forced to quit our Lives that we may secure our Religion and our Consciences Blessed be God we can enjoy these here and carry them with us into another World afterwards But if ever the Divine Providence shall call us to lay down our Lives and spend our Bloud in the service of our Lord and Saviour let us not count our Lives dear unto us so that we may finish our course with joy and testifie the Gospel of the grace of God as our Apostle speaketh Let us like the Primitive Saints rejoyce that we are counted worthy to suffer shame and even Death for the Name of Christ. Let us chearfully sacrifice our Lives for the sake of him who Died for us let us drown our Affections to the world in our own Bloud thereby propagating our Holy Religion and therein following the Pattern of the Blessed Apostles and Primitive Saints who manfully and undauntedly died for the faith on whose account and by virtue of whose Example it was that Thousands of Converted persons flock'd to the Waters of Baptism and were ambitious to Assert that Cause for which they saw those Excellent Christians lay down their Lives The Death of an Eminent Saint made a great number of Disciples in those days the Bloud of a Holy Martyr baptized whole Cities This I conceive was to be baptized for the dead This I offer as the most Plain and Easie the most Natural and Genuine Meaning of the Text. The fourth TEXT Enquired into viz. 1 S t Peter III. 19 20. By which also he went and preached unto the Spirits in prison which sometime were disobedient c. THIS is another Difficult Text of Scripture and in order to the Clearing of it I will give you a brief account of the Chapter It begins with the Peculiar and Proper Duties of Man and Wife which take up the first 7 verses but the rest of the Chapter treats of the Common Vertues and Graces which are required in all Christians as Meekness Patience Mercifulness and all the obliging and indearing offices of Love The Apostle chiefly exhorts to Patience that is to suffer with submission and chearfulness what ever should be inflicted on them And here he shews particularly how they ought to behave themselves towards their Persecutors They must not be Revengeful and render evil for evil v. 9. and he subjoins the Reasons of it in the following verses Again They must not be afraid neither be troubled v. 14. They must take courage maugre all their distresses and strive to banish all Fear and Cowardice all Disorder and Perplexity of mind Moreover they are obliged to sanctifie the Lord God in their hearts and to be ready to give an answer to every one that asketh them a reason of the hope which is in them and that with meekness and fear v. 15. The meaning is that they were not to disguise their perswasion but to make open profession of their Religion even before their Persecutors Further the Apostle tells them that they must not only profess Christianity but lead Holy Lives that thereby they may shame their Adversaries who falsly accuse them as evil doers v. 16. Lastly therefore he bids them be sure that they look to their Lives and Conversations that they suffer for well-doing not for evil-doing v. 17. And that they may not be unwilling to suffer thus here is set before them the Example of Christ who suffered for them For Christ also hath once suffer'd for sins the just for the unjust v. 18. This highly commends the Sufferings of the Blessed Iesus that he was himself an Innocent person and that he suffer'd for those that were Guilty whereas no Christians that suffer can altogether plead Innocency they all in some measure deserve what they suffer And now the Apostle takes occasion to expatiate on Christs suffering and the Happy effects of it to the end of this Chapter and in part of the next He shews the Design of our Saviours Passion viz. that he might bring us to God v. 18. that he might make us Holy and Righteous and indue us with the Divine and Godlike nature and that he might at last lead us to Heaven and Eternal Glory And this He was effectually enabled to do because though he suffer'd death yet he soon rose from the dead as you read in that 18. v. Being put to death in the flesh but quickned by the Spirit To pass by the Notion of those men who think they find some ground here for their Aethereal or Spiritual Vehicles understanding the words thus Put to death in his Terrestrial body but quickned or enliven'd with a Spiritual one for Christs soul and the souls of all the Saints after death say they are clothed with Subtile and Aetherial bodies To let this pass the Plain Meaning of the place is this and it is confirmed by several of the Fathers that this Iesus though he suffer'd and was put to death for us in the flesh as a Man as he had a Humane Body yet he was quickned by the Spirit that is he rose from the dead by the vertue and power of the Holy Spirit who was ever with him Or thus he was put to death in the flesh i. e. crucified in his Humane Nature but he was quickned in the spirit i. e. he was raised from the Dead by his Divine Nature A Parallel place is that in 2 Cor. 13. 4. Though he was crucified through weakness his body being but Weak and Frail and subject to death as all Humane bodies are yet he liveth by the power of God he reassumed his soul and lived again and still liveth by vertue of his Divine Power He died as Man but restored himself to life as he was God It was by Christs Divine Spirit that his separated soul and body were reunited which you find thus asserted by S t Paul Rom. ◠4. He was declared to be the son of God with power according to the Spirit of holiness by the resurrection from the dead The humane spirit of Christ was joyned again to his body by his Eternal Spirit By Christs Divinity his Humanity was raised up and restored And now our Apostle inlarges here further upon this Quickning Power of Christs Spirit or Divinity in these words By which also he went and preached unto the spirits in prison which sometime were disobedient c. The Greek which is here translated By which is rendred by others wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideò saith Oecumenius and so t is thought that these words bring in the Reason of what was said before But there are few that follow this Interpretation Our own Translation is more Plain and more Probable for those that are acquainted with the stile of the New Testament know that By is the frequent signification of the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is most obvious and rational to refer the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word
