Conformity of the ecclesiastical discipline of the Reformed churches of France with that of the primitive Christians written by M. La Rocque ... ; render'd into English by Jos. Walker.

CHAP. XI. Of BAPTISME.

ARTICLE I.

BAptism administred by one that has no Vocation, is ab∣solutely Void.

CONFORMITY.

The Author of Apostolical Constitutions contents not himself to forbid Women to Baptise, he also prohibits all Lay Persons, because they are not called to it; in effect, having employ'd the Ninth Chapter of the Third Book to shew that Women should not Baptise, he thus begins the Tenth. Neither do we suffer a Lay Person to Exercise any Priestly Function, as to offer Sacrifice, that is to say to

celebrate the Sacrament, or to Baptise, or impose hands, or to give the Benediction, whether more or less, for none takes to him this honor, but he enjoys it, which is called of God. St. Basil was of no other Mind, as the Jesuit Petau con∣fesses in his Notes upon St. Epiphanius, where he says, St. Basil seems to have believed that Baptism conferr'd by Lay persons was Null; and to speak the Truth, this Holy Doctor speaking of the Opinion of St. Cyprian, of Firmilian, * 1.1 and others, which taught that all those ought to be Re-Baptis'd which had been Baptis'd by Hereticks, he saith, * 1.2 That they had appointed they should be purisied anew by the true Baptism of the Church, no more nor less then if they had been Baptis'd by Lay Persons: St. Basil would not have spoke after this Manner had he not been perswaded that Baptism administred by Lay Men, is not true Baptism.

As for Baptism administred by a Woman, * 1.3 Tertullian had before condemn'd it in his time, in his Treatise of Baptism, and had shewn that they were not permitted to teach, nor to Baptise. St. Epiphanius in the Heresie of the Colly∣ridians, which is the 79, in order, inlarges much in pro∣ving the same thing, to stop the rashness of Women, who would undertake to Baptise, * 1.4 observing also that the Holy Virgin had not this power, for if she had it, Jesus Christ might have been Baptis'd by her rather than by John Baptist. The fourth Council of Carthage made this De∣cree, Anno 398, That a Woman should not presume to Baptise. It is not then to be wonder'd that St. Epipha∣nius in the forty two Heresie, observes as a thing blame∣able, * 1.5 That the Arch-Heretick Marcion permitted Women to Baptise.

II.

A Doctor in the Church cannot Preach, nor administer

the Sacraments, unless he be both Doctor and Minister.

CONFORMITY.

This Article is but a continuance of the former, for seeing a Doctor in quality of a meer Doctor, hath no vocation to Preach the Word, nor to administer the Sacraments; it is unquestionable, the Baptism which he shall confer, shall be no other than that which shall be administred by a Meer Lay Man, to do it Lawfully, he must not only be a Doctor, but also a Minister.

III.

A Jew, or Pagan, of what Age soever he be, ought not to be Baptised before being well Instructed in the Christian Religion, and that it appears they are so by their Confes∣sion.

CONFORMITY.

There's nothing in this Establishment but what was practis'd in the Antient Church; St. Justin Martyr te∣stifies in his second or rather his first Apology, that the Christians of those times, would not Baptise those who would turn to their Communion, until after they had believed, and were throughly perswaded of the Truth of their Doctrine; and moreover promised to live con∣formable to the holiness of their Laws, and profession. Pope Victor the 1, ordain'd towards the end of the second Century, as the Pontifical Book saith in his Life; that in case of Necessity, one may Baptise all those that turn from Paganism to Christianity, either in a River, or in

the Sea, or in a Fountain, or in a Lake, upon condition nevertheless, that in the first place they should give an Account of the Christian Faith, and make an open Con∣fession of it. The Ten Books of Recognitions falsly at∣tributed to St Clement Disciple of the Apostles, are very ancient, but forged; and writ before Origen who liv'd in the third Century, in the VI of these Books at the end, we read St. Peter Baptised near the Sea, Those which had fully received the Faith of our Lord and Saviour; that is to say, those which believed in him, and which had been Instructed in the knowledge of his Gospel. St. Jerom expounding these words of our Saviour to his A∣postles, * 1.6 Go teach all Nations, baptising them in the name of the Father, of the Son, and of the Holy Ghost, St. Jerom observes, * 1.7 the Apostles taught them first, and that after having instructed them, they baptised them with Water, for saith he, It cannot be that the Body should receive the Sacrament of Baptism, unless the Soul has first received the truth of Faith: * 1.8 which the forty six Cannon of Laodicea also prescribes.

St. Owen writes in the VIII Chap. of the 2d. Book of the Life of St. Eloy Bishop of Noyon, That he baptised every year at Easter, those which in the compass of the year he could Convert, that is to say, those he could turn from the darkness of Paganism to the Light of the Gospel. Paulinus Arch-bishop of York did the like in the same Century, that is in the 7th. as is related by Beda in his Ec∣clesiastical History of England. Theodulph Bishop of Or∣leans follows the same method in his 1 chap. of his Trea∣tise of Baptism. * 1.9 Aleuin who approved not the Saxons should be constrained to be baptised by force, alledged for a Reason, that they ought first of all to be Instructed. But to descend to the last Century, Cardinal Borrome in the Fifth Council of M••llan, of which place he was

Arch Bishop, * 1.10 requires two things of Adults which are to be baptized; First, that they know the Rudiments of the Christian Religion: Secondly, That they repent of their Sins past: I will add to all I have hitherto observ'd, the practice of the Primitive Church, which instructed the Catecumeny, a long while before they Honour'd them with Holy Baptisme, There is in our Discipline, at the end of the Chapter we examine, a Form of Baptisme of those which shall be converted to the Christian Faith, And in the Thirteenth Century Nicetas Choniates composed one for Mahometans, which desired to embrace Christianity. * 1.11 The VI. Council of Paris Authorizes the Decree which it makes in the Year 829. Cannon the Sixth Book the First, by the Practice of the Primitive Church, To. 2. Conc. Gall. pag. 846.

IV.

The Children of Fathers and Mothers of the Romish Church, and of Excommunicate Persons, cannot be admit∣tisme in the Reformed Churches, though they were presented by believing Godfathers, unless their Father and Mother consent to it, and desire it, and resign their Authority, in quitting and yielding up to the Godfathers, their right, as to Instructing them, with promises their Children shall be Educated in the true Religion.

CONFORMITY.

This Article is grounded on that Children depend of their Father and Mother, without whose consent they cannot be disposed of, nor christned against their Will, into a Communion whereof they are not Members; otherwise it were a Forcing People to be Baptized,

which the Church has ever condemn'd. * 1.12 King Chilpe∣rick, as is related by Gregory of Touers, commanded to Baptise the Jews, that is to say, he constrain'd several to be Baptiz'd, which Pope Gregory the First did not approve, as appears by the Letter he wrote to Vir∣gilius, and Theodorus, the former being Bishop of Arles, the other of Marsellia, and is the Forty Fifth of the First Book. So also when King Sisibute had done in Spain, after the same manner as Chilperick had done in France, * 1.13 the Fourth Council of Toledo in the year 633, changed their violent practice in its 56 Cannon, the Decree is contained in these terms,; As for Jews, the Synod has Ordain'd that henceforwards no body shall be for∣ced to believe, for God has compassion on whom he will, and harden whom he pleases, and such should not be saved by force, but voluntarily, to the end to preserve intirely the way of Justice; for as Man was ruin'd by voluntarily obeying the Serpent, he is also saved by believing, and converting to God, when he calls him by his Grace; let perswasion there be used, and not violence, to incline them to be converted truly and without any constraint; * 1.14 And 'tis to be observ'd that the Ordinance of this Prince, com∣prehended Children, * 1.15 and Domesticks; therefore St. Isidore Bishop of Sevil, wrote of him, having regard to this Edict, That he had a Zeal for God but not accor∣ding to Knowledge; And we have already seen on the pre∣cedent Article, that Alcuin Tutor to Charlemain, did by no ways approve the force was put on the Saxons in those times, Read his Letters in 104, and 105, and you'l see the truth hereof, insomuch as he deplored at the begin∣ning of the former, the misfortune of that People; which as he saith, often lost the Sacrament of Baptisme, be∣cause they never had in their hearts the Sacrament of Faith; Thence it is, he teacheth in both of them, that one

must begin by Instruction, that Faith is a thing volun∣tary and not forced, that a Man cannot be forced to be∣lieve that which he does not believe.

