that could not confess the same as also in grown persons though they confessed not with their mouths what they acted in their bodies The sign was still the same Though it be likewise true that those who were grown to the years of discretion when they were Baptized as St Chrysostom tells us did publickly confess that they did believe in the Resurrection of the dead and were Baptized in that Faith adding farther in the same place that for the better explaining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood that they were Baptized for dead bodies adding yet for farther confirmation Thou art therefore Baptized because thou believest the Resurrection of the body that is that it remains not for ever dead And thou by word of mouth confessest the Resurrection of the dead and the Priest as it were in a certain figure or representative doth manifest unto thee by the things themselves what thou dost believe and hast confessed c. In like manner Tertullian Pro mortuis tingui est pro corporibus tingui mortuum enim corpus ostendimus To be dipt for dead is to be dipt for dead bodies for thereby we shew our bodies to be dead Then which I think there can be nothing spoken plainer And to this opinion agrees Theodoret also upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is Baptized is buried with the Lord that when he hath been partaker with him of death he may with him be also partaker of the Resurrection But if our body die and rise not again why is it then Baptized And this I hold to be the proper exposition on this place and the scope of the Apostles meaning C. 16. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when I shall be with you whomsoever ye shall approve I will send by letter to carry your liberality to Jerusalem In Translating of which words I conceive under favour there are two mistakes in the Engglish Interpreter First in saying whom ye shall approve by your letters when Paul was come unto them and secondly in Translating to bring your liberality to Jerusalem whereas Paul was not at Jerusalem but at Philippi when he wrote this Epistle to the Corinthians Beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie auferre to carry away ANNOTATIONS On the II. Ep. To The Corinthians Ch. 1. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immo habuimus in nobis or in nos condemnationem mortis Yea we had the sentence of death upon us As if he should say Yea we were so far in despair of life as even the sentence of death was past upon us that we should not trust in our selves but in him who raiseth the dead who delivered us from so great a death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych Phavor and Suid. And to this so great a death its reasonable to suppose he was adjudged by some sentence or conspiracy of the Jews C. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quum venissem autem Troadem ostium mihi apertum esset per Dominum ad Evangelium Christi non habui requiem spiritui meo But when I was come to Troas and there was a door opened to me by the Lord to the Gospel of Christ I had no rest to my spirit not finding my brother Titus there who if present would have eased me of a great part of my burden which lay so heavily upon me being all alone that I had no refreshment to my spirit but taking leave of them I went into Macedonia There is nothing more familiar then the trajection C. 4. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To make a fitting sense and a true construction you must Translate the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among as commonly it is both in this and the preceding verse and the words that follow by trajection If our Gospel be hid it is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among those that are lost among whom God hath blinded the minds of the unbelievers of this age least the light of the glorious Gospel of Christ should shine unto them that is so shine as that they should see and understand And that this is the proper rendring and meaning of the words I am much induced to believe because the Apostle seems to have a direct eye to that of Isaiah 6.10 Where the Lord bids them go and make the ears of this people heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and be converted Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly an age saeculum and not the world The unbelievers of this age are meant especially the Jews As for the trajection besides that divers of the Ancients did use the same in the exposition of these words it is so familiar in the New Testament that I cannot but wonder that any should scruple at it And yet for better confirmation I shall alledge an Example or two as Joh. 11.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went unto a city called Ephraim Act. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there were certain Prophets and teachers in the Church that was in Antioch and c. 25.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to morrow thou shalt hear him Whereas t is literally And he to morrow said thou shalt hear him And there were some in Antioch in the Church that was Prophets and teachers And he went unto Ephraim which is called a City C. 5. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trajectio insignis pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the earthly house of our Tabernacle were dissolved C. 6. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then which nothing more familiar Now according to the same compensation I speak to you as my children be ye also inlarged As if he should have said O ye Corinthians our mouth is open to you our heart is inlarged Ye are not streightned in us but ye are streightned in your own bowels towards us ye have not the like affection for us as we have for you As my heart therefore is inlarged toward you so be ye also in like manner mutually inlarged in your bowels towards us C. 8. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover we do you to wit or we would have you take notice of the great gift that hath been given by the Churches of Macedonia to the Saints He stirreth up the Corinthians to the like liberal contribution by the example of the Macedonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goodly gift as we Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodly Cedars Psal 80. v. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high or great mountains Psal 36. v. 6. See note on c. 10. v. 4. So Beza Translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficentiam v.
act unless the inward thing be applied by Faith to wit the remission or doing away of sin Affirmatively and positively that it is the stipulation or promise of a good conscience toward God by the virtue of the Resurrection of Jesus Christ And I conceive this sense concerning Baptism to be most consonant and agreeable to the Judgment of the Fathers who if they notwithstanding did apply Baptism to that other notion of washing they did it accidently and by the by because of the Allegorical allusion of the element of water to the bloud of Christ which is said to cleanse us from our sins 1 Joh. c. 1. v. 7. But more surely there is in this word of Baptism according to Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deeper mystery then that of washing a mystery known and common to the very Heathen as their frequent lustrations do sufficiently witness But as concerning the Resurrection of the body it was a thing to them unknown and incredible if not altogether imperceptible nay some of the Jews themselves did not believe it It was the speech of one of their great Philosophers Seneca by name Hora illa decretoria non est animo suprema sed corpori The determinate hour of death is not the last to the soul but to the body It was no small matter to reach the immortality of the Soul the top of their knowledge but of the Resurrection of the body Philosophers scarce ever dreamed of Mornaeus tells us of Zoroastres who is of some reported to have held this opinion Quod animae immortales sunt quod corporum Resurrectio universalis futura That Souls are immortal and that there shall be a universal Resurrection of bodies But this but à plerisque profertur many say so but no certainty thereof And Lactantius tells us of Chrysippus who had an imperfect notion of it the summ whereof was this That after death within some period of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should be restored into the same form wherein we now are But who knows whether he meant the same Numerical body or whether by this same form he mean not the Soul as the rest of the Philosophers did or whether he meant not rather the Pythagorean Metempsychosis But this I say was a greater mystery then that Allegorical washing of the Soul by which it s said to be cleansed by the bloud of Christ The notion of Resurrection was far higher the very life and mystery of Christian Religion as Zonaras calls it It is indeed the stupendious mystery of mysteries wherein to believe consists the foundation of eternal happiness That Christ the Mediatour should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man to be declared man in that he died and to be declared God in that he rose again from the dead Rom. c. 1. v. 4. This I say again was a mystery beyond all Philosophical Speculation and therefore there was need of some significant type or figure which might make so impenetrable a notion familiar and perceptable to the sense of man to which purpose nothing seemed more fit and easie in the wisdom of God then the burying of our bodies in water by Baptism from whence they receive an immediate Resurrection So that in conclusion we may positively affirm that Baptism is properly and solely a type of the Resurrection And to this truth do give their suffrage The Apostles Fathers Schoolmen allmost all Interpreters Ancient and Modern and even our English Church it self its Judgment being manifest in the Rubrick of the Common Prayer which injoyns the dipping of Infants in Baptism allowing only in some cases the liberty of sprinkling or perfusion The thing of it self is so manifest that there is no need of Testimonies to confirm it but because there be not few who teach otherwise led thereunto by example and vulgar errour it will not be amiss if but to free my self from the imputation of too much confidence out of innumerable Testimonies to cite some few And we first begin from the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Know ye not that so many as were Baptised into Jesus Christ were Baptised into his death Therefore we are buried with him by Baptism into death that like as Christ was raised from the dead by the Father of Glory even so we also should walk in newness of life c. Rom. c. 6. v. 3 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Being buried with him in Baptism wherein you are also risen with him through Faith of the working of God who hath raised him from the dead Col. c. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Else what shall they do who are Baptised for dead bodies if the dead rise not 1 Cor. c. 15. v. 29. As much as if he had said In vain doth the Church use the sign of Baptism if there be no Resurrection You have it abundantly proved also in the Primitive and later Writers For example That believing on his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his Baptism ye may be made partakers of his Resurrection Ignat. Ep. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism was given to set forth the death of the Lord Ep. ad Philadel in the name of Ignatius The death of Christ Const Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Baptism we perform the signs of his Passion and Resurrection Just Mar. We know one saving Baptism since there is but one death for the world and one Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Baptism is the type c. Basil Mag. Hear what St Paul saith They were all Baptised in the cloud and in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth their passage through the sea Baptism for it was an escape from death c. Basil Seleuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we go about to Baptize we bid to say I believe in the Resurrection of the dead and in this Faith are we Baptized Chrysost Baptismus Resurrectionis pignus imago Baptism is a pledge and figure of the Resurrection Ambr. Baptismus arrhabo Resurrectionis Baptism is an earnest of the Resurrection Lactant. Aquarum elemento sepelimur We are buried in the element of water Anselm Mersio mortis sepulturae formam gerit Immersion bears the form of death and burial Bernard Laudabilius tutius communius c. Baptism is performed more laudably more safely and more commonly by dipping for by dipping the figure of Christ his burial is represented Tho. Aquin. Ipsum Baptizandi verbum mergere significat c. The word Baptism doth signifie dipping under the water and it is evident the Ancient Church used the Ceremony of dipping Calv. Baptismus Graeca vox est c. Baptism is a Greek word and signifies properly immersion into the water and this signification doth properly agree with our Baptism and hath Analogy to the thing signified for by Baptism we are buried together and as it were drowned with Christ being dead to sin
but affirm that the Souls of the Godly do immediately after their separation from their bodies go into heaven that is to say as I suppose that heaven which is properly called heaven One of whose great Arguments is from that of Luke c. 23. v. 43. Hodie eris mecum in Paradiso Thou shalt be with me this day in Paradise But that day our Saviour was not in heaven unless they speak and mean aequivocally for he was not yet ascended either in human Soul or Body as far as Scripture doth or reason can inform us Paradise therefore must be some other place namely this Hades or Hell as we Translate it in which for a short time his Soul was held to which he properly went or may be said to have descended and in which the same day together with his Soul was also the Soul of the Thief where together with the rest of the Souls of the Godly that are departed our Saviours only being delivered or loosened from its bonds the Third day this Soul of the Thiefs doth rest till the last day of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in horto Eden qui locus est receptaculum animarum post hanc vitam Drusius ad locum Lucae c. 23. v. 43. He speaks the same lib. praeterit 3o. Paradisum à caelo distingui quod ille sit receptaculum animarum post vitam caelum autem recipiat omnes post judicium extremum They urge another argument from St Ambrose Christum introitu suo aperuisse credentibus regnum caelorum That Christ by his entrance had opened the Kingdom of heaven to all believers Before which time the Fathers were not made partakers of the Promise but that from the death and ascension of Christ they also ascended with him into heaven and were there consummate and made perfect as to their Souls which then were received into heaven which before the Ascension of Christ were not ascended In answer whereunto I do truly acknowledge but not in their sense that Christ by his Entrance or Ascension into heaven did open the Kingdom heaven to all believers which before was shut to all the world save only to the Jews but since the time of his Passion and Ascension open to any one that strives to enter so as it s now lawful for all persons of all Nations to press into it who shall believe in his Name But to meet the argument I beseech you where were the Souls of the Fathers before they Ascended with Christ into heaven For where ever they were reason perswades it and Scripture doth not deny it in the same place was the Soul of Christ and where was the Soul of Christ there was also the Soul of the Thief They were not yet Ascended Neither surely were they in a place of torment for I cannot think it could be any comfort to the Thief as I suppose it was intended if Christ should have told him that he should be that day with him in a place of torment it must therefore be rationally concluded that they were in some third place of rest In which place if we affirm that the Souls of all the Godly departed remain till the last day what danger is there what incommodity If we believe I say and believe no more that there