he delivered them into Chains of darkness 2 Pet. 2. 4. and S t Iude v. 6. speaks after the same manner Hell implys Chains and that those who are in that place are Bound in the house of their prison So Satan is said to be bound with a great chain Rev. 20. 1 2. i. e. he was Confined to Hell and afterwards he was loosed out of that Prison v. 7. Now Wicked and Ungodly men are deservedly said to be in This prison even before they are actually cast into it because they are as sure to be there i. e. to be Damned as if they were actually so They are as certainly to be shut up in the Prison of Hell as if they were now in it In this sense Infidels and Unbelievers are said to be condemned already John 3. 18. All wilful sinners are clapt up in the Prison are consign'd as it were to Hell unless they hearken to the Preaching of the Gospel and Repent and be Converted and so escape the damnation of Hell From all these particulars you may be satisfied how Fit an expression this is how Appositely those Vnbelievers and Idolaters to whom the Gospel was preached are stiled spirits in Prison I will yet further observe to you how the Scripture delights in This way of expression As I have shewd you from thence how Sinners are Imprisoned persons so I have This likewise to take notice of from Scripture that the Converting of souls by Christs coming and preaching is expressly set forth to us by Freeing them from prison Which confirms This notion and the Use of this Phrase that â—inners whilst they are in their Unregenerate state whilst they are they are under the power of their sins are in prison for they cannot be taken out thence unless they had been in it To this purpose we may observe the prophet Isaiah's words ch 42. v. 7. where describing the Office of the Messias he makes this the summ of it to bring out the prisoners from the prison and them that sit in darkness out of the prison house And again speaking of the blessed design of the Messias he expresseth it thus ch 49. v. 9. That thou mayest say to the prisoners Go forth And further in ch 61. v. 1. he introduceth the Messias himself declaring with his own mouth that he was sent to proclaim liberty to the captives and the opening of the prison to them that are bound Which as well as the former passages is meant of the Spiritual Loosing of men from their sins by the saving coming of Christ and preaching of the Gospel as is evident from what our Saviour said when he read these words of Isaiah This day saith he is this Scripture fulfilled in your ears Luke 4. 21. As much as if he had said This is the grand end and purpose of my appearing in the world and of all my undertakings for mankind namely to set them at liberty to save them from their sins This was long since foretold by the prophet Isaiah and now behold it is accomplished in me at this time who speak unto you and preach the Gospel of Salvation I came to seek and save that which was lost I came to bless you in turning you from your iniquities I came to rescue you from the bondage of sin and Satan This is the meaning of opening the prison to them that are bound of saying to the prisoners Go forth of bringing the prisoners out of the prison house We see then that from the stile of this Evangelical Prophet we are directed to a right understanding of S t Peters words we are informed that the spirits in prison are men in their sins Jesus by his Spirit in his Apostles went and preached to these Prisoners he proclaimed Liberty to these poor miserable Captives And these are the dead to whom the Gospel was preached 1 Pet. 4. 6. A place of Scripture which hath mightily puzzled Expositors D r Hammond and others understand by these dead the sinners of the Old World for these were dead say they when Peter wrote this Epistle though they were alive when they were preached to So that place Ruth 1. 8. is interpreted The Lord deal kindly with you as you have dealt with the dead i. e. my sons and your husbands who are now dead when Naomi spoke this to her daughters in law but were alive when the kindness was shewd to them But I have observ'd before that this is a Strain'd sense and therefore where a more Natural one offers it self we ought to accept of it The most Plain and Proper meaning of the dead here is that they were dead at that very time when the Gospel was preached to them I understand it of Spiritual death which brings Eternal death with it without repentance The widow that liveth in pleasure is dead while she liveth 1 Tim. 5. 6. It is usual to call Sinners dead men because as the same Apostle saith they are dead in trespasses and sins Eph. 2. 1. Yea it were easie to shew that this way of speaking was not unusual with the Gentile Moralists So the dead here to whom the Gospel was preached were such as were Spiritually dead Otherwise you can't make sense of the Reason or End of the Gospels being preached to them viz. that they might be judged according to men in the flesh but live according to God in the spirit Castalio after his modest way in the like cases professes that he knows not what to make of these words Some tell us that they speak of Penitent sinners involved in a Common Ruine that though they were judg'd in the flesh i. e. in respect of their Bodies as far as Men can see yet in their Spirit or Soul they rest and live with God But it cannot be proved that the Apostle here refers to any such Common Calamity and therefore this Exposition is not to be admitted Others alter it a little thus These words say they are added to remove the scandal laid in the way of Religion by Infidels and Pagans who as you read v. 4. thought it strange that the Christians ran not with them to the same excess of riot and spake evil of them on that account They censured defamed and even condemned them because they were not like themselves But though they were condemned as to their flesh their outward man yet their spirits their in ward man obtain'd favour and even eternal life with God But how this is brought in as a Reason as it is here For for this cause c. no man can discover and therefoâ—e we cannot satisfie ourselves with this interpretation of the place Others would understand it thus That they might be judged according to men in the flesh i. e. that those who lived carnally and wickedly might be damned and live according to God in the spirit i. e. that those who lived godlily and righteously might be saved But this is a manifest perverting of the words turning the but into and
do here and thereby render the meaning of the words full and entire However take the words which way you will and if you pitch upon any Particular Sense I hope I have suggested that which will give light to it I here adjoyn something concerning the Custom of Covering and Uncovering the head among the different People and Nations of the world The summ of what I say is that the Eastern people went â—lways with their heads covered and the Greeks were always â—â—covered but the Romans took a middle way for they thought they were bound as to this matter to distnguish between the times of Worship and of Common Conversation and that the behaviour which was used in the one ought to be different from that of the other Accordingly they always covered their heads in the time of Worshipping from whence as well as from what is recorded of them we may gather that their practice was contrary when they were about their ordinary business that is that they were Uncovered But from the Jews covering their heads when they worship'd we cannot infer that they did not do so at other times and the reason is because they made no distinction at all between one time and the other as to this behaviour Only I desire the Reader that he may not misinterpret me to distinguish between the Ancient Romans and those that came after them for as to this usage as well as to some others these two exceedingly differed from one another uea the Latter Romans were strangely enclined to shift their customs and differ'd from Themselves as well as the Old Romans as I have shew'd This I thought fit to mention here lest any man should mistake me and the Truth it self I have added something likewise concerning the custom of the Other Sex and there you 'l find that there is no Variation at all the Women of all Nations generally cover'd their heads when they were abroad and the Apostle is not willing they should lay aside so Landable and Catholick an usage In my Third Vndertaking which is an interpretation of those so much controverted words What shall they do that are baptized for the dead I recite the various opinions of Authors concerning the meaning of this place not that I delight to muster up whole Armies of Writers some Antient and some Modern some at home others abroad but because the present affair requires it There being several Expositions of these words it was necessary to acquaint you with them before I offer'd that which I conceive to be the true and genuine sense of the Apostle Accordingly after I have rejected the interpretations of Others on the place and have all along given you