But that it may not be thought, the Subject I examin is of little importance, and that it might be put amongst things indifferent, to be done or left undone at pleasure, it must be shewn there is nothing more contrary to the tenour of the Gospel than to constrain Men to imbrace the profession of it; Jesus Christ the Author of this Heavenly Doctrine, and the Soveraign Doctor of this Truth never imployed force nor violence to have it received, he was content in Exhortations and Instru∣ctions which he accompanied with a hidden and secret vertue in regard of those he intended to call to his Communion, and which he drew with efficacy, but also at the same time, with Sweetness, with Cords of Love and Bands of Humanity and Charity. The Apo∣stles exactly followed his Example, Exhorting Men to repent and believe the Gospel, and praying them in the Name of Jesus Christ to be reconciled to God.

The Christians which succeeded the Apostles did just after the same manner. * 1.16 Tertullian in his Appollogetick declares positively that the Liberty of Religion cannot be taken away, nor deny Men the choice of the Divini∣ty which they adore, without rendring themselves guilty of the crime of Impiety and Irreligion, because, he pretends, the Service of God ought to have a willing mind for its first principle. And in his Book to Scapula he saith, That 'tis no Act of Religion to force the Re∣ligion which one should imbrace of free will, and not by constraint. Lactantius in the 20th chap. of the Fifth Book of his Divine Institutions, saith, There is nothing so voluntary as Religion, which ceases to be, * 1.17 at the very moment one has any aversion or hatred to it. St. Hilary

of Poictiers in his First Book to the Emperour Constan∣tius, * 1.18 writes, That God has taught the Knowledge Men have of him, before he required it, Authorising his Commandments by his Miracles, not desiring a for∣ced Obedience, nor an unwilling Confession; And in his Book against Auxentius, * 1.19 he reproaches the Arrians to have imployed Prisons and banishment to constrain Men to be of their side, and to enter into their Com∣munion. St. Athanasius was of the same Opinion, as he shews in several parts of his Works, particularly in his Epistle to the Solitaries, * 1.20 where he saith, That the Nature of Piety and Religion is not to constrain, but to perswade, after the Example of our Saviour who forced no body, but left it at every bodies choice to follow him, saying to all the World, If any one will come after me, and to his Disciples, and you, will not you also go? Af∣ter which he extreamly blames the Conduct of the Em∣perour Constantius, who at the desire of the Arrians, tormented the Catholicks, and used great violence to make them declare in his favour, violence which he exaggerates with comparisons too strong, the which I forbear to write. I might alleage other Testimonies of the Fathers, but I would not be too tedious.

Therefore it shall suffice to observe, * 1.21 that there is mention in Mr. Justels African Code of a Law that was published, by the which it was left to every bodies free choice, to imbrace the Christian Religion. The Em∣perour Jovian which succeeded Julian the Apostate, * 1.22 is praised in Socrates, in that he had suffer'd every body to make profession of what Religion he pleas'd, Ammianus Marcellinus has not failed to praise for the same thing, the Great Valentinian who succeeded Jovian in the Em∣pire, * 1.23 in his Thirtieth Book, which the Prince testifies of himself in the Theodocian Code, where he declares,

that as soon as he began to Reign, he made Laws, whereby every body had liberty to profess the Religion wherein he had been instructed and train'd up; I can't tell if I should mention Constantine Pagonat, or the hairy, who in the Letter he writ to the Bishop of Rome, on occasion of the Sixth Universal Council he assembled at Constantinople, * 1.24 he speaks to him in this manner, We may excite and exhort all the World to amend, and to joyn with the Christians, but we will not constrain any body: But I know I ought not, and examining this matter without speaking of the Emperour Mar••i••n, by whose Authority the Council of Chalcedon was assem∣bled in the Year of our Lord 451, for in the Letter he writes to the Archimandrites, and to the Friers of Je∣rusalem, and the parts thereabouts, he saith, speaking of this Council, That no body was constrained by his Order to subscribe and consent to it, and see here the reason he gives; For saith he, * 1.25 we will not force or hale any body into the way of truth by threats nor violence: Words becoming that wise Prince; and which deserves to be graven in the mind of all Soveraigns: And it is to be wished for the Honour of Charlemain, * 1.26 that he had so acted in regard of the Saxons, and not to have threat∣ned with Death those amongst them as refused to be baptiz'd.

V.

The Children of those also which are called Sarazins may be received to Baptisme in the Reformed Churches, on the conditions above-mention'd, provided also they may be void of all presumption on account of any former Baptisme re∣ceived, and after serious remonstrances made to Godfathers, to consult how they may best discharge the promise and obli∣gation

they make to the Church, and moreover that Godfa∣thers and Godmothers charge themselves with the mainte∣nance and instruction of the Child.

CONFORMITY.

This Article being much like the former, it needs no other explication than that I have made on the Fourth, where I have observed several things.

VI.

Baptisme shall not be administred but in Church Assem∣blies, where there is a Church publickly setled, and where there is not a publick Church, and the Fathers and Mothers by reason of sickness fear to have their Children christned at Church, the Ministers shall prudently advise what to do in the matter; however that there be the form of a Church, together with Exhortations and Prayers; But if there be no Church, and that an Assembly is not to be had, the Minister shall make no scruple to baptize the Infant of a Believer presented to him, with Prayer and Exhortation.

CONFORMITY.

The Fifty Ninth Cannon of the VI. Oecumenical Council in the year 692, forbids administring Baptisme in Oratories, in private Houses, it requires it should be perform'd in the Catholick Churches, * 1.27 threatning to de∣pose the Church-Men which obey not this Decree, and to Excommunicate the Laity which shall violate it. Nevertheless the same Council permits to do it by ad∣vice of the Bishop of the place, Cannon Thirty First, although the Fifty Eighth of that of Laodicea had ab∣solutely

prohibited to Bishops and Priests in the Fourth Century, to celebrate the Eucharist in private Houses.

But the difficulty is to know what the Council means by the Catholick Churches, * 1.28 when it forbids christning any where else, an Expression which I also find in the Preliminaries of the Second Council of Nice, where it is said, the Bishops went ad Luteram of the Holy Catho∣lick Church: The term Luter which comes from the Greek 〈◊〉〈◊〉 signifies a Basin, or Vessel to wash the feet, and I can't tell if in the words I examine, it may not be put for the Baptismal Fountain. After all, I am in∣clin'd to think that by the Catholick Churches here spoke of, is to be understood the Churches appointed for all the People in general, and where there was publick Fonts, according to which there is mention in the Capitularies of our Kings, * 1.29 of Baptismal Chur∣ches, so called, because there was a Publick Font or Christning Place, as appears by the Seventh Cannon of the Synod which Pepin the Father of Charlemain caus'd to be held apud vernum, Anno Dom. 750, There must not be a publick Font in any Parish, but there where the Bishop whose the Parish is, doth appoint. * 1.30 Flodoard in his Second Book of his History of the Church of Reims, chap. 19. calls these Churches, Baptismal Titles, which distin∣guished them from others which had not Fonts.

