And he began to speak boldly in the Synagogue That is more freely to utter all he knew of Christ in the Holy assembly of the Jews at Ephesus than he used to do formerly in publick assemblies Whom when Aquila and Priscilla had heard Discoursing of Christ They took him unto them To lodge with them And expounded unto him the way of the Lord more perfectly That is they taught this great Man more exactly the Will of God revealed unto Man by Christ 27. And when he was disposed Apollos being accurately and exquisitely instructed in the Christian Religion by Aquila a Tradesman and his Wife Priscilla both lay Persons bearing no Office in the Church To pass into Achaia That is to pass from Ephesus to that Region of Greece whose Metropolis was Corinth The Brethren That is the Christians of Ephesus having exhorted Apollos to perform quickly his generous purpose The Disciples That is the Christians living in Achaia To receive him That is that they might entertain him kindly Hospitably and Brotherly Who. Apollos When he was come Into Achaia Helped them much That is was very helpful to them of the Achaians and Corinthians who were by Pauls means Above v. 47.8 11. converted to believe in Jesus Christ whom being planted by Paul Apollos watered as Paul wrote 1 Cor. 3.6 that is they being by Paul instructed and informed were confirmed and advanced more in the Faith by Apollos And that seems also to be declared saith Wolzogenius that when those Christian Corinthians did with great pains contest with the obstinate Jews Apollos helped them greatly in confuting them Who had believed through Grace The Syrian interpreter refers the Word through Grace to the verb helped that the sense may be that those Achaian Christians were not a little helped by Appollos through the great gifts which God had bestowed upon him which are above mentioned and that God by his favour and blessing gave success to his labours v. 24 25. It may also be put with the verb believed that the meaning may be that those Achaians were indued with Faith by the free favour of God 28. Mightily c. As much as to say He with strong arguments confuted and convinced the errors of the Jews demonstrating not by any uncertain tradition but by the most firm Oracles and Testimonies of the Scriptures of the old Testament that Jesus of Nazareth is the Messias promised of old by God who should save his People from their sins From such things saith Wolzogenius as are here written of this Apollos that he was an eloquent Man and fervent in Spirit and mighty in the Scriptures of the old covenant and that he valiantly confuted the Jews it seems a conjecture may be taken that he is the Author of the Epistle to the Hebrews being written so eloquently and clearly beyond the rest of the Writings of the new Testament and with fervor of Spirit also frequent allegation and accommodation of the holy Scriptures of the old Testament that these Hebrews or Jews which wavered in the Christian Religion might be strongly confirmed CHAP. XIX 1. WHile Apollos was at Corinth Watering Christianity there which was planted by Paul and diligently promoting the work of the Lord. Having passed through the upper Coasts That is Galatia and Phrygia Mediterranean Countries of the lesser Asia and more Northerly situated Came to Ephesus See above Ch. 18.23 From whence he departed and promised he should return again above Ch. 18. v. 19. 21. And finding certain Disciples That is Jews believing in Christ who came from other Countries to Ephesus 2. Have ye received the holy Ghost since ye believed As much as to say Whether or no since ye imbraced the faith of Christ were these great gifts of the Holy Ghost powred out upon you which according to Joels Prophesie did every where begin to be much used and set by in the Church of Christ We have not so much as heard whether there be any Holy Ghost That is we have not so much as heard it reported that those gifts of the Holy Ghost which Joel foretold should in great measure be powred out upon believers have already every where been poured The like saying is Jo. 7.39 for the Holy Ghost was not yet given because that Jesus was not yet glorified That is those Illustrious Gifts of the Spirit with which the beginning of the Church was to be by the Messias indued were not as yet fallen from Heaven upon any See what we have said above Ch. 8.16 3. Vnto what then were ye Baptised As much as to say With what Doctrine were ye instructed when ye were initiated by Baptism It was not doubted saith Wolzogenius but they were baptized in Water who were called Disciples but Paul asked in the Profession of what Doctrine Vnto Johns Baptism That is unto the profession of that Doctrine which John Preached and signed by Baptism The answer is most pertinent saith Beza by which they meant that they in Baptism professed the Doctrine proposed by John and ratified by Baptism administred to them hence they acknowledged Christ but very slenderly neither having heard Christ himself nor his Apostles as is also said of Apollos a little before So that it is no wonder that they who as appears by their own answer that having only heard John they were Baptized and returned to their own Country should be ignorant of this Holy Ghost which was not sent out into the Church but since that Day of Pentecost 4. John verily Famous Solomon Glassius these adversative conjunctions Gram. Sacrtract 7. Can. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily indeed truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but do in Speech mutually follow one another and necessarily one another as mutual correlatives Mat. 3.11 I indeed Baptize with Water unto Repentance but he that cometh after me c. 9. v. 37. The Harvest truly is plenteous but the Labourers are few And thus the Scripture speaketh in many other places See the Concordancies of the new Testament Hence it happears that Acts 19.4 5. the words are connected together and hold out one continued discourse of Pauls connected by these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then said Paul John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Baptised with the Baptism of Repentance saying unto the People that they should believe on him who should come after him that is on Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those that heard this Johns report of Christ they were Baptised by John in the name of the Lord Jesus The fifth verse then expresseth not Pauls fact or any rebaptising but it follows in the sixth verse concerning Pauls fact that he laid his hands on those Disciples c. compare Ch. 8. v. 14 15 16. 17. Bellarmin calls this explanation however witty yet no wise pious nor probable But why is it neither Pious nor Probable Johns Baptism is mentioned in v. 4. therefore it were superfluous to repeat it v.
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
own and our belief of both Resurrections as the most famous Sir Norton Knatchbul in his learned Notes printed at Oxford anno Dom. 1677. with the licence of the Vice-chancellour observes upon that place of Peter whose words tho long I cannot but transcribe they are so full of truth and weight The sense and meaning of Peter is saith he That Baptism which now saves us by Water that is by the assistance of Water and is Antitypical to the Ark of Noah does not signify the laying down of the filth of the Flesh in the Water but the covenant of a good Conscience toward God while we are plung'd in the Water which is the true use of Water in Baptism thereby to testify our belief in the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words By Water and by the Resurrection nor is the Elegancy of it displeasing As if he should say The Ark of Noah not the Flood was the Type of Baptism and Baptism was an Antitype of the Ark not as Baptism is a washing away of the filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience toward God by the Resurrection of Christ in the belief of which Resurrection we are sav'd as they were sav'd in the Ark of Noah For the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper end of Baptism ought not to be understood as if it were a Sign of the washing away of sin altho it be thus oftentimes taken metonymically in the New Testament and by the Fathers but a particular signal of the Resurrection by faith in the Resurrection of Christ Of which Baptism is a Lively and Emphatical Figure as also was the Ark out of which Noah returned forth as from the Sepulcher to a new life and therefore not unaptly called by Philo The Captain of the New Creation And then the Whales belly out of which Jonas after a burial of three days was set at liberty And the Cloud and the Red-sea in which the people of Israel are said to have been baptiz'd that is not washed but buried for they were all Types of the same thing as Baptism not of the washing away of sin but of the Death and Resurrection of Christ and our own To which truth the Apostles the Fathers the Scholasticks and all Interpreters agree The thing is so apparent as not to need any Testimonies but because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of those innumerable testimonies that I may not seem to speak without book And first let us begin with St. Paul Rom. 6.3 4. See also Col. 2.12 Know ye not that so many of us as were baptiz'd into Jesus Christ were baptiz'd into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the Father of Glory so we also should walk in newness of life * 1 Cor. 15.29 Else what shall they do who are baptiz'd for the dead if the dead rise not at all As if he had said If there be no Resurrection why are we baptiz'd In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers That believing in his Death we may be made partakers of his Resurrection by Baptism Ignat. Epist ad Tral id Epist ad Philadelph Justin Martyr Baptism given in memory of the death of our Lord. We perform the Symbols of his Death and Resurrection in Baptism We know but one saving Baptism in regard there is but one death for the World and one Resurrection from the dead Basil the Great of which Baptism is an Image Hear Paul exclaiming They pass'd through the Sea and were all baptiz'd in the Cloud and in the Sea Basil of Seleucia He calls Baptism the passage of the Sea for it was the flight of death caused by the Water To be baptiz'd and plung'd and so to return up and rise out of the Water Chrysostom is a Symbol of the descent into Hell Ambrose and return from thence Baptism is a pledge and representation of the Resurrection Lactant. Baptism is an earnest of the Resurrection Bernard Immersion is a representation of Death and Burial Innumerable are the Testimonys which might be added but these I think sufficient to prove that Baptisin is an Image of the Death and Resurrection of Christ from whence we acknowledge the Mystery of our Religion Rom. 1.4 his Deity and Humanity and of all the faithful who are baptiz'd in his faith from death in sin to newness of life which if they lead in this world they have