the Reasons why I do so I at last expose my own sentiments in a plain and easie interpretation such as every one may see is the genuine import of the words viz. that to be baptized for the dead is no other then to be baptized because of the dead or for the sake of the dead i. e. of those Holy Martyrs who lay'd down their lives for Christ and his Blessed Cause The courage and bravery which these shew'd at their death did effectually invite great numbers of Infidels who took notice of their Christian behaviour to lay aside their false and idolatrous religion and to imbrace the Faith of Christ and to desire to be admitted members of the Church by Baptism By reason of the admirable carriage of those dying Martyrs there were Converts daily gained to Christianity many Iews and Pagans were stirred up to own the same Holy Religion which they saw them defend so undauntedly This made them eager of being baptized This I take to be the plain meaning of their being baptized for the dead i. e. they were baptized and became Christians for the sake and on the account of those deceased Saints who they saw attested the truth of Christianity with their bloud How probable this Interpretation is yea how preferable to all others I hope I have convinced the Reader in the Discourse it self to which I remit him In my Last Effort where I undertake to shew who are the spirits in prison to whom Christ preached I do as before enumerate the several Glosses which have been made upon the words Some have fetsh'd the sense of them from Heaven others from Hell and some from a Middle place as they fancy between both and many others have presented us with their Conjectures on this Text. But when I have discovered the invalidity of them I proceed to let you see what Other more true account may be given of the words And that is this Christ by his Spirit in his Apostles and Ministers preached the Gospel to Sinners and to whom else should be preach it to Vnconverted and Vnregenerate persons whether Iews or Gentiles and hereby many of them were converted to the faith and were saved This is the plain sense of this Text which hath been so differently handled by Protestants and Papists and this interpretation as I think I have made it evident but the Reader is to judg is conformable to the scope of the Context suitable to the Phrase and Language both of the Old and New Testament and most agreeable to the Thing it self which is here represented by the Apostle For there could not be a more Easie and yet a more Significant expression to set forth the state of men in their fins then This of the spirits in prison Those persons are in a Religious and Spiritual way of speaking which is the constant stile of the Holy Ghost in the writings of the Prophets and Apostles Prisoners and Bondmen shut up in a miserable Durance they sit in darkness and in the shadow of death being bound in affliction and iron as the Psalmist describes Poor Captives Psal. 107. 10. This is a plain and obvious Metaphor and at the very first propounding of it we are able to apprehend its meaning Poor distressed souls that are under the bondage of sin and vice are spirits in prison but the Blessed Iesus cometh and preacheth to them by the Ministry of his Apostles and servants and thereby brings them out of darkness and the shadow of death and breaks their bonds in Sunder as the same Divine Poet speaks in that place Certainly then Sâ— Peter who had been a Prisoner and bound with and knew the hardships and misery of this sort of men could not have made choice of any Similitude could not have used any Expression whereby it was possible to give us a more Compendious Character a more Lively and Natural Idea of the Deplorable Condition of Vnconverted Sinners then this here doth Which makes it somewhat strange that such multitudes of Expositors and Comment ators have not taken notice of it but have rather chosen to give us some farfetched and strained interpretations of these words This is the short Account which I thought good to premise before the following Exercitations In the whole I hope I have faithfully
they might have the Credit of giving us the Apostle's true meaning that by any means they might attaiâ— to this Resurrection and 〈◊〉 of the dead in this Chapter Give me leave to present you with a Brief Account of their Several Indeavours and Different Deciâ—ions in the case with a free and Impartial Animadversion on them and then to take the boldness to offer my Own thoughts in the Controversie which I purpose to do as I ought with a strict Veneration of Antiquity and the Primitive Writers of the Church with a faithful regard to the Masters of Grammer and Criticism with a due respect to the Whole Context and to the Analogy of Christian faith I think it will not be amiss in the first place to rank the Expositors on This place after This Method They understand it of Baptism either Properly or Improperly taken 1. Properly for a Real and Outward Washing with water 2. Improperly or Metaphorically for the Baptism of Afflction and Suffering as sometimes the word is understood But the Proper Baptizing or Washing will ingage me most of all in This Discourse and That is threefold 1. Sacramental which is no other then that Holy Ordinance of Christs institution whereby children or those of riper years are admitted into the Christian Church by the action of outward Washing or Sprinkling with water 2. Funeral Washing which was practised in order to the burying of the dead bodies 3. Legal or Ceremonial washing used by the Iews as often as they were defiled by touching the dead and this was done either in their own persons or by another for them in case they died before they were Cleansed I. Begin we with the Various Interpretations of Those on the place who understand it of Sacramental Baptizing And first there are some who interpret it of Those who at their Baptism profess themselves dead to sin and to the world and by this Baptismal act they are reputed to be thus Spiritually dead A second Opinion is of those who imagine the words spoken of Baptism as it representeth the Bodily Death Others understand it of Baptism as it was accompanied with the confession of the Article of the Resurrection of the dead A fourth sort say it is spoken of the Clinicks those who lay on their sick beds and receive the Sacrament of Baptism Fifthly others understand it of Baptizing over the dead over the Tombs of the Deceased Martyrs Sixthly there are some who think it is meant of Baptizing in the place and stead of the dead Seventhly there is a Learned man who thinks it is spoken of an Annual Baptizing for the benefit of the dead Eightly Another conceveth in refers to Baptizing with the imposition of the names of the dead Lastly there is a Learned Critick who dissents from all the forenamed Opinions and is perswaded that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Plural for the Singular but how he applies it you shall hear afterwards 1. I begin with the First the Opinion of those who imagine These words are spoken of Baptized Christians who by this very Sacrament professed to the world that they were Spiritually dead So that to be baptized for the dead is as much as to be reputed as dead persons when they were baptized or at their baptism to be like dead men viz. Dead in respect of Sin and any Love to it At that Solemn Initiating themselves into the Church they openly renounced their former sins they publickly disowned their past vices they became Mortified persons and betook themselves to a Severe and Strict course of life thus Mystically and Spiritually speaking they were Dead So the words are interpreted by some Antient Fathers with whom agree a few of the Moderns amongst whom a Late Writer expresses his sense thus Baptized for the dead are they who when they are baptized declare that they are ready to Die to the world to be in it as Dead men and to live a new life and if occasion be to submit to the Cross and Die for their Religion This they do that they may have a blessed Resurrection But This Interpretation will be far from gaining our consent if we consider besides what I shall add under the next Opinion but these two things First there is no reason to interpret these baptized for the dead of those that are spiritually dead because it is generally advised by all Sober Interpreters of Scrâ—pture that we should not flie to an Improper and Metaphorical sense when the Literal and Proper one will serve our turn But I shall afterwards prove that a Plain and Literal meaning of these words is most probable and reasonable Secondly the Context it self will conâ—ute this interpretation for if the Spiritual Death be here meanâ— i. e. the being buried with Christ in baptism and being dead to sin and the world then who will think there is any Consequence in the Apostles Reasoning whil'st he argueth from a Spirituall and Mystical Death and Resurrection of which Baptism is a Sign unto that which is Bodily and External which is the subject he here treats of through out the whole Chapter The Inference