And it is very probable that there was in each City but one Baptismal Church where all the People were Christen'd, which was also observ'd in Villages in the Country, so it must be understood the Decree of the Council of Meaux in the Year 845, * 1.31 That no Priest presume to Baptize but in the Baptismal Churches which are in the Villages. As for Oratories it was not permitted there to build Fonts as we find by the Ninth Epistle of the Second Book of Gregory I. of the 71 and 83 of

the 7th of the Third of the 8th of this practice continued also in Pope Zacharies time, who also wrote so to Pepin in the year 747 in using the very terms of Gregory I. But in process of time twas left to the Li∣berty of the Bishop to suffer it, provided that the con∣sent of his Clergy also interven'd; It is what may be seen in the Decree of Gratian, cap. 16.9. 1. c. 35. More∣over these Baptizing Churches which were otherwise named Plebes, and Oracula, were in so great considera∣tion above others, that Charlemain in his Capitulary in the year 793, chap. 2. will not have them possessed by Lay-Men, to whom he forbids to grant them under the Title of Bennifice, although that was not alwayes observ'd; And it may be the Names of Plebes and Oracula, was given to these Churches, because all the People were wont there to resort to hear the Oracles of God, that is to say, the Word of his Gospel.

Inasmuch as our Discipline suffers Ministers to bap∣tise out of the Assemblies, when it is impossible to have them, it agrees very well with the Seventh Cannon of the Council apud Vernum, which I cited above, where 'tis permitted in case of Necessity to Baptize out of the places where publick Fonts were erected; Moreover, Vernum Palatium, was one of the Kings Pallaces betwixt St. Dennis and Compeigne, at least many do think so.

VII.

Seeing we have no command of Christ to take Godfa∣thers and Godmothers to present our Children at Baptisme, there cannot an express Law be impos'd on Persons to do so; Nevertheless because it is an Antient Custom, and introdu∣ced for a good end, to with to testifie the belief of the God∣fathers, and the Baptisme of the Infant, and also to main∣tain

the Society of Believers in Friendship and Amity, those which desire not to follow it but would present their Children themselves, shall be earnestly exhorted not to be contentious, but to conform to the Ancient Custom, which is good and profitable.

CONFORMITY.

The Custom of Godfathers and Godmothers to pre∣sent Children at Baptisme, is very Ancient, seeing Ter∣tullian makes mention of it in his Book of Baptisme, chap. 18. St. Austin in his Twenty Third Epistle saith, they are presented by their Father or Mother, or by others; * 1.32 the pretended Dennis the Areopagite in his Ec∣clesiastical Hierarchy, speaks but of Godfathers, which should be faithful, and chosen by those which are to be Christned, if they are Adults, or by the Fathers and Mothers, if they are young Children; and he would also make the Reader believe that 'twas instituted by the Apostles. Gregory the First in his Book of Sacra∣ments, doth not also forget those which present Chil∣dren at Baptisme. As for Cesarius of Arles, he declares in the Twelfth of his Homilies, given us by Monsieur Baluze, that the Father and Mother are to be answera∣ble, the VI. Cannon of the Council of Metz in the year 888, * 1.33 ordains that the Father or Mother of the Child receives it when it comes out of the Baptismal Foun∣tain, so great Liberty has been us'd by the Church in these things: Read the Three last Testimonies I have mentioned on the Twelfth Article.

VIII.

Women shall not be admitted to present Children to Bap∣tisme

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unless accompanied with a Godfather, and after ha∣ving made profession of the Christian Religion.

CONFORMITY.

In all Antiquity there is few or no Examples to be found of a Woman that presented a Child to be Bapti∣zed without a Godfather, and much less of an unbelie∣ving Woman; in effect, we have seen on the Seventh Article, That those which presented Children should be believers. What I alleadged of the Council of Metz on the same Seventh Article, not destroying what I say on this, if one reads all the Cannon, besides that it has sometimes been suffer'd amongst us upon some Conside∣rations as appears by the National Synod of Poictiers in the Year 1560, that's to be understood in regard of believing Women, though this sufferance is not at pre∣sent in use.

IX.

No Godfather coming from another Church, shall be suf∣fer'd to present a Child to Baptisme, without bringing a Certificate from his Church.

CONFORMITY.

Anciently no Stranger was received without a Testi∣mony from his Church, it is the Order of the Seventh Cannon of the Council of Antioch in the year 341. Let no Stranger be received, without Pacifick Letters, It is what appears also by the Fifty Eighth chap. of the Second Book of Apostolical Constitutions, where we

read, that neither Brother nor Sister of another Church, was to be received without Letters of Recommen∣dation.

X.

Those which present Children to be baptized must be of competent Age, as of Fourteen years old, having received the Sacrament; Or if they are more advanc'd in Years, and have not received the Lords Supper, promise faithfully to do it, and are duly catechised.

CONFORMITY.

Herraud Bishop of Touers in his Capitulary of the Year 858, makes this Ordnance, * 1.34 That none shall re∣ceive any at the Baptismal Fountain, unless he knows by heart in his own Language, and understands the Lords Prayer, and the Apostles Creed, and that all know the Covenant they have made with God. * 1.35 The Sixth Cannon of the Council of Metz prescribes the same in substance in the Year 888; * 1.36 Cardinal Borrome Arch-Bishop of Millan, in the Fourth and Fifth Councils which he there caused to be held, in the Year 1573, and 1579, orders the very same, marking also as well as our Discipline the Age of Fourteen Years; and to observe the exactness of our Discipline with that of the Antients, it is to be known that we admit none to participate of the Holy Sacrament of the Eucharist till after he has given sufficient proof of his being well-instructed, and of his knowledge, in the Misteries of Salvation. The Sixth Council of Paris, precedent to all the Testi∣monies I have hitherto cited, seeing it was assembled in the Year of our Lord 829, This Council complains in

the Seventh Cannon, Book the First, That those which present others to Baptisme, * 1.37 have not know∣ledge sufficient to instruct them, which he attri∣butes to the negligence of Conducters, and in the Fifty Fourth Cannon, he will by all means have them taught to be able to answer for the Instruction of those which they present; even serving themselves in the Seventh Cannon, of some words of a Sermon of St. Austins to confirm what he sayes. * 1.38

XI.

Those which are suspended from the Lords Supper, can∣not as Godfathers, present Children to be baptized, whilst their suspension holds.

CONFORMITY.

This same Council of Paris which I but now cited, prohibits in the last of its Cannons, that is to say, the Fifty Fourth, it forbids those which for some Crime, is under Pennance, and by consequence excluded from the Sacrament, not to present any Body at Baptisme, until such time as they are reconcil'd to the Church. Cardi∣nal Borrome in his First Council of Millan, * 1.39 which he held Anno 1565, forbids the same thing to all that are Excommunicated.

XII.

Ministers shall diligently warn Godfathers and Godmo∣thers to weigh and consider the promises they make at the Celebration of Baptisme, and Fathers and Mothers also to choose Godfathers and Godmothers well instructed in Reli∣gion,

and of good Life and Conversation, and that may be of their Acquaintance, as near as may be, and that by their means there may be appearance, in case of need, the Children may be well Educated.

CONFORMITY.

The Author of the Ecclesiastical Hierarchy, * 1.40 under the name of Dennis the Areopagite, prescribes just what is appointed by our Discipline; Jonas Bishop of Orleans follows the same Steps in the Ninth Century, and Esta∣blishes by the words of St. Austin, the Duties wherein Godfathers and Godmothers stand bound to those which they present to be Baptized, it is to what he imploys the Sixth Chapter of the First Book of Instruction of the Layity; and the words of St. Austin he makes use of, * 1.41 are taken out of the Sermon 133, of Time, which is in the Tenth Tome of his works. * 1.42 Cardinal Borrome in his first Council of Millan, Anno 1565, follows the same steps with the Antients, ordering to warn Godfathers of their Duty towards their Neophytes, * 1.43 both as to Do∣ctrine and Manners, where Fathers and Mothers are wanting. A long while before this Council of Millan, St. Eloy had recommended the same thing to Godfathers, and in the Second Book of Capitularies, chap. 46. God∣fathers are enjoyn'd to apply themselves to teaching Children they have presented in Baptism, because they have answer'd for them; It is also the subject of a Can∣non of a Council of Reims in Reginon, Lib. 1. cap. 272.

XIII.

Those which by Trustees shall present Children to be Bap∣tized in the Churches of Rome, shall be severely sensur'd, as consenting to Idolatry.

