his Son and called to the Priestly Office But God until that very day as he saw becoming his own Wisdom delayed to make this mystery known Hence it is that Paul saith in this place that God at last after Christs Resurrection said to him Thou art my Son this day have I begotten thee Justin in his Colloquy with Trypho Saying he was born from thence whereof it was to come to pass he should be born From this place of Justin and from Rabbi David Kimchi it appears that the Jews of old looked upon the second Psalm as upon a Prophesy concerning the Messiah 34. That c. As much as to say But that he raised Jesus from the dead not to die again as they which Elijah and Elisha raised did die that he might be the eternal King of his people whom he should make eternal partakers of glory with him so he said in Isaiah the Prophet ch 55.3 I will give you the sure mercies of David The LXX render in Isaiah the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies but 2 Chr. 6.42 they render it mercies Therefore holies and mercies are the same in both are understood the free promises of God made to David For which saith Ludovicus de Dieu he will not wonder that the Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holies who knows when they would call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bountiful they call him holy Psalm 17.28 and render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently mercy and righteousness and lest any should think that they mean any other thing by righteousness then they do by mercy they frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes righteousness by mercy and alms as justice is also frequently put by the Arabians for bounty therefore by the custom of the Hellenists the holies the righteous and the mercies are the same Now that by David in the place of Isaiah cited here by Paul is understood the Messiah is well observed by the Rabbins Kimchi and Abenesra Therefore saith famous Lightfoot the Resurrection of Christ as the Apostle interprets it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God also by the Prophet from whom these things are taken promiseth a Resurrection and the benefits of the Resurrection of Christ He promised and foretold his death chapter 53. But what inercies are to be expected by a dead Messiah if he should be always dead His benefits are weak and infirm if death should put an end to them Therefore he promiseth benefits and mercies which are firm stable and shall never end which shall flow from his Resurrection Sure The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Hesychius's interpretation firm and stable In that very sense this Greek word is used by the Hellenists 1 Sam. 25.28 1 Kings 11.38 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to confirm and establish 1 Chron. 17.14 35. Wherefore also in another Psalm To wit Psal 16.10 He saith To wit David himself by the Spirit of Prophesy concerning the promised Messiah which was to come of his Seed and to Reign for ever 2 Sam. 7.13 2 Chron. 6.42 directing his speech to God Thou shalt not suffer See what we have said above Rel. Christ Institut lib. 5. cap. 3. n. 7. ch 2.27 Although saith Curcellaeus I deny not but these things were in some respect fulfilled in David as in the Type when God delivered him from the hands of his Enemies and suffered them not to take away his life that he might afterward 〈◊〉 in his â—race yet doth it far more eminently 〈◊〉 to Christ who was but for a short time left in the grace in which he felt no corruption nor did he afterwards return any more unto it when David who though he felt 〈◊〉 corruption at that time when his Enemies 〈…〉 death yet afterward he as all other men 〈…〉 to the necessity of nature 36. After he had served his own Generation by the will of God That is In governing his People and advancing Religion in some measure Fell asleep and was laid unto his Fathers That is died and was buried even as his Fathers were And saw corruption That is And his Corps rotted in the Grave Whom c. As much as to say But Jesus Christ was in so short a time restored from death to life that his Body laid in the Sepulchre was no ways vitiated with rottenness 38. Through this man is preached unto you remission of sins As much as to say It is preached to you by me and Barnabas that the Penitents shall have a free pardon of their sins from God being reconciled by this only Mediator betwixt God and Man the Man Jesus Christ 39. And by him That is By the merits and intercession of this Man to wit Jesus Christ All that believe are justified That is Whosoever shall by a lively faith adhere to Christ as to a Teacher sent from Heaven the Redeemer and Mediator of Men shall by his Merits and Intercession obtain pardon and remission of his sins from God From all things c. As much as to say Seeing the Law of Moses gives no hope of pardon except of sins committed through infirmity or ignorance but denounceth the punishment of death without mercy upon greater Crimes Numb 15.22 c. Heb. 10.28 but if any man repenting of his former life will with a sincere faith imbrace Christ he shall through him be absolved from any sins whatsoever committed against the law of God Be justified That is Purged and expiated as Daniel 8.14 or freed as Rom. 6.7 40. Beware c. As much as to say Therefore take heed lest if ye imbrace not the faith of Christ the