by it Nay this seems to agree exactly with the language and tenour of our Apostle himself who may be thought to be the Best Interpreter of his own words Know ye not saith he that so many of us as were baptized into Christ were baptized into his death therefore we are buried with him by baptism into death that like as Christ was 〈◊〉 up from the dead even so we also should walk in newness of life Rom. 6. 3 4 It is no matter of admiration to me that some have thought and confidently asserted that the Apostle's manner of speech here is the same with that in the Text which is before us and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be explained and commented upon by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by that other expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They may seem indeed at first to be near a kin to one another and to bear upon them the very same Stamp and Form of speech But I conceive it was only some little Resemblance of the Phrase and Stile or Mode of speech not the same Significancy and Real Matter couched in both these places which wrouâ—ht any to This Opinion But without any more dispute I would admit of the Interpretation before mentioned as most Natural and Genuine upon condition that any one can make it good out of but One Gâ—eek Author much more from the Use and Idiom of the Tongue that to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead signifies to be baptized as dead or after the manner and similitude of those that are dead for Those of the former Opinion and of This that is those that interpret the words of a Representation of the Spiritual or Bodily Death acknowledge for the dead is as much as like the dead or in resemblance of the dead or after the manner of the dead These must be proved to be Synonymous before that First or this Second Exposition of the words can look for our Assent and Suffrage Let it be proved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that it is a word of Similitude and signifies the same with sicut tanquam quasi in the Latin or the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in Comparing and Likening one thing with another Till then it cannot be credited that for the dead signifies a Resemblance or Likeness to those that are dead I grant that Pro in Latin is sometimes as much as quasi perinde instar as when we read in Tully pro nihilo putare vel ducere to esteem as nothing and to come nearer to the present matter when the same Author saith pro occiso relictus est he was left as dead So pro mortuis may be applied in a sentence to signifie as much as tanquam mortui And it is true that in our Own Vulgar way of speaking for dead denotes as much as dead or as dead thus we say such a one lay for dead or was taken up for dead But I never heard that it was thus in the Greek Tongue and therefore I am very â—oth to charge our Apostle here as Erasmus and Calvin do in other places with false Greek I grant that the Actions in Baptism especially as it was administred of old were Representative of the Death and Resurrection both of Christ and Believers but that S t Pauls words here have reference to any such thing the Propriety of Phrase as you have heard will not permit us to believe Besides you may observe as you shall have farther occasion hereafter to take notice it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Praepositive Article which utterly spoils that sense which is pretended for the Apostle speaks here Definitively and not at large and the words are rightly rendred for the dead not for dead 3. The next interpretation is that of S s Chrysostom for you must know it is usual with Him to adjoyn one Opinion to another as here he thinks fit to add This which I am now mentioning to those other two which I nam'd before and he is followed by Theophylact and Oâ—cumenius and they by Hemmingius and our Learned Hammond The baptized for the dead say they were those who were baptized uponâ— the Article of the Resurrection of the dead and consequently in hope of that Resurrection So that the Apostle here is thought by them to refer to the Form of Confession of Faith or Reciting the Articles of the Greed in which among other things the person to be baptized openly professed his belief of That Article of the Resurrection of the dead And the Great Canonists Balsamon and Zonaras refer the Apostle's words to This Custom and explain them in These terms What shall they do that are baptized in the hope of the resurrection of the dead Which answers to the exposition of Theophylact What shall they do who are baptized on the Expectation of the deads rising again But 1. though it be universally acknowledged that soon after the Apostle's time a Publick Profession of the Creed was required of those that presented themselves to be Baptized yet it remains to be proved that in the Time wherein our Apostle lived they solemnly Recited a Form of Belief at Baptism and that they had This very Confession of Faith which now goes under the Apostles Names This is Doubtful at least and so we ought not to be Definitive and Peremptory about it and therefore we cannot be sure that the Apostle argues in this place from any such practice as the Rehearsal of the Creed 2 ly Grant that this Form of Confession was used at Baptism by the Catechumeni and that all the Articles of it were openly rehearsed and consequently in the Close that of the Resurrection of the dead yet then it should rather have been said What shall they do that are baptized for those that are Risen from the dead not barely for the dead Nay 3 ly who sees not yet farther a Greater Impropriety and Harshness in the Apostle's way of speaking if to be baptized for the dead must be interpreted thus to be baptized in hope of the resurrection of the dead First the dead is put here for the dead bodies of the deceased for These only can be said to rise at the last day And therefore it is S t Chrysostoms Gloss on the words for the dead that is saith he for the dead bodies Secondly the dead bodies is put for the Resurrection of those dead bodies Nay Thirdly it is put for the Confession or the Article or the Faith or Hope of the resurrection of the dead bodies This is too Concise a way of speaking wherefore I yield to our Judicious Thorndyke who descanting on this passage concludes it cannot be justified by any Example that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S t Chrysost would have it Nay 4 ly if the words were to be taken in his
this custom of deferring Baptism Gregory Nyssen hath a whole Oration against it and Gregory Nazianzen and Chrysostom inveigh against it very zealously So S t Augustin whose parents delay'd his Baptism on purpose because they fear'd the Young mans Relapse into his former vices complains of This Abuse in the Church which prevail'd in his days It seems it was grown into a Custom to omit the receiving of Baptism as long as they were in health and perhaps the Example of Constantine and his son Constantius who did so gave some repute to this evil usage but as soon as they fell sick they bethought themselves of their duty and when they perceived the Malady grew desperate and themselves irrecoverable then they sent presently for the Christian Priests and solemnly gave up their Names to Christ in Holy Baptism as being desirous to carry out of the world with them the Seal of their Eternal Salvation These are call'd by the Council of Laodicea which was under Sylvester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were admitted to Baptism when they lay sick for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth Baptism as it doth frequently among the Antients This was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Gregory Nyssen because they desired to be Baptized and to Die at once Of these speak S t Cyprian Eusebius and many Writers of the Primitive Times and the Canons of several Councils Of such as These viz. the Moribundi who lay on their Death-Beds and called for Speedy Baptism some interpret the words of the Text. But that they have but little reason I shall prove from these following Particulars 1. It is not probable that that sort of Clinicks who were newly converted from Paganism is here meant because in those first days Fear and Faint-heartedness did not possess men as they are known to have done afterwards A singular Zeal and Ardency inspired