much of Christianity had root in Jewry the Sacrament of our holy Communion is thought to have come from a Grace Cup and any original of Christian Baptism is seldom looked into Probably it may fetch its root from baptizing of Proselytes in Jewry which Rite was used in admitting them and be nothing else but old Hebrew Baptism new Christened by our Saviour against or beyond what is received that it bottoms lowest in the new Testament in him or Jo. Baptist Which is the liker from the same name Common to both the same general nature the same Rite End Manner of Administration by Washing and Persons partakers which among the Hebrews were even Infants and these never excluded by the Christian-Catholick Church 2. The use of God-Fathers taken up at first continued all along held on to our times and no one knows whence may not improbably derive it self from the Triumvirate a Court for admission of Hebrew Proselytes the rather for that they were then stiled FATHERS ever after to the baptized and ours have carryed the face of a Court with us and been so stiled Which improved yet farther That the whole eldest and to us continued way of baptism by Interrogation stipulation solemn promise and profession c. may not unlikely be of the same derivation and pedigree with hint for farther search And yet more that most of old Christianity is from Jewry instanced in Title of publick Service Liturgy names of distinct offices as Patriarch Apostle Bishop Elder Deacon vvith Gospel Church Degrees of excoÌ„munication c. 3. Endeavours in a new way toward stating and resolving that great controversie of the Schools What was the true difference between Johns Baptism and Christs scil By conjecturall assertion that Johns was only of proselytes Christs of Christians His into the old Law this into the new One of water the other of that and the holy Ghost And if it be objected that Christ was baptized and other Hebrews not capable of Proselytism This shewed capable of manifold answer Or by the way that Johns might by the Text be nothing else but a solemn and penitentiall washing such as the Hebrews often used in which use it might prepare our Saviour for his great Office immediatly entred into thereupon Matth. 4. with sundry reasons for the probability hereof as from Josephus c. especially this insisted on That in Jewry and all abroad it was received that washing did sanctifie and pu ifie even the inside even the soul from sin 4. The true Reason endeavoured to be assigned of the early stirres Acts 15. Gal. 2. c. of bringing in Christian Circumcision as well as Christian Baptism scil that it might be to keep them together which had wont not to be parted in matriculating Hebrew Proselytes for Baptism one Rite was admitted by Christs order And so Mr. Medes endeavours set aside who makes the doubt Whether Ceremony or no Ceremony And if Ceremony then Circumcision This not for Ceremomy was already taken in in Baptism by Christ Conjecture also of the reason why divers Christian Churches do yet retain CircuÌ„mcision who they are that they do so and many have done so all along the Reason of all FOR that they found it with Baptism in and into that Law they and we do yet retain 5. Some rayes of light struck forth toward illustration of sundry dark places and things chiefly in St. Pauls mysterious Epistles as of Renovation the old and new man born of God Dead to the world c. Besides from St. Peter and St. John But especially the context in this John 3. cleared and made coherent c. With Recapitulation and Conclusion This agitation of thoughts breeds further inquiry chiefly from that dark Text of baptizing INTO Moses 1 Corinth 10.2 of the form of our Christian Baptism Whether it be right In the Name of Father Son and Holy Ghost and resolved that it is not from the letter of the commission in Matth. 28.19 which prescribes INTO For illustration whereof 1. Noted the consent of Copies for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the interpretation as said 2. Declared the various acceptions of the received In Nomine or In the Name For 1. Invocation 2. Auctorization 3. Initiation The difference of which is shewed 3. Pitched upon that the last is the best For 1. It is plain in this Text. 2. No less evident in other Texts The differing reconciled 3. Holds out fullest the nature and intent of this Sacrament which being for admission this declares it to be so by baptizing INTO An observation and enumeration of sundry other sects that have baptized as well as we and that this best parts us from them at the Door of our entrance by expressing admittance TO us 4. This hath and hath had much countenance all abroad from Greece as much as may be expected From Latium some in Tertullian and St. Jerom though the most follow the old Latine In nomine The Greek Fathers cited particularly and some taken for Councels with the sparks of light very many that since the Reformation have broken forth to direct this way All submitted to censure c. OF Regeneration SERM I. Except a man be born AGAIN or from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot see the Kingdome of God Joh. 3.3 CHAP. I. MAN was once in a state of happiness chiefly for that he was born happy That Bless'd condition was annexed to his Beeing neither could he Be but he must therewith be happy as it were by nature and Patrimoniall inheritance But alasse this so happy estate lasted not long 't was extreamly good and such advancements have never used to approve themselves to the world by length and duration Habitus corporis extremè bonus maximè periculosus is a rule approved by the Physitians Exactest health speaks worst danger of Change and from the wisest of Politicians the wittiest of Poets Summisque negatum Stare diu This so happy estate therefore lasted not and the unavoidable change not but as in extreams it uses to be from one extream to another Out of the Heathen so noted by the (1) Nam ut paulò aâ—tè qui superiorem illam sectam amplexi sunt contumeliosus in B. Virginem opiniones asperserunt Sic isti in contratiam partem declinantes extremaâ— iâ— noxam perniciâ—m inâ—idâ—runt ut Philosophorum celebre illud dictum in ipsis comprobetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extremitates Aequalitates Epiphan l. 3. haer 79. c. 1 Christian long since and here it took place to the full From the pinnacle of a Temple to the bottome of a Pit From the highest of perfection to the lowest of defection From the top of all happiness this fall was to the worst and lowest of all kind of misery Whereby was caught a woful bruise Poor Man thou feelest and complainest of it to this very day nor have some thousands of years worn off all grief and anguish from thy distempered either body or soul
