other place of Moses in which Joseph is compared unto a firstling Bullock and which they do attribute unto the Messiah Son of Joseph is applied unto the Messiah Son of David in the Midrash Thehillim The Jews say that Jacob did Prophesy these words concerning the Messiah Son of David Gen. 49. v. 10. Till he come who is to be sent and he shall be the expectation of the Nations And these words Psal 71. v. 17. And all the Tribes of the Earth shall be blessed in him all Nations shall magnify him but in the Book of the Talmud intituled Sanhedrin the same Testimonies are referred unto that Messiah of whom Isaiah spake chap. 53. v. 4. Surely he hath born our griefs and carried our sorrows R. Selomon Jarchi in his Expositions upon the Gamara of Sanhedrin and R. Moses Alschech say that the 53d Chapter of Isaiah belongs unto the Messiah Son 〈◊〉 David in which are told the griefs reproaches death of the Messiah the which opinion Ra. Isaac Abrabaniel retains in some places This indeed doth teach that the Messiah Son of David is signified in those words which are Isai 11. v. 3. 4. He shall not judge after the sight of his Eyes neither reprove after the hearing of his Ears but with Righteousness shall he judge the poor But the same Book of Sanhedrin teacheth that the Messiah whom Isaiah foretelleth there shall be punished by God The Messiah that is sprung of Ruth is the self same that was the Nephew of David notwithstanding we read in Ruth Rabbathi that a Kingdom and Calamities are portended unto this Messias in these words which are in Ruth 2. v. 14. Come hither and eat of the Bread and dip thy morsel into the Vinegar Therefore some Rabbins of no small Note do agree that there is one only Messiah to come twice 34. Answering That is Beginning to speak or having begun See our Literal Explication Mat. 11. v. 25. Of himself These things in some manner in a Typical sense may not badly be understood of Isaias himself who suffered many evils in Manasses's time But they are understood of another in a full and perfect sense to wit of Christ that suffered griefs reproaches and a bitter death that he might give us eternal Salvation 35. And opening c. As if he should say But Philip having begun a long Oration from this place of Isaiah which was before his hands he took an occasion to instruct the Eunuch about Jesus in which this and other predictions of the Prophets are fulfilled in an excellent manner He told him that that Jesus who was born of the Family of David born of a Virgin at Bethlehem and suffered a bitter death for our Offences was raised from the dead to sit at the right Hand of God the Father whose only begotten Son he is and that none is to obtain eternal Salvation but those who earnestly repenting of their sinful condition believe in Jesus himself obey his precepts And that those that do profess his Faith and Repentance ought to be dipt into the Water according to Christs appointment that the remission of sins may be sealed unto them by this holy dipping which remission is freely granted to every repenting sinner when he does believe in Christ 36. And as they went on their way That is while they went forward in the Eunuchs Journey to Gaza from Jerusalem They came unto a certain water Eusebius in his Book of Hebrew places which Hierom did translate and augment saith Bethsur in the Tribe of Juda or Benjamin and at this day is called Bethsoron a Village to us in the twentieth mile as we Travel from Aelia to Hebron near which there is a Fountain that springeth at the foot of the Hill is suckt up by the same ground in which it ariseth And the Acts of the Apostles do tell us that the Eunuch of Candace the Queen was Baptized in this Fountain by Philip. And there is also another Village called Bethsur in the Tribe of Juda distant a thousand paces from Eleutheropolis See here is Water c. It doth manifestly appear that the Eunuch among other things was taught by Philip that Baptism of Water was of necessity to be taken by them who repenting of their sinful life do imbrace the Faith of Christ as a Holy Rite appointed and commanded by Christ himself that it might be in itself a figure of new life and a seal of the remission of sins obtained through Christ 37. If thou believest That the Eunuch is not permitted to be Baptized unless he had professed a sincere Faith in Christ it doth sufficiently enough declare how truly great Basil hath spoken in his Book on the Holy Spirit ch 12. Faith and Baptism are the two means of Salvation inseparably cleaving together for Faith is perfected by Baptism but Baptism is founded by Faith and by the same names both things are fulfilled For as we believe in the Father Son and Holy Spirit so also we are Baptized in the name of the Father Son Holy Spirit indeed there goeth before a Confession leading us unto Salvation but Baptism followeth sealing our Confession Covenant But the Covenant of God is his promise of giving us eternal life and our answer is our promise of Worshipping God according to his will revealed to us The same Churches Teacher in his third Book against Eunomius Baptism is the seal of Faith Faith is the confession of the God-head it is necessary we should first believe then be sealed with Baptism According to this Rule of Scripture and agreeing with reason itself the most part of the Greeks in all Ages even unto this day retain a Custom of delaying Infant Baptism till they themselves can give a Confession of their Faith as Grotius hath noted on Matth. 19. v. 13. But especially the sixth Canon of the Synod of Neocasarea is to be observed whose words are as follows Concerning a Woman with Child that she may be Baptized when she pleases for her Baptism concerns not her Child For every one is to give a demonstration of his own choice in a Confession For however the Interpreters draw it to another purpose it does appear that the question was made of Women big with Child because it did seem that the Child was Baptized together with the Mother which notwithstanding ought not nor used not to be Baptized except of its own proper Election and Profession And to this purpose are the words of Balsamo In Compen can tit 4. The unborn Babe cannot be Baptized because it is not come into light neither can it have a choice of making Confession which is required in Holy Baptism And Zonaras The Babe will then need Baptism when it can chuse But the Synod doth determine that Baptism of a Woman great with Child doth therefore rightly proceed because her Baptism concerns her alone who can Confess what she believeth and not the Child in her Womb. But that Synod of Neocaesarea
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