CONFORMITY.

In the Antient Church those which lived in a Com∣munion separate from others, never presented their Chil∣dren to be baptized in those Societies whereof they were not Members, and with whom they held no fel∣lowship nor correspondence in matters relating to Reli∣gion and the service of God.

XIV.

As for Names given to Children, Ministers shall reject as much as in them lies, and as shall be expedient, those that savour of Antient Paganisme, and shall impose on the said Infants, the Names attributed to God, in the Church, as Emanuel, and the like; and moreover shall admonish Fathers and Godfathers to choose Names approv'd in the Holy Scripture, as much as may be possible. If they have a desire to some other, they may be admitted, those abovesaid only excepted, and such as may tend to indecency.

CONFORMITY.

Dennis Bishop of Alexandria, observes in Eusebius, That the Antient Christians were wont to give their Children, the Names of Peter, Paul, and other Holy Men, as well to shew the Love and Respect they bore

those Holy Persons, as to render their Children as dear in the sight of God, as those Holy Men were. St. Chrysostom writes that the Antiochians loved Miletius their Pastor so tenderly, that they call'd their Children by his Name, for this end forgetting that of their An∣cestors: And in the Twenty First Homily on Genesis, which is in the Second Volumne, he Exhorts his Audi∣tors not too lightly to impose all sorts of Names, no not even those of their Grandfathers and Great Grand∣fathers, and those which have been illustrious by Birth, on their Children, but rather the Names of these Holy Men, which have been celebrated for their Vertues, and in favour with God; and elsewhere he complains of those which do otherwise; according to which Eusebius speaks in his Book of the Martyrs of Pallestine, chap. 11. of Five Martyrs, that having quitted the Names they received from their Fathers, because, saith he, they were it may be some Idol Names, they took the Names of Elias, of Jeremiah, of Esaiah, of Samuel, and Daniel. The Fourth Council of Millan whereof we spake on the Tenth Article, requires this Custom to be followed. I think therefore our Discipline does very well in keeping the medium, betwixt too great a Seve∣rity and too great Indulgence, whereunto the Establish∣ments of our National Synods agree very well on this Article.

XV.

Ministers shall warn their Flocks to behave them with all due Reverence when the Sacrament of Baptism is admi∣nistred. And to avoid the contempt most People make of Baptism either going out of the Assembly, or behaving themselves in it irreverently when it is administred, it has

been thought good that for the future it be administred be∣fore singing the last Psalm, or at least before the last Prayer, and the People shall be warned to bear the same Re∣verence in the Administration of Baptism as of the Lords Supper, seeing Jesus Christ with his benefits is offered us in the one as well as the other Sacrament.

CONFORMITY.

In the Fifth Action of the Council of Constantinople under Memma, * 1.44 which was its Bishop about the Year of our Lord 536, there is a request of the Church of Apa∣mia,, where is shewn the profound respect one ought to have in the time of administring Baptism; thence it is the Antient Doctors do call it a Mistery, or terrible Mi∣steries. There is in the Euchology or Ritual of the Greek Church, an excellent Oration to the Catecume∣ny which are on the point of receiving Baptisme, * 1.45 in the which is represented in a touching and Pathetical man∣ner, the dignity of this August Sacrament, with the reve∣rence and holy fear one should have when one celebrates it. Cardinal Borrome in his Fifth Council of Millan, as∣sembled Anno Dom. 1579. Appoints all Curates, To warn frequently all those which assist at the Celebration of Holy Baptisme, * 1.46 to bring all manner of Piety, Devotion, and attention, meditating secretly and with care, the promises they have made to God, when they were Baptized: It is not therefore to be wonder'd if St. Chrysostom speaks of the Baptismal Fountain, as of a redoubtable and desirable Pool both together, * 1.47 and if he Exhorts those which are going to be baptized to prostrate themselves as Captives before their King, to cast themselves on their knees, lifting up their hands to Heaven where the King of us all, saith he, is sitting on a Royal Throne, because in

effect, we owe this respect and veneration to his Sacra∣ments, at all times that we are present when they are Celebrated.

XVI.

The Consistory shall have an Eye over those which with∣out great Considerations, keep their Children long from be∣ing Baptized.

CONFORMITY.

St. Cyprian, * 1.48 or rather a Synod of 66 Bishops of which he was Chief, appointed that Infants newly born should be Baptised, without deferring too long Baptising them, and condemned the Opinion of a certain Bishop called Fidus, that would have it put off to the Eighth day, as formerly to Circumcise them. Pope Syricius in his Letter to Himerius Bishop of Tarragona, * 1.49 writes towards the end of the 4th. Century, that he thinks convenient young Infants should speedily be Baptis'd. The V. Cannon of the Council of Gironda in Catalonia, assembled in the year 517, prescribes that they should be baptised the very same day they are born, if it happen they are in∣firm, which is very common. * 1.50 Peter Chrisologus Bishop of Ravenna shews sufficiently in his 10th. Homily, that care must be taken to administer Baptism to young Chil∣dren. Him that writ the forged Ecclesiastical Hierar∣chy in the name of Dennis the Areopagite, * 1.51 is of the same Mind, and even attributes it to the Apostles, although he determines not exactly the time. I should never have done should I produce all the Testimonies of the Antients touching the Baptising young Children, seeing it has al∣ways been practis'd in the Church; my design is chiefly

to shew that the Authors of our Discipline had reason when they appointed not to defer Baptising of young Children too long; and I have sufficiently shewed that this practise is conformable to that of the Antient Church.

Nevertheless it is not to be thought this practise has always been so well establish'd in the Church, that it has not found some Opposers, Tertullian in the Eigh∣teenth Chapter of his Treatise of Baptism, would have their Baptism put off till they were of Age to give an account of their Faith. Gregory of Nazian∣zen don't go quite so far, * 1.52 but at least it should seem con∣venient they should be of three or four years of Age be∣fore they receive the honour of Baptism; because he thinks at that Age they may understand some questions as may be asked them, and make answer thereunto. The Christians of Thessaly referred the Christening of their Children till Easter whatever accident befell them, so that a great many of them dyed without Baptism, as Socrates observes in his Ecclesiastical History, Chap. 12. Book 5. The more I consider all these things, the more I approve the Conduct of our Discipline, which prudently enjoyns Consistories to take care that the Baptising of Infants should not be deferr'd too long.

As for Adults, it is well known that in the Primitive Church, many deferr'd their Baptism a long while, and many times to the end of their Life; but it is also known that the Fathers have condemned those which did after this Manner.

XVII.

Although a believing Man has a Wife of the contrary Re∣ligion, yet is he not excused if his Child be presented to be

Baptis'd in the Romish Church, and therefore, shall not be admitted to the Lords Supper, unless it be so that he has hin∣der'd it with all his might.

CONFORMITY.

Besides what I have said on the 13th. Article, it must be observed, that the Father is Master of his Children, and shall joyn to this remark the 14th. Cannon of the Council of Calcedon, which prescribes to Readers and Singers, which are Married, not to permit their Chil∣dren to be Baptised elsewhere than in the Catholick Church, if by chance their Wifes lived in another Com∣munion; and if unknown to them they have caused them to be Baptized in the Society whereof they are Members, it enjoyns them, that is to say, the Husbands, to bring them back into the bosom of the Church, out of the which they have been Baptis'd.

XVIII.

Baptisms shall be Registred, and carefully kept in the Church, with the Names of Fathers and Mothers, and Godfathers and Godmothers, and Children baptised; and the Fathers and Godfathers shall be bound to bring a Ticket wherein shall be contain'd the Name of the Child, of the Fa∣ther and Mother, and Godfather and Godmother thereof, and the Day of its Birth also shall be expressed.

CONFORMITY.