their minds and they were not ashamed to own and publickly maintain the Faith they had espoused yea they gloried in their sufferings for the Cause of Christ and rejoyced in their persecutions for it as the Acts of the Apostles assure us It is not likely therefore that These deferr'd their being baptized on the forenamed account and consequently it is not likely that the Text speaks of these 2. It is not certain that it was the opinion of the Christians in the Apostles days that Sin after Baptism is Irremissible which was another ground of the Custom of deferring Baptism And consequently it is to be said and that with evident Truth that it doth not appear in the least that the foremention'd Custom of the believers requesting baptism in the very close of their lives prevail'd in the times of the Apostles but it seems rather to have crept in after those first Guides of the Church were gone and therefore that Glosse on the words can have but a slender foundation Or 3 ly say that such an Use obtained even in the Apostles days yet will not S t Pauls Argument have any force at all by relating unto That For thus it must proceed What shall the baptized Clinicks do if the dead rise not at all why are they also baptized just at the point of death why have they that Holy Sacrament given to them at the last gasp if there be no Rising again why do they thus It may be answer'd that though there should be no Resurrection of the dead yet it follows not that they were Baptised in vain for that Sacred Office of Baptism was thought in that case and that rightly too chiefly to have respect to what was Past. Though the dead bodies rise not yet that Administration was useful to the Soul and available to the Absolution and Remission of their sins which plainly appears from the Reason of deferring baptism heretofore namely left they should sin and so defile themselves after washing Though the dead should never rise again Christs Ordinance might be conducible to this Present Life whilst by That they were admitted into the Church and had their former sins washed away and their consciences cleansed and also it might be seviceable to the Future Life for the salvation and happines of their Souls though their Bodies were unconcerned But 4 ly to say no more This Interpretation of the words is faulty in the same kind that the two former were that is it is irreconcileable to the Propriety of speech and the Usage of the Tongue in which the Apostle wrote which I cannot but believe till it is proved to me that These two are of the same import viz. to be baptized for the dead and to be baptized when they are dying or at their death which is the thing that the Abettors of this Exposition contend for but it could never yet be made out by any Parallel place of Scripture or the least Testimony of Approved Authors â— 5 Another Acception of the words is countenanced by the Authority of Luther Piscator and the Admirable Vossius in his Thesis concerning the Resurrection They will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the dead i. e over the dead corps as they lay in the Coemeteries or Buâ—ying places or over the dead i. e. upon the Tombs and over the Sepulchres of the newly deceased Martyrs which were call'd Memoriae Martyrum and so the words refer to the Custom of baptizing persons over the dead Martyrs graves or tombs Here first I shall grant that according to the Syriack it is rendred super mortuos upon above or over the dead Secondly I grant that the Innocent Commemorations of the Holy Martyrs even at the Time of administring of Baptism were no unusual things of old and have Great Antiquity to Assert them But then This I have to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so Easie and Obvious an Acception as That which I have to offer and certainly the Easiest and Plainest is to be deemed the most Natural and Genuine Again though the Praeposition in the Text frequently signifies over or above and that with a Genitive case when it is applied to a place yet it may be question'd whether it hath the same signification when it is joyned with persons as here for though the baptizing be supposed to be over the Graves yet it is properly over those that areâ—dead who are considered as persons here at least their bodies not the places they were in are spoken of here But I will not insist on this but will rather suppose it to be Good Greek for the sake of the Chief Author of this Opinion the Admirable Vossius who was as Eminent a Grammarian as he was a Divine But further I could object against this Custom as a Superstitious one and therefore not fit to be made an Argument of the Resurrection by S t Paul Again if this Ceremony of administring Baptism over the dead were wholly void of
the Main difficulty of the Text lies I must also Premise and Observe this to you 3 ly That it is not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article as the Learned Scaliger also noteth on the place and saith it is not without some singular Emphasis The Praepositive Article o is frequently of the like force with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the English that which are notes of Emphasis and Specification It is probable therefore tht not All but Some Certain dead are here meant for this Article which is here Demonstrative denotes something that is Certain and Definitive It is true it is sometimes left out and other times inserted and yet the sense is neither heightned not impaired and I deny not that it is so in some places in This Chapter But since it is oftentimes Significant and Emphatical and becomes a Relative and Demonstrative Pronoun it may be so in This Text that is before us especially the Article being expressed twice and it being likely as I will make it appear that it particularly relates to something mention'd before in this Chapter So that the words are to run thus What shall they do that are baptized by reason of or for the sake of those dead viz. those dead before spoken of And now that you may understand Who those dead are and that we may the better apprehend the Whole Arguing of the Apostle in the Text and at the same time give the Confirmation of the Sense which I am to offer I will present you with a short view of the Context This is the best way certainly to enervate and destroy the former Opinions and to establish a right Judgement of the Text By setting before you the Scope of the words and their Coherence with and Relation to the foregoing parts of the Chapter I despair not of leading you to the True Meaning of the words The Scope and Design of S t Paul in this Chapter is to establish the Doctrine of Our Resurrection That so Weighty and Important Doctrine to which he gives the Name of The Gospel v. 1. This Great Article of the Christian faith which some of the Corinthians had called into question is here maintain'd by several Arguments the first whereof is Christs Resurrection which he tells us was attested by above five hundred witnesses some of whom he saith are fallen asleep v. 6. The same you know is expressly said of S t Stephen by the Evangelist S t Luke and without doubt our Apostle speaks here of S t Stephen who was stoned to death Acts 7. 60. and of S t Iames the first Martyr of all the Apostles who was beheaded by Herod Agripppa Acts 12. 