a most assured hope that being dead they shall hereafter rise to Glory with Christ Which things if they be so I beseech you what affinity is to be seen between a burial and a washing that Christian Baptism should be thought to draw its Original from Jewish Lotions and Divings For if it were true that the end of our Baptism were to signifie a washing or ablution or if it were true that the Jews of old did admit their Children or Proselytes into their Church by the administration of any diving as it is asserted by many learned persons of late days I confess it might be a probable Argument that our Baptism was fetcht from the divings of the Jews But to prove that our Baptism is indeed an Image of Death and Resurrection not of washing enough has been said But as to their Argument who would have our Baptism to be derivâ—d from the Jewish Lotions as there is nothing of certainty in it so is it so far from being grounded upon any authority of Scripture that there are hardly any footsteps to be found thereof in the Old-Testament They deduce the original of Baptism from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to wash or cleanse Exod. 19.10 But the Rabbins if I am not deceived make use of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Immersion thereby making it appear that they owe the notion of that word to the Greeks or rather to the Christians For what affinity is there between Lotion and Immersion Besides that we find some to have been baptiz'd in Sand. But the thing is so uncertain that it cannot be said of the Rabbins that there were not several among them who differed very much about this matter for in the very Text cited by the forementioned learned men Rabbi Eliezer expressly contradicts Rabbi Joshuah who was the first that I know of who asserted this sort of Baptism among the Jews For Rabbi Eliezer who was contemporary with Rabbi Joshua if he did not live before him asserts that a Proselyte Circumciz'd and not Baptiz'd was a true Proselyte for so we
read of the Patriarchs Abraham Isaac and Jacob that they were Circumciz'd but not Baptiz'd But Rabbi Joshua affirms that he who was Baptiz'd not he who was Circumciz'd was a true Proselyte To whom shall I give credit To Eliezer who asserts what the Scripture confirms or to Joshua who affirms what is no where to be found in Scripture But the Rabbins upheld Joshua's side and what wonder was it for it made for their Business that is for the honour of the Jewish Religion that the Christians should borrow their Ceremonies from them But when I see men of great learning in these times fetching the foundations of truth from the Rabbins I cannot but hesitate a little For whence was the Talmud sent us They are the words of Buxtorf in his Synagoga Judaica that we should give so much credit thereto that from thence we should believe that the Law of Moses either can or ought to be understood Much less the Gospel to which they were profess'd enemies For the Talmud is called a Labyrinth of Errors and the foundation of Jewish Fables It was brought to perfection and held for Authentick five hundred years after Christ therefore it is unreasonable to rest upon the testimony of it And that which moves me most Josephus to omit all the Fathers that lived before the Talmud was finished who was also a Jew and contemporary with Rabbi Eliezer who also wrote in particular of the Rites Customs and Acts of the Jews is altogether silent in this matter so that it is an Argument to me next to a Demonstration that two such eminent persons both Jews and living at the same time the one should positively deny the other make no mention of Baptism among the Jews Besides if Baptism in the modern sense were in use among the Jews in Ancient times why did the Pharisees ask John Baptist Why dost thou Baptize Jo. 1.25 if thou art not Christ nor Elias nor that Prophet Do they not plainly intimate that Baptism was not in use before that it was a received Opinion among them that there should be no Baptism till either Christ or Elias or that Prophet came How then there should be so much affinity between Baptism and the Divings of the Jews that the one should be successive to the other by any right or pretence is altogether I confess beyond my Faith They say that Arrian calls a Jew dipt but I as his Commentator does believe that he spake confusedly and that he rather meant a Christian then a Jew as in another place he calls the Christians Galileans likewise Lubin upon Juvenal Sat. 3. v. 14. observes that there by Jews are meant Christians who being expel'd the City by Domitian were forced to betake themselves to the Woods that were sacred to Heathenish Superstitions Therefore that I may conclude I say with Alexander de Hales Tinctio that is Dipping is the formal cause of Baptism Thus far the most learned and highly deserving of Sacred Writings Sir Norton Knatchbull Knight and Baronet Now saith Grotius that the Ancients made use of the word Tingere instead of Baptizare is not to be wonder'd at seeing the Latin word Tingere is properly the same in signification and frequently us'd for Mersare to dip or to plunge Hence it is that Magnus in St. Cyprian doubts whether they are to be accounted rightly initiated Christians who are only initiated by sprinkling or pouring in case of sickness or weakness To which Cyprian answers That whatever benefit accrews by the saving Sacrament that sprinkling or pouring upon necessity so inforcing and God indulging afford to the Believer And this is the sense and Law of the Church of England not that it be indifferent but that all Infants be dipt except in the case of sickness and then sprinkling is permitted And therefore although in cases of Need and Charity the Church of England does not want some good examples in the best times to countenance that permission yet we are to follow her command because that command is not only according to the meaning and intent of the word Baptize but agrees with the Mystery of the Sacrament itself For we are buried with him in Baptism saith the Apostle The old Man is buried and drowned in the immersion under water and when the baptized Person is lifted up from the water it represents the Resurrection of the new Man to newness of life In this case therefore the contrary Custom being not only against an Ecclesiastical Law but against the Analogy and mysterious signification of the Sacrament is not to be complyed with unless in such cases that can be of themselves sufficient to justify a liberty in a Ritual and Ceremony that is a case of necessity Thus the learned Jeremy Taylor Bishop of Down But the holy Martyr Cyprian binds no body to his Opinion concerning those that are sprinkled or poured upon in case of sickness or weakness Wherein saith he our Moderation does hinder no body from thinking what he believes and doing what he thinks Yea verily Cornelius the Roman Bishop and Martyr contemporary with Cyprian in a Synod of fifty Bishops questioned whether sprinkling or pouring upon the sick or weak might be called a Baptism or no. As we may see in his Epistle to Fabius Bishop of Antiochia Apud Nicephorum lib. 6. c. 3. Indeed that the sick as well as the healthy were wont to be plung'd which is properly to be baptiz'd says Pamelius in his Notes upon Cyprians Epistle to Magnus besides other proofs I omit to be brief the Acts of several Saints do testify as in the Acts of St. Sebastian the Martyr we find that Tranquillinus a Nobleman afflicted with the Gout was so baptized by Polycarp the Presbyter and restored to health by his Baptism Also a Paralytick Jew who having long tryed the Physicians Art in vain bethought himself of the application of Christian Baptism being brought in his Bed to the Font or dipping place at the appointment of Atticus who succeeded Chrysostom in the Constantinopolitan See was plung'd over head and ears which being done he was immediately freed from his Distemper and restored to perfect health Socratâ—s l. 7. c. 4. Therefore if rejecting the Errours of Human Contention we return with a Religious and sincere Faith to Evangelick Authority and Apostolick Tradition we shall find it most safe for them who by necessity and altogether necessary for them who lying under no necessity were only sprinkled or poured upon to be obedient to Christ who commanded neither sprinkling nor effusion but immersion and to be plunged into the water according to his Institution Heb. 5.9 who is made to all that obey him the cause of Eternal Salvation Nor is there any reason why they should be afraid of repeating Baptism or of the Scandal of any Church Because as St. l. 1. Ep. 7. Gregory says most excellently well that is not said to be iterated which is not certainly demonstrated to
gives us to understand that for the administration of Baptism to a great multitude they chose those places which where well stor'd with Water besides that the bains and purifications of the Ancients principally of the Jews rendered that Ceremony easy and familiar at that time In short we do not find in Scripture that any were otherwise baptiz'd than by Immersion and we are able to make out by the Acts of the Councils and by the Ancient Rituals that for 1300 years together they baptiz'd in that manner throughout all the Churches as much as it was possible for them so to do 42. And they persevered c. That is and they continued assiduously and diligently In the Doctrine of the Apostles That is in hearing the Apostles teaching And in communication of breaking Bread and in Prayers In the Greek And in Communication and in breaking of Bread and in Prayers which the learned Divine Joseph Mede renders And in Communication that is in breaking Bread and in Prayers So that the Conjunction and after Communication is not Conjunctive but Explanatory as frequently in other places Hence the Syriac translates the words And they did communicate in Prayer and in breaking the Eucharist The service of the Ancient Christians baptiz'd according to the Precept of Christ consisted of these three parts hearing the Word publick Prayers under which was by a kind of Synecdoche comprehended Thanksgiving c. 3.1.16.13 Luke 18.10 11. Phil. 1.3 4. and celebration of the Lords Supper Breaking of Bread saith the famous Lightfoot among the Jews signifies that particular action with which Dinner or Supper began but I do not remember that ever I observ'd it apply'd by the Talmudists to the whole Meal And I suspect that what Beza affirms is rather upon trust than upon proof It came in custom says he that their mutual ordinary Food even their Feasts which they often made together were understood under the name of breaking of Bread which if true I must ingenuously acknowledge my own Ignorance but if not true then breaking of Bread both in this and the following 46 verse cannot be understood of ordinary Food but of the Eucharist which the Syriac Interpreter expresses in Terms and the Parallel is that of c. 20.7 1 Cor. 10.16 But there is a Synecdoche of the member