Of Regeneration and Baptism, Sermons · Sermon 2 · Chapter 9
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 'tis 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 Hebrew Proſelytes, ſo 'twas 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 Diatrib…, 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 …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 ſh…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 'tis 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 onelyonly, 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 recipiunt…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 circumciſion…, Sabbato, &c. Epiphan. haereſ. 29. ſect. 7.Nazarenes who with the Jews were Circumciſed and with the Chriſtians baptized, referring to St Jerom s Epiſtle unto St Auguſtin, de haereſibus. No ſuch Epiſtle do I finde in St Jerome, but an Epiſtle he has, wherein he makes(2)Epiſt. 89 cap. 5. tom. 2. pa. 265. — qui dum Chriſtum filium Dei confiteantur, Omnia tamen veteris legis cuſtodiunt: So Gratian gives account of them. Decret par. 2. cauſ, 24. quaeſt. 3. cap. 39. mention of theſe Nazarenes, writing unto St Auguſtin, not as Chriſtians, but as(3)Erant. illi (Nazaraei) genere quidem Judaei, atque ad legem & circumciſionem adhaeſerant. Epiphan. haereſ 29. ſect. 5. Jews (it may be they were ſuch, or in greater part) and of ſome other we acknowledge for Chriſtians branded with the ſame error as(4)Sufficit diſcipulo ſi ſit ſicut Magiſter ejus, Matth. 10. Quid igitur inquiunt (Cerinthian?) Circumciſus eſt Jeſus; tu igitur circumcîdere. Epiphan. haereſ. 28. ſect. 3. Quod ad Paulum pertinet, hunc penitus explodunt propterea quod circumciſionem abdicarit: imò & rejiciunt propter dictum illud, (Gal. 5.) Quicunque in lege juſtificamini à gratiâ excidiſtis. Et ſi circumcidamini, Chriſtus nihil vobis proderit. Ibid. Cerinthus and thoſe Poor Ones (for ſo their names gives them) the(5)Ebionoei, hoc eſt, mentis & intelligentiae in opes quippè qui de Chriſto & ejus doctrina tenuiter & abjectè ſtatuerent opinarenturque. Eum namque ſimplicem, vulgarem, & ſolum hominem cenſuerunt, &c. Porrò, legis Moſaicae obſervatione omninò ipſis opus eſſe, &c. Euſeb. Hiſtor. Eccleſiaſt. lib. 3, cap. 21. foreign is as much as Egenus, Indigens. Ebionites. St(6)Lib. de haereſibus, ad Quod vult deum: haer. 8, 9.10. tom. 6. pa 7. Qui ſe Chriſtianos Nazarenos vocant, & more Judaico carnalia praeputia circumcidunt. id: de Baptiſmo contra Donat. lib. 7. cap. 1. tom. 7. pa. 75. Auguſtin himſelf has them all three together: to the former Cerinthus and his Cerinthians, adding Merinthus and his Merinthians, (if at leaſt theſe be not the ſame; Epiphanius doubteth, in Hereſ. 25. ſect. 8.) and to the later the Sampſeans and Elceſeans, as near of kin, out of Epiphanius. Who has them indeed, in haereſ. 28, & 29. tom. 1. pa. 110, &c. and St Auguſtin (7)Lib. 1. contra Creſcon: Grammaticum, cap. 31. tom. 7. pa. 168. & lib. 19. contra Fauſtum Manich. cap: 4. tom: 6. pa: 143. They might derive from the famous Symmachus, tranſlator of the Bible, of whom St Jerom made ſo much mention and uſe.elſewhere remembers with the Nazarenes, the Symmachians.
Nearer home of later times, divers both Eaſtern and Southern Chriſtians, upon their grounds, go on in that tract, to this day: And, by the way, we are not lightly to eſteem the judgment or practiſe of thoſe preſent Sufferers for our common Saviour: Though I doubt we do undervalue them and their ſufferings, who love their Chriſt as well as we, do many things for his ſake, obey his will to the light of their knowledg, and ſuffer willingly many o… thoſe loſſes and inconveniences, which we, if the caſe were ours, would free our ſelves from, upon terms worſe agreeing with our common foundation then they do: For they maintain a life in the middeſt of perſecution, hold it out in flames, forſake not if they be undone and ruined as to this world, part with the fruit of their bodies in hope of the ſalvation of their ſouls, and bear chearfully along the diſcouraging burdens of infamy, pain, loſs, diſgrace, &c. all which they might be freed from if they would turn with him whoſe name is Peter, and renounce their Dear, Beloved, moſt honoured Saviour; Living as well as we, (if they would) who make too little uſe of our peace and plenty but to grow fat and wanton, and being got on the warmer and quieter ſide of the hedg, having little elſe to do, fall firſt a ſporting and playing, and then a quarrelling and fighting with one another. They do not ſo, but meekly and gently take up Chriſt's croſs and follow him, (1)1 Pet. 4.1.arming themſelves with the like mind as, he who ſuffering in the fleſh ceaſed from ſin, and(2)Heb. 12.2. induring the croſs deſpiſed the ſhame, and is now ſate down at the right hand of God; giving the greateſt evidence of their love to their Maſter, that they do for Him, and bear for Him, and forbear for His ſake, Suffering, any thing, or the loſt of any thing, and(3)Phil. 3.8. count all droſs and dung that they may win Chriſt, and be found in Him. They follow ſtep by ſtep, that(4)Heb. 2.10. Captain of their Salvation, not made perfect but by SƲFFERING; and yet they retain ſtill(5)For, in Chriſt Jeſus neither Circumciſion availeth any thing, nor uncircumciſion, but a new creature. Gal. 6.15. Circumciſion is nothing, and uncircumciſion is nothing, but the keeping of the Commandements of God. 1 Cor. 7.19. a harmleſs rite they think they may hold from Abraham and Solomon.
