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
taken by those who know not our mind and so may give them a grievous occasion of Scandal And hereunto appertain those Texts The things which the Gentiles sacrifice 1 Cor. 10.20 21. they sacrifice to Devils and not to God but I would not that ye should have fellowship with Devils ye cannot drink the Cup of the Lord and the Cap of Devils ye cannot be partakers of the Lord's Table and of the Table of Devils Where we may see that the Apostle did not look upon it as an indifferent Action and lawful out of the Case of Scandal to eat of these things in the Idols Temple but as a most wicked thing and for which there could be no good Plea But you will say what then is the meaning of those Words 1 Cor. 8. v. 9. and 11. But take heed lest this Liberty of yours of eating Idolothytes become a stumbling block to the weak c. I Answer the Apostle so speaks by way of Concession in respect of those who boasted of their Knowledge and did defend an Action unworthy of Believers viz. their sitting down to meat with the Gentiles in the Idols Temple with this vain pretext That they knew that an Idol was nothing and therefore by that which was nothing they could not be defiled whose reasonings the Apostle here meets with thus Be it as you say yet you ought to abstain from those Idol-feasts if it be but for the sake of your weak Brethren who perhaps do not so well as you understand that an Idol is nothing and to them you may administer a most dangerous stumbling-block or scandal And therefore in frequenting such Feasts you sin against your Brethren whom you cast into peril of Eternal Damnation And also against Christ himself who has redeem'd them with his Death As for my own part I am far otherwise minded for I would abstain for ever not only from those Sacrifices but even from the eating of any sort of Flesh whatsoever rather than offer any offence to my Brother Paul therefore for a double cause would have Christians refrain the Feasts of Heathens kept in their Idol-Temples First because they were in themselves evil and none could be present thereat without Approbation of seeming to joyn therein And Secondly because by going thither they gave grievous offence to weak Brethren But this last reason he presses chiefly 1 Cor. 8. Referring the other unto Chapter the tenth where so vehemently as we have seen he thunders against those Ethnick Banquets charging such as haunt them to be partakers of the Table and Cup of Devils And the Apostle seems to have fallen into this Discourse from an occasion administred by the Corinthians themselves who had consulted him by an Epistle touching certain matters and particularly concerning Meats offered to Idols 1 Cor. 7.1.8 1. seq And perhaps how the Decree of the Apostles not long before made at Jerusalem was to be understood Here therefore the best Interpreter that could be wisht of that Constitution from whom we may learn how far the Prohibition of things offered to Idols does extend and what force it has to bind the Consciences of faithful Christians For there being divers kinds of Idolothytes the Question cannot be solv'd but by using a Distinction Some Idolothytes there are from which we are to abstain only for fear of or to avoid the scandal that may thence happen to arise such are those which are commonly sold in the Market or which are set before us in the private Treats of our Friends But there are other Idolothytes from which we must abstain because it is simply and in it self evil to eat thereof As those which are eaten in an Idol-Temple which is always done with some either open or tacite approbation of Idolatry To this of the latter kind as being of greater moment the Apostles no doubt in their famous Council had chiefly an Eye Yet sometimes it may happen that to eat even of those Idolothytes which are set to sale in the Market may not be without danger As we are taught in the History of Julian the Apostate who out of his restless desire to propagate the Pagan Religion or rather to vex the Christians caus'd all the Meat in the Shambles to be polluted with Sacrifices offered to his God's that so the Christians might be forced to feed on Idolothytes unless they would starve Of which very thing we read in Theodoret thus He that is Ecclesiast Hist Lib. 3. Cap. 14. Julian first defiled all the Fountains that were either in the City of Antioch or at Daphne most famous Suburbs of the same City with wicked Consecrations so that whoever drank the Water thereof should likewise be infected with the stains of Idolatry And at last whatever was exposed to sale in the Market he polluted in like manner For all the Bread Flesh Fruits Herbs and other Eatables he caused to be sprinkled with Holy-water which when the Christians saw though they could not but grieve lament and heartily detest those Abominations yet they refused not to eat thereof in Obedience to that Rule of the Apostle Whatever is sold in the Shambles that eat 1 Cor. 10.25 asking no question for Conscience sake Otherwise 't is well known how much eating of Idol-Sacrifices was commonly abhorred amongst Christians Insomuch that our Lord Jesus layeth Jezabel's Charge as a most heinous wickedness Rev. 2.20 that she had seduced his Servants to commit Fornication and to eat things sacrificed unto Idols And Leo the Great