in this Phrase for a part of the Lords Supper is set down for the whole as the drinking of the Cup 1 Cor. 12 13. But the breaking of Bread represents the bitter pains which Christ suffered upon the Cross wherewith his body was as it were broken and bruised for such torments in Scripture are called Breakin gs or Fractures Prov. 6.15 Isa 30.26.38.13 Dan. 11.26 c. Whence we collect that the Ceremony of breaking the Bread in the Lords Supper is not a thing indifferent but whereas it tends to set forth the end of the Lords Supper it is altogether to be used according to the Example of Christ and his Apostles See Mat. 26.26 1 Cor. 10.19 11.24 The English Translation is less approved by the learned Mede who refers the Greek word Koinonia to the preceding word Apostolâ—n and translates it The fellowship of the Apostles 43. And fear c. As if he had said They that were not yet Converted by the preaching of the Apostles stood amaz'd and astonished at the Novelty of the Growing Church and the many signs and wonders wherewith the Apostles corroborated the force and energy of their Sermons 44. And all c. As much as to say But all the Believers joyn'd together in brotherly love and converted their Estates which they had in propriety to the common good of all 45. Possessions c. That is The Rich sold what they had to supply the necessities of the Poor They were Jews that did so and none but Jews that did so Shew me the like among the Gentiles when the Gospel came among them Which of all St Pauls Epistles gave any such precept or intimates any such thing But as for the Jews they who once believed in Christ believed also the woful destruction of their own Nation to be within a few years after and therefore they thought good while there was yet time to improve their Lands and Possessions to the best use which they should not many years enjoy And the occasion was now fit at the first preaching of the Gospel and gathering up a Church to Christ to furnish the Apostles and others for this Service and Employment And therefore when the Gospel was also spread among the Gentiles the Apostles were so careful to make collections in the Churches for the relief of the poor Saints in Jerusalem even those who at the first had disfurnished themselves of all and at whose charge as may be supposed the Gospel was at the beginning preached among the Gentiles Serm. 28. upon Prov. 30.8 9. Thus the most learned Joseph Mede See Rom. 15.26 27. 1 Cor. 16.1 2 Cor. 8.9 46. Continuing daily with one accord in the Temple That is they met daily in the Temple with a brotherly unanimity to worship God in publick And breaking bread from house to house The Greek hath Katoikon which the Syriack and Arabick Interpreters take to be opposed to the Temple as if it were singly said at home or inprivate whereas by others it is expounded at several houses that is sometimes at one house sometimes at another Salmasius says That the Ordinance of the Lords Supper was celebrated in the private houses where they feasted together Katoikon is from one house to another as Katapolin is from Town to Town For the Jews eat their Legal Passover every one in his own house in imitation of which Christ instituted his Ordinance and ordered it to be eaten at the same hour of Supper Those Suppers as is well known were called Agapes Love-Feasts whether celebrated in the Church or in the houses of private Persons In both places they were partakers of the Sacrament of Christs Body and Blood after they had supped Hence Agape Love-Feast is taken for the Eucharist itself by an ancient Author who calls himself falsly Ignatius in an Epistle to the Smyrnaeans It is not lawful without the Bishop to Baptize or Celebrate the Love-Feast says he that is the Lords Supper To celebrate private Love-Feasts the richer sort invited the Brethren to their houses and then according to custom celebrated the Lords Supper after the end of the Love-Feast From which Love-Feasts the Cuftom continu'd a long time of blessing and receiving the Eucharist from house to house In the fourth Century it appears to have been still Administer'd by several Bishops and Presbyters in private Houses Which by their last Canon save one did prohibit by the Fathers the Council of Laodicea Ordaining that no oblations should be celebrated in private houses This was in the Year 364. But the Fathers of the Synod of Gangra which was some twenty years before that of Laodicea condemn'd Eustathius because he would
By his Magick bewitchings Had bewitched That is Had driven them unto madness Satan can work so much by his Instruments upon the minds of Men when God permits him 12. But when they believed To wit The Samaritans being delivered from their madness Preaching the things c. That is To him Preaching that most Blessed Heavenly State which by the Grace of God through the Merits of Jesus Christ they were about to obtain who did most stedfastly believe the promises of the same Christ and did most constantly obey his Precepts Luke above v. 5. did more briefly express the sum of the Gospel by the Preaching of Christ here more fully by the Preaching of the Kingdom of God and of the name of Jesus Christ but the sense in both places is the same for Christ brings us back reconciles restores us into favour with God afterwards regenerates us by his Spirit that Satan being overthrown God may reign in us and we renewed unto Spiritual Righteousness and dead unto the world may live a heavenly life in the Earth and at length may obtain eternal blessedness in the Heavens They were baptized That is they were dipt in the water according to Christs Command Mat. 16.16 Both Men and Women Who viz. did profess themselves to have imbraced the Christian Religion but not Infants who seeing they do not at all understand the Gospel Preached they cannot consent unto it that is They cannot believe See what we have said above chap. 2. v. 38. 41. and what we shall say below v. 37. 38. 13. Then Simon That man in times past so perverse and notoriously wicked Himself believed also The Doctrine of the Gospel Preached by Philip to wit with a temporary Faith if those things be true which the Fathers have written concerning the same Simon See Mark 4.17 Luke 8.13 And when he was baptized That is and when he had professed his Faith publickly by being dipt in the water according to Christs Commandment He joined himself to Philip. That is He departed not from Philips side and gave heed both continually and daily to his Preaching Beholding the Signs and Miracles which were done That is The Miracles which were wrought by Philip through the power of God for the confirmation of the Doctrine Preached by him Being amazed wondered Such truly is the force of the Spirit of God that it can move the hearts of the most wicked Men and draw them into amazement 14. When. As if he should have said But the Apostles who as is said above ver 1. tarried at Jerusalem when the rest of the Faithful were scattered abroad from thence being informed of the Conversion of the Samaritans unto the Faith of Christ sent Peter and John out of their Company unto Samaria by consent of them all to the end they might lay their hands on the Samaritans and so might give them the singular gifts of the Holy Spirit as appears by that which follows By the way hence we may see that Peter was not a Monarch of the Apostolical Colledge and of the whole Church for the Ambassadour uses not to be greater and higher then he that sends him I do reckon the Pope will not suffer himself to be sent in Embassy any where by his Cardinals and fellow Bishops 15. Who. Peter to wit And John When they were come Viz. Unto the City of Samaria in which Philip the Deacon had Preached the Gospel of Christ Prayed for them Samaritans Hence we may see that the power of bestowing the gifts of the Holy Spirit is not in the power of the Apostles but in the power of God and Christ for otherwise there was no need of Peter and Johns Prayers That they might receive the Holy Ghost That is those excellent gifts of the Holy Spirit with which every where then they who believed in Christ not only they who were to preach the Gospel and govern the Church were wonderfully gifted that having obtained the gift of Prophesying and speaking with divers Tongues they might confirm the Doctrine of Christ which then was new See above chap. 2. v. 38. and below chap. 10. v. 44 45 46. chap. 19.6 1 Cor. 12. v. 8 9 10. 16. For as yet he was not come upon any of them As if he should say None of these Samaritans as yet was gifted with those excellent gifts in which God did present or shew as it were the visible presence of his Spirit for a time to his Church that he might confirm the Authority of his Gospel for ever and that he might witness that his Spirit is to be alway the chief ruler and directer of Believers Were baptized c. As if he should say Although they had now believed in Christ and had professed publickly their Faith by being Baptized with Water according to the Commandment of Christ And hence we may see that those extraordinary gifts of the Holy Spirit are neither tied to the sincerity of Faith nor to Baptism of Water lawfully received so far are they from being conferred by any vertue of Faith or Baptism of Water 17. Then laid they their hands Many Nations had a Custom but chiefly the Jews to point out the most excellent things not only with words but also with visible signs hence ariseth laying on of hands when by Prayers the Divine Power was invocated for another See Gen. 44. v. 14 15. Matth. 9. v. 18.19 v. 13 14. Maâ—k 20. v. 16. but God was wont to give this Honour to his Prophets as to bestow his gifts upon others at the prayers of the Prophets of which prayers imposition of hands was a Symbol So Moses was commanded to lay his hands on Joshua that he by that means might receive the larger gifts of the Spirit at the Prayers of Moses Numb 27. v. 18 20. Naaman the Syrian Prince conjoyneth calling on Gods Name with laying on of hands 2 Kings 5.11 Even so God being called upon by his Apostles did bestow those singular gifts at the laying on of their hands with which he gifted the most part of the faithful at the beginning of the Preaching of the Gospel that they might be a most sure sign of the Faith of those that were converted to Christ and an undoubted token of the verity of the Doctrine of Christ Let us remember excellently says Calvin That the laying on of hands was the instrument of God at which time he did give the visible graces of his Spirit to his own But since the Church hath been deprived of such Riches to wit the visible graces of his Spirit laying on of hands would be but an unprofitable Image And they received the Holy Ghost As if he should have said God did give unto the Samaritans converted unto Christ and dipt into the Water according to his Precept at the Prayers of the Apostles and their laying on of hands the graces of his Spirit wherewith they being gifted could Prophesy and do Wonders such as are mentioned 1 Cor.