The Jacobites a numberleſs number of Chriſtian profeſſors, diſperſed over Syria, Cyprus, Paleſtine, Meſopotamia, &c: (God grant they be ſo many indeed, and that reports fill not our working fancies with dreams of more happineſs in the communion of Saints then is real, by their forged multitudes; I hope the beſt) Britenbachius ſayes they are diſperſed (thicker or thinner) over forty Kingdoms, yet they circumciſe, ſaith(6)Salign. Itinerar. tom. 8. cap. 1. another, both Sexes hath a (1)Vitriac. Hiſtor. orient. cap. 76.third alledged by a(2)Mr. Brerewood, in his learned Enquiries, chap. 21. pa. 153. fourth, and Dr Heylin (3)In his Geography, pa. 553 in Syria.confirms, who wrote ſince them all.
The Copti, Cophti, Aegophti, or Chriſtians of that Land Egipt, do the like; (there are that fetch their appellation from foreign, Scindo, relating hither, to cut off) or did, if they have not lately left it by perſwaſion of the Popes Legat, about Anno 1583. as Mr(4)In the ſame Enquiries, chap. 22. pa. 156. Done in a Synod at Cairo. ſays Mr. Pagit in his Chriſtianography, par. 1. pa. 156. Brerewood thinks they have; but(5)In his Pilgrimage, lib. 6. cap. 4. Mr Purchaſe who wrote ſince gives the continuance, and that they do, as their anceſtors were, wont, foreign, in the words of Strabo: lib. 17 de Aegiptiis. which I may not Engliſh.
The Abaſſines, or mid-land Ethiopians inhabiting a large continent, holding proportion, ſome ſay, with all Europe, though others contract to a leſs ſcantlet of Spain, France, Germany and Italy (as if, it is not yet to be deſpiſed; The rather becauſe Truth is there under profeſſion, not (as in other places) under perſecution, the Scepter declaring for the Croſs, the publique Power uniting all one way, and ſo God having ſuccour and favour from the things of this world. But, here again I pray, Intelligence flatter not, interpoſing an Optick Glaſs which multiplies the ſpecies, and creates us but deceit, by ſhew of more happineſs then is, in our beſt Religious communion; ſuch dealing were injurious, a friendly unkindneſs a courteous wrong; and Pia Fraus her ſelf is but a gawdy ſtrumpet in her beſt Holy day robe; Chriſt and HIS cauſe nor have, nor need, nor would, nor any thing but abhor and deteſt her, with all her devices and imaginations) The holy Goſpel is there both profeſſed and protected, Baptizing in the name of Father, Son and Holy Ghoſt, ſays(6)Geograph. Nova. fol. 188. in Ethiop. interiori. Maginus, yet they circumciſe too, ſay(7)Paulus Veridicus. chap. 1. pa. 15. & chap. 2. pa. 24. Dr. Heylins Geograph. pa. 733. & Brerewoods Enquiries, chap. 23. others, And(8)Zaga Zabo, a Native of that Countrey: who having managed office of good credit at home, and ſent in Ambaſſage to the King of Portugal, made this report to Damianus a Goes, a Counſellor of that Kingdom; who publiſhed both it and ſandry other things, moſt richly worth the knowing, of that remote ſunburnt Region. one that was very like to know gives, They believe their Anceſtors had it and kept it from Solomon: for when their Queen went to Jeruſalem to be acquainted with his wiſdom, (and perhaps rites) ſhe brought back this as one of the chief flowers of the Nation, which her Poſterity retain: though our(1)Aethiop…s aut…m ipſ…s, (refert. A…p…us) tametſi hoſtes, tam propenſo tamen in Moyſum animo fuiſſe, ut ipſius quoque Circumciſionis ritum ab eo acciperent. Euſeb. Pamphil, Praeparationis Evangel. lib. 9. cap. 27. pa. 433. Euſebius, go a little higher and fetch it from Moſes. Who (as he learned from Artapanus) going to manage a War in Ethiopia in behalf of his foſter-father Cenephra, while he lived in Egipt, ſo wan by his diſcretion and the attraction of his perſon,(2)He was ſo fair and amiable, that there was not any one, how auſtere and inhuman ſoever, who in beholding him would not be aſtoniſhed It was ſo that many who met him in the ſtreets born in his Nurſes arms, would turn themſelves about to behold him, intermitting their other affairs only to look upon him: for the admirable beauty of the infant did raviſh all that beheld him. Joſeph of the Antiquities of the Jews. lib. 2. cap. 5. Tharbis the King of Ethiopia's daughter was in love with the ſight of him, and ſent to offer him Marriage, though a ſpoiling Enemy; as there it follows. for beauty incomparable, upon that Nation, that they were content both Prieſt and People to retain the rite of his Religion ever ſince. More I believe I have(3)Meminit item Lutherus ſuo tempore fuiſſe in Auſtria ac Moravia Judaizantes, qui tam circumciſionem quam Sabbatum urſerint. Conrad. Dieteric. tom. 1. pa. 119. in feſto circumciſionis. Whether Innocent the third meant ſome in his time or ſince is uncertain. Abſit enim ut in illam damnatam haereſim incidamus, quae perperam affirmabat legem cum Evangelio, & circumciſionem cum Baptiſmo conferendam. Decretal. Gregor. lib. 3. tit. 42. c. 3. read of though I cannot upon the ſodain turn to chap. and pa. believing in Chriſt and deriving (they meant) all from him, not abhorring that rite, himſelf not diſallowed but accepted.