2. And Clemens tells us that another died at the very same time he relates how the person that carried S t Iames to the Place of Judgement and heard him there so fully give testimony to Christ was thereby Converted and presently professed himself to be a Christian whereupon both of them were carried together to Execution and were as he reports beheaded The Apostle may be thought likewise to speak here of the Other Iames who was also called Iames the Iust who was barbarously knock'd on the head by the Jews in Nero's time as Eusebius reports But whether This Iames was put to death before S t Paul writ This Epistle to the Corinthians I will not confidently determine We might also here reckon Philip the Apostle who was put to death at the same time that Iames the Iust was as some relate whence it is that Our Church celebrates the memory of them both on the same day But it is unquestionable that Iohn the Baptist who was the First Martyr fell asleep before all These being beheaded by a former Herod in the first year of our Saviours Preaching And there were Many Others who were crowned with Martyrdom as our Apostle himself testifieth Acts 26. 10. Many of the Saints did I shut up in prison and when they were put to death I gave my voice against them There were Many that suffered Martyrdom who are therefore said to be fallen asleep in Christ v. 18 th of this Chapter Still he mentions those that are fallen asleep viz. those holy men that Sacrificed their lives for the Gospel those are the dead whom the Text speaks of And hence he frames a Second Argument to prove the Absurdity which would follow upon denying the Resurrection Then they also which are fallen asleep in Christ are perished To These very Saints who are thus fallen asleep who are the same with those mentioned in 1 Thess. 4. 14. them which sleep in Iesus and in v. 16. the dead in Christ the blessed Martyrs who died for Christs sake to These my Text hath relation These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those dead for whose sakes and because of whom so many in the Apostle's days became Converts and were Baptized These Martyrs saith he who are fallen asleep in Christ are perished if there be no Resurrection they have utterly Undone themselves and others by losing their lives for Christ. Thirdly he proceeds to Argue thus as those Martyrs were arrant Fools and Perished like such if there be no Resurrection so We that survive are the Wretchedest creatures upon earth if that be true If in this life only we have hope in Christ we are of all men most miserable v. 19. But now is Christ risen from the dead and become the first-fruits of them that slept saith the Apostle triumphantly in the next verse By this confident Assumption he baffles the Gainsayers and comforts the Christian Church But within two verses after he breaks off this Argument which he had newly resumed and after a Digression about the Manner of the future Resurrection and the final Consummation of the world which reaches from the 23. v. to the words of my Text he falls into a Fresh Argument thus Else what shall they do that are baptized for the dead if the dead rise not at all why are they also baptized for the dead The first word as we have it translated Else implies that this verse refers to the immediately foregoing ones or to some General Conclusion before But if you examine both you will not find any Connection between This and the immediately preceding verses and indeed the Syriack leaves out this Alioquin or Else as if the Sentence were entire without it I conceive then that the Greek word is not rightly translated here but that it ought to be rendred Moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes so in the Septuagints Version as in Psalm 78. 20. and in Prophane Authors as in Herodotus and Plutarch especially in this latter out of whom many places might be produced wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deinde praeterea and That is the import of the word in the Text. So then the Apostle returns here to his discourse about the Resurrection and tenders another
Argument a New Reason to confirm it Moreover saith he to evince further the doctrine of the Resurrection which I have been discoursing of what shall they do that are baptized for the sake of the dead Saints and Martyrs whom I spoke of before who I told you were fallen asleep if the dead rise not at all if they awake not at the last day why are they also or as Grotius noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exgo why are they therefore baptized upon the account or for the sake of those dead why do New Converts come in every day requesting to be admitted into the Church by Holy Baptism Is it not think you for the sake of those excellent persons who fell asleep in Christ Is it not by reason of them that they take up the profession of Christianity Yes surely they have seen the Lives and Miracles of those Good men they have observed their Carriage and Constancy at their deaths and by this they are stirr'd up effectually to own the same Cause to love the same Religion and to admit themselves into it by the Sacrament of Baptism Those dead Saints and Martyrs whose Memories and Acts are still living setch in these Great Numbers of Converts The Bloud of dying Saints is the seed of the Church which the more plentifully it is sown and shed yieldeth the Larger Increase of Converts Hence hence it is that Proselytes come in apace to Christianity that Converts flock to the Holy waters of Baptism for they well observing the Admirable Behaviour of those persecuted Christians at their Death are soon perswaded into the belief of another Life From their Examples they are excited to a Love of the Christian Religion which they see makes men live and die couragiously and hereupon they are zealous to be made members of the Christian Church by the Sacrament of Baptism This is to be baptized for or because of the dead Or after this manner and in these words you may imagine the Apostle to argue in my Text You see O Corinthians that the Sufferings which the Christians undergo are so far from discouraging others from turning Christians that vast numbers of Unbelievers are animated thereby to own the Christian Profession and to live and die in the acknowledgement of it See what power and efficacy the Example of those Saints hath and how it works on the hearts of the most Resolved and makes them presently renounce and forsake their follies Tell me what makes the Idolatrous Gentile quit his former prophane life or what makes the Willful Iew renounce his Circumcision and leave his Mosaical Washings for the Laver of Christian Baptism Is it not to be imputed to This cause chiefly viz. that they behold and are ravished with the singular behaviour of the Suffering Saints who contentedly quit all for Christ their Master They cannot but reverence and imbrace That Religion which inspires those men with such Valour and gives them so Invincible a Courage and immediately hereupon they hasten to be Initiated into the Society of such brave Christians Now tell me O ye men of Corinth you especially that question the Article of the Resurrection is it nothing that so many every day voluntarily admit themselves into the Church by Holy Baptism and that upon the account of the Deceased Confessors and Martyrs who they see sacrifice all that is dear to them to purchase another world Why should you think there is no Other Life when you see men lay down their Lives for their Religion and others presently taking up that Religion for which they lost their lives And for what reason do so Great Sholes of Converts