a Master scarce a Scholar nay not a Scholar yet a Teacher to make way for desert of severe reproof and the weight of as much indignation and shame as could be laid on from exprobration of an undeserved title Art Thou a Master in Israel and yet knowest not things commonly and vulgarly known And this a better way as to me it seemeth of speaking out indignation and bringing home reproof sharpning it that it might bite as very likely by his way of expression our Saviour meant with quickest severity then of others who go their several ways and yet can hardly piece out things to any likely consequence or words so fitting Grammatical coherence Especially for what next follows I speak what I know thou also mightest and testifie what I have seen every day gives instance and If I have spoken unto you of these lower earthly things at hand and ye credit not How would ye if I should mount up aloft to invisible But of these and some other hereafter Conclude in present by giving due praise and honour unto our most glorious and most gracious Lord God by whose gracious favour it is that we have leave to meet in these Courts of his Hous to learn the mysteries of his Counsel and Will who blesse the opportunities to us c. Glory be to God on high and on Earth Peace AMEN SERM. II. JOHN 3.3 REGENERATION is a subject of much inquiry and great discourse in Christian Schools and so not unworthy that consideration we formerly had of it from this Text The foundation or ground-work was then laid and superstruction promised which promise we come now to perform if the Lord permit Those Foundations were indeed somewhat large nor need we now lay them open to second review but they vvere both made and liked so because it was judged they might serve not only for the purposes they were then alledged for in the opening of this Text but farther to be as grounds for raising sundry conjectures tending to the resolving of divers doubts and information of sundry other things in Christian Religion not hitherto so well taught or clearly and fully resolved of especially about the most holy Sacrament of our Christian Baptisme as these things may by Gods blessing give ground for I shall reduce the most to sundry Quaere's touching that Sacrament as 1. It s Original 2. Some assistants used 3. The comparison it hath with Iohns Baptism 4. The Corrivalship Circumcision did once maintain with it And some other things which will fall in by the way But I shall keep chiefly to these and in order He that is our God and Father and the Lord Iesus Christ direct my way to you CHAP. VI. AND as to the first Quaere 1. Of Baptisme from the Hebrews our Saviour by all consents instituted two Sacraments that is Baptisme and the Supper of the Lord By one we are brought unto Christ by the other kept to him declaratorily By one we live by the other we are kept alive Now as touching the latter probable conjectures have been already made of its Original and how our Saviour took it up Not instituting and framing it whole a new but raising it out of and (1) See Godwins Antiq. Heb. l 3. c. 2. out of P. Fagius in praecept Heb. Bishop Lakes Sermon on Exod. 1â— 16 And many others say the same graffing it as 't were upon the stock of another rite of his Nation in use and practise long before That use or custome was of a Grace cup (2) Cos hillel or poculum laudis Christian Synag l 1. c. 6. sect 3. parag 4. diat 4 Poculum benedictionis they called it usually served in after meat which our Saviour it appears out of the holy Story refused not to (3) See Purchase Pilgâ—im l. 2. cap. c. p. 121. out of Scaliger partake of and out of This made or consecrated it Into his Sacrament of the remembrance of his Death whence 't is called Poculum benedictionis 1 Cor. 10.16 even after consecration by the old secular name it had before it came to be Religious Now sith our Saviour very likely did derive and compose his confirming and strengthning Sacrament to declare Christian Communion out of the bones and as it were praexistent materials of what was Hebrew at least though not Religious in use before What hinders but that his beginning or initiating Sacrament whereby we enter Christian Communion may intitle it self to a like Original and derivation And by adding to that Baptismall washing was in use for helping to initiate Hebrew Proselytes before the grace of the holy Ghost He might So make that Baptism for remission of sins and matriculation into his Church which if for its proper work and end it hath Regeneration thitherward That as you have heard before was no lesse believed to be the effect as from a partial cause of former Proselyte Baptisme I do not say These things were so for now I speak only conjecturally and by way of probleme This speak I not the Lord Nor doth the supposition they were so imply or infer Christs new-born Baptisme to be the same with that in use before that is the same and