The Author of the Ecclesiastical Hierarchy, falsly at∣tributed to Dennis the Areopagite, makes mention of this Custom, according to which was Register'd the Names

of those which were Baptised, * 1.53 and of the Persons which presented them. The Friar Maximus his Scholiast, con∣fesses it so in the VII. Century. As he fully explains himself in his Notes on the place we but now obser'd, and Pachymeres who made a Paraphr••se on this same Writer, in the 13th. Century, has not passed over this Circumstance in silence, observing that the Priests and Deacons wrote on Holy Tables, the Names of them who were Christened, and of their Godfathers; It's true he was mistaken in thinking these Tables was that which in the Church was called the Book, or the Diptyches of the Living; for this publick Begister where the Names of the Baptised and those which presented them, was a different thing from the Sacred Diptychs, which were a kind of little Book of two Leaves, in one of which was writ the name of the Living, whereof there was comme∣moration made at the time of Celebrating the Eucha∣rist.

However it be, * 1.54 I make no question but the Greek Ri∣tual makes allusion to the practise I Examin, in a fine Exhortation which the Bishop makes to the Catechumeny on Good Friday; The Council of Trent in the 24th. Ses∣sion, Anno 1563. appoints Curats to write the Names of the Baptised, and of the Godfathers and Godmothers. Cardinal Borrome who glory'd to hold to the Decisions of the Council of Trent, * 1.55 and to see them put in Execu∣tion; failed not to prescribe to his Curats in the first Council of Millan held in the year 1565, * 1.56 to have a Book and therein to write the Names and Surnames of the baptised, also of Father and Mother and Godfathers and Godmothers, together with the day of the Childrens birth, and of that when they are baptis'd, which he also repeats in two other Councils held in the same place, that is in the 4th. and 5th.

XIX.

The Names of Fathers and Mothers of unlawful Chil∣dren or Bastards, shall be Register'd in the Church Book, that they may be known, except such as are born in Incest, to the end to extinguish the remembrance of so heinous a Sin, in which case it shall suffice to name the Mother, with him or her that shall present the Child. And in all illegitimate, it shall be said, that they are not born in Lawful Marriage.

CONFORMITY.

This Article is much the same with the precedent One, saving only that there is question of Children born in unlawful Copulation, which our Discipline requires to have their baptism Register'd, on condition nevertheless, that it shall be observed they are born bastards; it is to what amounts the Ordinance of Cardinal Borrome, in the place of the Council of Millan but just now cited, for he enjoyns, that it be marked in the Church-book, if the Children are begotten in lawful Wedlock.

A Form of Baptism of those which shall be Converted to the Christian Faith, as well Pagans, Jews, Ma∣hometans, and Anabaptists, which have not been Baptised; made at the National Synod of the Re∣formed Churches of France held at Charanton, in the year, 1644. the 26 of December, and the following Days.

AFter that the Catechumeny has been sufficiently in∣structed and Catechis'd to give an account of his Faith, and that the Church shall by good Testimonies have taken cognisance of the Integrity of the Persons Life and Learning, they shall by the said Persons be pre∣sented to the whole assembly of believers to be baptised in their presence; And the Minister shall say.

The first Demand.

Do you not confess that you are a Child of Wrath, deserv∣ing death and everlasting damnation?

Answer, Yes.

Demand. Are you not displeased and grieved for all the the sins you have committed ever since you were born, and don't you promise for ever to forsake them?

Answer. Yes.

Dem. Do you not with all your heart forsake the seduce∣ments and temptations of the Devil and his Angels, of all the Pomps and Vanities of the World, and of all the Affections and Lusts of the Flesh.

Answ. Yes.

If it be a Pagan the Minister shall say to him.

Dem. Do you not believe there is one only God which made Heaven and Earth, who supports all things by his po∣werful Word, and in whom we live, move, and have our being?

Answ. Yes.

Then the following demand shall be made which is common to all, and which are to be offer'd to all.

Dem. Do you not believe this great God which has created Heaven and Earth is one in Fssence, and distinguished into three Persons, Equal and Coeternal, the Father, the Son be∣gotten of the Father from all Eternity, and the Holy Ghost proceeding Eternal from the Father, and the Son?

Answ. Yes.

If it be a Pagan, the three following Questions shall be propos'd.

Dem. Do you not believe this great God never leaving himself without Witness, has manifested himself to Men, not only by his Works, which from their first production continu∣ally publish his Praise and Glory, but also by revealing his Will for the Salvation of Mankind, contained in the Holy Scriptures called the Old and New Testament?

Answ. Yes.

Dem. Do you not believe that all these Holy Scriptures are divinely inspired, and continue the perfect Rule of our Faith and good Living?

Answ. Yes.

Dem. Do you not protest to resist the Devil to the last

minute of your Life, whom you have hitherto adored, serving sdols made with hands, or the host of Heaven, or to conclude, those which by Nature are no Gods?

Answ. Yes.

If it be a Jew, these sive Questions shall be made, o∣miting the four above expressed, they belonging to Pagans.

Dem. Do you not detest the Rebellion and Obstinacy of the Jews, and do not you beg pardon for having been so long time ingaged therein?

Answ. Yes.

Dem. Do you not believe that what God has been pleas'd to reveal to us of his Will, is contain'd not only in the Books of the Old, but also in those of the New Testament?

Answ. Yes.

Dem. Do you not believe that Jesus the Son of the Bles∣sed Virgin Mary, conceived in her by the ineffable Power of the Holy Ghost, and after condemned to dye on the Cross through the false Accusation of the Jews, by the wicked Sen∣tence of Pontius Pilate, raised from the dead the third day, and now sitting in Glory; is God manifest in the Flesh, the Eternal Word of the Father, by which he created and main∣tains the whole Ʋniverse, the blessed Seed promised to Adam presently after his Fall, by vertue of whom the Serpents head is broken, whose coming all the Patriarchs expected with Hope, and the great Prophet and true Messias foretold as well by Moses, as by the other Prophets which lived after him?

Answ. Yes.

Dem. Do you not believe that the Lord Jesus is the ful∣filling of the Law in Righteousness to all which believe, the truth of his Types and Figures, the true Lamb of God

which taketh away the Sins of the World, and that in him dwells the fulness of the Godhead bodily?

Answ. Yes.

Dem. Do you not believe that now the observation of Le∣gal Ceremonies is not only superfluous, but also wholly pre∣judicial to a good Conscience?

Answ. Yes.

If the Catecumeny be a Mahometan, the Minister shall ask these following Questions, omitting the for∣mer, which particularly refer to Pagans or Jews.

Dem. Do you not believe that the Scriptures of the Old and New Testament are inspir'd of God, and conttain his whole Will for the Salvation of Mankind, and the only per∣fect Rule of Faith and good Living.

Answ. Yes.

Dem. Do you not believe that Jesus the Son of the Blessed Virgin Mary, conceived in her by vertue of the Holy Ghost, and made after the Flesh of her substance, is God and Man blessed for ever, perfect God, and perfect Man, Man made of a Woman in the fulness of time, and God ingender'd of God the Father before all Eternity?

Answ. Yes.

Dem. Do you not believe that the Lord Jesus from his first conception after the Flesh, was Holy, Innocent, with∣out Spot, separate from Sinners, and that he suffer'd not Death for his Sins, but for ours¿

Answ. Yes.

Dem. Do you not believe that his Death is the propitia∣tion of our sins, yea, for the sins of the whole World; and that this propitiation is of infinite Merit, whereby Eternal Glory and Salvation has been acquir'd for us?

Answ. Yes.

Dem. Do you not believe Mahomet was a Deceiver, and that his Alcoran is a Sacrilegious heap of Dreams full of absurdities, and broached a purpose to set up a false and abominable Religion.

Answ. Yes.

Dem. Do you not believe that the Gospel of our Lord Jesus is the power of God to Salvation in all them which believe, That the only Christian Religion, is the power of God to Salvation in all them which believe, that the only Christian Religion, is that alone whereby God the Father has revealed his good pleasure for the Salvation of Mankind until the end of the World, that since the manifestation thereof, there is no other to be expected, that the Lord Je∣sus Christ only, is the great Prophet promis'd to the Belie∣vers of the Old Testament, and that God having formerly spoken in divers manners to Men, before, and under the Law, has spoke to the Church of the New Testament by the Mouth of his only Son Jesus?