have been rightly and duly done And as he says in another place if there be an Offence taken at the Truth Hom. 7. in Ezechiel it is much better that Offence be taken then that the Truth should be deserted The Customs of Churches ought to submit to the words of Christ not the words of Christ to be wrested to the Customs of the Church in regard the words of Christ are the Foundation upon which all Church Customs are to be built that they may be safe and laudable Whatsoever savours against the words of Christ savours against the Truth and as Tertullian says Whatever savours contrary to Truth is Heresie though it be an Ancient Custom It is in the power of God to pardon those that err out of simplicity But because we err'd once we are not always to go on in our Errours Epist ad Jubaian as St. Cyprian admonishes well It being more proper for the wise and those that fear God to obey the manifest and open Truth freely and without delay then obstinately and pertinaciously to resist it Scotus having alledg'd the judgment of Alexander the Third 4 Sent. dist 3. q. 4. num 10. touching the baptizing of those of whom it was doubted whether they were Baptized or no takes an occasion to recommend three maxims The first is Where there is a possibility the safest way is to be chosen Secondly Where there is no possibility the next to the safest way is to be made choice of Thirdly When impossibility ceases every thing is to be supplyed which impossibility would not admit These Maxims so agreeable to reason whoever intends to follow will never question but that they ought to be Baptiz'd if they have not receiv'd that Baptism ordained by Christ but only the Rhantism that is the sprinkling substituted in its room by a vulgar use or rather abuse 〈◊〉 Hist 〈◊〉 c. 14. â— 13. as Luther calls it See c. 8. v. 38. Nor is it to be doubted saith that famous Divine John Forbes but that they are again to be Baptiz'd who before have only received a vain washing and not the true Sacrament of Baptism And though it be not so great as the Papists imagine yet is the necessity of this Sacrament very great and the profit and advantage very considerable In the name of Jesus Christ That is professing a faith in Christ not feigned as we may collect from c. 8. v. 37. See our Annotations upon the place Or in the name of Jesus Christ is the same with in Jesus Christ as St. Paul speaks Rom. 6.3 Are ye ignorant that whosoever of us are baptized in Christ Jesus according to the Greek into Christ Jesus we are baptiz'd in his death the Greek has it into his death Upon which words Eulogius of Alexandria To be baptized into Jesus Christ signifies to be baptized according to the Precept and Tradition of Christ that is L. 2. Contr. Novatian apud Phâ—tium in Bibliothâ—â—a into the Father and Son and Holy Ghost And that other into his death is Typically representing his death in Baptism The same Patriarch in the same place a little before What is said in the Acts of those that had received the Baptism of John that they were baptized in the name of the Lord Jesus denotes that they were baptized according to the Institution and Doctrine of the Lord Jesus As also when it is said in another place that they were baptized into Christ and the death of Christ we ought to understand that the same sense is thereby signify'd that is to say they were baptized into the name of the Father Son and Holy Ghost For so the Lord Jesus Christ both taught Sect. 9. Confut Harding and commanded his Disciples to Baptize John Jewel Bishop of Salisbury To baptize saith he in the name of Christ is so to baptize as Christ instituted commanded and ordained But those words in the name of Christ signify no more that Baptism was administred in the only name of Christ not of the Father and Holy Ghost then these words Paul a Servant of Jesus Christ argue that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words which Paul spoke to the Keeper of the Prison believe in Jesus Christ should be thought to free him from a necessity of believing in the other two Persons of the Trinity Moreover if there be any credit to be given to Pseudo-Abdias the Babylonian the Apostles in the Infancy of the Church when they Baptiz'd us'd this Form I Baptize thee in the name of the Father and of his Son Jesus Christ and the Holy Ghost Perhaps to the intent that the name of Jesus Christ which was odious to the Jews and Gentiles might be advanced into Honour in regard that the Holy Ghost was given in Baptism upon the Invocation of his name Peter Epist 73. ad Jubaian saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might be joyned to the Father l. 3. against Maximin Bishop of the Arrians c. 17. Hence St. Austin uses this example to weaken his Adversaries Objection where that Arrian gain-says the Holy Ghost to be the Creator because it is said all things were made by the Son If saith he because the Spirit is not nam'd therefore thou thinkest the Spirit of God not to be a Creator by the same reason you may as well say they were not baptized in his name to whom St. Peter speaks Repent and let every one of you be baptized in the name of Jesus Christ because he does not add and of the Holy Ghost nor in the name of the Father because he is not there named But if they were commanded to be baptized in the name of Christ though the Father and Holy Ghost were not mentioned yet we understand that they were not otherwise baptized then in the name of the Father Son and Holy Ghost why dost thou not apprehend when it is said of the Son all things were made by him that the Holy Ghost also though not mentioned is there likewise understood Thus St. Austin Certainly saith Facundus l. 1. to Justin the Emp. c. 3. Bishop of Hermia the Apostles baptized in the name of Jesus though not only of the Lord Jesus that is in the name of the Son only but also of the Father and Holy Ghost And from hence I gather that when Baptism was celebrated the very words consecrated to the celebration of that Ordinance were us'd But in a relation it sufficed to mention only the name of the Lord Jesus to distinguish it from other divings But therefore I believe that of all the three Persons the name of Jesus Christ is only assum'd to denote the new Baptism because we are by Baptism buried with him into Death Yet would it not be said unless the Lord Jesus Christ were one of the Trinity In remission of your
feet fast The word in the original is he guarded their feet that is made them secure By a Metonymy as Grotius saith for a Guard secures us In the Wood. that is as it is interpreted in the English Translation in the Stokes which Plautus calls a Wooden Guard 25. And at Midnight When men are as it were buried in deep sleep Sang praises unto God Ruff. Presbyter of Aquilia in the Title of the 72 Psalm saith Hymns are Songs which contain the praise of God If it be praise and not of God it is not a hymn if it be praise and of God if it be not sung it is not a Hymn It must therefore that it may be a Hymn have these three things Praise and of God and a Song In Lib. de fide And therefore deservedly doth Gregorius Baeticus Bishop of the City Granata in Spain call David Hymnidicus Paul then and Silas sung Praises to God for the honour put upon them Ch. 5.41 in that they suffered innocently for promoting the Glory of Christ See above 26. And suddenly there was a great Earthquake By the great Power and Might of God So that the Foundations of the Prison were shaken Not only did the Edifice of the Prison it self totter but also the very ground upon which it was built was greatly shaken by such an Earthquake God shews that he himself is present with his Servants and that by his strength they shall be rescued from the Severity of furious Magistrates And immediately That is assoon as by the Earthquake the whole Prison was shaken All the Doors were opened To wit of that Prison And every ones bands To wit who were bound in that Prison 27. And the keeper of the Prison awaking To wit by the great Earthquake He drew out his Sword and would have killed himself For fear of the Magistrate lest by him he should be put to a more cruel death If the Prisoners escaped saith Grotius the Jaylors used to undergo the same Punishment that they were to suffer L. ad Commentariensem