that could not confess the same as also in grown persons though they confessed not with their mouths what they acted in their bodies The sign was still the same Though it be likewise true that those who were grown to the years of discretion when they were Baptized as St Chrysostom tells us did publickly confess that they did believe in the Resurrection of the dead and were Baptized in that Faith adding farther in the same place that for the better explaining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood that they were Baptized for dead bodies adding yet for farther confirmation Thou art therefore Baptized because thou believest the Resurrection of the body that is that it remains not for ever dead And thou by word of mouth confessest the Resurrection of the dead and the Priest as it were in a certain figure or representative doth manifest unto thee by the things themselves what thou dost believe and hast confessed c. In like manner Tertullian Pro mortuis tingui est pro corporibus tingui mortuum enim corpus ostendimus To be dipt for dead is to be dipt for dead bodies for thereby we shew our bodies to be dead Then which I think there can be nothing spoken plainer And to this opinion agrees Theodoret also upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is Baptized is buried with the Lord that when he hath been partaker with him of death he may with him be also partaker of the Resurrection But if our body die and rise not again why is it then Baptized And this I hold to be the proper exposition on this place and the scope of the Apostles meaning C. 16. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when I shall be with you whomsoever ye shall approve I will send by letter to carry your liberality to Jerusalem In Translating of which words I conceive under favour there are two mistakes in the Engglish Interpreter First in saying whom ye shall approve by your letters when Paul was come unto them and secondly in Translating to bring your liberality to Jerusalem whereas Paul was not at Jerusalem but at Philippi when he wrote this Epistle to the Corinthians Beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie auferre to carry away ANNOTATIONS On the II. Ep. To The Corinthians Ch. 1. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immo habuimus in nobis or in nos condemnationem mortis Yea we had the sentence of death upon us As if he should say Yea we were so far in despair of life as even the sentence of death was past upon us that we should not trust in our selves but in him who raiseth the dead who delivered us from so great a death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych Phavor and Suid. And to this so great a death its reasonable to suppose he was adjudged by some sentence or conspiracy of the Jews C. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quum venissem autem Troadem ostium mihi apertum esset per Dominum ad Evangelium Christi non habui requiem spiritui meo But when I was come to Troas and there was a door opened to me by the Lord to the Gospel of Christ I had no rest to my spirit not finding my brother Titus there who if present would have eased me of a great part of my burden which lay so heavily upon me being all alone that I had no refreshment to my spirit but taking leave of them I went into Macedonia There is nothing more familiar then the trajection C. 4. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To make a fitting sense and a true construction you must Translate the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among as commonly it is both in this and the preceding verse and the words that follow by trajection If our Gospel be hid it is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among those that are lost among whom God hath blinded the minds of the unbelievers of this age least the light of the glorious Gospel of Christ should shine unto them that is so shine as that they should see and understand And that this is the proper rendring and meaning of the words I am much induced to believe because the Apostle seems to have a direct eye to that of Isaiah 6.10 Where the Lord bids them go and make the ears of this people heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and be converted Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly an age saeculum and not the world The unbelievers of this age are meant especially the Jews As for the trajection besides that divers of the Ancients did use the same in the exposition of these words it is so familiar in the New Testament that I cannot but wonder that any should scruple at it And yet for better confirmation I shall alledge an Example or two as Joh. 11.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went unto a city called Ephraim Act. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there were certain Prophets and teachers in the Church that was in Antioch and c. 25.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to morrow thou shalt hear him Whereas t is literally And he to morrow said thou shalt hear him And there were some in Antioch in the Church that was Prophets and teachers And he went unto Ephraim which is called a City C. 5. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trajectio insignis pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the earthly house of our Tabernacle were dissolved C. 6. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then which nothing more familiar Now according to the same compensation I speak to you as my children be ye also inlarged As if he should have said O ye Corinthians our mouth is open to you our heart is inlarged Ye are not streightned in us but ye are streightned in your own bowels towards us ye have not the like affection for us as we have for you As my heart therefore is inlarged toward you so be ye also in like manner mutually inlarged in your bowels towards us C. 8. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover we do you to wit or we would have you take notice of the great gift that hath been given by the Churches of Macedonia to the Saints He stirreth up the Corinthians to the like liberal contribution by the example of the Macedonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goodly gift as we Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodly Cedars Psal 80. v. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high or great mountains Psal 36. v. 6. See note on c. 10. v. 4. So Beza Translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficentiam v.