is so Foreign that I cannot see how it will ever be admitted 2. Others are of the opinion that These words are spoken of Baptism as it represents the Bodily Death And some of the Fathers who were Patâ—ons of the First Interpretation were pleased also to â—spouse this Second for they thought fit to joyn both these together viz. the Spiritual and the Bodily Death asserting that the Representation or Resemblance of both was intended here by the Apostâ—e Now let us see how they apply these words to the Death of the Body They hold that the Apostle's Argument in the Text is of this sort If there shall be no rising of the dead hereafter why is Baptism so significant a Symbol of our Dying and Rising again and also of the Death and Resurrection of Christ For those that were Proselytes to the Christian Religion were interpreted to make an open profession of These in their being plunged into the Baptismal water and in being there Overwhelmed and buried as it were in the Consecrated Element The Immersion into the water was thought to signifie the Death of Christ and their Coming out denoted his Rising again and did no less represent their Own future Resurrection On which account the Minister's putting in of the Christian Converts into the Sacred waters and his taking them out thence are stiled by S t Chrysostom the Sign and Pledge of descending into the state of the dead and of a return from thence And thus because the Washing and Plunging of the newly admitted Christians was a Visible Proof and Emblem first of Christ's and then of Their Resurrection from the grave the forementioned Fathers have been induced to believe that This passage of our Apostle which I am speaking of hath a particular respect to That and is to be Interpreted
yearly Baptize themselves in Rivers and Lakes on Epiphany day And I could add from a Late Author that the Bishops in Muscovy at this day consecrate the Rivers on the Epiphany every year But what is all this to the purpose Is here any Baptizing for the benefit of the dead No assuredly I am ready to grant also that Baptizing of the dead was used heretofore by some Christians This is as certain as that it was usualâ— to give the Other Sacrament to the dead which both appear to have been Practised from the Sixth Canon of the 3 d Council of Carthage and the 83 of the Council of Trullo in which you find a Prohibition against that administring the Eucharist and Baptism to the bodies of the deceased And the above named Canonists in their Comments on the 18 th Canon of Carthage acquaint us with the Ground of this Baptizing the dead and likewise of the Baptizing the living in the room of the dead namely upon the Misunderstanding these words of the Apostle What shall they do that are baptized for the dead The Iews it seems had the like Superstitious opinion and practice as to Circumcision for Buxtorf acquaints us that the Infant that died before it was eight days old was Circumcised in the Burying-place over the grave And that is yet more Fond which I have read of a people among the Tartars who had so great an opinion of Matrimony that if their sons and daughters died before Age they solemnized a Marriage between the parties after death Such a piece of Folly was the Baptizing of the dead which was practised we grant in some Ages after the Apostles and Those Learned Lawyers think it was sounded on the Text. Yet any Unpâ—ejudiced man may see that there is not the least foundation in the words for such a Practise for it is impossible to make These two one Baptizing the dead or baptizing persons when they are dead and being Baptized for the Benefit of the dead 8. There is another Opinion which may be referred to This First Rank of Interpreters and that is that the Apostle speaks here of the Custom received in the Church of giving Names in Baptism in memory of the dead This saith Hâ—insiâ—s who is the only Expositor that goes this way was in use among the Old Christians and thence the Nominalia were instituted and so lemnly observed by them which were Festival days kept by the Christians yearly in remembrance of the Name given them in Baptism These Nominalia as Tertullian calls them or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nazianzen stiles them were first derived from the Iews in Circumcision at which time the Infants had the Names given them of their Parents or Nearâ—st Kindred and Friends deceased which is conâ—â—â—ed in the Evangelical History by that dispute which was about the Nâ—ming of Sâ— Iohn the Baptist And this usage prevailed in the Christian Church afterwards and they were wont to give their Children the Names of their Kindred who had excell'd an vertue for These were thought to inspite them by theâ— Worthy Examples And by this means also the Names of their departed friends were Recorded and their Memories preserved and they seem'd to Survive in those that bore their Names These were said to be Baptized for the dead i. e. saith that Learned Critick in gratiam memoriam mortuorum They might justly be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise up the Name of the dead as those were said to do among the Iews who being next of kin married the widow of the deceased The Apostle then is thought by Him to refer to That giving of the Names of the dead to those that were Baptized because That was in Memory and Honour of the expired friends in hope of their Resurrection and in belief of Eternity for though they were Dead yet they really Lived in another world Thus therefore the Argument is supposed to run Why are those Names of departed Parents and Friends given to the Baptized Relations if those persons are not at all in being To what purpose were this if the Deceased utterly perished and after death were never to rise again The Resurrection supposeth the Souls Immortality and so believing This we cannot question the Other The persons wearing the Names of those that are dead do hereby tell the world that they believe their Pious Parents and Friends are still in being and at the last day shall rise again What shall they do how fondly do they act who are thus baptized themselves or baptize others in Memory of the Dead if they believe not the Resurrection else why do they consider the Deceased as yet Living when they give or bear the Names of those persons The Answer to all this in short is 1. If such a custom was in the Apostles times yet it seems to be too Particular and too Mean a one to ground so Great and General a matter on 2. T is not giving or receiving a Name that is here spoken of but Baptizing which is another thing and of more moment And why Baptism should be put here for Imposition of Names in Baptism I see no reason unless it could be proved that an Improper Acception of a word is more agreeable then the Proper and Native one 3. It is not evident that Names were generally and commonly given at Baptism so early If we consult the History even of the Times soon after Christ we shall read of very few which I somewhat wonder at I confess who bore the Names either of the Evangelists or Apostles or other Martyrs 4. To argue from the Imposition of the Names of the dead to their Certain Rising again is no ways firm and solid And therefore it is not probable on These Considerations that This was the sense of the Apostle 9. In the next place I will propound the Opinion of that late Learned Critick Alexander More who in his Notes on some Select places of the New Tostament understands this place of the Sacramental Baptism but by the dead which in the Greek is in the Plural he thinks is denoted a Singular Person and that person is Christ and to be baptized for the dead is to be baptized for Christ the meaning of which you may find in that Author I will only here take notice of the Unreasonableness of his Interpretation so far as he understands Christ by those that are dead It is true I grant that there are several Examples of the change of the Singular number for the Plural in Holy Scripture This Syllepsis or Synechdoche or Enallage numeri call it as you please is frequent in the Sacred Stile and it is most used when some Eminent Person or Thing is meant And I grant that Christ was the most Eminent Person and his Death the most Signal and Remarkable Thing that ever was But I cannot think that the Apostle here expresses the Singular by the Plural because 1. the Apostle here mentions