C. de custodia Vinctorum 28. Do thy self no harm For fear of a worse Death For we are all Who were bound in this Prison before all its Doors were opened by the Earthquake Here. Perhaps they who beside Paul and Silas were bound in that Prison listning to their unlooked for Songs and astonished with the wonderful Earth-quake did not observe that their bands were loosed nor that all the Prison-Doors were opened 29. Then he called for a light From his Domesticks who were in his house adjoyning the Prison And sprang in To the Prison with Force and Speed to see if all the Prisoners were there And came trembling For fear of Divine Judgment And fell down before Paul and Silas Worshipping after the custom of the Eastern Kingdoms and thence brought to Macedonia from the time of Alexander the Great when he Conquered Asia 30. And brought them out From the Cloister of the inner Prison to some open place of the Prison where they might more freely breath And said Like those who were moved with Peters Sermons Acts 2.37 Luk. 3.10 12. the People and Publicans converted by John Sirs Thus the Jaylor gave them this honourable Compellation knowing them to be men of great Holiness in that when they were so strictly kept and had deliverance offered them from Heaven their bonds being loosed and the doors set open to them so that they might flee especially if they had suffered him to kill himself as he would have done yet they fled not but were more solicitous for his Life than for their own To call them Sirs whom we would honour saith Grotius was a custom then received both among the Greeks and Romans as witness Martial and others What must I do As much as to say I have heard you declare the way to attain the greatest happiness neither doth the Miracle which God wrought concerning you suffer me to doubt of the truth of it shew me therefore I beseech you what course I shall take that I may attain to this happiness 31. Believe on the Lord Jesus That is rest upon Jesus Christ whom God appointed to be the only Saviour with true confidence of heart firmly believing that repenting of your former conversation and seriously proposing to pass the rest of your life conform to the Rule of his Doctrine you shall be discharged from all your Sins And you shall be saved That is and you shall obtain the chief happiness in eternal life according to Christs promise Job 3.15 16 36.6.47 And thy house That is and your houshold upon the same condition to wit if they also imbrace Christ with the same faith which inclines the heart to repentance and amendment of Life conform to the rule of his Doctrine And they spake unto him the word of the Lord c. That is the Gospel of Jesus Christ what that Jesus the Son of God is what he did upon Earth and suffered for the Redemption of Mankind how great Miracles he wrought how he lived again tho by the Instigation of the Jews he was Crucified and ascended above all the Heavens and was made Lord of all what Promises and Precepts he proposed These things they briefly held out to him For it was usual with the Apostles to declare such things in their Sermons And to all that were in his house As much as to say They not only imparted a clear and distinct knowledge of Christ and of his Doctrine to the Jaylor but also to all his Domesticks who went with him from his house to the Prison to see if any of the Prisoners had escaped the Prison Doors being broke open with the Earthquake 33. And he took them the same hour of the Night and washed their Stripes That is saith Grotius having led them to some Pool which was within the Bounds of the Prison he washed off the Blood which the rods had drawn Blood is washed off with water and by its coldness the flux thereof is stanched also by washing wounds are cleansed and disposed for healing therefore it is usual to wash wounds with Water And was baptized As much as to say Both the Jaylor himself and all his Domesticks who heard the word of the Lord Preached in the next following verse without delay were according to Christs instruction dipped in Water that by this sign they might profess that they would die to Sin and lead a new and godly Life for the future 34. And when he had brought them into his house Joyning to the Prison as Jaylors houses use to be He set meat before them That is he refreshed them with a Treat as Levi did Luke 5.29 Zaccheus 19.6 And rejoyced believing in God with all his house The Participle here gives the reason of his joy as much as to say He rejoyced and was exceeding glad that not only himself but his whole houshold had acknowledged and received the faith of the true God of whom he
Jesus whom he preached is this Messias foretold by the Prophets seeing all that the Prophets foretold of his terrible Sufferings bitter Afflictions ignominious Death and glorious Resurrection are by the event found fitly to quadrat in him alone Whoever sights for Christ sake against Hereticks useth this method of Paul's he threatens with heavenly Weapons he draws up a Scripture-Army with these Swords he forces Hereticks to their Duty with these Crosses and Torments he subdues and breaks their hardness saith the Learned Nic. Rigaltius our Country-man upon Tert. Scorp Cap. 2. And that this Jesus whom I Preach unto you is Christ That is See below v. 17. Ch. 26.9 above Ch. 5.39 that Messias of whom the Prophets foretold that being put to an ignominious Death he would rise again Whom I Preach unto you The discourse passeth from an oblique Person to direct as it is frequent in any Author and especially in sacred Writers 4. And some of them Of the Jews who were present at the disputes which Paul had in the Thessalonican Synagogue Believed To wit that Jesus is the Messias promised in the Law and in the Prophets who would save such as believed in him from their Sins And consorted with Paul and Silas There is in the word in the Greek somewhat more meant saith Grotius and it signifies that they were wholly addicted to Paul and Silas as things hereditary among the Jews Lucan useth this verb Aristides also useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same And of the devout Greeks That is such as were Gentiles by birth who having forsaken vain Idols imbraced the worship of the true God before the Gospel was preached to them A great Maltitude It seems to point out that few of those who were Jews by birth but many of the Gentiles who formerly deserted Gentilisme and went over to the Jewish Religion were converted to Christ And of the chief Women Of the chief men of the Cities Wives who of Heathens were made Proselytes as were also their husbands 5. Moved with envy c. As much as to say But the Jews who were most obstinate in opposing the Gospel Preached by Paul and Silas being inraged to see it believed by so great a multitude and having got together most wicked Scoffers and such as were given up to all kind of wickedness stirred up the People in Companies against Paul and Silas and having beset Jason's house who took them in to lodge with him tumultuously endeavoured to draw them out thence and to expose them to the fury of the incensed rabble to be by them killed and torn in pieces Certain lew'd followers of the baser sort The word in the Original signifies certain Juglers Tacitus calls those Jugglers a base rabble frequenting the Games and Theaters Cicero the dreggs and mire of the City Apuleius the homely dreggs of the mean People Horace a Dreg that is born where the common People