Selected quad for the lemma: act_n
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A38629
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Of regeneration and baptism, Hebrew & Christian, with their rites, &c. disquisitions by Christopher Elderfield ...
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Elderfield, Christopher, 1607-1652.
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1653
(1653)
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Wing E329; ESTC R40404
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351,661
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298
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length of Christ's precept which here forbids the profanation of what is holy in our ignorant service or that we stumble at a wrong administration in the dore of entrance to Religion by pressing on like bruits unbred and untaught but we are first to know what is to be done or is supposed or implyed and then obey or receive accordingly Believe and then receive the Seal of Sacrament first be Taught and then Baptized Thus is this the grand refuge of the great disturber his gladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wounds both wayes or rather his Sword and Buckler whereby he both defends himself and gives out offence to his adversaries for when we urge the right of all Nations in terminis so set down federal holyness or children in their parents Circumcision the eighth day c. he keeps off all with Teach before any thing When we require reason for disturbance of Christ his Church of 1500 years possession Teach saith he again This is required distinct and preparatory So that this one word is his ready and chief both guard and weapon let us see how fast he holds it Not so fast but it may easily be wrested out of his hand for the weight of his whole argumentation is setled upon two slippery or false Foundations 1. That in this verse are two and those distinct precepts or commands two propositions two bidding verbes two duties laid down by them and their order argumentative whereas here is no such duplicity but One plain simple general rule of Christ how the Earth being given to him he would have the Nations taken into his confederacy and it stands thus All power is given unto me as was said before both in heaven and in earth and I inlarge your (1) Optimè cohaeret cum superioribus quando id jus mihi datum est vos estote ejus juris administri atque legati H. Grot. annot in Evangel Matth. pa. 514. Commission accordingly As the Father hath sent me so send I you that the Syriack Copy hath put into the text Going therefore (2) Post resurrectionem ex mortuis ad impleta jam in ipso prophetia Davidis ex persona Dei ac Patris dicentis Filius meus es tu ego hodiè genui te Pete à me dabo tibi Gentes haereditatem tuam possessionem tuam terminos terrae quod factum est jam omnium oculis expositum discipulis suis deinceps quasi aliud mandatum priori opponens quo in vias gentium abire prohibuerat praecepit dicens Profecti docete omnes gentes c. Basil lib. 1. de spir sanct tom 1 pa. 560. confine not now as formerly to Judea Matth. 10.5 6. but take in or make Proselytes of all Nations and do it thus Baptizing c. as I have said Let your work equall your power that is extended by your Commission that not stinted but by my authority and this governs over All You see your bounds do and so As ye go Teach Baptizing all And how this is the second slippery ground first by Teaching then Baptizing No here is no such thing here is no Teach 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not necessarily of that import and may as well signifie somewhat else nay it does and better and the true and proper import of that word is to make Disciples or to enter into a School Sort or Sect. The sound of Teach hath indeed gone out into all lands and the noise thereof into the ends of the world for ever since the old Latine hath prevailed which hath been at least long enough this word hath gone for Gospel but look to either the Original of this text or the Hebrew in which many say St Matthew wrote as the (1) Finis Evangelii sancti praedicationis Mattas quod praedicavit Hebraicè in regione Palestinae In the end of St Matthew in Junius's Bible De novo nunc loquor testamento quod Graecum esse non dubium est excepto Apostolo Matthaeo qui primus in Judaea Evangelium Christi Hebraicis literis edidit Hieron in praefat in quatuor Evangelia close of the Syriack Gospel witnesseth he did which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Syriack