In the times after the first Century what care was taken concerning the persons whom they admitted to baptism! The stories are clear concerning those that were adulti, though we find little or nothing concerning infants, only that they were ⟨p. 155⟩baptised, by virtue of that right they had to it, in their believing parents. But that which we find concerning the course which they took with those of years, may serve to show their high esteem of this ordinance, and how far they were from this promiscuous manner of administering it, though we purpose not to examine, whether the first simplicity used by the Apostles was in all things observed by them, nor how exactly they followed the rule in every particular. They divided those that were turned from Gentilism to embrace the Christian Religion into three sorts, whom they distinguished by several names. 1. Whilst they were to be catechised and instructed in the grounds of Christian Religion, they were called [Greek or Hebrew], and Audientes. Catechumenists & hearers. 2. Afterwards, having been completely instructed, and earnestly now desiring to be admitted to the Sacrament, they were called Competentes, petitioners. 3. Being found meet, they were baptised, and then, and not before, they were called fideles, and perfecti, perfect, and believers, viz, in respect of the outward state and order of the Church, with reference to those degrees whereby they must come to be baptised. And when they did baptise them, a public trial was made of their fitness (which aftertimes called Scrutinium, the Scrutiny) and hereof there were two parts, 1. an abrenunciation, 2. a profession of faith. 1. The abrenunciation was expressed by the party desiring Baptism solemnly, in express words, in the Greek Churches. [Greek or Hebrew]. And this part they accounted of so much importance, as that, without it, either in word or deed expressed, they accounted none fit to be baptised. 2. The profession of the faith was openly made, and in the hearing of the people, by him that desired baptism, some times in a continued speech, but more frequently by way of Dialogue, and by certain articles.1 Credis in Deum patrem omnipotentem? Credo. Credis in Dominum Jesum Christum? Credo. Credis in Spiritum Sanctum? Credo.
In the times after the first Century what care was taken concerning the persons whom they admitted to baptisme! The storyes are cleare concerning those that were adulti, though we find litle or nothing concerning infants, only that they were ⟨p. 155⟩baptised, by vertue of that right they had to it, in their beleiving parents. But that which we find concerning the course which they tooke with those of yeares, may serve to shew their high esteeme of this ordinance, and how farr they were from this promiscuous manner of administring it, though we purpose not to examine, whether the first simplicity used by the Apostles was in all things observed by them, nor how exactly they followed the rule in every particular. They divided those that were turned from Gentilisme to imbrace the Christian Religiō into three sorts, whom they distinguished by severall names. 1. Whilest they were to be catechised and instructed in the grounds of Christan Religion, they were called 〈non-Latin alphabet〉, and Audientes. Catechumenists & hearers. 2. Afterwards, having bene compeleatly instructed, and earnestly now desiring to be admitted to the Sacrament, they were called Competentes, petitioners. 3. Being found meet, they were baptised, and then, and not before, they were called fideles, and perfecti, perfect, and beleivers, viz, in respect of the outward state and order of the Church, with reference to those degrees whereby they must come to be baptised. And when they did baptise them, a publick tryall was made of their fitnes (which aftertimes called Scrutinium, the Scrutiny) and hereof there were two parts, 1. an abrenunciation, 2. a profession of fayth. 1. The abrenunciation was expressed by the party desiring Baptisme solemnly, in expresse words, in the Greeke Churches. 〈non-Latin alphabet〉. And this part they accounted of so much importance, as that, without it, either in word or deed expressed, they accounted none fit to be baptised. 2. The profession of the fayth was openly made, and in the hearing of the people, by him that desired baptisme, some times in a continued speech, but more frequently by way of Dialogue, and by certaine articles.1 Credis in Deum patrem omnipotentem? Credo. Credis in Dominum Iesum Christum? Credo. Credis in Spiritum Sanctum? Credo.
- 1Ambros: de Sacram lib. 2. C.
