OF REGENERATION AND BAPTISM HEBREW CHRISTIAN With their Rites c. Disquisitions By CHRISTOPHER ELDERFIELD Deceased Master of Arts and late Rector of Burton in Sussex Published since his death by his Executors London Printed by Tho. Newcomb dwelling in Thames street over against Baynards Castle 1653. To the grand Nursery of Piety and Learning the University of OXFORD The happy Mother of the learned Author deceased YOU may justly wonder at this rude salute from an unpolish'd Pen for I wonder at my self What am I creeping out of the dust of Obscurity to appear amongst the Starres of the morning But I come not hither without invitation the sense of my Duty brightness of your glory invite me to you The ingenious Author of these Disquisitions by his last will and Testament sadly ingaged me as Co-executor with his dearest Brother to present with a learned Legacy the History of Tobit in Hebrew Clemens Romanus Lyra on the Psalms with Rodolphus Postils Manuscript Be pleased to accept them as a testimony of his filial Respects whose great abilities were an Honor to you while he lived and do still survive in his Labours now he is dead He was a man of a single life only wedded to his Book and so had none but a Spiritual issue to keep up his name He was both father and mother to two elaborate Treatises And some conceive the pains and travell about bringing forth the yonger though more spiritual Man-child might cost him his life Since then he breath'd forth his last spirits into this Treatise surely this infant Treatise this posthumous Orphan will be welcom to its Grandmother even in its swadling clouts to suckle it take it into her arms and be a Foster-mother to it I intreat and hope you will not mis-interpret this pious boldness of Your most devoted Orator T.H. To the Right Worshipfull Sir William Goring Baronet Noble Sir THe Author of this Treatise lived as deep in your affections as you lived high in his devotions His great studie was to advance you in Spirituals yet he was willing to return some considerable Retributions to you so far as he was intrusted by you in Secular affairs You are now pleased to lay that weighty imployment upon me alone in which I ever found him a prudent and faithfull Assistant And I shall pray that your many undeserved Favours and the honour of so high a Trust may be in some gratefull proportion answered by the happy success of that duty and service which I owe to so Noble a Family and so great a Charge Sir this Book will teach this corrupt Age the necessity of Regeneration by which whosoever is entred into the kingdom of Grace hath the truth of his first Baptism by Water effectually sealed unto him and needs no second water-Water-Baptism to transmit him into the Kingdom of Glory They who are baptized by the Spirit of Christ unto Regeneration and by His blood to Justification shall by the help of the same Spirit be more and more baptized unto further degrees of Sanctification That You and Your dear Relations may know and feel the power of these Mysterious Truths with as much sweetness and comfort as I wish to my self and mine is and shall be the prayer of Sir The faithfullest of your Servants T.H. To the READER CHRISTIAM Beloved and much Reverenced HAving not long since offered to the publike thy view some account of endeavors for the preservation of the Gospel of Peace in this Nation for that was my aim in the received and accustomed way of sustentation of the Ministry service and servants thereof by due and stated Tythes Which Discourse was and ought to have been for the general thereof chiefly Political That I may not seem to have been altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trewant at home and in just and necessary redemption of my reputation to have looked sometimes to mine own I have adventured on what follows more sutable both with expectation from my calling 1 Cor. 15.10 He that loveth his brother abideth in light and there is none â—ffence seen in him or from him 1 John 2.10 Do all things to the glory of God be without offence to any Jew or Gentile or the Church of God even as I also in al things please all men 1 Cor. 10.32 He that loveth c. Though all be pure yet it is evil to him that eateth his meat with offence of another It is good not to eat nor drink nor any thing whereby a brother is offended Rom. 14.19 20 21. Take heed your due power become not an offence 1 Cor. 8.9 If my victuals offend him I will not eat while I live to prevent his displeasure ver 13. For all is not expedient that is lawful 1 Cor. 6. Wo to the world because of offence If thy hand or foot be occasion of giving any rather cut it off and cast it from thee it is good for thee to enter lame or maimed into life rather then having two hands or two feet to be cast into fire everlasting which it seems must follow of offence Mat. 18.18 and see Mark 9.5.29 Mat. 9.47 In his example where a tribute was asked not due yet rather then offend he wrought a miracle that the collectors might not be disappointed Mat. 17.26 The servants of the Lord must not strive 2 Tim. 2.24 and the course of my Profession which is the study of Divine matters whereof I am by the grace of GOD I am what I am an unworthy Minister In both equally have I endeavored to serve my God in the Gospel of his dear Son In the former by setting my shoulder to uphold his House which is like to shake as to the visible outward sustentation thereof in this later by illustrating one of the first and chief mysteries that lets into it but with the fate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore spoken in the Gospel The first last the last first for this was composed