Mr Brerewood indeavours to render it in ſome of theſe, a Cuſtom rather National then Religious: As of the laſt Habaſſines, that they are deſcended of the ancient Ethiopians, who (as Herodotus) did circumciſe; or of the Arabians, who came of Iſhmael, Abrahams ſon by Keturah; and ſo of the reſt: and their own Prieſt before cited (who, one would think, ſhould beſt know their own) that they obſerved it, for a reaſon in(4)And ſo one of our own Nation; The Ethiopians or Indians, who are alſo called Abyſſenes, (but this Geography I underſtand not) grounding themſelves upon this example (Acts 16.3.) retain the Cuſtom of Circumciſing ſtill, as well as Baptizing. And herein they are excuſed by Caietan (part. 3 Quaeſt. 37. art. 1.) For that they uſe it in imitation of Chriſt: who therefore addeth alſo, that he ſhal do wel that uſeth Circumciſion, not as a legall ceremony, or a remedy againſt ſin, but only for conformity to Chriſt. Dr. Mayer, on the hard places of Scripture: on Act. 16.3. This was the Cerinthians reaſon before. Religion indeed, but in love, honour, and remembrance, profeſſing imitation of our Saviour: Luc. 2.21. But
They have taken in Baptiſme from Jeruſalem, (ſay the ſame of the Nazarenes and all before) Jeruſalem had wont to circumciſe as well as Baptize: Even the Apoſtles times were troubled then about a conjunction thought expedient; they would not have been troubled about trifles: Might not the reaſons for their union to continue inſeparable, praeponderate and bear ſway in the ſcales of their Judgments who ſate at ſtern, as(1)Cauſae quidem & authores ejuſmodi diſcrepantiae (ſays the Hiſtorian, ſpeaking of the manifold diverſities of uſage in ſeveral Churches, in Feaſts, Faſts, Rites, &c. (fuerunt Epiſcopi, qui variis temporibus Eccleſiae praeerant. Qui autem iſtos ritus recipiunt, eos tanquam legem ad poſteros tranſmittunt. Socrates, in Hiſt-Eccleſiaſt. lib. 5. cap. 21. Church-Governors then, and by tradition or traduction, long continued derivation be brought down through other times to us? Notwithſtanding the decree of Acts 15. for we know how uſual it hath been (I do not ſay, ſhould be) for whole Nations, whole Churches to reject (or retain) what other whole Nations or Churches in Canons and Councels, yea Epiſtles or Goſpels have thought as fit with like liberty and Religion to determine of otherwiſe: witneſs the Church of Rome compared with ours, and other inſtances enough: And, as to that book and that chapter, and that Councel and very decree, 'tis known we make no conſcience of eating of blood, though under the ſame prohibition there with circumciſion (ſo we find it, and diſtinguiſh who can) Harlotry and Idol-ſacrifices, placed alſo in the ſame range of, One as 'tother rejected or allowed.
So for Mahomet: we have it from our own(2)Machometh volens placere utriuſque teſtamenti cultoribus, quaedam quae legem, quaedam quae evangelium contingunt, praedicavit: de veteri teſtamento Circumciſionem, de novo Baptiſmum. Marth. Pariſienſ. Hiſtor. Angl. in Henric. 3. pa. 412. ſtory (written when was much intercourſe hence with Jeruſalem) that he uſeth both circumciſion and baptiſme; we have it from(3)Purc. Pilgrim. lib. 3. cap. 3. pa. 244▪ Juverunt eum duo haeretici; Sergius Neſtorianus, & Johannes Antiochenus Arianus, & quidam Judaei. Magdeburg. Centur. 7. cap. 15. ſect. de Mahometaniſmo. col. 331. other, that he had converſation as well with Abdalla the Jew, as Sergius the Neſtorian Monk, and borrowed of both: Might it not be like, if he 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.