same happen to you which of old happened to your Fathers foretold by Habakkuk in the Book of the smaller Prophets to have your City and Temple overthrown and your selves carryed away for your contempt of Heavenly Admonitions 41. Behold ye despisers The Hebrew Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habbak 1.5 Most Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a double diction compounded of a Praeposition and a Noun among the Heathen But the LXX whom the Apostle seems to have followed here as also the Syrian Interpreter taking it for one single diction rendred it despisers Not. Misc ad portam Mosis cap. 3. arrogant or insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith incomparable Pocockius for a plural taken from the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bago termined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kano a Zealot namely from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we do not find elsewhere in the Hebrew Bible which is the only treasure of the pure and Ancient Hebrew that remains among us yet the use of the Arabick Language added to the Authority of these Interpreters doth abundantly confirm me that it hath been used by the Hebrews of old And a little after I believe saith he it will trouble no man more that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
but only these three things viz. that they should abstain from what had been offered to Idols and from Blood and from Whoredom Whence some think that there are only three deadly Sins Idolatry Murther and Fornication in which last is understood Adultery and all other fleshly mixtures but with a lawful Wife The seventh Witness shall be Pacianus Bishop of Barcelona who Bellarmine says died whilst Theodosius was Emperour He in his Exhortation to Repentance speaks thus It seems good to the Holy Ghost and to us to lay no further Weight upon you but this 'T is necessary that you keep your selves from things sacrificed to Idols and Blood and from Fornication from which abstaining you shall do well Farewel this is the whole Conclusion of the New Testament In which words there is no mention of strangled The last Evidence shall be Gaudentius Bishop of Brixia in his Treatise of the Maccabees who mentions indeed Things strangled but not as any thing distinct from Blood but comprehends them therein Therefore saith he St. James with the rest of the Apostles made a Decree to be observed in the Churches to abstain from things sacrificed from Fornication and from Blood that is from things strangled They passed by Homicide Adultery Witchcrafts because those things needed not to be named in the Churches which even by the Laws of the Gentiles were punisht They pretermitted also all those minuter Legal Observations and establisht only the things before mentioned to be observed viz. That we should not be prophaned with unclean Meats sacrificed to the Devil Nor yet be polluted by the Blood of Animals strangled nor violate our Bodies which are the Temples of God by the uncleanness of Whoredoms All which Testimonies manifestly shew That this particular of things strangled was not anciently in most Copies of the New Testament or was comprehended in the prohibition of Blood and consequently that there is some ground to suspect the same to have been falsified For which there is this reason of no small moment to be added That the eating of things strangled or which is tantamount of that which dyeth of it self is by the Law of Moses expressly permitted to Strangers Deut. 14.21 And yet even the Stranger was under pain of death prohibited to eat Blood Lev. 17. v. 10 11 and 12. But it is not credible that the Apostles who so studiously did remove all the rest of the Burthens of the Mosaical Law peculiar to the Israelites from the converted Gentiles would yet impose upon them any more heavy one than what all Noah's Posterity were obliged unto But this they would have done if they added a prohibition of things strangled which belonged to the peculiar Discipline of the Israelites As also did that accurate manner of killing Beasts and cleansing them from their Blood of which we read 1 Sam. 14. v. 33 and 34. Besides it is not difficult if care be used to wash away and separate the Blood from Creatures strangled or that die of themselves Nor would I otherwise unless that be done have Christians at this day to eat thereof that they may shew how much they regard this Apostolical Constitution Although I do not think that Piety consists in those smaller Matters which relish of Judaism But that it suffices to avoid sin if never any Blood separated from the Flesh be eaten And Blood In some Greek Copies there is added And whatever they would not have done to themselves not to do to others Which also is repeated in those Copies afterwards at the end of the twenty ninth Verse changing the Third Person to the Second These Additions both Irenaus and Cyprian read in the places of their Works before quoted The Aethiopick Interpreter retains them and the Complutensian Edition of the Greek which saith Curcellaeus was Printed according to the most Correct and Ancient Copies and deservedly obtains the first Place amongst Modern Editions Concerning the Prohibition of Blood we shall treat more largely afterwards v. 29. This only I here observe that there is a particular Blessing promised to those that abstain from Eating of Blood Deut. 12.25 And that the very same Phrase in the Commination or Threatning against Blood-eaters used Levit. 