no more But the same And more what hinders but it may be the Same heightned to a farther degree of Honour and Power sc by Christs consecration Hebrew Baptism in a word Now by Christ (1) We may rightly tearm Christ his Baptisme in Jordan Baptisma Baptismatis the Christening of Baptisme says Doctor Featly in his Spiritual Bethesda pag. 208. Christened and that with as great likelihood as a Complement may be made a Divine mystery a grace Cup raised to an holy Sacrament and that Mystery that Sacrament advanced yet higher and to the very highest of honour and some veneration sanctified and set upon our holy Communion Table Nay for this reason I take it more likely because That was before but a meer (2) I speak this according to what is abroad and most commonly received R. C or M. Rich Cudworth of Cambridge hath not long since taken very commendable and successeful pains in a new Discovery and to prove this Sacrament religious by parentage to wit that it was founded in a Sacrificial Feast A conceit altogether New and wholly different from all before If his well compacted reasons will hold water as we use to say and be so close wrought and well laid that they will stand out and endure the touch of time as they are very like foundations he has fair specious and large and of much greater depth then most opinions set aside Tradition and received they then prove that we feast in our Communion from the like participation of what was sacrificed left and eaten by the people of Israel and whereby they maintained as some Gentiles also a Communion both among themselvs and with their God To eat together what was sacrificed to Him did unite and combine them as well among themselvs as with Him
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
succour and favour from the things of this world But here again I pray Intelligence flatter not interposing an Optick Glass which multiplies the species and creates us but deceit by shew of more happiness then is in our best Religious communion such dealing were injurious a friendly unkindness a courteous wrong and Pia Fraus her self is but a gawdy strumpet in her best Holy day robe Christ and HIS cause nor have nor need nor would nor any thing but abhor and detest her with all her devices and imaginations The holy Gospel is there both professed and protected Baptizing in the name of Father Son and Holy Ghost says (6) Geograph Nova fol. 188. in Ethiop interiori Maginus yet they circumcise too say (7) Paulus Veridicus chap. 1. pa. 15. chap. 2. pa. 24. Dr. Heylins Geograph pa. 733. Brerewoods Enquiries chap. 23. others And (8) Zaga Zabo a Native of that Countrey who having managed office of good credit at home and sent in Ambassage to the King of Portugal made this report to Damianus a Goes a Counsellor of that Kingdom who published both it and sandry other things most richly worth the knowing of that remote sunburnt Region one that was very like to know gives They believe their Ancestors had it and kept it from Solomon for when their Queen went to Jerusalem to be acquainted with his wisdom and perhaps rites she brought back this as one of the chief flowers of the Nation which her Posterity retain though our (1) Aethiopâ—s autâ—m ipsâ—s refert Aâ—â—â—pâ—â—us tametsi hostes tam propenso tamen in Moysum animo fuisse ut ipsius quoque Circumcisionis ritum ab eo acciperent Euseb Pamphil Praeparationis Evangel lib. 9. cap. 27. pa. 433. Eusebius go a little higher and fetch it from Moses Who as he learned from Artapanus going to manage a War in Ethiopia in behalf of his foster-father Cenephra while he lived in Egipt so wan by his discretion and the attraction of his person (2) He was so fair and amiable that there was not any one how austere and inhuman soever who in beholding him would not be astonished It was so that many who met him in the streets born in his Nurses arms would turn themselves about to behold him intermitting their other affairs only to look upon him for the admirable beauty of the infant did ravish all that beheld him Joseph of the Antiquities of the Jews lib. 2. cap. 5. Tharbis the King of Ethiopia's daughter was in love with the sight of him and sent to offer him Marriage though a spoiling Enemy as there it follows for beauty incomparable upon that Nation that they were content both Priest and People to retain the rite of his Religion ever since More I believe I have (3) Meminit item Lutherus suo tempore fuisse in Austria ac Moravia Judaizantes qui tam circumcisionem quam Sabbatum urserint Conrad Dieteric tom 1. pa. 119. in festo circumcisionis Whether Innocent the third meant some in his time or since is uncertain Absit enim ut in illam damnatam haeresim incidamus quae perperam affirmabat legem cum Evangelio circumcisionem cum Baptismo conferendam Decretal Gregor lib. 3. tit 42. c. 3. read of though I cannot upon the sodain turn to chap. and pa. believing in Christ and