Answ. Yes.

Quest. Repeat the summary of your Faith?

Answ. I believe in God the Father Almighty, Ma∣ker of Heaven, and Earth, &c.

If the Catecumene be an Annabaptist, the Minister shall say,

Quest. Do you not believe that the Lord Jesus is and shall be true God and Man in both Natures Eternally, that he was according to his Manhood like to us in all things sin only excepted, so that he was the true Son of Abraham, of David, of the Blessed Virgin, proceeding from their Blood and Seed, and that the substance of his Body was formed not only of the Virgin, according to what the Apo∣stle saith, that he was of the Seed of David according to the Scriptures, that he was made of a Woman, and that he partook of Flesh and Blood like other Children?

Answ. Yes.

Quest. Do you not believe that the baptizing of young Infants is grounded in the Scriptures, and in the continu∣al practice of the Church?

Answ. Yes.

Quest. Do you not with all your heart renounce the Er∣rors of those which deny it; and are you not sorry for ha∣ving hitherto slighted it.

Answ. Yes.

Quest. Do you not believe that the Establishing of Magi∣strates is an Ordnance of God, to the which those which re∣fuse to submit, draw down damnation on themselves; And that all manner of Obedience after the Will of God is due to them?

Answ. Yes.

Quest. Do you not believe that this good God which calls us all by the Preaching of his Word to Life and Salvation, has instituted some Signs and Sacraments in his Church, which Seal and Confirm to us the Covenant of Grace, which is offer'd to us by the Preaching of the Gospel?

Answ. Yes.

Quest. How many Sacraments think you there are in the Christian Church?

Answ. Two, to wit, Baptisme, and the Lords Supper.

Quest. Do you not desire to be instructed in the Nature and Ʋse of Baptisme which you desire in the Church?

Answ. Yes.

Quest. The Minister shall say, Our Lord shews us all in what poverty and misery we were born, in telling us we must be regenerated, for if it be needful our Nature be renewed to have admission into the Kingdom of Heaven, it is a sign 'tis wholly sinful and cursed; therein therefore he warns us to be humbled, and cast down in our-selves, and in this manner he prepares us to desire and seek his favour,

whereby all the perverseness and evil of our first Nature shall be abolished; for we are not capable of receiving it, until first we have wholly laid aside all trust in our own Strength, Wisdom, Righteousness, even to condemning all that is in us.

Now when he has shewn us our misery, he then comforts us by his mercy, promising to regenerate us by his Holy Spirit to a Holy Life, which shall be to us as the entrance into his Kingdom; This Regeneration consists in two parts, which is that we should deny our selves, not following the way of our own reason, our Pleasure, and own Will, but subjecting our understanding and heart to the Wisdom and Will of God, mortifying all that is of us, and of the Flesh, afterwards we should follow the light of God, to comply and submit to his Holy Will, as he commands us by his Word, and bads us by his Spirit. The accomplishment both of the one and the other is in our Lord Jesus, whose Death and Passion is of such Vertue, that partaking thereof, we are as it were Dead to Sin, to the end that our fleshly Lusts should be mortified. In like manner by vertue of his Resurrection, we may be raised to a new Life, which is God, being Govern'd and Conducted by his Holy Spirit which worketh in us things well pleasing in his sight. Ne∣vertheless the first and principal point of our Salvation, is that by his Mercy he pardon and forgives us all our sins not imputing them to us, but blotting them out that they should not rise up in Judgment against us. All these Graces are bestow'd on us when he is pleased to ingraff us into his Church by Baptisme; for in this Sacrament he assures us of the pardon of our sins; And to this end he hath appointed the Sign of Water, to shew us, That as by this Element Bodily filthiness is washed away, he will also wash and purifie our Souls, that there might be no spot in them. Then he shews us our Renovation, the which lyes, as has been said, in the

Mortification of our Flesh, and in a Spiritual Life which he worketh in us.

So shall we receive double Grace and benefit of our God in Baptisme, provided we do not frustrate the vertue of this Sacrament by our ingratitude, which is that we have there∣in certain assurance that God will be a merciful Father to us, not imputing our Sins and Offences.

Secondly, That he will assist us by his Holy Spirit, to the end we may resist the Devil, Sin, and the Lusts of the Flesh, even till we triumph over them, to live in the liberty of his Kingdom, which is the Kingdom of Righteousness.

Seeing then 'tis so that these two things are accomplish'd in us by the love of Jesus Christ, it follows that the vertue and substance of Baptisme is compris'd in him, and indeed we have no other cleansing but his Blood, nor no other re∣newing but in his Death and Resurrection, but as he com∣municates to us his Riches, and Blessings by his Word, so also he distributes them to us by his Sacraments.

Now herein appears the wonderful Love of God towards us, that those Graces he bestows upon us, having before the coming of the Messias been restrain'd within the People of the Jews, and the partition Wall which separated the Jews and Gentiles being taken away by the Death of Jesus Christ, he shed abroad the Waters of his Saving Grace in such abundant manner, on the Children of Men, that in him there is now neither Jew nor Greek, Male nor Female, Circumcision nor Ʋncircumcision, nor any other Creature else, which can hinder us from this great Salvation, that Jesus Christ will be preached to all Nations, and the Cove∣nant of his Love confirm'd by Baptisme, according to the Commission given to his Apostles, saying, Go Preach to all Nations, Baptizing them in the Name of the Fa∣ther, of the Son, and of the Holy Ghost; And it is

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this Grace, Brother, which you desire to partake of by Bap∣tisme, is it not true?

Answ. Yes.

Quest. But because entring into the House of God every one should take care of his wayes, fearing to prophane the the Sanctuary, in adventuring according to the saying of the Wise Man, least he should offer the Sacrifice of Fools, and that he should be cleansed from the Leven and Error of Ma∣lice, do you not detest all the Errors which are contrary to the Holy Doctrine taught in our Churches.

Answ. Yes.

Quest. Seeing you are about to receive Holy Baptisme, do not you promise to live and dye in the Faith of the Lord Jesus heretofore confessed by you, accompanying it with a Holy Life and Conversation, and to imploy all your Thoughts, Words, and Actions to glorifie God, and edifie your Neighbours, submitting your self to the Order of the Church, and to the Discipline whereby this Holy Order shall inviolably be maintain'd.

Answ. Yes.

This being done, the Minister shall add, Let us pray to God that he would be pleased to Bless this Holy Action, and shall pray after this manner.

Lord our God, infinitely Wise and Merciful, we Praise and Bless thy Holy Name, for the favour thy good hand has vouchsafed to shed abroad on this thy Servant, who was in the most profound darkness of the shadows of Death when thou didst illuminate him, causing to shine on him the saving and quickning Light of the Day Star from on high, drawing him from a deplorable hardness to soften his heart, and freeing him from the bands of Death, to restore him to Life; as Lord thou hast taken away the vail which

was on his heart, calling him to confess the only true God, and him whom thou hast sent, Jesus Christ, and hast at this time inspired him with courage to make publick Con∣fession of thy most Holy Faith, and of the hope thou hast caused to spring in his Soul, enabling him to present him∣self in thy sight to receive Holy Baptisme, the Seal of thy Covenant, pledge of the remission of sins, and Symbole of our entrance into thy House by Spiritual Rege∣neration. Look Lord, more and more on him, with the eye of thy favour, forgiving all his sins, sprinkling his Soul with the precious Blood of the Lamb without spot, which taketh away the sins of the Woold, and making him feel the powerful vertue of its propitiation, let thy Spirit sancti∣fie and make him a new Creature, to the end that dying to sin, he may live unto Righteousness, and laying aside the Old Man with its Lusts, he may put on the New Man, which is renewed in Righteousness and true Holiness: And as we are about to pour on his head the water of thy Sacrament, shed forth on him the Gifts and Graces of thy Holy Spirit, receiving him into the number of thy Servants, and honour∣ing him with the Adoption of thy Children. Enable him to offer unto thee during the whole course of his Life, the Obe∣dience and Religious Service which is due unto thee, and for ever to persevere in thy Holy Covenant, to the end that as now in thy Name, we receive him into the Communion of thy Church Militant, thou wilt vouchsafe one day to receive him into thy Church Triumphant, and gather him for ever into the Assembly of the First born whose Names are written in Heaven. Hear us O Father of all Mercies, to the end the Baptisme we confer upon him according to thine Ordi∣nance, may produce its Fruit and Vertue, as 'tis revealed to us in thy Holy Gospel in thy Son our Saviour Jesus Christ, who has commanded us to pray unto thee, and say, Our Fa∣ther which art in Heaven, &c.

