his assent Luther in his enarration of this Epistle thus writeth upon the place Ad hunc articulum de Resurrect mortuorum penes homines Confirmandum apud demortuorum sepulchrase baptizari sinebant and significandum testandum quod constantissimè crederent mortuos qui ibi sepulti jacerent super quibus se baptizari sinerent resurrecturos esse The Christians of old had a custome to administer or receive Baptisme over the dead that is to say upon the tombes and graves of Martyrs and other faithfull servants of God departed this life thereby signifying and testifying that they firmly believed both themselves and they over whom they were baptized should rise again to immortal life This sense preserves the original inviolate which may as truly be rendred super mortuis over or upon the dead as pro mortuis for the dead the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally admitting either translation as any child of the Grammar is able to bring examples And hereto accordeth our old English translation of use in K. Edward the sixth's dayes Else what do they which are baptized over the dead if the dead rise not at all why are they then baptized over them Neither can any thing be excepted against this interpretation could the proof and certainty be produced of the history the custome whereon it is grounded But this the work we may sweat at do no good on 't Whom should we rather consult to reach home the interpretation to us then the Centuriators of Meydenburgh and the learned and laborious compiler of the Loci Theologici all Authors of the Lutheran perswasion The Centuriators Cent. 1. l. 2. c. 6. about the beginning have thus recorded In Corinthiaca Ecclesia super mortuis hoc est in eo loco ubi sepeliebantur mortui baptizatum esse ex 1. Cor. 15. constat That in the Church of Corinth they used to baptize over the dead that is to say in the place where the dead were buryed 't is manifest say they from the 1. Cor. 15. This you see is to bring the Text to assert the History but the Text being of obscure and doubtfull signification we want the History to clear the Text. The Author of the Theological common places Cap. 7. de baptismo alledgeth a certain Epistle of the Church of Smyrna and the testimony of S. Austin for the evidence of this story but when we have taken the pains to read the said Epistle and quotation out of S. Austin we find that to take place which the frequency of the accident hath now turned into a proverb minuit praesentia famam In S. Austin I find nothing so far applicable to the purpose as that I may not choose to save time in passing it by The Epistle of the Church of Smyrna extant in Eusebius l. 4. c. 15. concerning the martyrdome of their famous S. Polycarp writeth indeed that the Christians used to assemble at his tomb for performing festival celebrations in honour to his memory and for exercising preparing and confirming others to the same conflict for the holy Faith a custome well known to many here present to be in some part continued by the poor reliques of that once famous and flourishing Church to this very day but not a word of administring Baptisme there which if it had been used no doubt but the Historian who triumphs in relating the circumstances of honour done to the Martyrs and the holy Christian profession would with all advantages have recorded it to posterity Yet say they did administer Baptisme over the tomb of this single Martyr what doth that argue for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text written above an hundred years before the martyrdome of S. Polycarp Certainly the use of burying in Churches where the sacred Ordinance of Baptism is administred was very seldome if ever known in the world for several hundreds of years after neither then do I find it received in reference to any such testification which is here alledged Wherefore we will disturb this first opinion no farther we leave it asleep among the tombes and graves where we find it we object nonage minority against the custome it produceth it must not adde several hundreds of years to it's time without shewing the Register if ever such custome did obtain upon the intent here disputed 't is not above eleven or twelve hundred years old at the most and that 's not sufficient age to give suffrage for determining the debate The second interpretation is that of Baptismus ClinicoruÌ„ * Haeres 28. Haec interpretatio prae caeteris arridet Doctori Donne conc ult in locum Epiphanius De Baptismo Clinicorum received and pursued by Estius Calvin Capellus and many other learned men among whom the forementioned Vossius in his Theses de Baptismo notwithstanding before in his thes de Resurrect he had assented to the former an argument not of his forgetfulness or inconstancy but of his uncertainty or doubtfulness in determining the difficulty I forbear citations which would deceive us of the time and fill a volume The story of the opinion in short is this There was a custome came early into the Church and continued till at least about the 400. year of our Lord that many who desired to be baptized into the Name of Christ thought good to deferre their Baptisme till the latter end of their life till they lay sick upon their death-bed hence by the ancient Church called Clinici Epist 76. whom S. Cyprian elegantly opposeth to Peripatetici for that they were fixed to their bed not able to walk up and down thinking according to the errour of Novatian destructive to all faith and repentance from a wrong understanding of that place of the divine authour to the Hebrews c. 6. v. 4. that if after they were baptized they then fell into sin there was no Sacrament remaining for them no hopes of reconciliation to God Wherefore conscious of their infirmity and proneness to evil the danger they were in of being again more or less defiled with the pollutions of the world the flesh and the Devil which they had renounced they chose to delay their Baptisme till the time of their death that so they might have a pure transmigration out of the body and before the commission of more sins depart this life in sure hope of resurrection to life immortal Thus the Emperour Constantine long deferred his Baptisme â—useb and his Son Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desired to be baptized at the point of death Athanas de synodis The same delay we find admitted by the Emperours Theodosius the Great Ambros in obit Theodos Valentin and Valentinian which last purposing to be baptized when he came home was prevented by death This rash and dangerous omission this neglecting God's time and chusing our own witnessed against by Almighty God in the death of many before they were baptized Saint Gregory Nazianzen with his