come into the Baptismal Waters What shall they do that are thus baptized to what end and design do they this and continue to do so To what purpose on what account is it You cannot but see that it is for the sake of the Saints whose exemplary Lives and Deaths they have beheld and thereby were throughly convinced of the Truth of Christianity which promises a better life after this at the Resurrection of the dead Why are so many I say stirred up to embrace Christianity and to enter into Holy Baptism Is it not by reason of the Deceased Saints and Martyres Is it not because of the Love and Respect they bear Them and the Goodness of the Cause which they so bravely maintain Is it not hence that they run to their Spiritual Guides and Instructers and beg to be Baptized and if these demand the Reason of it is not This their Reply we come to be Baptized for the dead i. e. we are moved to come to the Holy Baptism by reason of those Departed Saints whose Godly behaviour we so much admired whose Patience and Courage to the last we were even astonished at because of These Worthy Persons we are excited to enter into the Baptismal Vow and to admit ourselves into their Religion which is the best in the world What Interpretation can be Plainer and Clearer then this And yet I know not any Writer excepting One or Two at the most who seem so much as to approach towards This Exposition or to give the least him of this Notion which I have presented to you Yet certainly if you weigh This well you will find it worthy of all acceptation for in all the forenamed Interpretations there is either something Defective or Redundant there is some fault in Grammar and Critiâ—ism or a Mistake in History and Chronology or an apparent Inconsequence in the way of Argument In summ there were Bold Suppositions but Slender Proofs Whereas you may observe that in This Interpretation which I have tendred to you the Propriety of the words is preserved entire the Criticism is not strained the Genuine and Proper signification of the words is upheld the whole Design of the Context and of the Apostle's Arguing is discover'd and the History of the Antient Church and the Relation of the best Antiquity concurr to make This Exposition Solid and Authentick Here is nothing begg'd but all is free and unconstrain'd This is the clearest and most reasonable Sense in it self and likewise the most accommodate to the Present Purpose of the Apostle in this Chapter to the Stile and Phraseology of the Scripture and to the whole Analogy of Christian Faith And now in the close of all to Apply this Interpretation to Ourselves We have the same reason now to maintain the Christian Religion that those first good Converts had to embrace it The Consideration which made them enter into Religion should make us hold it fast For we as well as they prosess that Religion which was attested by the Death and sealed with the Bloud of Martyrs Martyrdom made Christians then let it confirm us in Christianity now Especially let us be encouraged to love and maintain our Religion which we can hold with Ease and all the Conveniencies of this life We are not
do here and thereby render the meaning of the words full and entire However take the words which way you will and if you pitch upon any Particular Sense I hope I have suggested that which will give light to it I here adjoyn something concerning the Custom of Covering and Uncovering the head among the different People and Nations of the world The summ of what I say is that the Eastern people went â—lways with their heads covered and the Greeks were always â—â—covered but the Romans took a middle way for they thought they were bound as to this matter to distnguish between the times of Worship and of Common Conversation and that the behaviour which was used in the one ought to be different from that of the other Accordingly they always covered their heads in the time of Worshipping from whence as well as from what is recorded of them we may gather that their practice was contrary when they were about their ordinary business that is that they were Uncovered But from the Jews covering their heads when they worship'd we cannot infer that they did not do so at other times and the reason is because they made no distinction at all between one time and the other as to this behaviour Only I desire the Reader that he may not misinterpret me to distinguish between the Ancient Romans and those that came after them for as to this usage as well as to some others these two exceedingly differed from one another uea the Latter Romans were strangely enclined to shift their customs and differ'd from Themselves as well as the Old Romans as I have shew'd This I thought fit to mention here lest any man should mistake me and the Truth it self I have added something likewise concerning the custom of the Other Sex and there you 'l find that there is no Variation at all the Women of all Nations generally cover'd their heads when they were abroad and the Apostle is not willing they should lay aside so Landable and Catholick an usage In my Third Vndertaking which is an interpretation of those so much controverted words What shall they do that are baptized for the dead I recite the various opinions of Authors concerning the meaning of this place not that I delight to muster up whole Armies of Writers some Antient and some Modern some at home others abroad but because the present affair requires it There being several Expositions of these words it was necessary to acquaint you with them before I offer'd that which I conceive to be the true and genuine sense of the Apostle Accordingly after I have rejected the interpretations of Others on the place and have all along given you the Reasons why I do so I at last expose my own sentiments in a plain and easie interpretation such as every one may see is the genuine import of the words viz. that to be baptized for the dead is no other then to be baptized because of the dead or for the sake of the dead i. e. of those Holy Martyrs who lay'd down their lives for Christ and his Blessed Cause The courage and bravery which these shew'd at their death did effectually invite great numbers of Infidels who took notice of their Christian behaviour to lay aside their false and idolatrous religion and to imbrace the Faith of Christ and to desire to be admitted members of the Church by Baptism By reason of the admirable carriage of those dying Martyrs there were Converts daily gained to Christianity many Iews and Pagans were stirred up to own the same Holy Religion which they saw them defend so undauntedly This made them eager of being baptized This I take to be the plain meaning of their being baptized for the dead i. e. they were baptized and became Christians for the sake and on the account of those deceased Saints who they saw attested the truth of Christianity with their bloud How probable this Interpretation is yea how preferable to all others I hope I have convinced the Reader in the Discourse it self to which I remit him In my Last Effort where I undertake to shew who are the spirits in prison to whom Christ preached I do as before enumerate the several Glosses which have been made upon the words Some have fetsh'd the sense of them from Heaven others from Hell and some from a Middle place as they fancy between both and many others have presented us with their Conjectures on this Text. But when I have discovered the invalidity of them I proceed