remains to all a Resurrection in the last day both Fathers and us in which day we with them shall be most perfectly consummate and that in the mean while all the Souls of the Godly are in the hands of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a place due and proper to them as it is in the Epistle of Polycarpus to the Philippians And all this while not a moment of time if compared with Eternity Neither were the old Christians wont as Grotius saith to call this middle state of place and time between this life and the Resurrection by the name of heaven But I contain my self this question requiring a longer and larger disquisition then to be shut up in so narrow limits And yet a question which neither Scripture nor any general Council or Synod had ever yet explicitely determined for an Article of Faith before the Convocation at Dublin 1615. Which did then indeed so define it That after the end of this life the Souls of the Sons of God were immediately received into heaven c. Perhaps of purpose to meet with the Romish Purgatory Neither should I have said thus much but that many persons do so tenaciously maintain this last opinion for an Article of their Faith that they condemn all who hold otherwise of impiety and heresie And that these words seemed to me so plain that as it were they led me by the hand to the sense and meaning which I have here laid down though rarely in that respect observed of any I am very much pleased with the modesty of Calvin in this very argument when speaking of the Souls of the faithful and their place and state after this life he saith Valde se torquent multi c. Many do very much trouble themselves in disputing what place departed Souls possess and whether they enjoy a heavenly glory or not But t is a rash and foolish thing to enquire farther or deeper of or in things unknown then God hath permitted us to know And elsewhere upon that place of the Gospel aforementioned concerning the Thief and Paradise De loco Paradisi curiose argutè disputandum non est c. We must not dispute curiously or subtilly of the place of Paradise let it suffice us who are ingrafted into the body of Christ by faith that we shall be partakers of his life and so after death injoy a blessed and chearful rest till that in the coming of Christ the perfect glory of a heavenly life shall solidly appear unto us In which opinion I do willingly acquiesce conceiving that which I hold to be safe Probable with Peter Martyr agreeable to reason and not disagreeable to Scripture V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as they say materialiter and denotes the matter of the oath which God sware unto David that is ex fructu lumbi ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resurgere facturum Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne ut sederet super solium ejus That out of the fruit of his loyns he would raise up Christ in the flesh to sit upon his Throne And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing the Apostle seeks to prove to wit that Christ rose in the flesh which out of the Context is most evident and plain For he seeing this before spake of the Resurrection of Christ v. 31. and in the following verse it is positively affirmed That this Jesus hath God raised up whereof we are witnesses So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raise up must not be understood de adventu Christi of the coming of Christ into the world as some would
iis qui peccaverunt quem in iis qui non peccaverunt per illud peccatum Adami eo quod unusquisque in similitudine Adami creatus est quia Adamus typus fuit illius qui erat venturus Nevertheless death reigned therefore from Adam to Moses as well in those that sinned as also in those that sinned not by that sin of Adam because that every one is born in the likeness of Adam and because Adam was the type of him that was to come From which words I could make no other construction but that he plainly means that death did reign over all by the sin of Adam for these two causes because every one was born in the likeness of Adam and because Adam was the type of him who was to come Both which reasons seem to me one and the same the one being a reddition or explication only of the other it being all one to say that Adam was a type of his Posterity and that Adam's Posterity was born in his likeness But to say that death reigned over all by the sin of Adam because Adam was the type of Christ is surely an inconsequent argument Whereas to affirm that death reigned over all by the sin of Adam because Adam was a type that represented all his Posterity methinks answers fitly to the place and is very easie for the lowest capacity at first sight to apprehend C. 6. v. 4. Christ is said to be raised from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the glory of the Father as it is commonly rendred Beza would have it In gloriam Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the glory of the Father The Translation either way is harsh Why may it not be much better rendred by a familiar trajection Per Patrem gloriae By the Father of glory which is significant and apt as he is elsewhere called Dominus gloriae and Deus gloriae The Lord of glory and the God of glory And so is he expresly called Eph. c. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater gloriae The Father of glory C 7. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death Or as it is in our margin from this body of death And why not O wretched man that I am who shall deliver me from the death of this body that is thus captivated under the Law of sin which is in its members v. 23. And so the sense without any Metaphor is plain and sutable to the scope of the place There being nothing more familiar then such trajections Examples whereof you may see Heb. c. 7. v. 4. Jam. c. 2. v. 1. c. 3. v. 3. 1 Pet. c. 3. v. 21. 2 Pet. c. 1. v. 19. You have one in the margin of this very place V. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are to be supplied out of the former whereto they are a perfect answer The Apostles trembling question was Who shall deliver me from the death of this body that is such a slave to sin to which he forthwith answers I thank God he will deliver me through Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood as a reddition to the question C. 8. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I cannot see how there can be construction here but by a Metathesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eo enim quod impotentia legis debilis erat propter carnem Deus filium suum mittens c. For in that the weakness of the Law was impotent because of the flesh God sending his own Son c. C. 9. v. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To reconcile the sense and construction of these words wherein there hath been so much labour you must understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraism or Graecism frequent in every Page almost in Holy Writ Whereof see note on Mar. c. 12. v. 40. Promissionis enim verbum hoc est secundum tempus hoc veniam erit Sarae filius non solum vero sed Rebecca ex altero erat gravida ex Isaac patre nostro nondum enim natis c. Dictum est ei major serviet minori For this is the word of promise At this time I will come and Sara shall have a son and not only so but Rebecca also by another was with child by our Father Isaac For the children being not yet born c. It was said unto her The elder shall serve the younger As much as to say that Rebecca was with child also by another word of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive to be a more proper phrase then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if a man be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 5. v. 20. then is it rightly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebecca retinuit semen patris nostri Isaac that is concepit she was with child by her Father Isaac So that there was not such necessity for the learned Beza to pronounce so positively Est itaque depravatus hic locus a quopiam Graecae linguae prorsus ignaro This place is depraved by some person ignorant of the Greek tongue When as so easie and frequent a remedy is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this time are the words of the LXX whom Paul it seems did follow and they questionless read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of life accoding as it is Gen. c. 18. v. 10. and 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum or circa tempus vitae At or about the time of life I will return unto thee And I suspect it is not rightly read in the Hebrew it self Gen. c. 17. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this time which should have been rather written conformably with the other places relating to this story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of life As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our sense it is abundantly familiar The LXX use it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altero another Gen. c. 43. v. 13. Psal 108. v. 14. You shall find it likewise in the same sence 1 Cor. c. 4. v. 6. and in Dioscor and Greg. Nazian take but the pains to look in Steph. Thes V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is no necessity for Anantopodosis the coherence of the place is plain and ready distinguish but the words aright Nay but O man who art thou that repliest against God if God being willing to shew his wrath and to make his power known hath endured with much long suffering the vessels of wrath fitted for destruction The intervenient words Shall the thing
〈◊〉 〈◊〉 Spiritús causa est pulmo But the next cause of the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus the breath and from thence it is that Phavorinus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus elatio dictionis Breath is the bringing forth or the conveyance of the speech which differs not from the very voice For without breath the principal organ of the voice its impossible to utter any sound And that this is the Apostles meaning in this place appears by the whole series of his discourse in this present Chapter For it followeth v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quapropter qui loquitur lingua peregrina precetur ita ut interpretur Wherefore let him that speaketh that is that prayeth in an unknown tongue pray so as he may interpret that is that himself or some body else may interpret so that others may understand as it is v. 27. And of this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may see Budaeus which also must be necessarily taken in the same sense Joh. c. 10. v. 17. Because I lay down my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as I may take it up again He laid not his life down to the end he might take it up again but in such a manner so as he might take