to what purpose is that Type that Baptismal Symbol whereby they are dipped into the Water to be presently brought up again 2. That that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead Bodies viz. that are to be raised again and represented by that Rite of Baptism Or also that it imports the same as to be Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Faith the Refutation of the first Member of this Opinion or to the Confession of the Resurrection of the Dead for this for this very thing X. But by the leave of so many Learned men we think that the Apostle had respect to no such thing neither to the praevious Confession nor to the Rite of Baptism it self And that the Apostle had no respect to the former to wit previous Confession appears by the following Reasons 1. Chrysostom supposes the same use of the Apostles Age and that of his own Indeed in Chrysostoms days there was a Symbol in that form there was then praerequired to Baptism such a solemn Recitation therein also there was express mention of the Resurrection of the Dead To which were added by a praevious Rite a Renunciation of the Devil and of Pomp Exorcism Insufflation Inunction Praegustation of Milk and Honey add the time when Baptism was administred which Chrysostom saith was on the Eve of Easter or Whitsuntide And these he calls in the same place things not to be spoken and tremendous and hence that he durst not express the Apostles mind because of those that were not initiated But there is no certainty of the use of any such Rites in the Apostles days Many Articles were successively inserted in the Creed by reason of Hereticks In their days there was only a Confession of sins then a Confession of Jesus and of God the Father Son and Holy-Ghost as appears by the Writings of the Apostles and Justin Martyr 2. But neither from a belief of Remission of sins was the Resurrection of the Dead necessarily inferred And the Pseud-Apostles might easily have replied that hence indeed followed Abolishing of sin and Everlasting Death Peace of Conscience Felicity of the Soul and consequently the first Resurrection but by no means that of the Body 3. Paul also seems not to speak of a Rite of Baptism Common to all but of a Baptism that was singular and peculiar to some Hence he does not say in the first Person What shall we do Why are we Baptized for the Dead As he uses at other times when the Predicate is such as concerns all as even in this very Chapter Our Preaching is vain your Faith is vain We are of all Men most miserable c. But here he speaks in the third Person What shall they do who are Baptized c. 4. Neither will any say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equivalent How could Paul have made use of so obscure and forced an expression might he not have expressed it more plainly the latter way For this is Pauls stile in that very Argument Acts 23.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Could he have significantly said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Judged for the Dead XI But the Learned Hammond replieth Hammond replies 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead is in this place as it were a Title or Sum of that Article of the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the Resurrection of the Dead and so the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That hence Paul spoke compendiously after the manner of the Hebrews For the Dead that is for the Resurrection of the Dead for that Article c. That we must look back to verse 12. Some of you viz. Who are Baptized into that Faith For seeing some of the Corinthians doubted of this Article it was necessary it should be expresly professed in Baptism and was the last thing to which they should assent XII But these Notions seem more learned than solid Yet we grant 1. That the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We grant that Abbreviate Elliptick speeches are not only usual with the Hebrews but with the Arabians Greeks and Latines But that St. Paul here used this Elliptick kind of speaking may be alledged but cannot be proved The Examples he produces from the Hebrews are wide of the purpose for they often in one word comprehend a whole Book Section Chapter and Precept But the sum of the whole Article of the Resurrection should not have been expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which only expresseth the import of the Article 3. We grant likewise that the 12th verse borrows light both from these words and Pauls whole Dispute against some of the Corinthians But to say that those are the same whom v. 29. he says were baptized for the dead is not only a begging of the Question but evidently false For he now draws an Argument against those profane persons from their practice who were baptized in hope of the Resurrection Those denied the Resurrection these because they believed the Resurrection were initiated by this Baptism XIII The second member refuted Nor is Chrysostoms other Interpretation which Theodoret Balsamo c. maintain much better which has respect to the Rite of bringing up again out of the Baptismal Water for a sign or representa-of the raising up of bodies from death For 1. This Rite of Immersion and Education was common and promiscuous in the Apostolick Age. Whence the Apostle elsewhere * Rom. 6.11 Col. 4.11 alludes to it as a Rite common to all Christians But Paul as is demonstrated had respect to a Baptism peculiar to some persons 2. So the Apostles phrase would have been most obscure and altogether new To be baptized for the dead would have been to him to be in the baptismal Rite of Eduction or Emersion for a Representation of the Resurrection of dead Bodies Who of the Corinthians could easily reach this meaning We do not deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Dead Bodies the word is often so in the New Testament and that from the use of the Greeks but it is harsh yea unusual that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead Bodies should signifie for a Representation of dead Bodies neither the Greek nor Latine phrase will admit of this sense Add That seeing Baptism is a Figure of the Resurrection that the Body is not then represented as dead but as rising again from death 3. Why might not the Apostle speak plainly as he uses Why then are we in Baptism brought up out of the Water as if rising from the Dead Or Why are we baptized in resemblance of the Resurrection of the Dead Or Why are we raised from the Dead in Baptism Or Why are we raised
of our Salvation By many Proofs An Hebraism that is by many evident signs that had the force of a most powerful and irresistible Proof The Greek calls Theses proofs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth says Beza as Quintilian affirms out of Aristotle l. 5. c. 9. signs necessary and indubitable as these actions speaking walking eating drinking are undoubted signs of life To appear publickly in sight and to be felt by the Hands are certain signs of a real natural Body Also the wounds of the hands feet and side were indubitable signs that the same Body rose that was crucified and Pierced with the Lance. The Blood and Water flowing from his wounded side was for a certainty a sign of the parts about the heart being wounded and of Death These were therefore the signs by which St. Luke affirms that Christ confirm'd his Resurrection of which he treats more fully in his Gospel Being seen Often and long together For it was but necessary that Christ in regard of the infirmity of his Disciples should converse with them both frequently and for a good while together to the end they might have a full assurance of his Resurrection For we know how difficultly they were induc'd to believe it and how at first when he appeared to them they thought it only a delusion of the sight and that it had been only some Apparition that deceiv'd them And speaking of the Kingdom of God That is of the Spiritual Kingdom the possession of which Christ was to take upon his ascent into Heaven The Apostles were as yet but ignorant in many points of Faith which before the suffering of Christ being blinded by their own prejudices they could not sufficiently apprehend tho they had frequently heard them from his mouth Therefore after his Resurrection he delay'd his Ascension forty days and took in that Interval as much time as he thought to be sufficient to instruct his Disciples in what was necessary for them to know to the end they might the more faithfully perform the Function which they were to undertake 4. And being assembled together The Greek word is using one common Table or eating the same Salt and Meat together Whence the Proverb To have eaten many Bushels of Salt with any one is the same thing as to have had long converse with any one In his Critica Sacra Says the most Learned Sir Edward Leigh There are some that endeavour to prove by Examples that the Greek word signifies properly the rallying of Souldiers dispers'd in pursuit after a Battel won Or as when a Shepherd gathers his scatter'd Sheep into one Fold Which significations agree very exactly to the sense of this place because Christ doth recollect his Disciples dispersed like scatter'd Sheep and gave them Instructions for the Spiritual Warfare which they were to undergo The same Author in the same place affirms the Greek word to be a Military word and to signifie the pitching of the Victor Captain in the Field of Battel The most Learned Lightfoot deduces the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from Hals which signifies Salt but from Halia which signifies an Assembled Congregation But whereas Christ after his Resurrection never appear'd to his Disciples but of a suddain and when he was least expected Mat. 28.6 but only upon the Mountain of Galilee where he had appointed a meeting that most learned man refers this verse to that meeting as if this were the sence of the words Jesus a little before his ascent into Heaven being met in an Assembly of five hundred of the Brethren upon the Mountain of Galilee according to his own appointment 1. Cor. 15.6 finding his Disciples not willing to return to Jerusalem still as it were reaking with his Blood without his express order he commanded them to repair thither forthwith and not to stir from thence until they had receiv'd the Holy Ghost according to his promise They should wait for the promise of the Father Esa 44.3 Ezek 36.26 27. Jod 2.28 Thus he calls both here and Luc. 24.49 the gift of the Holy Ghost promised by the Father to all Believers Which saith he ye have heard from my mouth As if he had said The performance of which promise I have told you that I will make good to you Luc. 24.49 A passing like to this from an Oblique to a Direct Speech is frequent in History 5. Because John c. As if he had said Because within a few days ye shall find by experience how truly my Forerunner John said formerly that he Baptiz'd indeed with Water but that I would Baptize with the Holy Ghost See our Literal Explication on Mat. 3.11 Shall be Baptiz'd The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colour In which Sense the Apostles may be truly said to have been Baptized For the House in which this was done was filled with the Holy Ghost So that the Apostles may seem to have been plunged into it as into a large Fish-pond Hence Oecumenius upon Act. 2. v. 2. A Wind fill'd the whole House that it seem'd like a Fish-pond because it was promis'd to the Apostles that they should be Baptiz'd with the Holy Ghost Not many days hence Christ seems as it were to point out with his Finger those few days between the time wherein he had charg'd his Disciples not to stir out of Jerusalem and the approaching Pentecost 6. When they therefore were all met That is All the Apostles at Jerusalem They ask'd him When he appear'd to them upon the very day of his ascent into Heaven as appears out of the 1 Cor. 15.7 Luk. 24.50 51. compar'd together Wilt thou at this time restore again the Kingdom of Israel That is Now thou art again risen from the dead wilt thou reign over the Israelites after the manner of other Kings and free them from the Yoke of the Heathens Christ had really propos'd to restore the Kingdom of Israel but not the Earthly and Worldly Kingdom as both now and at other times the Apostles imagin'd but by recalling that People from their incredulity to the knowledg of himself that he might rule in the midst of them by the power of his Gospel Rom. 11.25 c. which St. Paul foretells shall be but by reason their minds were clouded with worldly thoughts they could not yet understand this Mystery Christ therefore contenting himself to restrain their Curiosity as to the point of time when it should come to pass and which it nothing concern'd them to know adds to his answer But you shall receive the Power of the Holy Ghost upon you As if he had said That Heavenly Doctor whom I shall send to you shall instruct you as to that which now ye seek from me that is to say what that future Restitution of the Kingdom of Israel shall be which you expect Tho as to the time that is