to let you see what Other more true account may be given of the words And that is this Christ by his Spirit in his Apostles and Ministers preached the Gospel to Sinners and to whom else should be preach it to Vnconverted and Vnregenerate persons whether Iews or Gentiles and hereby many of them were converted to the faith and were saved This is the plain sense of this Text which hath been so differently handled by Protestants and Papists and this interpretation as I think I have made it evident but the Reader is to judg is conformable to the scope of the Context suitable to the Phrase and Language both of the Old and New Testament and most agreeable to the Thing it self which is here represented by the Apostle For there could not be a more Easie and yet a more Significant expression to set forth the state of men in their fins then This of the spirits in prison Those persons are in a Religious and Spiritual way of speaking which is the constant stile of the Holy Ghost in the writings of the Prophets and Apostles Prisoners and Bondmen shut up in a miserable Durance they sit in darkness and in the shadow of death being bound in affliction and iron as the Psalmist describes Poor Captives Psal. 107. 10. This is a plain and obvious Metaphor and at the very first propounding of it we are able to apprehend its meaning Poor distressed souls that are under the bondage of sin and vice are spirits in prison but the Blessed Iesus cometh and preacheth to them by the Ministry of his Apostles and servants and thereby brings them out of darkness and the shadow of death and breaks their bonds in Sunder as the same Divine Poet speaks in that place Certainly then Sâ— Peter who had been a Prisoner and bound with and knew the hardships and misery of this sort of men could not have made choice of any Similitude could not have used any Expression whereby it was possible to give us a more Compendious Character a more Lively and Natural Idea of the Deplorable Condition of Vnconverted Sinners then this here doth Which makes it somewhat strange that such multitudes of Expositors and Comment ators have not taken notice of it but have rather chosen to give us some farfetched and strained interpretations of these words This is the short Account which I thought good to premise before the following Exercitations In the whole I hope I have faithfully
they might have the Credit of giving us the Apostle's true meaning that by any means they might attaiâ— to this Resurrection and 〈◊〉 of the dead in this Chapter Give me leave to present you with a Brief Account of their Several Indeavours and Different Deciâ—ions in the case with a free and Impartial Animadversion on them and then to take the boldness to offer my Own thoughts in the Controversie which I purpose to do as I ought with a strict Veneration of Antiquity and the Primitive Writers of the Church with a faithful regard to the Masters of Grammer and Criticism with a due respect to the Whole Context and to the Analogy of Christian faith I think it will not be amiss in the first place to rank the Expositors on This place after This Method They understand it of Baptism either Properly or Improperly taken 1. Properly for a Real and Outward Washing with water 2. Improperly or Metaphorically for the Baptism of Afflction and Suffering as sometimes the word is understood But the Proper Baptizing or Washing will ingage me most of all in This Discourse and That is threefold 1. Sacramental which is no other then that Holy Ordinance of Christs institution whereby children or those of riper years are admitted into the Christian Church by the action of outward Washing or Sprinkling with water 2. Funeral Washing which was practised in order to the burying of the dead bodies 3. Legal or Ceremonial washing used by the Iews as often as they were defiled by touching the dead and this was done either in their own persons or by another for them in case they died before they were Cleansed I. Begin we with the Various Interpretations of Those on the place who understand it of Sacramental Baptizing And first there are some who interpret it of Those who at their Baptism profess themselves dead to sin and to the world and by this Baptismal act they are reputed to be thus Spiritually dead A second Opinion is of those who imagine the words spoken of Baptism as it representeth the Bodily Death Others understand it of Baptism as it was accompanied with the confession of the Article of the Resurrection of the dead A fourth sort say it is spoken of the Clinicks those who lay on their sick beds and receive the Sacrament of Baptism Fifthly others understand it of Baptizing over the dead over the Tombs of the Deceased Martyrs Sixthly there are some who think it is meant of Baptizing in the place and stead of the dead Seventhly there is a Learned man who thinks it is spoken of an Annual Baptizing for the benefit of the dead Eightly Another conceveth in refers to Baptizing with the imposition of the names of the dead Lastly there is a Learned Critick who dissents from all the forenamed Opinions and is perswaded that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Plural for the Singular but how he applies it you shall hear afterwards 1. I begin with the First the Opinion of those who imagine These words are spoken of Baptized Christians who by this very Sacrament professed to the world that they were Spiritually dead So that to be baptized for the dead is as much as to be reputed as dead persons when they were baptized or at their baptism to be like dead men viz. Dead in respect of Sin and any Love to it At that Solemn Initiating themselves into the Church they openly renounced their former sins they publickly disowned their past vices they became Mortified persons and betook themselves to a Severe and Strict course of life thus Mystically and Spiritually speaking they were Dead So the words are interpreted by some Antient Fathers with whom agree a few of the Moderns amongst whom a Late Writer expresses his sense thus Baptized for the dead are they who when they are baptized declare that they are ready to Die to the world to be in it as Dead men and to live a new life and if occasion be to submit to the Cross and Die for their Religion This they do that they may have a blessed Resurrection But This Interpretation will be far from gaining our consent if we consider besides what I shall add under the next Opinion but these two things First there is no reason to interpret these baptized for the dead of those that are spiritually dead because it is generally advised by all Sober Interpreters of Scrâ—pture that we should not flie to an Improper and Metaphorical sense when the Literal and Proper one will serve our turn But I shall afterwards prove that a Plain and Literal meaning of these words is most probable and reasonable Secondly the Context it self will conâ—ute this interpretation for if the Spiritual Death be here meanâ— i. e. the being buried with Christ in baptism and being dead to sin and the world then who will think there is any Consequence in the Apostles Reasoning whil'st he argueth from a Spirituall and Mystical Death and Resurrection of which Baptism is a Sign unto that which is Bodily and External which is the subject he here treats of through out the whole Chapter The Inference is so Foreign that I cannot see how it will ever be admitted 2. Others are of the opinion that These words are spoken of Baptism as it