deriving they meant all from him not abhorring that rite himself not disallowed but accepted Mr Brerewood indeavours to render it in some of these a Custom rather National then Religious As of the last Habassines that they are descended of the ancient Ethiopians who as Herodotus did circumcise or of the Arabians who came of Ishmael Abrahams son by Keturah and so of the rest and their own Priest before cited who one would think should best know their own that they observed it for a reason in (4) And so one of our own Nation The Ethiopians or Indians who are also called Abyssenes but this Geography I understand not grounding themselves upon this example Acts 16.3 retain the Custom of Circumcising still as well as Baptizing And herein they are excused by Caietan part 3 Quaest 37. art 1. For that they use it in imitation of Christ who therefore addeth also that he shal do wel that useth Circumcision not as a legall ceremony or a remedy against sin but only for conformity to Christ Dr. Mayer on the hard places of Scripture on Act. 16.3 This was the Cerinthians reason before Religion indeed but in love honour and remembrance professing imitation of our Saviour Luc. 2.21 But They have taken in Baptisme from Jerusalem say the same of the Nazarenes and all before Jerusalem had wont to circumcise as well as Baptize Even the Apostles times were troubled then about a conjunction thought expedient they would not have been troubled about trifles Might not the reasons for their union to continue inseparable praeponderate and bear sway in the scales of their Judgments who sate at stern as (1) Causae quidem authores ejusmodi discrepantiae says the Historian speaking of the manifold diversities of usage in several Churches in Feasts Fasts Rites c. fuerunt Episcopi qui variis temporibus Ecclesiae praeerant Qui autem istos ritus recipiunt eos tanquam legem ad posteros transmittunt Socrates in Hist-Ecclesiast lib. 5. cap. 21. Church-Governors then and by tradition or traduction long continued derivation be brought down through other times to us Notwithstanding the decree of Acts 15. for we know how usual it hath been I do not say should be for whole Nations whole Churches to reject or retain what other whole Nations or Churches in Canons and Councels yea Epistles or Gospels have thought as fit with like liberty and Religion to determine of otherwise witness the Church of Rome compared with ours and other instances enough And as to that book and that chapter and that Councel and very decree 't is known we make no conscience of eating of blood though under the same prohibition there with circumcision so we find it and distinguish who can Harlotry and Idol-sacrifices placed also in the same range of One as 'tother rejected or allowed So for Mahomet we have it from our own (2) Machometh volens placere utriusque testamenti cultoribus quaedam quae legem quaedam quae evangelium contingunt praedicavit de veteri testamento Circumcisionem de novo Baptismum Marth Parisiens Histor Angl. in Henric. 3. pa. 412. story written when was much intercourse hence with Jerusalem that he useth both circumcision and baptisme we have it from (3) Purc Pilgrim lib. 3. cap. 3. pa. 244 Juverunt eum duo haeretici Sergius Nestorianus Johannes Antiochenus Arianus quidam Judaei Magdeburg Centur. 7. cap. 15. sect de Mahometanismo col 331. other that he had conversation as well with Abdalla the Jew as Sergius the Nestorian Monk and borrowed of both Might it not be like if he
sensus est in Graecorum commentariis Graeco textui iis quae sequuntur accommodatius est Estius in Comment ad loc INTO the name of Paul or any other As to me I thank God I baptized none of you at all save Crispus and Gaius to give the least occasion that any might say I had made over any by that parting rite (10) Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nomen meum baptizavi sc ne quis calumnietur dicat quod vos baptizando transcripserim in Nomen meum de me Paulianos as there was after Paulianistae for another reason tanquam meo baptismo sanctificatos Joan. Menochius in annotat in Bib. magn ad hunc loc That is hee had not caused them in their Baptisme to devote or addict themselves to him as their Master Mr Tombes's Examen c. against Poedobaptisme par 3. sect 1. Baptizari in Nomine alicujus significat Nos ei per Baptismum dicare in cujus Nomen baptizati sumus Ideò rectè Paulus 1 Corinth 1. negat se in Nomen suam quenquam baptizasse Scharp in Symphon ubi supra Multi quidem sic exponunt Nequis vestram in Baptismo sanctificationem asscribat virtuti ac merito meo quasi pro merito baptizantis c. Ita ferè Latini Aliter graecae lectioni congruentius Nequis me calumnietur dicat quod vos baptizando transscripserim in Nomen meum ac de me Paulianos vocari voluerim tanquam meo nomini sanctificatos Estius in Comment ad loc Baptizari in ejus Nomen utpote Patris Filii c. Matth. 