to what purpose is that Type that Baptismal Symbol whereby they are dipped into the Water to be presently brought up again 2. That that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead Bodies viz. that are to be raised again and represented by that Rite of Baptism Or also that it imports the same as to be Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Faith the Refutation of the first Member of this Opinion or to the Confession of the Resurrection of the Dead for this for this very thing X. But by the leave of so many Learned men we think that the Apostle had respect to no such thing neither to the praevious Confession nor to the Rite of Baptism it self And that the Apostle had no respect to the former to wit previous Confession appears by the following Reasons 1. Chrysostom supposes the same use of the Apostles Age and that of his own Indeed in Chrysostoms days there was a Symbol in that form there was then praerequired to Baptism such a solemn Recitation therein also there was express mention of the Resurrection of the Dead To which were added by a praevious Rite a Renunciation of the Devil and of Pomp Exorcism Insufflation Inunction Praegustation of Milk and Honey add the time when Baptism was administred which Chrysostom saith was on the Eve of Easter or Whitsuntide And these he calls in the same place things not to be spoken and tremendous and hence that he durst not express the Apostles mind because of those that were not initiated But there is no certainty of the use of any such Rites in the Apostles days Many Articles were successively inserted in the Creed by reason of Hereticks In their days there was only a Confession of sins then a Confession of Jesus and of God the Father Son and Holy-Ghost as appears by the Writings of the Apostles and Justin Martyr 2. But neither from a belief of Remission of sins was the Resurrection of the Dead necessarily inferred And the Pseud-Apostles might easily have replied that hence indeed followed Abolishing of sin and Everlasting Death Peace of Conscience Felicity of the Soul and consequently the first Resurrection but by no means that of the Body 3. Paul also seems not to speak of a Rite of Baptism Common to all but of a Baptism that was singular and peculiar to some Hence he does not say in the first Person What shall we do Why are we Baptized for the Dead As he uses at other times when the Predicate is such as concerns all as even in this very Chapter Our Preaching is vain your Faith is vain We are of all Men most miserable c. But here he speaks in the third Person What shall they do who are Baptized c. 4. Neither will any say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equivalent How could Paul have made use of so obscure and forced an expression might he not have expressed it more plainly the latter way For this is Pauls stile in that very Argument Acts 23.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Could he have significantly said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Judged for the Dead XI But the Learned Hammond replieth Hammond replies 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead is in this place as it were a Title or Sum of that Article of the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the Resurrection of the Dead and so the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That hence Paul spoke compendiously after the manner of the Hebrews For the Dead that is for the Resurrection of the Dead for that Article c. That we must look back to verse 12. Some of you viz. Who are Baptized into that Faith For seeing some of the Corinthians doubted of this Article it was necessary it should be expresly professed in Baptism and was the last thing to which they should assent XII But these Notions seem more learned than solid Yet we grant 1. That the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We grant that Abbreviate Elliptick speeches are not only usual with the Hebrews but with the Arabians Greeks and Latines But that St. Paul here used this Elliptick kind of speaking may be alledged but cannot be proved The Examples he produces from the Hebrews are wide of the purpose for they often in one word comprehend a whole Book Section Chapter and Precept But the sum of the whole Article of the Resurrection should not have been expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which only expresseth the import of the Article 3. We grant likewise that the 12th verse borrows light both from these words and Pauls whole Dispute against some of the Corinthians But to say that those are the same whom v. 29. he says were baptized for the dead is not only a begging of the Question but evidently false For he now draws an Argument against those profane persons from their practice who were baptized in hope of the Resurrection Those denied the Resurrection these because they believed the Resurrection were initiated by this Baptism XIII The second member refuted Nor is Chrysostoms other Interpretation which Theodoret Balsamo c. maintain much better which has respect to the Rite of bringing up again out of the Baptismal Water for a sign or representa-of the raising up of bodies from death For 1. This Rite of Immersion and Education was common and promiscuous in the Apostolick Age. Whence the Apostle elsewhere * Rom. 6.11 Col. 4.11 alludes to it as a Rite common to all Christians But Paul as is demonstrated had respect to a Baptism peculiar to some persons 2. So the Apostles phrase would have been most obscure and altogether new To be baptized for the dead would have been to him to be in the baptismal Rite of Eduction or Emersion for a Representation of the Resurrection of dead Bodies Who of the Corinthians could easily reach this meaning We do not deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Dead Bodies the word is often so in the New Testament and that from the use of the Greeks but it is harsh yea unusual that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead Bodies should signifie for a Representation of dead Bodies neither the Greek nor Latine phrase will admit of this sense Add That seeing Baptism is a Figure of the Resurrection that the Body is not then represented as dead but as rising again from death 3. Why might not the Apostle speak plainly as he uses Why then are we in Baptism brought up out of the Water as if rising from the Dead Or Why are we baptized in resemblance of the Resurrection of the Dead Or Why are we raised from the Dead in Baptism Or Why are we raised
Prophets and invested with all Power both in Heaven and Earth 37. What shall we do That is by what means shall we obtain pardon of so hainous a Crime committed by us when we demanded this Jesus constituted Lord of Heaven and Earth the Messiah promised in the Law and the Prophets to be put to the scandalous and ignominious death of the Cross 38. Repent The Greek Be wise again or return to perfect understanding As if he had said So do you repent of the fact that you may not only change your thoughts but also your lives for the better and compose your selves to live according to the rule of his Divine precepts Nothing makes true Repentance saith St. Austin Serm. 7. De Temp. but the hatred of Sin and love of God See my Annot. upon Mat. 3.2 8. in that edition which I dedicated to the Right honourable Hen. Compton Lord Bishop of London whose most ardent Zeal for true Religion and Virtue and most liberal and munificent Charity both to me and the rest of the French Protestants no oblivion can ever be able to obscure And be baptized c. That is according to the command of Christ let every one of you struck with a real sorrow for his sins be plung'd in Water because that sacred immersion has been instituted by Christ like a certain Signet Diploma or Pattent by which he confirms the remission and utter defacing of their Sins to all those who seek to him with an unfeigned faith as the onely Physician of their Souls so that their sins shall never more be remembred or imputed to them The Sacred Ceremony of Baptism is not to be performed by the sprinkling only or pouring on of a little Water but by the plunging of the whole body of them that are to be baptiz'd as first the proper signification of the Greek word Baptizo declares Vpon Mat. 3.6 This saith Causaubon was the rite of baptizing that persons were plung'd into the Water which the very word Baptizo sufficiently demonstrates Which as it does not extend so far as to sink down to the bottom to the hurt of the person so is it not to swim upon the superficies Therefore we are apprehensive that it is not without cause what some have disputed that Baptism ought to be administred by plunging the whole body into the Water for they urge the word Baptize See our Annot. c. 1. v. 5. and our Literal Explication Mat. 3.6 Mark 1.5 Secondly Mat. 3.16 Mark 1.9 The Example of Christ. When the Synod of Celichyth An. D. 816. where Wolfred Archbishop of Canterbury presided Can. 11. Let saith he the Presbyters beware that when they administer the Sacrament of Baptism they do not pour Water upon the heads of the Infants but let them be always plung'd in the Font according to the Example of the Son of God himself who was thrice plung'd in the Waters of Jordan Thus must this Ceremony be perform'd according to order See our Lit. Expl. Mat. 3.15 Thirdly The constant practice of the Universal Church till the time of Clem. 5. who was Crown'd Pope Anno. 1305. under whom first of all the second Synod of Ravenna approv'd the abuse introduc'd into some Churches about a hundred years before that Baptism without any necessity should be administred by aspersion Hence it came to pass that contrary to the Analogy or intended Mystical signification of this Sacrament all the West for the most part has in this age the use of Rhantism that is sprinkling instead of Baptism as Zepper speaks to the great scandal of the Greeks and Russians who to this day plunge into the Water those they Baptize and deny any one to be rightly baptiz'd who is not plung'd into the Water according to the Precept of Christ Concil Florent Sect. 9. c. 9. Lib. of Infants Baptism p. 693. Ductor dubit l. 3. c. 4. Reg. 15. Numb 9. as we may find in Sylvester Sguropulus and Cassander The custom of the Ancient Church was not Sprinkling but Immersion in pursuance of the sense of the word Baptizing in the Commandment and of the Example of our blessed Saviour saith Dr. Jeremy Taylor The Greek word Baptein saith Salmasius in the Notes of divers upon Sulpitius Severus St. Martin 's life n. 16. from which the word Baptizein derives signifies Immersion not Sprinkling Nor did the Ancients otherwise baptize than by single or treble Immersion In the Greek Church at this day the person to be Baptized is plung'd over Head and Ears The same thing does Peter Avitabolis testifie of the Asian Christians inhabiting Iberia and Colchi Only they who are Bed-rid saith Salmasius because they lye down were baptiz'd as convenience would permit not as they who plunge their Heads under Water but by pouring the Water upon their whole Bodies Thus Novatus was baptized in his sickness by Effusion all over not by immersion Euseb 6. Hist c. 43. Orat. 40. Gregory Nazianzen relates many and various names of this Sacrament among which are these two Baptism and Washing And adding the reason for these Appellations it was called says he Washing because thereby sin is washe away and Baptism in regard that sin is thereby signified to be buried For as saith St. Ambrose Lib. de initiandis Water is that wherein the body is plung'd to wash all sin away There all vice is buried Which in the Book inscribed Reformation of the Ecclesiastical Laws printed at London 1641. is expressed in these words While we are plunged in the Water the death and burial of Christ is recommended to us that we openly testify that sin lies dead and buried in us For as saith St. Bernard Immersion is a representation of Death and Burial But to substitute in the room of Immersion either sprinkling or any any other way of applying Water to the body to signify the same thing is not in the power of the dispensers of Gods Mysteries or of the Church For that as Tho. Aquinas excellently well observes It belongs to the Signifier to determine what sign is to be used for the signification but God it is who by things sensible signifies Spiritual things in the Sacraments The Church has no more power than was deriv'd to it from the Apostles Now the Apostles were endu'd by Christ after his Resurrection with authority to preach throughout all Nations the observance of all his Precepts Mat. 28.20 But never was there any power granted them to change the least Tittle in any of the commands of Christ much less of adding any new by their own authority Lastly There is another thing that evinces the necessity of plunging the parties to be baptiz'd 1 Pet. 3. v. 20 21. for that St. Peter asserts the Genuine end of Baptism was not to represent the inward washing away from sin which may be represented by any exteriour washing of the body but to express the Death and Resurrection of Christ as also our