it up again for as it immediately follows He had power to lay it down and he had power to take it up again And thus it follows still in the same phrase and manner of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si enim precer lingua peregrina spiritus meus precatur mens vero mea est infructuosa For if I pray in an unknown tongue my breath that is my voice prayeth but my meaning is of no benefit to others because they understand not what I say What therefore is to be done v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precabor spiritu precabor etiam cum intellectu I will pray with my breath or voice and I will pray with understanding also that is so as I may be understood of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Aristophanes and in the Glossary is sensus meaning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis est horum verborum sensus What is the meaning of these words And with this key its easie to open the mysteries of this Chapter which otherwise are hard to be understood V. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive quis loquatur lingua peregrina duabus vel ad maximum tribus scilicet linguis fiat idque singulatim unus interpretetur quod si non sit Interpres sileto Or if a man speak in an unknown tongue let it be in two or three tongues at the most and let one interpret But if there be no Interpreter let him keep silence in the Church It is very probable that there might be divers in the Church who could speak in many tongues but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for orders sake he permitted them to use but two or three tongues at most and that by turns and not confusedly nor without an Interpreter But whereas most interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the persons seems to me by no means to agree with the sense or Syntax For how one man should speak by another man according to the scope of this place is beyond my comprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiat is familiarly understood V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if any thing be revealed unto another that sitteth by let the first hold his peace that is before that other speak to whom it is revealed as much as to say Let not him to whom any thing is revealed offer to speak till the other who was first speaking hath made an end For ye may all prophecy one after another that all may learn and all be comforted or exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of which words is either the spirits of the Prophets are subordinate to the Prophets that is they are so mutually subordinate one to another that they ought not to confound one another or their hearers by unseasonable speaking two or more together but to keep order in the Churches For God as it follows is not the Author of confusion but of peace in all the Churches of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done in order Or thus The spirits of the Prophets whereby any thing is revealed to them are subject to those Prophets to be guided by them to be supprest and uttered when they please so that to prevent confusion in the Church he to whom any thing is revealed ought for a while to suppress his Spirit of revelation till he who was first speaking hath made an end Nor can I by any means think that out of these words there can be any argument raised for the trial of mens spirits or doctrines a sense so generally imposed C. 15. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alioquinquid facient qui Baptizantur pro mortuis si omnino mortui non resurgunt Quid etiam Baptizantur pro mortuis Else what shall they do who are Baptized for dead if the dead rise not at all Why are they then Baptized for dead Here is as it were a gemination of the question to make the matter of it the more observed As if he should say What do men do or mean when they are Baptized or why are men dipped under water as if dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with Christ in Baptism Rom. c. 6. v. 4. Col. c. 2. v. 12. if by rising out of the water which is a type of the Resurrection after death they be not ascertained that Christ is risen from the dead and that they also if they rise from the death of sin to newness of life shall likewise rise again with Christ after death to glory In vain doth the Church use this sign of Baptism if there be not a Resurrection For Baptism is the lively type of the death and Resurrection of Christ and consequently of all the faithful And so hath it been received always by the Ancients whereof you may see in note 1 Pet. c. 3. v. 23. And this doctrine Zonaras calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vim mysterii Religionis Christianae The very life and virtue of Christian Religion plainly affirming that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose their labour who are Baptized if they doubt of the Resurrection in that that they demonstrate or set forth by their Baptism that is by their immersion into the water and their emersion out of the same their death and Resurrection but doubt or not believe it in their hearts And who so do what they do they do in vain From whence you may conclude it was the opinion of those times that the act of immersion in the water in which the body is buried for dead or as if it were dead and the emersion again out of the same did lively represent the real death and Resurrection of the body both in Infants