before that was thought on when the things not yet fully determined of were under discussion and thou wilt perhaps guess no less by the complexion of the whole and the aspect of sundry parts heeded Hoped it is that it will displease or offend none which is a part of my Religion either of those were so earnest for keeping what they had or that have succeeded in a partial Reformation The one may see fome of his choice tendred to his view perhaps in a more rational way then he had observed before deeper founded and served up to his affections by the natural way of his judgement The other hath his very Reformation pleaded for calmly enough both to a degree of improvement not hitherto much mentioned and that in the heart and inside of an unquestioned Divine Mysterie the form that gives life to the thing And if Scripture be Rule and we resolved to do only we know what is it not like upon the considerations proposed also digested In the Name will
was more then in danger quite dead in this change He had shook off all his Relations and lost his very blood and kindred Scaliger upon Festus informs of another custome among those Athenians that When one of theirs had been so long absent in the War that he was thought to be dead and his Friends had from their love celebrated his obsequies if by chance after he revived and came to life in their opinion as he had been in himself always and were desirous to converse among them They yet suffered him not prius quà m per sinum laxae stolae mulier eum dimitteret tanquam denuò renasci videretur fol. 128. and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one that was crept into the world of New and was once again born of a Woman What was here in fiction or supposition was thought more Real and in effect by the rites spoken of sc that the convert was truly dead to former state and had now a resuscitation to a second true life being born Again of Water whereto our Saviour added in His Baptisme of Water and a new spirit or life added thereto sc of Water and the holy Ghost And hence from belief of a true death it followed by the Hebrew Law that if the natural and legitimate brother died leaving a rich inheritance which according to course of Law and rules of Succession should have devolved and come upon his brother as of next bloud yet could He not as the Law word is (2) This proved purposely and at large by Mr. Selden de Succession in bona defunctorum especially cap 26. Ita ex Juris patrii fictione ritibus sacris subnixa etiam ipsa quibus invicem conjunge bantur Gentiles jura sanguinis naturalia deleri volebant Or if no heir were born after such translation to Judaisme the rule was Quicunque bona ejus prius occupaverit ei cedunt from Maimonides succeed because he was now none of the kindred hee had been of but Dead and out of the Family and had lost his inheritable bloud whereunto the inheritance would have drawn Neither for the same Reason could his brother Gentile succeed him for that they were now of several (3) Si Pater se dederit in adoptionem nec sequatur eum filius emancipatus ab eo antea factus quia in alia familia sit Pater in alia filius bonorum possessionem contra tabulas non potest filius ejus habere ita Julianus rescripsit Dig L. Si pater tit de bonorum possess contra tabulas Families yea Nations His going out so took all along that it left nothing with him not so much as sparks of Native kindred They were not now of the former house of their legal and earthly parents And by the way some such thing as losse of Kindred to some purposes even upon a Death supposed by change of state and in religion too both our Civil Laws have taken notice of as possible and made use of upon occasion and Others of the death and following Regeneration For among those six sorts of men who if they sue judgement shall be demanded whether they ought to be heard and answered The (1) Littleton in his Tenures Chap. of Villenage sect 200. fol. 1â—2 whose is the most perfect and absolute Work that ever was written in any human science says the Learned Coke never any that understood him but concurred in his commendation c. We have known many of his cases drawn in question but never could find any judgement given against them Preface to Instit 1. fol. 3. Oracle of our Common Law maketh the fifth to be lou un home est enter professe en Religion where a man is entred and professed in Religion for if he be and (2) Not otherwise as it seems for if the habite of Probation be onely assumed not the habite of Profession this in reply but suspends the plea till the Ordinary be written unto Fleta lib 5. cap. 28. sect 1. lib 6. cap 42. compleat by vow c. and then sue any action real or personal the Tenant or Defendant might shew that such a one was entred into Religion in such a place into the Order as of S. Benet c. and this shall bée sufficient to (3) And this was the Law before in Fleta lib 6. cap 42. Item competit exceptio tenenti ex persona petentis peremptoria propter mortem civilem ut si quis se Religioni contulerit postea ad seculum reversus agere velit non audietur Cum quis se Religioni contulerit renunciat omnibus quae seculi sunt Bracton lib 5 tract 5. cap 20. sect 6. stop the procéeding by a modest and mannerly way of asking Whether such a one be a fit person to be answered The reason whereof the same with the changed Proselyte before because says the (4) See Littletons Tenures sect 202. fol 136. The reason hereof might be from having been Devoted to God For such were by the Hebrew Law to be slain or their reall death redeemed by a Civil amortization Take some light hereabout from Cornelius à Lap Si verò res per Cherem Deo vota mortis propriè dictae incapax esset morte morietur id est Mori debet morte civili Sicut Religiosi nostri quasi voto Cherem Deo dicati civiliter mortui dicuntur quia omni civili negotio haereditate ac dominio rerum temporalium sese abdicarunt perinde ac si mortui essent Ita olim in lege tam Levitae quam agri qui tanquam Cherem Domino erant devoti civiliter moriebantur quia amplius ad profanus usus redire non poterunt perinde ut jam domus Ecclesiasticorum Religiosorum amortizantur Comment ad Levit. 