while they professed themselves to die to sin and to the World Or finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it imports as dead or dead together with Christ by that dipping they are immediately brought out of the Water by the same Baptismal Rite for a Symbol of their Resurrection with Christ both Spiritual and Bodily So among the Greeks Theodoret in his Commentary on the place and elsewhere saith that Baptism is a Type of our future Resurrection Among the Latines several have preferred this Interpretation to others Aquinas Primasius Seduliuâ— c. save that some of them inclined a little to the forementioned of Vicarious Baptism Of the Modern the most Learned Rigaltius doth thus paraphrase in his Notes on Tertullian As if he had said With what Countenance Ad. c. 14. de Res c. p. 335. Par. 1664. with what reproaches will they upbraid us who are Baptized on their dead Adam We impose upon them when we say that they are dead in Adam and must of necessity be Baptized if they do not being buried together with Christ likewise rise again with him If the dead rise not again why are they Baptized that the dead may rise again c. Simon Episcopius saith that this sense is plain and obvious * Râ—sp ad Q. 35. he renders it thus In vain will they do all that they promised to wit to die to the World c. If there be no Resurrection He addeth That there are great difficulties that urge it but grammatical but that the sense is very satisfying so that he thinks they are not of such Moment but the sense may be imbraced VIII But this sense seems altogether wrested For 1. It is too harsh an Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render it for dead to wit sins Sins are never so termed by St. Paul without some Epitheton But he would also have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very aequivocally in the same verse both for dead men and dead works Nor is there any elegant Antithesis here but an expression very elliptick unusual and most obscure So who can think that that of Kigaltius who are Baptized on their dead Adam in its simple signification as he will have it does correspond to that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is Episcopius's notion better that they may die to wit to the World which should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys his own conjecture granting first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place has an acception different from its usual and after the manner of the Latins with whom pro mortuis for the dead might be used for quasi mortui as Dead He grants 2. That the Superior difficulties are great but Grammatical that is that that meaning indeed is not consonant to the Words or Letter of the Text but aptly devised Which to admit would be a very bad president 2. Nor does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same with the Greeks as quasi mortui as dead or in signum mortis for a sign of Death as is observed above Besides there is an Emphasis in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be referred to the Persons Baptized but to another Subject distinct from those who undertook Baptism Episcopius says that the Article is oft redundant but I must needs say that it is a begging of the Question unless Paul trifled in this place with an obscure way of writing and reasoning He adds that another Subject may be admitted without detriment to this Interpretation seeing saith he the Baptized supply the place of all those who are already dead and buried And this is his plain and easy sense which who does not see to be most obscure 3. But the Type of our Resurrection which appears in the Ceremony of Baptism did not consist in the Immersion but in the Emersion or being brought up out of the Water again therefore Paul would not have said why are we dipped as Dead But why when we are Baptized are we brought up out of the Water as alive from the Dead Or why being Baptized do we arise again with Christ For so Paul and so the Ancients used to express themselves IX The Opinion of Chrysostom Pelusiot Theophyl c. also of Peter Martyr J. Forbes Dr. Hammond c. The 5th Interpretation is of those who say the words have allusion both to the Rite of Confession that was previous to Baptism and to a Type of the Resurrection represented in Baptism in which Exposition Chrystom is at a great deal of pains A Breviate of which take briefly First he thinks that Paul had respect to the Confession that was previous to Baptism which the Teachers required of those that were to be Baptized In which Confession those that were to be initiated in these Holy Rites having first said over the Articles of the Creed in Conclusion did also profess their belief of Remission of sins and the Resurrection of the Dead Which Confession when they had made they were Baptized into the same Faith The other thing which he thinks the Apostle had respect to was a most plain representation of the Resurrection of the Dead in the very act of Baptizing he calls it an Image Sign Symbol That after the same manner as those that were to be initiated professed by their words their belief of the Resurrection so they might understand the very same thing by the very Rite of Baptizing or by the act of Immersion first and then Emersion out of the Baptismal Water which were a plain Type of the Resurrection of the Dead Whence he thus illustrates both St. Pauls meaning and the words themselves 1. It 's certain that sin brought in Death whence sin being done away by Remission Death is so also for in as much as he that is to be Baptized professeth his belief of the Remission of sins he must of necessity acknowledge the Resurrection 2. Besides there is another Confession to wit I believe that there shall be a Resurrection of the Dead which if it were not what we are asked and answer there would be a mere delusion 3. Hence it is added in the same Confession and into Life Everlasting lest it should be thought that it should tend to Death again as Lazarus's did 4. But that Rite of Immersion Emersion or coming out of the sacred Font again was for no other end but to be a Symbol of their going down into the Grave and returning out of the same Hence the said Chrysostom thus Paraphrases the words of the Apostle 1. If there be no resurrection what shall they do that are Baptized that is to what purpose are they Baptized What need was there at all of that Confession when the deed did not follow All saith he were a meer scene illusion deception Also if there shall be no Resurrection how can we Command them to believe those things which we do not grant Again if there were no such Resurrection
Whence the Apostles Argument would have been less stringent especially among the Greeks and Philosophers For to the Question What shall they do who so purge dead Bodies the Answer might have been obvious that there were several Reasons without respect to the Resurrection and they might have produced the forenamed 3. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken passively for Bodies that are washed it were absurd to say of them What shall they do For an Action of the Living left behind and that on the account of the Dead is pointed at Nor is this Question of the Apostle to be confounded with the other What shall become of them He might have said significantly Otherwise to what purpose are the Dead washed baptized 4. Nor is that less wrested to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dead or after Death Why might not the Apostle have expressed the latter by an usual speech But none of the Greeks ever expressed it so By the like wresting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it governs the Genitive and as the Accusative in which latter case it only denotes a passive Subject 5. Where did ever Bullinger and Beza read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the signification of the Verb Medium or Active I grant by an Atticism the Passive is frequently put for the Active and contrarily In Homer also the Passive is frequently put for the Active But besides that there is a different manner of Poetical Phrase and License that Anallage is seldom used in Prose by the Atticks except in the Future But here Paul speaks in the Present But why should he affect such an Atticism in this one place in that word which he never used in that Form but in a Passive signification where he or any of the Writers of the New Testament intend an Active sense they always use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Paraeus has rightly observed that it does not admit the former sense of the words otherwise agreeing with Beza as to the meaning of the place There is a place produced Mark 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they wash but it 's plain that that is spoken passively unless they are washed or in a Reciprocal signification as in the Hebrew Hithpael except they wash themselves 6. But grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to wash why might not Paul have spoken simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing the dead Why would he say ambiguously and barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead if he understood the washing of the dead Bodies IV. The Opinion of Estius and others of a Vicarious Ablution But admitting that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to be washed purified another Interpretation will take place much more probable than that former I omit for brevities sake that which Estius approved of before others and which others have mentioned on this place To wit that Paul argues from a Practice of the Jews to wit some Lotion of the Pharisees For they say that it was a Custom amongst them if any were dead in Legal uncleanness to wit by touching the dead that another person washed for him for purging it By which Practice they testified the Belief of the Immortality of Souls Refuted and Resurrection of Bodies But that is too absurd For neither is there any Evidence in the Writings of the Jews for such Practice nor could the ignorant Corinthians have knowledge of it being for the greatest part Greeks nor could it have been of any force to prove the Resurrection it being a superstitious practice V. The Opinion of the Ablution used to those that touched the dead The next Conjecture is of the Legal Rite of Ablution or Levitical Lustration which the Apostle might have respect to It is described Numb 19.11 12 c. and the sum of it is this They were declared unclean by the Law who had touched the dead either its Body Bones or Sepulchre or entred into that House or Tent where it was Hence a Legal washing was appointed which being performed they might enter into the Tabernacle of God Moreover none will deny but this Rite was Mystical and why might it not represent the Resurrection And some of the Rabbies understood this very Mystery of the Jewish Rite R. Bechai * Cit. Lightf ad h. l. expressing on this matter that the Legislator by this Institution had respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Resurrection of the Dead as also others Whence not a few Interpreters have confidently avouched that Paul in this place had respect thereto among whom are Bertram Cloppenburgius †c. 8. Lightfoot * Hor. Hib. in 1 Cor. Sebastianus c. And to pass by others Joh. Cocceius whose words in his sum of Theology are these That Baptism which is enjoyned Numb 11.19 by which they were admitted to Holy things and Places could signifie nothing else but a Return from Death to Life even as the Legal Pollution contracted by touching a dead Body signified the common Law of Sin and Death and exclusion out of Heaven by sin from whence death issues That which the Son of Syrach c. 31. v. 27. expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the Apostle denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for VI. Nor do they all explain the Apostles meaning the same way Sebast Schmidius * Disput An. 1656. Thes 37. is singular in this he thinks that this Mosaick Rite was instituted because sometimes the dead were undecently used by the Living especially by the Gentiles who did not believe the Resurrection That God therefore would forbid his People from this dishonouring of the dead that the only Foundation was the Resurrection of the Dead by which there is a very great difference betwixt common Earth and the Body of Man Whence is shewn by the Law of Purification how grievously they sinned who offered Indignity to the Bodies or Ashes of the Dead At least that they testified that they did not touch the Dead out of lightness but by chance or necessity and that hence they did pray to God that as they washed his Body so God for the Messia's sake the only Mediator would purge his Body and Soul from all sin And hence the force of Paul's Argument was this What shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who wash themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead To what end was that washing for them in the Old Testament and their decent Sepulture These things are in vain if the Dead rise not VII We will not now examine Paul's respect to this Legal Rite But whether this was the reason of its Institution which this Learned man asserts is more doubtful He supposes it to be instituted on this account because the Dead were irreverently treated by the Living which
was neither evident of those Israelites to whom Moses gave out the Law nor of the Egyptians nor any Civiliz'd Nations yea on the contrary they shewed them all reverence as witness their washing anointing embalming them c. especially the Egyptians from whom the Israelites came forth 2. Neither did this Reverence to them among the Gentiles proceed from any knowledge of the Resurrection For they did not believe it 3. The truest cause of this Legal Expiation was a Ceremonial Uncleanness contracted by any touching of a dead Body as a thing unclean to inâ—â—rint a horrour of Death and hence of Sin the cause of it and to shadow out the Necessity of Spiritual Cleansing What Schmidius assigns for the cause of it it meerly precarious But 4. They were also Unclean according to the Law and were to be purified who touched the Carcasses of Beasts Was that because they should be also reverently used Or were these also to rise again He will say that that was not done for Beasts but for Men. But this is ridiculous for then the Legislator would have shewn in this how much the dead Body of a Man differs from that of a Beast and suffered this to be so used without Expiation 5. If this Baptism was instituted for this end to expiate sin and to have pointed at the Expiation performed by Christ it could not be said to point out only the Resurrection and so would not have been in vain if there had been none And so to Paul's Question What shall they do who are baptized To what purpose it might be answered they expiate sin or typifie the Expiation that Christ shall make for it VIII Some seem to have more simply stated this Allusion of Paul's To wit that those who were defiled by the Dead were legally accounted as dead themselves and that defilement was a kind of Civil Death a Symbol of Spiritual Death and pollution by sin That the Tabernacle of God to which it was not lawful for the thus polluted to approach was a Type of that Tabernacle not made with Hands the House above from whence we are excluded by sin that that washing after which they might enter the Sanctuary typified the Resurrection or Glorification of Bodies whereby the Bodies being as it were purged and sin expiated have entrance into that Heavenly Temple Which Opinion because we do not altogether disapprove we shall give you our Judgment of it afterwards when we subjoyn our own Opinion CLASS 3. Of those who have rendred Baptism in a Figurative sense for the Baptism of Blood Afflictions the Cross Martyrdom I. The Opinion of Figurative Baptism THose of this Class differ among themselves as well as the former Some of the most renowned of the Papists as Turrian Stapleton Bellarmine and other Jesuits render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize themselves or to afflict and macerate themselves by Repentance Tears Prayers Fasting Alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead to wit to help them and terminate the Punishments of Purgatory But that the Jews and Christians would have done no such thing had they not believed the Resurrection II. But the more considering among the Papists were ashamed of so frantick an Interpretation they knew well enough that to say there was such Baptism for the Dead to wit for their Releasement in the Apostles days was a meer supposition without any ground also that the Apostle would then have said in this sense What shall we do as who gave himself more to Prayer than any And finally that this Rite if any such had been had rather respect to the rest of Souls than to the Resurrection of Bodies But seeing the ground on which they build this Opinion hath been so often overthrown by Protestants I think it not worth the while to say any more of it III. Their Interpretation is much sounder who have referred the words to the violent sufferings of the Martyrs or Confessors for the Dead or for the Faith of the Resurrection of the Dead or for the Hope of the Dead and their Resurrection publickly