17.10 is made use of again Lev. 20.5 where most grievous Punishment is denounced against Idolaters And that the same is no where used besides against the Transgressors of any third Precept but only in those two Cases of Idolatry and Eating of Blood is noted by Maimonides More Nevochim p. 3. Cap. 46. 21. For Moses c. 'T is beyond doubt that the intention of James in these words was to give a reason for his Judgment but to which part thereof it relates is not very plain Curcellaeus thinks to the last Branch Why 't was fit to write in this Case to the Converted Gentiles viz. Because otherwise unless it were expresly declared unto them that they were freed from keeping the Rituals of the Law they may think themselves still bound thereunto since they use to be present in the Synagogues of the Jews where the Law of Moses in which the same are strictly Commanded use to be publickly read every Sabbath-day Chrysostome conceives James here intended to assign a Reason why there was no such Reason for Writing of this matter to the Jews that had embraced the faith of Christ as there was to the new-believing Gentiles because the former might well enough know their duty from the Law which according to ancient Custom was read unto them every Sabbath in their Synagogues What says he Hom. 33. in Acta Apostol is the meaning of this I Judge as much as I say with Authority that we ought to write to them that they abstain from things offered to Idols and Fornication and what is strangled and from Blood For these tho Corporal things are yet necessary to be observed because they occasion great Evils And lest any should object And why should we not Write the same things to the Jews He adds Moses from ancient time in every City has those that Preach him that is Moses continually speaks to them as being read every Sabbath And a little after Moreover he shews that this Discourse is not made to please or to spare them as weak but the contrary For it should have been a great shame for the Instructers and a Superfluous burthen Hugo Grotius takes the sense of this Verse to be thus For as to Moses those which are of the Jews cannot complain that he is contemned by the Gentiles of our Religion Since Moses is read in our Assemblies no less than in those of the Jews as from ancient times has been accustomed and that too on the Sabbath-Days But to me the Interpretation of Curcellaeus seems most Genuine and Probable since those given by Chrysostome and Grotius look more strained Every City That is where the Jews or Christians or both do dwell Preach him That is who publickly read his Law to the People The Greek word
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
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
a Spiritual Family after the Passion of Christ several Bishops were called Fathers and Archbishops Patriarchs that is to say chief among the Fathers Whom it was lawful to suffer if not as Fathers 1 Cor. 4.15 at least as Pedagogues in Christ But the Ambition of these Persons encreasing the chief Archbishops whom they called Bishops of the highest Seat usurped this Title to themselves till at length four of them obtained this Title to be conferred upon them Principally above all the rest the Patriarch of Rome of Alexandria of Antioch and Jerusalem to whom was added at length the Patriarch of Constantinople made the second by reason of the new Romes Dignity Is dead He died in the Feast of Pentecost if we may believe the Jerusalem Talmud His Sepulcher With which the bones and ashes of David are cover'd 30. Of the Fruit of his Loyns The words are taken out of the 132 Psalm v. 11. where the Greek has it of the fruit of thy Belly that is by the birth of thy Wife The same sense answers to both There is added here in the Greek Text to raise Christ according to the flesh But there is no reason appearing why this addition which the Greek Copies have and Chrysostom has expressed should be brought into the least suspicion of being untrue For saith the learned Ludovicus de Dieu when Luke does not relate what was singly sworn to David but what David as a Prophet knew to be sworn to him it did not behove him barely to recite the words of the Promise but to explain how David as a Prophet understood them God had promised to David that he would settle in his Throne one of the fruit of his Loyns that David as a Prophet knew to be nothing else but that God would raise Christ according to the Flesh from the fruit of his Loyns to sit upon his Throne To sit upon his Throne Christ is said to sit upon Davids Throne because he was designed by God to be his Successor who after a Celestial and Divine manner should Reign over the House of Jacob that is the people of God over whom David had received from God the Earthly Dominion For which reason Christ himself affirms that he has the Key that is the Power and Empire of David though his Throne be not established upon Earth but translated to Heaven and that all Powers both in Heaven and Earth are subjected to his Empire together with Angels good and evil all People Tongues Nations and even Death and Hell itself 31. He seeing this before As if he had said David understanding by the Spirit of Prophecy Psal 132. 