27. ver 29. Law Such a one is dead in Law Quant une home entra en Religion est professe il est mort en ley son fits ou auter cousin maintenant lui inheritera auxi bien si come il fuit mort en fait His son or kinsman entred as if hee were dead He might have made a Will appointed Executors and those (1) Nay if he had become bound to the Abbot of such a pâ—ace and professing himself a Monk there he after by steps came up to the highest of Abbot He might then have an action for that debt against his own Executors Himself against himself or that debt was once his in his life by his death now come to another Cook on Littleton fo 133. B. Executors he living should have had action for any true debt things remaining thus as if he had been dead or if he had made none the Ordinary was to enter as in case of him had clearly and for ever left all here and was gone to another world This dead man revived in his Cloister might there both enter upon the actions of a New life and manage them sue and
places before is plainly and clearly set down under Johns own hand of acknowledgement Mar. 1.7 I indeed baptize with water but when he cometh who is mightier then I He shall baptize you with the Holy Ghost 't is added elsewhere and with fire View also to which purpose and compare Mat. 3.11 Luc. 3.16 John 1.26 Act. 19 4. That last (1) Vid. Bellarmin lib. 1. de sacram Bapt. cap 20. secundò place seems indeed to contradict as if John baptized no less into Christ in his baptisme of repentance telling the people they should believe in him that was to come after himself but the Original well heeded and texture of speech gives no such thing but the evident or probable contrary For the Ephesians had not yet heard of the Holy Ghost that gift to be powred out in the later days No! says the Apostle Whereunto then were ye baptized They say Vnto Johns Baptisme yet it seems nothing of that inspiration ye might indeed replys St Paul ver 4. for John did baptize a kind of baptisme sc of repentance or some change of minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmentation such a regeneration but this not effectual to the end now spoken of which being of the Holy Ghost that or light so much as that it was he nor had nor gave And therefore he went farther to strike the matter home saying unto the people They should believe on him that should come after that is on Jesus Christ And when they heard this they were baptized INTO the name of the Lord Jesu ver 5. and so obtained their desire This although it be not the usual is I doubt not the true and natural meaning of the place giving the right sense grounded upon a genuine unforced free offer of the words and withall affords a new and better ground to raise answer to the (1) Vid. Cassand Consultat cap. de discrimine Baptismi Iohannis c. p. 87 88. Anabaptists who hence not altogether irrationally derive colour of Rebaptization after Christian baptisme compleat if Johns Baptisme of Christ were such or at least after (2) Which all must grant but they distinguish Nec iteratum est in his Baptisma sed innovatum Lombard â—ent l. 4. dist 2. neque ibi fuit baptismi iteratio sed veri Baptismi prius non habiti collatio Clictov in Comment ad Damascen de fide orthod lib. 4. cap. 10. The corrupt form Iohn had used was mended say the Centurists lib. 2. Centur 1. cap. 6. de ritibus circa Bapt. Dominus Iesus Christus tali Baptismo mundat ecclesiam quo accepto nullum alterum requiratur Iohannes autem tali Baptismo praetingebat quo accepto esset etiam Dominicum Baptisma necessarium non ut illud repetatur sed ut iis qui Baptismum Iohannis acceperant etiam Christi Baptismus cui viam praeparabat ille traderetur Augustin de Bapt. contra Donat. lib. 5. cap. 9 tom 7. pa. 60. so had he determined before in the beginning of that chapter And he lays it down for observable that the first Baptisme of these Ephesians was but Iohns not Christs and so no occasion of repetition of the same lib. de unico Bapt. cap. 7. tom Eod. pa. 84. For this reason he prefers the Baptisme of Iudas before the Baptisme of Iohn and need not be renewed as Iohns was Quos enim baptizavit Iohannes baptizavit Iohannes Quos autem baptizavit Iudas Christus baptizavit Tract 5. in Iohan. tom 9. pa. 20. taken after into the Decree de Consecrat dist 4. cap. Aliud and see also Caus 1. Quest 1. cap. Dedit Summa est quòd Paulus discipulos illos erudiverit de doctrina Christiana atque ita eis ut iterum baptizentur praeceperit quum non fuissent rectè baptizati Piscator in Act. 19 1. These things pass and are the more likely because the teacher of the Ephesians the mighty Apollos was as to the way of the Lord yet no more then Catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 18. ver 25. hough fervent in Spirit some kind of holy Baptisme precedent which Protestants that say Johns Baptisme and Christs were all one I do not see how can deny to be compleat then other or former various dark uncertain interpretations diversions distortions possibly could And moreover other I believe all places of Scripture treating on this argument might be better brought in to correspond then those senses others various incoherent and sometimes contradictory interpretations have been forced to put upon them (3) Part. 3. Quest 38. per tot Aquinas was put to use of his best wits and had much adoe to make things cohere or in any tolerable sort piece together and let him take heed of but as nimble strong rationall Logicall opposition Those that led or follow of either side are troubled no less to bring things about or comply with their own Veritas simplex (4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. Strom. 