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
was held before the first Nicene Synod For we read the name of Basil Bishop of Amasia subscribed to the Neocaesarean Synod who suffered Martyrdom under Licinius as Eusebius writes in his Chronicle Gregory Nazianzen in his 40th Oration which is upon Holy Baptism treating of those who die without Baptism gives us an instance in those to whom Baptism was not administred by reason of Infancy And the self same Nazianzen though he was a Bishops Son being a long time bred up under his Fathers care was not Baptitized till he came to Man's age as he doth teach us in his life In like manner Basil the great that was born of very devout Parents and instructed unto Godliness from his Childhood was not Baptized until he was a Man if any Credit be to be given to his life that goes about under the name of Amphilochius John of Antioch called afterward Chrysostom was born of Christian Parents as the truer opinion is Tutored by the famous Bishop Meletius was yet not Baptized till he was one and twenty years of age Hierom also Ambrose Austin who were born of Christian Parents and consecrated to Christian Discipline even from their Childhood were not Baptized before they were thirty years of age Hence it doth manifestly appear That the wisest of our Fathers in Christ did not come unto Baptism until they were come to a strong and confirmed wit and age as Jeremy Taylor Bishop of Down observeth in the 12th Sect. of the life of Christ in the Sermon on Repentance n. 20. Tertullian in his Book of Baptism chap. 18. gives advice to Infants to come unto Christ to be instructed not to be Baptized before they have understood the force of Baptism Therefore says he For the condition and disposition also age of every Person the delaying of Baptism is more profitable yet chiefly about little ones What need is there of Sureties to be brought in danger who even themselves may break their promises through mortality and be deceived by the increase of an evil disposition Indeed the Lord saith Do not ye hinder them to come unto me Let them come therefore while they grow to years let them come while they learn while they come let them be taught Let them become Christians when they are inabled to know Christ Why doth innocent age hasten to the remission of sins Men will deal more warily in worldly affairs so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly let them know to ask for Salvation that thou mayest appear to have given it to him that desireth Ludovicus Vives affirms None In Aug. 1. Civ 27. except grown to Man or Womans estate were wont to be Baptized The famous Bishop of Meaux J. B. Bossuet in his French Treatise of the Holy Supper under both kinds pa. 127. As touching Infants the pretended Reformed so the Papists in France do call the Protestants who follow Calvins Opinions say that their Baptism is grounded on the Authority of the Scripture but they bring us no place out of it expresly affirming it and what consequences they draw out of the same they are very far fetched not to say very doubtful and too deceitful One nameless Person a very learned Man answering to the Treatise of this learned Bishop saith p. 92. As for the Custom of Baptizing Infants I confess we no where read any thing expresly and particularly written in the Gospel from whence the necessity of Paedobaptism can be shewed and that those places of the Gospel by which it uses to be proved at the most do prove that that custom of Baptizing of Infants is lawful and permitted or rather not impermitted or unlawful If all the Anabaptists rested in that Opinion neither condemned that custom of wickedness and sacriledge reason would be on their side neither would they say any thing which should not be founded on the common Principles of all Protestants The Primitive Churches did not Baptize Infants the learned Grotius hath made plain and proved that in his Notes on the Gospel That doth most plainly appear by the very Rite of Baptizing used in the Roman Church For Baptism is to be asked before the Person to be Baptized enter into the Church which the Surety does in the Infants name a clear and distinct Confession of Faith is required which the same Surety rehearseth in the Infants Name a renouncing of the World its Pomps the Flesh and the Devil is to be promised which the Surety or as they call it the Godfather promiseth for the Infant Is not this a clear argument that of old the Persons who were to be Baptized asked themselves Baptism in their own Name of their own Choice and profess their Faith and were wont to renounce their former life to consecrate the remainder of their life in this present mortal flesh to Jesus Christ Curcellaeus says in his dissertation of Original sin num 56. that the custom of Baptizing Infants was brought in without the Commandment of Christ and did not begin before the third Age after Christ was born in the two former Ages no sign of it doth appear This Custom being brought in was much more frequent in Africa then in Asia and other parts of the world and with a certain greater opinion of necessity unto which they did fall who did expound of Baptism that of Christ John 3. v. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God as if it did also include Infants whereas notwithstanding our Lord Jesus speaketh unto those that were come to age only in the Person of Nicodemus and doth declare how greatly they stand in need to be born again of the spirit of water that is of the Spirit purifying their Hearts Christ indeed by this metaphor alludeth unto the Baptism of Water that was sometime to be commanded by him but did think only of the Baptism of Persons grown to years of understanding seeing he commanded Mat. 28. v. 19. that those that were to be Baptized should first be instructed in the Faith For it cannot be that the Body receive the Sacrament of Baptism except the Soul receive the verity of Faith before hand as Hierom hath observed on that place of Matthew See what we have noted above upon ch 2. v. 41. With all thy heart That is With an earnest desire of thy Heart and an unfeigned Faith The Scripture says Calvin oftentimes taketh the whole Heart for the sincere and unfeigned Heart unto which is opposed a double Heart So there is no need that we should imagine them to believe perfectly who believe with their whole Heart when there may be a weak and samll Faith in him who notwithstanding shall have an upright Heart and free from dissimulation So it is fit to take that which David glorieth of that he doth love the Lord with all his Heart Philip truly did first Baptize the Samaritans whom as yet he knew
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
slower then that it can express Baptism which is rather a sign both of Death and Resurrection Being moved by this reason I would have those that are to be Baptized to be altogether dipt into the water as the word doth sound and the mystery doth signify John Bugenhagius Pomeranus both a Fellow and Successor in the Ministry of Luther at Wittenburg whom Thuanus and Zanchius witness to have been a moderate very godly very learned Man doth affirm about the end of his Book published in the German Tongue in the Year 1542. That he was desired to be a Witness of a Baptism at Hamburgh in the year 1529. that when he had seen the Minister only sprinkled the Infant wrapped in swathling Clothes on the top of the head he was amazed because he neither heard nor saw any such thing nor yet read in any History except in case of necessity in Bed-rid Persons In a general Assembly therefore of all the Ministers of the Word that was convened he did ask of a certain Minister John Fritz by name who was sometime Minister of Lubic how the Sacrament of Baptism was Administred at Lubec Who for his Piety and Candor did answer gravely that Infants were Baptized naked at Lubec after the same fashion altogether as in Germany But from whence and how that peculiar manner of Baptizing hath crept into Hamburg he was ignorant At length they did agree among themselves that the Judgment of Luther and of the Divines of Wittenburg should be demanded about this point which thing being done Luther did write back to Hamburg that this sprinkling was an abuse which they ought to remove Thus plunging was restored at Hamburg Common Fonts big and large enough were in Ancient times fitted and accommodated to dipping in the which Fonts by Conduits or certain inferior passages the water overflowing upon the Baptized did run away as is manifest even by this memorable History of Socrates 7 Hist Eccl. 17. which we do here bring in A certain Deceiver a Jew by Nation counterfeiting himself to be a Christian was oftentimes Baptized and by this sort of Cheat had scraped together much money When he had deceived many Christian Sects by this Craft for he had been Baptized both by the Arrians and Macedonians having none more whom he could deceive at length he came to Paul Bishop of the Novatians and affirming that he had an earnest desire to be Baptized he prayed the Bishop that he would be pleased to Baptize him himself He indeed praised the Jews will and desire but did deny that he could give him Baptism before he had been instructed in the principles of Faith and besides all this had fasted many days But the Jew who contrary to his wish or expectation was compelled to fast did so much the more urge that he might be Baptized The Bishop therefore not willing to offend him with a longer delay when he pressed and urged him to it prepares the things that are necessary to Baptism And when he had bought a white Garment to the Jew and commanded the belly of the Font to be filled with water he brought the Jew thither as if he were going to Baptize him But a certain secret vertue and power of God made the water suddenly to vanish But when the Bishop and those who were present suspecting nothing of what then was done they did think that the water ran out by some secret passage underneath where it was wont to be let out they fill the belly of it again after they had carefully stopped all the passages And when the Jew was brought again to the Font the water did again altogether vanish Then Paul said Either O Man thou deceivest or has unknowingly received the Sacrament of Baptism before When therefore a great many men flocked together to see this Miracle one that knew the Jew found him to be the self same man that was Baptized before by Bishop Atticus Hereto belongs also what the Maidenburg Centuriators do relate of Rathold 8 Cent. 6. In the Year of the Lord say they 718. Rathold General of the Frisians was brought unto this by the Preaching of Bishop Vulfran that he was to be Baptized When he