resort and almost in the Market-place Livius a Market faction Plautus Buffoons which he thus paints out in these words Indeed there is nothing more sottish nor dultish nor more lying nor more tatling nor more bold in speaking nor more perjured than those busie homebred Citizens which they call Buffoons Lewd To wit such as delighted in all mischief and wickedness And gathered a Company That is And having gathered together the multitude of the rabble And assaulted the house of Jason That is they beset the house of Jason a Citizen of Thessalonica with whom Paul and Silas lodged Some think this Jason to be the same with him mentioned Rom. 16.10 though he then dwelt at Corinth And sought That is they endeavoured with all their might To bring them out to the People That is in sight of the People that in their rage they might tear them to pieces 6. And when they found them not To wit Paul and Silas And certain Brethren In Christ that is Christians To the Rulers of the City That is to the Magistrates of Thessalonica Crying Like Jangling fellows in a Court whose custom is to fill the Court with bawling and cryes even to hoarsness to deafen the Judges ears Lib. 1. de orat Hence Cicero calls them both baulers and outcryers We seek not for I do not know what Lawyer nor Bauler nor Jangler in this our discourse And Lib. 3 de orator he saith of Pericles But no bauler hath taught him to bark out his hour Lib. 12. Instit Quintillian also calls them Barkers Above all things that modesty perisheth which brings Authority and Belief to an Orator if he of a good man become a Jangler and a Barker These that have turned the World upside-down are come hither also As much as to say These vagabonds who by introducing their new Religion stir up Sedition in every Nation are also come to this City of Thessalonica to the end they may trouble us who are at peace with their new Doctrines Well saith Calvin This is the State of the Gospel to have these Vproars which Satan raiseth by opposing it imputed to it This also is the maliciousness of Christs Enemies to lay the blame of Tumults upon holy and modest teachers which they themselves have procured Certainly the Gospel is not preached to this end to stir up men to strifes among themselves but rather that it may keep them in peace being reconciled to God When Christ Liberally invites us there to come unto him Satan and the wicked rage therefore Paul and Silas might easily have defended themselves but it was requisite for them to undergo this false slander for a time and so long as they were not heard silently to pass it by And the Lord by their example meant to teach us not to give place to slanders or false reports but rather to stand stout in asserting the truth being content to be evil spoken off for what was well done Therefore away with the perverse wisdom of some who to escape false slanders stand not to betray Christ and his Gospel by their treacherous moderation as if their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from Blasphemies 7. Whom Jason hath received That is Jason their Favourer hath received them to his house And these all do contrary to the Decrees of Caesar The People of Rome and afterward the Caesar who transferred to themselves the Government of the People of Rome suffered none in the Provinces subject to their Government of which Macedonia at that time was one to be called King without their own sermission A great and Odious Crime saith 〈…〉 too impudently forged Paul and Silas sought to â—rect the Kingdom of Christ which is spiritual the Jews knew well that this might be done without any injury to the Româ—n â—â—rpire They knew that they meant nothing less than to overthrow the publick State or to deprive Caesar of his Authority the Jews therefore maliciously catch 〈◊〉 this preceive
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
sins That is to seal the Remission of your sins either received or to be received by the full assurance of the Conscience Therefore the most learned Ames Bellarmin Enervat Tom. 3. c. 3. The remission of sins consists in the sentence of the offended God nor can be attributed to any outward Ceremony unless it be as to a sign or a seal whereby that sentence of God is manifested to us 4. D. 1. Art 1. Q. 4. Says Bonaventure As the Royal Letters sealed with the Kings Seal are of high Dignity power and value and are said to do great things yet there is not in them any absolute force but only an Ordainment through the efficacy of the Royal Power the same thing is to be understood of the Sacraments And thus speak the texts of the holy Fathers according to common acceptation And ye shall receive the Gift of the Holy Spirit That is ye shall be indued with the Prophetick Spirit a specimen of which ye saw in the diversity of Languages For saith Calvin this place ought not to be understood of the Grace of Sanctification which is generally conferred upon all the Godly According to the usual Hebrew phrase the Prophetick Spirit is called the Holy Spirit which by their own confession failed among the Jews after the second year of Darius the Son of Hystaspes but was in a more ample measure restor'd by Jesus Christ according to the Prophesy of Joel 39. To you c. As if he had said For you who believe the Gospel preached by me together with your posterity that shall believe and all that shall obey the call of God are comprehended in their number to whom belongs the above mentioned Promise by the mouth of Joel Who are far off That is aliens from the common-wealth of Israel Peter most skilful in the Scriptures and now enlightned by the Holy Ghost knew very well that the call of the Gentiles was to be Mat. 28.19 Acts 1.8 yea he had learnt it also from Christ But at what time and under what conditions he was ignorant Therefore below c. 11. when the Gentiles were not yet called he shunn'd their Converse as polluted but having known the will of God that they were to be called without the observation of the Mosaical Law he presently made it his business to go amongst them Even as many as the Lord our God shall call That is whoever shall obey the voice of God calling to them For saith Grotius in words that signifie a Benefit the acceptation of the benefit is frequently understood Thus the appellation of called is taken 1 Cor. 1.24 Jude 1. Thus the word to be revealed is taken Is 33.1 Thus God is said to give Repentance 2 Tim. 2.25 To give Bread from Heaven John 6.32 To give a Heart Deut. 29.4 and elsewhere many others of the same kind See our Annot upon Joel 2.32 upon the words Whom the Lord shall call 40. And with many other words c. As much as to say And he was urgent and press'd them with Exhortations follow'd them close perswaded and earnestly entreated them to separate themselves from the rest of the Jews that were unwilling to believe in Christ and contumaciously refusing the Divine Grace that was offered them to prevent their being involved with them in the same destruction 41. They then who gladly received his words were baptiz'd Walafridus Strabo who in the ninth Century was Abbot of Augia the Rich c. 26. in the Diocess of Constans in his work of the beginning and increase of Ecclesiastical things You must observe saith he that in the prinitive times the ordinance of Baptism was only administred to those who through perfection of body and mind had attain'd to this that they knew and understood what profit they received by Baptism what was to be