owned or for the Dead viz. Jesus by Enallâ—â—e of number The most excellent Interpreters on both sides have embraced this Opinion Among the Romanists Claudius Guilaudus a Parisian Doctor and Joh. Maldonate of our side the English Annotators Dan. Tilenus and Rivetus J. Lightfoot Al. Morus and Junius who renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Dead as if the Apostle had said If the Dead who were baptized long ago in the name of Christ are frustrate of their hope why do the Living still besides those Dead besides their vain hope render also their own vain by that Baptism of Afflictions Why do they suffer themselves to be superadded to the Dead The most acute Petrus Launaeus renders it be baptized that is afflicted beyond the Dead that is beyond what the Dead of the Old Testament suffered Finally most ingenious is that of the most famous Dutch Lady Anna Maria Schurman * Epist Respon ad Jac. Lyd. That the Apostle here speaks of Baptism of Afflictions for the Dead or on the account of the Dead to wit the Faithful Elect though yet alive but Ironically called dead by the supposition of those who denied the Resurrection that the Apostles words import this If there is no recompence for sufferings at the coming of Christ no hope of Glory the Ministers of the Gospel are foolish who suffer so much daily for the Dead that is for the Church the Elect by the Adversaries accounted for dead for whose Edification Confirmation in the Faith or Salvation they are every day baptized or oppressed with most grievous Afflictions IV. All these agree that the Apostle argues from the absurdity of those who with invincible courage received Martyrdom c. for the Faith either of the Resurrection or the Gospel Which Gloss the following Arguments seem to confirm 1. There is frequent mention of that Figurative Baptism in the Gospel * Mat. 20.22 23. Mark 10.38 Luke 12.50 by a Metaphor familiar with the Hebrews who often compare Afflictions to Waters wherein we are plunged 2. The use of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies for because of as 1 Cor. 1.6 and elsewhere also above besides moreover according to Junius Also beyond as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the iniquity of Sodom Lightfoot adds it answers to the phrase of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ones name which in Greek will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Ellipsis is not so unusual but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood or after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as these dead are conceived to rise 4. It s connection with the following verses 30 c. Why are we in jeopardy every hour I die daily undergo the hazard of death If also I fought with Beasts at Ephesus and there be not Resurrection of the Dead
predestinate as the Divines do speak but only foreknew De Predest SS c. 10. Predestination saith St. Austin cannot be without fore-knowledge but foreknowledge may be without predestination For by predestination God foreknew those things which he was to act but he may foreknow those things which he himself does not do as all manner of sins For though there are some which are in such a manner sins as to be the punishment of sins Rom. 1.28 Hence it is said God gave them over to a reprobate mind to do those things which are not convenient yet there is no sin in what is attributed to God but Judgment Thus far St. Austin And by the hands of the wicked In the Greek of the Lawless The Jews call'd those Lawless and Sinners which are vulgarly call'd Pagans But here Peter means the Roman Souldiers who are call'd Sinners Matt. 26.45 Mark 14.41 Luke 24.7 See 1 Cor. 9.15 Ye slew He that is the Author and Abettor of Murder is said to commit the Murder 24. Serm. 8. de Verb. Dom. Whom God hath raised up Most excellently St. Austin No dead person is the raiser of himself He could raise himself who was not dead tho his Flesh were dead For he rais'd that which was dead he raised himself who liv'd in himself but was dead in the flesh that was to be raised For the Father alone did not raise the Son of whom it is said by the Apostles For which God raised him but also the Lord raised himself that is his own body therefore said he Destroy this body Jo. 2.19 and in three days I will raise it But who is so mad saith the same St. Austin Contra Ser. Ar. c. 15. as to say that the Holy Spirit did not operate in the Resurrection of Christ seeing that he operated the man Christ himself Having loosed the pains of Hell The Greek has of Death as in the English Version that is having loos'd the bands of the Sepulcher or which is the same thing having broken the strong Cords of Death with which Christ had surrender'd himself to be bound laying down his Soul that he might reassume it John 10.17 alluding to the swathings of the Dead or to the Cords with which Malefactors are bound when led to Execution to prevent their crafty means to escape From these Bands God set Christ at Liberty recalling him to a life never to be ended The Hebrew word Chebel saith Sir Edward Leigh In Supplent t. Crit c. Sac. signify's two things a Cord or a Fetter or the Torments or pangs more especially of a Child-bearing Woman Hence this word occurring to the Seventy Interpreters Psal 18.2 where it certainly signifies Cords or Bonds they turn the word Sharp pains and so in other places 1 Kings 20.31 c. And here St. Luke following their example uses the words the pains of Death or as some of the Ancients with the Syriack Interpreter have read of Hell Where both additions of the words Loosing and Holding shew Bonds or Cords to be here denoted by Pains It was impossible c. As if he had said He might be bound with the Cords of Death but he could not be detain'd bound by those Bonds tho never so strong who had power to lay down his life and power to resume it John 10.17 18. and only laid it down that he might resume it Of it That is either of Death or of Hell In whose bonds being held and bound he was free to break the Cords For Hell in this verse is taken either for the Grave or for the common receptacle of all Souls separated by Death from the Body which most of the Ancient Interpreters both Jews and Christians believe to be signified in Scripture by the word Hell Hence that of Hilarius in Psal 138. This is the Law of Human necessity that the bodies being buried the Souls descend to Hell which descent to the full finishing of all what belonged to a true man the Lord himself did not refuse Moreover this word Hell taken for the common place of separated Souls the Hebrews call Sheol the Greeks Hades and both divide the place into two parts of which the Hebrews call the one Paradise the Greeks Elysium the other is by the Greeks call'd Tartarus by the Hebrews Gehenna Therefore Christ saith Ja. Windet was in Paradise and by the same way in Hell Therefore St. Austin labour'd in vain and might have spar'd himself the trouble which he spends upon that question propounded in his Epistle to Dardanus and elsewhere And when we believe according to the Creed in Christ descending into Hell those are deceived who believe the meaning to be that he descended into the place of Torment commonly called Hell 25. For David speaketh concerning him As if he had said For the Holy Ghost who spake by the mouth of David representing the person of Christ looking upon Christ as being dead spake these words Psal 16.8 c. I foresaw the Lord always before my face That is the Majesty of God represented it self before my Eyes day and night that I might submit my self wholly to his power and disposal For he is on my right hand that I should not be moved As if he had said By his help and assistance I overcome most difficult Labours To be at the right hand saith Genebrard is to be prepared and ready to assist 26. Therefore That is because I have God to assist me in overcoming any hardships or dangers whatsoever Did my heart rejoice That is I rejoyce with all my heart Preterperfect Tenses saith Vatablus among the Hebrews are used for Futures and Presents And my Tongue was glad The Hebrew has it my glory or honour That is and my gladness excites me to sing an Hymn Honour or Glory saith Moller is taken for the Tongue As Gen. 49.6 My Honour be not thou united that is I did not approve their Crimes with my Tongue See Psalm 30. v. ult Psal 57.12 Nor did I by my command excite them to perpetrate evil Therefore then is the Tongue so called as being that member particularly framed to celebrate the Honour of God and the praises of men And for that reason they who revile God or Men their Tongues are deservedly called dishonour and infamy Moreover also my flesh shall rest in hope The Hebrew has it in safety As if he had said Although it may happen that my body maylie prostrate in the cold Arms of Death enclosed within the Sepulchre yet my confident hopes of returning from death to life affords me tranquillity and security of mind Saith Kimchi in Psal 16. v. 9. While I live my flesh shall remain in safety because he shall deliver me from all harm But in a mysterious sense he believes it to be as if he had said After Death my flesh shall lie in the Grave secure from Worms because they shall have no power over it 27. For thou wilt not
leave my Soul in Hell The sence in reference to David is thou wilt not suffer me to be slain by Saul 1 Sam. 22.1 but in relation to the Messiah of whom Davids concerns were Types thou wilt not leave me long in the state of the dead or which is the same thing thou wilt not suffer my Soul laid down for my Sheep to be a long time shut up within the receptacle of Souls separated from the body into which I descended l. 5. c. 26. Vpon Luke 16.13 to satisfy the law of death as Ireneus speaks Worthily therefore Grotius True it is saith he that Hell is a place substracted from our sight and when it is understood in reference to the Body it signifies the Grave where the Body lies without a Soul but in reference to the Soul it denotes that Region or State wherein the Soul remains without the Body Therefore as Dives was in Hell so was also Lazarus the Regions being only distinguish'd For both Paradise and Gehenna or as the Greeks called those places Tartarus and Elysium were in Hell And that this was the opinion of the Greeks is most certain whom Virgil follows in the sixth of his Aeneids Nor let any one question the Jews for whom I bring Josephus to vouch who says that the Prophet Samuel was rais'd by the Witch out of Hell The same Author speaking of the Sadduces They take away saith he all punishments and rewards out of Hell Again where he sets down the opinion of the Pharisees he appoints the seat both of punishment and reward in Hell under ground because the Infernal Regions by the Greeks are called Subterraneal Either because Hell was thought to be under ground or rather because it is no more in sight then the most hidden recesses which the Earth conceals Josephus reciting the Opinions of the Esseans de Bill Jud. l. 2. c. 12. places the Souls of the Godly beyond the Ocean to which in another place according to the judgment of the same persons he allots the most holy Region of Heaven But indeed those phrases of speech under the Earth in the Air beyond the Ocean and what we find in Tertullian beyond the fiery Zone signify no more then that which is invisible and inaccessible to us Thus far Grotius De bono mortis cap. 10. to which he adds that place of St. Ambrose It had been enough to have said to those Philosophers that Souls set at liberty from the body went directly to Aides that is to a place which is not seen which we call in Latin infernus And lastly the Scripture calls those receptacles of separated Souls Magazines Thy Holy One. In the Hebrew thy bountiful That is him who never nor in no place found thy bounteousness and loving kindness withdrawn from him To see Corruption That is to be corrupted Thus To see death is to die Luke 2.26 The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Corruption or putrefaction as the two great Apostles Peter here and Paul c. 13.30 urge the Emphasis of it is nevertheless very often taken for a ditch or pit where dead bodies lie putrifying Psal 57.7 94.3 So the Greek word whereby Luke expresses the Hebrew word is by the Interpreters of the old Testament not only us'd to denote bare Corruption 〈…〉 16. Pro. 27.21 but also the place of Putrefaction To see the Pit saith Vatablus is to be laid in a Pit to suffer putrefaction The sense therefore of this half verse in reference to David is thou wilt not 〈…〉 being through thy benignity appointed to Reign to die a sad death by the hand of my Enemies in relation to the Messiah typified by David Thou wilt nor suffer me toward whom thou hearest a Love most 〈◊〉 and ineffable to lie so long in the Grave till my body be rotten 28. Thou hast made known to me the way of life In the Hebrew Thou wilt make me know the path of life In respect of David it signifies thou wilt open me a most certain way to deliver me from the death design'd me by my Enemies In respect of the Messias thou wilt bring me back from death to perpetual and immortal life Thou shalt make me full of Joy That is thou shalt heap joy and comfort upon me With thy face As if he had said Being by thee beheld with a benign and gracious Aspect 29. Men and Brethren A kind compellation to gain the affections of the Hearers Neither does Peter in the least deny the cited words of Psal 16. to be any wise understood of David But urges them so to be uttered by the inspiration of the Holy Ghost that literally and properly they are not to be understood of David but of Christ of whom David made a representation Of the Patriarch David Patriarch is a compound Greek word of Patria signifying Family and Arche Beginning However every Father of a Family is not called a Patriarch by the Hellenists but only they who in Hebrew are call'd the Heads or chief of the Fathers that is the Fathers of the Fathers of a Family and the Founders of the whole Family and Kindred They are called the Heads of the Fathers Exod. 6.25 1 Chr. 9.9 Patriarchs And thus David is properly called a Patriarch because he was the Founder of the Royal Family which is called in Greek Patria c. 7. v. 8 9. Linage Luke 2.4 And so below the twelve Sons of Jacob are called Patriarchs because the several Tribes deriv'd their names from them as being the Founders of their Race and deduced their Original from them Heb. 7.4 So Abraham is called a Patriarch because the whole race of the Elect people of God descended from his Loyns There were also other Patriarchs improperly so call'd not in respect of Pedigree but in regard of their Superiority and Precedency Thus they whom the Author of the Chronicles calls Princes of the Tribes of Israel 1 Chron. 27.22 the Greeks call Patriarchs of the Tribes and in this sense also King David advanced to the most supream degree of Dignity might be stil'd a Patriarch Such were the Patriarchs improperly so called whom the Hellenist Jews after the destruction of Jerusalem chose for their Chieftains Therefore saies the learned Heidegger Exercitat 1. Hist Patriarch n. 6. Vopisc in the life of Saturnin Hadrian to Severianus the Consul makes mention of the Patriarch of the Jews dwelling in Alexandria Epiphanius also relates in his disputation against the Ebionites That some part of the Jews in his time inhabited the City of Tiberias who acknowledged a Head or Supream to whom they gave the Title of Patriarch to whom also were joined several Assistants who were called Apostles From which custom to think that Christ gave to his Disciples the name of Apostles is a gross mistake of Baronius ad annum 32. n. 5. as Casaubon learnedly makes out But in the Christian Church as being