predestinate as the Divines do speak but only foreknew De Predest SS c. 10. Predestination saith St. Austin cannot be without fore-knowledge but foreknowledge may be without predestination For by predestination God foreknew those things which he was to act but he may foreknow those things which he himself does not do as all manner of sins For though there are some which are in such a manner sins as to be the punishment of sins Rom. 1.28 Hence it is said God gave them over to a reprobate mind to do those things which are not convenient yet there is no sin in what is attributed to God but Judgment Thus far St. Austin And by the hands of the wicked In the Greek of the Lawless The Jews call'd those Lawless and Sinners which are vulgarly call'd Pagans But here Peter means the Roman Souldiers who are call'd Sinners Matt. 26.45 Mark 14.41 Luke 24.7 See 1 Cor. 9.15 Ye slew He that is the Author and Abettor of Murder is said to commit the Murder 24. Serm. 8. de Verb. Dom. Whom God hath raised up Most excellently St. Austin No dead person is the raiser of himself He could raise himself who was not dead tho his Flesh were dead For he rais'd that which was dead he raised himself who liv'd in himself but was dead in the flesh that was to be raised For the Father alone did not raise the Son of whom it is said by the Apostles For which God raised him but also the Lord raised himself that is his own body therefore said he Destroy this body Jo. 2.19 and in three days I will raise it But who is so mad saith the same St. Austin Contra Ser. Ar. c. 15. as to say that the Holy Spirit did not operate in the Resurrection of Christ seeing that he operated the man Christ himself Having loosed the pains of Hell The Greek has of Death as in the English Version that is having loos'd the bands of the Sepulcher or which is the same thing having broken the strong Cords of Death with which Christ had surrender'd himself to be bound laying down his Soul that he might reassume it John 10.17 alluding to the swathings of the Dead or to the Cords with which Malefactors are bound when led to Execution to prevent their crafty means to escape From these Bands God set Christ at Liberty recalling him to a life never to be ended The Hebrew word Chebel saith Sir Edward Leigh In Supplent t. Crit c. Sac. signify's two things a Cord or a Fetter or the Torments or pangs more especially of a Child-bearing Woman Hence this word occurring to the Seventy Interpreters Psal 18.2 where it certainly signifies Cords or Bonds they turn the word Sharp pains and so in other places 1 Kings 20.31 c. And here St. Luke following their example uses the words the pains of Death or as some of the Ancients with the Syriack Interpreter have read of Hell Where both additions of the words Loosing and Holding shew Bonds or Cords to be here denoted by Pains It was impossible c. As if he had said He might be bound with the Cords of Death but he could not be detain'd bound by those Bonds tho never so strong who had power to lay down his life and power to resume it John 10.17 18. and only laid it down that he might resume it Of it That is either of Death or of Hell In whose bonds being held and bound he was free to break the Cords For Hell in this verse is taken either for the Grave or for the common receptacle of all Souls separated by Death from the Body which most of the Ancient Interpreters both Jews and Christians believe to be signified in Scripture by the word Hell Hence that of Hilarius in Psal 138. This is the Law of Human necessity that the bodies being buried the Souls descend to Hell which descent to the full finishing of all what belonged to a true man the Lord himself did not refuse Moreover this word Hell taken for the common place of separated Souls the Hebrews call Sheol the Greeks Hades and both divide the place into two parts of which the Hebrews call the one Paradise the Greeks Elysium the other is by the Greeks call'd Tartarus by the Hebrews Gehenna Therefore Christ saith Ja. Windet was in Paradise and by the same way in Hell Therefore St. Austin labour'd in vain and might have spar'd himself the trouble which he spends upon that question propounded in his Epistle to Dardanus and elsewhere And when we believe according to the Creed in Christ descending into Hell those are deceived who believe the meaning to be that he descended into the place of Torment commonly called Hell 25. For David speaketh concerning him As if he had said For the Holy Ghost who spake by the mouth of David representing the person of Christ looking upon Christ as being dead spake these words Psal 16.8 c. I foresaw the Lord always before my face That is the Majesty of God represented it self before my Eyes day and night that I might submit my self wholly to his power and disposal For he is on my right hand that I should not be moved As if he had said By his help and assistance I overcome most difficult Labours To be at the right hand saith Genebrard is to be prepared and ready to assist 26. Therefore That is because I have God to assist me in overcoming any hardships or dangers whatsoever Did my heart rejoice That is I rejoyce with all my heart Preterperfect Tenses saith Vatablus among the Hebrews are used for Futures and Presents And my Tongue was glad The Hebrew has it my glory or honour That is and my gladness excites me to sing an Hymn Honour or Glory saith Moller is taken for the Tongue As Gen. 49.6 My Honour be not thou united that is I did not approve their Crimes with my Tongue See Psalm 30. v. ult Psal 57.12 Nor did I by my command excite them to perpetrate evil Therefore then is the Tongue so called as being that member particularly framed to celebrate the Honour of God and the praises of men And for that reason they who revile God or Men their Tongues are deservedly called dishonour and infamy Moreover also my flesh shall rest in hope The Hebrew has it in safety As if he had said Although it may happen that my body maylie prostrate in the cold Arms of Death enclosed within the Sepulchre yet my confident hopes of returning from death to life affords me tranquillity and security of mind Saith Kimchi in Psal 16. v. 9. While I live my flesh shall remain in safety because he shall deliver me from all harm But in a mysterious sense he believes it to be as if he had said After Death my flesh shall lie in the Grave secure from Worms because they shall have no power over it 27. For thou wilt not
leave my Soul in Hell The sence in reference to David is thou wilt not suffer me to be slain by Saul 1 Sam. 22.1 but in relation to the Messiah of whom Davids concerns were Types thou wilt not leave me long in the state of the dead or which is the same thing thou wilt not suffer my Soul laid down for my Sheep to be a long time shut up within the receptacle of Souls separated from the body into which I descended l. 5. c. 26. Vpon Luke 16.13 to satisfy the law of death as Ireneus speaks Worthily therefore Grotius True it is saith he that Hell is a place substracted from our sight and when it is understood in reference to the Body it signifies the Grave where the Body lies without a Soul but in reference to the Soul it denotes that Region or State wherein the Soul remains without the Body Therefore as Dives was in Hell so was also Lazarus the Regions being only distinguish'd For both Paradise and Gehenna or as the Greeks called those places Tartarus and Elysium were in Hell And that this was the opinion of the Greeks is most certain whom Virgil follows in the sixth of his Aeneids Nor let any one question the Jews for whom I bring Josephus to vouch who says that the Prophet Samuel was rais'd by the Witch out of Hell The same Author speaking of the Sadduces They take away saith he all punishments and rewards out of Hell Again where he sets down the opinion of the Pharisees he appoints the seat both of punishment and reward in Hell under ground because the Infernal Regions by the Greeks are called Subterraneal Either because Hell was thought to be under ground or rather because it is no more in sight then the most hidden recesses which the Earth conceals Josephus reciting the Opinions of the Esseans de Bill Jud. l. 2. c. 12. places the Souls of the Godly beyond the Ocean to which in another place according to the judgment of the same persons he allots the most holy Region of Heaven But indeed those phrases of speech under the Earth in the Air beyond the Ocean and what we find in Tertullian beyond the fiery Zone signify no more then that which is invisible and inaccessible to us Thus far Grotius De bono mortis cap. 10. to which he adds that place of St. Ambrose It had been enough to have said to those Philosophers that Souls set at liberty from the body went directly to Aides that is to a place which is not seen which we call in Latin infernus And lastly the Scripture calls those receptacles of separated Souls Magazines Thy Holy One. In the Hebrew thy bountiful That is him who never nor in no place found thy bounteousness and loving kindness withdrawn from him To see Corruption That is to be corrupted Thus To see death is to die Luke 2.26 The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Corruption or putrefaction as the two great Apostles Peter here and Paul c. 13.30 urge the Emphasis of it is nevertheless very often taken for a ditch or pit where dead bodies lie putrifying Psal 57.7 94.3 So the Greek word whereby Luke expresses the Hebrew word is by the Interpreters of the old Testament not only us'd to denote bare Corruption 〈…〉 16. Pro. 27.21 but also the place of Putrefaction To see the Pit saith Vatablus is to be laid in a Pit to suffer putrefaction The sense therefore of this half verse in reference to David is thou wilt not 〈…〉 being through thy benignity appointed to Reign to die a sad death by the hand of my Enemies in relation to the Messiah typified by David Thou wilt nor suffer me toward whom thou hearest a Love most 〈◊〉 