the action most considerable to consecrate into the Christian faith according to Christs Order Though 3. If there be any difference in the Texts it seems far more reasonable that the fewer should yeeld to the more then the more come in to the fewer where the disproportion is so manifest and the prevailing part for number hath one for weight sways as much as the originall Commission Which way also best lets into the nature of the business Nor let any put in to even the scales the confessed use and practice of the Church which has been as it has for it rests agreed on by Protestants that this is but the dust of the balance of little weight though some when it lays clear on any part But Tradition how aged soever must yeeld and give way to prevailing Scripture Nor is most of this but this way neither be it of what power it will Scripture I take it is secured besides Reason Nor shall industrious search be able to find there any line or sentence of a probable different interpretation or not fairly capable of this Nor have the ANCIENTS said any other many relie much on them for they loved not their lives to the death they ventured their souls on the Bible-truth they gave over to us our truths Nor need we doubt of their Charity or Justice whose zeal and piety was so eminent that they would have us deceived in any thing so good so loved they left all to be able to leave unto us upon which presumption it cannot be less then very expedient to hear what they have said in any Christian business Tell the Church bids our Saviour beyond which for resoâ—ution is no appeal in this world and the past deserves as the present may Petimusque damusque vicissim Here we use to be meted as we measure And so much is like to be returned to us in those ages when our power and passions are past as we now in love reverence and due regard of what kind soever mete out to them were in their Watch-towers under Christ before us But remember where we are now a story lower then what is high divine That commands this perswades that forces our faith this invites not without incouragement and some violence yet of force it would hear very ill in the world not to reverence the gray hair to despise the aged to kick off our Ancestors as those our advanced judgments have learned to contemn below us and men give it a worse title then uncivil to be undutifull to FATHERS Now for them I had cast abroad to learn as they offer themselves to consideration under these four heads 1. Directing no doubt but by the assistance of the holy Ghost who will not fail his Church to the end of the world in those rules agreed on by publick consent the no less publick administration of the things of Religion by those excellent compositions we may call Directories but are commonly called The Lyturgies of the Church 2. Determining in their publick meetings for ending controversies composing strifes restraining heresies c. in succession to what is left in patern from the Apostles Acts 15. what seemed good unto the holy Ghost and to them for so good an end for we are not to presume of error where two or three are met together for Christ his name nor are onely privat bosomes capable of inspiration He that should so think I should much doubt whether he be guided by the holy Ghost or indeed take his perswasion but for a fancy which meetings have in the World born name of Synods and Councels Other Writing upon other occasion whether Polemically or Didactically of which sort the number is worthy farther partition into Three Greek Fathers Four Latine Fathers And as to the first I could wish the publique orders for Administration of Divine Christian Offices had been better laid together that yet I believe have been then by any inquiry I could yet learn they have Cassander is said to have done somthing this way as to a part but the Book I could not fetch within compass of my eye nor Cassians Collations which perhaps might have relieved in the case by reason whereof my inquiry as shrunk in the sinews is like to go lame in this first and principal limb Nor like to be much stronger in the second for a like reason The Latine Councels I cast into the Latine Fathers following and for the Greek have not much nor that which is as to the bottom whereupon it stands of much firmness In the Apostles Canons by that time they were wrote which was sure not very long after the Apostles days at least for the first fifty though the Bench of Antiquaries deny the rest to be ancient and these to be truly Apostolical so soon some departing from the form of Divine Institution and received usuage of thrice dipping to conform their words to their faith and practice had taken up to baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the death of the Lord Christ peradventure borrowed from St. Paul Rom. 6.3 against whom a Canon there the 49 in Caranza the 50 in other thus Si quis Episcopus aut Presbyter non trinam mersionem unius mysterii celebret sed semel mergat in Baptismate quod dari videtur (1) In mortem Domini So Gentianus Hervetus thought good to translate though Dionysius Exiguus and the most have In morte G. Holoander hath as Hervetus and Tertullian Diem Baptismo solenniorem Pascha praestat cum passio Domini in quam tinguimur adimpleta est lib. de Bapt. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mortem Domini damnetur Non enim dixit nobis Dominus In morte mea Baptizrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mortem meam in Greg. Holoanders Translation sed Euntes Docete omnes gentes baptizantes eos in nomine Patris c. but the Greek hath again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where with what sense could these Perverters or any other mortal men be with shew of reason imagined to have entained purpose of suâ—h a change as this In the Name sc By the Authority if they had so understood of Father Son c. into In the Death or Into the Death that is of what Or were ever the unequal sides of a meant opposition which should be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unevenly or almost ridiculously as well as incongruously set together as we received not order for baptizing into Christs death but were bid baptize In the name power authority of Father Son and Holy Ghost No opposita are ad idem and so reasonably must these both referring to the end of Baptism not Christs Death or Faith thereof which yet is true and we believe but Into the Name saith belief of Father Son and Holy Ghost which was the form left whereto not onely the thing but the evident construction and signification of the words leads us also Remember that the same final