own and our belief of both Resurrections as the most famous Sir Norton Knatchbul in his learned Notes printed at Oxford anno Dom. 1677. with the licence of the Vice-chancellour observes upon that place of Peter whose words tho long I cannot but transcribe they are so full of truth and weight The sense and meaning of Peter is saith he That Baptism which now saves us by Water that is by the assistance of Water and is Antitypical to the Ark of Noah does not signify the laying down of the filth of the Flesh in the Water but the covenant of a good Conscience toward God while we are plung'd in the Water which is the true use of Water in Baptism thereby to testify our belief in the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words By Water and by the Resurrection nor is the Elegancy of it displeasing As if he should say The Ark of Noah not the Flood was the Type of Baptism and Baptism was an Antitype of the Ark not as Baptism is a washing away of the filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience toward God by the Resurrection of Christ in the belief of which Resurrection we are sav'd as they were sav'd in the Ark of Noah For the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper end of Baptism ought not to be understood as if it were a Sign of the washing away of sin altho it be thus oftentimes taken metonymically in the New Testament and by the Fathers but a particular signal of the Resurrection by faith in the Resurrection of Christ Of which Baptism is a Lively and Emphatical Figure as also was the Ark out of which Noah returned forth as from the Sepulcher to a new life and therefore not unaptly called by Philo The Captain of the New Creation And then the Whales belly out of which Jonas after a burial of three days was set at liberty And the Cloud and the Red-sea in which the people of Israel are said to have been baptiz'd that is not washed but buried for they were all Types of the same thing as Baptism not of the washing away of sin but of the Death and Resurrection of Christ and our own To which truth the Apostles the Fathers the Scholasticks and all Interpreters agree The thing is so apparent as not to need any Testimonies but because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of those innumerable testimonies that I may not seem to speak without book And first let us begin with St. Paul Rom. 6.3 4. See also Col. 2.12 Know ye not that so many of us as were baptiz'd into Jesus Christ were baptiz'd into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the Father of Glory so we also should walk in newness of life * 1 Cor. 15.29 Else what shall they do who are baptiz'd for the dead if the dead rise not at all As if he had said If there be no Resurrection why are we baptiz'd In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers That believing in his Death we may be made partakers of his Resurrection by Baptism Ignat. Epist ad Tral id Epist ad Philadelph Justin Martyr Baptism given in memory of the death of our Lord. We perform the Symbols of his Death and Resurrection in Baptism We know but one saving Baptism in regard there is but one death for the World and one Resurrection from the dead Basil the Great of which Baptism is an Image Hear Paul exclaiming They pass'd through the Sea and were all baptiz'd in the Cloud and in the Sea Basil of Seleucia He calls Baptism the passage of the Sea for it was the flight of death caused by the Water To be baptiz'd and plung'd and so to return up and rise out of the Water Chrysostom is a Symbol of the descent into Hell Ambrose and return from thence Baptism is a pledge and representation of the Resurrection Lactant. Baptism is an earnest of the Resurrection Bernard Immersion is a representation of Death and Burial Innumerable are the Testimonys which might be added but these I think sufficient to prove that Baptisin is an Image of the Death and Resurrection of Christ from whence we acknowledge the Mystery of our Religion Rom. 1.4 his Deity and Humanity and of all the faithful who are baptiz'd in his faith from death in sin to newness of life which if they lead in this world they have a most assured hope that being dead they shall hereafter rise to Glory with Christ Which things if they be so I beseech you what affinity is to be seen between a burial and a washing that Christian Baptism should be thought to draw its Original from Jewish Lotions and Divings For if it were true that the end of our Baptism were to signifie a washing or ablution or if it were true that the Jews of old did admit their Children or Proselytes into their Church by the administration of any diving as it is asserted by many learned persons of late days I confess it might be a probable Argument that our Baptism was fetcht from the divings of the Jews But to prove that our Baptism is indeed an Image of Death and Resurrection not of washing enough has been said But as to their Argument who would have our Baptism to be derivâ—d from the Jewish Lotions as there is nothing of certainty in it so is it so far from being grounded upon any authority of Scripture that there are hardly any footsteps to be found thereof in the Old-Testament They deduce the original of Baptism from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to wash or cleanse Exod. 19.10 But the Rabbins if I am not deceived make use of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Immersion thereby making it appear that they owe the notion of that word to the Greeks or rather to the Christians For what affinity is there between Lotion and Immersion Besides that we find some to have been baptiz'd in Sand. But the thing is so uncertain that it cannot be said of the Rabbins that there were not several among them who differed very much about this matter for in the very Text cited by the forementioned learned men Rabbi Eliezer expressly contradicts Rabbi Joshuah who was the first that I know of who asserted this sort of Baptism among the Jews For Rabbi Eliezer who was contemporary with Rabbi Joshua if he did not live before him asserts that a Proselyte Circumciz'd and not Baptiz'd was a true Proselyte for so we
to come Matt. 3.7 See our Annotations upon the place And he shall send The Construction requires that with the most learned Ludovicus de Dieu Heinsius and Lightfoot after the Syriack and Arabick Interpreters we render the Greek Aorist in this place by the present tense May send That is may reveal by the comfortable preaching of the Gospel than which nothing can be more pleasing and grateful to afflicted and trembling Consciences What saith Lightfoot in the place fore mentioned can be more fully and plainly said if our Interpretation be admitted to answer the Conceptions of the Auditors had they objected against those things which Peter said Is it so Is Jesus whom we crucified the true Messiah Then all hopes of Refrigeration by the Messiah are vanished since the Messiah himself is vanished and gone There 's an end of the expectation of Israel's comfort if there be an end of him that should be the Comforter Not so says Peter for the Messiah and Comfort shall be restored to you upon your Repentance yet so that the Messiah is still to remain in Heaven He shall be sent to you in his comforting and refreshing word and in his graces and benefits if ye repent The Parallel is that of Acts 13.47 We turn to the Gentiles For so has the Lord commanded saying I have appointed thee to be a light to the Gentiles I have appointed thee whom Paul or Barnabas No but thee Christ sent and shining in the Doctrine of Paul and Barnabas So c. 26.23 Christ risen from the dead is said to shew light unto the people and to the Gentiles So Ephes 2.17 It is said of Christ after he had suffered the death of the Cross for Mankind that he came and preached peace to those that were afar off that is to the Gentiles and to them that were nigh that is to the Jews Who was preached unto you In the Greek and English Who was before preached unto you St. Chrysostom reads it Who was before ordained as the ancient Greek Copies which Beza says he has read which the Arabick and Syriack Interpreters seem to have followed while they turn the words Who was prepared and Tertullian rendering it Who was pre-designed The Ethiopick seems to have read it otherwise in his Greek Copy seeing that he renders it Who was fore-Anointed But the first and vulgar Lection is to be preferred He who was before preached For saith Lightfoot in his Hebraick Hours upon this place the Discourse and Meaning of Peter relates to preaching for he shall send you Christ by preaching as he was preached before Now you are to understand that the Apostle in this Discourse speaks of a threefold time 1. Before the coming of Christ he was promulgated by Moses and by all the Prophets from Samuel 2. When he came at what time God shewed him to the world v. 26. raising him up a Saviour then he sent him to you first of all by his Doctrine to convert you from your iniquities 3. When he ascended into Heaven there to remain yet then he shall send him to you again upon repentance by the preaching of his word as before he was made known by preaching Jesus Christ That is Jesus who is the Messias or Christ promised in the Law and the Prophets for the Redemption and Consolation of Israel 21. Whom the Heaven must receive These words carry an Ambiguous sense if you look upon the Grammatical Construction and may signify as well that Heaven is received by Jesus as that Jesus is received into Heaven But when you consider the meaning of the Speaker and the context of the words it is not probable they should admit of the first Exposition For Peter speaking of the Jews by whose importunity Christ was put to death disswades them from expecting his Corporal presence upon Earth 1 Epist 3.22 Who as the same Peter says is gone into Heaven and sits at the Right-hand of God and whom the Heaven must receive not as a Prison but as his own most glorious Palace and Mansion more befitting his Divine Majesty than the Earth wherein he lived during the time of his Mortality Now by Heaven is meant not that part of the Sky which is visible to our sight but the Third Heaven Paradice the Seat and Habitation of God that inaccessible light which God inhabits For Christ ascended above all the visible Heavens Ephes 4.10 and sits at the Right-hand of the Majesty of God in the highest Altitudes to prepare a place for us in the House of his Father John 14.2 Vntil the times of Restitution According to the Greek as Hesychius Interprets it until the times of a full finishing or atchieving Tertullian translates it until the times of Exhibition and thus he cites this place Vntil the times of the Exhibition or setting forth of all things Lib. de Resur Carnis which God spake by the mouths of his Holy Prophets In like manner Oecumenius explains it 'Till all things be finished or performed Lightfoot also admirably expresses the Sense of this verse in these words Heb. horis upon Mat. 17.11 Jesus the Heavens both contain and shall contain as to his person till all these things be brought to pass or effect Therefore do not continue in the Errour of the Generality of our Erring People to expect his personal presence upon Earth Hence it is apparent that Peter meant the time that Jesus should abide in Heaven according to what he with the rest of the Apostles had heard from the Angels before As if he had said c. 1.11 Christ being gone into Heaven shall there remain till all the predictions of the Prophets shall be fulfilled and those being fulfilled he shall return from Heaven to Earth to judge the Quick and the Dead Since the world began That is of old Isa 64.4 Jer. 2.20 of ancient times 22. For Moses c. Although this place in the first and more gross sense may be understood from Dent. 18.15 of any Prophet endued with foreknowledge whom God should raise up at any time after Moses among the people to the end they might obey him as speaking by a Divine Inspiration so he did not seduce them from the Worship of the true God and from true Piety Yet in the more exquisite and mystical sense it contains the Prophecy of Christ the Head and chief of all the Prophets to whom all the rest were but fore-runners and then whom there was none more glorified by those Signs by which God was pleased to have his Prophets distinguished Which mystical sense of this place in the time of Christ and his Disciples was also admitted by the Jews as appears by this Text and below c. 7.34 and by many places of the Gospel and particularly by the words of the Samaritan John 4.25 John 6.14 and those other of the People who were about to Crown Christ This is really that Prophet that should come into the world For the Messias was