Speaking to those who present the Catecuminy, the Minister shall say to them.

Quest. As you have been charitably imployed in the Teaching and Instructing our Brother, and are Witnesses of the Baptisme he is to receive at this present by our Mini∣stry; Do you not promise in the presence of God and this Holy Assembly, to continue more and more to strengthen him in the Faith, and exhort him to good Works.

Answ. Yes.

This being done, speaking to the Catecumeny which waits, kneeling to receive Baptisme, powing the Water on his head, the Minister shall say, Having seen the Testimonies of your Faith, N. I Baptise you in the Name of the Father, of the Son, and of the Holy Ghost; Amen.

CONFORMITY.

There is nothing in all this formulary as large as it is, which is not found in substance in what we have remaining of the Catechisms of the Antient Doctors of the Church, and in what was practis'd towards those to whom Baptisme was to be conferr'd; and because most part of those which converted themselves to the Christian Faith, turn'd from Paganisme, where they had learn'd to believe and serve several Gods, the first step they were made go in the way of Salvation, was to make them renounce this Diabolical Doctrine, after∣wards to believe, and be throughly perswaded that there is but one True God, which has made Heaven and Earth, that supports all things by his Almighty Word, who gives us our Life, Being, and Motion, who ne∣ver

left himself without Witness, and has manifested himself to Men, not only by his Works, but also by Reve∣lation of his Will, contained in the Holy Scriptures of the Old and New Testament. * 1.57 The first act of Faith of the Catecumeny's, saith St. Cyril of Alexandria in the third Book of Adoring in Spirit and Truth, is to depart from the belief and opinion touching the plurality of Gods, and to imbrace him who is the only true God by Nature.

Theodolphus Bishop of Orleans in a Treatise he made of the Order, which is to be observ'd in the administrati∣on of Baptism, establishes near hand the same practise when he writes in chap. 2. that the first instruction which is given to Catechumenies, is, that there is one true God, to the end that leaving the worship of the creature, they should Consecrate themselves to the Worship of God the Creator.

It's true that when 'twas a Jewish Proselite, he was ob∣liged before Baptisme, to renounce particularly all legal Ceremonies, to the Ancient, Material and Typical Wor∣ship, to the Jewish Washings and Purifications, to their Feasts, their New Moons and Sabbaths, and generally to all that pertained to the Synagogue, especially to the false Messias they yet expect, and will never come. More∣over they were to make open profession to believe in God the Father, Son and Holy Ghost, Holy, Consub∣stantial and individual Trinity, that they should admit of the Incarnation of the Eternal Word Jesus Christ our Saviour, in confessing he is come into the World, and that he is made Man, but not ceasing to be God, the Holy Virgin having brought him forth after the Flesh, and by this means being become the Mother of God. It is after this manner they proceeded with the Jewish Pro∣selites, * 1.58 as we find by a Catechism in the Ritual of the

Greeks, which in substance answers to what's prescrib'd in our Discipline.

But if it was a Mahumetan that imbraced the Christian Religion, the first thing that was requir'd of him, was to Anathematise Mahomet, his Sectators, his Successors, his lying Alcoran, full of Impostures and Dreams, especially in what regards our Saviour Jesus Christ; in a Word, all the impieties which depend of the Carnal Religion of this infamous Impostor of the East; which being done this Proselite made this Declaration; I now adhere to Jesus Christ the only true God, I believe in the Father, the Son, and the holy Ghost, holy, indivisible and consubstantial Tri∣nity, I believe the Mistery of the Incarnation, and the com∣ing into the World of one of the holy Trinity, that is, of the Word and only begotten Son of God, who was begotten of the Father before the World began, by whom all things were made, and I am perswaded he is true Man without being divested of his Divinity, for he is true God and true Man, without confusion, without conversion, and without alteration, with two Natures in one sole Person; I confess also he suffered all things voluntarily, that he was crucified according to the Flesh, the Divinity remaining impassible, that he was buri∣ed, that he rose again the third day, that he ascended into Heaven, and that he will come in glory to Judge the quick and the dead; to conclude, I confess and believe that the holy Virgin is preperly and truly Mother, and the Mother of a God which made himself Man.

Those who desire to be more fully informed of what I have now discoursed, may Read the formulary of Nicetas whereof I have made mention on the 3 article of this chap∣ter, and in the place I marked.

After all, 'tis most certain the Catechumeny were instructed on all the articles of the Symbol, which com∣prehend the principal points of Christianity, and the es∣sential

and capital points of Religion; the Catechisms of St. Cyrill of Jerusalem shew so much, seeing he there Ex∣plains all those saving truths, which those ought to know which fitted themselves to receive holy Baptism: in effect, they often heard mention made of God the Father and the Work of Creation, with the Titles of Father, of Almighty, and of Creator, which are given to him; of Jesus Christ, and of the work of Redemption with his quality of only begotten Son of God; of the Holy Ghost, and the Work of Sanctification; they were taught there were three Persons in Unity of One and the same Essence; that the second Person of the Trinity took on him our Nature in the Womb of the Virgin Mary by the Ope∣ration of the Holy Ghost, to the end he might dye, and by his death make Expiation for our Sins, fully satisfie his Fathers Justice for us, appease his Wrath, and restore us into his Favour.

They often heard mention made of his Person, of his two Natures, Divine and Humane, of his Imployments and Offices, of the Misteries of his Incarnation, the Won∣ders of his Birth, the Holiness of his Life, the Glory of his Miracles, the meanness of his Cross, the shame of his Sufferings, the power of his Resurrection, and the Glory of his Ascension and of his Triumph; thence they pro∣ceeded to the Explication of the Article of the Holy Ghost whose Divinity and Operations were established; Jesus Christ having sent Him from Heaven on the Apo∣stles for the establishing his Kingdom, and for Illuminat∣ing and Sanctifying those which he was effectually to call to the Communion of his Gospel. To conclude, they were made understand the Nature of the Holy Church which was to beget them anew unto God, of the Graces he bestows on it in this Life, and of the Glory he pre∣pares for it in that which is to come. All these thing

are at large treated of in the Catechisms of S. Cyril which I have cited; and they are seen more succinctly in the 7 chapter of the little Treatise of Theodulphus of whom I have also spake, and in that of Amalarius Arch-Bishop of Treves, * 1.59 dedicated to Charlemain in the works of Alcuin.

Besides, it must not be thought that in the ancient Church they satisfied themselves with explaining to the Catechumenies the things which I but now touched, it was also necessary they should give an account in answer∣ing the questions put to them on each article; according to which Eusebius makes mention in his Ecclesiastical Histo∣ry of a man, * 1.60 which had assisted at the Baptism of those which had been newly Baptised, and he said, he heard their Questions and Answers: St. Cyprian in his 70 Epistle speaks also of this custom, when he saith, the Question it self made at Bap∣tism, is witness of the Truth. Firmillian Bishop of Cesa∣ria in Cappadocia teaches us the same thing, when speak∣ing of a woman which boasted to be a Prophetess, he saith that to give the more colour to her Delusions, * 1.61 She Baptis∣ed several persons using the usual words which were wont to be implyed in the Interrogations, to the end her Baptism should not seem to differ in any thing from the Ecclesiastical Rule, seeing that neither the Symbol of the Trinity, nor the usual and Ecclesiastical Interrogations was omitted by her.

