. 6. cap. 26. & Scharp. Curs. Theolog. col. 1390. yet of this form the Apostolike Constitutions make often mention without offence. Cognitum autem sit vobis, Charissimi, quod Baptizati In mortem Domini Jesu, amplius peccare non debent. Nam. &c. lib. 2. cap. 7. Datur igitur baptismus in morttm Jesu, aqua pro sepultura, &c. lib. 3. cap. 17. Eodem modo contenti sint uno solo baptismo qui in domini mortem, traditur, lib. 6. cap. 15. Dominus in suam passionem non est baptizatus, ne { que } in mortem, neque in resurrectionem, nihil enim horum adhuc venerat, &c. Qui vero in ejus mortem initiatur, primùm jejunare debet, & postea baptizari, lib. 7. cap. 23. Nullus qui n•n sit initiatus, ex iis mysteriis comedat, sed tantum qui sunt baptizati in mortem domini, cap. 26. The praeposition motive and terminative all along, INTO. So in Ignatius, NONLATINALPHABET, 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.
Non in Trinitatem sed in Christ mortem baptizant. Socrates History Ecclessiast. li. 5. cap. 23. Sozomen. Hist. lib. 6. cap. 26. & Sharp. Curs. Theolog. col. 1390. yet of this from the Apostolic Constitutions make often mention without offence. Cognitum autem sit vobis, Charissimi, quod Baptized In mortem Domini Jesu, Amplius Peccare non debent. Nam. etc. lib. 2. cap. 7. Datur igitur baptismus in morttm Jesu, 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 Baptized, ne { que } in mortem, neque in resurrectionem, nihil enim horum Adhoc venerat, etc. Qui vero in His 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 Baptized in mortem domini, cap. 26. The preposition motive and terminative all along, INTO. So in Ignatius,, in Epistle ad Philippians. So in Tertullian, Diem. Baptismo solenniorem Pascha praestat; Whom & passio Domini, in quam tinguimur adimpleta est. Lib. de Baptismo cap. 19.
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.
Ergo si in unius Dei fidem ac religionem initiamur per Baptism, nobis Necessary est verum censere God in cujus Nome baptizamur. Nec vero Dubium est quin hac Solenni nuncupatione perfectam fidei lucem jam esse exhibitam testari voluerit Christus Whom diceret, Baptize eos in Nome Patris, Sons & Spa Sancti. Siquidem hoc Perinde valet arque Baptizari in unius Dei Nome, qui Solid claritate He appeared in Patre, Filio & Spiritu.
Et in dominum Jesum unigenitum filium ejus, primogenitum omnis creaturae, genitum beneplacito Patris ante saecula, per quem omnia facta sunt, quae sunt in coelis & in terra, visi bilia, qui in novissimis diebus descendit de coelis, & carnem assumpsit, & ex sanctu virgine Maria natus est, & conversatus sanctè secundum leg•s dei, & Patris ipsius Crucifixus sub Pontio Pilato, mortuus pro nobis: Resurrexit mortuis tertia die post quam passus cit. Ascendit in coelos, sedet ad dexteram Patris iterum venturus est in consummatione saeculi, cum gloria, judicare vivos & mortuos: cujus regni non erit finis. Baptizor & in spiritum sanctum, hoc est Paracletum, qui operatus est in omnibus sanctis, qui fuerunt à saeculo: postea missus est Apostolis a Patre, secundum promissionem salvatoris nostri, & Domini Jesu Christi: & post Apostolos omnibus credentibus in sancta Ecclesia catholica. Carnis resurrectionem, peccatorum remissionem, regnum coelorum, vitam venturi saeculi. This large Confession the party made him or her self: And it were to be wished, where Paedo-baptism is continued, that a personal ratification were thus made of what had been undertaken for them, by the parties themselves, come to full age: or else they might not be looked upon as wholly admitted, at least kept from the visible pledges of mystical Communion. Faith is personal, Every tree is known by his OWN fruit, Luke 6.44. Why should any be judged Believers that are not? or to be so, that having opportunity and ability, yea some kinde of necessity, refuse to profess it?