as if then they were customarily to be taken for Princes of the Sanhedrin Thus far the learned Selden And John Whom Lightfoot conjectures to have been the famous Jochanan Ben Zaccai the Priest Juchasin fol. 60. who is said to have lived a hundred and twenty years and forty years before the destruction of Jerusalem when the Gates of the Temple opened of themselves is reported to have said Joma fol. 39. O Temple Why does thou disturb thy self Zech. 11.1 I know thou shalt be destroy'd for so Zechariah has prophesied Open thy Doors O Lebanon that the Fire may devour thy Cedars After the destruction of Jerusalem saith Lightfoot he got leave of Titus In Centur. Chorographic before Matt. that Jabneh might receive and retain the Sanhedrin There he presided himself two or five years for the certain number is disputed And as many as were of the kindred of the Priests In the Greek of the High priest as the common English translation hath and the Syriack and Arabick Version also That is Whose Ancestours saith Grotius not long before enjoy'd the High-priesthood which great nobility caused them to be admitted into the great Sanhedrin 7. By what power As much as to say By whose effectual Virtue or by whose command and authority have ye cured this person lame from his Mothers Womb 8. Filled with the Holy Ghost That is moved and excited by a certain inspiration of the Holy Spirit Matt. 10.19 20. Luke 21.14 15. according to the promise of Christ who promised his Apostles that when they were brought before Presidents Kings and Magistrates that utterance and wisdom should be given to them which all their Adversaries should not be able to withstand for that they should not speak themselves but the Spirit of the Father should speak within them 9. If. This Particle is here put for since or seeing that We this day be examined That is be endited according to the Syriack or be brought before the Judges according to the Interlineary Gloss or be reproved according to the Latine Interpreter of Irenaus or as Lyranus expounds it be brought to judgment as Malefactors In the Greek as Grotius Interprets the word be examined Of the good deed done to the impotent man That is because we have done the same person a kindness By what means he is made whole As if he had said To answer by whose power and authority this Man lame from his Mothers Womb has received the Ability of walking and sound Health 10. By the name That is by the Power and Authority Whom ye Crucified By the Hands of the Roman Souldiers 2 Sam. 12.9 Thus David is said to have killed Vriah as is there added by the Sword of the Children of Ammon Whom By your means put to so cruel and ignominious a death God Who will shew himself as opposite to your deeds and endeavours as you were to his Counsel and Will Raised from the dead That is delivered from death restored to life This. To wit Christ Jesus typified by David Is. That is to say like David The Stone which was set at nought That is Rejected contemned and refused as no wise fit even to be used in the most vile part of the building Of you Builders By you the Senators of the great Sanhedrin and of the City of Jerusalem to whose Care and Guardianship the Religion and Common-wealth of the People of God is entrusted Which To wit being raised from the dead Is become the Head of the Corner That is is advanced by God to so high a Dignity that like the chief Corner-stone he supports and sustains the whole Weight of the Spiritual building Most admirably and learnedly has that equally most religious and eminently lettered Divine Doctor Simon Patrick Dean of Peterborough whose signal and sincere Charity I have often experienced expressed the Literal and Mystical sence of this verse in his Golden Paraphrase upon Psal 1 Sam. 26.19 118. v. 22. He whom the Great-men and Rulers of the People rejected as the Builders of a House do a Stone that is not fit to be employ'd in it is now become our King to whom we must all joyn our selves if we hope for safety In whom we see a figure of that Glorious King who shall hereafter be in like manner refused Luke 19.14 20.17 and then by God exalted to be Lord of all the world and the Foundation of all mens happiness See our Litteral Explication Matt. 21.42 12. Neither is there As if he had said In this Christ alone God hath put the Salvation of all men even their Eternal Salvation which is not to be attained but by the Mediator of God and Men Ep. 83. ad Palistin the Man Jesus Christ as saith Leo the Great For there is no other name That is any other person So c. 1.15 Name is taken for Person And here there seems to be some reason why the word Name is made use of because in dangers and vows they are wont to be invoked and their Names to be expressed from whom we expect assistance and safety Vnder Heaven That is in any place whatever A Synecdoche of the Species for the Genus that is place under Heaven for any place For as often as we discourse concerning Humane things men being under Heaven and their place here spacious and large whatever we alledge not to be under Heaven we look upon to be no where Given among men That is given by God to mankind as their Saviour Whereby we must be saved That is through whom we ought to seek our Salvation or through whom we must of necessity obtain our Salvation if we intend to be saved 13. Boldness That is Freedom of speech and presence of mind Vnlettered That is Without the knowledge of good Letters and honest learning for the Apostles knew their Letters and had read the Scriptures and retained them by heart but they were not versed in harder studies by which the minds of men are fraught with understanding And idiots That is Plebeians men of mean and inconsiderable Fortunes as 1 Sam. 18.23 A poor man and lightly esteemed or contemned and abject is rendered by the Chaldee Paraphrast a poor man and an idiot And c. 24. v. 14. where David in contempt calls himself a Dead Dog and a Flea the Chaldee Paraphrast renders it weak and idiot 15. Aside out of the Council That is without the Council-house where the Sanhedrin was assembled 17. Let us straitly threaten them This translation expresses perfectly the meaning of the Greek Text which has let us threaten them with threats In this name That is by the command and authority of Jesus of Nazareth At all That from that time forward they should neither speak nor preach any thing pretending the authority of Jesus of Nazareth so as that any thing should be said to be divulged by his command 19. Whether it be right That is whether it be allowable by the Law of honesty and
appears from that form of the Covenant Levit. 26.12 I will be your God and ye shall be my People which Paul cites 2 Cor. 6.16 and from the peculiar Covenant made with Abraham Isaac and Jacob Gen. 17.7 8. Now they had some good things measured out unto them in this life but mixed with many troubles For neither had they any settled place of their own but wandred up and down with their Families and Flocks and were also frequently tossed with the Injuries of Men and Fortune Hence also Jacob called himself a Stranger and Pilgrim when he spoke to Pharoah which the Author to the Hebrews very pertinently insisteth on c. 11. v. 13. It remains therefore that God was the God of Abraham Isaac and Jacob not only when they lived on Earth but also when God spoke these things to Moses For as I said nothing had befallen them in this Life which could answer the magnificence of so great a name But besides we much more do good to him if we can for whose sake we do good to others God wants not power and he says that he will bless their Posterity for the sake of Abraham Isaac and Jacob much more therefore will he do good to them But they who are dead are not capable of a Benefit if they are always to continue in the state of death It follows therefore that they are to be restored unto Life as Christ from hence evinced against the Sadduces Matt. 22.32 Mark 12.27 Luke 20.38 that he may in a peculiar and special manner be the God of Abraham Isaac and Jacob that is may be beneficial to them Moreover Abraham Isaac and Jacob as we have observed on the forecited place of Matthew do not signify the Soul which is only a part of Abraham Isaac and Jacob but the Person consisting both of Soul and Body to which Life and Death are properly attributed But seeing the Promises of God are no less certain than things that are now in being in Gods account who is both willing and powerful to raise them from the Dead they are reckoned as risen already according to that Luke 20.38 For all live to him Origen Book 4. against Celsus saith that the names of Abraham Isaac and Jacob joyned with the name of God had so great Virtue that not only were they intermixed by their Posterity with their holy Frayers and the God of Abraham Isaac and Jacob called upon in driving away evil Spirits but were also made use of by all Charmers and those that dealt in Magick Durst not consider That is Behold as it is in the English or Contemplate For as Grotius observes words belonging to the internal and external senses are applied promiscuously to both In the Hebrew Exod. 3.6 it is And Moses hid his Face because he was afraid to look upon God 33. Then said the Lord unto him That is The Angel sent by God Philo saith that God in the promulgation of the Decalogue spoke not by himself but filling a certain rational mind with a clear knowledge which forming the Air and attenuating it as it were in likeness of flaming Fire uttered a distinct voice as the breath does through a Trumpet Put off c. This Exod. 3. is declared to have been said to Moses before that God told him by the Angel sent by him that he was the God of Abraham Isaac and Jacob. See what we have said on Eccles 5.17 34. I have seen I have seen As if he had said With my Eyes intently fixed I have stedfastly looked upon it God is said to see the affliction and hear the groans of a People when he raiseth them up and refresheth them when they are sorely perplexed and almost spent with grief as on the contrary he is said to shut his Eyes not to hear their cry to turn his Back when he seemeth to neglect them when they cry Thus when God is said to descend saith Calvin there is no need that God should move himself locally to bring help to his People for his hand is stretched out through Heaven and Earth but this is spoke with respect to our Sense for when he did not regard the affliction of his People to our apprehension he might seem to have been absent and to have had his care exercised about some other thing in Heaven Now he declareth that the Israelites shall be sensible that he is near them And now I am come c. As if he had said Go therefore to Amenophis Father to Sethosis or Ramesis and Armais and Son to Ramessis Miamun who succeeded his Father who died in the 67 year of his Reign in the Kingdom of Egypt 19 years ago and shew thy self a Leader in restoring thy People to their Liberty That the same Man whom the Egyptians called Amenophis Father to Sethosis or Ramessis and Armais was by the Greeks called Belus the Father of Egyptus and Danaus Bishop Vsher hath most clearly collected out of Manethon on the year of the world 1494. And truly the time assigned to Belus by Thallus the Chronographer 322 years before the destruction of Troy according to the relation of Theophilus of Antiochia and Lactantius does exactly jump with the age of our Amenophis Although the Mythologists confounding Belus the Egyptian and Belus the Assyrian Ninus's Father do Fable that this Belus who was drowned in the Red Sea transplanted Colonies from Egypt into Babylonia Thus far the most renowned Vsher in the now cited place 35. This Moses c. Moses who was appointed by God to be a Saviour to the Israelites is at the first rejected by them in this typifying Christ whom at his first coming the greatest part of the Israelites refused to acknowledge Nor in any other respect is Moses here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer but because after many and strange Miracles wrought by him in Egypt when at last the First-born of the Egyptians were slain by the destroying Angel he preserved the People of God by the Blood of the Lamb and brought them safe out And so saith Lud. de Dieu he gave a Type of that true Price and that true Redemption which Believers rejoyce to have been purchased for them by the Death of the First-begotten of all the Creation and by the Blood of Christ the immaculate Lamb. Sent by the hands of the Angel A Hebraism That is giving him a command by an Angel He brought them out He largely publisheth both the good deeds Moses did for the people and the honours conferred on him by God that so the stubbornness of the People against him might appear the more base and it might be less to be wondered at if those who were come of such ungrateful Parents were so unnatural and inhuman towards Jesus Christ Shewing Wonders and Signs in the Land of Egypt The Royal Palace of Egypt was at that time Tzoan that is as the Chaldaean Paraphrast Interprets it Isa 19.13 Tanis whence has its name the Tanitish Mouth of Nilus which some
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
his Son and called to the Priestly Office But God until that very day as he saw becoming his own Wisdom delayed to make this mystery known Hence it is that Paul saith in this place that God at last after Christs Resurrection said to him Thou art my Son this day have I begotten thee Justin in his Colloquy with Trypho Saying he was born from thence whereof it was to come to pass he should be born From this place of Justin and from Rabbi David Kimchi it appears that the Jews of old looked upon the second Psalm as upon a Prophesy concerning the Messiah 34. That c. As much as to say But that he raised Jesus from the dead not to die again as they which Elijah and Elisha raised did die that he might be the eternal King of his people whom he should make eternal partakers of glory with him so he said in Isaiah the Prophet ch 55.3 I will give you the sure mercies of David The LXX render in Isaiah the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies but 2 Chr. 6.42 they render it mercies Therefore holies and mercies are the same in both are understood the free promises of God made to David For which saith Ludovicus de Dieu he will not wonder that the Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holies who knows when they would call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bountiful they call him holy Psalm 17.28 and render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently mercy and righteousness and lest any should think that they mean any other thing by righteousness then they do by mercy they frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes righteousness by mercy and alms as justice is also frequently put by the Arabians for bounty therefore by the custom of the Hellenists the holies the righteous and the mercies are the same Now that by David in the place of Isaiah cited here by Paul is understood the Messiah is well observed by the Rabbins Kimchi and Abenesra Therefore saith famous Lightfoot the Resurrection of Christ as the Apostle interprets it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God also by the Prophet from whom these things are taken promiseth a Resurrection and the benefits of the Resurrection of Christ He promised and foretold his death chapter 53. But what inercies are to be expected by a dead Messiah if he should be always dead His benefits are weak and infirm if death should put an end to them Therefore he promiseth benefits and mercies which are firm stable and shall never end which shall flow from his Resurrection Sure The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Hesychius's interpretation firm and stable In that very sense this Greek word is used by the Hellenists 1 Sam. 25.28 1 Kings 11.38 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to confirm and establish 1 Chron. 17.14 35. Wherefore also in another Psalm To wit Psal 16.10 He saith To wit David himself by the Spirit of Prophesy concerning the promised Messiah which was to come of his Seed and to Reign for ever 2 Sam. 7.13 2 Chron. 