and ineffable to lie so long in the Grave till my body be rotten 28. Thou hast made known to me the way of life In the Hebrew Thou wilt make me know the path of life In respect of David it signifies thou wilt open me a most certain way to deliver me from the death design'd me by my Enemies In respect of the Messias thou wilt bring me back from death to perpetual and immortal life Thou shalt make me full of Joy That is thou shalt heap joy and comfort upon me With thy face As if he had said Being by thee beheld with a benign and gracious Aspect 29. Men and Brethren A kind compellation to gain the affections of the Hearers Neither does Peter in the least deny the cited words of Psal 16. to be any wise understood of David But urges them so to be uttered by the inspiration of the Holy Ghost that literally and properly they are not to be understood of David but of Christ of whom David made a representation Of the Patriarch David Patriarch is a compound Greek word of Patria signifying Family and Arche Beginning However every Father of a Family is not called a Patriarch by the Hellenists but only they who in Hebrew are call'd the Heads or chief of the Fathers that is the Fathers of the Fathers of a Family and the Founders of the whole Family and Kindred They are called the Heads of the Fathers Exod. 6.25 1 Chr. 9.9 Patriarchs And thus David is properly called a Patriarch because he was the Founder of the Royal Family which is called in Greek Patria c. 7. v. 8 9. Linage Luke 2.4 And so below the twelve Sons of Jacob are called Patriarchs because the several Tribes deriv'd their names from them as being the Founders of their Race and deduced their Original from them Heb. 7.4 So Abraham is called a Patriarch because the whole race of the Elect people of God descended from his Loyns There were also other Patriarchs improperly so call'd not in respect of Pedigree but in regard of their Superiority and Precedency Thus they whom the Author of the Chronicles calls Princes of the Tribes of Israel 1 Chron. 27.22 the Greeks call Patriarchs of the Tribes and in this sense also King David advanced to the most supream degree of Dignity might be stil'd a Patriarch Such were the Patriarchs improperly so called whom the Hellenist Jews after the destruction of Jerusalem chose for their Chieftains Therefore saies the learned Heidegger Exercitat 1. Hist Patriarch n. 6. Vopisc in the life of Saturnin Hadrian to Severianus the Consul makes mention of the Patriarch of the Jews dwelling in Alexandria Epiphanius also relates in his disputation against the Ebionites That some part of the Jews in his time inhabited the City of Tiberias who acknowledged a Head or Supream to whom they gave the Title of Patriarch to whom also were joined several Assistants who were called Apostles From which custom to think that Christ gave to his Disciples the name of Apostles is a gross mistake of Baronius ad annum 32. n. 5. as Casaubon learnedly makes out But in the Christian Church as being
our literal explanation Jon. 1.3 39. Shewing the Coats and Garments That is Woven works the Monuments of her hands as Virgil speaks The words in the Greek signify Coats and Cloaks Which Dorcas made while she was with them So it is in the Greek but the Vulgar Interpreter takes the words as if it were said which she made for them So also Cyprian in his Book of Alms and Works doth take them Tabitha saith he being very much given to the doing of good Works and Alms-deeds when she was sick and dead Peter is called to her lifeless Corps and when according to his Apostolical Humanity he came the Widows stood about him weeping and requesting shewing the Cloaks and the Coats and all the Garments which they had taken before neither did they interceed for the dead with their own words but with her Works Peter knew that what was thus asked might be obtained and that Christs assistance would not be wanting to praying Widows when he himself was clothed in the person of those Widows When therefore he prayed upon his knees and this fit Advocate for the Poor and Widows had presented to God the Prayers addressed to him having turned about to the Body that lay already washed upon a Table Tabitha saith he rise in the name of Jesus Christ Neither did he who said in his Gospel that he would give whatever was asked in his name fail Peter but brought present help Death therefore is suspended and her spirit restored and to the wonder and astonishment of all the revived body is restored to the light of the world so powerful were the deserts of Charity such was the efficacy of good works She who gave supplies to the labouring Widows merited that is obtained to be restored to life by the prayer of the Widows The Ancient Ladies used to make woven Garments with their own hands as Servius hath noted upon Aeneid 11. v. 74. See 1 Sam. 2.19 Prov. 31.13 Tob. 2.11 c. 40. But Peter put them all forth That is Commanded them to go forth that being solitary and retired he might pray with greater freedom And kneeled down and prayed That all the parts of him might be imployed in the Worship of God and that the outward exercise of the Body might help the weakness of the mind It is our part saith Calvin as often as we kneel that the inward submission of our Heart answer the Ceremony that it may not be vain and deceitful Tabitha arise This speaking to the dead Body doth more clearly hold out the power of God in raising the dead then if in the third Person it should be said Let this Body be enlivened and revive again Therefore Ezekiel holding out the deliverance of the People under the Type of the Resurrection ch 37.4 Dry bones saith he hear the Word of the Lord. And Christ John 5.25 The dead shall hear the voice of the Son of God and they that shall hear shall live That was the real voice of Christ which being sent out at Peters mouth restored her spirit to Tabitha's Body The circumstances which follow are put to confirm the truth of the Miracle 42. Believed c. Now the fruit of the Miracle appears manifold For God comforted the poor a pious Matron is restored unto the Church in whose death there was a great loss and many are called to the Faith For though Peter was the Minister of so great a miracle yet he keeps not men to himself but directs them to Christ 43. With one Simon a Tanner It was a custom even among the learnedst of the Jews to learn some Trade so that when it was requisite they might sustain themselves and not burden others So Rabbi Jose was a Skinner Rabbi Jochanan a Shoemaker Rabbi Juda a Baker Rabbi Meir a Scrivener 18 Antiq. 12. Josephus saith of Asinaeus and Asilaeus Jews in Babylon Their Mothers set them to learn the Weavers Trade which is not esteemed undecent to those Nations where even men are makers of Yarn So the Apostles were Fishers after Christs Resurrection Paul who was trained up in Sacred and Profane Learning at Tarsus and at Jerusalem made Tents as well as Aquila born in Pontus below ch 18. v. 3. CHAP. X. 1. THere was in Cesarea Which in the time of the Romans was the Head City of Palestine as we learn from Tacitus lib. 8. Cornelius the Centurion who is spoken of here was made Bishop of this City by Peter as Isidore saith in his Chronicle or rather Lucas Tudensis in his Additions to it Cornelius This Name shews him to be a Roman or at least of Italian Extraction and in him began to be fulfilled the Prophesy of Isa c. 2. v. 4. 11. Centurion of the Band which is called the Italian Band. That is Of the Italian Legion The Italian Legion saith Grotius is on an Ancient Stone which Lipsius on Tacitus Hist 2. mentions and Tacitus himself of tentimes 2. A Devout man and one that feared God That is A Worshipper of the true God according to that which reason and the Law of Moses did teach him to be most agreeable to inward Godliness Such are called holy amongst the Nations by the Talmudists Devout Greeks below chap. 7. v. 4. With all his house Cornelius did Govern his Family in the fear of the Lord contemning the fear of danger which might thence follow for the Jewish Religion was very odious in those Days Neither was it lawful for any Roman to embrace any strange Religion was they called it Wherefore saith Calvin very well altho the sincere profession of the Gospel is much at this day decri'd Yet that fearfulness is too Griminal if on the account of that unjust hatred any one should not dare dedicate his Family by a holy Institution to Gods Worship Giving much Alms to the poor That is To all Poor Jews whom he loved the rather for that they Worshipped the one true God and with open bowels did bestow what Gods Goodness had afforded him And praying to God alway That is Assiduous in pouring forth Prayers to the one true God to which the daily benefits of God do invite us and stir us up 3. He saw in a vision evidently Not in dreams but waking with Corporeal Eyes not ravished in Spirit without himself as it happened to Peter after v. 10. chap. 11. v. 5. About the ninth hour of the day That is about the hour of evening Prayer and Sacrifice See our Notes above chap. 3. v 1. An Angel of God Out of Gods Goodness an Angel and an Apostle are sent to the Centurion who had rightly made use of the Heavenly gifts bestowed on him that he might be enriched with the full light of the Gospel 4. What is it Lord As if he should say Command what thou wilt Lord I will obey thy Commands Are come up for a memorial before God That is Thy Alms and thy Prayers have been pleasing to God The Phrase is taken from the Legal
Prophets and invested with all Power both in Heaven and Earth 37. What shall we do That is by what means shall we obtain pardon of so hainous a Crime committed by us when we demanded this Jesus constituted Lord of Heaven and Earth the Messiah promised in the Law and the Prophets to be put to the scandalous and ignominious death of the Cross 38. Repent The Greek Be wise again or return to perfect understanding As if he had said So do you repent of the fact that you may not only change your thoughts but also your lives for the better and compose your selves to live according to the rule of his Divine precepts Nothing makes true Repentance saith St. Austin Serm. 7. De Temp. but the hatred of Sin and love of God See my Annot. upon Mat. 3.2 8. in that edition which I dedicated to the Right honourable Hen. Compton Lord Bishop of London whose most ardent Zeal for true Religion and Virtue and most liberal and munificent Charity both to me and the rest of the French Protestants no oblivion can ever be able to obscure And be baptized c. That is according to the command of Christ let every one of you struck with a real sorrow for his sins be plung'd in Water because that sacred immersion has been instituted by Christ like a certain Signet Diploma or Pattent by which he confirms the remission and utter defacing of their Sins to all those who seek to him with an unfeigned faith as the onely Physician of their Souls so that their sins shall never more be remembred or imputed to them The Sacred Ceremony of Baptism is not to be performed by the sprinkling only or pouring on of a little Water but by the plunging of the whole body of them that are to be baptiz'd as first the proper signification of the Greek word Baptizo declares Vpon Mat. 3.6 This saith Causaubon was the rite of baptizing that persons were plung'd into the Water which the very word Baptizo sufficiently demonstrates Which as it does not extend so far as to sink down to the bottom to the hurt of the person so is it not to swim upon the