It is to which doubtless the first Council of Arles had regard, * 1.62 when in the year 314 it appointed in the 8th. of it's Cannons, not to re-baptise Hereticks, if after Examin∣ing them on the Creed, one found that they had been Baptised in the Name of the Father, of the Son, and of the Holy Ghost; but only those amongst them who being interrogated, answered not this Trinity, that is to say, to the questions made them touching the Trini∣ty of Persons, and unity of their Essence.

St. * 1.63 Cyril of Jerusalem has not forgot this Circumstance in his two Mystagogical Catechisms, no more than Optatus of Mileua in his 5th. Book against Parmenian; nor St. Jerom in the 5th. Chapter of his Dialogue against the Luciferians, nor St. Austin in the 20th Chapter of the 5th. Book against the Donatists, and he even tells us in his 23th. Epist. to Bonifacius, that when Little Children were Baptised, those which presented them, answered for them to all the Interrogations which were made, and the Author of the Book of Ecclesiastical Dogma's in the Appendix of the 3d. Tome of his Works, establishes the same Custom in the 52 Chap. The Author of the Book of Sacraments in the 4th. Vol. of the Works of St. Ambrose, also observes this Custom in the 7th. Chap. of the 2d. Book. And a great while before, Tertullian in the 3d. Chap. of the Book of the Crown, had made mention of the Answers of those which were Baptised; therefore he could have wished they had deferr'd the Baptism of Children, until they were in a state of being able to give an account of their Faith; which opinion St. Gregory of Nazianzen seemed also to approve.

In the book of Sacraments of Gregory I. * 1.64 it is demanded of the Party to be baptised, Do you believe in God the Fa∣ther Almighty, maker of Heaven and Earth? He answers, I do believe. Do you believe in Jesus Christ his only Son our Lord, which was born, and suffered? I do believe. Do you also believe in the Holy Ghost? do you believe the holy Catholick Church, the Communion of Saints, the forgiveness of Sins, the Resurrection of the Body, and the Life Ever∣lasting? I do believe. Do you desire to be Baptised? I do. Somthing to this purpose is to be read in the book of Sa∣craments, whereof I made mention in the foregoing Secti∣on, and in the place I noted. Besides, there's great pro∣bability that St. Peter made Allusion to this practice

when he said in the 3d. Chap. of his first Epistle, that the Baptism whereby we are saved, is not that whereby the filthiness of the Flesh is washed, but the witness of a good Conscience in the sight of God the Resurrection of Jesus Christ. The Greek Word which we have translated Witness, sig∣nifies properly Interrogation. I add for a Conclusion of these matters, that those which were to be baptised were bound to recite the Symbol of their Faith, to renounce the Devil, to his Power, and his Angels; to acknow∣ledge that they were by Nature Children of Wrath, and to shew Repentance and Sorrow for their Sins committed during the time of their Ignorance, and if they were instructed in the knowledge of Heavenly things, they were also taught to live well, that is to say, holily, and in a way answerable to their Vocation. The Nature and Fruits of Baptism was explain'd to them. They had also some Light of the Eucharist shewed them, because they did communicate presently after being baptised, and all these things were accompanied with Ardent Prayers to God as well to render him thanks for calling them to his blessed Communion, as to implore his Grace and Bene∣diction on them at the very instant that he honour'd them with the seal of his Covenant, and Sacrament of our Sal∣vation. After all I have said, the perfect resemblance may easily be seen which is found in the Matter I Examin, betwixt our practice and that of the Ancient Church, if you except what regards Anabaptists, which appearing but in the last Century, could be neither the Subject nor Matter of any of the Decrees of the Cannon Law.

Notes

• * 1.1

  Pag. 351.
• * 1.2

  Epist. ad Ampluit. can. 1. To. 3. p. 21.
• * 1.3

  cap. 17. p. 231.
• * 1.4

  pag. 1059 1060.
• * 1.5

  Tom. 1. conc. can. 〈…〉〈…〉.
• * 1.6

  Math. 28.19.
• * 1.7

  In cap. 28. Mat. Tom. 6. pag. 66.
• * 1.8

  Tom. 5. Spirit. pag. 203.
• * 1.9

  Epist. 104, 105.
• * 1.10

  An 1579 Tom. 9. Conc. pag. 6.6.
• * 1.11

  Tom. 12. Bibl. Pat. p. 527. cum 531, 532.
• * 1.12

  Hist. lib. 6. cap. 17
• * 1.13

  Tom. 4. Conc. pag. 593.
• * 1.14

  Ib. p. 603;
• * 1.15

  Hist. Go∣thor. in si se buto.
• * 1.16

  cap. 24.28.
• * 1.17

  p. 82. G. Par. 1544
• * 1.18

  Pag. 82. G Paris. 1544.
• * 1.19

  Ib. p. 84.
• * 1.20

  Tom. 1. p 855.
• * 1.21

  pag. 388.
• * 1.22

  Hist. lib. 3. cap. 25. 〈◊〉〈◊〉.
• * 1.23

  Lib. 9. tit. 16. de Males. & Ma••••em.
• * 1.24

  Tom. 5. Conc. pag. 11.
• * 1.25

  Tom. 3. Gonc. p. 488.
• * 1.26

  Collect. part 2. pag. 179. cap. 7.
• * 1.27

  Tom. 5. Conc. pag. 339.
• * 1.28

  Tom 5. Conc. p. 517.
• * 1.29

  Tom. 2. Conc. Gal. p. 152. Ibid. pag. 30.
• * 1.30

  Tom. 16. Bibl. Pal. pag. 674.
• * 1.31

  Tom. 3. Conc. Gal. Can. 48. p. 45, Tom. 1. Conc. Gal. c. 1••. pag. 566.
• * 1.32

  Tom. 2. cap. 2. & 7. p. 215, 216. 217, 361. Paris 1644.
• * 1.33

  Tom. 3. Conc. Gall. p. 526.
• * 1.34

  Tom. 3. Conc. Gall. cap. 55. pag. 113.
• * 1.35

  Ibid. pag. 526.
• * 1.36

  Tom. 9. Conc. pag. 548. and 615.
• * 1.37

  Tom. 2. Conc. Gall. pag. 487. and 521.
• * 1.38

  163 de Temp.
• * 1.39

  Tom. 9. Conc. pag 453.
• * 1.40

  Tom. 2. cap. 7. p. 361, 362.
• * 1.41

  Tom. 1. Spicil. pag. 19.
• * 1.42

  Tom. 9. Conc. pag 453.
• * 1.43

  Tom. 5. Spicil. pag. 212.
• * 1.44

  Tom. 4. Conc. pag. 109.
• * 1.45

  Pag. 340. Par. 1647
• * 1.46

  Tom. 9. Conc. pag. 616.
• * 1.47

  In illud fi∣•••••• 〈◊〉〈◊〉 reg. Caesor. Patrisam. Tom. 6. p. ••••0.
• * 1.48

  Ep. 59. pag. 95.
• * 1.49

  Tom. 1. conc. c. 2. pag. 689.
• * 1.50

  Tom. 3. conc. pag. 806.
• * 1.51

  Tom. 2. pag. 360, 361.
• * 1.52

  Orat. 40. p. 658. To. 1.
• * 1.53

  Tom. 2. cap. 2.
• * 1.54

  pag. 216. pag. 341.342. Tom. 9. conc. pag. 412. cap. 2. de re∣form. Matrim.
• * 1.55

  Ibid. p. 453.
• * 1.56

  Ibid. p. 548, 549, 674.
• * 1.57

  Tom. 1. pag. 93.
• * 1.58

  Pag. 344. Par. 1647
• * 1.59

  Pag. 1151 Par. 1617
• * 1.60

  Lib. 7. c. 9.
• * 1.61

  Apad Cypri. Ep. 75. pag. 147.
• * 1.62

  Tom. 1. conc. Gal. pag. 6.
• * 1.63

  Pag. 86. Par 1631
• * 1.64

  Pag. 73.