by it Nay this seems to agree exactly with the language and tenour of our Apostle himself who may be thought to be the Best Interpreter of his own words Know ye not saith he that so many of us as were baptized into Christ were baptized into his death therefore we are buried with him by baptism into death that like as Christ was 〈◊〉 up from the dead even so we also should walk in newness of life Rom. 6. 3 4 It is no matter of admiration to me that some have thought and confidently asserted that the Apostle's manner of speech here is the same with that in the Text which is before us and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be explained and commented upon by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by that other expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They may seem indeed at first to be near a kin to one another and to bear upon them the very same Stamp and Form of speech But I conceive it was only some little Resemblance of the Phrase and Stile or Mode of speech not the same Significancy and Real Matter couched in both these places which wrouâ—ht any to This Opinion But without any more dispute I would admit of the Interpretation before mentioned as most Natural and Genuine upon condition that any one can make it good out of but One Gâ—eek Author much more from the Use and Idiom of the Tongue that to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead signifies to be baptized as dead or after the manner and similitude of those that are dead for Those of the former Opinion and of This that is those that interpret the words of a Representation of the Spiritual or Bodily Death acknowledge for the dead is as much as like the dead or in resemblance of the dead or after the manner of the dead These must be proved to be Synonymous before that First or this Second Exposition of the words can look for our Assent and Suffrage Let it be proved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that it is a word of Similitude and signifies the same with sicut tanquam quasi in the Latin or the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in Comparing and Likening one thing with another Till then it cannot be credited that for the dead signifies a Resemblance or Likeness to those that are dead I grant that Pro in Latin is sometimes as much as quasi perinde instar as when we read in Tully pro nihilo putare vel ducere to esteem as nothing and to come nearer to the present matter when the same Author saith pro occiso relictus est he was left as dead So pro mortuis may be applied in a sentence to signifie as much as tanquam mortui And it is true that in our Own Vulgar way of speaking for dead denotes as much as dead or as dead thus we say such a one lay for dead or was taken up for dead But I never heard that it was thus in the Greek Tongue and therefore I am very â—oth to charge our Apostle here as Erasmus and Calvin do in other places with false Greek I grant that the Actions in Baptism especially as it was administred of old were Representative of the Death and Resurrection both of Christ and Believers but that S t Pauls words here have reference to any such thing the Propriety of Phrase as you have heard will not permit us to believe Besides you may observe as you shall have farther occasion hereafter to take notice it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Praepositive Article which utterly spoils that sense which is pretended for the Apostle speaks here Definitively and not at large and the words are rightly rendred for the dead not for dead 3. The next interpretation is that of S s Chrysostom for you must know it is usual with Him to adjoyn one Opinion to another as here he thinks fit to add This which I am now mentioning to those other two which I nam'd before and he is followed by Theophylact and Oâ—cumenius and they by Hemmingius and our Learned Hammond The baptized for the dead say they were those who were baptized uponâ— the Article of the Resurrection of the dead and consequently in hope of that Resurrection So that the Apostle here is thought by them to refer to the Form of Confession of Faith or Reciting the Articles of the Greed in which among other things the person to be baptized openly professed his belief of That Article of the Resurrection of the dead And the Great Canonists Balsamon and Zonaras refer the Apostle's words to This Custom and explain them in These terms What shall they do that are baptized in the hope of the resurrection of the dead Which answers to the exposition of Theophylact What shall they do who are baptized on the Expectation of the deads rising again But 1. though it be universally acknowledged that soon after the Apostle's time a Publick Profession of the Creed was required of those that presented themselves to be Baptized yet it remains to be proved that in the Time wherein our Apostle lived they solemnly Recited a Form of Belief at Baptism and that they had This very Confession of Faith which now goes under the Apostles Names This is Doubtful at least and so we ought not to be Definitive and Peremptory about it and therefore we cannot be sure that the Apostle argues in this place from any such practice as the Rehearsal of the Creed 2 ly Grant that this Form of Confession was used at Baptism by the Catechumeni and that all the Articles of it were openly rehearsed and consequently in the Close that of the Resurrection of the dead yet then it should rather have been said What shall they do that are baptized for those that are Risen from the dead not barely for the dead Nay 3 ly who sees not yet farther a Greater Impropriety and Harshness in the Apostle's way of speaking if to be baptized for the dead must be interpreted thus to be baptized in hope of the resurrection of the dead First the dead is put here for the dead bodies of the deceased for These only can be said to rise at the last day And therefore it is S t Chrysostoms Gloss on the words for the dead that is saith he for the dead bodies Secondly the dead bodies is put for the Resurrection of those dead bodies Nay Thirdly it is put for the Confession or the Article or the Faith or Hope of the resurrection of the dead bodies This is too Concise a way of speaking wherefore I yield to our Judicious Thorndyke who descanting on this passage concludes it cannot be justified by any Example that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S t Chrysost would have it Nay 4 ly if the words were to be taken in his
sense the Article which is here inserted should be left out and it should have been barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Learned Hammond sets it down in his Annotations being Conscious as it were that it should be so 4. Let us pass to another Reading of the words and it shall be still of Those who take Baptizing here in the Sacramentalsense and hold that the baptized for the dead were those persons who had That Sacrament administred to them when they were close upon the confines of death and just expiring their last This Exposition is abetted by Calvin The baptized for the dead saith he are they who are baptized when they are Dying when they are given over and look'd upon as dead And so the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the Latin pro as when they say habere pro derelieto Other Learned Writers also take This to be the sense of the Apostle's words but it came first from Epiphanius in his Book against Hereticks who acquaints us that when it so chanced that the Catachumeni or New Comers to Christianity were overtaken with some Mortal distemper and there was an utter Despair of their Living till they could be brought to the Sacred Font they used to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they lay in their Beds and from that usage of theirs the Clinici or Bed-ridden took their Name For you must know that it was usuall with those that were converted to Christianity to defer their Baptism Perhaps say some at first it proceeded from fear and cowardize which made them unwilling to hazard themselves by the open profession of their Religion and so they put off their admission into the Church as long as they could but when they were arrested by Grievous Sickness and confined to their Beds they passionately begged to be baptized before they left the world This was one sort of Clinicks But there was a second sert who deferred their Baptism on other accounts These were no New Converts but such as had imbraced Christianity a considerable time yet they purposely deferred their Baptism on one pretended ground or other Thus Constantine the Great was not baptized till the sixty fifth year of his age which was the one and thirtieth year of his Empire and he declared himself as Eusebius testifies that he delay'd his Baptism because he intended to be Baptized in the River Iordan the place which was so famous for the fiâ—st Baptizing and where our Saviour himself was baptized â—ut he was hindred from going thither though I see no Cause of that hindrance in so many years and being Aged he fell sick and was Baptized in the City of Nicomedia where he then was by Eusebius Bishop either at that time or formerly of that place and he died in the very same year he was Baptized I know this is Contradicted and it is said he was not baptized in the East but in the West not by a Greek Bishop but a Roman one This was Miltiades say some others stiffly maintain that it was Sylvester and this they have fâ—om one of the Roman Bishops who wrote Sylvesters Life and asserts that He baptized Constantine telling us withall that this Emperour among other Admirable Ornaments and Utensils kept in his Palace the Font wherein he was baptized and desâ—ribes the Make and Costliness of it It seems it is since