superficies Therefore we are apprehensive that it is not without cause what some have disputed that Baptism ought to be administred by plunging the whole body into the Water for they urge the word Baptize See our Annot. c. 1. v. 5. and our Literal Explication Mat. 3.6 Mark 1.5 Secondly Mat. 3.16 Mark 1.9 The Example of Christ. When the Synod of Celichyth An. D. 816. where Wolfred Archbishop of Canterbury presided Can. 11. Let saith he the Presbyters beware that when they administer the Sacrament of Baptism they do not pour Water upon the heads of the Infants but let them be always plung'd in the Font according to the Example of the Son of God himself who was thrice plung'd in the Waters of Jordan Thus must this Ceremony be perform'd according to order See our Lit. Expl. Mat. 3.15 Thirdly The constant practice of the Universal Church till the time of Clem. 5. who was Crown'd Pope Anno. 1305. under whom first of all the second Synod of Ravenna approv'd the abuse introduc'd into some Churches about a hundred years before that Baptism without any necessity should be administred by aspersion Hence it came to pass that contrary to the Analogy or intended Mystical signification of this Sacrament all the West for the most part has in this age the use of Rhantism that is sprinkling instead of Baptism as Zepper speaks to the great scandal of the Greeks and Russians who to this day plunge into the Water those they Baptize and deny any one to be rightly baptiz'd who is not plung'd into the Water according to the Precept of Christ Concil Florent Sect. 9. c. 9. Lib. of Infants Baptism p. 693. Ductor dubit l. 3. c. 4. Reg. 15. Numb 9. as we may find in Sylvester Sguropulus and Cassander The custom of the Ancient Church was not Sprinkling but Immersion in pursuance of the sense of the word Baptizing in the Commandment and of the Example of our blessed Saviour saith Dr. Jeremy Taylor The Greek word Baptein saith Salmasius in the Notes of divers upon Sulpitius Severus St. Martin 's life n. 16. from which the word Baptizein derives signifies Immersion not Sprinkling Nor did the Ancients otherwise baptize than by single or treble Immersion In the Greek Church at this day the person to be Baptized is plung'd over Head and Ears The same thing does Peter Avitabolis testifie of the Asian Christians inhabiting Iberia and Colchi Only they who are Bed-rid saith Salmasius because they lye down were baptiz'd as convenience would permit not as they who plunge their Heads under Water but by pouring the Water upon their whole Bodies Thus Novatus was baptized in his sickness by Effusion all over not by immersion Euseb 6. Hist c. 43. Orat. 40. Gregory Nazianzen relates many and various names of this Sacrament among which are these two Baptism and Washing And adding the reason for these Appellations it was called says he Washing because thereby sin is washe away and Baptism in regard that sin is thereby signified to be buried For as saith St. Ambrose Lib. de initiandis Water is that wherein the body is plung'd to wash all sin away There all vice is buried Which in the Book inscribed Reformation of the Ecclesiastical Laws printed at London 1641. is expressed in these words While we are plunged in the Water the death and burial of Christ is recommended to us that we openly testify that sin lies dead and buried in us For as saith St. Bernard Immersion is a representation of Death and Burial But to substitute in the room of Immersion either sprinkling or any any other way of applying Water to the body to signify the same thing is not in the power of the dispensers of Gods Mysteries or of the Church For that as Tho. Aquinas excellently well observes It belongs to the Signifier to determine what sign is to be used for the signification but God it is who by things sensible signifies Spiritual things in the Sacraments The Church has no more power than was deriv'd to it from the Apostles Now the Apostles were endu'd by Christ after his Resurrection with authority to preach throughout all Nations the observance of all his Precepts Mat. 28.20 But never was there any power granted them to change the least Tittle in any of the commands of Christ much less of adding any new by their own authority Lastly There is another thing that evinces the necessity of plunging the parties to be baptiz'd 1 Pet. 3. v. 20 21. for that St. Peter asserts the Genuine end of Baptism was not to represent the inward washing away from sin which may be represented by any exteriour washing of the body but to express the Death and Resurrection of Christ as also our
things There are manifest signs of Corruption For First All the Hebrew Copies Josephus Antiq. 4. and the ancient Latin Interpreter read only 70. Secondly The Seventy Interpreters themselves Deut. 10.32 where this story is repeated do agree with the Hebrew and number only 70. Thirdly That they might varnish the 27th Verse we have mentioned with the more likeness of Truth they have corrupted also the 20th Verse where contrary to the Faith of all the Hebrew Copies and the Samaritan and Ancient Latin they have added five others of Joseph's Posterity to wit Machir the Son of Manasses by his Concubine Syra and Galaad Machirs Son Manasses Grandson As also Ephraims two Sons Sutalaam and Taam and Edem one Son of Sutalaam Ephraims Grandson But instead of Taam Augustin 16 Civ Dei 40. has Bareth from 1 Chron. 7. in which Chapter it is also to be observ'd that there is neither mention made of Taam nor Edem and that the Sons of Manasses Machir and Ephraim were reckoned more than five Wherefore did they then pitch upon only five of them to put into Moses's Catalogue Because they who would supply Stephens number in Moses did not stand in need of more But the same Persons not very consistent with themselves v. 27. added to Manasses and Ephraim with their five Sons and Grandsons two others although without their names For instead of that which is in Moses And the Sons of Joseph who were born in Egypt were two Souls the Seventy have Nine Souls Whence at last was the number of the 57 Souls to be collected so that all things in that Verse are most corrupt and worthy of no credit Nor can any greater absurdity be imputed to Stephen then that Joseph sent for not only himself and his two Sons present with him but also his three Grandsons and two of their Sons who were born long after 15. So Jacob went down into Egypt Jacob being strengthened after his Sacrifices offered to God went down into Egypt with his whole Family in the beginning of the third year of the Famine being now aged 130 years Gen. 45.46 47. Deut. 26.5 16. And were carried over into Sichem c. As if he had said The Bones of the Patriarchs who went down with Jacob into Egypt were first indeed transported to Sichem but thence to Hebron and interred in the Sepulchre which Abraham Gen. 23.16 bought from the Sons of Ephron And thus at Sichem indeed were the empty Monuments as Hieronymus an Eye-witness testifies in the Epitaph of Paula but in Hebron were the true Sepulchres of the Patriarchs of which Josephus saith 2 Ant. 4. But his Brethren died after they had lived happily in Egypt whose Bodies after some time their Posterity and Children buried at Hebron But they transported the Bones of Joseph afterwards when the Hebrews departed out of Egypt into Canaan Whence it may be concluded that the Bodies of the Eleven Patriarchs were buried at Hebron and that before their departure out of Egypt But that Josephs Bones were transported into Canaan long after at their departure For although he does not say that the Bodies of the Eleven Patriarchs are buried in Hebron immediately after their Death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time intervening Yet he says that Josephs Bones only were transported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards when they were departed out of Egypt The Interring of the former therefore was performed before the departure Which saith the famous Lud. de Dieu the very series of Stephens discourse seems to evince For when he had first spoke of the Death of Jacob then of the Death Transportation and Burial of the Patriarchs he subjoyns that then the time of accomplishing the promise made to Abraham drew near and that the people encreased to a great number incurred the Kings hatred and were by Moses after they had suffered most heavy afflictions brought out of Egypt which truly are so recited that they seem to have happened after the Interment of the Patriarchs In Sichem Sicemus or Sicema sometimes the Metropolitan City of Samaria was situate on Mount Garizin according to Josephus In Calce Lib. 11. Antiq. And seeing saith he he was kindly entreated by all he came near the Samaritans who then held the Metropolis Sicema situate on Mount Garizin and inhabited by the Apostates of the Jewish Nation seeing that Alexander did entreat the Jews so magnificently they resolved also to profess themselves Jews Benjamin Thudelens gave them the same situation in his Itinerary by whom it is called Nebelas that is Neapolis for so they called it in his days Pliny also lib. 5. c. 13. makes mention of Neapolis among the Towns of Samaria which formerly was called Mamortha saith he It s name was altered from the Hebrew into a Greek form for it is in the Hebrew Shechem whereof mention is made Gen. 33 34. where it is declared that Simeon and Levi the Sons of Jacob for the Rape committed on their Sister Dina by the King of Shechems Son took it and destroyed all the Males together with the King and his Son Afterward Abimelech * Judg. 9.45 razed it to the Ground and sowed it with Salt But Jeroboam King of Israel rebuilt it and dwelt in it as it is declared in the History of the Kings * 1 King 12. We read Gen. 33.19 that Jacob purchased a parcel of Land from the Sons of Hemor the Father of Shechem for a hundred Kesithis that is Sheep or Lambs Here Joseph whose Issue obtained the propriety thereof is said to have been buried * Jos 24.32 In the same place God renewed his Covenant with the Israelites a little before the death of Joshua the Israelites gathered together besought Roboam that he would remit the Rigour of their Yoke and Christ had a conference with the Woman of Samaria at Jacobs Well It was of old a City of Refuge and the Metropolis of the Levites And laid in the Sepulchre As if he had said They were carried from the Land of Sichem to Hebron and laid in the Burying place purchased by Abraham of old for 400 Shekels Of the Sons of Hemor These words are not construed with the Verb bought but with the more remote were laid And so the Praeposition of does not denote the Sellers of the Burying place but the place it self from whence the Patriarchs were carried forth to their Burial to be laid in the Sepulchre which Abraham bought The famed de Dieu expounds of the Sons of Hemor by the help and assistance of the Sons of Hemor the Father of Sichem For saith he seeing that Interment happened when strange people had all the Power in the Land of Canaan in their Hands and so the Hebrews might incur danger when they were interring the Bodies of their Fathers they very wisely first made their application to Sichem and they not only demanded the assistance of the Sons of Hemor but also that they might the more safely accomplish it they committed