6.42 directing his speech to God Thou shalt not suffer See what we have said above Rel. Christ Institut lib. 5. cap. 3. n. 7. ch 2.27 Although saith Curcellaeus I deny not but these things were in some respect fulfilled in David as in the Type when God delivered him from the hands of his Enemies and suffered them not to take away his life that he might afterward 〈◊〉 in his â—race yet doth it far more eminently 〈◊〉 to Christ who was but for a short time left in the grace in which he felt no corruption nor did he afterwards return any more unto it when David who though he felt 〈◊〉 corruption at that time when his Enemies 〈…〉 death yet afterward he as all other men 〈…〉 to the necessity of nature 36. After he had served his own Generation by the will of God That is In governing his People and advancing Religion in some measure Fell asleep and was laid unto his Fathers That is died and was buried even as his Fathers were And saw corruption That is And his Corps rotted in the Grave Whom c. As much as to say But Jesus Christ was in so short a time restored from death to life that his Body laid in the Sepulchre was no ways vitiated with rottenness 38. Through this man is preached unto you remission of sins As much as to say It is preached to you by me and Barnabas that the Penitents shall have a free pardon of their sins from God being reconciled by this only Mediator betwixt God and Man the Man Jesus Christ 39. And by him That is By the merits and intercession of this Man to wit Jesus Christ All that believe are justified That is Whosoever shall by a lively faith adhere to Christ as to a Teacher sent from Heaven the Redeemer and Mediator of Men shall by his Merits and Intercession obtain pardon and remission of his sins from God From all things c. As much as to say Seeing the Law of Moses gives no hope of pardon except of sins committed through infirmity or ignorance but denounceth the punishment of death without mercy upon greater Crimes Numb 15.22 c. Heb. 10.28 but if any man repenting of his former life will with a sincere faith imbrace Christ he shall through him be absolved from any sins whatsoever committed against the law of God Be justified That is Purged and expiated as Daniel 8.14 or freed as Rom. 6.7 40. Beware c. As much as to say Therefore take heed lest if ye imbrace not the faith of Christ the same happen to you which of old happened to your Fathers foretold by Habakkuk in the Book of the smaller Prophets to have your City and Temple overthrown and your selves carryed away for your contempt of Heavenly Admonitions 41. Behold ye despisers The Hebrew Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habbak 1.5 Most Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a double diction compounded of a Praeposition and a Noun among the Heathen But the LXX whom the Apostle seems to have followed here as also the Syrian Interpreter taking it for one single diction rendred it despisers Not. Misc ad portam Mosis cap. 3. arrogant or insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith incomparable Pocockius for a plural taken from the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bago termined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kano a Zealot namely from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we do not find elsewhere in the Hebrew Bible which is the only treasure of the pure and Ancient Hebrew that remains among us yet the use of the Arabick Language added to the Authority of these Interpreters doth abundantly confirm me that it hath been used by the Hebrews of old And a little after I believe saith he it will trouble no man more that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
exception For he had sufficiently Experience how many even of the Gentiles wickedly rejected God but he opposes to the incredulous Jews as many of the Gentiles as believed to move them to Jealousie as it is expressed in the Song of Moses Deut. 32.21 In the mean while it signifies that that Doctrine that was rejected by the Jews should not be without Success 29. The Jews departed That is They went out of Paul's lodging to their own Houses And had great reasoning among themselves That is Controversy about those things that were spoken by Paul some defending and stoutly maintaining them others on the contrary rejecting and despising them It is not the Gospel but the contempt of the Gospel that is the cause of Dissention 30. Two whole Years Which being fulfilled if we may give credit to Ecclesiastick Writers Paul was set at liberty by Nero when he was now set free they say that he Preached the Gospel throughout Italy France and Spain for the space of almost ten years that he was afterwards called back by Nero and beheaded at his Command See Eusch 2 Hist Eccl. 24. Jerome in his Catalogue of Ecclesiastical Writers In his own hired That is In a Lodging that Paul himself had hired with his own Money to dwell in And received all that came in unto him To wit Being mindful that he was no less an Apostle of Christ and Preacher of the Gospel in Prison than if he were free and at liberty he thought it was not Lawful for him to withold himself from any that was ready to learn lest he should neglect an occasion that God had put in his hands 31. Preaching the Kingdom of God That is The Gospel of the Kingdom of God that was restored among Men by the Messiah who was promised in the Law and Prophets and was to be further enlarged See above v. 23. and Mar. 15.43 And teaching those things which concern the Lord Jesus Christ Excellently saith Calvin according to his custom He does not separate the Kingdom of God and those things which concern Christ as if they were different things but rather adds this second as an Explanation of the former to the end we may know that the Kingdom of God is founded and comprehended in the knowledge of our Redemption purchased by Christ Paul therefore taught that Men are Strangers and Exiles from the Kingdom of God till being purged from their Sins they are reconciled to God and renewed by the Spirit unto Holiness of Life and that then only the Kingdom of God is set up and prospers among Men when Christ our Mediator unites to the Father those who have received a free Remission of their Sins and are begotten again unto Righteousness that beginning a Heavenly Life upon Earth they may have their Eyes fixt on Heaven where they shall have a full and solid enjoyment of Glory With all confidence That is No difficulties could deter him from continuing to use his endeavour to teach all that he met with Without Prohibition That is No Man forbidding him Luke sheweth saith Calvin that it was the singular Mercy of God that Paul had so great liberty granted him For it was neither through the connivance or dissimulation of them that could hinder it seeing they abhorred Religion but because the Lord shut their Eyes Wherefore Paul does not Glory without reason 2 Tim. 2.9 that the Word of God was not bound by his Bonds Paul also writ many Epistles when in Bonds to the Galatians Ephesians the second to Timothy to the Philippians Colossians and Philemon Thus far Luke has deduced his account of the things done by Paul in this his noble Book which by Gregory Nyssen against Eunomius and on the Psalms and by Theodoret. Heret Fab. l. 1. c. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the History of the Acts to wit of the Apostles But by the Writer of S. Thecla's Life it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial concerning the Apostles Now Memorials are uninterrupted and exact Relations of things but naked and without any Ornament of Figures Whence Cicero in Book 5. of his Familiar Epistles in a very elegant Epistle to the famous Historian L. Lucceius Quintus's Son saith that he will make a Memorial of the Transactions in his Consulship to the end that Lucceius might compose a History of them To the All-merciful God be praise for ever and ever Amen FINIS Fridericus Spanhemius Filius HIS Disputation on Baptism For the DEAD Mentioned 1 Cor. 15.29 IF there be any place in St. Pauls Writings much controverted if any that has much puzled the Wits of the Learned if any that is hard to be understood this undoubtedly is one wherein the Apostle of the Gentiles when he is about to prove the Resurrection argues thus 1 Cor. 15.29 Otherwise what shall they do if the dead are not at all raised who are Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead or because of the dead or on the dead or instead of the dead And again repeating his Argument why are they yet baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead Whence a twofold difficulty arises 1. What is that Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead 2. How the Resurrection is demonstrated thence In handling this difficult point we shall use this method to wit first set down the different Opinions 2. We shall subjoin our own Opinion what we think the true meaning of the words and the force of Pauls Reasoning As to the former we shall reduce the Interpretations both of the Ancient and Modern into three Classes CLASS 1. Of those who understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baptismstrictly so called or the Sacrament of Baptism variously divided among themselves I. NOr are Interpreters of the first Class agreed among themselves for some Neotericks among whom Luther The Opinion of Luther Hunnius Piscator c. Hunnius Gerhardus the Lutherans Piscator Amyraldus c. were of opinion that the Apostle in this place had respect to the place where Baptism was administred to many to wit upon the dead that is upon the Sepulchres of the dead the Tombs of the Martyrs or Burying Places and that for a publick Testimony that they were not afraid of Death having a certain hope of the Resurrection II. There is no doubt but that if there were any certainty of such a practice either among the Corinthians or elsewhere in the first age of the Church Pauls reasoning would have been most plain But there is nothing to evidence the use of this Rite in the Apostolick Age Paraph. in loc as Amyraldus himself grants There is no appearance of this practice in the History of first Antiquity And he himself saith that some such practice should be supposed But that is not enough while there is no sufficient proof for it It is certain that they then used to Baptize where-ever there was plenty of Water hence sometimes they Baptized in Rivers sometimes in
have been Contemporary with Polycarp and Anicetus by Irenaeus and Eusebius or with Hyginus according to Epiphanius a Haeresiarch in the middle of the second Age. But we learn from Tertullian and Chrysostom that the Marcionitick Baptism sprung from a wrested Interpretation of these words of the Apostle Why might not saith Dallaeus * l. de Poen satisfact c. 17. this practice spring up in Pauls days seeing Cerinthus according to Epiphanius lived in the Apostles days and opposed Peter at Jerusalem which fault of Epiphanius's Chronology I wonder it should have escaped the Pen of so accurate a Writer For Cerinthus is related to have vented his Heresies towards the close of Johns days according to Irenaeus Dionisius Alex. Fourthly It might have been an easie thing for those who had not the knowledge of God profane Traducers of Pauls Doctrine to have replyed to this Argument that it was of little significancy what Frantick men either intended or did and so to Pauls Question What shall they do The Answer would have been very easie that they were beside themselves and fed themselves with fancies after the same manner as if one that were going about to prove that Gold is made by Chymical operations should prove it thus If it is not so in vain do Chymists spend their substance and life about Furnaces to which undoubtedly the denyer would answer that such men are not in their right wits 5. Those Similies of Schlightingius are very far from the purpose That Paul argued the same way as if one should say What should they do who search into the bowels of the Earth build Ships c. if there be no Gold to be had in it if we could not sail over the Seas c. For the Argument is drawn from a necessary only and lawful Medium to an end plainly following obvious to the senses and of means very costly and laborious which to undertake without certainty of attaining the end were extream madness But can it be supposed that that Vicarious Baptism is such a means for procuring a happy Resurrection for the dead 6. Nor is Grotius's conjecture more true who alledgeth that the custom of the Church of praying for the dead sprang from hence Tertullian indeed is the first that makes mention of these Prayers about the Year 200. If there be any appearance of them among the Christians before you will find them first in the Pseud-Sybillin Writings when the second Century was far spent but the foundation of these Prayers was an Opinion that all Souls went down into Hell hence sprung Prayers for the deceased not for the Resurrection of the Body but for the rest of the Soul that at their departure out of this life they might not fall into the hands of evil Angels But what dependance had these Prayers of the succeeding Age on that Baptism which they ascribe to the Corinthians about the year 50. Suppose the Church prayed for the Dead in Tertullians days were there therefore in Pauls days some that Baptized themselves for the Dead These and other things the Learned Grotius was pleased to suppose which much tend to the support of Popery V. The Opinion of Epiphan Calvin Martyr G. J. Vos Capel c. The third Opinion saith that the Apostle had respect to those that were bed-ridden and on sick beds who were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead that is as if dead about to die at the instant of Death and that in hopes of the Resurrection Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of the dead that it might go well with them that they might have a happy entrance thereupon Which Interpretation is first to be read in Epiphanius But others rightly interpret this saying of those who at the Instant of Death if they were yet Catechumens were before their Death washed with the Holy Laver in this hope of the Resurrection Several other learned men both Ancient and Modern have patronized this Opinion whom for Brevities sake I omit Now that they were not of one sort who were thus baptized may be gathered from the same persons for some were thus baptized out of necessity Death preventing a Further proof in such Catechumens or those lately converted or diseases also hindring their dipping and performing the wonted Rites of Baptism others of purpose differred it imagining that by Baptism only the sins committed before it was administred were washed away which the Ancients have also reported of the Emperors Constantine the Great Constantius and Theodosius the Great VI. But we conceive that the Apostle intended no such thing For 1. It is a mere conjecture that that sprinkling of Bed-ridden Persons or those departing had obtained at that time when Paul thus reasoned and that among the Corinthians 2. So Paul had tacitly approved that custom that in this respect was very vitious in that it sprung from a false principle as if either there were absolute necessity of Baptism or its effects were restricted to sins committed before its administration Hence the Ancients scarce accounted it Baptism 3. It would have been a very dark expression of Pauls * Cornel. Rom. Epist ad Fab. had he understood it thus For such were never said to be Baptized for the Dead they might well have been said to be sprinkled because of their disease or in their sickness or those that were sick as the Canons always express it The Apostle might have as easily said They who are Baptized in their Beds in the instant of Death sick and ready to die or before they depart or remove out of this Life 4. Vossius's Interpretation that the Phrase may be rendred for the Dead that is for the state of the Dead to wit that then it may go well with them does not much strengthen this Opinion for who can believe that Paul would have spoken so obscurely Would not he rather instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used the final Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it would have run thus in hope of the Resurrection to Life Eternal Besides that the Article would have been very harsh in this sense But these words would also have been superfluous and the Argument would have concluded as much from Baptism in general why are we Baptized What better are we by being Baptized The Apostle might also have raised a stronger Argument from the Sacrament of the Eucharist whose design is to beget Communion with Christ and hence of his Life and Resurrection Hence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Viatick c. VII The Opinion of Theodoret and other of the Ancients and Lyranus Rigaltius E piscopius c. The fourth Interpretation is theirs who rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rite of Baptismal Immersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand for Dead to wit sins or works to be washed away by this means in hope of Eternal Life or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their dead Adam