represents the Bodily Death And some of the Fathers who were Patâ—ons of the First Interpretation were pleased also to â—spouse this Second for they thought fit to joyn both these together viz. the Spiritual and the Bodily Death asserting that the Representation or Resemblance of both was intended here by the Apostâ—e Now let us see how they apply these words to the Death of the Body They hold that the Apostle's Argument in the Text is of this sort If there shall be no rising of the dead hereafter why is Baptism so significant a Symbol of our Dying and Rising again and also of the Death and Resurrection of Christ For those that were Proselytes to the Christian Religion were interpreted to make an open profession of These in their being plunged into the Baptismal water and in being there Overwhelmed and buried as it were in the Consecrated Element The Immersion into the water was thought to signifie the Death of Christ and their Coming out denoted his Rising again and did no less represent their Own future Resurrection On which account the Minister's putting in of the Christian Converts into the Sacred waters and his taking them out thence are stiled by S t Chrysostom the Sign and Pledge of descending into the state of the dead and of a return from thence And thus because the Washing and Plunging of the newly admitted Christians was a Visible Proof and Emblem first of Christ's and then of Their Resurrection from the grave the forementioned Fathers have been induced to believe that This passage of our Apostle which I am speaking of hath a particular respect to That and is to be Interpreted
Mystiâ—al notion of being Baptized is but seldom used in the Stile of Scripture and then one place of S t Luke excepted it hath an Explanation added after it as Vossiâ—â— hath well observed There can be no reason therefore in This place especially to think that This Allegorical Baptisâ—â— i. e. the Baptism of Suffering is intended I might annex here the Opinion of our Learned Rabbi D r Lightfoot who is the only Protestant of any note except Vostius who interprets this place of the Metaphorical Baptism the Baptism of Suffering What shall they do that are baptized for the dead if the dead c. is as much saith he as if the Apostle had said If the dead rise not again what will become of those that are baptized with a Martyrial Baptism or that do suffer Death for the profession of the Truth And he adds to confirm this Interpretation that the Iewish Baptizings or Dippings in their purifications were a very sharp piece of Religion when in frost and snow and wind and weather they must over head and ears in cold water from which the phrase was used to signifie Death and the Bitterest Sufferings Whence he gathers that Baptism for the dead in this place is suffering of Martyrdom and consequently he makes this to be the sense of the Text What shall they do who have or do undergo Martyrdom what shall become of them if their bodies rise not again Thus he But who sees not that this is a very groundless notion and taken up only from that Iewish way of speaking which he mentions whereas if we consider it well there is no affinity at all between the one and the other Though the Iewish Baptisms might be made use of to express Great Severities yea Death it self yet what is this to being baptized for the dead Baptism may represent Martyrdom but who can reasonably thence infer that the baptized for the dead in this place are those that were Martyred There is not the least Connection between these two It must be said then that this Worthy and Reverend person espoused this notion merely upon the account of that great reverence which he always paid to the Jewish and Rabinical Writings of which most of his Opinions have a tincture There are some Other odd fancies which I have met with on the words as that of Lyranus Lombard and Aquinas who by the dead understand mortal sins called by the Apostle dead works Heb. 9. 1. 6. 14. for the expiation and washing away of which Holy Baptism was ordained But their own Stapleton refutes This saying the Apostle speaks not of Sins but Men not of Works but Persons This and the rest of this sort I pass by as unwilling to entertain you with Trifles Some of the Other Interpretations before mention'd carry with them a greater semblance of Truth or Probability and have some Antiquity and Authority to recommend them But This and some of those lately mentioned are invented on purpose to be assistant to a Bad Cause which they are willing to support by the Multitude of Arguments seeing they are not able to do it by the Goodness and Solidity of them V. I will now at last offer to you the Interpretation which I conceive is most Reasonable and Accountable and which I doubt not will gain your Suffrage and Assent upon a deliberate consideration of it Before I present you with This Exposition I will make way for it by premising These three things 1. That I intend to adhere to the First rank of Expositors who as you may remember understand the words of Baptism Properly so call'd i. e. some kind of Real Washing and particularly of the Sacramental Baptism whereby we are Initiated into the Church of Christ. For why should we without Necessity and Urgent Reason and I can see no such thing here understand the words of a Metaphorical Baptism It is a General Rule delivered by S t Austin that we ought not to interpret those things Allegorically which are spoken Properly and that we must never depart from the Literal and Proper sense of Scripture unless it be manifestly proved that such a sense is not to be followed The Usual and Proper signification is first to be attended to and it is not fit we flie to Borrowed and Figutative senses so long as the Natural and Genuine one will serve our turns This then I assert that the Apostle speaks here of the Usual and Received Baptism of the New Testament But the main thing in the words is the Praeposition Therefore 2 ly I premise this that the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated for is as much as because of or by reason of or for the sake of and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuorum causâ—acirc sen gratiâ because of the dead or for the sake of the dead for 't is well known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in gratiam alicujus This is the Plain and Ordinary import of That Praeposition and it is Usual and Obvious in Writers of all sorts so that it is a Wonder it hath been overlook'd here Socinâ—s to promote his beloved doctrine maintains that by no means an Impulsive but a Final Cause is denoted in the New Testament always by This Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Grotiâ—â— hath largely shew'd this to be notoriously false and thereby convinced the Learned how faulty the Grammar as well as the Divinity of that Heretick is I doubt not therefore that the Paaeposition signifies here an Impulsive Cause and is taken in the same sense that it is in those places where it is said the Gentiles should glorisie God for his mercy Rom. 15. 9. i. e. because of his mercy shew'd unto them and where the Apostle saith I cease not to give thanks for you Eph. 1. 16. i. e. because of you of whom I have heard so great and laudable things this excites me to thank God and where you read of suffering for Christs sake and for the kingdom of God Phil. 1. 29. 2 Thess. 1. 5. But most palpable is That of the Apostle in 2 Cor. 12. 10. where he saith he takes pleasure in his persecutions and distresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christs sake as we rightly render it and so the Praeposition ought to be rendred in the Text. I might observe that this Praepositive particle in the Greek answers exactly to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many places of the Old Testament which signifies for the sake or because of So then This Version of the words is Plain and Easie and hath the Greatest Authority to vouch it What shall they do that are baptized by reason of the dead or for their sakes How This is to be applied I will shew you anon Having thus laid down what I understand by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which