it self or the Arabick translations for which two last I interpose the credit of a very learned professor of those Languages in all those ancient Eastern draughts of the mind of the holy Ghost we have to import nothing but Discipulate or Discipulos facite Enter into my School or bring to me make Proselytes no Teach In the Grammatical possible signification I grant it may be otherwise and the Hebrew word import first to make to learn and then to Teach or by derivation in the Greek make Disciples which being not without documents instilled so secondarily Teaching comes in But consider we the next sense of either that which will first follow of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sure signifies in Scripture but (2) For so in the New Testament See Matth. 5.1 cap. 8.21 chap. 9 10. chap. 10.1 chap. 11.1 Mark 2.18 chap. 10.23 24. Luke 6.40 chap. 14.26 27. John 1.35 37. chap. 2.2 chap. 3.22 25. chap. 9.27 28. Acts 1.15 chap. 6.1 chap. 9.1 10. chap. 20.1 7. but especially verse 30 of that chapter And no farther then this chapter no fewer then four times sc verse 7 8 13 16. beside that full and pertinent exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the very act of Baptizing in John 4.1 The Pharisees heard that Jesus maketh more Disciples and baptizeth them then John a Disciple how gladly that noune would come along with and be lodged in the (3) As it seems to do Matth. 13.52 but more plainly chap. 27.57 verbe what (4) Volkelius acknowledgeth that according to Castellio Erasmus and Beza it is either discipulum facere actively or neutrally discipulum esse The first it cannot be here Ergo. lib. 6. cap. 14. Of Beza it is true Quidam subtilius interpretantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discipulos facite quasi in conjugatione Hiphil dicas Discipulate Nec etiam alio quam discipulorum nomine initio fuerunt vocati c. And G. Pasor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Docete omnes gentes hoc est colligite mihi discipulos ex omnibus gentibus in Lexic Gr. Lat. pa. 457. Teach or word for word from the Greek Go make them Disciples as the word is expounded John 4.1 E. Legh Critica sac pa. 355. Discipulate liceat sic mihi loqui gratia docendi sive facite mihi discipulos Bullinger ibid. others have pertinently and judiciously observed of it before and above all how fit in this place and this sense alone it makes the words and whole series of things stand fair and handsomly together This will soon discard the former and retain only this That Christ's purpose was by his word no other but to have Disciples gathered unto him
so here examining distinctly EGO TE BAPTIZO c. And determining where he takes to be the perillous mistake Nor in any of those noted by him does corruption seem to proceed to worse disturbance and depravation of the sense then here So that as of a dangerous error distempering the very heart of Religion this would not but ought to have been taken notice of for consultation cure and remedy To conclude what ever be mine opinion or any others it cannot but be safe and requisite for thee O Christian to hearken to the WORD OF GOD those draughts of Heavens mind sacred inspirations from above divine Oracles which will neither deceive nor suffer any to be deceived a John 5.39 Search those Scriptures says our Saviour for in them is life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do it with prying quickest sifting diligence There sith is found Baptizing b Rom. 6.3 into Christ into his death c Acts 8.16 into his name and they that d Gal. 3.27 put hâ—m on were so baptized into Sith the e 1 Cor. 12.13 Corinthians were matriculated into his Corporation the f Acts 19.5 Ephesians into his Name or Faith Paul g 1 Cor. 1.13 vers 15. had not so formalized Sects scil by baptizing into this or that the onely way to do it and all according to Commission here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which is seldom variation In consequence hereupon I suppose there will remain little cause of doubt or deliberation with any what is reasonably fit to be done or amended here by all those who submit to the Scepter of the Lord Jesus our believed Saviour Kiss that Son lest the Father be angry To whom with the holy Ghost for as we believe so ought we be baptized before from St. Basil and into whom believing we are baptized Unto him to give glory be all honor praise and glory from his whole Creation for Ever Ever Ever AMEN POST-SCRIPT In one word more good Christian WHat thou hast here beheld in