had entred into the Font with one foot drawing back the other foot asked where the most part of his Ancestors were Whether in Hell or in Paradise And hearing that more were in Hell drawing back his foot that was in the Water It is better says he that I follow the greater part then the fewer And being so deceived by the Devil promising that he would give him three days hence matchless gifts the self same third day he perished with a sudden and eternal death Sigebertus Henry of Erford does relate the same out of the Acts and Monuments of Vulfran chap. 26. Bergomensis says that 't was in the year 729. Hither also pertaineth the History of Constantine who from hence got the Sirname of Copronymus because when he was Baptized in his Infancy he defiled the waters of the holy Font with the Excrements of his Belly in the Year of Christ 720. We have a like example in the Emperor Wenceslaus the Son of Charles the Fourth who was born at Norinburg the 28th of September in the Year M.CCC.LXI For he also is reported to have defiled the water with his Dung when he was Baptized Moreover it is reported that while the water that was to be applied to the Baptism of Wenceslaus was warming the Pastors house by Saint Sebald was set on fire and burned out Which things certainly could not happen if both the Copronymus's the one in the West and the other in the East had been sprinkled and poured with a little water being wrapped up in their swadling Bands and Clouts About the end of the eleven hundredth Year after the birth of Christ Odo Apud Andream S. Michaelis Abbatem in Othonis Actis lib. 2. c. 15. or Otho Bishop of Banberg who first Preached the Gospel to the Inhabitants of Pomerania as Suffridus his assisting Presbyter doth witness When there were three Fonts built he did so order that he himself should Baptize the Male Children alone in one of the Fonts and the rest of the Priests the Women apart and the Men apart What manner of Fonts these were and after what fashion all were Baptized is declared there after this manner The good Father caused the Administration of the Sacrament to be done with so much diligence also with so great neatness and honesty that nothing undecent nothing to be ashamed of nothing ever might be done there which might not please any of the Gentiles For he commanded very big Hogsheads to be digged a little deep into the Earth so that the mouths of the Hogsheads did stand above ground unto the heighth of a mans knee or less which being filled with water it was easy to descend into them And he caused Curtains to be hanged about the Hogsheads upon small Pillars set up and Cords put
into them that each Hogshead might be inclosed all about with a Vail in manner of a Circle But a linnen Cloth did hang upon a Cord put through it before the Priests and his Fellow Ministers who stood on the one hand to Administer the Sacrament that so all things being very modest on every side there might not be any thing censured as folly or filthiness in the Sacrament lest the honester sort of Persons should withdraw themselves from the Sacrament of Baptism for shame sake The Author proceeds declareth the thing yet more clearly in this manner When therefore all did come to be Catechized the Bishop speaking unto them all commonly with a speech that did agree to such setting one sex over against another on the right hand on the left anointed the Catechized with Oil afterward biddeth them go from the Font. Therefore they coming unto the entrance of the Curtain they one by one only did enter in with their Godfathers and presently the Godfathers did receive the Garment with which the Person to be Baptized was clothed and the Taper when he went down into the water and they holding it before their face until they did restore it again to him when he came out of the water But the Priest who did stand at the Hogshead when he had rather heard then seen that there was some body in the water having removed the Vail a little with thrice dipping of his head did perfect what belonged to the Sacrament of Baptism and when he had anointed him with liquor of Chrism on the Crown of the Head and a white Garment being put on him and when he had drawn back the Vail he commanded the Person that was Baptized to come out of the water his Godfathers covering putting on him the Garment which they did hold Neither did the diligence of Otho in the Winter time neglect to find out what was most convenient for the season to wit he celebrated the Sacrament of Baptism in warm Baths and in hot water with the same neatness and observation of Modesty with the Hogsheads set into the Earth and Curtains applyed Frankincense and other odoriferous Species sprinkling all things This most accurate diligence of Saint Otho proveth that the prudence of those Men was contrary unto all good order who after a thousand and three hundred years after Christ did change Baptism that is dipping appointed by Christ into Rhantism that is sprinkling brought into its place with great boldness lest those that were to be Baptized in cold Countries and Seasons if they should be plunged according unto Christs Commandment might fall into diseases or be chilly with cold for the heating of the water might be a sufficient remedy against this evil or danger as the above quoted excellent Divine and Reformer John Bugenhagius in his aforementioned German Book doth urge more at large ' Anciently when Rhantism was not yet substituted to Baptism says the English Chrysostom of this Age Those who were Baptized put off their Garments which signified the putting off of the body of sin and were immersed and buried in the water to represent the death of sin and then did rise up again out of the water to signify their entrance upon a new life and to these Customs the Apostle alludes Rom. 6. c. Thus the very Reverend John Tillotson D. D. Dean of Canterbury a Man of great liberality toward the poor which I my self profess with a grateful mind that I have oftentimes had experience of it commended by all good Men for the excellency of his Wit the uprightness of his Mind the Purity of his Manners and Doctrine in a grave and famous Sermon on 2 Tim. 2. v. 19. Christians says another Doctor in Divinity who excels in every sort of Learning zeal of true Piety being plunged into the water in Baptism signifieth their undertaking and obliging themselves in a spiritual sense to die and be buried with Jesus Christ which death and burial consists in an utter renouncing and forsaking of all their sins that so answerably to his Resurrection they may live a holy and godly life So that Reverend Minister of the Gospel Edward Fouler Canon of Glocester in his admirable Book concerning the scope of the Christian Religion doth interpret the force of the words of the Apostle Rom. 6.4 Deservedly therefore that most learned Anonymus Protestant of France who answereth to that Tractate concerning the Communion under two kinds of my Lord James Benigne Bossuet the famous Bishop of Meaux saith pag. 24. 25. It is most certain that Baptism hath not been Administred hitherto otherwise than by sprinkling by the most part of Protestants but truly this sprinkling is an abuse This Custom which without an accurate examination they have retained from the Romish Church in like manner as many other things makes their Baptism very defective It corrupteth its Institution and Ancient Use and that nearness of similitude which is needful should be betwixt it and Faith Repentance and Regeneration This reflexion of M. Bossuet deserveth to be seriously considered to wit that this Use of plunging hath continued for the space of a whole thousand and three hundred years that hence we may understand that we did not carefully as it was meet examine things which we have retained from the Roman Church and therefore since the most learned Bishops of that Church do teach us now that the Custom established by most grave arguments and so many Ages was first abolished by her this self same thing was very unjustly done by her and that the consideration of our duty doth require at our hands that we seek again the Primitive Custom of the Church and the Institution of Christ The same person there a little afterward Tho therefore we should yield to M. Bossuet that we are convinced by the force of his arguments that the nature and substance of Baptism consisteth in dipping what may he hope for from us but that we profess our selves obliged to him by no small favour and thank him that he hath delivered us from errour when we greatly erred in this thing And as we are resolved indeed to correct and rectify this error so we desire earnestly with humble prayer and supplication of him that he would correct and mend that error of taking away the Cup from the Laicks coming unto the Holy Supper Does Monsieur Bossuet think that the Protestants will have a greater respect of that Custom which they have found not to be lawful that by the most weighty and solid arguments than of the institution of Jesus Christ and that to let Rome get an opportunity of boldly and freely breaking the Laws of Christ by the pernicious imitation of our example Far be that wicked frame of mind from them they are straiter bound by the Authority of their Holy Master then to despise his voice when his sound cometh to their Ears My Sheep follow my voice and again I do know my sheep