Et in dominum Jesus Unigenitum Son His, Primogeniture omnis creaturae, genitum beneplacito Patris ante saecula, per Whom omnia facta sunt, Quae sunt in Coelis & in terra, visi bilia, qui in novissimis diebus descendit de Coelis, & Carnem assumpsit, & ex sanctu Virgae Maria Born est, & conversatus sanctè secundum leg•s dei, & Patris Himself Crucifix sub Pontio Pilate, Mortuus Pro nobis: Resurrexit mortuis tertia die post quam passus cit. Ascendit in Coelos, sedet ad Dexteram Patris iterum Coming est in consummation Saeculi, cum gloria, judicare vivos & Mortuos: cujus Regni non erit finis. Baptizer & in spiritum sanctum, hoc est Paracletum, qui Operatus est in omnibus sanctis, qui fuerunt à saeculo: postea missus est Apostles a Patre, secundum promissionem Salvatoris Our, & Domini Jesu Christ: & post Apostles omnibus credentibus in sancta Church catholica. Carnis resurrectionem, peccatorum remissionem, Kingdom Coelorum, vitam venturi Saeculi. This large Confessi the party made him or her self: And it were to be wished, where Paedobaptism 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, Lycia 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?
Nam baptizati in nomen domini, at { que } in ejus resurrectionem, veluti infantes nuper nati nullum peccatisensum, actionem { que } habere debetis, lib. 5. c. 17.
Nam Baptized in Nome domini, At { que } in His resurrectionem, Veluti Infants nuper Nati nullum peccatisensum, actionem { que } habere debetis, lib. 5. c. 17.
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.
In haeres. 34 cap. 20. Et sanè Interpret Latinus Epiphanii per casum accusandi loco Citato, & haeres. 73. transtulit: Says Vasquez, in 3. part. Tom Disp. 142 cap. 1. Although Petavius, a later Translator, hath indeed mended, that is, quite marred it.
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, NONLATINALPHABET; Which when they heard, those there were baptized, NONLATINALPHABET: Into the name of the Lord Jesu.
Joan. 1.12. And in conjunction with the like signification & application to Baptism, Acts 19.4, 5. John (Says Paul) in his speech referred further,; Which when they herd, those there were baptised,: Into the name of the Lord Jesu.
In this pla•e though Grotser there translate In nomine, yet Siphanius was after more wary in alledging the same Commission, Quae sunt verba Dominici praecepti, baptizantes eos in Nomen, &c. Serm. in Bapt. Christi. tom. 3. p. 372.
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 Precepts, Baptizing eos in Nome, etc. Sermon in Bapt Christ. tom. 3. p. 372.
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The learned Vossius declares for this liberty: Baptizare in alicujus Nomen est ei per ablutionem initiari & consecrari in religionem & cultum. ut illius arbitrio vivamus. To baptize is to devote. Atqui hoc fit seu dicas, In Nomen Dei, seu Trinitatis, seu Patris, Filii, & Spir. Sancti, seu Jesu Christi, seu simile quid NONLATINALPHABET, &c. Thes. 5. de Bapt. Disp. 2. p. 307. Quoniam & aggregor Christo, & Credo, & Baptizor in unum ingenitum meum verum Deum omnipotentem, patrem Christi, &c. Et in Dominum Jesum filium unigenitum ejus, primogenitum omnis creaturae, &c. & in Spiritum Sanctum, hoc est paracletum, &c. Carnis resurrectionem, peccatorum remissionem, regnum coelorum, vitam venturi saeculi. Constitut. Apost. l. 7. c. 41.
The learned Voss declares for this liberty: Baptizare in alicujus Nome est ei per ablutionem initiari & consecrari in religionem & cultum. ut Illius arbitrio Vivamus. To baptise is to devote. Atqui hoc fit seu dicas, In Nome Dei, seu Trinitatis, seu Patris, Sons, & Spir. Sancti, seu Jesu Christ, seu simile quid, etc. Thebes 5. de Bapt Disp 2. p. 307. Quoniam & aggregor Christ, & Credo, & Baptizer in Unum ingenitum meum verum God omnipotentem, patrem Christ, etc. Et in Dominum Jesus Son Unigenitum His, Primogeniture omnis creaturae, etc. & in Spiritum Sanctum, hoc est Paracletum, etc. Carnis resurrectionem, peccatorum remissionem, Kingdom Coelorum, vitam venturi Saeculi. Constitut Apost. l. 7. c. 41.
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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.
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.
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NONLATINALPHABET, &c. in Dialogo, Quod unus sit Christus. tom. 5. p. 773. NONLATINALPHABET. Lid de recta fide. tom. 5. par. 2. p. 108. Vid. etiam Oration. de recta fide sect. 52. p. 173.
, 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.
As in the Martyr-Iustines second Apology. p. 94. Athanas. Epistol. ad Serapion. tom. 1. p. 204. Chrys. de serpente Mosis. tom. 6. p. 63. Basil. lib. 1. de Baptismo, and some other.