were which yet may have been of consideration at first As that there it was for a congregation of Gods people sometime met to serve him we have from Deuteron 28.1 2 3 8. cap. 31.30 Judic 20.1 2. 1 Reg. 17.47 3 Reg. 8.14 22 55 66. 1 Chron. 13.2 4. Ezra 10.1 8. Nehem. 13.1 Psalm 21.23 26. 25.12 67.28 88.6 149. 1 Joel 2.16 Sapient Sirac 24.2 cap. 25.15 cap. 50.15 besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call an Assembly or the congregation to Church Levit. 8.3 as David called his worthies under that phrase 1 Chron. 28.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the people to me as 't were to Church that they may hear my words on that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation or Church-day Deuteron 4.10 The title thing degrees use of excommunication or separation from the Church by 1 Exclusion 2. Anathematization 3. utter devotion or finall distermination which among the Hebrews was raised by the degrees of Niddui Cherem Schammatha but by the septuagint was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This graduation might by the Scripture from thence be traduced and brought down along to our Consistories In John 1â— verse 2. we have exclusion from the Synagogue foretold which was before in cap. 9. â—2 cap. 12.44 as Hebrew In Rom. 9.3 Gal. 1.8 1 Corinth 12.3 cap. 16.22 it is worse plainly accursed In 1 Corinth 5.5 1 Timoth. 1.20 the highest devotion or giving up to the Devil The progress of the Greek Church was by one step more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Fathers and Counsels at large of the Roman by one less Excommunicatio major minor as in the Decree Caus 3. Quest 4. c. Engel-trudam All no doubt from the Leviticall Anathemata and Anathematizations with which we cannot be unacquainted from Deut. 7.26 cap. 13.15 cap. 20.17 Josh 6.20 Jude 1.17 cap. 21.11 1 Reg. 15.3 Ezra 10.8 and other places though with some difference Of which succession and comparison that I may not seem to walk by mine own light enough may be seen in those that have carried the Torch before me Polyd. Virgil. de rerum inventor lib. 4. cap 12. Bez. annot Major in Roman 9.3 Godwin Antiq. Hebr. lib 5. cap. 2. Selden de Jure nat gentium lib. 4. cap. 7 8 9. Hug. Grot. annot ad Luc 6.22 and a late learned and useful tract of the Power of the Keys cap. 4. sect 5â— 53 c. A learned Italian had the last age intended to write a treatise of this argument besides what was done this way or let fall by the way by Petrus Galatinus He takes occasion by the ceremony of a Christians change of garment upon renouncing his old state in Baptisme à toga ad pallium as the word was in Tertullian This Pallium was borrowed saith he from Jewry as appears by the frequent mention in Deut. â—2 1 Esd 9. Ester 8. Canticles 5. Esay 28. Zach. 13. Hence facile adducor ut credam Apostolos cum in inculto solo magnam sementem Christianae religionis facerent hujus indumenti genus Christianis tradidisse pro certo habens ea omnia quae fidei non repugnabant à nostris hominibus in ecclesiae exordio retenta esse very reasonable ut suave Christi jugum dura daemonis servitute oppressis faciliùs imponeretur Sicut de more festumac solennem sabbati diem laetè agitandi aliisque Hebraeorum ritibus in Diario nostro Ecclesiastico demonstrabimus Joseph Vicecomes de ritibus Bapt. lib. 2. cap. 22. pa. 149. Whether he wrote that book I know not I could finde none by enquiry He was well perswaded howsoever of this derivation and very reasonably For why should more changes be made then needs or heretofore should have been There was work enough to separate the dross and fan the chaff why should any of the coursest corn be thrown away or good mettal though not the finest as gold purified seaven times in the fire To conclude The President of the Divines assembled at Westminster hath licensed since the beginning of this Parliament and is by the Author thought worthy of special observation that The pattern from whence most if not all the Customs in the Churches were taken was the Custom of Israel in the Old Testament And this may be one special reason he thinks why the providence of God thought not fit to commend them to writing because the pattern was at hand to reform if c. as before pa. And he instances in 1 A seventh day for Gods service 2 Places deputed thereto 3 Directions for Church-censure of which but now 4 Womans having leave to partake of a second Sacrament from the Passeover 5. Baptizing all Infants because whole houses c. Treatise of Poedobaptisme pa. 9. It were not hard to drive on the conjecture yet much farther Materials offer themselves with plenty probability and pliability enough on both sides of the parallell to stretch forth the lines to exceeding much length on both sides of the parrallel for Salvation is from the Jews saith he is Saviour both of Jew and Gentile John 4.22 Many things happened to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the profound learned Apostle â— Corinth 10.11 and the Law had a shadow of things to come Hebr. 10.1 What could be more expedient then to finde out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must exemplifie those types as St Peter says our Baptisme does in some things 1 Epist 3.21 and the body whereto the things therof were shadows The Law future was to proceed from Sion Esa 2.3 and Jerusalem is the Mother of us all Galat. 4.26 Questionless the first highest and fittest ruling Metropolis to us Christians it should be so of all the world as one of the Fathers sometimes stiled her I believe we have more of either then we commonly imagine or understand and that as well belonging to Politye as Religion to war as peace both of stabiliment and ornament in Church and State Mr Selden hath much in his late learned * De Synedriis veterum Hebraeorum lib. 1 cap. 8. pa. 225. book dispersed all over reducible to that of the eight chapter Nec disciplina illa Christianae apud eos Christianos alia quà m Judaismus verè reformatus seu cum fide in Messiam seu Christum rite conjunctus New Christianity was nothing but old Judaisme reformed and purified and * Annotat. ad Luc. 6.22 pa. 678. H. Grotius most excellently with whom I began Christiani veteres qui ut saepe notavimus omnia proba Judaeorum instituta libenter sequebantur hos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They followed the most that was good and this He is speaking of the degrees of Excommunication And summing together much that I have said in one of his last pieces (1) In appen ad comment de Antichristo
pa. 453. Gregor Nyssen de Baptismo Christi tom 3. pa. 363. Basil lib. de Sp. Sancto cap. 5 tom 2. pa. 323. Ambros lib. 1. de Sacram. cap. 1. Titus Bostrensis in Luc. 12. Gratian. de consecrat distinct 4. Ca. Verus baptismus and lastly in the Eastern (2) Sure it must have been some truth of no ordinary mark or note in Christiâ—n value and apprehension that hath left to continue so long so much memory of defence and vindication and the contrary error of great disorder and very perilous consequence that stirred up so many Champions in arms who would least Andabatarum more pugnare struggle with the air or fight it out with a fancy Why all mention either of opposition or satisfaction hereabout hath been so long laid still as 't were asleep within the vail of secrecie and silence may proceed frâ—m nothing else but the clear and final victory that Truth hath been long in aged possession of in the gates of its adversary So let it rest and dwell But if any should disturb of these things would then appear the use Think chiefly that herein might be the very point of contest between our Holy Saviour and the washing Scribes and Pharisees They calling for the Ceremony He for the Substance They resting in the opus opera um traditions observed He not contented without real true and inward sanctifiâ—ation To screw up to beyond which their Sacramental piety is that of Matth. 