will better reconcile the sense without any Parenthesis at all in manner thus Ecce positus est hic in casum resurrectionem multorum in Israel in signum cui contradicetur tui ipsius gladius pertransibit animam ut revelentur multorum cordium cogitationes Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against and even thy Sword shall pierce their soul that the thoughts of many may be revealed As if it were read by a familiar trajection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to speak ingenuously the Translation and the Syntax is as lawfull and as regular as the other if not more proper Whether the sense be fitter I shall leave to indifferent judgments It plainly and clearly runneth thus And that the thoughts of the hearts of many may be discovered even thy Sword shall pierce their soul That is the word of God that shall proceed out of thy mouth which shall be more penetrating then the sharpest Sword shall pierce through the souls of many so that it shall reveal the inmost secrets of their hearts So Heb. c. 4. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sermo dei vivus efficax acutior gladio qui binas habet acies c. For the word of God is quick and powerful and sharper then a two edged Sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and a discerner of the thoughts and intentions of the heart So as we have here in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two edged Sword have we Revel c. 1. v. 16. A sharp two edged Sword and c. 19. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp Sword the very word used in this place which as Grotius saith is Evangelicus sermo ex Christi ore proficiscens qui intimo penetrat c. The Evangelical word proceeding out of the mouth of Christ which penetrates the inmost parts and discerns not only our actions but our very thoughts whether good or evil So Ephes c. 6. v. 17. We have the Sword of the spirit which is the word of God And what marvel if the Mother of our Lord with this Sword of the Spirit which is the word of God proceeding out of her mouth should so pierce the hearts of many as that they should be forced to disclose the inmost secrets of their hearts by confessing of their sins and acknowledging the ignorance of their ways Who can question but that Divine Canticle of hers I mean her Magnificat did melt and pierce the souls of all that heard it And to confirm the propriety of the Metaphor in this sense We have a Tongue that 's like a sharp Raser Psal 52. v. 2. and words that were drawn Swords Psal 55. v. 21. and a Tongue that 's a sharp Sword Psal 57. v. 4. C. 3. v. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And beyond all the Evils which Herod had done he added yet this above all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae omnibus cupere To desire above all things Dion Halic V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words seem to me to be rendred most significantly by trajection as if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Jesus was about Thirty years of age he himself beginning being as was supposed the Son of Joseph c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning his Genealogy to wit on his Fathers side by reckoning upward as Matthew recounted that on his Mothers side by reckoning downward where he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last For it is not properly or significantly said that Jesus began to be about such an age it being either tautologous or dubious For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About signifieth a time indefinite either above or under such a time As for such trajections they are most abundantly frequent as you may see Animad Act. 13.27 2 Cor. 4.4 1 Pet. 3.21 C. 5. v. 14. And he charged him to tell no man but go and shew thy self c. That there is an incoherence in the construction of these words is evident enough And yet in the Greek the sense and Syntax are both good and so may be also rendred in the English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he charged him remember or see thou tell no man but go and shew thy self to the Priest By a common Elleipsis the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be understood before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is in the Parallel story in Math. c. 8. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the same phrase is Translated in the English Act. c. 23 v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. having charged him see thou tell no man that thou hast shewed these things unto me See Act. c. 1. v. 4. C. 6. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is true the common version suites well enough with the place Et mutuum date nihil inde sperantes And lend hoping for nothing again But t is as true which Beza saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this signification is not to be found in any Author and therefore I conceive t is fit to use another which as to the sense suits with the Context well enough but is much more agreeable to the dialect of the Greeks With whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie in the Hebrews Hiphil desperare facere to make desperate In which sense the Syriack Arabick and Persian Interpreters seem all to have understood it whereof the last most properly reads Ne quempiam desperabundum faciatis as if it had been written in the Greek with an Apostrophe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neminem desperare facientes Love your enemies and do good and lend causing no man to despair And in this sense may you find the word Isai c. 29. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desperati homines implebuntur laetitia Desperate men shall be fill'd with gladness And Ecclesiast c. 27. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui autem denudavit mysteria desperavit i. e. desperare fecit He that hath revealed secrets makes men to despair of him as it is in the Roman Edition and in Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desperare faciens Parentes reditum Causing his Parents to despair of his return And so we have in Pliny lib. 22. cap. 24. Vulnera desperantia Wounds that make the Chirurgeon to despair the cure And this I take to be the proper reading and Genuine signification in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neminem desperare facientes Causing no man to despair C. 7. v. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spreverunt voluntatem dei erga semetipsos By a frequent trajection But the Pharisees and Lawyers rejected the will of God toward themselves who would have had them called to repentance by the Preaching