translated or thought to be translated to Rome and there is kept as a Choice Memoâ—ial And as for the Occasion of Constantine's being Baptized they tell us it was This he being guilty of his son Crispus's bloud and other unnatural murders was struck by God with Leprosie which Affected him so much that he applied himself to the Bishop and shew'd himself Sorrowful for the fact and to give an evidence of his Repentance he desired to receive Baptism Then by the â—ishops Prayers and this Holy Laver he was cured of his Noisome Distemper This was in the eighteenth year of his reign A. D. 324. and is mentioned by Zosimus and Baronius Yet Cedrenus and others say he was baptized at Rome by this Sylvester some years before viz. in the seventh year of his reign But Eusebius the famous Bishop of Caesarea in Palestine who writ the Life of Constantine saith not a word of all this but tells us that he was baptized not at Rome but at Nicomedia and that many years after the Nicene Council in the close of his life the last year of his reign five years after Sylvester was dead by Eusebius Bishop of Nicomedia and this is testified and confirmed by S t Ierom S t Ambrose Socrates Sozomen Theodoret and others and seems to be the True Account of the Emperours Baptism To hasten then out of this Digression this Example of Constantine's deferring his Baptism was follow'd by several other succeeding Emperours Thus his son Constantius was baptized at the point of Death Theodosius the Great falling sick was thereupon baptized and Recovered upon it but he had deferr'd his Baptism longer if his sickness had not hastned it The next Theodosius was not baptized till he was very old Ecclesiastical History acquaints us also that the Emperour Valentiniâ—n put off his Baptism that he might receive that Sacrament from S t Ambrose but he was prevented by death We read the same of some of the most Eminent Fathers of the Church S t Ierom and S t Ambrose were not baptized till they were thirty years of age although their Parents were Christians Augustin was a Manichean till he was one and thirty years old and then and not before he was baptized by the foresaid S t Ambrose the famous Bishop of Milan Thus it was also in the Greek Church some of the most Eminent persons besides the Emperours before spoken of deferr'd their Baptism till they came to some ripeness of years Thus Chrysostom though born of and bred up under a Christian Mother and Gregory Nazianzen born of Christian Parents were not baptized till they arrived to be Men. Nectarius Archbishop of Constantinople entered into Episcopal Orders before he was baptized Now there are Different yea Contrary Reasons alledged for this practise some did purposely put off their Baptism till death approached that they might be the more at liberty to indulge their follies and vices for when one of the Catechumeni Committed a fault they used to excuse his failing by alledging This in his favour that he was not yet Baptized They did it also that they might not sin after the celebrating the Sacrament of Baptisme for S Cyprian tells us they had This fond and groundless notion that there was no Pardon for those that relapsed into sin after Baptisme This arose from the mistaking of That place Heb. 6. 4 5. which the Novatians very warmly insisted upon and would by no means Absolve those that lapsed after Baptism But the Orthodox Fathers were of another mind and sharply reproved
this custom of deferring Baptism Gregory Nyssen hath a whole Oration against it and Gregory Nazianzen and Chrysostom inveigh against it very zealously So S t Augustin whose parents delay'd his Baptism on purpose because they fear'd the Young mans Relapse into his former vices complains of This Abuse in the Church which prevail'd in his days It seems it was grown into a Custom to omit the receiving of Baptism as long as they were in health and perhaps the Example of Constantine and his son Constantius who did so gave some repute to this evil usage but as soon as they fell sick they bethought themselves of their duty and when they perceived the Malady grew desperate and themselves irrecoverable then they sent presently for the Christian Priests and solemnly gave up their Names to Christ in Holy Baptism as being desirous to carry out of the world with them the Seal of their Eternal Salvation These are call'd by the Council of Laodicea which was under Sylvester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were admitted to Baptism when they lay sick for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth Baptism as it doth frequently among the Antients This was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Gregory Nyssen because they desired to be Baptized and to Die at once Of these speak S t Cyprian Eusebius and many Writers of the Primitive Times and the Canons of several Councils Of such as These viz. the Moribundi who lay on their Death-Beds and called for Speedy Baptism some interpret the words of the Text. But that they have but little reason I shall prove from these following Particulars 1. It is not probable that that sort of Clinicks who were newly converted from Paganism is here meant because in those first days Fear and Faint-heartedness did not possess men as they are known to have done afterwards A singular Zeal and Ardency inspired their minds and they were not ashamed to own and publickly maintain the Faith they had espoused yea they gloried in their sufferings for the Cause of Christ and rejoyced in their persecutions for it as the Acts of the Apostles assure us It is not likely therefore that These deferr'd their being baptized on the forenamed account and consequently it is not likely that the Text speaks of these 2. It is not certain that it was the opinion of the Christians in the Apostles days that Sin after Baptism is Irremissible which was another ground of the Custom of deferring Baptism And consequently it is to be said and that with evident Truth that it doth not appear in the least that the foremention'd Custom of the believers requesting baptism in the very close of their lives prevail'd in the times of the Apostles but it seems rather to have crept in after those first Guides of the Church were gone and therefore that Glosse on the words can have but a slender foundation Or 3 ly say that such an Use obtained even in the Apostles days yet will not S t Pauls Argument have any force at all by relating unto That For thus it must proceed What shall the baptized Clinicks do if the dead rise not at all why are they also baptized just at the point of death why have they that Holy Sacrament given to them at the last gasp if there be no Rising again why do they thus It may be answer'd that though there should be no Resurrection of the dead yet it follows not that they were Baptised in vain for that Sacred Office of Baptism was thought in that case and that rightly too chiefly to have respect to what was Past. Though the dead bodies rise not yet that Administration was useful to the Soul and available to the Absolution and Remission of their sins which plainly appears from the Reason of deferring baptism heretofore namely left they should sin and so defile themselves after washing Though the dead should never rise again Christs Ordinance might be conducible to this Present Life whilst by That they were admitted into the Church and had their former sins washed away and their consciences cleansed and also it might be seviceable to the Future Life for the salvation and happines of their Souls though their Bodies were unconcerned But 4 ly to say no more This Interpretation of the words is faulty in the same kind that the two former were that is it is irreconcileable to the Propriety of speech and the Usage of the Tongue in which the Apostle wrote which I cannot but believe till it is proved to me that These two are of the same import viz. to be baptized for the dead and to be baptized when they are dying or at their death which is the thing that the Abettors of this Exposition contend for but it could never yet be made out by any Parallel place of Scripture or the least Testimony of Approved Authors â— 5 Another Acception of the words is countenanced by the Authority of Luther Piscator and the Admirable Vossius in his Thesis concerning the Resurrection They will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the dead i. e over the dead corps as they lay in the Coemeteries or Buâ—ying places or over the dead i. e. upon the Tombs and over the Sepulchres of the newly deceased Martyrs which were call'd Memoriae Martyrum and so the words refer to the Custom of baptizing persons over the dead Martyrs graves or tombs Here first I shall grant that according to the Syriack it is rendred super mortuos upon above or over the dead Secondly I grant that the Innocent Commemorations of the Holy Martyrs even at the Time of administring of Baptism were no unusual things of old and have Great Antiquity to Assert them But then This I have to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so Easie and Obvious an Acception as That which I have to offer and certainly the Easiest and Plainest is to be deemed the most Natural and Genuine Again though the Praeposition in the Text frequently signifies over or above and that with a Genitive case when it is applied to a place yet it may be question'd whether it hath the same signification when it is joyned with persons as here for though the baptizing be supposed to be over the Graves yet it is properly over those that areâ—dead who are considered as persons here at least their bodies not the places they were in are spoken of here But I will not insist on this but will rather suppose it to be Good Greek for the sake of the Chief Author of this Opinion the Admirable Vossius who was as Eminent a Grammarian as he was a Divine But further I could object against this Custom as a Superstitious one and therefore not fit to be made an Argument of the Resurrection by S t Paul Again if this Ceremony of administring Baptism over the dead were wholly void of