As in the Martyr-Iustines second Apology. p. 94. Athanasius Epistle. ad Serapion. tom. 1. p. 204. Chrys. de serpent Moses. tom. 6. p. 63. Basil. lib. 1. de Baptismo, and Some other.
Quest. Quid est Baptizari in nomine Patris, & Filii, & Sp. Sancti? Resp. Hac phrasi significatur, invocato patre, filio & sp. sancto, eum qui baptizatur, remissis peceatis, in gratiam accipi a Deo, qui est pater, &c. Et adoptari, obsignari, initiari, in augurari, recipi & consecrari, in peculium, familiam, jus, potestatem, cultum, faedus, gratiam, religionem, fidem & communionem patris, filii & sp. s: (id est, veri Dei, natura unius, proprietatibus trini, &c. Ideo non in nomina sed in nomen dicit, ne sc. occasio ex hoc loco detur tres Deos statuendi. In quem sensum hanc phrasin accipiendam esse percipitur ex Pauli verbis. 1 Corinth. 1.13. ubi negat se in nomen suum quenquam baptizasse. Baptismo igitur consecramur Deo Patri, &c.
Quest. Quid est Baptizari in nomine Patris, & Sons, & Spa Sancti? Resp. Hac phrasi Signify, invocato patre, filio & Spa. sancto, Eum qui baptizatur, Remissis peceatis, in gratiam accipi a God, qui est pater, etc. Et adoptari, obsignari, initiari, in augurari, recipi & consecrari, in peculium, familiam, jus, potestatem, cultum, Faedus, gratiam, religionem, fidem & communionem patris, Sons & Spa. s: (id est, very Dei, Nature unius, proprietatibus Trinity, etc. Ideo non in nomina sed in Nome dicit, ne sc. Occasion ex hoc loco detur tres Gods statuendi. In Whom sensum hanc Phrasin accipiendam esse percipitur ex Pauli verbis. 1 Corinth. 1.13. ubi negate se in Nome suum quenquam baptizasse. Baptismo igitur consecramur God Patri, etc.
Ergo baptizare in Nomine (sive in nomen) Patris, Filii & Sp. S. est initiare & consecrare eos qui baptizantur in unius Dei fidem & religionem, ut credant Patrem, Fil. & S.S. esse unum Deum, in quem unum spectare illos oportet, & in eum unum se conferre, in eo uno haerere, ut fixum in se habeant, unum esse solum Deum, &c. Observemus igitur Baptismo nos obligari, initiari & consecrari in unius Dei Religionem & cultum, ut illius arbitrio vivamus.
Ergo Baptizare in Nomine (sive in Nome) Patris, Sons & Spa S. est Initiate & Consecrate eos qui baptizantur in unius Dei fidem & religionem, ut Credant Patrem, Fil. & SS esse Unum God, in Whom Unum spectare Illos oportet, & in Eum Unum se confer, in eo Uno haerere, ut fixum in se habeant, Unum esse solum God, etc. Observemus igitur Baptismo nos obligari, initiari & consecrari in unius Dei Religionem & cultum, ut Illius arbitrio Vivamus.
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Multò vividius est, quod Graeci, Mat: 28. habent, baptizantes eos in Nomen Patris, Filii & Sp. Sancti, quàm in nomine, quemadmodum Latini habent. Not to insist upon what Isaac L. Feguernek. hath collected from Marlorates Thesaurus, in his Enchiridion locorum communium. p. 233. Quarto (fides) capitur pro obligatione illa, facta in baptismo, ad profitendam veram Religionem, & ad credendum in hunc Deum, in cujus Nomen baptizamur, 1 Tim. 5.11, 12. in vocab. Fides. Nor on what Mr. Bernard hath left this way, in his Thesaurus, alledged before. Nor the confidence of Cassander, Nemo certè inficiari poterit, baptizari debere juxta Christi institutum in Nomen Patris, & Filii, & Sp. S. It cannot be denyed by any, but that Christs institution leads to baptize INTO the name of Father, Son and H. G. Lib. de Spiritu Sancto invocando. page 298.
Multò vividius est, quod Greeks, Mathew: 28. habent, Baptizing eos in Nome Patris, Sons & Spa 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 obligation illa, facta in Baptismo, ad profitendam Veram Religionem, & ad credendum in hunc God, in cujus Nome 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 Christ institutum in Nome Patris, & Sons, & Spa S. It cannot be denied by any, but that Christ Institution leads to baptise INTO the name of Father, Son and H. G. Lib. de Spiritu Sancto invocando. page 298.