1. pa. 298. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil. 3. in Epistol ad Roman Truth is nothing so much as ONE error multiplex and it is not much like they are all of the right who agree chiefly to cross one another Ob. I confess some difficulties do spring out of this new way but withall not no likelyhoods to countervail Divers things flatter to a more then probability but some sowre oppositions would again cross and overturn all The chief I foresee is this That our Saviour was an Hebrew Hebraeus ex Hebraea by one side at least though not Hebraeus ex Hebraeis as (1) Philip. 3 5. Whereof see â—n Moses and Aaron pa. 9. lib. 1. cap. 3. Paul which was the most noble and so not capable of proselytisme who yet was baptized Mat. 3. Mar. 1. The (2) There wâ—nt to Him Ierusalem and all Iudaea and all the region round about Iordan and were baptized of him in Iordan confessing their sins Matt. 3.5 6. All the people and the Publicans Luc. 7 30. whole people no less dwelling about Jordan who came and were received Matth. 3.5 Luc. 7.29 and those other of Act. 19.4 yea the very Scribes and Pharisees the inside of that Nation as many understand Matth. 3. though a very (3) Observed by the late Bishop Montague in Origin Eccles tom 1. part 2. sect 62 pa. 392. that although all the people and the publicans justified God and were Baptized with Johns Baptisme yet the Pharisees and the Lawyers rejected this way of God and were not baptized Luc. 7.30 31. But these might be different times In Matth. 3.5 they might come and speed but here reject themselves Conjectured by H. Grotius that Iohn was now in prison as very like from Matth. 11.2 John in Bonds heard the same of Iesus which bred the message of this chapter And Calvin in his Harmony of the Gospels places these Baptismes far enough asunder pa. 79 80. compared with pa. 244 245. approved by Marlorate
dashed in their faces stayed not to make any fair and kindly impression in their souls The glimpses of light soon gave place to prevailing darkness and without offence be it spoken Error Latines have translated But look abroad This was the foundation and undeniably thus Consider we what was after builded in following Scripture beliefe or practise Saint Luke hath a parenthesis delivering clearly the form of Baptism as to this part by this occasion that the Samaritans had not by it received the holy Ghost onely saith he they had been baptized (1) Translated by Beza IN NOMEN Jesu in Tremellius 's Bible and so by Calvin as alledged by Marlorate on the place Acts 8.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name of the Lord that God they beleeved for other likely then baptized unto their Gods which were but Idols but the Samaritans had been cleansed into the LORDS Name After when there was doubt of the (2) Acts 19.3 4 c. Ephesians who it seems having yet been baptized too had not received the holy Ghost question is made (3) Qua igitur doctrina imbâ—ti initiati estis Beza ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereunto or whereinto then were ye baptized They answer (4) Baptizari in Johannis Baptisma significaâ— profiteri doctrinam quam praedicabat sigillo Baptismi obsignabat baptismo adhibito eam amplecti Scharp Symphon par 2. Epoch 2. loc 30 pag. 378. Quum igitur hoc ignoretis sc concerning the holy Ghost there mentioned quaero In Quid sitis baptizati id est in quam doctrinam sive Religionem in cujus doctrinae Religionisve obsignationem Piscator Schol. in Acts 19.1 Into Iohns Baptisme the same preposition and case again when it proved that was not enough let more be done it was the text saith for the form they were baptized (5) In Nomen Domini Jesu Beza In Nomen Domini nostri Jeshua Christi Tremellius from the Syriack in To the Name of the LORD JESU 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some other places are commonly interpreted as tropical or allusive and there may be some trope folded up in them or morall or doctrinall signification made way for in their historicall declarations or argumentations But the texts themselves are for the main such that is plainly historicall or simply declarative in commemoration or admonition of what was oâ— was to be done As in Rom. 6.3 (6) Quicunque in Christum Jesum tincti sumus in mortem ejus tincti sumus Tertullian de resurrectione carnis cap. 47. qu. d. Paulus Per baptismum estis inserti in Christum quasi rami in novam arborem sacti estis de corpore ejus Cornel. à Lap. ad loc Baptismus igitur datur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mortem Jesu Clem Constituâ— â—ib 3. cap. 16. As alleadged by Chamier in his Fanstrat Cathol 4.4 11 25. Know ye not that as many as were baptized INTO Jesus Christ were baptized INTO his death in reference whereto there is as well in the Apostles Canons as in other accounts of eldest times such a form upon record as used some did baptize into Christs death And Gal. 3.7 As many as were baptized INTO Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have put on Christ In both which we have the same case composition construction translation either is or should be and all of finall import what