went and joyned himself to a Citizen of that Country who sent him into his fields to feed swine And Act. c. 6. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quos statuerunt in conspectu Apostolorum qui adhibitis precibus imposuerunt eis manus Whom they set before the Apostles who when they had prayed layd their hands on them In all which places Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui bringing on this last place in his Annotations two examples of the same phrase the one out of Mark c. 1. v. 10. the other out of Plutarch For more abundant satisfaction see note on Matth. c. 27. v. 9 10. and Act. c. 7. v. 10. V. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without doubt in this place ought not to be taken for to keep or observe simply but rather to be understood in the worser sense and seems to be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insidiosè observare that is to watch with intention to intrap as it is said Luk. 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they watched him Ut captarent quod in eo reprehenderent as Stephanus observes And 20.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And they watched him and sent forth spies that they might take hold of his words And that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place the joyning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes very probable but the whole sense together beginning from the 18 verse doth evince it clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the World hate you ye know that it hated me before it hated you c. Remember the word that I said unto you 13.16 the servant is not greater then the Lord if they have persecuted me they will also persecute you if they have watched my sayings they will also watch yours But all these things will they do unto you for my Name sake Certainly all in the worser sense They will persecute you they will treacherously watch your words for my Names sake that they may catch somewhat out thereof whereof to accuse you as they have done to me for the Servant is not above the Lord. If they have called the Master of the house Beelzebub how much more shall they call them of his household so Matth. 10.25 Neither is the use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to watch or to observe in the same sense insolent at all as you may see in Stephanus You shall find it bears much the like sense Ecclesiast 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that observes the wind shall not sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which sense you have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in the Old Testament and somewhat more to our purpose As Psal 56.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall watch or observe my steps Calcaneum meum observabunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 71.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et observationes animae meae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that lay wait for my soul consult together In both which places it might have been lawfully Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 16. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day ye shall ask in my Name and not I say unto you because I will pray the Father for you for the Father himself loveth you c. I say unto you intervenes by way of Parenthesis and answers in effect to both members of the speech As if he should have said I say unto you in that day ye shall ask the Father in my name and he shall hear you not because I will pray him for you but because he himself loved you for that ye have loved me and have believed that I came from God V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God If any man ask What means And needest not that any man should ask thee Let him but look back to the 19 verse where t is said that Jesus knew his disciples were desirous to ask him although they inquired only among themselves what it meant that he said unto them Yet a little while and ye shall see me c. For this therefore do they now say that they did believe that he came forth from God because he knew what they intended in their thoughts and therefore needed not that they should ask him any question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is God alone that knoweth the secrets of the heart C. 18. v. 17 and 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nonne tu ex discipulis es hominis istius Art not thou also one of this mans disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonne C. 20. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus said unto Mary Touch me not What can be the meaning of that Matth. c. 28. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They held his feet After the Resurrection They must needs therefore touch him which Thomas also might have done v. 27. The Old Latin therefore not willing an argument should be drawn from the words next following that he would not be touch't doth prudently and very rightly include them in a Parenthesis and so Connects noli me tangere with vade autem ad fratres meos c. Meddle not as may be more significantly rendred with me for I am not yet ascended to my Father But go unto my Brethren and say unto them I ascend unto my Father and your Father c. As if he should say he would not have her stay any longer in embracing of him or medling with him but that she should forthwith go unto the Disciples and comfort them who no doubt were dismaied by telling them that he was not yet ascended but that he would shortly ascend to their Father and his and to their God and his Then which there never was a more comfortable Message all circumstances considered C. 21. v. 22. If I will that he tarry till I come what is that to thee And by this speech he did plainly intimate that John should remain alive till in truth he should come as in very deed he did to wit to the destruction of Jerusalem and Thirty years after if we may believe Historians and Chronologers in which number also they are to be reckoned Matth. c. 16. v. 28. who Jesus saith should not tast of death though then standing by till they saw the Son of man coming in his Kingdom The Destruction of Jerusalem being frequently understood by the coming of Christ Which notwithstanding was not at that time known For there went out a saying among the Brethren that this Disciple should not die And so Tertullian misled with this errour affirmed That they were