5.20 Exâ—ept your righteousness that hearken to me shall go beyond those Scribes and Phariseeâ— ye shall no way enter into my Kingdom of H aven Cyril who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water 't is true may wash the body but somewhat quicker inward spiritual must reach the soul in Cateches 3. Thus the world hath been divided and though the Many be on the contrary Truth as received by Christians and some other the gravest especially such as hearken to Scriptures seems to be on this part That not Nature but Grace the power of the holy Ghost not any outward Element can purge the Conscience from dead works to be acceptable and clear in the sight of God Howsoever the other prevailing over the world even the East might bring in store to Johns Baptisme that dwelt about Jordan and were willing to have their sins forgiven which made them ready to trie what they thought could do them no harm with more plyable forwardness then the Syrian (3) Naaman 2 King 5 12. General before in the same River with forced neglect of his own Abanah and Pharphar Sin in the burden of the soul that hangeth on and presseth down and sticketh close and woundeth deep Industrious care would do much to be rid of fear to draw on hope that it shall dread no grief from suffering pain as well as bearing loss which having begun knows no other bound but to Be Eternal Upon which account many might be willing to trie what would but colour for toward redemption to Free and Safe and from that Baptisme which in nature cleansing was thought to reach a little farther to within and did here own the sure name of for Repentance or change of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divine imposition from that they now had which they knew to be bad enough So that Johns Baptism these probabilities favour might be not of initiation to Religion but cleansing and purification in Religion So meant and so used not for the Water sake but for the Ordinance of God's sake which in the Law had appointed such purification for sin by or with or not without Water Which admitted as why may it not the frame of other Truths is hereby well enough sorted in with as well of sacred Oracles as abroad nor is confirmation wanting form them as well as compliableness in the Holy story this would seem yet farther capable of one improvement more as to HIM our eyes are most upon our blessed Saviour To whom such Lustration might not unfitly serve as preparative to his Entry into Holy Orders The time whereof was now at hand and St Matthew hath so related as if presently he were so actually admitted This sure We find him soon after preaching Matth. 4.17 Luc. 4 17 c. and chusing his Disciples Andrew Peter James and John Matth. 4 18 19. as if till now he had no power Immediately he betook himself to the Wilderness Matth 4.1 Luc. 4.1 from the solitariness whereof John returned next before his stepping forth to the Work of Preaching and Baptizing Matth. 3.1 Luc. 3.1 Such publique Ministers of sacred things were wont not but to be washed in fulfilling the letter of the Law Exod. 29.4 with water And HE was now of fit age sc about thirty Luc. 3.23 the ripe season for publique imployment and by the Law again Num. 4. ver 3 37. 1 Chron. 23.3 besides St Hieroms preface to Ezekiel tom 4. pa. 330. So that it should seem if not for Initiation as before but for Purification as even now in one advanced more for INAVGVRATION to most sacred Office sc to be supream Priest Prophet and Pastor of his Church might as to Christ the work of Johns Baptisme serve and be intended With less solemnity men not having been nor needing to be let out from Privat to Publique in the Church then they were at first admitted and let into it each being assumption into a new State not but always ceremonious and with much formality as 't were in a Regeneration and whereto once the ceremony of WASHING was requisit and that Jure Divino Although I resume and adhere fastest to my first Not Of Repentance but of Repentance and More not only of Purification much less Inauguration but for Initiation into the Law as Christ did into the Gospel was John a Minister of SUCH holy Baptisme Legal as Christ was of Evangelical CHAP. IX QUAERE 4. Why Circumcision should have been brought into the Primitive Churches and is yet retained in many VVHereas Circumcision as well as Baptisme had been long used for initiating or regenerating Proselytes to the Jewish Religion and 't is like our Saviour took in his Sacrament of admission from one of them as before And Whereas ye know more there was so long and tedious a vexing controversie in the Primitive Church which troubled even the Apostles themselves by occasion of some devout Pharisees zealous of the traditions of their fathers and other false brethren crept in privily to spy out the new gain'd liberty in Christ Whether Disciples of this sect were not as others formerly to be circumcised after the Law of Moses May not the reason of the doubt be more fairly then hitherto deduced from what before and Be Because our Saviour had already taken in one rite of Baptisme to matriculate the advenae into his Religion the other was now as needfull for the same purpose and as Circumcision and Baptisme had went hand in hand Both to one thing not One but Both to perfect
if not Superstitious that no part so much as the bending of a joint might be left unwashen This was done in the presence of a (2) When his wound was whole then before three witnesses was he baptized in which ceremony they covered the whole body with water Purchas Pilgrim lib. 2. cap. 2. Ainsworth on Genes 17.12 Quemlibet scilicet ejusmodi proselytum dum stetit templum triplici initiamentorum genere admitti solenne erat Circumcisione Baptismo publicè coram tribus minimè peracto oblatione Selden de succession c. cap. 26 And so it continues If any one would be a Jew he must first be precisely interrogated by 3 Rabbins or men in Authority What it is that moves him to take this resolution c. In their presence he must be circumcised and washed c. Ludovic Mutineus de gliriti Hebraici par 5. cap. 2. These three were required likewise at the admission of the other lower Proselytes which was done without any Baptisme Id. de Jure Nat. Gent. l. 2. cap. 3. from Gemar Babil tit Aboda zora cap. 5. Triumvirate or three chosen witnesses solemnly assisting as Godfathers not without the (3) Silicet ipse Baptismus in seculis legis dationem sequentibus actus habebatur forensis seu Consistorii Triumvirorum sive publicè sive ex eorum quorum intererat abitrio pro more constitutorum Adeoque par est ut existimetur fuisse etiam in deserto atque intervallo quod tractamus actus forensis id est à praesecturis praestandus juridicis quae fuerint c. Selden de Syned Vet. Ebraeor lib. 1. cap. 3. pa. 33. nature of a Court for more solemnity with explication of the Law over the Baptised as he stood in the Lavatory and that by these overseers leaning over him suscepturi as they were about to take him up out of the water Twice for failing both those greater and lesser commandements were so repeated Before which the (1) Vid. Hieron Epist ad Pammach de erroribus Joan Hierosol Augustin de cura pro mortuis cap. 12. Confession li. 9. cap. 6. lib. de fide operibus cap. 6. de tempore Serm. 56 57. 