professed what to be believed and lastly what was reserv'd for those that were born again in Christ. Amba Macaire Bishop of Memphis who was Secretary to Cosmus the third of that name Patriarch of the Cophti or Christians of Egypt and lived in the eight Century says as Father Vansleb reports in his History of the Church of Alexandria c. 23. that in the primitive times Baptism was not administred in the Church of Alexandria but once a year and that was upon Good Friday and only to those of thirty years of age Curcellaeus our Country-man Baptism of Infants saith he Institut Relig. Christian l. 1. c. 12. in the two first Centuries after Christ was altogether unknown but in the third and fourth was allowed by some few in the fifth and following Ages it was generally received into â—ustom See our Annot. upon c. 8.37 But from thence that the Jews who were circumcised in their Infancy before Circumcision was abrogated were here baptized by the order of Peter it appears that by Baptism and Circumcision two Covenants altogether differing were to be sealed of which the one was with those who by the Law of nature were born of the Seed of Abraham the other with those who by the gift of Faith like Abraham were spiritually reborn as that great Divine eminent for all manner of Learning Nehemiah Cox by most weighty and solid Arguments has demonstrated in his excellent Discourse of the Covenants that God made with men before the Law Were added That is to the body of the Church which then consisted of a hundred and twenty Disciples Souls That is Persons which in other places we wont to call Heads by Synecdoche of the Member About three thousand There is no wonder to be made that three thousand persons should be plung'd in one day by Peter a Fisherman and used to the Water in regard that in the beginning of the fourth Century Gregory the first Bishop of the Armenians baptiz'd in one day by Immersion no less than twelve thousand as we read in his Authentick Life and which also Isaac Patriarch of the same Nation confirms in his first Invective Serm. in Die Sancti Andreae apud No varin St. Eucherius The Lord saith he calls Fishers to the Apostleship because such were of necessary use who being accustomed to the Water were skilled both in Fishing and Diving Therefore he did not ordain them to change their Art but only made them Fishers of a far nobler degree That person famous for his most exquisite learning both Divine and Humane James Benignus Bossuet formerly Bishop of Condom Tutor to the most Serene Dolphin and now prime Almoner to his most Serene Consort and Bishop of Meaux speaking of the three thousand baptiz'd by Peter The great number of Converts In tr ctat de Commun â—ub binis speciebus saith he is no Argument that he baptiz'd them by Aspersion as some conjecture for besides that there is no obligation upon us to believe that he baptiz'd them all in one day certain it is that St John the Baptist who baptiz'd no less baptiz'd by Immersion and his example
〈◊〉 is not written with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether latent and idle in the pronouncing then to see if he will imbrace the other reading written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or otherwhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the same letter to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should often be taken away in other words where it is radical The Masora notes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thirteen times wanting in the derivatives from that one Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wonder and perish The Hebrew hath Habakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Tanchum in the forecited place of Pocockius The repeating of the same Verb in different Conjugations saith he is for confirmation sake and perhaps by one of the Conjugations he meant admiration by the other astonishment confusion such as admiration at some strange thing useth to beget Therefore addeth Pocockius the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signify somewhat more then either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Syrians neither is it seldom I think that among both the Hebrews and Arabians increased Conjugations signify somewhat less though different then the simple Theme doth The Greek hath And wonder and disfigure supply as Grotius hath very well observed your faces so that the sense is the same as Mat. 6.16 wax very pale to wit out of fear For I work c. As much as to say For the work which I am to work in your time shall be so great that if any shall at this time foretel it they will not easily believe him This the Prophet means of Gods stirring up the Chaldeans a fierce Nation to lay Judaea waste for the sins of its Inhabitants But the Apostle turns and accommodates these words to the Jews of his time for rejecting Jesus the Messiah sent from God unless they repented and imbraced him whom God hath exalted by faith and says that they likewise shall be grievously punished by a powerful Forreign Nation 42. The Gentiles besought That is Such as among the Gentiles did Judaize and did therefore frequent the Jewish Assemblies although they were Uncircumcised such was Cornelius and at that time not a few they I say besought Paul and Barnabas That these words might be Preached to them That is That they might more fully explain what they said of the Messiah and the benifits that were to be obtained by him 43. Now when the Congregation was broken up That is When the Assembly being dismissed every one went to their own Houses Religious Proselytes That is Such as of other Nations had come over to the Jewish Religion Who. To wit Paul and Barnabas To continue in the grace of God That is To persevere in the Doctrine of the Gospel about Jesus Christ The Doctrine of the Gospel is by a Metony my called the Grace of God which is come unto men merely by the Grace of God See Hebrews 12.1 1 Pet. 5.12 44. The Word of God That is The Doctrine revealed from Heaven and Preached by Paul and Barnabas concerning the attaining eternal Salvation through faith in Christ 45. The Jews Who were obstinately incredulous The multitudes That is The multitudes of men which gathered to hear Paul and Barnabas They were filled with Envy That is They bursted with Envy that Forreigners converted to the Jewish Religion were made equal with them And spake against those things which were spoken by Paul To wit Concerning Jesus Christ and his Doctrine Contradicting and blaspheming There is saith Ludoâ—icus de Dieu a very emphatical Hebraism in this â—â—â—ase such as you have 1 Sam. 6.12 which the â—â—X render They went going and lowing That is 〈◊〉 went with a constant lowing So they spake against contradicting and blaspheming That is with a constant blaspheming attending their contradicting 46. Waxed bold That is Fearless no wise discouraged with the contradiction of their Adversaries It was necessary By Christs Command and Example Matthew 10.6.15.24 Luke 24.47 and above ch 1.8 That the Word of God should first have been spoken to you That is That forgiveness of sins and eternal Salvation to be obtained from God through the only Mediator betwixt God and Man Jesus Christ who is the Messiah promised in the Law and the Prophets should first be Preached to you And judge your selves unworthy of everlasting life It is a phrase of the Greek elegance whereby the same is meant as if it were said Ye contemn and