in Athenaeus esteemed things strangled amongst their chiefest Dainties that is such flesh wherein the Blood was carefully preserved and kept in That the same might be boiled together and so eat more delicately which thing was also against the Law of not eating Blood And that in Africk in Austines time as he tells us in his 32. Book against Faustus the Manichee Ca. 13. those were laught at who made it a Religious scruple to eat things strangled Is no Argument saith Curcelleus excellently of their Error but rather of the prophaness of those who mock't them and undervalued and contemned the Commands of God as often we see happen at this day So those that desire Baptism might be administred not by sprinkling but as in the ancient Church it was used by an Immersion of the whole Body into the Water are scofft at And because they are thus derided by men that have very little or no Religion others are ashamed to approve and practise it tho Convinced it ought so to be done And Fornication This Sin was prohibited to the Israelites In some Copies there is added Deut. 28.17 And those things which ye would not should be done to your selves do not you do to others As we noted before v. 20. From which keeping your selves you shall do well The most Ancient Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancient Interpreter of Irenaeus renders walking in the Holy Spirit And Tertullian in his Book of Pudicitia You being born or carried by the Holy Ghost Fare well As the Latines at the close of their Epistles use the Imperative Vale or Valete so the Greeks the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is wanting in those Ancient Books wherein are the last mentioned Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. So when they that is Paul and Barnabas were dismissed that is by the Synod of Jerusalem they came to Antioch the Metropolis of Syria They delivered the Epistle Synodical of the Council of Jerusalem to the Brâ—thren of the Church at Antioch being assembled together 31. Which when they that is the Brethren of Antioch had read they rejoyced for the Consolation That is they rejoyced for the Comfort received by that Epistle whereby they were freed from the Burthen of all Legal Ceremonies and only to observe those things which were altogether necessary 32. Being Prophets also themselves That is instructed with the Gifts of the Holy Spirit whereby they were able to apprehend and interpret the true Sense of the Word of God where it was not to every one obvious they being thus qualified as well as Paul and Barnabas Did with many Words exhort and confirm the Brethren As much as to say They did more largely from the Word of God propose to the Antiochean Christians Comforts against Dangers and Difficulties that neither their Faith nor Piety might waver or fluctuate with uncertain Errors 33. And after they had tarried c. When those sent from the Church of Jerusalem had for some time continued at Antioch they had leave from the Antiochians to return back to those that sent them with wishes of Peace in which Word the Hebrews comprehend all things happy and prosperous But whereas it is commonly read even in the Greek Copies That they were let go in Peace from the Brethren unto the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrine Manuscript and many others read it more truly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those who had sent them As also the Vulgar Latin has it I conceive saith Beza that in this place by Apostles ought to be understood the Church of Jerusalem in general not those peculiarly so called of whom 't is probable very few were then at Jerusalem and perhaps none but James For this was some pretty while after the Synod held there 34. Notwithstanding it pleased Silas to continue there still As much as to say Yet after they had leave to return Silas thought fit of his own accord to remain a little longer with Paul and Barnabas And Judas returned alone to Jerusalem These Words in most Common Greek Copies are only understood but in some they are expressed 35. Paul also and Barnabas continued c. That is they stay'd at Antioch after the departure of Judas where with many others mentioned before Ch. 11. V. 19 20 27 and 28. and Ch. 13. V. 1. they daily preached the Doctrine of Jesus Christ contained in the Gospel and inspired unto them by the Holy Ghost 36. In every City where we have Preached Viz. of Syria Pamphylia Pisidia Lycaonia and Lycia And see how they do That is whether they continue stedfast in the Faith received and grow and profit in Godliness 37. And Barnabas determined to take with them John c. To be their Companion in this Journey proposed by Paul 38. â—ut Paul thought not good to take him with them The Ethiopick translates it But Paul desired Barnabas not to take Mark. Concerning this John Mark. See before Ch. 12. V. 12. Who departed from them from Pamphylia See Ch. 13. V. 13. And went not with them to the Work Viz. of Preaching the Gospel through the several Towns of the lesser Asia 39. And the Contention In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sharp Commotion or stirring up That is by an eager dispute between Paul perswading what was more Just and Barnabas desiring what was more kind there arose an incensing to Anger and an Offence but without any Hostile Hatred or Malice They departed asunder As Abraham and Lot did yet conserving still their Friendship Gen. 13.9 This Contention arising by humane weakness between these two Apostles otherwise most agreeing did by the Divine Providence produce this Good That those two Eminent Preachers of God's Word being separated and taking different Journeys into Places remote from each other they the more promoted the Common Work of their Lord and Master and further propagated the Doctrine of the Gospel Barnabas took Mark. Who was his Sister's Son Col. 4.10 Yet the suppositious Dorotheus Tyrius in his little Book of the Life and Death of the Prophets Apostles and Disciples of Christ distinguishes this Mark from him mentioned Col. 4. making one Bishop of Byblos the other of Apollonias 40. And Paul chose Silas That is for the Companion of his Journey and Ministry and departed that is from Antioch Being recommended c. That is commended to God by the Prayers of the Christians there that God would bless his Journey and Labours with prosperous Success We may saith Calvin from the Context collect that in this Contest Paul's Conduct was most approved of by the Church For when Barnabas went away with his Companion there is no mention of the Brethren as if he had privately withdrawn himself without taking leave of them But Paul is recommended by the Brethren to the Grace of God whence it appears that the Church rather took part with him than with Barnabas in this
The Light Which descended from Heaven shined about me and them But they heard not the Voice That is They understood it not See above c. 9. v. 7. 10. What shall I do That is What would thou have me do See above c. 9. v. 6. Arise viz. From the ground on which thou lyest prostrate Go to Damascus That is continue thy Journey to Damascus which thou undertookest with design to deliver over to punishment those who are addicted to my Worship changing only thy purpose thou hadst in thy Journey And there it shall be told thee By Ananias my Disciple Of all things which are appointed for thee to do That is Which I have revealed to him as by me constituted and ordained C. 9. v. 6. what thou shouldst do See above 11. And when I could not see c. See above c. 9. v. 8. 12. Ananias Of him see above c. 9. v. 10. A devout Man according to the Law That is Who adores and worships God rightly according to the Tenour of the Law delivered from God by Moses Having a good report viz. Of his Devotion to God Of all the Jews which dwell Supply there viz. At Damascus 13. Came unto me Into the Street of Damascus which is called Straight See above c. 9. v. 11 17. And stood and said unto me That is Having laid his hands upon me as appears above c. 9. v. 17. Receive thy sight Which thou hadst lost and look upon me The same hour That is The same point of Time See c. 9.18 I looked up upon him That is Having my sight which I had lost restored again I beheld him 14. The God of our Fathers That is The true God who of old adopted our Forefathers the Patriarchs maintainers of his Worship Hath preordained thee The Greek as the English Translation have he hath chosen thee For the Greek word properly signifies to take that in your hands which ye would make use of whether it have a reference to the Thing or Person Hence the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take is by the Greek Interpreters translated by this word Jos 3.12 Take unto you twelve Men. See also 2 Mac. 3.7 c. 8. v. 9. The Famous Beza is of opinion that this manner of speaking is borrowed from Artificers who take the thing that is to be made into their hands having before deliberated what to make and for what end See above C. 9. v. 15. and beneath c. 26. v. 16. That thou shouldest know his Will Revealed by Jesus Christ touching the things which are necessary to be believed and done in order to eternal Life And see that just one To wit The Messias promised in the Law and the Prophets risen from the dead whose brightness did so dazle thy Eyes that thou thereby becamest blind See what we have said above C. 3. v. 14 7. v. 52. And shouldest hear the Voice of his Mouth Directed to you while enlightened with a heavenly light in your Journey to Damascus ye saw him 15. For thou shalt c. As if he had said And for that end the Lord Jesus exhibited himself to be heard and seen by thee that before all Nations whither thou shalt happen to go or converse with thou mayest bear witness that he is risen from the dead and was seen by thee in the splendor and brightness of that heavenly light which being darted on thee did grievously dazzle thy Eyes and that by his own Mouth he Commanded thee to Preach that Gospel the knowledge of which thou receivedst from himself among all Nations C. 26.17 18. See below 16. And now c. As if he had said Now therefore without delay be thou initiated by Baptism instituted by Christ and by this dipping of thy Body in Water profess that by Faith in Jesus Christ thou art washed or to be washed from the inward defilements of thy Mind or from the pollutions of Sin See what is said on c. 2. v. 38. Baptism is a dipping and was celebrated of old according to the import and Notion of the Word Now only Rhantism is in use with the generality in the West not Immersion or Dipping In Ep. ad Andr. Colv. Script Kal Jul. 1644. saith the Learned Salmasius Calling on the Name of the Lord. To wit The Lord Jesus Christ Those that believe in Christ and are obedient to him and profess his Worship are described thus that they are those who call upon the name of our Lord Jesus Christ as you may see above Hence in the Invocation of the name of Christ are comprehended C. 9. v. 14. 21. 1 Cor. 1. v. 2. Faith in Christ a Religious profession of his Worship and an unfeigned obedience to his Commands 17. And it came to pass that when I was come again c. As if he had said It happened to me after I had returned to Jerusalem on the fourth year after my Conversion to Jesus Christ that my bodily senses being benummed I had been in a rapture out of my self when embracing an occasion of conferring with the Jews about Faith in the same Jesus Christ I prayed in the Temple of Jerusalem in which the Solemn Worship of God used to be performed by the Jews C. 9. v. 26 10. v. 10. See above In a trance This Extasie of his must not be confounded with his rapture into the third Heaven 2 Cor. 12.2 18. And saw him c. As if he had said And so the Lord Jesus whom I saw while enlightened with Divine light as I was Sojourning to Damascus appeared again a second time to me being as it were in a rapture beside my self and commanded me to depart quickly from Jerusalem because the Jews the Inhabitants thereof would stubbornly withstand my Preaching of him and bearing witness to his Apparitions to me See above c. 9. v. 29. 19. And I said c. As if he had said But I being very desirous of Preaching the Gospel there where I had opposed it before did urge that I might be permitted to stay longer at Jerusalem saying Lord Jesus may not some of the Jews at Jerusalem attributing my Faith in thee to a great and just cause embrace it when Preached by me seeing they all know that I was an inveterate Enemy to thy Servants that so far as I could or had liberty I beat and imprisoned them cruelly and unmercifully in every Synagogue or Juridical Congregation See above v. 4. and Grot. in Mat. 10.17 20. And when the Blood of Stephen was shed By Stoning him C. 7.59 Of which above Thy Martyr That is Who was the first of the Martyrs or Witnesses peculiarly so called who not only witnessed with a Verbal confession as those did whom the Ecclesiastick Historians called Confessors but also Sealed and confirmed their Testimony with their Blood that was violently shed by their Adversaries for their Testimony of Christ and his Doctrine I. Supply As the Jews at Jerusalem know very