116. which three last are ad competentes Pamel ad Cyprian Epist 13. num 4. ad Tertullian de Bapt. cap. 1. n. 1. Duo sunt genera Catechumenorum ut Rabanus docet Unum eorum qui audiunt conciones sed nondum petierunt Baptismum ii dicuntur auditores sive Audientes Alii petunt Baptismum dicuntur competentes Bellarmin de Bapt. l. 1. c. 1. de Poenitent lib. 1. cap. 23. Competens as the word was used after in the Christian Church for him was ripe for baptisme or stood in vestibulo pietatis as G. Nazian phrased it was in the first part of the same continued businesse of initiation by (2) Post sinceram Judaismi professionem eum circumcidebant professionem sc integram perfectam totius Judaismi uniuscujusque legis Mosaicae capitis Nam si unicum aliquod observare renueret foedere sacro arcebatur Gemar Babil cited by M. Selden de Jur. Nat. 2.2 And in this way might be fulfilled what the Learned Apostle writ and perhaps meant hereof to the Gentile Galatians ch 5.3 I testifie to every one that is circumcised He is a DEBTOR to do the whole Law bound Why Why not from some such accustomed formall stipulation and expresse undertaking at the ministration thereof So M. Hooker understood it cleerly in his Polity lib. 5. sect 64. pa. 338 Circumcision if not (3) Praefecturae juridicae quae Baptismo praeerat profitebatur baptizandus proselytus ipse majorennis masculus qui annum 13. foemina quae 12. superaverat legem Mosaicam se servaturum Minorum verò nomine idem ipsum profitebatur praefectura ipsa uti in Christianismo susceptores minorennium seu parvulorum saltem si nec parentes adessent qui id praestare possent Selden lib. 1. de Syned Vet. Eb. cap. 3. pa. 34. Etiam Regeneratum dixêre Renatum quemque proselytum sic factum velut infantem recens natum c. The reason or reasonablenesse whereof may be derived from the first pattern and instance for the holy Text seems to give us some such convention at the first institution of Legall Baptisme Moses the Mediator is to carry the Articles of agreement Exod. 19.3 The Lord called unto him out of the Mountain saying Thus shalt thou say to the house of Jacob and tell the children of Israel yee have seen what I did unto the Aegyptians and how I bare you on Eagles wings and brought you unto my selfe Now therefore if yee will obey my voice indeed and keep my covenant then ye shall bee a peculiar treasure unto mee above all people for all the Earth is mine And yee shall bee unto mee a Kingdom of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel At verse 7. Moses called for the Elders of the people and laid before their faces all these words which the Lord commanded him And all the people answered together and said All that the Lord hath spoken wee will doe Whereupon follows order for the Sacrament at verse 10. If these things be thus we have here the first bottome by divine information and proceeding from no worse then divine example at least approved thereby of this part of necessary stipulation at Baptisme into a Law to bee obeyed and so may better understand 1 Cor. 10.2 Of the Fathers baptized into the Law Baptisme it self to declare his sincere intention to keep the Law and every syllable thereof upon which condition onely he was admittable for if he made exception but of Any the least there was a stop and no farther proceeding nay the very hardest things were culled out to be proposed say Munster and Maimonides that if a man were not very resolute he might be diverted or repelled Serious and solemn praemonition there was also of the weightinesse of the businesse in hand the worthinesse of the Law and the received particulars thereof the preferment of the change by submitting to it the dignity of those persons into whose society there was intended Co-optation de justorum etiam (1) Artic. 11. Credo perfecta fide quòd Deus omnibus opera ipsorum recompensaturus sit omnibus inquā quotquot mādata ejus executi fuerint è contra verò puniturus sit omnes quotquot interdicta ejus transgressuri sunt Artic. 13. Credo perfecta fide quòd expergefactio mortuorum futura sit tempore sc illo quod Deo Creatori videbitur opportunum Cujus Dei Creatoris nomen valde benedicatur celebreturque in secula seculorum Amen Two of the thirteen Articles of the Jews Creed as it is represented to us in Euxtorf Synagogue cap. 1. p. 4. and by Genebrard about the middle of his works under this title Canticum sive carmen
duntaxat qui suae potestatis sunt voluntas exploratur as were the Adrogati before the gloss there says so and the notes on the gloss Adoptio pro adrogatione sin autem à patre dantur in adoptionem in his utriusque arbitrium spectandum est vel consentiendo vel non contradicendo tit eodem L. 5. And further observable that the word taken up by Christians to express their conceits in this like case is Adoption all along not Adrogation of those are assumed to the houshold of faith Etiam infantem in adoptionem dare possumus So Modestinus coming home fully tit eod L. 42. consenting that they have no present (3) Quicquid autem tutor agit pupilli nomine quo ejus conditio efficitur melior pupillo prodest etiam ignoranti applyed to this very case of Paedobaptisme and as the ground thereof by judicious Cassander pa. 752. sence at all nor after memory of what others charity doth then even powre upon them for their eternall good for the thing here no less tends to open benefit of the simply patient And this I say hath been so all along and from the first dawning of the fallible Church so far off as in (1) He lived about 1400 years of those 1600 and odd we compute from Christs death as may be seen in Helvicus's Chronology in the year 204. with whom compare St Jerome de viris illustribus tom 1. pa. 106. and Magdeburg Centur. 3. cap. 3. 7. Before him was Irenaeus Omnes venit per semetipsum salvare Christus Omnes inquam qui per eum renascuntur in Deum infantes parvulos pueros juvenes seniores Ideo per omnem venit aetatem infantibus infans factus sanctificans infantes in parvulis parvulus sanctificans hanc ipsam habentes aetatem c. lib. 2. adversus haeres cap. 39. Before both Dionysius Areopagita Nihil igitur ut reor indignum est si ad divinum institutum puer adducitur sanctum habens praeceptorem qui illi divinarum rerum habitum tradat malorumque servet immunem Tradit autem puero sancta mysteria Pontifex ut nutriatur in ipsis c. Et visum est nostris ducibus admittere infantes hoc modo alledged by the Centurists Centur. 4. cap. 4. col 236. de ritibus circa baptismum And yet a step higher Clemens Romanus Baptizate quoque puerulos vestros educate eos in disciplina praeceptis Dei. Sinite enim inquit parvulos venire ad me nolite eos prohibere As from the Apostles themselves in Constitut Apostolicarum lib. 6. cap. 15. Origens days he (2) Secundum ecclesiae observantiam etiam parvulis Baptismus datur Origen Homil. 8. in Levit. tom 1. pa. 158 and for the same so alledged by Illiricus in Magdeburg Centur. 3. cap. 6. sec de ritibus circa baptismum Pro hoc etiam namely for the sins of infants which they bring into the world ecclesia ab Apostolis traditionem suscepit etiam parvulis baptismum dare Sciebant enim illi quibus mysteriorum secreta commissa sunt divinorum quia essent in omnibus genuinae sordes peccati quae per aquam spiritum ablui deberent propter quas etiam corpus ipsum corpus peccati nominatur Origen lib. 5. in Epist ad Roman cap. 6. pa. 543. and so understood by Polydor. Virgil. de inventor rerum lib. 4. cap. 4. and by Spangenburg Margarit Theol. fol. 59. St Austin has let the same drop from his pen many times since and enough others may be seen in Gregory de Valencia Tom. 4. disputat 4. quest 3. punct 1. Postremo But best together has G. Cassander represented the tendries of antiquity in this point in his Testimonia veterum scriptorum qui intra trecentos circiter annos à temporibus Apostolorum floruerunt c. for this opinion pa. 668 of his works printed at Paris 1616. The inforcement of which collection in inference very remarkable is this Cum hi omnes quorum testimonia produximus continuata ab Apostolis serie diversis temporibus locis ecclesiarum Christi rectores doctores fuerunt non dubium est hanc sententiam à singulis tanquam uno ore pronunciatam communem esse doctrinam totius ecclesiae quam ecclesia ab Apostolis acceptam ad posteros transmisit pa. 691. In farther probability whereof he shewes the prevalence of this opinion and use to extend it self to remotest Nations both from us and themselves as the Churches through Greece Asia Syria Egipt Aethiopia India Muscovia what is far and wide if this be not who were not all like to joyn in a corruption of what first delivered or to receive with such one consent what had any other first delivery Who trusts not the faith of the world much more the Christian world such a one were worthy to be banished out of both worlds acknowledged and imbraced it for a Tradition Apostolicall then allow it but any reasonable time to grow up to desert of that reputation and we shall soon pinch hard upon St John in his banishment yea upon St Peter and St Paul in their travels Truth is generally I believe it hath been received through Christendom in its largest diffusions whether to time or place though the most general rules are forced to admit of some derogatory exceptions Thus have we Paedobaptisme upon both sides of the double testament Doubt may be and upon the matter hath of the bridg or means of conveyance from one to the other Whether by vertue of any command of our (1) As Mat. 28.19 to Baptize all Nations of which children are a part Matth. 