appears from that form of the Covenant Levit. 26.12 I will be your God and ye shall be my People which Paul cites 2 Cor. 6.16 and from the peculiar Covenant made with Abraham Isaac and Jacob Gen. 17.7 8. Now they had some good things measured out unto them in this life but mixed with many troubles For neither had they any settled place of their own but wandred up and down with their Families and Flocks and were also frequently tossed with the Injuries of Men and Fortune Hence also Jacob called himself a Stranger and Pilgrim when he spoke to Pharoah which the Author to the Hebrews very pertinently insisteth on c. 11. v. 13. It remains therefore that God was the God of Abraham Isaac and Jacob not only when they lived on Earth but also when God spoke these things to Moses For as I said nothing had befallen them in this Life which could answer the magnificence of so great a name But besides we much more do good to him if we can for whose sake we do good to others God wants not power and he says that he will bless their Posterity for the sake of Abraham Isaac and Jacob much more therefore will he do good to them But they who are dead are not capable of a Benefit if they are always to continue in the state of death It follows therefore that they are to be restored unto Life as Christ from hence evinced against the Sadduces Matt. 22.32 Mark 12.27 Luke 20.38 that he may in a peculiar and special manner be the God of Abraham Isaac and Jacob that is may be beneficial to them Moreover Abraham Isaac and Jacob as we have observed on the forecited place of Matthew do not signify the Soul which is only a part of Abraham Isaac and Jacob but the Person consisting both of Soul and Body to which Life and Death are properly attributed But seeing the Promises of God are no less certain than things that are now in being in Gods account who is both willing and powerful to raise them from the Dead they are reckoned as risen already according to that Luke 20.38 For all live to him Origen Book 4. against Celsus saith that the names of Abraham Isaac and Jacob joyned with the name of God had so great Virtue that not only were they intermixed by their Posterity with their holy Frayers and the God of Abraham Isaac and Jacob called upon in driving away evil Spirits but were also made use of by all Charmers and those that dealt in Magick Durst not consider That is Behold as it is in the English or Contemplate For as Grotius observes words belonging to the internal and external senses are applied promiscuously to both In the Hebrew Exod. 3.6 it is And Moses hid his Face because he was afraid to look upon God 33. Then said the Lord unto him That is The Angel sent by God Philo saith that God in the promulgation of the Decalogue spoke not by himself but filling a certain rational mind with a clear knowledge which forming the Air and attenuating it as it were in likeness of flaming Fire uttered a distinct voice as the breath does through a Trumpet Put off c. This Exod. 3. is declared to have been said to Moses before that God told him by the Angel sent by him that he was the God of Abraham Isaac and Jacob. See what we have said on Eccles 5.17 34. I have seen I have seen As if he had said With my Eyes intently fixed I have stedfastly looked upon it God is said to see the affliction and hear the groans of a People when he raiseth them up and refresheth them when they are sorely perplexed and almost spent with grief as on the contrary he is said to shut his Eyes not to hear their cry to turn his Back when he seemeth to neglect them when they cry Thus when God is said to descend saith Calvin there is no need that God should move himself locally to bring help to his People for his hand is stretched out through Heaven and Earth but this is spoke with respect to our Sense for when he did not regard the affliction of his People to our apprehension he might seem to have been absent and to have had his care exercised about some other thing in Heaven Now he declareth that the Israelites shall be sensible that he is near them And now I am come c. As if he had said Go therefore to Amenophis Father to Sethosis or Ramesis and Armais and Son to Ramessis Miamun who succeeded his Father who died in the 67 year of his Reign in the Kingdom of Egypt 19 years ago and shew thy self a Leader in restoring thy People to their Liberty That the same Man whom the Egyptians called Amenophis Father to Sethosis or Ramessis and Armais was by the Greeks called Belus the Father of Egyptus and Danaus Bishop Vsher hath most clearly collected out of Manethon on the year of the world 1494. And truly the time assigned to Belus by Thallus the Chronographer 322 years before the destruction of Troy according to the relation of Theophilus of Antiochia and Lactantius does exactly jump with the age of our Amenophis Although the Mythologists confounding Belus the Egyptian and Belus the Assyrian Ninus's Father do Fable that this Belus who was drowned in the Red Sea transplanted Colonies from Egypt into Babylonia Thus far the most renowned Vsher in the now cited place 35. This Moses c. Moses who was appointed by God to be a Saviour to the Israelites is at the first rejected by them in this typifying Christ whom at his first coming the greatest part of the Israelites refused to acknowledge Nor in any other respect is Moses here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer but because after many and strange Miracles wrought by him in Egypt when at last the First-born of the Egyptians were slain by the destroying Angel he preserved the People of God by the Blood of the Lamb and brought them safe out And so saith Lud. de Dieu he gave a Type of that true Price and that true Redemption which Believers rejoyce to have been purchased for them by the Death of the First-begotten of all the Creation and by the Blood of Christ the immaculate Lamb. Sent by the hands of the Angel A Hebraism That is giving him a command by an Angel He brought them out He largely publisheth both the good deeds Moses did for the people and the honours conferred on him by God that so the stubbornness of the People against him might appear the more base and it might be less to be wondered at if those who were come of such ungrateful Parents were so unnatural and inhuman towards Jesus Christ Shewing Wonders and Signs in the Land of Egypt The Royal Palace of Egypt was at that time Tzoan that is as the Chaldaean Paraphrast Interprets it Isa 19.13 Tanis whence has its name the Tanitish Mouth of Nilus which some
into them that each Hogshead might be inclosed all about with a Vail in manner of a Circle But a linnen Cloth did hang upon a Cord put through it before the Priests and his Fellow Ministers who stood on the one hand to Administer the Sacrament that so all things being very modest on every side there might not be any thing censured as folly or filthiness in the Sacrament lest the honester sort of Persons should withdraw themselves from the Sacrament of Baptism for shame sake The Author proceeds declareth the thing yet more clearly in this manner When therefore all did come to be Catechized the Bishop speaking unto them all commonly with a speech that did agree to such setting one sex over against another on the right hand on the left anointed the Catechized with Oil afterward biddeth them go from the Font. Therefore they coming unto the entrance of the Curtain they one by one only did enter in with their Godfathers and presently the Godfathers did receive the Garment with which the Person to be Baptized was clothed and the Taper when he went down into the water and they holding it before their face until they did restore it again to him when he came out of the water But the Priest who did stand at the Hogshead when he had rather heard then seen that there was some body in the water having removed the Vail a little with thrice dipping of his head did perfect what belonged to the Sacrament of Baptism and when he had anointed him with liquor of Chrism on the Crown of the Head and a white Garment being put on him and when he had drawn back the Vail he commanded the Person that was Baptized to come out of the water his Godfathers covering putting on him the Garment which they did hold Neither did the diligence of Otho in the Winter time neglect to find out what was most convenient for the season to wit he celebrated the Sacrament of Baptism in warm Baths and in hot water with the same neatness and observation of Modesty with the Hogsheads set into the Earth and Curtains applyed Frankincense and other odoriferous Species sprinkling all things This most accurate diligence of Saint Otho proveth that the prudence of those Men was contrary unto all good order who after a thousand and three hundred years after Christ did change Baptism that is dipping appointed by Christ into Rhantism that is sprinkling brought into its place with great boldness lest those that were to be Baptized in cold Countries and Seasons if they should be plunged according unto Christs Commandment might fall into diseases or be chilly with cold for the heating of the water might be a sufficient remedy against this evil or danger as the above quoted excellent Divine and Reformer John Bugenhagius in his aforementioned German Book doth urge more at large ' Anciently when Rhantism was not yet substituted to Baptism says the English Chrysostom of this Age Those who were Baptized put off their Garments which signified the putting off of the body of sin and were immersed and buried in the water to represent the death of sin and then did rise up again out of the water to signify their entrance upon a new life and to these Customs the Apostle alludes Rom. 6. c. Thus the very Reverend John Tillotson D. D. Dean of Canterbury a Man of great liberality toward the poor which I my self profess with a grateful mind that I have oftentimes had experience of it commended by all good Men for the excellency of his Wit the uprightness of his Mind the Purity of his Manners and Doctrine in a grave and famous Sermon on 2 Tim. 2. v. 19. Christians says another Doctor in Divinity who excels in every sort of Learning zeal of true Piety being plunged into the water in Baptism signifieth their undertaking and obliging themselves in a spiritual sense to die and be buried with Jesus Christ which death and burial consists in an utter renouncing and forsaking of all their sins that so answerably to his Resurrection they may live a holy and godly life So that Reverend Minister of the Gospel Edward Fouler Canon of Glocester in his admirable Book concerning the scope of the Christian Religion doth interpret the force of the words of the Apostle Rom. 6.4 Deservedly therefore that most learned Anonymus Protestant of France who answereth to that Tractate concerning the Communion under two kinds of my Lord James Benigne Bossuet the famous Bishop of Meaux saith pag. 24. 25. It is most certain that Baptism hath not been Administred hitherto otherwise than by sprinkling by the most part of Protestants but truly this sprinkling is an abuse This Custom which without an accurate examination they have retained from the Romish Church in like manner as many other things makes their Baptism very defective It corrupteth its Institution and Ancient Use and that nearness of similitude which is needful should be betwixt it and Faith Repentance and Regeneration This reflexion of M. Bossuet deserveth to be seriously considered to wit that this Use of plunging hath continued for the space of a whole thousand and three hundred years that hence we may understand that we did not carefully as it was meet examine things which we have retained from the Roman Church and therefore since the most learned Bishops of that Church do teach us now that the Custom established by most grave arguments and so many Ages was first abolished by her this self same thing was very unjustly done by her and that the consideration of our duty doth require at our hands that we seek again the Primitive Custom of the Church and the Institution of Christ The same person there a little afterward Tho therefore we should yield to M. Bossuet that we are convinced by the force of his arguments that the nature and substance of Baptism consisteth in dipping what may he hope for from us but that we profess our selves obliged to him by no small favour and thank him that he hath delivered us from errour when we greatly erred in this thing And as we are resolved indeed to correct and rectify this error so we desire earnestly with humble prayer and supplication of him that he would correct and mend that error of taking away the Cup from the Laicks coming unto the Holy Supper Does Monsieur Bossuet think that the Protestants will have a greater respect of that Custom which they have found not to be lawful that by the most weighty and solid arguments than of the institution of Jesus Christ and that to let Rome get an opportunity of boldly and freely breaking the Laws of Christ by the pernicious imitation of our example Far be that wicked frame of mind from them they are straiter bound by the Authority of their Holy Master then to despise his voice when his sound cometh to their Ears My Sheep follow my voice and again I do know my sheep