the oportunity had made you all willing to believe The eye fixed on a pleasing and suitable object is willing to terminate its sight and look no farther Thus in case of this present Text the learned Dr. Stuart in his elegant Sermon extant upon it being a funeral Sermon interprets this baptizing for the dead to be the washing the bodies of the dead the regards had to the dead corps in funeral Ceremonies a sense if I mistake not as improper to the Text as proper and gracefull to that solemnity Thus if a Martyrs memorials were to be celebrated and an Eloquent Interpreter should dictate this Baptisme for the dead to be understood of Baptisme in the Cup of blood of suffering affliction persecution and death in witnesse and hopes of the resurrection of the dead how forwardly would our minds with gratulation assent to an excellent truth indeed but unduely seated in this place When the occasion presents it self as the enclosure of Silver Prov. 25.11 an accommodate interpretation suites with it like the Apple of Gold Yet what season more excellent or can be more desireable then the present opportunity this equipoise of the ballance this unbiassed liberty of truth what is alwaies law is now necessity too to describe truth in it's innocent venerable nudity devest and released of all external by-respects which may somtimes make it gay and gaudy for an hour but never conciliate it any true beauty and durable amiability may please and gratifie the Auditour while the floating humour holds but rarely sink into the depth and enter the heart to remain a root of life an operative principle of lasting edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jesuits are wondrously industrious to spell the Fable of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of these Elements to fetch fire out of water the flames of purgatory out of the Baptisme in the Text. Baptized for the dead say they how can it be understood Bellarm. l. 1. de Purgat c. 6. unless de Baptismo Lachrymarum poenitentiae qui suscipitur orando jejunando eleemosynas faciendo c. Tears and Afflictions Weepings and Mournings Fastings and Prayers Almes and Oblations for the dead for the help of the dead for relief of the faithful deceased from the Pains of Purgatory Not to mention the improper acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never used in sacred Scripture for the Baptisme of Affliction without some explication adjoyned by the more known metaphor of the Cup excepting one place onely and when so used it signifying the last of sufferings that of Death it self nor to remind them to read plainly that 't is not said they who baptize themselves but they who are baptized to let pass these and other incongruities and abuses these men may do well to take notice how opposite this figment of theirs maintained so stifly for establishing the wicked but gainfull merchandise of indulgences how opposite it is to other places of Scripture how it is condemned by the light and then think whether it be courage or guiltinesse to seek refuge in the dark let them first reconcile their Fable to plain Scriptures before they attempt to confirm it from obscure The Scripture blesseth them that die in the Lord Rev. 14.13 Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them It dismisses the faithfull departed from the labours of this life not sends them to the pains and excruciations of another In the place where the tree falleth there it shall be Eccl. 11.3 The dead if good they are happy and stand not in need of our prayers if bad they are miserable and our fastings prayers and almes cannot help them The holy Martyr S. Cyprian whom these mens own Decretals and that not undeservedly place first of all the Fathers In hac vita saith he ad Demetr vita acquiritur vel amittitur ubi hinc excessum fuerit nullus est poenitentiae locus nullus satisfactionis Effectus Among the opinions and conjectures of the Fathers and orthodox modern Divines there are about six or seven which speak of such Sacramental Baptisme as is common to all Christians to all who have taken on them the Discipleship of Christ and sealed their profession by the use of his sacred institutions Others with diversity of opinion interpret it of ordinary ceremonious ablutions which likewise or other usages of equal respect and argument for the present purpose were in fashion among all people Heathens and Jewes as well as Christians Others not without some variety will have it to be understood of Baptisme metaphorical the Baptisme of bloud persecution and death for the truth of Christ In all likelyhood the Apostle speaketh not of Baptisme common to all in which sense he would rather have said what shall we do who are baptized and why are we baptized It never being his manner to attribute to believers in the third person those things he speaketh of which pertain in common to all believers In all likelyhood he speaketh of a Baptisme then in use among the Corinthians peculiar to some certain persons in certain cases and supposed necessities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for figurative Baptisme that of persecution and death in witness to the truth of the Gospel Baptisme being very rarely used in Scripture in this sense and when so used in every place except only that in S. Luke 12.50 it having some plain explication annexed we see little probability of reason why we should leave the ready and usual for a remote and unwonted signification But then the following words the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so constrain and puzzle so entangle and non-plus both this and all the forementioned opinions that we have no encouragement at all to crowd in the dark with this throng of groundless peradventures to involve our selves with them in the Labyrinth of inextricable perplexities and improprieties