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
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
together with Christ as alive from the Dead c. For the Apostle plainly uses these forms of speaking when he elsewhere speaks of Baptism its Representation and Efficacy Rom. 6.4 5 13. Col. 2.14 XIV Heinsius's Opinion The 6th Interpretation is that of the Learned Heinsius in his Sacred Exercitations to wit that Paul here had respect to a Christian custom whereby Names were given to their Children Infants in Baptism and that for the most part the names of deceased persons as of Apostles Martyrs c. by a custom derived from Circumâ—â—sion and that such were said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead that is in honour and memory of the Dead that thus the name of the deceased was in some manner raised up as was usual with the Jews in another case And that they did this because they lookt upon those dead persons as alive and hence also that they would rise again and hence whosoever so baptized their Children did thereby testifie that they believed the Resurrection XV. But these things do neither agree to the custom of that Age nor the Argument of this place nor the Apostles words 1. This Learned man has respect either to the deed of them that were baptized who took upon them the name of some deceased person in Baptism or to the deed of Parents when they brought Infants to the Sacred Font. If the former there is no proof that such changed their former name and took another to wit that of a deceased Apostle or Martyr But if this Learned person say that the Parents used to name their Children that were baptized after the deceased Martyrs there is no more certainty of that practice in Pauls days the greatest part of them that were then baptized were adult persons and if there had been any Infants baptized when whole Families were had they no name before Yea the Jewish Infants had their names immediately after Circumcision and those of the Gentiles the first second third c. days from their Nativity Indeed Dionys Alex. reporteth that in his days some named their Children after Peter and Paul * Eâ—seb Hist l. 7. c. 25. but he does not precisely say that that was done in Baptism 2. The same Heinsius precariously asserts that they did that to profess their Faith of the Resurrection for they might have professed that Faith by more plain proofs than that There were also other causes why they named their Children after Saints as appears by Eusebius * Ibidem and Chrysostom †Hom. 21. in Gen. T. 1.6 to wit that their memory 〈◊〉 be preserved and that they might take Example by their Vertues Which thing was also practised among the Heathens who did not so much as dream of the Resurrection 3. But how obscure would this Expression have been that to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead should be used for to receive the name of the Dead in Baptism And what means this to be baptized on the account of the Dead and that while they were called after their name If he means of the Parents who gave the names of the deceased to their Children should not he rather have said What shall they do not who â—â—e baptized but those that name the baptized 4. What he adds of the Jewish practice is very far from the purpose for though Baptism succeeded Circumcision yet that Rite of giving a name to the baptized did not succeed as in Circumcision For those that came to be baptized had their names before which were afterwards to be set down in the Baptismal Register That which he says of raising up Seed to the Brother is also very far from the purpose which certainly had respect to somewhat else than the Resurrection XVI The Opinion of Lewis de Dieu The 7th Opinion is that of Lewis de Dieu He supposes 1. That the Dead are not here indifferently designed but such as died in the Lord. And 2. That Baptism is a Seal of the Resurrection as also of the Covenant that is made with the Living according to that of our Saviour Mat. 22.32 Luke 20. And finally that it was such a Seal even to the Dead the Church triumphant in so far as it still expects a full accomplishment of the Promises in the blessed Resurrection Whence he says the Apostles meaning was this As many as are baptized in the Church are not only baptized for themselves but also for the Dead not indeed to procure them any advantage by their Baptism but yet to establish continually the Promises of the Covenant and to renew that Promise made to the Dead That God is their God and hence That they live by the Promise and that they shall sometimes actually live by the Resurrection If therefore saith he the Dead were not to rise again in vain would the Living be baptized for them XVII But these suppositions are more ingenious than satisfactory neither agree with simplicity of speech nor the force of Pauls Argument We grant indeed that the Dead spoken of there are those who died in the Faith of Christ and consequently of the Resurrection Nor do we deny but Baptism in some manner is a Seal of the Resurrection or that thereby the Promise is established that God will be their God But 1. The Pseud-Apostles might have rejoyned that Baptism is indeed the Seal of the Remission of sins and consequently of the first Resurrection but by no means of that of Bodies 2. Paul would then have spoken of a Baptism common to the whole Church which we have already proved to be false 3. The Church Triumphant had no need of that daily Seal applied on Earth She now in a great measure enjoys the Promises living actually not only by Promise and sufficiently assured of the accomplishment of its glory by Unition with the Body by its fruition of Inchoate Glory its continual beholding God the Angels and Christ its Redeemer who at last will be its Judge 4. Had the Apostle intended any such thing he might have exprest it much more plainly thus What do we who are baptized for this end that we may seal the Promise of the Covenant that God is the God of the Living Or Why are we baptized for a confirmation or seal of the Resurrection of the Dead of those who are asleep in Christ XVIII The Opinion of Arias Montanus The Eighth Opinion is that of Arias Montanus in his Annotations on this place He supposes that the Apostle speaks of those who before they were baptized with Water had received that of the Holy Ghost or were already regenerate c. such as Cornelius Saul c. Viz. That those had no need of the Baptism of Water in order to the first Resurrection but yet that they came also to this Baptism in view of the Resurrection of Bodies that by that very Baptism which is performed by Immersion and Emersion they might profess their hope and
belief of the future Resurrection Hence Why are such yet baptized with Water for the Dead whose Resurrection they believe if there be no such Resurrection XIX It 's Refuted But 1. That expression What will they do who are baptized And why are they baptized does denote a vain and fruitless Action provided there were no Resurrection but the Apostle would not have pronounced that Baptism of Water vain which Cornelius Saul c. underwent without any respect to the Resurrection For there was necessity of Praecept for it as commanded by Christ there is also as the Papists speak that of means 2 Neither can that phrase for the Dead without great wresting signifie in hope of the Resurrection 3. It is false also that the principal or only use of Baptism is a Representation of the Resurrection For it was a Symbol of Regeneration and washing away of sins 4. If the Apostle had respect to them in special who before their Baptism with Water were dead to sin and restored to the life of Righteousness why did he so generally design them who are baptized Why might not he rather have said What shall they do who having before been restored to a life of Righteousness were yet afterwards baptized by reason of their hope of the Resurrection of Bodies c. XX. Finally The Opinion of John Cloppenburgius the Ninth Opinion is that of Cloppenburgius in his Syntagm of Select Exercitations Disput 6. Jan. 1642. who says that Pauls discourse was only of the Sacrament of Baptism which many earnestly desired for the Dead that is to the memory of the Dead for their Honour as a Duty of respect due to the Dead from whom they gloried that they learned Christ That this duty was as it were that Commemoration more than once mentioned in the Gospel Matth. 