belief of the future Resurrection Hence Why are such yet baptized with Water for the Dead whose Resurrection they believe if there be no such Resurrection XIX It 's Refuted But 1. That expression What will they do who are baptized And why are they baptized does denote a vain and fruitless Action provided there were no Resurrection but the Apostle would not have pronounced that Baptism of Water vain which Cornelius Saul c. underwent without any respect to the Resurrection For there was necessity of Praecept for it as commanded by Christ there is also as the Papists speak that of means 2 Neither can that phrase for the Dead without great wresting signifie in hope of the Resurrection 3. It is false also that the principal or only use of Baptism is a Representation of the Resurrection For it was a Symbol of Regeneration and washing away of sins 4. If the Apostle had respect to them in special who before their Baptism with Water were dead to sin and restored to the life of Righteousness why did he so generally design them who are baptized Why might not he rather have said What shall they do who having before been restored to a life of Righteousness were yet afterwards baptized by reason of their hope of the Resurrection of Bodies c. XX. Finally The Opinion of John Cloppenburgius the Ninth Opinion is that of Cloppenburgius in his Syntagm of Select Exercitations Disput 6. Jan. 1642. who says that Pauls discourse was only of the Sacrament of Baptism which many earnestly desired for the Dead that is to the memory of the Dead for their Honour as a Duty of respect due to the Dead from whom they gloried that they learned Christ That this duty was as it were that Commemoration more than once mentioned in the Gospel Matth. 25.13 Luke 1.48 That they presented themselves to be thus baptized as Maintainers and Defenders of the Cause of the Dead And that hence sprung the Superstition of celebrating the Memories of the Martyrs in their Burying-places XXI Which truly agree sufficiently with the words of St. Paul without any wresting as it seems It is also certain that many of them who presented themselves to be baptized were stirred up to it by the Institution Example and Constancy of the Martyrs But 1. It is not true of some only but of all that were baptized that they confirmed the Faith and Cause of the Dead by their Baptism But Pa l seems to have had respect to some in special 2. Nor could the Baptism that was received by Believers have been called an Office due to the Martyrs or undertaken for the Dead that is to their Honour Veneration and Memory which is altogether superstitious Yea it was rather after their Example in commemoration of the Blood of Christ for a Seal of the washing away of their sins 3. But neither could this Baptism be accounted the Original of that Commemoration of Martyrs which afterwards obtained in the Ancient Church This had its Original in the heat of the Persecutions by reason of the Multitude Courage and Constancy of the Martyrs out of their singular affection to them and that they might provoke them to Emulation by Baptized Believers that met at their Burying-places to pray and not to be baptized Of the Original of which Superstition some have spoken at large as we shall also elsewhere And so much of the difficulties of their Interpretations who have taken the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a strict and proper sense CLASS 2. Of those who have taken Baptism in a proper but more lax sense to wit for Ablution Purging c. I. THose of this Class have not explained the Apostles meaning the same way For some were of Opinion The Opinion of Beza Paraeus Chamierus c. that he had respect to the Rite of washing the Dead Bodies with Holy Water Apuleius called it the last Bath Plautus the Funeral Ablution The Gentiles indeed performed this out of ancient Superstition but the Jews in hope and as a Symbol of the Resurrection which they observe till this day Yea the Christians retained it from the Jewish Discipline or after the Example of the Apostles who washed the dead Body of Tabitha By which Ceremony they signified that the Body though vile and base will be transformed by a glorious Resurrection This Interpretation is the Reverend Beza's as also Bullinger's and Paraeus's c. II. Yet they do not all in the same manner construe the Apostles words Beza indeed taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that use Baptism What shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who perform Ablution on the Dead to wit Bodies Or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in a Passive sense What shall they do or what will become of them who are washed with the Ablution that was used to the Dead But Paraeus thus What shall they do who are purged or washed for the Dead that is already dead or after Death Others understood it of the washing for the Dead on the Sepulchres or Burying-places Bullinger rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actively by Enallage of the Passive who baptize purge c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Dead with respect to the Custom of the Heathen III. To recount which is enough to refute them 1. We grant that that Rite of washing the Dead was sometimes in use It was formerly usual among the Egyptians Greeks Romans as appears by Homer Plato c. Anna in Virgil speaking of Dido's dead Body saith Water to bath the wounds It is certain that the Jews and Mahumedans at this day are very stiff holders of this Custom whether they wash at home or in the Burying-places The Benjanenses carefully wash the dead Bodies with Water as in H. Lord and T. Herbert Those of Pegu as Balbius says Those of Siam as J. Schouten the Chinenses as Mendoza the Formosans according to late Relations Those in Southern Africk in Congo Angola c. as T. Herbert besides Lotion they used also Unction even in barbarous Nations whence Perfuming and Embalming as the Chinneses sometimes preserve Bodies that are not buried till three years after They added also Abrasion which is even at this day in use in Siam and other Idolatrous Places Now we cannot understand by any proof that these had respect to the Resurrection especially being used by those who knew nothing of it Why therefore might not that washing be used as the last Testimony of Honour to the deceased for the Ornament of their Bodies and seemly sight longer Preservation of them especially as a Symbol of the Purity of their Minds So also many believed that they were purged from the remaining Uncleanness contracted from the Living that so they might be presented pure to the Gods Moreover that of the Disciples to Tabitha was rather out of Jewish Custom than out of any Christan view of the Resurrection
what does it profit me Whence it is manifest that this Argument is drawn from absurdity which the Apostle further expatiates Several other Arguments might be set down which for brevities sake are omitted V. But notwithstanding the Arguments for this Opinion the following difficulties hinder me from assenting thereto 1. It seems a very great doubt why the Apostle used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Figurative sense for to be afflicted which he is never found to have done elsewhere Why might not he have used the usual words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as he does in other places especially when his Speech was directed to the Corinthians who were not accustomed to that kind of speaking in that Epistle in which it frequently occurs in its proper signification and on that Argument in which nothing should have been spoken ambiguously or which might be liable to the cavils or wrestings of Seducers 2. Besides the word is never used in this sense without something to explain it So Christ addeth the Verbale to be baptized with his Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is used by the Hebrews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped in a Metaphorick sense has these words added to explain it in Water Mire c. So also the Fathers call Baptism in that sense but add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laborious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tears Repentance Fire Blood c. The Greeks also translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be overwhelmed but they add exegetically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with Debt Wine or the like evil And although it may be said that the Noun is virtually contained in the Verb and sometimes is omitted by the Hebrews yet there is a different Reason of an Aequivocal Verb which taken simply denotes any thing else and cannot be drawn to this singular sense without some such restrictive Noun added to it 3. Add that that is the very thing in Question whether the Apostle in the following verses uses the same Medium or Argument There is no necessity of it either in the words or the connexion of them And why might not the Apostle argue first from other mens deeds which would have been vain if there had been no Resurrection and then from his own sufferings which without it were 't would have been meer madness to have undergone And in this all the Ancients and Modern agree And the Apostle who before had drawn his Argument from others now draws it from himself Why are we in jeopardy Else he would have said Why are we also baptized with the same Baptism 4. Also they are very much different expressions for the Dead and for the Faith or Hope of the Resurrection of the Dead And why might not Paul have expressed it better without any ambiguity What Junius says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Genitive signifies besides moreover is altogether without Example Also when it is beyond it is always put with the Accusative Case even by the Hellenists and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Lightfoot is also mistaken who will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place answer to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when any is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be baptized into the name of Proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that to be baptized into the name of Proselyte Libertine signifies to attain that state Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be to be baptized into the state of the dead that they might be dead for death Why might it not have been said more truly for the Resurrection If also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be with him to undergo death what Tautology is this to undergo death for death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore more simply answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these Arguments shall suffice for refuting this Opinion What our own is we shall now declare The Judgment and Opinion of the Author I. OF all the foregoing Interpretations two seem to me more probable than the rest One of which is that of Baptism of the Cross Afflictions c. but so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred on the account of the Dead to wit for their Cause and the Doctrine of their Resurrection Nor would I have receded from this Opinion save on the account of the difficulties I now shewed II. The other is that of the Legal Washing for the Dead by touching whom they were defiled Of which Interpretation we shall now give our Judgment briefly Take it thus If there is no Resurrection what shall they do who are baptized or washed c. for the Dead by touching whom they were defiled and accounted as dead What means that Rite of Purifying them seven days before they could enter the Sanctuary or Temple If the Dead are not raised if that Rite was not a Type of the last Resurrection or the Glorification of Bodies by which they are admitted into the Heavenly Temple III. And so there seems nothing in the Apostles speech either forced or wrested For 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are frequently used by the Hellenists for to wash as also in the New Testament Hence Mark says of the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be washt they eat not so the Legal washings are frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Genitive frequently denoteth the Cause or Occasion of a thing So the Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Causal signification And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for or by reason of the Dead 3. Nor is that unusual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall they do when the Argument is drawn from absurdity nor is the use and end of a thing otherwise understood So Paul in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what end do ye weep Tertullian towards the end of his Book of the Resurrection * c. 48. saith What shall they do who rise first Shall they not have wherewith to be transformed And the Apostle in this same way of arguing saith What advantageth it me IV. Add that if Paul had respect to any Rite there is nothing more fitting than to say he had respect to one of Divine Institution And so much the more because then there is some manifest Analogy with the Resurrection And why should he have alluded to a Rite meerly Humane or superstitious or uncertain or in which there is no such Analogy to be seen Yea Paul himself saith that these different Washings under the Law were nothing else but a shadow of the good things to come and Types of Heavenly things V. Yet there are not a few things that may be objected to the contrary For 1. When the Apostle speaketh of such Ablution he expresses it by the