Mystiâ—al notion of being Baptized is but seldom used in the Stile of Scripture and then one place of S t Luke excepted it hath an Explanation added after it as Vossiâ—â— hath well observed There can be no reason therefore in This place especially to think that This Allegorical Baptisâ—â— i. e. the Baptism of Suffering is intended I might annex here the Opinion of our Learned Rabbi D r Lightfoot who is the only Protestant of any note except Vostius who interprets this place of the Metaphorical Baptism the Baptism of Suffering What shall they do that are baptized for the dead if the dead c. is as much saith he as if the Apostle had said If the dead rise not again what will become of those that are baptized with a Martyrial Baptism or that do suffer Death for the profession of the Truth And he adds to confirm this Interpretation that the Iewish Baptizings or Dippings in their purifications were a very sharp piece of Religion when in frost and snow and wind and weather they must over head and ears in cold water from which the phrase was used to signifie Death and the Bitterest Sufferings Whence he gathers that Baptism for the dead in this place is suffering of Martyrdom and consequently he makes this to be the sense of the Text What shall they do who have or do undergo Martyrdom what shall become of them if their bodies rise not again Thus he But who sees not that this is a very groundless notion and taken up only from that Iewish way of speaking which he mentions whereas if we consider it well there is no affinity at all between the one and the other Though the Iewish Baptisms might be made use of to express Great Severities yea Death it self yet what is this to being baptized for the dead Baptism may represent Martyrdom but who can reasonably thence infer that the baptized for the dead in this place are those that were Martyred There is not the least Connection between these two It must be said then that this Worthy and Reverend person espoused this notion merely upon the account of that great reverence which he always paid to the Jewish and Rabinical Writings of which most of his Opinions have a tincture There are some Other odd fancies which I have met with on the words as that of Lyranus Lombard and Aquinas who by the dead understand mortal sins called by the Apostle dead works Heb. 9. 1. 6. 14. for the expiation and washing away of which Holy Baptism was ordained But their own Stapleton refutes This saying the Apostle speaks not of Sins but Men not of Works but Persons This and the rest of this sort I pass by as unwilling to entertain you with Trifles Some of the Other Interpretations before mention'd carry with them a greater semblance of Truth or Probability and have some Antiquity and Authority to recommend them But This and some of those lately mentioned are invented on purpose to be assistant to a Bad Cause which they are willing to support by the Multitude of Arguments seeing they are not able to do it by the Goodness and Solidity of them V. I will now at last offer to you the Interpretation which I conceive is most Reasonable and Accountable and which I doubt not will gain your Suffrage and Assent upon a deliberate consideration of it Before I present you with This Exposition I will make way for it by premising These three things 1. That I intend to adhere to the First rank of Expositors who as you may remember understand the words of Baptism Properly so call'd i. e. some kind of Real Washing and particularly of the Sacramental Baptism whereby we are Initiated into the Church of Christ. For why should we without Necessity and Urgent Reason and I can see no such thing here understand the words of a Metaphorical Baptism It is a General Rule delivered by S t Austin that we ought not to interpret those things Allegorically which are spoken Properly and that we must never depart from the Literal and Proper sense of Scripture unless it be manifestly proved that such a sense is not to be followed The Usual and Proper signification is first to be attended to and it is not fit we flie to Borrowed and Figutative senses so long as the Natural and Genuine one will serve our turns This then I assert that the Apostle speaks here of the Usual and Received Baptism of the New Testament But the main thing in the words is the Praeposition Therefore 2 ly I premise this that the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated for is as much as because of or by reason of or for the sake of and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuorum causâ—acirc sen gratiâ because of the dead or for the sake of the dead for 't is well known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in gratiam alicujus This is the Plain and Ordinary import of That Praeposition and it is Usual and Obvious in Writers of all sorts so that it is a Wonder it hath been overlook'd here Socinâ—s to promote his beloved doctrine maintains that by no means an Impulsive but a Final Cause is denoted in the New Testament always by This Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Grotiâ—â— hath largely shew'd this to be notoriously false and thereby convinced the Learned how faulty the Grammar as well as the Divinity of that Heretick is I doubt not therefore that the Paaeposition signifies here an Impulsive Cause and is taken in the same sense that it is in those places where it is said the Gentiles should glorisie God for his mercy Rom. 15. 9. i. e. because of his mercy shew'd unto them and where the Apostle saith I cease not to give thanks for you Eph. 1. 16. i. e. because of you of whom I have heard so great and laudable things this excites me to thank God and where you read of suffering for Christs sake and for the kingdom of God Phil. 1. 29. 2 Thess. 1. 5. But most palpable is That of the Apostle in 2 Cor. 12. 10. where he saith he takes pleasure in his persecutions and distresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christs sake as we rightly render it and so the Praeposition ought to be rendred in the Text. I might observe that this Praepositive particle in the Greek answers exactly to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many places of the Old Testament which signifies for the sake or because of So then This Version of the words is Plain and Easie and hath the Greatest Authority to vouch it What shall they do that are baptized by reason of the dead or for their sakes How This is to be applied I will shew you anon Having thus laid down what I understand by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which
forced to quit our Lives that we may secure our Religion and our Consciences Blessed be God we can enjoy these here and carry them with us into another World afterwards But if ever the Divine Providence shall call us to lay down our Lives and spend our Bloud in the service of our Lord and Saviour let us not count our Lives dear unto us so that we may finish our course with joy and testifie the Gospel of the grace of God as our Apostle speaketh Let us like the Primitive Saints rejoyce that we are counted worthy to suffer shame and even Death for the Name of Christ. Let us chearfully sacrifice our Lives for the sake of him who Died for us let us drown our Affections to the world in our own Bloud thereby propagating our Holy Religion and therein following the Pattern of the Blessed Apostles and Primitive Saints who manfully and undauntedly died for the faith on whose account and by virtue of whose Example it was that Thousands of Converted persons flock'd to the Waters of Baptism and were ambitious to Assert that Cause for which they saw those Excellent Christians lay down their Lives The Death of an Eminent Saint made a great number of Disciples in those days the Bloud of a Holy Martyr baptized whole Cities This I conceive was to be baptized for the dead This I offer as the most Plain and Easie the most Natural and Genuine Meaning of the Text. The fourth TEXT Enquired into viz. 1 S t Peter III. 19 20. By which also he went and preached unto the Spirits in prison which sometime