Decreed That whether Fear or Hunger prevailed with any to eat of things sacrificed Epist 79. c. 5. those that did it should be purged by satisfaction of Pennance So in Minutius Faelix when Caecilius objects to the Christians That they abhorred those pieces of Meat which were taken from the Sacrifices and those Drinks wherewith there had been Libations made on the Altars Octavius presently answers That we contemn the Reliques of Sacrifices and Idol-offered Cups proceeds not from Fear but is an Assertion of our true Liberty For although every thing that is brought forth as it is the inviolable Gift of God cannot be corrupted by your doings yet we abstain lest any should think either that we give place to those Devils to whom you offer or that we are ashamed of our Religion Yea Augustine shews himself so scrupulous in eating of Idolothytes that he seems to praise a man for chusing to starve rather than touch them For thus he writes It remains that we speak something of that Christian Traveller whom you speak of Epist 154. ad Publicolam overcome with necessity of Hunger if he can no where find any thing but meat that is placed in an Idol's Temple and where no other Person is present whether it be better for him to chuse to dye for Hunger rather than take the Food for his refreshment In which Question it doth not necessarily follow that the meat so found is offered to
as to say Whatever be said of Images made with hands cannot prejudice the Image of Diana of the Ephesians since it is manifest that it was made by the hands of no Artist but fallen from Jupiter You ought to be quiet That is to quiet the Multitude And to do nothing rashly Without full discerning and clear knowledge of the cause 37. For ye have brought hither these Men. To wit Gaius or Caius and Aristarchus of which see above v. 29. Neither robbers of Churches To wit of Diana's Temple seeing they were never within it Nor yet Blasphemers of your Goddess To whose Image since it was sent from Heaven its Worship is beyond debate although it were granted they are no Gods nor to be Worshipped for Gods which are made with hands as has been said v. 26. 38. Wherefore if Demetrius c. Most like to which is that of Horace If any make lew'd verses against any there is Law and Judgment The Law is open That is there are times and places appointed in which Justice is done and Controversies decided And there are Deputies There used to be one Deputy in each Province but here are more mentioned either because at divers times one succeeded another or because that with the Proconsul his Vicar or Lieutenant judged Let them implead one another To wit Demetrius those Men which ye brought hither or they him Quintilian Declam 13. We have received Magistrates and Laws from our Predecessors for this end that every Man may not be judge of his own wrong and the daily complaints of mischief should refute themselves if revenge resemble the Crime 39. But if ye inquire any thing concerning other matters That is If beside your private quarrel ought else come in controversie It shall be determined That is The controversie shall be ended In a Lawful Assembly That is Not in a tumultuary concourse but in an assembly of the People lawfully called 40. For we are in danger c. As much as to say For it is to be feared lest we be accused of Sedition for this days tumultuary concourse being there is no cause for it which can in reason justify it He dismissed the Assembly So by Gods providence this tumultuary convention of the People is dissolved and the tumult stirred up by Demetrius against Paul and his Companions vanished without effect CHAP. XX. 1. AND after the uproar was ceased Which Demetrius stirred up in Ephesus against Paul and his Companions Paul called unto him the Disciples That is Paul called the Christians who were at Ephesus unto him And imbraced them Having by that sign of Brotherly love wished them health and biding them farewel and also as is probable as was the custom of those Nations kissed them Hence the Syrian instead of imbracing them translates here kissed them Neither is it to be doubted but Paul being to depart from the Ephesian Christians did when he wished them health exhort them to the duties of Piety and to constancy in the Faith of Christ which they had received And departed From Ephesus For to go into Macedonia In which at Philippi Beraea and Thessalonica he had converted some to Christ 2. And when he had gone over those Parts To wit the Cities of Macedonia And had given them much exhortation To wit To the Christians who lived in Macedonia that they should retain the Faith and persevere in Godliness He came unto Greece That is To that part of Greece where Athens and Corinth were Greece saith Augustine Lubine Geographer to the French King in his Geographical Index to Vshers Annals The most famous Country in Europe which of old was by its Inhabitants called Hellas containing Macedonia Epyrus Thessalie Achaia which is properly called Greece Peloponnesus and neighbouring Islands about it is for its bounds inclosed upon the East by the Aegean Sea upon the South by the Sea of Crete upon the West by the Ionian Sea upon the North it is parted from Illyria and Maesia by the Scardonian Mountains and from the Thracians by the River Strymon it is now commonly called Romeli by the Turks to whom it