28.19 dicimur cui nos per baptismum dicamus consecramus Quamobrem rectè negat Apostolus 1 Corinth 1 13 15. quenquam Corinthiorum in Nomen suum baptizatum fuisse Marlorat Enchirid. in vocab Baptisma Was either Luther or Calvin crucified for you or were ye baptized into the Name either of Luther or Calvin or any other man That any of you should say c. So Dr Saunderson Comments on this Text in his Sermon on 1. Pet. 2.16 pa. 18. INTO mine own Name stil For I was sent about somwhat else scil to preach c. This is the sum of that discourse and in two places the same Praeposition Case and Construction that was before scil That the work of this rite is to lead INTO Into one Body as before or as here Into one Communion or fellowship so long as there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ephes 4.5 But when this was parted there followed division into this or that I thank God! gave not the occasion by frequent Baptismes lest any should say I baptized into mine own name Where Beza is exact again In Nomen Pauli vers 13. which he says was borrowed from the like in Matth. 28.19 and In nomen meum verse 15. Of the convenience whereof Tremellius it seems convinced was fain to put it into his margent with words of the same purport In nomen meum that is to draw Disciples after me And Calvin who both reads and comments upon the place accordingly frequently using this phrase as likewise he does writing upon 1 Cor. 10.2 And (11) Symphon Prophet Apostolorum pa◠2. Epoch 2. loc 206. pa. 345 Scharpius whose use is the same of both places And lastly Cornelius à Lapide to whom though the old Latine lay in his way to divert him and others of his perswasion from a true text yet at last he (12) Nota. Baptizari in Christi nomine idem est quod in invocatione professione virtute merito baptismo Christi baptizari ac consequenter in nomen Christi transscribi but that consequence let himself look to ut à Christo dicamur Christiani non Pauliani vel Apolliniani Ita Graeci Commentat in 1 Cor. 1.13 pa 202. comes about to end in a Translation INTO Christ intended by the work which is that and all we contend for And is of moment worthy contention for even a quiet man wil strive for a Pearl or a Diamond though he pass over trifles greater toys and the very filings of gold are pretious more then which are of value the syllables of Scriptures From which truer construction heeded and the sense thus restored Note we may 2 things 1. The very text redeemed from those absurd various and darkning expositions for they have been no other or better wherewith the Latine Fathers and others had rendred it perplexed who generally urge it so as the most Emphaticall words lose all their strength and vigor becoming onely dark idle impertinencies instead of adding intended elegancy scarse of sense sure of no use I have observed many thou Reader mayst have more perhaps some hundreds at least in all where this most significant and pithy phrase is neer wholly lost thus redeemed from barreness and unusefulness to much signification and sense and former want of matter recompensed with apparent life and Emphasis 2. Hereby falls to the ground that which the Grecian Churches made and continue a weak and needless reason of their separation from the Latine in matter of this form of Baptisme suffering none of theirs to declare in the first person as we (13) Graeci dicunt baptizetur iste servus Christi Scot. Reportationes in Sent. 4. dist 3 quaest 2. Vide etiam Jacob. Tirin in annotationibus ad 1 Timoth. 1.16 Scot. in sentent lib 4. distinct 3. quaest 2. De secund Th. Aquin. part 3 quaest 66 artic 5. ad 1. Vasqu in par 3. Thom. disput 142. c. 2. n. 15. I baptize c. but in the third person leaving things at large N. such a one is baptized thus or thus because in severall names I. such a one and I. such a one did here in the Corinthians sow the seeds of division and mutually wasting Separation But hereto 1. Vasquez hath well (14) Cap eod num 23 24. observed Those Factions did not arise here from any by the text likely power or authority supposed to be in those Baptizers to administer in their own names that the Factions thence emergent should give the Grecians warning to take heed of the like in their like cause 2. Truly to speak here was no such thing no acting In any ones name but INTO this or that if the words used by the holy Ghost may be thought to give us his mind or ought to frame ours which was the right way to formalize and diversify into lasting factions Not the difference of Ministers but their different ministrations Not the beginning of an action but the end first aimed at giving it specification not the person from whom in whose name of which here was none but INTO Whom or What being that which was apt to make Sects and did it here But this by the way and not far from wherein we were going If Scripture may be Judge I hope now we see what we are to trust to in the case under