despise eternal life which is given to men by God through Jesus Christ alone Lo we turn to the Gentiles As much as to say The Preaching of the Gospel by our Ministry shall be transferred from you who are unthankful to Forreign and Uncircumcised Nations in hopes of better growth and fruit there 47. For so hath the Lord commanded us Above ch 1.8 Mat. 28.19 Mark 16.15 Luke 24.47 and that to this Saul or Paul there was a command given by Christ concerning his Embassage which he was to undertake for Christ to Forreign Nations to Preach them the Gospel appears below ch 22.21.26.17 18. Gal. 1.16.2.8 I have set c. As much as to say For what is spoken of Isaiah as Christs Type in some measure Isa 44 6. is truly fulfilled in Christ the Lord whom he did shadow For the vertue of Christ shall in no case be restricted to the people of Israel only but as the words of God sound in Isaiah his light will send forth its beams to the far ends of the Earth by the Preaching of his Disciples for the Salvation of such who of any Nation in any part of the Earth shall believe in him 48. And when the Gentiles heard this Pisidians by birth Aliens from the people of Israel that Salvation was promised to them many Ages before by the coming of Christ They were glad That it was at length fulfilled which was foretold so many Ages before And glorified the Word of the Lord. That is They praised the goodness of God which shined forth in the Gospel preached to them by Paul and Barnabas And as many as were ordained to eternal life That is As many as were Candidates of eternal life as Mede excellently expounds it Serm. 3. in Act. 17.4 or as many as were sincerely and honestly disposed to perform whatever God requires of men to give them eternal life The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of an Army and placing of Soldiers of the registring them in order or rank Hence the Books that treat of ordering and drawing up an Army are called Tacticks And so may Lukes words be rendred here as Mede excellently notes in the forecited place As many as had given up their names to eternal life believed or by an Ellipsis of a Participle who were of the band and company of such as hoped and earnestly indeavoured to attain eternal life otherwise as many as were in readiness for
that the Apostles did not long after continue their Residence there but divided the Parts of the World between them by Lot in which each of them should repair to preach the Gospel Concerning which may be consulted Origen on Genesis and Eucherius of L on s who write that the East fell to Thomas and Bartholomew The South to Simon and Matthew The North to Philip and Thaddeus The Midland Regions to Matthias and James surnamed the Just The Provinces of the Mediterranean Sea to John and Andrew The West to Peter and James the Son of Zebedee but all the World alike to Paul whence in some Calendars of the Roman Church the separation of the Apostles is celebrated on the Fifteenth of July But as to the year when the same happened there is almost every where a total silence There is another Division of their Work made amongst the Apostles mentioned Gal. 2. v. 7. viz. how the Gospel of the Uncircumcision was committed to Paul and that of the Circumcision to Peter but that relates not to this place This Council at Jerusalem seems to have been holden after that first separation of the Apostles and that there were then no more Apostles residing in that City but Peter and James who also alone are read to have delivered their Sentence in that Council Although I think we ought to add unto them John who is mentioned Gal. 2.9 For that which Paul says there v. 1. that he after fourteen years went up to Jerusalem with Barnabas taking also Titus with them appears by the Circumstances which he there recounts to be meant of this Journey which he made thither that he might be present at this Council whereof we are treating So that at least four Apostles appeared there Peter James John and Paul besides those Apostolical Preachers Barnabas Judas surnamed Barsabas and Silas of whom we find mention Acts 15.22 As also Titus as appears Gal. 2.2 and other famous men of whom consisted the Church at Jerusalem So that there never was a more eminent Convention than this unless when the Apostles were all present Thus Curcellaeus Others conceive all the Twelve Apostles were here actually present and that the distribution of the Provinces of the World which the Ancients speak of was made afterwards amongst the Apostles when the Gentiles all abroad began to flock into the Church And Elders Who are elsewhere called Bishops Presbyters or Elders and Bishops were then the same see what is said before on Verse the second But in this Council besides the Apostles and Presbyters of Jerusalem there were present other Members of the Church viz. meer Brethren as we find afterwards v. 22. and 23. 7. And when there had been much disputing On both sides Peter rose up To make an Oration to the Synod And said to them That is to all the Christians of what Calling or Condition soever that were present in the Synod Men Brethren So Peter calls not only the Apostles and Elders but all other Christians present in the Council being so taught by Christ Matth. 23.8 Ye know that a good while ago According to the Greek from the ancient or first days The famous Lightfoot doubts not but in these Words Peter had respect to what Christ said to him Matth. 16.19 I will give unto thee the Keys of the Kingdom of Heaven which is as he the said Lightfoot Interprets it Thou first shalt open the Door of Faith to the Gentiles Then the Lord chose him that by his mouth the Gentiles might first hear the Word of the Gospel and Believe And this he says was done a good while ago or in the first days that is as he speaks before in the first Ch. v. 21. in the time when the Lord went out and in among us which time is expressed Luke 1.2 by these Words from the beginning Among us Who of the Circumcision believed in Christ That the Gentiles by my mouth should hear To wit first 8. And God who knoweth the hearts c. As if he should say Which when I performed God the searcher of hearts witnessed by a manifest Sign that he had adopted the uncircumcised Gentiles that embraced the Faith of Christ communicating to them the same Gifts of the Holy Spirit which he hath imparted to us who are Believers Circumcised 'T is plain Peter here respects the History of the Conversion of Cornelius by his Ministry set forth at large in the tenth and eleventh Chapters In Diatrib de Esu Sang. Between the Conversion of Cornelius the Centurion saith Curcellaeus and this Council of Jerusalem about twenty years as most Chronologers acknowledge were elapsed and 't is very strange that in so long a space after God by that most illustrious Example had manifested his Will to admit the uncircumcised into his Church and to partake of all Spiritual Blessings yet the Opinion that Circumcision was still necessary to please God would not be rooted out of the hearts of the believing Jews But the Reverence of those Rites of the Law as being divinely instituted had made such Impression on their Minds that it was not easie presently to remove them and to convince them of the Liberty purchased for us by the Blood of Christ For even after this celebrated Council the same Opinion seems to have remained in many of the Church of Jerusalem as appears Acts 21.20 and other Monuments of Ecclesiastical History particularly