open light was at first as 't were opened in darkness what is now preached on the house top having been delivered scarce published in the whispers of a very privat Countrey Congregation Partiall estimation such as friendly always uses to be made the thoughts seem not unworthy thinking over again Thence their review Thence this bulk and it is left to thy discretion to sever what was first spoken froÌ„ what was likeliest to have been since written It was held convenient thus to coÌ„mumunicate All if for no other reason Because 1 Cor. 5.10 the day is coming when we must all appear before the judgment seat of Christ to render account of what we have done in our bodies and as well what we have Inter pressuras atque angustias praesentis temporis nostrae officia servitutis cogimur dilectissimi non tacere quùm potiùs expediat flere magis quà m aliquid dicere Veruntamen nequid minus lucri Arcae Domini accedens dicatur nobis Serve nequam piger tu erogares pecuniam meam ego veniens cum vsuris exigerem eam Peto charitatem vestram ut quae ipse paterfamiliâs per nos vobis ministravit libenter accipere dignemini Augustin Concio ad Catechumen contra Judaeos cap. 1. tom 6. pa. 23. not done as what we have for our omissions are not without fault And as to this the season added speciall opportunity all being now under revise both for Agenda Credenda for Doctrine and Discipline seeming to call in those words of the Masters of the Assemblies after the reading of the Law and the Prophets Acts 13.15 Ye men and brethren as many of you as have any word of exhortation for the people say on If any thing here shall run the Nullam enim existimo Scripturam adeò â—oeliciter procedere cui â—ulâ—us omnino contradicat Câ—emen Alexand Strom. 1. It is a common frailty of our Nature which may be watched but cannot be remedied bewailed not helped possibility of Erring a misery from which his Holiness is not exempted when he sits in his Apostolick Chair Besides as of bodies so there may be differing complexions of judgement One mans meat is another mans poyson and one mans thanks anothers aversation yet of the thing yet the same Pro captu lectoris c. It hath been so and will Doe our REASONS differ face of all other for nothing could yet be found to have pleased every body thy courtesie or rather thy Christianity is bespoken and intreated 1. Cavill not at words the last refuge they will yet make to that are resolved to continue Cavillers It was matter was heeded not Sanè quisquis legis nihil reprehendas nisi cum totum perlegeris atque ita foâ—â—è minus reprâ—hendes Eloquium noli quaerere Multum enim de rebus laboraviâ—â—us c. Unde hactenus ac prope nulla fuit nobis cura verborum Augustin lib. de Mendacio cap. 1. tom 4. pag. 3. Them so that please the rest may be spared Or thou mayst even herein be satisfied for so the substance be kept 't is left to thee to alter the dress of outward expressions to thine own judgement or fancy or if thou wilt think the thing already done 2. Take me not in pieces but either the whole or a whole part And that after thou shalt have perused and considered the whole Partition belongs to choyce That in taking some leaves the rest and therewith an interpretative concession that what was left was judged hard and scarce malleable therefore in prudence let alone The world will judge sâ— deal therefore intirely and heed all along the scope for that also I heeded 3. Contract not thy brow too severely that I make use of Non me latent ea etiam quae ab aliquibus imperitè omnia metuentibus jactantur qui dicunt oportere in iis versari quae sunt maximè necessaria quae fidem continent externa autem quae sunt super vacanea transilire quae nos frustra continent ac detinent in iis quae nihil ad finem conferunt Alii autem Philosophiam etiam cum maximo malo ad perniciem hominum venisse in vitam existimant ut quae profecta sit a maligno aliquo inventore Ego autem quod vitium quidem habeat malam naturam neque alicujus unquam boni causa esse possit in his Totis Ostendam libris qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur tacitè significans aliqua ratione divinae opus providentiae esse Philosophiam Clement Alexand. Strom. lib. 1. p. 278. some parts of remote obscure prophane disdained pieces of knowledge thou so much a Scripturist judgest altogether unprofitable I was long since taught by Dr In his published Sermons on Psalm 110. v. 4. p. 480. Neque verebuntur commentaâ—i nostri uti iis quae sunt pulcherrima ex Philosophia iis quae praecedunt disciplinis Non enim solum