were disobedient c. THIS is another Difficult Text of Scripture and in order to the Clearing of it I will give you a brief account of the Chapter It begins with the Peculiar and Proper Duties of Man and Wife which take up the first 7 verses but the rest of the Chapter treats of the Common Vertues and Graces which are required in all Christians as Meekness Patience Mercifulness and all the obliging and indearing offices of Love The Apostle chiefly exhorts to Patience that is to suffer with submission and chearfulness what ever should be inflicted on them And here he shews particularly how they ought to behave themselves towards their Persecutors They must not be Revengeful and render evil for evil v. 9. and he subjoins the Reasons of it in the following verses Again They must not be afraid neither be troubled v. 14. They must take courage maugre all their distresses and strive to banish all Fear and Cowardice all Disorder and Perplexity of mind Moreover they are obliged to sanctifie the Lord God in their hearts and to be ready to give an answer to every one that asketh them a reason of the hope which is in them and that with meekness and fear v. 15. The meaning is that they were not to disguise their perswasion but to make open profession of their Religion even before their Persecutors Further the Apostle tells them that they must not only profess Christianity but lead Holy Lives that thereby they may shame their Adversaries who falsly accuse them as evil doers v. 16. Lastly therefore he bids them be sure that they look to their Lives and Conversations that they suffer for well-doing not for evil-doing v. 17. And that they may not be unwilling to suffer thus here is set before them the Example of Christ who suffered for them For Christ also hath once suffer'd for sins the just for the unjust v. 18. This highly commends the Sufferings of the Blessed Iesus that he was himself an Innocent person and that he suffer'd for those that were Guilty whereas no Christians that suffer can altogether plead Innocency they all in some measure deserve what they suffer And now the Apostle takes occasion to expatiate on Christs suffering and the Happy effects of it to the end of this Chapter and in part of the next He shews the Design of our Saviours Passion viz. that he might bring us to God v. 18. that he might make us Holy and Righteous and indue us with the Divine and Godlike nature and that he might at last lead us to Heaven and Eternal Glory And this He was effectually enabled to do because though he suffer'd death yet he soon rose from the dead as you read in that 18. v. Being put to death in the flesh but quickned by the Spirit To pass by the Notion of those men who think they find some ground here for their Aethereal or Spiritual Vehicles understanding the words thus Put to death in his Terrestrial body but quickned or enliven'd with a Spiritual one for Christs soul and the souls of all the Saints after death say they are clothed with Subtile and Aetherial bodies To let this pass the Plain Meaning of the place is this and it is confirmed by several of the Fathers that this Iesus though he suffer'd and was put to death for us in the flesh as a Man as he had a Humane Body yet he was quickned by the Spirit that is he rose from the dead by the vertue and power of the Holy Spirit who was ever with him Or thus he was put to death in the flesh i. e. crucified in his Humane Nature but he was quickned in the spirit i. e. he was raised from the Dead by his Divine Nature A Parallel place is that in 2 Cor. 13. 4. Though he was crucified through weakness his body being but Weak and Frail and subject to death as all Humane bodies are yet he liveth by the power of God he reassumed his soul and lived again and still liveth by vertue of his Divine Power He died as Man but restored himself to life as he was God It was by Christs Divine Spirit that his separated soul and body were reunited which you find thus asserted by S t Paul Rom. ◠4. He was declared to be the son of God with power according to the Spirit of holiness by the resurrection from the dead The humane spirit of Christ was joyned again to his body by his Eternal Spirit By Christs Divinity his Humanity was raised up and restored And now our Apostle inlarges here further upon this Quickning Power of Christs Spirit or Divinity in these words By which also he went and preached unto the spirits in prison which sometime were disobedient c. The Greek which is here translated By which is rendred by others wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideò saith Oecumenius and so t is thought that these words bring in the Reason of what was said before But there are few that follow this Interpretation Our own Translation is more Plain and more Probable for those that are acquainted with the stile of the New Testament know that By is the frequent signification of the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is most obvious and rational to refer the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word
Comments and thereby give you a perfect resolution of the Text. First then the Spirits are the same with Souls and Souls are as much as Men or Persons with bodies and souls so in the next verse eight â—souls are said to be saved i. e. eight persons who were in the Ark. This is an usual Synecdoche as Body is put for the whole man often so Soul or Spirit signifies the same Spirit is not always though most commonly applied to the Souls of the Deceased as some would perswade us Living men are call'd Spirits 1 Tim. 4. 1. 1 Iohn 4. 1 3. Seducing spirits are seducers or persons that seduce Or if you will not grant this interpretation in these places yet you must needs grant that persons may be meant by spirits as well as by souls which latter you cannot deny if you consult Rom. 13. 1. and several other places where by soul is meant a person i. e. a man consisting of body and soul or which is the same thing spirit Or if Spirits be meant of the Souls of Dead men properly then also there is reason to apply it here because they are Dead in sin and they are as it were destined to Eternal Death Those who are Spiritually dead are rightly call'd Spirits These spirits i. e. these Men are no other then the Gentile Idolaters say the above named Expositors who lived in the days of Christ and the Apostles And because it is said they were sometime disobedient Episcopius gives this account of it He reckons all the Gentiles from Noahs time as one and the same people which is a thing not unusual with the Holy Writâ—â—s and so when Christ preach'd to the Gentiles of his time and the Apostles times he may be said to preach to the Gentiles of Noahs time who were a part of the whole body of the Gentiles So that if you ask of him How could these people that lived in the Apostles times be said to be disobedient in the days of Noah his answer is that the whole race of wicked men is consfidered here as one Body and consequently what the first and chief of them did those that came after them may be said to have done These wicked Gentiles that lived in the Apostles times are justly said to have been disobedient in the days of Noah because they were a part of the whole and included in the main Body of sinners But I question whether this will be look'd upon by the Inquisitive as a Satisfactory Resolution For my part I cannot prevail with my self to think it such and therefore I shall anon offer another Interpretation Moreover I most add this why may we not understand these words who were sometime disobedient not only of the 〈◊〉 but of the Iews also The Text as I conceive speaks both of the Câ—â—version of Iews and Gentiles the Gospel being preached and Salvation offâ—red to both these I see therefore no reason why the Exposition should be confined to one only viz. to the Pâ—gan Infidels and such as were aliens from the Commonwealth of Israel Christ preached to both Iews and Heathens who were heretofore or sometime disobedient The former of these both under the Old and New Testament are noted to be such they are complain'd of as a 〈◊〉 people That forefathers even of those who we in the Apostles days were disobedient and therefore those may be said to be sometime disobedient because they are included in their forefathers Or rather this may be meant of the 〈◊〉 Lives and Manners of those individual persons who then lived And as the Iews had lived in Superstion and Ignorance and gross Rebellion against God so the Gentiles had been brought up in Idolatry and in most lewd and prophane practises Christ after his Resurrection and Ascension pitied the miserable condition of both these sorts of 〈◊〉 Sinneâ—s They had been disobedient but now Christ by his Apostles whom he sent forth to preach the Gospel effectually reminded them of it of which more 〈…〉 which we have hitherto suggested and which was the first thing to be done is this that these Iewish â—nd Pagan peoplâ— who had heretofore 〈◊〉 so â—â—gnally disobedient are the spirits or persons here spoken of who are also said to be in prison Of the Reasonableness and Consistency of which interpretation I will give you this following account They are called the spirits in prison 1. because they were shut up in Ignorance as in a spiritual Prison They refused the knowledge of God 〈◊〉 wilfully blinded themselves and so became like the Egyptians Prisoners of darkness and lay fetter'd in the bondâ— of nightâ— 2. Because they were not only shut up in the Dark Dungâ—â—n of wilful Ignorance but were as our Church expâ—esseth it tied and bound with the chain of their other grosser sins Whence you read of the cords or chains of sin Prov. 5. 