in Sulpitius Severus who in the second Book of his Sacred History treating of the Emperour Hadrian saith That then almost all did believe Christ to be God under the Observation of the Law Purifying their Hearts by Faith That is when he had cleansed the Minds of these uncircumcised Gentiles from the sins wherewith they were defiled by a lively Faith on Christ with which whosoever is endued presently resolves to renounce all Impiety and worldly Desires and to live soberly justly and godlily in this World 10. Now therefore why tempt ye God That is why do you grievously offend God He that offends God saith Grotius tempts his Patieâ—ce and he offends him who opposes his Will sufficiently revealed To put c. As going about to impose the Yoke of all the Ceremonies of the Law on the Necks of all such Gentiles as have believed on Christ which the Israelites themselves were never able to bear but with the greatest molestation The Yoke To wit of Bondage as Paul calls the Legal Rites Gal. 5.1 because they consisted in things indifferent which of themselves were neither good nor requisite but depended only on the pleasure of the Law-giver so that they seemed suited rather to the state of Servants than to men of a free Condition 'T is true the Precepts of Christ are also called a Yoke but an easie one and a Burthen but a light one Matth. 11.30 For what says Salvian does he require of us what does he command us to follow but only Faith Chastity Humility Sobriety Mercy and Holiness all which do not Burthen
might discourage and withdraw such as were perswaded of the truth of the Christian Religion from professing it He departed from them Which with inflexible obstinacy did cry out against and rail at the Truth of the Gospel And separated the Disciples That is he separated the Christians who as yet were intermixed with those reproaching railers and assembled in the same Synagogue with the Jews who obstinately resisted the Gospel And disputing daily As much as to say And in presence of this company of Christians separated from the refractory Jews Paul not only upon the Sabbath days or every Seventh but every day without any intermission declared the things relating to Faith in Christ Jesus and true Godliness In the School of one Tyrannus That is in the School of a certain Sophister whom they called Tyrannus Perhaps saith Pricaeus because that by the Force of his Eloquence he thrusted down and lifted up his hearers Some Greek Copies add from five a Clock till ten 10. And this continued As much as to say And Paul continued his daily exposition of the Christian Religion in Tyrannus his School Which dwelt in Asia To wit more strictly so called whose chief Metropolis was Ephesus as we have noted above upon Ch. 2.9 The Word of the Lord Jesus That is the Gospel of Christ Preached by Paul Both Jews and Greeks That is as well they which being descended of the Hebrew Patriarchs were reckoned among the People of God as the profane Nations who before this were aliens from the People of God 11. Miracles c. As much as to say And that the truth of the Gospel Preached by Paul might become the more Famous God frequently confirmed it by Miracles wrought by the same Paul 12. From his Body were brought To wit Pauls The Sick That is weakened by Sickness Handkerchiefs Which are appointed to wipe off the shot the sweat and the tears Or Aprons An Apron is a cloth that covers ones Belly or as Augustine calls it a girding Garment wherewith handicraftsmen of whose number Paul was as is to be seen above Ch. 18.3 used to cover the forepart of their cloths Women also are wont to use this Apron and our Countrymen in France call it Tablier and Devantier but the Piccards calls it Demiceint And the Diseases departed from them Upon what sick People to wit Paul being absent his handkerchiefs or Aprons were put that such as had never seen him might nevertheless in his absence reverently imbrace his Doctrine Calvin saith excellently The Papists are blockish who wrest this place unto their Relicks as if Paul sent his handkerchiefs that Men might Worship them and kiss them in honour of him as in Popery they Worship Francis his Shoos and Breeches Roses girdle St. Margarets Comb and such like trifles Yea rather he did choose most simple things lest any superstition might arise by reason of the Price or Pomp for he resolved entirely and fully to give all the Glory to Christ And the evil Spirits went out of them Out of their Bodies which by Gods permission they possessed 13. Took upon them c. That it may the more certainly appear that by those Miracles just now mentioned Paul's Apostleship was confirmed from Heaven Luke teacheth now that when some did rashly take upon them to do the same things they were grievously punished for such rashness Of the Vagabond Jews Who did run about to and fro and did creep into all publick places being to shew some great thing to the People as Jugglers or Mountebanks use to do Exorcists The gloss in the Latin Manuscript Exorcist adjuring Hence in Ecclesiastical Writers to Exorcise 8 Ant. 2. is to expel Diabolical Force adjuring it by Divine things Flavius Josephus tells that such adjurations were composed by Solomon and that he in the presence of Vespasian found the Copies of these adjurations which had been used by one Eleazar See what we have noted upon Matth. 12.27 We adjure you by Jesus whom Paul Preacheth That to wit reverencing his Divine Person ye remove far hence 14. And there were These juggling Exorcists or Adjurers Seven Sons The Greek hath certain seven Sons So Apuleius says certain seven witnesses Of Sceva a Jew and chief of the Priests That is who was chief of one of the twenty four Sacerdotal Families in which Aaron's posterity were distributed by David See our literal explanation upon Matth. 2.4 for neither is Sceva mentioned in the Catalogue of the high Priests nor is it probable that so many Sons of one high Priest should have lived so far from Jerusalem Which did so That is used such adjurations by Jesus whom Paul Preached 15. And the evil Spirit answered By the Mouth of that Man whom he possessed And said Unto Sceva's seven Sons God compelling him Jesus I know To have the vertue to cast out Devils And Paul I know To be the great Apostle of Jesus Christ at whose Prayers that Power and Vertue which is proper to Christ alone useth frequently to put forth it self above the order of Nature But who are ye That to wit ye dare adjure Devils by Jesus the Son of the living God as if ye were endowed with an Apostolical right to expel Devils 16. And prevailed against them That is Powerfully put forth his strength violently assaulting tearing and beating them with stroaks So that they fled out of the house In which either for praise or gain they indeavoured to drive away and expel the Devil Otherwise the Lord Jesus would not have him forbidden who Mark 9.38 39. did in his Name cast out Devils because he did it for no evil intent although he was not so addicted to Christ as to be his Disciple Naked That is deprived of their Cloths And Wounded That is and Wounded in their Body 17. For all the Jews and Greeks See above v. 10. Fear fell on them c. As much as to say All of them were taken with such reverence to Christ that they celebrated his Power over unclean Spirits with Illustrious Praise 18. And many that believed That is that by Pauls Ministry were perswaded of the truth of the Christian Religion Came. To Paul and his Companions Confessed and shewed their deeds There are some who interpret the Greek word here rendred Deeds not of their Sins but of the Miracles wrought by believers So Chrys hom 41. upon the Acts. but let it be a confession of Sins yet that it was made before not after Baptism and therefore doth nowise countenance the Sacramental and Auricular confession of the Papists Petrus Lintrensis and Lorinus the Jesuit do confess and prove by evident Arguments such as these are that the Series of the Narration from the eleventh to the twentieth verse doth evince this That in the like manner those that were Baptized of John confessed their sins before they were Baptized Mat. 3.6 that the Doctors of the ancient Church namely Basil Eusebius Augustine Beda Arator expound this Text of Persons not