We seek a truth which may freely flow forth not be forcibly haled up which the Text may clearly and kindly own and embrace not be bound to with the rough chains of harsh and coacted interpretations Three Expositions there are touching Baptisme in the notion of a Sacrament and that not as common to all but as particularly administred to some certain persons in certain cases and circumstances The most antient two of them especially and the most probable of longest standing and of firmest foundation maintained by the best Authours and the best reasons and which our English translations of the Holy Bible have at one time or another seemed to preferre to each of which we will do that right as fairly and impartially to admit them to your audience The first is that of Luther Baptismus super mortuorum sepulchris for that is the oldest date I find thereof and his Sectatours and to which the learned Vossius in his Thes de Resurrect hath subscribed
Soul for evincing whereof to indubitate certainty whether there be indeed a weapon of proof in the armory of reason I must not now digress to examine they have doubted of the immortality of the Soul but for the resurrection of the body it hath ever been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 2.34.24.11 Act. 17.32 a matter to make merry with to mock and scoff at * Caecil apud Minut Foel aniles fabulae with some pueritia deliramenta with others the best word that Pliny that most diligent searcher of the effects of nature meeting with some fictitious shew hereof in the roving conceits of the laughing Philosopher can afford it in the seventh book of his Natural History c. 55. where he derides them who think it shall be otherwise with them after they are dead then it was before they were born whose blasphemies tonching this matter in another place I abhor to repeat but you may read if you can abide it in the seventh Chap. of the 2d Book of that History with these and some such exceptions incomparable and in this particularly admirable that it should be written by one who thought himself every whit mortal Soles occidere redire possunt Nobis cùm semel occidit brevis lux Nox est perpetuò una dormienda That the ditty wherewith the Heathen people used to lull themselves asleep Whether tends all this 1 Tim. 6.20 2 Pet. 1.19 2 Tim. 1.10 O Christian keep that which is committed to thy trust Thou hast a sure word of prophesie the light of the Old but especially of the New Testament wherein besides the many plain propositions of faith the blessed Apostle in this chapter condescends to treat with our reason and argues us into found and efficacious belief unless we not only think we shall perish with beasts but have already sunk our selves below them in want of understanding The Resurrection without a proverb 't is as sure as death Read and humbly learn the price at which God hath set thee Pierce through the clouds with the eye of faith and live in the sight and influence of things invisible Which brings me to the 2d at this time the last use 'T is needfull I deliver all in the mass and summe which the time though renewed would fail me to number out in parcells Accept and preserve it in the words of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. de resurrect mort fine Let our Ethicks be suitable to these Dogmaticks our life answerable to this doctrine especially in the confortable powerfull language of our blessed Apostle in the conclusion of this his excellent discourse Therefore my beloved Brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as you know that your Labour is not in vain in the Lord. The resurrection of the dead is the calling the whole world before the Judgement-seat of Christ 2 Cor. 5 10. that every one may receive the things done in his body according to that he hath done whether it be good or bad How should this restrain us from all sin the wages whereof we know to be death Rom. 6.23 how should it animate us to all holy conversation and godliness which we are sure shall receive the gift of God eternal life To work out our own salvation to act with an eye on the recompense on reward to the glorifying of God is not derogatory from God's glory but the highest advancing it is not in a Christian to be mercenary but to be dutifull and thankfull 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Death it self and the grave are vanquished and made the passages to eternal life Are we not startled at the thoughts of these approaching glories Be not weary of this burden of mortality don 't we long with the blessed Apostle to be clothed upon with our house which is from heaven 2 Cor. 5.2 To hear the melody of Angels to speak in the dialect of glory to see in the perspectives of immortality to enjoy what eye hath not seen 1 Cor. 2.9 nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him to crowd about the eternal throne with Cherubims and Seraphims and all the heavenly host Rev. 4.10 and fall down and worship him that lives for ever and ever to give thee O God in thy own heaven some worthy praise for all thy infinite goodness and loving kindness to thy sinfull vile and miserable creatures which we cannot do as we would whiles lost in flesh and abused with corrupted senses but when it shall please thee to call us above to consort us with thy holy Angels to cause this corruptible to put on incorruption this mortal immortality we shall not neglect one moment in the ages of eternity Phil. 5.20 Be our conversation in heaven from whence we look for the Saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body Raise we our minds to eternal vigours be our hearts inflamed with victorious joyes and our lips opened in the voice of triumph Persume your minds with the sweet spices of the East feed your eyes with the fair beauties of the morning the morning after which no evening shall follow Value your Souls capable of everlasting glories your bodies improveable beyond the light of the Sun and disdain a glance at the decitfull allurements of this transitory life Your minds obsequious to heavenly attractives and aspiring without fainting to the perfections and exaltations of immortality Ioh. 11.25 Which blessed estate Christ Jesus the Resurrection and the Life grant unto us for his own mercies sake Amen FINIS