the business of that word tended TO sc plain intimation or open expression what was meant the work of that work an incision or inoculation into Christs (7) We are baptized into one body of the Church that we might well agree with all the Members c. Confess Helvet poster cap. 20. Scimus enim Deum testari nobis adoptionis suae gratiam hoc signo quia non inserit in corpus Filii sui ut nos in grege suo censeat Calvin Harmon Evangel pag. 683. Nos in suam ecclesiam cooptans inferens in corpus Filii sui Id. in Commentar ad Tit. 3.5 Whence in the Thanksgiving after dipping or sprinkling We yeeld thee hearty thanks most mercifull Father that it hath pleased thee to regenerate this Infant by thy ho y Spirit and to incorporate him into thy holy Congregation Ad hoc Baptismus valet ut baptizati Christo incorporentur membra ejus habeantur De Consecrat dist 4. c. Ad hoc Out of St Augustine mysticall Body which very word of Corporation and Baptism leading thereto we have together in one place elsewhere For by one Spirit were we all baptized INTO one Body whether Jews or Gentiles Bond or Free 1 Cor. 12.13 If we look back into the beginning of that (8) 1 Cor. 1.9 10 11. Book we shall there find this body both at unity in it self as it should and after miserably broken into many fractions by faction what so like to do it as Baptisme and this way of Baptisme into severall ways that one spake to one thing another to another one led this Way another that God is faithfull saith the Apostle beginning his argument by whom ye were called and moulded by degrees into one holy Communion or Church fellowship which I would might be continued But it is declared unto me there have been partitions How What was that could formalize the difference or divide you that you might continue divided Had you severall Baptismes This might do the thing for nothing more effectually or irreconcileably divides then to be entred and engaged hereby severall ways But this not For though ye say One of Paul another of Apollo another of Peter another of Christ Christ was not so divided nor Paul crucified nor any baptized (9) An in Nomen Pauli bapt zati estis sc Nos Christiani denominandi sumus non à Doctoribus seu Ministris sed à solo Christo capite Domino nostro in cujus Nomen hoc est cultum baptizati sumus Qui ab Ecclesiae doctoribus quantumvis excellentissimis se denominant eos tanquam Idola sacrilegè venerantur pro Idololatris sunt habendi Pasor Lexicon Gr. Lat. pa. 133. in vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dixit nunquid Paulus vos baptizavit baptizavit enim multos for some the Text is clear sed haec non erat questio à quonam baptizati essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed in cujus Nomen baptizati essent Nam quoniam haec erat causa schismatis quod vocarentur ab iis qui baptizarant hoc quoque corrigit dicens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid in Nomen Pauli baptizati estis Ne dixeris enim inquit Quis baptizavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed in cujus Nomen Non enim baptizans sed invocatus ad baptisma quaeritur Chrysost Homil. 3. in 1 ad Corinth tom 5. pa 22. Alii sic exponunt num per baptismum asscripti estis in Nomen meum ut Pauliani diceremini tanquam accepto Pauli baptismo Hic
Hierosolymit Cateches 3. pa. 16. Cum homo sit compolitum quid non simplex naturá ex duobus attemperatus corpore nimirum sensibili anima intelligente gemino quoque opus erit ei ad regenerationem remedio utrique quodammodo assini amico Spiritu namque sanctificatur hominis spiritus aquá verò sanctificata corpus Cyril Alexandrin Comment in Joan. 3. Tom 4. pa. 147. Quandoquidem homo duplici natura hoc est animo corpore constabat duplicem quoque purgationem nobis dedit nempe per aquam per spiritum sic nimirum ut spiritus divinae imaginis ac similitudinis decus in nobis instauret aqua autem per spiritus gratiam corpus peccati deleat c. Jo Damascen Orthed sid lib. 4. cap. 10. And before them all Tertullian The mind saith he not the flesh is first in fault Spiritus enim dominatur Caro famulatur and yet are they both to blame spiritus ob imperium Caro ob Ministerium Igitur medicatis quodammodo aquis per Angeli interventum spiritus in aquis corporaliter diluitur cano in eisdem spiritualiter mundatur li. de Baptism cap 4 pa 257 and the Holy Ghost For That which is born of the flesh is flesh alone ver 6. That onely is born of the Spirit is Spirit Marvell not therefore that I said unto thee A man must be born Again for Except a Man be so born he cannot see the Kingdome of God So that two things the words then naturally give just occasion to insist on 1. Their subject Regeneration as a simple Theme Vnlesse a man be Again Born 2. The consequent or effect of this precedent cause supposed and implied in the denial of that consequent or effect upon the absence or exclusion of the cause Except he be so born He cannot see what is Heavenly Begin with the former Regeneration Except a man be born Again c. And hereof before I come to the main I aim at two things more I crave leave to Preface by One of the Word another of the Thing Of the Word thus 1. Whereas our authorized English Translation has here Verily unlesse a man be born Again with which word in the text is a marginal note of Reference and the Referree gives choice or From above Though the former is usually taken as best agreeing with the use most men make of it yet the latter is the right and truer as agreeing not onely with the Original to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Every good giving and eâ—ery perfect gift is from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and câ—meth down from the Father of Lights Jam. 1.17 so â—hap 3.17 and John 19.11 Here in th s Chapt ver 31. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come h from above is over all Qui superne venit so Beza qui desursum so the Vuâ—gar qui e superâ—â—s so Erasmus The verse after expounds it self He that cometh frâ—m Heaven is above all consideratly by the old Latine rendred desuper but also with the scope and consequence of the place as well before as after which make it May be thus and renders it so indeed that it can very hardly be meant or translated any other way For Whereas the whole given is a set Dialogue between a great Critick in the Learning of his Nation and our Saviour of Heavenly things mark the subject and He had begun by telling our Lord that he verily thought He came down from God above else He could not doe the things he had been seen perform ver 2. Our Lord answers by granting the thing How could he doe otherwise But withal he affirms more Raising the particular instance to a general case My self Nay I say unto thee No Man Except hee make derivation from thence or from above from that God can so much as see or know any thing toward that Kingdome That which is born of the flesh here is flesh and can see only flesh or connatural fleshy things That which is born of the spirit or from above that onely discerneth the things that came from whence or belong thereto whereof it is Marvel not therefore that I said unto thee A man must be born or derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from above for that is the word again For unlâ—sse he can truly pretend to such extraction and finde the root of his pedegree in Heaven he cannot look back thither again or see the Kingdome of God When this had puzled the thoughts of the grave unlearned Doâ—tor I may well style him so sith Christ upbraids his ignorance and his troubled mind little lesse then phrenetically carnal had admitted the raising of no lesse then a tempest of manifold doubts What Can these things be Can a man be born and when he is old May he return a second time to the former womb that he may be so born No says our Saviour this needs not Hee needs but be born where he is of water and that sacred blast or insufflation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all know to come from superiour unknown regions and that enough Another of the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perhaps some nature common bloweth where it listeth here below and men hear the sound thereof but know as little as of this whence it cometh or whither it goeth Such is the extraction and designation of this Grace and its work which wonder not that I require of invisible production for unlesse a man do so derive or bee so born from whence or to what he knows not his hopes are little to or toward the Kingdome of God The sum is A man must be born again that is from above from above that is from Heaven from Heaven that is be inspired thence invisibly Divinely or else he cannot doe the works that I or any other good man does or acceptably look in any holy just performance to God above that dwelleth beyond the thick clouds Marvel not therefore that I spake in the Metaphor requiring such supernall extraction to be born from on high for unlesse a man be so born he cannot c. as before This for the word and setting together the disturbed frame of the Text now as to the Thing 2. Although the head of sacred Re-Generation be such a subject or article of Christian Faith that many things are spoken and written of it with confidence enough and particularly this Chapter and very Text made a ground for them and many other besides as if the New Testament spake of nothing more plainly intentionally clearly and fully yet such is the mistake and things so far from being indeed so that not onely this place so much confided in has not the word Regeneration nor any of the same import save by consequence and insinuation Nor having enquired with some diligence could I finde it else-where above once or twice in this whole Code very seldom compleatly in this notion Once 't is beyond exception
gravely The order is here much to be regarded Jussit Apostolis ut primùm docerent universas gentes deinde fidei intingerent sacramento post fidem ac Baptisma quae essent observanda praeciperent Ac ne putemus levia esse quae jussa sunt pauca addidit Omnia quecunque mandari vobis Ut quicunque crediderint qui in Trinitate fuerint baptizati omnia faciant quae praecepta sunt Comment in Matth. 28. tom 6. pa. 60. Plini gives account to Trajan the Emperor of the Christians then so early meetings Eos sc se sacramento solenni obstringere solere ne surta ne latrocinia ne adulteria committerent ne fidem fallerent ne depositum appellati abnegarent Epist lib. 10. Epist 97. and from him Tertullian in Apologet. cap. 2. Dionysius about those times Tum ei exponit rationem perfectam qua ad Deum accedendum est explanataque eidem divina vita ut ita dicam conversatione ex eo praeterea quaerit Num ità instituat vivere Cum promisit manum ejus capiti admovet c. Dionys Areop ca. 2. Justine Martyr was not long after Quo verò modo nos Deo dicaverimus exponemus saith he Quicunque persuasi fuerint crediderint vera esse quae à nobis traduntur dicuntur ac vivere se ita posse receperint orare jejunantes petere à Deo priorum peccatorum remissionem docentur nobis cum illis orantibus jejunantibus and so they are Baptized St Augustine doubts not the Eunuch was thus articled with Act. 8. in lib. de fide operibus cap. 9. The Fathers have their works full of what fasting prayer and all the parts and works of holy penitence see Act. 2.38 were required to cleanse and prepare that vessel was to hold the holy water of Divine Baptisme the Renunciation afore was a part of that purification which yet was not to be powred in neither but with all possible obligation to keep it so sc to obey God in all his written Laws and to follow the Lambe whithâ—rsoever he goeth See more in Clem. Roman Constitution lib. 3. cap 18. lib. 8. cap. 40. Tertullian lib. de Baptismo cap. 20. Baron oâ— an 259. num 11. basil de sancto Bapt. lib. 1. tâ—m 1. pa 558 Cyrill Hierosolym Catech. 