it is the Gr. Text above c. 22. v. 6. In the way To wit When I was not far from Damascus See above c. 9. v. 3. 22.6 I saw c. See above c. 9. v. 3. 22. v. 6. 14. I heard c. See above c. 9. v. 4. 22. v. 7. 15. I c. See above c. 9. v. 5. 22. v. 8. 16. But rise and stand upon thy Feet Because both he and all those who were present with him Companions in his Journey being dazled with the Brightness of the Light which exceeded that of the Sun were fallen down upon the Earth See above v. 14. For I have appeared unto thee for this Purpose That is For this end have I who am taken up into Heaven and there sit at the Right-hand of God whom the Heavens must contain until the times of the Restitution of all things and who must at the last day come down from Heaven I I say Jesus of Nazareth whose Countenance while I was on Earth shone as the Sun Mat. 17. v. 2. now reigning in Heaven have shewn my self to thee in the brightness of Light more resplendent than that of the Sun To make thee Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may take thee in my hands See what we have noted on this Greek word above c. 22.14 A Minister and a Witness c. As if he had said As him whom I will employ for a Preacher and Witness both of those things which thou hast now seen and also of those things which shall afterwards be shewed thee by me Paul 's many Visions saith Grotius are had respect unto above c. 18.9.23.11 2 Cor. 2.2 See what we said above c. 22.15 17. Delivering thee from the People and the Gentiles That is Promising my Protection whereby thou shalt be delivered from those Dangers which shall attend thee from the Jewish People and strange Nations for the discharge of that Ministry Vnto whom now I send thee First indeed to the Jewish Nation but especially afterwards to the Gentiles of which I peculiarly make thee an Apostle See above c. 22.21 18. To open That is That by the Preaching of the Gospel thou mayest open Their Eyes Not of the Body but of the Mind a Metaphor taken from the Body as Isa 42.7 Eph. 1.18 To turn them from darkness To wit Of Ignorance and Wickedness See Col. 1.13 To light That is To the perfect Knowledg of Gospel Truth and Godliness flowing thence In the Gr. in is again put for ad as in the Verse immediately preceding And from the Power of Satan Which wicked and envious Spirit while he maliciously fights against God and Men by his Errors that he sows and Vices that result from them he keeps Men that are ignorant of the Truth Revealed by God in his own Power and Dominion as under Tyranny in miserable Slavery drawing them into utter Destruction To God That is To the true and sound way of worshipping God That they may receive c. As if he had said That Believing in me they may receive a free Pardon of their Sins and be Partakers of the everlasting Inheritance which God hath appointed to those who are separated from the Multitude of the Profane Lot That is As it is in the English Inheritance because Inheritances used to be distributed by Lot By that Lot or Inheritance is understood everlasting Communion in that Heavenly Beatitude which God himself enjoys Among the Holy Gr. In the Sanctified That is as it is in the English Among them that are Sanctified or among them who by the Efficacy of the Holy Spirit are separated to God from the Ungodliness and Ignorance of worldly Men. By Faith Excellently saith Calvin Some read wrong in one Context Among those that are Sanctified by Faith because this Particle is extended to the whole Complex therefore the meaning is That by Faith we come to the Possession of all the good things that are offered in the Gospel That is in me Faith in Jesus Christ or Confidence reposed in him as a Saviour and in his Promises and that lively and working by Charity and Obedience to his Commands joyned with a sincere Repentance of their by-past Life of which below v. 20. and above c. 20. v. 21. This Faith I say is the Means by which through the Grace of God are obtained those excellent Benefits above mentioned viz. Remission of Sins deliverance from the Punishments deserved by them especially from the second or everlasting Death the Gift of the Heavenly Inheritance and everlasting Life See Gal. 5.6 Jam. 2.17 22 26. Joh. 3.23 But that Faith in Christ and Hope joyned therewith through Christ goeth to the same God whom the Jews profess themselves to be Worshippers of See Joh. 12.44 1 Pet. 1.21 19. Whereupon That is Wherefore as Heb. 3.1.7.25 Incredulous In the Greek as also the English it is Disobedient to wit By Stubbornness and Inflexible Obstinacy As powerful as that Call was says Grotius yet it did not take away the Power of Resisting God will have voluntary Obedience not forced See Isa 50.5 Psal 95.7 Heb. 3.7 8 15. 4.7 Vnto the Heavenly Vision That is The divine Will which I learned from Christ shewing himself to me above v. 16. 20. But. Obedient to the Heavenly Revelation in all things First unto them of Damascus See above c. 9.19 20 22. And at Jerusalem Ibid. v. 28. And throughout all the Country of Judea That is Through other Cities of Judea besides the Metropolis yea also without Judea among the Jews that inhabited other Countries See above c. 13.5 14 16.14.1.17 2 10.18.4 19.19.8 And the Gentiles Strangers to the Jewish People See above c. 13.42 48.14.1 15 21 25 26.15.35.16.13 32.17.17 c. 18.4.19.10 Declared The Evangelical Doctrine of Christ That they should Repent That is That they might be sorry that they have offended God And be turned To wit From the Wickedness of their Ways To God To wit The true God who is to be worshipped devoutly and piously Works meet for Repentance That is Works agreeable to Virtue and becoming a Person who repents sincerely of a Vicious and Flagitious Life See what I have said on Mat. 3.2 8. 21. For this cause That is Because I Preached these things among the Jews and other Nations The Jews caught me while I was in the Temple See above c. 21. v. 27 30. Went about to kill me Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they attempted to kill me with their hands That is by Force and violence to kill me uncondemned 22. But having obtained help Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore as also the English instead of the adversative Particle but as Mat. 12.12 Of God Who verily according to Christs promise above v. 17. having a design to deliver me from the snares that were laid for me out of his Mercy provided those means for me to escape out of the hands of my Enemies of which see above c. 21. v. 31 32 33.22 23
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
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
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