passeth through it to the very place where young Champions exercise their strength Its Springs not being far distant from it and its Channel running through a huge Valley whence presently the River falls into the City the River is cold and sharp whereby it cures both Men and Cattel that are troubled with the Gout or thickness of sinews They of Tarsus were so addicted to the Study of Philosophy and that Discipline which they call Encyclia that they out-stript Athens Alexandria and any other place that can be named where there were Schools and Exercises of Philosophers and of Learning Tarsus brought forth men eminent for Learning among others Hermogenes who wrote with great praise of the Art of Rhetorick whose work is yet extant Stephanus Byzantius saith that Tarsus was built by Sardanapalus the last King of the Assyrians Others in Dio Chrysostomus say it was built by Heroes Lib. 14. or Giants Ammianus Marcellinus saith that Perseus the Son of Jupiter ch 41. and Danaes were the builders of Tarsus Lib. 4. of which Judgment was Solinus and Lucan who therefore calls it Persea 31. Then had the Churches rest To wit The heat of Persecution being assuaged when the violent and furious rage of the Churches Enemies which was stirred up at the sight of Saul was laid There is no War contrary to the Churches Peace but Persecution And were edified That is And were confirmed as Paul useth the word 1 Cor. 1.10 Walking in the fear of the Lord. A Hebraism That is Most reverently Worshipping the Lord. The like construction is in 1 Mac. 6.23 59. 32. Passed throughout all Quarters That is Went about from one place to another incouraging the Brethren Which dwelt at Lydda Lydda which was afterward called Diospolis is a City of the Tribe of Ephraim not far from the Mediterranean Sea upon the confines of the Tribe of Dan. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Text 1 Chron. 8.12 This City as Josephus relates its Inhabitants being gone up to Jerusalem 4 Bell. Jud. 23. to the Feast of Tabernacles was burnt by Cestus Benjamin in his Itinerary saith that Lydda in his time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it is commonly called S. George 33. Named Aeneas Aeneas or as the Poets pronounce it Aineias is the Greek Interpretation of the Jewish name Hillel 34. Arise and make thy Bed He is not commanded to rise and walk but he himself not another as was usual who for eight years space could not move one of his Members is commanded to rise make up smooth and fit his Bed for lying in which was disordered uneven and troublesome to lie upon as it useth to be by the tossings of sick People this was a sure argument that strength was restored to his Members 35. Sarone Saron or Sarona or Saronas is the name of a Region beyond Jordan upon the Borders of the Tribes of Dan and Ephraim upon the Coast of the Mediterranean Sea from Joppa even to Caesarea of Palestine rising below Lydda of which Region 1 Chron. 27.29 Isa 33.9 See our literal explanation on Cant. 2.1 The Metropolis of this Region was called Lesharon or Lasharon which belonged to Saron Whence among the Kings conquered by Joshua Josh 12.18 there is The King of Lasharon The vulgar Latin Pagninus and the English Interpreter judged rightly that the letter Lamed did belong to the denomination of the City as also in the Judaick Map 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Royal City upon a Hill called the Hill of Saron in the Tribe of Ephraim Luke seems here to call this place the Saron by an Emphasis for there is another City called Saron beyond Jordan in the Tribe of Gad upon the River Arnon of which 1 Chron. 5.16 36. Tabitha which by Interpretation is called Dorcas That is whose proper Syrian name Tabitha from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roe was by the Greeks expressed by their proper name Dorcas She was called Dorcas saith Grotius among the Greeks even as Thomas Didymus Cephas Peter See below v. 39. Full of good works and Alms-deeds which she did A Hebrew phrase That is Marvellously given to every praise-worthy work chiefly to Offices of Charity by which our Neighbours are helped and the poors want supplyed 37. Whom when they had washed The custom of washing the Bodies of the dead 4 var. hist 1. was used by Greeks Latines and Hebrews Elian writes of the Illyrian Dardans That they were only washed thrice in their whole life to wit after they are born when they are married and when they dye In Euripides Creon King of the Thebans calls Jocasta to wash the Body of her Son Misenus the Trumpeter is washed and anointed before he is buried in Virgil Aen. 6. v. 218 219. Where Servius cites out of Ennius A good Woman washed and anointed the Body of Tarquinius Maimonides in his Abridgment Talmudick called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 4. of the fourth part ch 4. Of Mourning and Mourners It is saith he the custom in Israel about the dead and their burial that when any is dead they shut his Eyes and if he hath his Mouth open it must be shut tying a ligature about his Jaws that it open not again the place at which he voids his Excrements is stopped but this after the Body is washed Then he is anointed with Ointments made up of divers kinds of perfumes and his Head being shaved the Body is rolled up in white linnen prepared for the purpose which are not of great value that an equality may be kept betwixt the rich and the poor Also the face of the dead before he be put in the Coffin is covered with a Handkerchief the price of which must not exceed the fourth part of a Shekel which fourth part is equal to an Attick Drachma and to the Roman Denary and is equivalent to seven pence half-penny of the now English Mony Being then put into the Coffin saith Maimonides further he is carried upon Mens shoulders even to the burying place and there before the Body be buried there are some things read which have been written by their Ancestors for this purpose whereby Divine Justice is set forth and the sins of men exaggerated for which they deserved death and God is intreated that he may exercise his Justice so as not forget himself to be merciful Then the Corps together with the Bier upon which it lay upon its back being put in a Cave is covered Lastly they go to the Mourners and something is recited by them for their comfort Which being ended every one goes to his business neither doth there any difference appear betwixt the rich and the poor the noble and the ignoble neither in the burial of the dead nor in the comfort of the living 38. And forasmuch as Lydda was nigh unto Joppa There are said to be six miles betwixt Joppa and Lydda See what we have said of Joppa in
is I Luke and Paul From Philippi A City of Macedonia of which we have spoken above Ch. 16.12 After the days of unleavened Bread That is after the Jews feast of the Passover which as yet Paul with the other Jews who were Christians seems to observe that he might Lawfully accommodate himself to the Jews and doubtless he neglected not the occasion of Preaching Christ to the Jews at that Feast Vnto them Our fellow Travellers who went before us To Troas A City of the Country of the same name In five days That is Within five days Where we abode seven days That is we passed seven days in the City called Troas 7. And upon the first day of the Week That is That day as Sozomen saith which is called the Lords day 1 Hist Eccl. Ch. 8. which the Hebrews called the first day of the Week but the Greeks dedicated it to the Sun See what I have noted upon Mat. 28. v. 1. The Table of the Canons lately published by the famous John Baptist Cotelerius Ch. 4.16 It was not before Christs Resurrection called the Lords day but the first day but after the Resurrection it was called the Lords day the Lady of all days and Festivities We have the name of the Lords day in Rev. 1.10 In Ignatius his Epistle to the Trallians and Magnesians and sometimes in Clement's Institutions also in that place of Ireneus which the writer of the answers to the Orthodox in Justin Martyr hath preserved to us The edict of Theophilus Patriarch of Alexandria Both custom and honesty requires of us that we should honour the Lords day and celebrate it because Christ our Lord upon that day executed the eminent Office of his Resurrection Lib. 5. Paschal operis Cap. 20. Sedulius In the mean time after that sad Sabbath the happy day began to dawn which being most welcome to the triumphing Lord did take its name from his Majesty called for this honour the Lords day being a day that attained to the Dignity to be the first that beheld the Original of the rising World and the vertue of Christ rising again St. Epist 119. Cap. 13. Augustine The Lords day has been by Christs Resurrection declared not to the Jews but to the Christians Serm. 15. de verb. Apost and from him it began to have its Festivity And this day is called the Lords day because upon this day the Lord rose again or to teach by the very name of it that it ought to be wholly consecrated to the Lord. St. Maximus Taurinensis Hom. 3. in Pentecost The Lords day is therefore venerable and solemn to us because upon it our Saviour as the rising Sun having driven away the infernal darkness shined with the light of his Resurrection and therefore by the common Speech of the World it is called Sunday because Christ the Sun of righteousness being risen did inlighten it The Roman order and Isidor Lib. 2. de Eccl. Offic. Cap. 24. The Apostles therefore did with Religious Solemnity ratifie the Lords day because upon that day our Lord and Redeemer rose again from the dead and which also is called the Lords day that in it abstaining from earthly works or Worldly inticements we should give our selves only to divine Worship giving to wit honour and reverence to this day for the hope of our Resurrection which we have in him Gregorius Turonensis This is the day of the Resurrection of our Lord Jesus Christ Lib. 1. Hist Cap. 22. which we properly call the Lords day for his holy Resurrection When the Disciples came together From this place and that which is written 1 Corinth 16.2 is gathered that the Christians did then use upon the first day of the week to keep solemn Meetings Justin Vpon the day called Sunday Apolog. 