is Subject 3. And there abode three Moneths That is And spent three Moneths there And when the Jews laid wait for him The unbelieving Jews being incensed against him for that he led away many from the Law of Moses to the Faith of Christ As he was about to Sail unto Syria Toward Judea He purposed c. As much as to say To the end he might shun the snares laid for him he takes a very wife resolution not to Sail directly from Achaia or Greece properly so called unto Syria but to take his way back again through Macedonia from whence he came to Achaia three Moneths ago 4. And there accompanied him into Asia Strictly so called whose chief Metropolis is Ephesus Sopater This Sosipater and by Syncope Sopater is reckoned among Paul's kindred Rom. 16.21 The Son of Pyrrhus This is wanting in the vulgar Greek Copies Of Beraea Of the number of those noble men spoken of above Ch. 17.10 11 12. And of the Thessalonians That is those of Thessalonica a City of Macedonia Aristarchus and Secundus The Syrian thinks that there were only these two Thessalonians Aristarchus also accompanied Paul not only to Asia but even to Syria also yea and to Rome below Ch. See also Col. 4.10 27.2 And Gaius of Derbe Of this Gaius or Caius see what we have said above Ch. 19.29 And Timotheus Born if we believe Gesnere in the same City of Derbe The Syrian and Arabian interpreters add Who was of Lystra This excellent youth Timotheus See above Ch. 14.6 of whom above Ch. 16. v. 1 2. Ch. 17.14 15. Ch. 18.5 Ch. 19.22 Paul afterward left at Ephesus that there he might oversee the Church in teaching and governing it And of Asia Strictly so called and also its chief City Ephesus for a most ancient Copy which most famous Beza used hath for Asians Ephesians And Tychicus This Man is commended by Paul Ephes 6.12 Col. 4.7 is sent to Ephesus 2 Tim. 4.12 to the Isle of Crete Tit. 3.12 The Supposititious Dorotheus in his Synopsis of the Lives of the Prophets and Disciples of Christ writes that this Tychicus was at last created Bishop of Chalcedon in Bithynia And Trophimus Of whom below Ch. 21.29 2 Tim. 4.20 5. These going before Whither Paul was a going Tarryed for us at Troas That is waited for Paul and me Luke the writer of this History This Luke who spake otherwise in the foregoing Chapters because that perhaps he was sent by Paul somewhere else shews that he was then returned again to Paul to accompany him in his Journey as also afterward in the following From Troas Troas in this place is not taken for that Country which was called Teucris and Dardania and Xanthe but for a City of the same Country which was also called Troas See what we have said above Ch. 16. 6. And we That
24.23 6 9 10 16 24.25.10 11. I continue unto this day Safe and Sound Witnessing both to small and great That is instructing and teaching all ranks of Men from the highest to the lowest those things that I have known of Christ To the lesser and greater Gr. as also the English small and great A Hebraism as Deut. 1.17 1 Sam. 30.2.5 v. 9.30 v. 2 19. 1 Kings 22.31 2 Kings 23.2 Saying none other things Of Christ Than what the Prophets did say should come And set down in their Writings And Moses The principal of all the Prophets both by his Prophecies and also by his Types and Figures inserted in his Pentateuch hath foretold of the Messia See Luke 24.27 23. If. That conditional Conjunction is taken in this place affirmatively and signifies that as above v. 8. Paul therefore explains those things which Moses and the Prophets foretold were to come of Christ to wit that he should suffer very great pains and should rise first to immortal Life and would bestow the Light of Truth on the Jews first and then also on the Gentiles Should suffer That is Was designed to undergo the utmost Torment All the Sacrifices of the Old Covenant and all David's Calamities did typifie this David Prophesied the same Psal 22. As also Isaiah c. 53. and Daniel c. 9. v. 26. If. That is That as immediately above First of the Resurrection of the Dead That is The first that should be raised from the Dead to immortal Life See Psal 16.10.22.32 Isa 53.10 The Prophesie of Jonah has also a reference hereto Mat. 12.40 Hence Christ raised up to Perpetuity of Life 1 Cor. 15.20 is called the First Fruits of them that Sleep and Col. 1. v. 18. the first begotten among the Dead and Rev. 1.5 the first begotten of the Dead Light Of most sound Doctrine and true Godliness See Mat. 4.16 Joh. 1.4.8.12 2 Tim. 1.10 Should shew That is Christ himself after he is risen will shew it by the Ministry of the Apostles Preaching according to the Prophesie of Isaiah c. 42.6 49.6 See Eph. 2.17 1 Pet. 3.18 19. Vnto the People Of the Jews first And to the Gentiles That is And then to the rest of the Nations See above c. 13.46 47. and Luke 2.32 24. And as he thus spake for himself As if he had said But when Paul defended his cause by the lively Oracles of the Law of Moses and the Prophets and proved his defence by the evidence of his reasons Festus Procurator of Judaea unwilling to be perswaded that the Doctrine of the Gospel was divine lest afterward his Conscience should endite him that he must lead his Life according to its Prescript and Torment and prick him when he was negligent in his duty Said with a loud Voice That is Cryed out Paul thou art beside thy self Worldly Men who are