Horum locorum collatio docere nos potest cum veteres regulam fidei aut baptismi immutabilem dicunt, non ad certam & receptam ubique verborum formulam eos respicere, sed ad vim atque sententiam interrogationum quam breviter, ut solet, Lucas ita comp•ectitur, Acts 8 12. When they believed Philip preaching the things of the kingdom of God and the name of Jesus Christ, they were baptized. H. Grot. annotat. in Matth. 28.19. p. 518.
Horum locorum collatio docere nos potest cum veteres regulam fidei Or Baptism immutabilem dicunt, non ad certam & receptam ubique verborum formulam eos respicere, sed ad vim atque sententiam interrogationum quam Briefly, ut Solent, 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. Annotated. in Matthew 28.19. p. 518.
Quod idem cernimus in baptismo, ne { que } enim certus sonus aut numerus syllabarum in Scripturis determinatur, quo forma baptismi pronunciari debet, sed solum sententia ejus formae ex Evangelio colligi potest. Quare quemadmodum ex eo quod Dominus ait Matth. 28. Docete omnes gentes, baptizantes eas, &c. Colligit Ecclesiae formam illam, Ego te baptizo, &c. Nec tamen cenferentur non verè baptizare, qui dicerent, Ego te abluo, seu tingo, sive aspergo, &c. Sic etiam, &c. Bellarm lib. 3. de poenitentia, cap. 16.
Quod idem cernimus in Baptismo, ne { que } enim Certus Sound Or Numerus Syllables in Scriptures determinatur, quo forma Baptism pronunciari debet, sed solum sententia His Formae ex Evangelio colligi potest. Quare quemadmodum ex eo quod Dominus ait Matthew 28. Docete omnes gentes, Baptizing 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. Bellarmine lib. 3. de Penitence, cap. 16.
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.
Vide Ursin. Explains. Catechist. par. 2. Question. 71. p. 467. Baptized in Nome alicujus dupliciter sumitur; Impropriè, & ita Judaei dicuntur Baptizare in Moses: Propriè verò dicitur Baptizari tantùm in Nome Patris, Sons, & Spa sancti; quia babtismus non potest propriè fieri in Nome creaturae. Nam Baptizari in Nome alicujus est His Commandment & authoritate in His cultum, fidem & obedientiam Baptizari, quod None creaturae Convenire potest. Sharp. Symphonia. part. 2. Epoch. 2. loc. 206. In the reconciliation of 1 Corinth. 10.2. in Moses Baptizari, & chap. 1.13. In Nome Pauli.
I mean that said to be Tho. Cartwrights, which came forth about November 1643. His, the more likely, because the same syllable is retained in the Allegation from T. C. made by Mr. Hooker, in his Ecclesiasticall Politie, lib. 5. sect. 62. p. 328. in the Margent, And it holds conformity with the Church of Scotland, with the tendryes whereof he was known to keep much correspondence.
I mean that said to be Tho. Cartwrights, which Come 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.
Learned and pious Dr. Hammond, (remember here) in the late Additions to his Practicall Catechism, of the two possible interpretations of that Text, giving the fo•m of Baptisme, Matth. 28.19. na es this one: INTO the Names of Father, Son, &c. Mr. Hooker, He which baptizeth, baptizeth into Christ. He which converteth, converteth into Christ. Eccles. Polit. lib. 8. p. 202. Mr. Dell, if he be the Author of the late Tract, Against Water-Baptism, professing to lay aside all to hearken onely to the Divine Oracles, he maketh use enough of this Criticisme his way. Nor could many of his arguments hold if it were any other then INTO the Name, power, faith, and assistance of the Trinity, &c. pa. 15.
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, Matthew 28.19. na es this one: INTO the Names of Father, Son, etc. Mr. Hooker, He which baptizeth, baptizeth into christ. He which Converts, Converts into christ. Eccles. Politic lib. 8. p. 202. Mr. Dell, if he be the Author of the late Tract, Against Water baptism, professing to lay aside all to harken only to the Divine Oracles, he makes 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. Paul. 15.
Benedictus Deus & pater Domini nostri Jesu Christi, qui pro ingenti misericordia sua regeneravit te in spem vivam, in haereditatem incorruptibilem & incontaminatam & immarcessibilem, &c. Ʋpon the Baptisme of Prince Josaphat in Jo. Damamascenes History, pa. 19.