2. all that live in Cities or Country meet in one place To break Bread To wit that was consecrated to be a Symbole of the Body of Christ offered for us upon the cross Hence the Syrian rendred it That we might break the Eucharist The Arabick That we might destribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the Memory of his bitter Death to be celebrated by his Disciples See what we have said above Ch. 2. Luke 22.19 1 Cor. 11.24 26. v. 42. 46. Paul Preached unto them The word of God to wit before they celebrated the Eucharist which is denominated from the breaking of Bread Ready to depart From the City Troas On the Morrow That is The day immediately following 8. And there were many lights To wit to dispel the Darkness of the night or as Jerome saith against Vigilantius for their comfort in the darkness of the Night In the upper Chamber Which as Juvenal speaks the roof only covers In this as in the least esteemed part of the house Men of mean fortunes used to live also in the time of the Apostles the Church assembled there and in it performed their Worship not in Magnificently built Temples Where they were To wit The Christians of Text. 〈◊〉 â—â—ll down from the third loft That is he fell from the third frame or third floor Servius The houses of old were made de tabulis 〈◊〉 Eneid of Boards whence at this day we say in houses that are â—uildedhigh the first and second tabulatum story but the highest that which supports the roof whence what Juvenal calls tabulata tertia Sat. 3. the third story or loft is expounded by the Scholiast upper rooms And was taken up Dead As much as to say And when some of them who saw Eutychus fall had run from that upper room of the house to take him up they found him already destitute of all strength and without Life 10. And Paul went down His holy discourse being interrupted that he might restore Eutychus to Life who was by an unexpected fall killed And sell on him As Elias 1 Kings 17.21 and Elisha 2 Kings 4.34 fell upon them whom they were about to restore to Life And imbracing him Eutychus by the middle Said To them who Lamented Eutychus being dead His Life is in him That is now his Body begins to grow warm and revive 11. When he therefore was come up again c. As much as to say When therefore Paul was again gone up to that Loft where he had Preached and had there celebrated the Rite of the Eucharist and taken Meat he with unwearied Zeal spent the rest of the night until-day light in Preaching So. That is the Night being spent After the same manner the Particle So is used as a note of what was done above Ch. 7.8 Ch. 17.33 below Ch. 28.14 Joh. 8.59 He departed From the City Troas and that on Foot the rest being to go in a Ship as is told below v. 13. 12. And they brought They to wit who came down to take up Eutychus who had
Muhamed Addamirius who is commonly called Damir in his Proverbs of the Viper saith God hath given him over to the Serpent Giaria is as much as to say He hath exposed him to an irremediable evil because whosoever is bit by this Serpent dieth in the very Moment Indeed the biting of a Viper is more pernicious by reason of the Nature of the place or aliment and if it bites fasting or in the hottest Weather and when it 's provoked For then its Bile being stirred up the Poison is much stronger Besides some Bodies and in one and the same Body some Parts less resist the Poison Seeing therefore there are so many causes why Vipers kill either quicker or slower by their biting the time of their Death cannot certainly be determined But that Serpent that assailed Paul might be supposed to have most ready Poison because it broke out of the midst of the Fire more stirred up and provoked After they had looked a great while As if he had said But when these Barbarians had a considerable time expected that Pauls Death would ensue upon the biting of the Viper And saw no harm come to him That is And saw that no hurt befel him whence he could be accounted Guilty of any Crime as they suspected Changing their Minds That is passing from their former into a contrary Judgment as The Clownish rabble cannot hold the mean Fools shunning one Vice run into a worse They said he was a God Whom before they concluded to be a Murderer But as Paul was not a Murderer so neither was he a God but a faithful servant of God whom when they judged a Murderer they were Guilty of a breach of Charity when a God they sinned grievously against Faith For as Oecumenius observeth the Gentiles used thus to account any a God when they did any thing above the reach of ordinary Men. So above c. 14. v. 10 19. those of Lystra appointed Divine Worship to be performed to this same Paul because he had healed a lame Person but afterwards the very same Persons stoned him 7. In the same quarters Gr. In those that were about that place That is In that place as the Syriack rightly renders it or of the Country near that Coast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by an elegant Phrase of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above c. 13. v. 13. saith Lewis de Dieu Were possessions of the Chief Man of the Island c. That is A certain Man had Lands whose name was Publius or as others read it Poplius whom the Romans had set over the Island Malta See what we have said on v. 1. out of Bochartus Who received us and lodged us three days courteously As if he had said Who being very Rich and civil lodged us all for as great a number as we were three days and very lovingly bestowed upon all those things that were necessary for our sustenance 8. He prayed On his knees as above c. 20. v. 36. 21.5 See our Annotations on the same places Euseb 5. Hist Eccl. 5. saith that the Christian Soldiers who under the Emperor Marcus Aurelius obtained rain by their Prayers prayed with their knees bended even to the Earth according to that gesture of Prayer peculiar to Christians Saved him That is healed him according as Christ when he was risen again from the Dead had promised to his Disciples that believed in him Mar. 16.18 They shall lay their hands upon the Sick and they shall recover Now imposition of hands is a visible sign of Prayer which James maketh mention of c. 5.14 Paul therefore conjoyned the sign with the thing signified that is Imposition of hands with Prayer when he restored to health Poplius or Publius's Father who was Sick of a Fever and bloody Flux Moreover every promise that belongs to the Body is conditional and has the exception included in it except God shall see it fitting otherwise for just causes although unknown to us For not the Apostles themselves indeed although present could restore to health all that were Sick in the Church after the manner prescribed Jam. 5.14 as you may see Phil. 2.26 27. 2 Tim. 4.20 For health of Body sometimes prejudices that of the Mind and Sickness of Body sometimes is the means to attain soundness of Mind and as Seneca of Providence saith c. 4. Calamity is the occasion of Virtue or as Minucius Felix expresseth it Calamity is frequently the Discipliue of Vertue Hence Salvianus Presbyter of Massilia of Gods Governmet l. 1. We must not be grieved at the Affliction of Infirmities which we understand to be the Mother of Vertues 9. When this was done That is When Poplius or Publius's Father was restored to health by Paul's Prayers when he laid on his Hands on him Others also which had diseases in the Island That is All the rest also which were afflicted with Sickness in this Island of Malta Came. To Paul That he might lay his hands upon them and implore the help of God for healing them And they were healed At the Prayers of Paul who laid his hands upon them Who. Those that were recovered from their Sickness 10. Honoured us with many Honours As if he had said Having a grateful remembrance of their Miraculous Recovery not only did they highly honour Paul at whose Prayers they were freed from their Diseases but also me Luke the Writer of this History and the rest of Pauls Attendants And when we Sailed As if he had And when we loosed from the Island Malta to Sail further They put Into the Ship Such things as were necessary That is Large and Liberal Provision 11. And after three Moneths Of the Winter elapsed from the time of our Arrival at the Island Malta We set Sail. That is We were carried forth In a Ship of Alexandria As also before we were carried from Lycia in a Ship of Alexandria bound for Rome above c. 27.6 Whose sign was Castor That is Castor and Pollux who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jupiter's Sons by Leda Daughter of Thestius Wife to Tyndarus King of Laconia both have the name of Castor's from one of them Whence Pliny l. 10. c. 43. Above the Temple of the Castors Arnob. l. 5. against the Gentiles The Castors Sons of Tyndarus one used to tame Horses the other was a good Champion c. Minutius Felix Castor and Pollux die by courses that they may live They when first they grew to Mens years scoured the Seas of Pirates and for that reason were accounted Gods of the Sea whom Mariners use to invocate in storms Afterward they went into Colchos with the Argonautae in which expedition Pollux killed Amyrcus King of the Bebrycians who laid an Ambush against him Then returning home they took back their Sister Helena who was ravished by Theseus when they had stormed the City of Aphydna in the absence of Theseus At
Whence the Apostles Argument would have been less stringent especially among the Greeks and Philosophers For to the Question What shall they do who so purge dead Bodies the Answer might have been obvious that there were several Reasons without respect to the Resurrection and they might have produced the forenamed 3. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken passively for Bodies that are washed it were absurd to say of them What shall they do For an Action of the Living left behind and that on the account of the Dead is pointed at Nor is this Question of the Apostle to be confounded with the other What shall become of them He might have said significantly Otherwise to what purpose are the Dead washed baptized 4. Nor is that less wrested to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dead or after Death Why might not the Apostle have expressed the latter by an usual speech But none of the Greeks ever expressed it so By the like wresting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it governs the Genitive and as the Accusative in which latter case it only denotes a passive Subject 5. Where did ever Bullinger and Beza read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the signification of the Verb Medium or Active I grant by an Atticism the Passive is frequently put for the Active and contrarily In Homer also the Passive is frequently put for the Active But besides that there is a different manner of Poetical Phrase and License that Anallage is seldom used in Prose by the Atticks except in the Future But here Paul speaks in the Present But why should he affect such an Atticism in this one place in that word which he never used in that Form but in a Passive signification where he or any of the Writers of the New Testament intend an Active sense they always use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Paraeus has rightly observed that it does not admit the former sense of the words otherwise agreeing with Beza as to the meaning of the place There is a place produced Mark 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they wash but it 's plain that that is spoken passively unless they are washed or in a Reciprocal signification as in the Hebrew Hithpael except they wash themselves 6. But grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to wash why might not Paul have spoken simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing the dead Why would he say ambiguously and barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead if he understood the washing of the dead Bodies IV. The Opinion of Estius and others of a Vicarious Ablution But admitting that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to be washed purified another Interpretation will take place much more probable than that former I omit for brevities sake that which Estius approved of before others and which others have mentioned on this place To wit that Paul argues from a Practice of the Jews to wit some Lotion of the Pharisees For they say that it was a Custom amongst them if any were dead in Legal uncleanness to wit by touching the dead that another person washed for him for purging it By which Practice they testified the Belief of the Immortality of Souls Refuted and Resurrection of Bodies But that is too absurd For neither is there any Evidence in the Writings of the Jews for such Practice nor could the ignorant Corinthians have knowledge of it being for the greatest part Greeks nor could it have been of any force to prove the Resurrection it being a superstitious practice V. The Opinion of the Ablution used to those that touched the dead The next Conjecture is of the Legal Rite of Ablution or Levitical Lustration which the Apostle might have respect to It is described Numb 19.11 12 c. and the sum of it is this They were declared unclean by the Law who had touched the dead either its Body Bones or Sepulchre or entred into that House or Tent where it was Hence a Legal washing was appointed which being performed they might enter into the Tabernacle of God Moreover none will deny but this Rite was Mystical and why might it not represent the Resurrection And some of the Rabbies understood this very Mystery of the Jewish Rite R. Bechai * Cit. Lightf ad h. l. expressing on this matter that the Legislator by this Institution had respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Resurrection of the Dead as also others Whence not a few Interpreters have confidently avouched that Paul in this place had respect thereto among whom are Bertram Cloppenburgius †c. 8. Lightfoot * Hor. Hib. in 1 Cor. Sebastianus c. And to pass by others Joh. Cocceius whose words in his sum of Theology are these That Baptism which is enjoyned Numb 11.19 by which they were admitted to Holy things and Places could signifie nothing else but a Return from Death to Life even as the Legal Pollution contracted by touching a dead Body signified the common Law of Sin and Death and exclusion out of Heaven by sin from whence death issues That which the Son of Syrach c. 31. v. 27. expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the Apostle denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for VI. Nor do they all explain the Apostles meaning the same way Sebast Schmidius * Disput An. 1656. Thes 37. is singular in this he thinks that this Mosaick Rite was instituted because sometimes the dead were undecently used by the Living especially by the Gentiles who did not believe the Resurrection That God therefore would forbid his People from this dishonouring of the dead that the only Foundation was the Resurrection of the Dead by which there is a very great difference betwixt common Earth and the Body of Man Whence is shewn by the Law of Purification how grievously they sinned who offered Indignity to the Bodies or Ashes of the Dead At least that they testified that they did not touch the Dead out of lightness but by chance or necessity and that hence they did pray to God that as they washed his Body so God for the Messia's sake the only Mediator would purge his Body and Soul from all sin And hence the force of Paul's Argument was this What shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who wash themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead To what end was that washing for them in the Old Testament and their decent Sepulture These things are in vain if the Dead rise not VII We will not now examine Paul's respect to this Legal Rite But whether this was the reason of its Institution which this Learned man asserts is more doubtful He supposes it to be instituted on this account because the Dead were irreverently treated by the Living which
was neither evident of those Israelites to whom Moses gave out the Law nor of the Egyptians nor any Civiliz'd Nations yea on the contrary they shewed them all reverence as witness their washing anointing embalming them c. especially the Egyptians from whom the Israelites came forth 2. Neither did this Reverence to them among the Gentiles proceed from any knowledge of the Resurrection For they did not believe it 3. The truest cause of this Legal Expiation was a Ceremonial Uncleanness contracted by any touching of a dead Body as a thing unclean to inâ—â—rint a horrour of Death and hence of Sin the cause of it and to shadow out the Necessity of Spiritual Cleansing What Schmidius assigns for the cause of it it meerly precarious But 4. They were also Unclean according to the Law and were to be purified who touched the Carcasses of Beasts Was that because they should be also reverently used Or were these also to rise again He will say that that was not done for Beasts but for Men. But this is ridiculous for then the Legislator would have shewn in this how much the dead Body of a Man differs from that of a Beast and suffered this to be so used without Expiation 5. If this Baptism was instituted for this end to expiate sin and to have pointed at the Expiation performed by Christ it could not be said to point out only the Resurrection and so would not have been in vain if there had been none And so to Paul's Question What shall they do who are baptized To what purpose it might be answered they expiate sin or typifie the Expiation that Christ shall make for it VIII Some seem to have more simply stated this Allusion of Paul's To wit that those who were defiled by the Dead were legally accounted as dead themselves and that defilement was a kind of Civil Death a Symbol of Spiritual Death and pollution by sin That the Tabernacle of God to which it was not lawful for the thus polluted to approach was a Type of that Tabernacle not made with Hands the House above from whence we are excluded by sin that that washing after which they might enter the Sanctuary typified the Resurrection or Glorification of Bodies whereby the Bodies being as it were purged and sin expiated have entrance into that Heavenly Temple Which Opinion because we do not altogether disapprove we shall give you our Judgment of it afterwards when we subjoyn our own Opinion CLASS 3. Of those who have rendred Baptism in a Figurative sense for the Baptism of Blood Afflictions the Cross Martyrdom I. The Opinion of Figurative Baptism THose of this Class differ among themselves as well as the former Some of the most renowned of the Papists as Turrian Stapleton Bellarmine and other Jesuits render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize themselves or to afflict and macerate themselves by Repentance Tears Prayers Fasting Alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead to wit to help them and terminate the Punishments of Purgatory But that the Jews and Christians would have done no such thing had they not believed the Resurrection II. But the more considering among the Papists were ashamed of so frantick an Interpretation they knew well enough that to say there was such Baptism for the Dead to wit for their Releasement in the Apostles days was a meer supposition without any ground also that the Apostle would then have said in this sense What shall we do as who gave himself more to Prayer than any And finally that this Rite if any such had been had rather respect to the rest of Souls than to the Resurrection of Bodies But seeing the ground on which they build this Opinion hath been so often overthrown by Protestants I think it not worth the while to say any more of it III. Their Interpretation is much sounder who have referred the words to the violent sufferings of the Martyrs or Confessors for the Dead or for the Faith of the Resurrection of the Dead or for the Hope of the Dead and their Resurrection publickly owned or for the Dead viz. Jesus by Enallâ—â—e of number The most excellent Interpreters on both sides have embraced this Opinion Among the Romanists Claudius Guilaudus a Parisian Doctor and Joh. Maldonate of our side the English Annotators Dan. Tilenus and Rivetus J. Lightfoot Al. Morus and Junius who renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Dead as if the Apostle had said If the Dead who were baptized long ago in the name of Christ are frustrate of their hope why do the Living still besides those Dead besides their vain hope render also their own vain by that Baptism of Afflictions Why do they suffer themselves to be superadded to the Dead The most acute Petrus Launaeus renders it be baptized that is afflicted beyond the Dead that is beyond what the Dead of the Old Testament suffered Finally most ingenious is that of the most famous Dutch Lady Anna Maria Schurman * Epist Respon ad Jac. Lyd. That the Apostle here speaks of Baptism of Afflictions for the Dead or on the account of the Dead to wit the Faithful Elect though yet alive but Ironically called dead by the supposition of those who denied the Resurrection that the Apostles words import this If there is no recompence for sufferings at the coming of Christ no hope of Glory the Ministers of the Gospel are foolish who suffer so much daily for the Dead that is for the Church the Elect by the Adversaries accounted for dead for whose Edification Confirmation in the Faith or Salvation they are every day baptized or oppressed with most grievous Afflictions IV. All these agree that the Apostle argues from the absurdity of those who with invincible courage received Martyrdom c. for the Faith either of the Resurrection or the Gospel Which Gloss the following Arguments seem to confirm 1. There is frequent mention of that Figurative Baptism in the Gospel * Mat. 20.22 23. Mark 10.38 Luke 12.50 by a Metaphor familiar with the Hebrews who often compare Afflictions to Waters wherein we are plunged 2. The use of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies for because of as 1 Cor. 1.6 and elsewhere also above besides moreover according to Junius Also beyond as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the iniquity of Sodom Lightfoot adds it answers to the phrase of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ones name which in Greek will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Ellipsis is not so unusual but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood or after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as these dead are conceived to rise 4. It s connection with the following verses 30 c. Why are we in jeopardy every hour I die daily undergo the hazard of death If also I fought with Beasts at Ephesus and there be not Resurrection of the Dead