25.13 Luke 1.48 That they presented themselves to be thus baptized as Maintainers and Defenders of the Cause of the Dead And that hence sprung the Superstition of celebrating the Memories of the Martyrs in their Burying-places XXI Which truly agree sufficiently with the words of St. Paul without any wresting as it seems It is also certain that many of them who presented themselves to be baptized were stirred up to it by the Institution Example and Constancy of the Martyrs But 1. It is not true of some only but of all that were baptized that they confirmed the Faith and Cause of the Dead by their Baptism But Pa l seems to have had respect to some in special 2. Nor could the Baptism that was received by Believers have been called an Office due to the Martyrs or undertaken for the Dead that is to their Honour Veneration and Memory which is altogether superstitious Yea it was rather after their Example in commemoration of the Blood of Christ for a Seal of the washing away of their sins 3. But neither could this Baptism be accounted the Original of that Commemoration of Martyrs which afterwards obtained in the Ancient Church This had its Original in the heat of the Persecutions by reason of the Multitude Courage and Constancy of the Martyrs out of their singular affection to them and that they might provoke them to Emulation by Baptized Believers that met at their Burying-places to pray and not to be baptized Of the Original of which Superstition some have spoken at large as we shall also elsewhere And so much of the difficulties of their Interpretations who have taken the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a strict and proper sense CLASS 2. Of those who have taken Baptism in a proper but more lax sense to wit for Ablution Purging c. I. THose of this Class have not explained the Apostles meaning the same way For some were of Opinion The Opinion of Beza Paraeus Chamierus c. that he had respect to the Rite of washing the Dead Bodies with Holy Water Apuleius called it the last Bath Plautus the Funeral Ablution The Gentiles indeed performed this out of ancient Superstition but the Jews in hope and as a Symbol of the Resurrection which they observe till this day Yea the Christians retained it from the Jewish Discipline or after the Example of the Apostles who washed the dead Body of Tabitha By which Ceremony they signified that the Body though vile and base will be transformed by a glorious Resurrection This Interpretation is the Reverend Beza's as also Bullinger's and Paraeus's c. II. Yet they do not all in the same manner construe the Apostles words Beza indeed taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that use Baptism What shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who perform Ablution on the Dead to wit Bodies Or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in a Passive sense What shall they do or what will become of them who are washed with the Ablution that was used to the Dead But Paraeus thus What shall they do who are purged or washed for the Dead that is already dead or after Death Others understood it of the washing for the Dead on the Sepulchres or Burying-places Bullinger rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actively by Enallage of the Passive who baptize purge c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Dead with respect to the Custom of the Heathen III. To recount which is enough to refute them 1. We grant that that Rite of washing the Dead was sometimes in use It was formerly usual among the Egyptians Greeks Romans as appears by Homer Plato c. Anna in Virgil speaking of Dido's dead Body saith Water to bath the wounds It is certain that the Jews and Mahumedans at this day are very stiff holders of this Custom whether they wash at home or in the Burying-places The Benjanenses carefully wash the dead Bodies with Water as in H. Lord and T. Herbert Those of Pegu as Balbius says Those of Siam as J. Schouten the Chinenses as Mendoza the Formosans according to late Relations Those in Southern Africk in Congo Angola c. as T. Herbert besides Lotion they used also Unction even in barbarous Nations whence Perfuming and Embalming as the Chinneses sometimes preserve Bodies that are not buried till three years after They added also Abrasion which is even at this day in use in Siam and other Idolatrous Places Now we cannot understand by any proof that these had respect to the Resurrection especially being used by those who knew nothing of it Why therefore might not that washing be used as the last Testimony of Honour to the deceased for the Ornament of their Bodies and seemly sight longer Preservation of them especially as a Symbol of the Purity of their Minds So also many believed that they were purged from the remaining Uncleanness contracted from the Living that so they might be presented pure to the Gods Moreover that of the Disciples to Tabitha was rather out of Jewish Custom than out of any Christan view of the Resurrection
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
what does it profit me Whence it is manifest that this Argument is drawn from absurdity which the Apostle further expatiates Several other Arguments might be set down which for brevities sake are omitted V. But notwithstanding the Arguments for this Opinion the following difficulties hinder me from assenting thereto 1. It seems a very great doubt why the Apostle used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Figurative sense for to be afflicted which he is never found to have done elsewhere Why might not he have used the usual words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as he does in other places especially when his Speech was directed to the Corinthians who were not accustomed to that kind of speaking in that Epistle in which it frequently occurs in its proper signification and on that Argument in which nothing should have been spoken ambiguously or which might be liable to the cavils or wrestings of Seducers 2. Besides the word is never used in this sense without something to explain it So Christ addeth the Verbale to be baptized with his Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is used by the Hebrews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped in a Metaphorick sense has these words added to explain it in Water Mire c. So also the Fathers call Baptism in that sense but add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laborious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tears Repentance Fire Blood c. The Greeks also translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be overwhelmed but they add exegetically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with Debt Wine or the like evil And although it may be said that the Noun is virtually contained in the Verb and sometimes is omitted by the Hebrews yet there is a different Reason of an Aequivocal Verb which taken simply denotes any thing else and cannot be drawn to this singular sense without some such restrictive Noun added to it 3. Add that that is the very thing in Question whether the Apostle in the following verses uses the same Medium or Argument There is no necessity of it either in the words or the connexion of them And why might not the Apostle argue first from other mens deeds which would have been vain if there had been no Resurrection and then from his own sufferings which without it were 't would have been meer madness to have undergone And in this all the Ancients and Modern agree And the Apostle who before had drawn his Argument from others now draws it from himself Why are we in jeopardy Else he would have said Why are we also baptized with the same Baptism 4. Also they are very much different expressions for the Dead and for the Faith or Hope of the Resurrection of the Dead And why might not Paul have expressed it better without any ambiguity What Junius says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Genitive signifies besides moreover is altogether without Example Also when it is beyond it is always put with the Accusative Case even by the Hellenists and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Lightfoot is also mistaken who will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place answer to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when any is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be baptized into the name of Proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that to be baptized into the name of Proselyte Libertine signifies to attain that state Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be to be baptized into the state of the dead that they might be dead for death Why might it not have been said more truly for the Resurrection If also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be with him to undergo death what Tautology is this to undergo death for death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore more simply answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these Arguments shall suffice for refuting this Opinion What our own is we shall now declare The Judgment and Opinion of the Author I. OF all the foregoing Interpretations two seem to me more probable than the rest One of which is that of Baptism of the Cross Afflictions c. but so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred on the account of the Dead to wit for their Cause and the Doctrine of their Resurrection Nor would I have receded from this Opinion save on the account of the difficulties I now shewed II. The other is that of the Legal Washing for the Dead by touching whom they were defiled Of which Interpretation we shall now give our Judgment briefly Take it thus If there is no Resurrection what shall they do who are baptized or washed c. for the Dead by touching whom they were defiled and accounted as dead What means that Rite of Purifying them seven days before they could enter the Sanctuary or Temple If the Dead are not raised if that Rite was not a Type of the last Resurrection or the Glorification of Bodies by which they are admitted into the Heavenly Temple III. And so there seems nothing in the Apostles speech either forced or wrested For 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are frequently used by the Hellenists for to wash as also in the New Testament Hence Mark says of the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be washt they eat not so the Legal washings are frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Genitive frequently denoteth the Cause or Occasion of a thing So the Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Causal signification And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for or by reason of the Dead 3. Nor is that unusual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall they do when the Argument is drawn from absurdity nor is the use and end of a thing otherwise understood So Paul in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what end do ye weep Tertullian towards the end of his Book of the Resurrection * c. 48. saith What shall they do who rise first Shall they not have wherewith to be transformed And the Apostle in this same way of arguing saith What advantageth it me IV. Add that if Paul had respect to any Rite there is nothing more fitting than to say he had respect to one of Divine Institution And so much the more because then there is some manifest Analogy with the Resurrection And why should he have alluded to a Rite meerly Humane or superstitious or uncertain or in which there is no such Analogy to be seen Yea Paul himself saith that these different Washings under the Law were nothing else but a shadow of the good things to come and Types of Heavenly things V. Yet there are not a few things that may be objected to the contrary For 1. When the Apostle speaketh of such Ablution he expresses it by the