19 14. Mark 10.13 c. Suffer little children to come unto me without any restraint So Clements Rom. expounded but now Lord himself in scriptis directly given or by equity of example found after in the (2) As in baptizing whole housholds Act. 16.15 1 Corinth 1.15 Act. 16 33. practice of his servant Apostles or by derivation and necessary consequence from other truths laid down upon other occasions as the parents being within the Covenant their childrens thereby at least parentall holiness (3) Both Circumcision was necessary to sanctifie into the Law says Mr. Selden and also baptisme that is to them who were admitted to all but not as Circumcision Baptisme to their children after them quos universos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctitate ob parentum scilicet sanctitatem natos docere solent De synedriis veter Heb. lib. 1. cap. 3. pa. 23. faederal sanctification native title to the seal as the circumcised had the eight day (4) Genes 17. ver 12. Or the grace of God being universall to all sorts Or Christ shed his blood for all young as well as old Or all have originall sin calling for this necessary purgation as but now Origen Or no other plain ordinary way to salvation by that barr Christ hath laid a cross except
on Luc. 7.29 learned man stand on the contrary part from Luc. 7.30 31. Nay and (4) Part. 1. cap. 17. sect 5. So Dr. Brochman Baptismus Iohannaeus non nisi solis Iudaeis administrabatur Systhem Theolog. art 34. sect 4. Ludolph de Saxonia appropriates Johns work of Ministery to the Hebrews only Answ But these difficulties I take to be easier soluble by leasure wit and industry then divers other in weightier matters even about Baptisme and this very part of Baptisme or if not I do now but propose and not determine As if we should say 1. That Baptisme commonly taken to have been in-itiatory only of the Gentiles may not impossibly nor very improbably have been taken in with Circumcision to enter or Matriculate into the Law The Scripture says nothing to the contrary and the Scripture does say (1) The sense of the place seems best madâ—â—ut thus All the Fathers the congregation of Israel Exod 19 were under the cloud upon the Mount that covered the Hill and all passed through the Sea that Baptisme there mentioned of which before and were all baptized into Moses that Law in legem Mâ—saicam ut viri docti heic quod apprimè consonum est notioni Ebraeorum quâ in receptionem legis Baptismum illum adhibitum tradidêre says Mr. Selden in the cloud and in the sea or as others in that cloud and that sea The only difficulty seems in making the sea Baptisme But 1. Observe it is not said the red Sea which commonly runs away with all the sense 2. Consider the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be often rendred Waters or a large comprehension of waters as Psal 69. 2. Ezek. 26.12 through which they passed in Hebrew Baptisme they were not sprinkled as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they passed through and is it self the reddition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare which is not far from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper word for Waters and often used for it 3. Call to remembrance the molten sea for the use of washing the Priests or baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chronic. 4.6 It was made by Solomon 1 Kings 7.23 2 Chron. 4.2 Vnsetled by Achaz 2 Kings 16.17 Quite taken away by Nebuchadnezzar chap. 25. and in all those places and verse 24 25 39. of 1 Kings ver 10 15. of 2 Chron. stiled a Sea and yet in the third verse of the same expounded a bathing Vessel ten cubits compassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed it was a very Baptisâ—â—rium or Font so used and yet so called as here Israel passed through the like sea The rest is made out by Mr. Selden de Synedriis vet Ebrae lib. 1. pa. 42 43. c. All the Fathers were baptized 1 Corinth 10.2 and in what form from him was likelyest to know the learned Apostle in the same place who says 't was (2) So all the Greek Fathers read How could they well otherwise without corrupting thâ— Text See Basil Moral Regul 11. cap. 5. Chrysost Homil. 23. in 1 Corinth tom 5. c. Israel olim in Mosem in nube mari baptizatus est tibi nimirum figurans quandam in sequentium temporum monstratae veritatis formam ostendeus Tu autem baptismum fugis c. Non in Mosem Conservum fed in Christum creatorem institutum Basil exhort ad Bapt. tom 1. pa. 119. Though the Latines commonly run another course for in Mose or as St. Augustine per Mosem Of later times Sunt qui sic exponant in Moysen id est cultui ac legi per Moysen sibi tradendae specie quidem baptismatis initiati quomódo nos in Christum baptizari dicimur id est Christo religioni Christianae per baptismum initiari Qui quidem sensus non modò percommodè ex significato graeca praepositionis habetur verum etiam contextui quam optimè quadrat Exod. 14 c. ita ut credibile sit eos etiam gutris tùm ex aquis maris hinc inde quà transibant in altum erectis tùm ex nube supra ipsos expansa fuisse non nihil aspersos quo Baptismi sacramentum evidentius significaretur Estius in loc Nota secundò pro in Mose graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mosen sc Legislatorem id est in legem Mosaicam Specie quidem baptismatis transeundo mare initiati sunt Hebraei ut nos in Christum baptizamur id est Christo Christianismo per baptismum initiamur incorporamur Unde Exod. 14.31 subditur post transitum maris rubri crediderunt Domino Mosi servo id est legislâ—tori ejus Cornel. à Lap. in loc Est autem baptizari in aliquem vel in ejus nomen se ei auctorare devorere atque de ejus nomine appellari velle Paulus 1 Corinth 10.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. respicicâ— illud Exod. 14 31. Crediderunt in Deum Mosem servum ejus id est Mosi tanquam Dei Ministro cum bona fiducia regendos se commisere H. Grot. in Matth. 28.19 Nearer home Baptized into Moses 1 Corinth 10.2 that is to be observers of the Doctrin and Laws delivered by Moses as we by Baptisme are bound to the doctrin of the Gospel Barnard Thesaur Biblic in the word Baptized In that Paul saith We are baptized into Moses he insinuateth a Covenant of observing the Law of Moses to which they were hereby bound as we are by baptisme to observe the Ordinances of the Gospell Dr Mayre on the place from Oecumenius And R. C. Mr. Cudworth before mentioned wonders why it should be so Magisterially imposed upon us by some That the Iews had but two Sacraments sc Circumcision and the Passeover He assures us they had many more instancing though by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not instance which is the strongest way of assevering cum simulamus aliquid praeterire vel non scire aut nolle dicere quod tum maximè dicimus in this of our Apostle that the Fathers were all baptized unto Moses so he translates making advantage no more then just occasion is given of the Originall in the cloud and in the sea Like saith he our Christian Baptisme chap. 2. pa. 17. I stumbled not on these things first Sâ—me faint conjectures we see what other and how many have made Questionless it was thus he that said it knew how the Fathers were sacramentally baptized into Moses or the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INTO Moses the very form mutatis mutandis after used by Christ and is or ought to be continued by us to this day Add that in the Old Testament the Text alledged for the Gentile may seem at least as authoritative for Abrahams Seed if not more for the Persons there washed were Israelites and if in-itiated And in the New our Saviour desires Baptisme even of John the Baptist to fulfill all (1) Matth. 3.15 Iustitia in scripturis pro impletione legis