whole line nor needed ever after be repeated in Gentile or Israelite But Ans 1. This is only said 2. No authority produced for this variation nor perhaps can be Indeed the Law says Every male child shal be 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 Why not that of Horeb 3. There was equal necessity necessitate rei for both and equal authority of Jus Divinum Why should it be Circumcise a man and his seed and Baptize but not again 4. The several intentions of these rites are in granted view One (2) Ut Sacramentum initiationi◠faderi Abrahae◠Circumcisio erat ita intelligunt Magistri Sacramentum initiationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receptioni legis sacrae in Sinai pariter fuisse Baptismum Id pa. eadem to let into the Covenant with Abraham The other to the Law of Moses Was not Israel stil to be let into both as sure to Moses's Covenant as to Abrahams and the seal as necessary and to be repeated 5. Take the best Real Comment Those Judaizing Christians Ebonites and Cerinthians heretofore Habassines and Egiptians c. of late who retain circumcision and Baptism both with the rites whence should they have the repetition of them but from whom they had the rites Sure they yet baptize the baptized as wel as circumcise the circumcised 6. Is any text or order to be produced for our varying from what was always used We see what is done the rite it self of washing is known to come from Jewry the succession from what was Apostolical No reason of change can be assigned or time Therefore what we do as hath been done always and no change can be assigned at the first chiefly when change was to be made Very likely we take and continue as it had been before and always else shew the variation or would the Catholick Church have been so presumptuous as to alter and continue what no reason appears or authority for or that ever it should have been altered Wherefore Pace tanti viri dixerim I oppose not but propose May it not have been thus May not the posterity of the 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 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 if not I am mistaken which is not much nor unlikely and I ask pardon But if then might Israel be baptized into their Law Scribes Pharisees and all even our Saviour not excepted for usually of that Nation men were And so the objection above vanisheth of the unlikelyhood of that Nations Baptisme and the difference may have been newly aright stated between John's Hebrew and Christ's Christian Sacrament Ob. If it be said This may yet seem strange that born professed natural Israelites should need or be capable of any new translation as into the Law c. Answ 1. As to the plea of Nature remember they must be also circumcised or else they were not within the Covenant 2. As to their possible translation remember what before of Christians deferring the undoubted Ordinances of God as Baptisme which might be here put off 3. Or John might here a little (1) Johannis vero Baptisma Judaico multò sublimius fuit humilius vero nostro velut pons quidam utriusqu◠hujus Baptismatis ab illo ad istud quasi manuducens Chrysost Homil 23. de Baptismo Chr. tom 1. pa. 279. vary He might be an ordinary Minister of Proselyte-Baptisme and called therefore the BAPTIST and as such baptize multitudes all that came But to his own Nation he might think good to alter And change toward the Kingdom of God that rite which ere long was thitherward to be wholly varied and changed And this might both reasonably startle the high court of (2) Ex legatione hac Concilii Hierosolymitani ad Johannem ut interrogarent eum quisnam ipse esset Pontificii sanctam scilicet suam haereticae pravitatis inquisitionem probare commendare annituntur How wherein and yet how incongruously either see in Conrad Dieterick tom 1. pa. 51 c. Homil. 4. Advent Inquisition at Jerusalem and give the occasion why their doubt by their messenger should come forth in that form we see it does in that reply of theirs to his former answers Jo. 1.25 Why baptizest thou then say they If thou be neither 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 add what ordered for (3) Exod. 29.6 Priests and (4) Levit. 8.6 Num. 8.7 Levites by divers places of the Epistle to the (5) So many understand chap. 6.2 which seems yet to look another way More to be relyed on seems chap. 9.10 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 (1) 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. Scripture by (2) 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. tradition or otherwise howsoever received that (3) Persuasum habebant Iudaei fore ut Christus cum veniret baptizaret id in Mat. 3.11 At least he or his Disciples Dr. 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