words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence a doubt arises why the Apostle used the ambiguous word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he never made use of in this sense But espe â—â—y that when he has respect to this Rite elsewhereâ—â—â— uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purifie VI. The same Paul 〈◊〉 these words to the Corinthians who were for the greatest part converted from Greeks and Gentiles who were very prone to things offered to Idolâ—◠〈◊〉 wavered in the belief of the Resurrection They seem not to have been so well versed in the Law that by that obscure and ambiguous phrase of the Apostle they could readily discern the force of his Argument Certainly Paul would have insisted more particularly on its design And if he had a mind he might have had more plain Symbols or Testimonies or Examples out of the Old Testament than that to prove the Resurrection VII There is no sufficient certainty that that Rite of Sprinkling was instituted to point out the Resurrection And considering all its circumstances which are described Num. 19. it appears that it typified both the Sprinkling of the Blood of Christ and the Purging of the Conscience from dead works or from the Pollution contracted by sin And the Apostle himself declares this * Heb. 19.13 14. Whence also there are so many allusions of the Prophets David Paul and John to those kinds of Sprinklings all referred to the purging of Souls by the Blood of Christ And although from such purifying of Souls the glorification of Bodies may be mediately inferred yet Paul would scarce have immediately deduced it from that Rite as if it had reference to nothing else and that by this form of speech What shall they do For what other use c VIII 4. It is certain that the Gentiles also every where accounted that touching of the Dead as a thing unclean which was to be expiated by Ablution And to say nothing of others the Ancient Persians especially whom it is certain that they held nothing more Sacred than to shun all pollution from contact of the Dead and to separate the polluted nine days and purge them by Ablution of their Body as H. Lord has set down at large out of their Persian Ritual which they call Zundavastaw in his History of the Religion of the Ancient Persians the same also was generally observed by all the Gentiles yet it is certain that in that Rite they had no respect to the future Glorification of Bodies but intended only the Purification of their Souls IX 5. That Question of the Apostle What shall they do seems also to answer to the foregoing verses Then they are perished * v. 18 19. we are of all men most miserable So that 't is an Argument not only from the absurdity but also from the hurt and misery that abideth such But that Legal Ablution inferred no misery or hurt though the Dead did not rise For it had both its external and politick use both spiritual and mystical Besides if the Apostle had designed that Ablution he would have spoke more plainly after the manner of the Hellenist Interpreters What shall they do who are washed purified c. X. These are the difficulties which overturn an Opinion otherwise sound enough without which we would have approved of it as the soundest and truest of all the rest But a more simple hath lately offered it self to me and that obvious enough tho it is either mentioned obscurely or not at all in the Commentations of so many Learned men XI We suppose which none can easily deny that it is most likely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is twice repeated in this sentence should rather be rendred in its usual ordinary and proper signification than in any other less usual in regard the former is more constant with Paul nor does he use that word in another sense both in all this Epistle which it may not be amiss to have observed and also in his other Epistles unless ye except that its derivative Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is once used to signifie the Levitical Ablutions in his Epistle to the Hebrews Wherefore this one thing remains whether the words can be rightly explained reâ—aining that signification whether it be true of some that were then baptized in the Church that they took upon them that Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead and that on the account of the Prospect they had of the Resurrection XII And first it needs not seem so strange or unusual an Enallage of number if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dead Christ Jesus he who was put to death crucified c. as frequently in the N. Testament And hence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him who was dead so it is said of him elsewhere I was dead Hence he is called the first begotten of the dead And in this sense such as were baptized may be said to have come to the Holy Font because of him who was dead or as beholding him who was dead in as much as death could not hold him nor did he continue under it being raised the third day as is apparent by so many undeniable Testimonies And this begot an assured confidence in those who were ingrafted in Christ by Baptism that as he had conquered Death by his Resurrection so they also by vertue thereof should obtain victory over Death by theirs * 1 Cor. 15.20 57. I grant that the Apostle might have said more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that living one into the communion of whose Life and Resurrection they were baptized But it may be replied that this first did not please him because in Christ he principally had respect to his Death as gloriously triumphed over whence a certain confidence was wrought in the baptized of the likeness of his death as being one with him Nor would he use that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.5 because of the excellency of that dead one and the Enallage familiar in that case because all the baptized are accounted as dead in him who was dead Nor was it necessary to say the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it was usual with the Apostle to rouse up the faithful with the hope of the Resurrection from thence that they were baptized into the death of Christ or into the faith participation Rom. 6.3 4. or likeness of his death Yea by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout this chapter the dead are design'd with respect to Life and the Resurrection And who can deny that the Belief of the Resurrection or future Immortality was implied in the Faith of him who
was crucified and dead XIII But to return to the Enallage of the plural for the singular Al. Morus our Country-man had a little before smelt it out but he rather weâ—kened it by inapposite Examples in which the Enallage seem'd to be meerly supposed as Exod. 4.19 2 Chron. 24.25 Mat. 9.8 Besides that he wrested the word Baptize and the Apostles whole sentence to a figurative sense to those who are baptized with the Baptism of Christ So that it is no wonder that Amyraldus dissents from him in his French Exposition of this Chapter But this Opinion of ours is much better and more easily understood wherein also Amyraldus Objections are fully answered It remains therefore that we speak further of this Enallage of Number whether the like Example is exstant especially in Paul's Writings and this indeed is obvious that it has place when one is discoursing of any eminent Subject as here an eminent dead person as it was said of Herod the Great they are dead Nor do we need Examples of Greeks Latins or Hebrews when speaking of any notable Subject in the third person for Grammarians are full of such Examples But to return to Paul he useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.17 for the singular of the dead Testator For in the same Verse he opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he speaks in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Testator V. 23. he expresses the Sacrifice of Christ plurally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the promise of the New Testament plurally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel that gave out the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the New Testament frequently a Plural Form is used when the sense is singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one of the Thieves and a great many such In the Old Testament it is also very obvious so Lot is said an Inhabitant of Cities Jeptha to be buried in the Cities Gilead Also in Greek Writers ye will read very frequently the Plural put for the Singular as the Scholiasts have frequently observed so that that manner of speaking could not be strange to the Corinthians XIV Yet one thing may be more objected That this Baptism was common to all Believers whereas the Apostle here speaks of one peculiar to certain persons who were so baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet I need not say any thing to it save that possibly there were some among that multitude of baptized persons who more openly and plainly professed that Dead that Crucified Person in Baptism as the Sanctifier of their own Death and the most certain Pledge of their Resurrection Although some are not pleased to restrict that general Phrase of the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some few baptized persons But we do not hinder if any think this a weighty difficulty or the foregoing Enallage harsh And therefore the following Interpretation may be judged plainer it being also ours which we prefer as the most simple and not labouring under any of the former difficulties Take it therefore briefly thus Those dead persons on whose account some may be said to have been baptized to wit many Martyrs and other Saints deceased who received with a couragious constant and chearful mind all kind of punishments yea death it self whether violent by persecution or natural by sickness in hope of a blessed Resurrection Which fortitude and constancy of mind in these dead who so died in the Lord while many beheld with their Eyes and â—evolved in their Minds observing no such thing in their Gentiles they were thereby induced to embrace the Faith of Christ and desired to be baptized Hence Paul What shall they do who are baptized for the dead whose Triumph over Death they observed In which Interpretation there is 1. Nothing remote from the Words and Phrase of the Apostle For so Pauls speech is most plain and simple Those who are baptized initiated by Baptism for the dead on their account by their Impulse or for those Examples of Hope and Constancy which they admired in the departed Saints For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies on the account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Pauls Writings Likewise in Justin Martyrs Answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Doctrine of the Resurrection In like manner as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers is most usually for Add that the Adjection of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical and Restrictive so that all the dead are not here designed but those who were Illustrious 2. Nor is there any thing alien from Pauls Scope and Argument For neither was there any greater comfort to those who were a dying either to Christ or for Christ amidst their most grievous bodily Torments than what proceeded from the hope of the Resurrection Justin Martyr Tertullian Cyprian c. teach us this With this hope they were cheered up as Job was of old and Paul in that place filleth the hearts of the Corinthians with comfort as also the Romans Thessalonians c. Whence both their Hope would have been in vain and their Imitation of others that were baptized if there had been no Resurrection Hence he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall they do or whâ—â— advantage shall they reap by their Baptism which they took upon them on this account Insinuating that such were not only foolish but also miserable if those dead who slept in Christ by beholding whom they were brought over to the Discipline of Christ perished Their misery proceeded hence because out of a vain Opinion and vain Hope of the Resurrection they must undergo all kind of Afflictions in this life when once they are bound with the Sacrament of Baptism The following words also agree singularly well for continuing his Argument he immediately saith Why are we in Jeopardy Why do we expose our selves to the same dangers with those dead and which are the common Lot of all that are baptized Justin Martyr as is believed saith in his Answer to the Questions about the Resurrection If according to your Opinion the Doctrine of the Resurrection is not true how comes it to pass that because of it the Martyrs postpone their Life to death 3. There is nothing in it contrary to the Truth of History For we do not precaâ—iously suppose any practice Some indeed may doubt whether at that time when the Apostle wrote these things Martyrdom was so frequent and solemn that many were thereby induced to embrace the Christian Faith But who can deny the famous Examples of Stephen and James the Elder Who can doubt but that amidst so many Persecutions so many Uproars stirred up by the Jews and Gentiles in all places where there were Christians many died for the Faith of the Gospel For when Paul wrote this Epistle to the Corinthians about the Year of our Lord 56. 't was above twenty years after the Protomartyrs Death Hence many of the Disciples and Apostles are said to have then received their Crown of Martyrdom Nor are Paul Exhortations to suffer Persecutions and to endure the utmost Extremities with an undaunted Mind from any other reason but because Martyrdom was then frequent Yea in this very Chapter he calls them False Witnesses if there were no Resurrection not without allusion even to that last Testimony already sealed or to be sealed by death from whence they were called Martyrs Again that by those Examples of Constancy and Confidence of the Resurrection the like hope was kindled in many of the Jews especially of the Gentiles and that this occasioned their desire of being baptized several Fathers testifie Clemens and * Hist l. 11. c. 9. Eusebius say that the Accuser of James the Elder was so amazed at his Constancy that he immediately turned Christian and became a Martyr both therefore were led out together to their Execution And Tertullian in his Apologetick saith We are increast in number as often as we are led out by you Words find not so many Disciples as Christians do when they teach them by their deeds That very Obstinacy which you upbraid is a School-Mistress For who is not by the Contemplation thereof stirred up to search what there is within Who when he has enquired does not come over to us Who when come over does not desire to suffer But neither is it needful to understand only the Martyrs by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those also who died whatsoever way it were in the thorough Faith of the Resurrection Under this Notion therefore are comprehended there all those who abstracting from the case of Martyrdom received death with a cheerful Mind constant Faith and certain hope of the Resurrection to wit that that which died would live again and that which fell should rise again Nor is there any doubt but many of the Gentiles who beheld this in them would thereby be induced to embrace the Christian Faith and consequently Baptism XVI And this is our Opinion if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in its simple and ordinary signification Nor is there any thing in it forced or violent or unusitate Whence I do not a little admire that in so great a Cloud of Interpreters they turned aside so much to Forreign and far-sought things not taking notice of the most obvious FINIS