Benedictus Deus & pater Domini Our Jesu Christ, qui Pro ingenti misericordia sua Regenerated te in spem vivam, in haereditatem incorruptibilem & incontaminatam & immarcessibilem, etc. Ʋpon the Baptism of Prince Josaphat in John Damamascenes History, Paul. 19.
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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.
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 Ingrafted into the Church. Confessi of Saxony, Artic. 13.
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Quem Baptismum omnium Sacramentorum esse januam Salvator noster instituit, &c Cùm igitur circa ingressum januae error maximè periculosus existat, praedictus legatus, &c. Constitut Octoboni. tit. De Baptismo.
Whom Baptism omnium Sacramentorum esse januam Salvator Noster Instituit, etc. Cùm igitur circa ingressum januae error maximè periculosus existat, praedictus legatus, etc. Constitute Octoboni. tit. De Baptismo.
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.
Neque enim parva re• Heretics & Modica conceditur, quando à nobis Baptism Their in acceptum refertur; Cùm inde Incipiat omnis fidei origo, & ad spem vitae aeternae Salutaris progressio. Cyprus Epistle 73.
Ne { que } enim vel• syllaba vel apiculus est in sacris literis, in cujus profundo non sit grandis quispium Thesaurus. Chrysost. Hom. 21. in ca. 4. Gen. tom. 2. p. 200. And a little after, Nam si in scriptis quae de soecularibus negotiis ab hominibus conficiuntur, saepe { que } tempore corrumpuntur, vel unam prooemii syllabā deesse, multū momenti habet: multo magis hoc in scripturis divinis à Spiritu sancto compositis invenitur, modò sobrii simus & non temere progrediamur, sed intenta mente diligenter omnia consideremus, & non negligentiores fimus aliis, qui hoc studio in prophanis utuntur.
Ne { que } enim vel• syllaba vel apiculus est in sacris literis, in cujus profundo non sit grandis quispium Thesaurus. Chrysostom Hom. 21. in circa 4. Gen. tom. 2. p. 200. And a little After, Nam si in Scriptis Quae de soecularibus negotiis ab hominibus conficiuntur, saepe { que } tempore corrumpuntur, vel unam prooemii syllabā deesse, multū Momenti habet: Much magis hoc in Scriptures divinis à Spiritu sancto compositis Invenitur, modò sobrii Simus & non Temere progrediamur, sed intenta mente diligently omnia Consideremus, & non negligentiores fimus Others, qui hoc study in prophanis utuntur.
Cum sacramentū baptismi omnium sacramentorum sit principium & fundamentum, & ideò propter summam necessitatem, forma ejusdem à Christo n •titutore tred•a, à nullo fidelium maximè del eat ignorari, ipsam formam quae infra scriptis verbis continetur recensemus: Petre, vel Maria, Ego baptize te in nomine Patris, Filii, & Spiritus sancti sub •rina aspersione vel immersione, nihil interposito vel detracto. Quam siquidem formam Canones sacros imitantes, m•andamus & praecipimus de caetero ab omnibus baptizantibus irrefragabiliter observari. Concil. Ravenna te 2. rub. 11 apud Sever. Binium, tom 3. pa. 1514. As but now from the Provincials of England: in Lyndewoods Constitut. lib. 3. tit. de Baptismo & ejus effectu.
Cum sacramentū Baptism omnium Sacramentorum sit principium & fundamentum, & ideò propter summam necessitatem, forma ejusdem à Christ n •titutore tred•a, à nullo Fidelium maximè deal eat ignorari, ipsam formam Quae infra Scriptis verbis continetur recensemus: Petre, vel Maria, Ego baptise te in nomine Patris, Sons, & Spiritus sancti sub •rina aspersion vel immersion, nihil interposito vel detracto. Quam siquidem formam Canonas sacros imitantes, m•andamus & praecipimus de caetero ab omnibus baptizantibus irrefragabiliter observari. Council. Ravenna to 2. rub. 11 apud Sever. Binium, tom 3. Paul. 1514. As but now from the Provincials of England: in Lyndewoods Constitut lib. 3. tit. de Baptismo & His effectu.
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.
In tertiam partem Thomae. tom. 3. Dispute 129. de materia & forma Sacrament, cap. 7. Est igitur Catholica sententia, Sacraments constare praescriptis ac determinatis verbis & rebus, cap. 5. praeced. & tam in Sacramento Baptism, quam Eucharistiae, Certa & definita verba dicit (Lutherus) esse necessaria. Ibid