pa. 453. Gregor Nyssen de Baptismo Christi tom 3. pa. 363. Basil lib. de Sp. Sancto cap. 5 tom 2. pa. 323. Ambros lib. 1. de Sacram. cap. 1. Titus Bostrensis in Luc. 12. Gratian. de consecrat distinct 4. Ca. Verus baptismus and lastly in the Eastern (2) Sure it must have been some truth of no ordinary mark or note in Christiâ—n value and apprehension that hath left to continue so long so much memory of defence and vindication and the contrary error of great disorder and very perilous consequence that stirred up so many Champions in arms who would least Andabatarum more pugnare struggle with the air or fight it out with a fancy Why all mention either of opposition or satisfaction hereabout hath been so long laid still as 't were asleep within the vail of secrecie and silence may proceed frâ—m nothing else but the clear and final victory that Truth hath been long in aged possession of in the gates of its adversary So let it rest and dwell But if any should disturb of these things would then appear the use Think chiefly that herein might be the very point of contest between our Holy Saviour and the washing Scribes and Pharisees They calling for the Ceremony He for the Substance They resting in the opus opera um traditions observed He not contented without real true and inward sanctifiâ—ation To screw up to beyond which their Sacramental piety is that of Matth. 5.20 Exâ—ept your righteousness that hearken to me shall go beyond those Scribes and Phariseeâ— ye shall no way enter into my Kingdom of H aven Cyril who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water 't is true may wash the body but somewhat quicker inward spiritual must reach the soul in Cateches 3. Thus the world hath been divided and though the Many be on the contrary Truth as received by Christians and some other the gravest especially such as hearken to Scriptures seems to be on this part That not Nature but Grace the power of the holy Ghost not any outward Element can purge the Conscience from dead works to be acceptable and clear in the sight of God Howsoever the other prevailing over the world even the East might bring in store to Johns Baptisme that dwelt about Jordan and were willing to have their sins forgiven which made them ready to trie what they thought could do them no harm with more plyable forwardness then the Syrian (3) Naaman 2 King 5 12. General before in the same River with forced neglect of his own Abanah and Pharphar Sin in the burden of the soul that hangeth on and presseth down and sticketh close and woundeth deep Industrious care would do much to be rid of fear to draw on hope that it shall dread no grief from suffering pain as well as bearing loss which having begun knows no other bound but to Be Eternal Upon which account many might be willing to trie what would but colour for toward redemption to Free and Safe and from that Baptisme which in nature cleansing was thought to reach a little farther to within and did here own the sure name of for Repentance or change of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divine imposition from that they now had which they knew to be bad enough So that Johns Baptism these probabilities favour might be not of initiation to Religion but cleansing and purification in Religion So meant and so used not for the Water sake but for the Ordinance of God's sake which in the Law had appointed such purification for sin by or with or not without Water Which admitted as why may it not the frame of other Truths is hereby well enough sorted in with as well of sacred Oracles as abroad nor is confirmation wanting form them as well as compliableness in the Holy story this would seem yet farther capable of one improvement more as to HIM our eyes are most upon our blessed Saviour To whom such Lustration might not unfitly serve as preparative to his Entry into Holy Orders The time whereof was now at hand and St Matthew hath so related as if presently he were so actually admitted This sure We find him soon after preaching Matth. 4.17 Luc. 4 17 c. and chusing his Disciples Andrew Peter James and John Matth. 4 18 19. as if till now he had no power Immediately he betook himself to the Wilderness Matth 4.1 Luc. 4.1 from the solitariness whereof John returned next before his stepping forth to the Work of Preaching and Baptizing Matth. 3.1 Luc. 3.1 Such publique Ministers of sacred things were wont not but to be washed in fulfilling the letter of the Law Exod. 29.4 with water And HE was now of fit age sc about thirty Luc. 3.23 the ripe season for publique imployment and by the Law again Num. 4. ver 3 37. 1 Chron. 23.3 besides St Hieroms preface to Ezekiel tom 4. pa. 330. So that it should seem if not for Initiation as before but for Purification as even now in one advanced more for INAVGVRATION to most sacred Office sc to be supream Priest Prophet and Pastor of his Church might as to Christ the work of Johns Baptisme serve and be intended With less solemnity men not having been nor needing to be let out from Privat to Publique in the Church then they were at first admitted and let into it each being assumption into a new State not but always ceremonious and with much formality as 't were in a Regeneration and whereto once the ceremony of WASHING was requisit and that Jure Divino Although I resume and adhere fastest to my first Not Of Repentance but of Repentance and More not only of Purification much less Inauguration but for Initiation into the Law as Christ did into the Gospel was John a Minister of SUCH holy Baptisme Legal as Christ was of Evangelical CHAP. IX QUAERE 4. Why Circumcision should have been brought into the Primitive Churches and is yet retained in many VVHereas Circumcision as well as Baptisme had been long used for initiating or regenerating Proselytes to the Jewish Religion and 't is like our Saviour took in his Sacrament of admission from one of them as before And Whereas ye know more there was so long and tedious a vexing controversie in the Primitive Church which troubled even the Apostles themselves by occasion of some devout Pharisees zealous of the traditions of their fathers and other false brethren crept in privily to spy out the new gain'd liberty in Christ Whether Disciples of this sect were not as others formerly to be circumcised after the Law of Moses May not the reason of the doubt be more fairly then hitherto deduced from what before and Be Because our Saviour had already taken in one rite of Baptisme to matriculate the advenae into his Religion the other was now as needfull for the same purpose and as Circumcision and Baptisme had went hand in hand Both to one thing not One but Both to perfect