〈◊〉 〈◊〉 Spiritús causa est pulmo But the next cause of the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus the breath and from thence it is that Phavorinus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus elatio dictionis Breath is the bringing forth or the conveyance of the speech which differs not from the very voice For without breath the principal organ of the voice its impossible to utter any sound And that this is the Apostles meaning in this place appears by the whole series of his discourse in this present Chapter For it followeth v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quapropter qui loquitur lingua peregrina precetur ita ut interpretur Wherefore let him that speaketh that is that prayeth in an unknown tongue pray so as he may interpret that is that himself or some body else may interpret so that others may understand as it is v. 27. And of this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may see Budaeus which also must be necessarily taken in the same sense Joh. c. 10. v. 17. Because I lay down my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as I may take it up again He laid not his life down to the end he might take it up again but in such a manner so as he might take it up again for as it immediately follows He had power to lay it down and he had power to take it up again And thus it follows still in the same phrase and manner of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si enim precer lingua peregrina spiritus meus precatur mens vero mea est infructuosa For if I pray in an unknown tongue my breath that is my voice prayeth but my meaning is of no benefit to others because they understand not what I say What therefore is to be done v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precabor spiritu precabor etiam cum intellectu I will pray with my breath or voice and I will pray with understanding also that is so as I may be understood of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Aristophanes and in the Glossary is sensus meaning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis est horum verborum sensus What is the meaning of these words And with this key its easie to open the mysteries of this Chapter which otherwise are hard to be understood V. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive quis loquatur lingua peregrina duabus vel ad maximum tribus scilicet linguis fiat idque singulatim unus interpretetur quod si non sit Interpres sileto Or if a man speak in an unknown tongue let it be in two or three tongues at the most and let one interpret But if there be no Interpreter let him keep silence in the Church It is very probable that there might be divers in the Church who could speak in many tongues but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for orders sake he permitted them to use but two or three tongues at most and that by turns and not confusedly nor without an Interpreter But whereas most interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the persons seems to me by no means to agree with the sense or Syntax For how one man should speak by another man according to the scope of this place is beyond my comprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiat is familiarly understood V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if any thing be revealed unto another that sitteth by let the first hold his peace that is before that other speak to whom it is revealed as much as to say Let not him to whom any thing is revealed offer to speak till the other who was first speaking hath made an end For ye may all prophecy one after another that all may learn and all be comforted or exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of which words is either the spirits of the Prophets are subordinate to the Prophets that is they are so mutually subordinate one to another that they ought not to confound one another or their hearers by unseasonable speaking two or more together but to keep order in the Churches For God as it follows is not the Author of confusion but of peace in all the Churches of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done in order Or thus The spirits of the Prophets whereby any thing is revealed to them are subject to those Prophets to be guided by them to be supprest and uttered when they please so that to prevent confusion in the Church he to whom any thing is revealed ought for a while to suppress his Spirit of revelation till he who was first speaking hath made an end Nor can I by any means think that out of these words there can be any argument raised for the trial of mens spirits or doctrines a sense so generally imposed C. 15. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alioquinquid facient qui Baptizantur pro mortuis si omnino mortui non resurgunt Quid etiam Baptizantur pro mortuis Else what shall they do who are Baptized for dead if the dead rise not at all Why are they then Baptized for dead Here is as it were a gemination of the question to make the matter of it the more observed As if he should say What do men do or mean when they are Baptized or why are men dipped under water as if dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with Christ in Baptism Rom. c. 6. v. 4. Col. c. 2. v. 12. if by rising out of the water which is a type of the Resurrection after death they be not ascertained that Christ is risen from the dead and that they also if they rise from the death of sin to newness of life shall likewise rise again with Christ after death to glory In vain doth the Church use this sign of Baptism if there be not a Resurrection For Baptism is the lively type of the death and Resurrection of Christ and consequently of all the faithful And so hath it been received always by the Ancients whereof you may see in note 1 Pet. c. 3. v. 23. And this doctrine Zonaras calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vim mysterii Religionis Christianae The very life and virtue of Christian Religion plainly affirming that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose their labour who are Baptized if they doubt of the Resurrection in that that they demonstrate or set forth by their Baptism that is by their immersion into the water and their emersion out of the same their death and Resurrection but doubt or not believe it in their hearts And who so do what they do they do in vain From whence you may conclude it was the opinion of those times that the act of immersion in the water in which the body is buried for dead or as if it were dead and the emersion again out of the same did lively represent the real death and Resurrection of the body both in Infants