addicted to fleshly pleasures and this Life and therefore refractory to the Gospel think it a madness to profess the Religion of Christ and the Doctrine of so contemptible and abject a Man who was crucified even by his Country-Men and put to so infamous a Death to acknowledge him for a Heavenly King and Lord and Worship him even when he is risen from the Dead and on his account to despise all things and suffer hard things and finally to expect from him the reward of everlasting Life and Glory See 1 Cor. 1.18 23.2.14 Much Learning That is Most profound Erudition and Science Doth make thee Mad. Or drives thee to madness Those who sequestring themselves from the care of other things give themselves wholly over to study use sometimes Melancholy being thereby encreased in their Bodies to be reduced to Madness and Phrensy See Aristotles Problems Sect. 30. 25. Most excellent Festus See what is said above c. 23. v. 6 24.3 Paul giveth Festus the Procurator most honourable Titles although he opprobriously twitted him with his mad Wisdom Let us learn hence to give Magistrates their due Honour even then when they take away our good name tho undeservedly I speak the words of Truth and soberness A Hebraism That is I speak true words and which flow from a sound Mind 26. For he knoweth of these things To wit Of the undeserved Death of Jesus Christ and of his Glorious Resurrection to Immortality and of the Preaching of his Evangelical Doctrine that was made Famous by the Miracles which were wrought by his Disciples The King To wit Agrippa the Lesser or Younger Son to Agrippa the Greater or Elder who is here present It was reckoned by Orators to be the best defence Criminals could make to appeal even to the Conscience of their Adversaries or the Judges Paul had recourse to this Succour here and above c. 25.10 Before whom also I speak freely As if he had said And on this confidence to wit that the King is ignorant of none of these things I speak I freely appeal to his Conscience For this thing was not done in a Corner To wit Any of these things which I said of Jesus of Nazareth was not done in secret but all were brought about in very noted places And although Christ after he was raised from the Dead was not shewn but to his Disciples yet it seems very likely from what happened to the watch of his Sepulchre who being astonished at the admirable approach of the bright Angel to his Sepulchre at the time of his Resurrection told what was done there to the Chief Priests and afterward being bribed with Mony denied it Mat. 28.4 11 15. that afterward by degrees the report of this matter spread amongst Men that the same was carried a great deal further by so many of Christ's Disciples who spoke it openly very confidently and constantly as being Eye-witnesses thereof nothing terrified with the vehement Afflictions they by reason thereof exposed themselves to 27. King Agrippa believest thou the Prophets Who have plainly Prophesied to us those things of the Messia a long time before which I my self affirm are fulfilled in Christ Jesus with all asseveration I know that thou believest It is a frequent Custom both in Civil Affairs and common discourse to ask one and to answer for him Plinius the Younger Lib. 9. Epist 12. saith Hark ye did ye never do that which you Fathers could reprove you for I say ye have done it Cic. 1. de Nat. Deor. Do ye think God such a one as I or you are Certainly you don 't 28. But Agrippa unto Paul Supply out of the Gr. Text said In a little That is As it is in the English Almost It is saith Grotius an elegant Greek Speech For even Plato said in his Apologetick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a little that is almost I have known the same of the Poets Thou inducest me to be a Christian That is As it is in the English thou perswadest me to be a Christian Nothing stood in the way of it why he did not receive the Doctrine of Christ more
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
Jesus whom he preached is this Messias foretold by the Prophets seeing all that the Prophets foretold of his terrible Sufferings bitter Afflictions ignominious Death and glorious Resurrection are by the event found fitly to quadrat in him alone Whoever sights for Christ sake against Hereticks useth this method of Paul's he threatens with heavenly Weapons he draws up a Scripture-Army with these Swords he forces Hereticks to their Duty with these Crosses and Torments he subdues and breaks their hardness saith the Learned Nic. Rigaltius our Country-man upon Tert. Scorp Cap. 2. And that this Jesus whom I Preach unto you is Christ That is See below v. 17. Ch. 26.9 above Ch. 5.39 that Messias of whom the Prophets foretold that being put to an ignominious Death he would rise again Whom I Preach unto you The discourse passeth from an oblique Person to direct as it is frequent in any Author and especially in sacred Writers 4. And some of them Of the Jews who were present at the disputes which Paul had in the Thessalonican Synagogue Believed To wit that Jesus is the Messias promised in the Law and in the Prophets who would save such as believed in him from their Sins And consorted with Paul and Silas There is in the word in the Greek somewhat more meant saith Grotius and it signifies that they were wholly addicted to Paul and Silas as things