Hebrew Proselytes so 't was as needfull they should now continue to joyn for compleating the admission of Christians the rather because the new Religion did seem to promise as much as the old which ought to be performed in matters of substance and therefore it should do very ill to scant it in Circumstance or Ceremony Nothing is more certain then the devout and zealous managing of strong attempts to bring in that second rite the holy (1) Galat. 2. ver 3 14 16. cap. 5.2 3 4 6 chap. 6.12 13.13 15. 1 Cor. 7.18 19 Colos 3.11 Timothy though a half-Gentile circumcised by Paul to comply with the Jews even after the Church-sentence Act. 16.3 Story lays it down at large in several places obliquely or by the way directly and as of full intent in one whole chapter of Acts 15. where poor Christendom contributed all the force it had to establish a firm Decree and in that first general and only Apostolical Councel that ever met as far as we know the Fathers consulted not chiefly but only about this business Nor do I remember to have met with a more likely and sitting state of the doubt occasioning the meeting then this sc to determine Whether Circumcision were not now as necessary to welcome advenae into Christian Religion as it had been joyning in with Baptisme or Whether old friends might part here and which the Councel thought fit Baptisme be enough without Circumcision A way of stating the doubt that hath not been altogether without mention before for though I have not observed many to look so deep yet (2) Mr. Joseph Mede late of Cambridg in his Diatribâ— pa. 97 98 c. One and in our own language too hath lately proposed the Question directly a very learned man whose Sermons are Sermons and He assignes the reason of the Councels meeting somewhat otherwise yet somewhat toward this thus There were saith he two sorts of Proselytes Some of a lower degree Proselytes of the gate Proseliti domicilii admitted without any ceremony and there were other made perfect Hebrews Proselytes of Justice and by consequent circumcised Now the doubt was of these two to whom or whether Christians should conform VVhether to the lower to be made without any ceremony at all or to the other of the Covenant who being circumcised if Christians were to conform to them they must needs be circumcised also And he interprets the Councel met to determine for the former sc that Christians needed no more initiation then those of the lower sort who were entred without any Ceremony at all Not of the higher who were only circumcised and therefore Christians needed not because to them they were not to hold conformity But I crave leave to (1) And excuse in the borrowed words of Pet. Cunaeus Nam ille qua fuit animi aequitate dedisset ingenuo candori nostro veniam Etenim in corruptam libertatem professi sine à more sine odio quid rectissimè dicatur â—xquirimus de repub Hebraeorum lib. 3. cap. 5. dissent from so learned a man who it seems to me mistakes a little for this could not be the doubt to which sort Christians should conform to those made with or without Ceremony For this the Master of Religion had more then in part determined before by his admission and command of Baptisme whereof they could not be ignorant But if to the perfecter as he had already implyed order in ordering Baptisme then how far forth to them whether that taken in already would be enough to Wash and be clean or whether there needed as aforetime to wash and circumcise and so to make compleat Christians by the compleat use of both those ceremonies that had formerly went to the compleating those came over the highest Proselytes to the Hebrew Law This if it might have been had would have pleased the Jews well especially the more learned Pharisees zealous of the traditions of their Fathers had been of fair pretext to keep old friends together whose parting implyed and was a change in Religion and many other things might have been thought of and no doubt were But against them all the Court determins for a non-necessity of the Questioned rite (1) Behold I Paul say unto you that if ye be circumcised Christ shâ—ll profit you nothing For I testifie again to every one that is circumcised that he is a debtor to do the whole Law Galat 5.2 3. Circumcision would have been the earnest of all Moses the Harbinger of the Law the first link of that chain would have brought in all Leviticus Therefore what Christ had ordred and appointed was to be rested in as sufficient the observance of his Law duty and burden enough and his followers madeover unto him and consigned fast and sure enough by the single use of his own appointed Baptisme This I take to be the state of the case and ground of that doubt takes up so much place and finds so often repetition in the story and doctrin of the later times of the New Testament which if I have so determined as none before me it might be for want of the same grounds and what light hath guided me to where I am I humbly think may guide in some measure others also And farther yet into the reason of one thing more still upon the Stage the Quod sit whereof hath exercised the pens of many but for the Cur sit I have not found so much as an Enquiry attempted sc Why so many of old of late and now both do and did retain Circumcision with Baptism for consigning over believers into the profession of the faith of Jesus Christ They were and are abroad many and 't is like will be to all times to come who did and do so Whence this conjunction Whence but from that they did go together at first they were found together and so taken and kept even in flat contradiction of an Apostles Jerusalem Councel General many would and will do as their ancestors have done before them They finde Circumcise in the plain letter of the Law of faithfull Abraham as well as Wash after into Moses Law and therefore they will retain both Circumcise and Wash after which is natural rather then Wash onely having had no occasion by Circumcision For who they were as to times past Mr. (2) On the 27 Article of the Church of England propos 1. Rogers applies it to commendation of Believers in England that in matter of Baptisme We do not defile the Ordinance of Christ by any unnecessary supervenient additions but profess adversaries to the (1) Qui ita Christum recipiuntâ—nt observationem legis veteris non amittant Hierom. in Esai 8. tom 4. pa. 32. Hoc igitur uno tam à Christianis quam à Judaeis differunt ab illis quidem quòd in Christum credant à Christianis vero quod Judaicis adhuc vitibus implicentur velut circumcisionâ— Sabbato c. Epiphan haeres 29. sect 7.