22. In this respect very bad men are said to be in the bond of iniquity and to be 〈…〉 his will 3 ly This expresses the Misery they were in They were spirits in Prison that is unspeakably Distressed and Wretched This you will find to be the Stile of Scripture and accordingly the Psalmist saith The Lord despiseth not his Prisoners i. e. those that are in Distress and Misery Psal. 69. 33. And thus That in Ps. 79. 11. may be understood Let the sighing of the Prisoners come before thee And again he prays Bring my soul out of Prison Ps. 142. 8. Soul is to be taken here for the Person and Prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very word used by the Septuagint for Calamity or Misery and so this is the like manner of speech with that in the Text The spirits or souls in prison We pity those poor wretches who are in Durance who can only look through the Grates but are denied the liberty of going abroad to help themselves we reckon their condition very sad and deplorable But it is certain that these poor â—ouls who are imprison'd and Fetter'd by their Sins are in a far worse case because Sin is the greatest Bondage They like Samson grind in the prison-house they are put to excessive Drudgery and Slavery which are so much the Worse because they are not Sensible of it 4. This shews their Inability to relieve themselves They are as it were in some Strâ—ng and Close Prison whence there is no delivery without Gods help and the special assistance of Divine Grace They are shut up in their Dark Cells and know not how to free themselves they are so fast in prison that they cannot get forth 5 ly and lastly As I have before suggested Hell is call'd a Prison in the Stile of Scripture Thus in Mat. 5. 25. to be cast into prison is to be cast into Hell and accordingly the Syriack Version of the word is Sheol which is the word used sometimes for Hell God cast the Angels down to hell saith S' Peter and immediately he adds that
and making this place speak of two sorts of persons when it is most apparent that it speaks but of one But now according to the Sense I have before propounded the Reason in these words is plain viz. thus For for this cause viz. that they might be judged according to men in the flesh i. e. that they might pass a severe Judgement upon themselves and mortifie all their sinful lusts but live according to God in the spirit i. e. live new and holy lives was the Gospel preached to those that are dead Here you may observe a clear Antithesis in the words being judged or condemned is opposed to living and flesh to spirit and according to men to according to God For this cause the Gospel was preach'd to them that are dead in sin viz. that being once Converted they may judge and condemn themselves and mortisie the flesh and die to sin as Judging and passing Sentence are in order to Execution and putting to Death among men or according to men but be Alive to the spirit and walk according to Gods holy laws So then these two places mutually explain each other the dead to whom the Gospel was preached are the same with the spirits in prison to whom Christ went and preach'd In both places are meant the Spiritually dead those that are under the power and dominion of their sins Thus I hope I have fully shew'd who are the spirits in prison Now it remains that I explain how Christ went and preached to these spirits The Preaching here is not Christ Personal Preaching but his preaching by his Apostles after his Resurrection yea his Ascension at which time he sent his Holy Spirit to them by which they were enabled to preach the Gospel to Iews and Gentiles By which spirit for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poured forth on his Apostles he preached i. e. he caused them to preach to the Unconverted world Jews and Gentiles who were yet in their sins It is rightly said that He preached because what was done by the Apostles Christs Ministers is said to be done by Christ himself And this which is here inserted he went though if is thought by D r Hammond to be a mere Expletive yet it is not so but hath its particular weight and import These two things I conceive are suggested to us by it 1. the Deputation of his Apostles Christ went not in his own person but he may be truly said to have gone by his Delegates and Ministers These went and that from place to place to preach the Gospel I look upon Eph. 2. 17. to be a parallel Text with this which I am insisting on He came or he went and preached peace to you who were afar off viz. to the Ephesians who were Gentiles and Idolaters He came not to these in person but he came or went by those whom he sent to preach to them Thus he went and preached to these spirits in prison So more signally he went to the Iews yea to them indeed first as S t Peter speaks Acts 3. 26. Vnto you first God having raised up his son Iesus sent him to bless you God sent him after his Ascension not him in person but Others in his name to preach repentance to turn every one of them from their iniquities as it follows in that place Thus Christ went he sent those who went 2. This speaks the Freeness of the act Neither Christ nor his Apostles staied till the Gentiles and Iews sought for the Gospel and Salvation by it but they went to them them they freely offer'd these to them The word then is not redundant and superfluous but very Pregnant and Emphatical God offers his grace freely God the Father sends God the Son goes With what Courtship and Unparallel'd Address did he seek and woe the love of Sinners whilst he was here on earth With what Concernedness and Passion did he beseech and sollicit the degenerate race of mankind And when he left this world and went to his Father behold he sent his Spirit to actuate his Church especially his Apostles whom he appointed to instruct and convert souls throughout the whole world He inspired them with extraordinary Gifts and Graces to make them able to discharge their office And accordingly they did discharge it with great power and vigour with marvellous and unexpected success They preached to the spirits in prison and that so effectually that they set them free from their Imprisonment But here it will be Objected what is this to the purpose what reason have you to assert that These words speak of Christ preaching by his Apostles to the Unbelievers both Jews and Gentiles in those times when as the Text plainly refers to the days of the Old World only for the preaching to the spirits in prison is said to have been when once the long-suffering of God waited in the days of Noah while the ark was preparing How then can this belong to the times of the Apostles and their preaching to unbelieving Iews and Gentiles To solve this I have told you already that the words do not altogether refer to those Antediluvian Transgressors but in a Latitude and by way of Analogy they comprehend all that have sometime been disobedient But because what the Learned Episcopius hath offer'd viz. that the several generations of the Wicked are look'd upon as One Body of men and in this Large consideration the Preaching to those who lived in the days of Noah may reach even to them in the Apostles times because I say this may seem Unsatisfactory I will offer That which will abundantly satisfie all persons It is this that in these words there is an Ellipsis which is a Figure that is commonly made use of in the Scripture and therefore it ought not to seem strange in this place That this Ellipsis or Leaving out of a word is very frequent you may satisfie yourselves from those Writers who have made it their bufiness to treat of the Stile and Phraseology of the Bible they will let you see at one view what a number of Defective speeches there are in the Holy Writ So it is here and there being a Defect a Supplement must be made And what is that The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be inserted before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words are to be read thus By which he went and preach'd to the spirits in prison who were sometime disobedient as when once the long-suffring or patience of God waited in the days of Noah This word as which is a note of Similitude or Comparison being left out in the Greek ought to be supplied in the Translation That it ought to be so to make the sense entire will appear by setting before you some places of Scripture for I will not trouble you with instances of the Ellipsis of this particle in Prophane Writers