hereditary among the Jews Lucan useth this verb Aristides also useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same And of the devout Greeks That is such as were Gentiles by birth who having forsaken vain Idols imbraced the worship of the true God before the Gospel was preached to them A great Maltitude It seems to point out that few of those who were Jews by birth but many of the Gentiles who formerly deserted Gentilisme and went over to the Jewish Religion were converted to Christ And of the chief Women Of the chief men of the Cities Wives who of Heathens were made Proselytes as were also their husbands 5. Moved with envy c. As much as to say But the Jews who were most obstinate in opposing the Gospel Preached by Paul and Silas being inraged to see it believed by so great a multitude and having got together most wicked Scoffers and such as were given up to all kind of wickedness stirred up the People in Companies against Paul and Silas and having beset Jason's house who took them in to lodge with him tumultuously endeavoured to draw them out thence and to expose them to the fury of the incensed rabble to be by them killed and torn in pieces Certain lew'd followers of the baser sort The word in the Original signifies certain Juglers Tacitus calls those Jugglers a base rabble frequenting the Games and Theaters Cicero the dreggs and mire of the City Apuleius the homely dreggs of the mean People Horace a Dreg that is born where the common People resort and almost in the Market-place Livius a Market faction Plautus Buffoons which he thus paints out in these words Indeed there is nothing more sottish nor dultish nor more lying nor more tatling nor more bold in speaking nor more perjured than those busie homebred Citizens which they call Buffoons Lewd To wit such as delighted in all mischief and wickedness And gathered a Company That is And having gathered together the multitude of the rabble And assaulted the house of Jason That is they beset the house of Jason a Citizen of Thessalonica with whom Paul and Silas lodged Some think this Jason to be the same with him mentioned Rom. 16.10 though he then dwelt at Corinth And sought That is they endeavoured with all their might To bring them out to the People That is in sight of the People that in their rage they might tear them to pieces 6. And when they found them not To wit Paul and Silas And certain Brethren In Christ that is Christians To the Rulers of the City That is to the Magistrates of Thessalonica Crying Like Jangling fellows in a Court whose custom is to fill the Court with bawling and cryes even to hoarsness to deafen the Judges ears Lib. 1. de orat Hence Cicero calls them both baulers and outcryers We seek not for I do not know what Lawyer nor Bauler nor Jangler in this our discourse And Lib. 3 de orator he saith of Pericles But no bauler hath taught him to bark out his hour Lib. 12. Instit Quintillian also calls them Barkers Above all things that modesty perisheth which brings Authority and Belief to an Orator if he of a good man become a Jangler and a Barker These that have turned the World upside-down are come hither also As much as to say These vagabonds who by introducing their new Religion stir up Sedition in every Nation are also come to this City of Thessalonica to the end they may trouble us who are at peace with their new Doctrines Well saith Calvin This is the State of the Gospel to have these Vproars which Satan raiseth by opposing it imputed to it This also is the maliciousness of Christs Enemies to lay the blame of Tumults upon holy and modest teachers which they themselves have procured Certainly the Gospel is not preached to this end to stir up men to strifes among themselves but rather that it may keep them in peace being reconciled to God When Christ Liberally invites us there to come unto him Satan and the wicked rage therefore Paul and Silas might easily have defended themselves but it was requisite for them to undergo this false slander for a time and so long as they were not heard silently to pass it by And the Lord by their example meant to teach us not to give place to slanders or false reports but rather to stand stout in asserting the truth being content to be evil spoken off for what was well done Therefore away with the perverse wisdom of some who to escape false slanders stand not to betray Christ and his Gospel by their treacherous moderation as if their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from Blasphemies 7. Whom Jason hath received That is Jason their Favourer hath received them to his house And these all do contrary to the Decrees of Caesar The People of Rome and afterward the Caesar who transferred to themselves the Government of the People of Rome suffered none in the Provinces subject to their Government of which Macedonia at that time was one to be called King without their own sermission A great and Odious Crime saith 〈…〉 too impudently forged Paul and Silas sought to â—rect the Kingdom of Christ which is spiritual the Jews knew well that this might be done without any injury to the Româ—n â—â—rpire They knew that they meant nothing less than to overthrow the publick State or to deprive Caesar of his Authority the Jews therefore maliciously catch 〈◊〉 this preceive
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian