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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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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
Preposition with its case is here all along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat causam finalem before And take in that Expository inference which was added in Franc. Turrians Edition which cannot but make all clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. vos igitur O Episcopi Baptizate terna mersione in unam Patrem Filium Sp. Sanct. as the same is lately translated by the Learned L. Primate of Ireland with no mention of name or any thing may seem to countenance intent of Authority but onely the (1) Non tantùm te dimittis quantum Christus CUI baptizaris hodierno die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Gregory Nazianzene to a proud Master that scorned to be baptized with his servant Orat. 40. cap. 26. page 656. end of the action set forth and whereinto the Baptism is intended sc Into the Trinity which very Praeposition and Form for substance is mentioned to have been retained tenaciously afterward in opposition to a like Haeretical distortion corruptly foisted in (2) Non in Trinitatem sed in Christi mortem baptizant Socrat. Histor Ecclessiast li. 5. cap. 23. Sozomen Hist lib. 6. cap. 26. Scharp Curs Theolog. col 1390. yet of this form the Apostolike Constitutions make often mention without offence Cognitum autem sit vobis Charissimi quod Baptizati In mortem Domini Jesu amplius peccare non debent Nam c. lib. 2. cap. 7. Datur igitur baptismus in morttm Jesu aqua pro sepultura c. lib. 3. cap. 17. Eodem modo contenti sint uno solo baptismo qui in domini mortem traditur lib. 6. cap. 15. Dominus in suam passionem non est baptizatus neque in mortem neque in resurrectionem nihil enim horum adhuc venerat c. Qui vero in ejus mortem initiatur primùm jejunare debet postea baptizari lib. 7. cap. 23. Nullus qui nâ—n sit initiatus ex iis mysteriis comedat sed tantum qui sunt baptizati in mortem domini cap. 26. The praeposition motive and terminative all along INTO So in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epistola ad Philippenses So in Tertullian Diem Baptismo solenniorem Pascha praestat quum passio Domini in quam tinguimur adimpleta est Lib. de Baptismo cap. 19. by Theophronius Eutychius Eunomius and others a sort of Arrians in the days â—f Valentinian and Valens the Emperors who having it seems no very good opinion of the Trinity devised to shuffle up the matter in this general of Into the death of Christ and this should comprehend all he taught whether Trinity or not but the Orthodox would not suffer it so to pass for among all the changes and chances of this world Providence hath shewn it self stil awake to keep this Anchor of the Faith firm and stable this fundamenmental truth One and amongst all to baptize into the Trinity and Revelations thereof as the bond and cement of the much distracted Christian world as I hope it shall be always whatever prove our other differences that if the sides of disagreement should remove to never so wide distance yet all meeting in this general it may be a means to compose and lay together again their remotest distractions Nor was that above all the Apostles Canons afforded that next before guided the same way and the words are so plain and articulate they are able to speak for themselves If any Bishop or Presbyter shall baptize not according to our Lords Appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into Father Son Holy Ghost but into three Eternals three Sons and three Comforters let him be deposed where the Latine Translation hath again as usual in morte though whither Reason would have led is easie enough to be guessed both as to affirmative and negative Into or Not into This or That nor did Gr. Holoanders wariness miss here the right again in his Translation both that annexed to the Canon-Law and that set forth by Rufin Toranus among St. Clement's Works Siquis Episcopus aut Presbyter secundum ordinationem Domine non baptizaverit in patrem filium Sp. Sanctum sed in tres principio carentes aut tres Filios aut tres paracletos deponitor If any shall baptize not according to our Lords Order INTO Father Son and Holy Ghost but into thre Eternals c. let him suffer nor it should seem was the jealousie without cause Balsomon who was very like to know le ts us understand some had actually brought in this innovation whom to reduce the Canon revokes to primitive Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these Commentaries make the next Canon of the same import Statuit enim per tres immersiones peragi oportere mysterium sacri baptismatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he appoints the Celebration of this mysterie INTO Father Son and Holy Ghost Be next the Constitutions of Clement himself thought worthy of the mention of St. Pauls own pen in his Epistle to the P ilippians chap. 4.3 and by many of the Fathers that he was Author of that to the Hebrews or those which he collected and imbodyed in the sixth Book whereof is historically laid down as 't were by recognition what the Twelve do acknowledge to have Done and Taught as in the Acts of the Apostles and among other Orders this comes in in chap. 15. for one Eodem modo contenti sint uno solo Baptismo qui in mortem domini traditur non ministerio abominandorum Haereticorum sed probatorum sacerdotum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As before let them acknowledge God one Parents to be honored Disorder to be shunned so let them be content with one Baptism INTO Christs death administred not by profane Haereticks but allowed Priests INTO the Name of Father Son and Holy Ghost Bovius hath translated there as his old Latine In Nomine but Zonaras kept to the Text in his edition of the Greek and so in lib. 7. cap. 40. Our Lord commanded saying first Teach all Nations and then Baptize them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Into that Name c. And so after in the end of Chap. 43. and so before in the beginning of Chap. 23. of that seventh Book Confession is thus made in the same account at Chap. 41. he that hath renounced the Devil and revoked kimself to the banner of Christ professeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am listed to Christs Regiment and I do believe and am baptized INTO one onely true God uncreated Omnipotent c. and into his onely begotten Son the Lord Jesss the first begotten of every creature by whom all things were made in heaven and earth who in these last days came down from heaven and was incarnate born lived dyed rose ascended and shall come again at the lact day in glory to judge both quick and dead of whose Kingdom shall be no end And I am baptized (1) Et