3. Gregor Nazianzen Orat. 40. cap. 38 51. Augustin lib. de fide operibus from cap. 6. to cap. 13. de tempore serm 116. tom 10. pa. 305. Damascen Histor Barlaam cap. 19 pa. 867. Concil Carthag 4. can 85. taken into the Decree de Consec Dist 4. c. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Eremita de Baptismo in Biblioth pat Gr. tom 1. pa 918. And Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turning over a new leaf Carm. Iambic 15. tom 2. pa. 202. Of later times Hominem qui baptizatur obligare seipsum ad juge Dei sacrificium testis est D. Paulus Epist ad Rom. 6. ver 1 2 3. Shall we continue in sin that grace may abound God forbid How shall we that are dead unto sin live any longer therein Are ye ignorant that they who are Baptized into Christ are Baptized into his death Being buried with him by Baptisme unto sin to be raised unto newness of life Brockman Artic. 34. sect 3. So Israel undertook sanctification and vow of obedience in order to their Law Israel according to the Spirit the same and either at admission Into Mr. Hookers minde it came to bring them both together Every baptized soul receiving grace at the hands of God tieth likewise it self for ever after to the observation of his Law no less then the Jews by Circumcision bound themselves Gal. 5.3 to the Law of Moses Eccles Politie lib. 5. pa. 338. and Mr. Selden no less Praefecturae juridicae quae baptismo praeerat profitebatur proselytus ipse majorennis masculus qui annum decimum tertium foemina quae duodecimum superaverat legem Mosaicam se servaturum Minorum verò nomine idem ipsum profitebatur praefectura ipsa uti in Christianismo susceptores minorennium seu parvulorum de Synedriis vet Ebraeor lib. 1. cap. 3. pa. 34. The traduction sought for made out plain How Heathen initiation did promise innocence enough was said before keep Gods holy will and Commandments and to serve him truely all the days of his life without which no Baptisme or whereinto this did lead and publickly and solemnly engage These and more and the whole grave and antient dress of this most holy Ceremony had Sacrament as it was apparelled and set forth in elder days by those antient and holy (1) Ne transgrediaris terminos antiquos quos posuerunt patres tui Proverb 22.28 sc ne transgrediaris terminos fidei quos Catholici ab initio statuêre doctores Hieron in loc tom 8. pa. 104. Fathers in their ministration and martyrs who lived and died in and for the truth of Jesus Christ confessedly before the growth of superstition I believe it would be no impossible thing to render it the fruit of labour incouraged with (1) Et si quid tecum dissentiat priscae veritatis indagator dum Apostolicas voces dumque rejectis fabulis veteris ecclesiae commentationes Reique publicae cujus post Deum sumus consectetur vestigia impunitatem meretur This at least Ab. Wheloc fol. 4. Epist ad lect impunity and assisted by due means of furnishing out so important and needfull a search to prove That they derive themselves probably from a fair parity and resemblance of the like doings proceedings undertakings performances annexed to a kinde of Sacramentall Baptismall initiation into the truth on the other side of the Covenant And as it is most certain they have been in all (2) Hi ritus omnes Catechesis scrutinium Abrenunciatio fidei professio ab ipsa Baptismi institutione habueâ—unt originem Chamier Panstrat Cathol 4.5.15.19 That mighty Champion of Truth and incomparable confounder of all Popery whom not all the Jesuits in Christendom shall ever be able to confute in this world or the world to come says Mr. Bolton of him in his Instruct for comforting of Consc pa. 386. And before Eorum rituum ordines duos explico Unum legitimorum alienorum alterum Priorem qui oritur ex ipsa sacramenti natura atque ejus institutione as these Though he would have all discretion used which no good man but wishes in the application To whom where when c. ages much for that hath been said before and states of the Church and to have come from the beginning so that they were before likewise even before our Saviours incarnation in that other Hemesphere of the true believing Synagogue which was inlightened by the face of God from Moses and the Prophets Which if how likely they must not but have been to come through his and his Apostles hands And if this of what rare use and consequence it would be being