loved baptisme the better to sit the Christian and serve his own turn therewith that he took up the pair where he had them together in the Hebrew Law rather then any thing hitherto said by others Wherein he agreed also with many Christians and so the same storehouse furnish each shop Jerusalem the Holy City or CITY of RELIGION be the Mother of all Most Masters of Religion have loved and used to coyn as little as they might or if they must their high judgments have led them to new stamp only that mettal had wont to go under other signature for tryed and currant before as in planting of gardens desire is to borrow slips from the neighbouring plots of like soyl or in making a posy the flowers are commonly gathered from divers beds and walks owing little to the maker but the disposal or composition For it is easier to dispose then provide to compose then to give beeing to borrow then to raise and create and in any thing shall please the people never but jealous of change a safe rule and of great use To innovate as little as may be especially in the dearest and closest interest of them All about matters of Religion To conclude this point we have found this conjunction of Rites for initiation both in Scripture as interpreted and since dispersed over Egipt Ethiopia Arabia Syria c. of late and before both in Christendom and without and beyond May they not have come both together wheresoever we find them from where it is confessed they Both were and whence most other things of the same kind amongst us are allowed and confessed to have come and They We All who would have joyned circumcision and Baptisme or have or do fetch all from Jerusalem the Grand-mother of Religion and particularly from Proselyte-admission whereabout was my fourth Quaere and in my fourth inference or promised derivation CHAP. X. Sundry other dark Texts inlightened alluding to a Regeneration I Add a fifth more then I promised And hence also a true natural genuine unforced interpretation of sundry dark allusions yet remaining dark and seeming hard expressions of divers places of the later Scriptures especially in St Pauls (1) In which are some things of profound conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood is St Peters censure of them 2 Epist 3.16 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deep and of difficult interpretation as Epiphanius in haeres 30 cap. 25. If it be not rather to be heeded which Beza and Estius have observed in their Comments that the Relative is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as referring to Epistles but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among which things of the last judgment often treated of by St Paul and likewise thereby St Peter Among them are divers things hard c. This seems probable and would set a new face both upâ—n the sense of the text and controversies managed by interpretation or distortion thereof mysterious Epistles hardly if at all possibly intelligible but from these prestructions That great (2) Whereto I was appointed a Preacher and an Apostle a Master or Teacher of the Gentiles in faith and verity 1 Tim. 2.7 Master of Christian Religion was we know also a learned Hebrew an acute Pharisee a Doctor of the Law of Gamaliels Colledg and being expert in all the Customs and Questions of the Jews which height he was after glad to meet in his learned Judg Agrippa spake no doubt and wrote according to that knowledg in himself which in the tendry thereof did still presuppose a Regeneration How shall we understand what he spake without having first learned those grounds upon which he spake How shall we possibly attain to the proper and genuine (3) Scire legis non hoc est verba earum tenere sed vim ac potestatem Digest de legibus senatusque L. 17. meaning of those words he has left his sense wrapped up in without a foreknowledge of those things from which he derived the use of those words and without a presupposition both of which knowledge in him and foreknowledg of them in us we can neither imagin how he should have spoken as he did nor can we possibly apprehend him As the frequent reflections of his pen upon generation spiritual parents not natural born to God and a bless'd (4) A man in Christ a new creature 2 Cor. 5.17 and see Galat. 6.15 Ephes 4 22 23. 1 Corinth 5.7 2 Corinth 4.16 Titus 3.5 New creature The (1) Hereof in Colos 2.9 Ephes 4.22 Old man also he tels us is (2) Roman 6.3 4 c. Colos 2.11 12 20 c. dead and buried even by Baptisme alone Circumcision for some obligations attending or other inconveniences was it seems then left out and a (3) Colos 3.1 9 10. Ephes 4 2â— siquidem Regeneratio quod ipsum etiam nomen declarat alterius vitae initium est Basil lib. de spiritu sanct cap. 15. Renovatur quod finitum est protelatur quod adhuc durat Digest de damno infecto L. Dies new man raised up instead thereof nay such a prevailing and universal change that as the Hebrew of his Renate Proselytes (4) 2 Cor. 15.17 Old things were passed away and all things become new New kindred in God new heavenly relations a new name Saul called Paul new faith new hopes a new mind a renewed (5) For our conversation is in heaven whence we look for the Lord Jesus Christ Phil. 3.20 conversation I say THEREFORE and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind having the understanding darkned aliens from the life of God c. But be ye renewed in the spirit of your minds and put on the new man framed to a similitude of God in righteousness and the holyness of truth Lye not one to another He that stole give it over Lay all bitterness aside and wrath and malice and Be ye followers of God as his dear children c. Ephes 4.17 18 c. A new FORM what could be more and that is in Rom. 12.2 not a transfiguration but a Transformation I beseech you Brethren by Gods mercies that in reasonable service you offer your selves to God a sacrifice and be not conformed to this world but be ye TRANSFORMED by the renewing of your minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is somewhat light and of the outside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very Metamorphosis As the Corinthians are said to be so translated to Gods Image 1 Corinth 3.18 a thing done and My little children of whom I travel till this FORM of Christ be brought forth in you Galat. 4.19 In regard whereof the foreknown of God are said to be predestinate to a Con-Formity to the image of Gods Son Rom. 8.29 who was before as is elsewhere said the first Draught as it were of the invisible God They the elect Romans but in their New making Conform and like to HIM