the midst of death and at his Ascension victoriously carried away those first-fruits of his suffering into heaven At the solemn Coronaâ—ion of a Great Prince the Prison-doors are flung open This is the interpretation of D r Henry More But I am sorry this Worthy person hath given those men an occasion to think well of their doctrine of Purgatory and even Redemption from the pains of the Bottomless Pit those men I say whom he doth not use to gratifie at other times by his too lavish concessions He hath open'd the door here and All as well as those Antediluvian sinners may go forth If Hell be not a fixed place or state if it be not a Close-Prison then there is hope that Every man at length may be set free from it and walk at large And this is that which S t Augustin tells us some indeavour'd to prove from This Text viz. that All shall at last be freed from Hell-Torments But the Doctor declares he intends no such thing but is perswaded only that the words speak of a Singular and never to be Parallell'd Instance But in answer to what he and others before have asserted I will briefly make It good that the words speak not at all of Christs going down to Hell or of his Preaching there For 1. These words refeâ—ring to the souls of those who lived in Noahs time what was the reason that our Saviour went into Hell to preach to These rather then the rest how came these despisers of Noahs preaching to have this Priviledge above all other persons that Christ should descend to the Infernal Pit to relieve them particularly Why did not the Sodomitâ—s and others share in the like kindness 2 ly It is here intimated that the words are not meant of Christ's Local Descent into hell for 't is said he went by the spirit which signifies another thing and what that is I have told you But I have mention'd this before 3. It can't be spoken of Christs going to Hell because the words are of something that he did after his Resurrection as hath been before suggested The order of the Apostle's words is this first Christ was put to death then he was quickned or rose again and after that he went and preached therefore it is impossible that this Preaching should be meant of any sort of Preaching to those in Hell unless you will make Christs Descent into hell follow his Resurrection from the dead which was never dreamt of yet Let this therefore be remembred that the Text speaks of something which our Saviour did after he was risen from the dead and then it must be acknowledged that this is a plain conâ—utation of the Adversaries Opinion 4. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoils their Interpretation for when 't is said they were sometime disobedient it is implied I do not say absolutely inferred that they are not so now Fourthly and which shews the vast Difference between the Judgements of men on this place whereas some Protestants and most Papists think Hell is meant here Calvin believes the contrary and vouches Heaven to be understood by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not a Prison according to him but a watch-tower and so indeed the word signifies sometimes The spirits or â—ouls of the faithful were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specuâ—a on their watch-tower viz. in Heaven Thither Christ ascended and there he found the Saintâ— of the Old World very Incent on the Salvation promised by Christ they confidently hoped for it and his Coming and as it were Look'd for these as from some Watch tower But I confess I do not see what reason that Learned Writer had to alter the ordinary Translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to render it here a Watch-tower He might have retain'd the Other Translation and yet have kept his Interpretation entire For what better word could there be to express Heaven then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies a 〈◊〉 a Hold a place of Safety like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render Abraham's Port or Haven Christ being raisd from the grave went and preached to the spirits in safe custody 〈◊〉 in Heaven there he declar'd to them what Great things he had done and how he had finished the work of mans Redemption As the words before spoke of Christs Death and Resurrection so these of his Ascension and Exaltation This is the sense of that Learned Man and if he had not alter'd the usual version of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would have done as well But against his interpretation I alledg first his Wavering in the solution of this Text for in his Institutions 〈…〉 and upon the Place he expounds it of the souls of the Faithful but in his Psychopannychia he tells us that Christ went and preach'd not only Remission of sins to the spirits of the Godly but also Confusion to the spirits of the ungodly thus he takes in both Heaven and Hell Secondly to what purpose did Christ go and preach to the Saints in heaven when they could not but know the certainty of their Salvation by Their being in that place It was needless to preach to them what they knew already Therefore I can't see how this word can be applied to Heaven But the main thing which hinders my Assent to his Interpretation is This that the words have relation to Noahs days and the particular people of that time Now 1. It is probable that the greatest numbers of them perished everlastingly as the Scripture when it speaks of the sinners of the Old World doth more then intimate These were so far from being placed in a High Watch-tower a place whence they might look for and espie a Saviour that they were plunged into the Lowest Abyss of misery and despair 2. Supposing that people were Saved and in Heaven yet wherefore did Christ when he ascended thither preach to These rather then others And why were These separate souls above all the rest continually upon their Watch in hopes of the promised salvation I do not apprehend any ground for this and consequently I cannot admit of this Exposition These are the several Judgments of those Expositors who understand the words concerning the souls of the deceased Now I proceed to the Last Claâ—â—is of Interpreters III. Others apply the words to the Preaching of the Gospel to unbelievers in the Apostles times understanding by the spirits in prison the Heathens and by Christs Preaching to them his Sending his Disciples and Apostles to preach to them Episcopius and Limborch are the men who offer this Interpretation and I take it to be the Fairest of all those which have been named But yet as it is delivered by those persons I cannot wholly subscribe to it therefore I shall only proceed on the main and general ground which they have laid and I shall make bold to add several things which I find wholly wanting in those Aâ—thors