(4) Neque enim parva reâ— haereticis modica conceditur quando à nobis baptisma eorum in acceptum refertur Cùm inde incipiat omnis fidei origo ad spem vitae aeternae salutaris progressio Cypr. Epist 73. inserted into him How this but by Baptism And about This yea This of This do these things direct and this gate on earth of Life Everlasting do they concern most nearly I said Days should speak and multitude of years should teach wisdom But there is a spirit in man and the inspiration of the Almighty instructing him Therefore said I Hearken unto me I also will shew mine opinion Job 32. Nor let any say Much of it might have been spared Ut quid perditio haec as he in the Gospel Why so much pains to so little purpose Curiosity is it self another fault in nature in morality in religion even in reformation Apices juris non sunt jura We are to walk by line not by letter lex non curat de minimis Why should we Whereto I answer This may serve Providence for preserving this part of the new Law in the accurateness of Matth. 5.18 Verily I say unto you Till heaven and earth pass one jot or one tittle of this shal not be unfulfilled It is not without the reach of every ones knowledge that great care and contention has been wont to be about small things in matters of Religon words (5) Neque enim velâ— syllaba vel apiculus est in sacris literis in cujus profundo non sit grandis quispium Thesaurus Chrysost Hom. 21. in ca. 4. Gen. tom 2. p. 200. And a little after Nam si in scriptis quae de soecularibus negotiis ab hominibus conficiuntur saepeque tempore corrumpuntur vel unam prooemii syllabaÌ„ deesse multuÌ„ momenti habet multo magis hoc in scripturis divinis à Spiritu sancto compositis invenitur modò sobrii simus non temere progrediamur sed intenta mente diligenter omnia consideremus non negligentiores fimus aliis qui hoc studio in prophanis utuntur syllables have taken and been used to take up the deliberate consultations of the gravest and wisest How was the Empire divided about a Diphthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor about any I speak absolutely hath the exactest search and scrutiny bin thought to have so litle toward supererrogation as about these the votes of many privat Doctors yea of publick Schools and sometimes (1) Cum sacramentuÌ„ baptismi omnium sacramentorum sit principium fundamentum ideò propter summam necessitatem forma ejusdem à Christo n â—titutore tredâ—a à nullo fidelium maximè del eat ignorari ipsam formam quae infra scriptis verbis continetur recensemus Petre vel Maria Ego baptize te in nomine Patris Filii Spiritus sancti sub â—rina aspersione vel immersione nihil interposito vel detracto Quam siquidem formam Canones sacros imitantes mâ—andamus praecipimus de caetero ab omnibus baptizantibus irrefragabiliter observari Concil Ravenna te 2. rub 11 apud Sever. Binium tom 3. pa. 1514. As but now from the Provincials of England in Lyndewoods Constitut lib. 3. tit de Baptismo ejus effectu solemnest determinations as of whole Councels and learned Assemblies having contributed to keep all to rights here not wâ—thout some dan erous influence suspected to whole Christianity upon creeping in of not the greatest mistake This was that which therefore not but needfully both awaked my jealousie and prompted my industry with some fervor of zeal and strength of endeavour amplified (2) Judes Epist vers 3. to contend earnestly for this part of the faith delivered unto the Saints by their Saviour But the ramenta or filings of gold are pretious each sparkle of a Diamond has value and a Mite not without regard in the greatest judgment of him shall iudge all wherein yet methink I could almost condescend to wish toward owning of some mistake my self rather then so many others should as both have and I doubt must The door of the Church should be kept fair and open the porch clear and safe the entrance not but free from all obstruction And though of Error in principio the present deviation be not great yet the consequence may be so signal that here a little in mistake may prove worse then a great deal There have been who have went about to unchristian a good part of Christendom by far-fetcht supposition That he who after proves to be a Bishop may not have been by the due administration of this Sacrament rightly admitted at first himself he proceeding to Ordination seems to let in other beyond a Being to a degree of power and authority in the Church which yet he does not being without himself They go on to open the door for severall others but to as little purpose having the key either not delivered or not rightly delivered unto them Of which last some also may prove Baptizers or Ordainers c. to propagate mistake and a succession of dead Ordinances in effectuall operations even of the mysteries of life from generation to generation So numerous is the brood of multiplying error E parva origine ad tantae magnitudinis instar as the Historian speaks from so small a spark so great a flame may be kindled In consequences unseen errors not great of themselves spreading far and wide like slips or strings that shoot out from the root under ground Or (3) Mat. 13.22 The grain of mustard seed whereof our Saviour spake which being the least of all other grows great among Herbs becomes a tree the birds of Heaven come and lodge in the branches of it Even of the Sacramentall words F. G. (4) In tertiam partem Thomae tom 3. Disput 129. de materia forma sacramenti cap. 7. Est igitur Catholica sententia Sacramenta constare praescriptis ac determinatis verbis rebus cap. 5. praeced tam in Sacramento Baptismi quam Eucharistiae certa definita verba dicit Lutherus esse necessaria Ibid. Vasquez hath these two considerable Rules 1. Mutatio sive per additionem sive per ablationem sive alio modo fiant quae non corrumpit verum sensum formae non tollit valorem Sacramenti That change by addition substraction or howsoever which corrupts not the sense of the form leaves the Sacrament of full force and vertue But so as 2. Mutatio quovismodo facta corrumpens verum sensum formae semper destruit valorem Sacramenti Any alteration made to the corruption of the sense IN WHAT WAY SOEVER takes away the life and operation How many wayes it may be done Joannes de (1) In libro De Sacramentis in genere Disput 2. sect 6 Lugo a late Spaniard hath taken great pains to shew by exact view pensitation of the words as in Hoc est corpus meum