propter Hebraeos eos qui sunt sub lege par est fieri Judaeum sed etiam propter Graecos Graecum ut omnes lucrifaciamus Clem. Alexand. Strom. 1. p. 277 Reynolds whom I believed That there is no part of Learning in the whole Circle thereof which is not helpful and may not contribute to the understanding of holy Scriptures and some part or other of a Divines imployment I particularize his general into Jews and Gentiles Councels and Fathers Schoolmen and Historians Decretals and Imperials and hope one day to be better acquainted with the Alcoran and the Sybils the Talmud and the Sanhedrim For how else should we understand out sundry things of the Bible our Religion depending on these or how make toward the requisite perfection of that Scribe in the Gospel throughly furnished to the Kingdom of God who is like an House-holder well stored who contents not himself with neighbour provision some single Commentary or broken patched systeme but hath ready by him for all supplies and as the occasions of the Family call for it both New and Old With an evil eye these Mouldy remnants are looked upon by many who could peradventure readily enough wish the whole heaps of them thrown away at once and all of Jewry or Samaria dealt with as those Magick books were upon conversion to sound knowledge Acts 19.19 I am perhaps too far on the contrary part as wishing our Libraries may be the safest part of our Land so that these jewels may be treasured up in the safest Archives of our Libraries hoping for more light yet to shine out of the east by them and if ever the Bible be made plain and legible to the vulgar or Learned those Divine Oracles unsealed to sure and certain sense and the Book of our Redemption it self redeemed from that cloud of darkness and mist of obscurity the delusion of false Glosses corrupting emendations interest of States and Tyranny of times and manifold such impositions have cumbred it withal that from the rising Sun alone we must expect the soveraign healing beams to proceed whose fresh and morning influence hath POWER to produce that dispersion being not without temptation to some kinde of Idolatry in worshipping with a face settled toward the East and thence really expecting another Homines enim Hebraei agregia eruditione sagacique ingenio cum sacri codicis sensa patrio Sermone evoluta nobis darent multa faeliciter repererunt quae aliorum nunquam assecuta esset industria Pet. Cunaei lib. 3. de repub Hebraeorum cap. 5. p. 422. Star as full of Corporeity soon it may be as was the last to guide all those shall be accounted amongst us Worthy Watchful and Wise to the yet unknown things of Jesus the Son of a Virgin born in Bethlehem For that was the Land where the affairs of our Religion were done whence else should we expect an illustration and elucidation of them That was the scaene of wonderful things to raise expectation of a wonderful knowledge There was Power shewn likely to breed an amazing Light Nor may the full sense of Isa 2.3 The Law from Zion and the Word from Jerusalem be so wholly already drawn out but that our Merchants may bring us some rich Remainders God bless our Merchants of Knowledge and their neglected despised moth-eaten Rolls and Records help us to see our own light or to make a right use of it and inrich us thereby beyond Caesar and Craesus and Crassus 4. Here I would be accounted earnest Christian if thou be deal with me as thou art and wouldest remembring thy Saviours Rule and mine Both our Masters Meekness not only as his Quality but our Qualification and our Duty in his Example Learn of me Matth. 11.29 for I am so we never read His voyce was heard in the streets Matth. 12.19 We no where hear him loud in venemous and and boisterous reproaches we finde him not at any time raging for truth passionately Religious truly Seditious bitterly Zealous but if the weightiness of the occasion had need to draw from him powerful reproof Luke 4.32 They were amazed at his teaching for his word was with power Mat. 7.29 he taught as having Authority not as the Scribes Mark 1 22. Percellebantur super doctrina ejus The soberest moderation may be most effectual in power his Word was with power but his Severity with some Lenity his strongest Physick ministred in an inoffensive dose and nothing dropped from him ever but what bespake declared and left assured a most soft and gentle Genius Oh! this is that for which Christendom hath cause to mourn and lie down in sackcloath and ashes that Truth comes often a woing apparelled like a Hag or a Fury the Orators of Heaven mix wilde-fire with their zeal perswasives labour their end rather with teeth to bite then arguments to convince The tongue that should lick whole mistakes in an erring Brother ministers venome to wrankle rather then salve to heal up Vinegar is not sharp enough but Aqua fortis must be taken in and that ink is blackest is fittest not to write the cause or convince the Arguments but besmear the reputation of a tractable recoverable adversary As David observed in his time and complained Psal 64.3 And I lie even among the children of men that are set on fire whose teeth are spears and arrows and their tongue a sharp sword Psal 57.5 They shoot out their arrows even bitter words in speaking with their mouth Psal 59.7 Swords are in their lips for who doth hear nay their poysons have reached to my very soul This this is that but for the permission whereof Christendom hath much to answer by men of sober and Gospel Spirits not to be remembred without tears of blood and which God grant it turn not the grave and prudent advice of an admonishing Apostle into the misfortune of a Prophetick curse so calculated and composed as 't were of purpose for the Religion Meridian Clime and Age under which we live Gal. 5.15 If ye will needs go on to bite and tear one another take heed ye be not devoured one of another As it hath been seen oft enough before Where malice hath fretted it self quite away on both sides two obstinate Champions have left neither alive both have ceased to be because one would have had victory May it never be so with us where CHRISTS name is reverenced and at top of all as the prize of all our concertations that strife should ruine what it fights to preserve and that word and Gospel which is now the rule of Princes Psa 103. â—6 The Place that hath known it shall know it no more 5. Think not thou hast to deal with an untractable adversary but one would be glad to turn the ear to reproof as being not yet past the Learners form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the utmost a very Seeker of Truth and Verity which Tertullian so much commended and pursued and that loves that of the Psalm Let the righteous smite Psal 141.5 6. it shall be a favour but let not the precious balms of flatterers break mine head I will yet pray seven times more against all such wickedness There was peradventure too much of the Stoick even in Socrates himself of whom St. Augustine somewhere Hoc tantùm scio quòd nihil scio he presumed no farther knowledge then onely of his ignorance But as much as following times have too little where presumption of knowledge attained already bars forwardest resolutions of seeking any more Prejudice and Pride will admit no increase of former riches the active inquiries of the soul are stopped and our wings clipped that would soar to any new discoveries Therefore we know not because we think we do sitting still in little more then a dull and contented ignorance scorning to learn what we think we have already attained I thank God I know many things I do not know I thank God I see many have cause to doubt of what they think they know I thank God I have assurance that what I think sure yet I may have more abundant confirmation of And what I nor know nor opine I am willing to learn I pray my darkness may be enlightned my ignorance instructed my errors reformed my true perswasions strengthened but above all that Truth may conquer and be glorious As Christ is TRUTH John 14.6 To whom be due praise for ever His te volebam Now judge and be charitable My last thoughts may not unfitly come out in the concluding words of whosoever was the not over-confident Author of the second History of the Maccabees And here shall be an end if well I have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hit the mark 't was that I aimed at if otherwise that I could And so with offer of mine wishing and hoping to meet a return of the courteous imbraces of thy love I bid thee Christian heartily FAREWEL March 29. 1647. Immortali DEO Immortales gratias FINIS