2 Sam 7. Psal 16. that it was promised him that Christ should be raised from his Seed by the same Prophetick knowledge foretold that the Soul of Christ should not be long left in a condition separated from the Body nor his Body remain so long in the Sepulcher as to be reduced to dust before it should be raised 32. Whereof we are witnesses As if he had said we all attest that this Jesus was raised from the dead not by report but by those certain signs of which we were all sensible by seeing hearing and feeling 33. Therefore being by the right hand of God exalted As much as to say This Jesus being taken up into Heaven by the Divine Power And by the Promise c. That is and having received the Gift of the Holy Ghost which he as Mediator between God and Man had often promised us this has he largely and plentifully bestowed upon us as by our sudden speaking of Languages we never learnt is apparently demonstrable to you 34. For David did not ascend into Heaven That is to the heavenly Throne which is typified by his earthly Throne But he saith himself So Christ Mat. 22.43 Mark 12.36 Luke 20.42 Hence it is clear that it was a thing confessed and apparent to the Antient Jews that the 110th Psalm contained a Prophecy concerning the Messia and that David vvas the Writer thereof And indeed saith Grotius upon the foresaid place of Matthew The Inscription in the Hebrew Copies is a Hymn of David which alone sufficiently argues that it is not to be attributed to Eliezer or any other Writer in the times of Ezechias For thâ—ough we should grant that the Psalms Titles were not added by their own Authors yet they appear to be of veryâ— great antiquity and to enervate the credit of them not by Argument but at our own conceited pleasures to be maâ—d for love of contention The Septuagint render the word Ledavid to David but the Paraphrasts and other Jews render it better of David in the second case For if we should otherwise interpret it there would be none of the Psalms which might be certainly thought Davids Whereas the Jews themselves do all confess that several of thâ—â— Psalms having the same Inscription Ledavid were nevertheless written by David The Lord said to my Lord. That is the Eternal Father bespake the Messiah to be born of me according to the flesh who nevertheless is my Lord because he is the Only begotten Son of the Eternal Father Rabbi Saadias testifies also that the Messiah is here called Lord by David upon c. 7. Dan. v. 13. Sit thou at my Right hand That is sit thou and reign in the Heavenly Throne as the Apostle explains it He does not say 1 Cor. 15.25 Heb. 10.12 13. stand before me but sit which signifies Regal and Judicial Power Neither does he say sit at my feet but at my Right hand that is be thou next in power to me 35. Vntil I make c. The word until saith Genebrard uses to be taken emphatically for even until and signifies continuance not exclusion of future time to which it is by no means opposed as if he had said Reign with me also until I have put thy Enemies under thy feet also all the time that seems to be contrary and opposite to thy Reign also before I have subdu'd thy Enemies at thy feet even before the Devil Death the Wicked and all Sin be utterly extirpated For it is not to be question'd but that at all other times Christ shall Reign Observe therefore that by this and the like particles the Scripture and the Hebrew Language affirms what might be otherwise called in question Psalm 122. Our Eyes are fixed upon the Lord until he shall have compassion upon us That is even until or before he shews us his mercy that is in our time of distress Mat. 28. I am with you until the end of the World that is even until the end of the World before which time it seems many things may happen to fall out contrary to it 36. Assuredly c. That is let this truth be to you most certain and undoubted that this Jesus whom you demanded to the most ignoble and ignominious Death of the Cross is appointed by God the Messiah promis'd both in the Law and the
own and our belief of both Resurrections as the most famous Sir Norton Knatchbul in his learned Notes printed at Oxford anno Dom. 1677. with the licence of the Vice-chancellour observes upon that place of Peter whose words tho long I cannot but transcribe they are so full of truth and weight The sense and meaning of Peter is saith he That Baptism which now saves us by Water that is by the assistance of Water and is Antitypical to the Ark of Noah does not signify the laying down of the filth of the Flesh in the Water but the covenant of a good Conscience toward God while we are plung'd in the Water which is the true use of Water in Baptism thereby to testify our belief in the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words By Water and by the Resurrection nor is the Elegancy of it displeasing As if he should say The Ark of Noah not the Flood was the Type of Baptism and Baptism was an Antitype of the Ark not as Baptism is a washing away of the filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience toward God by the Resurrection of Christ in the belief of which Resurrection we are sav'd as they were sav'd in the Ark of Noah For the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper end of Baptism ought not to be understood as if it were a Sign of the washing away of sin altho it be thus oftentimes taken metonymically in the New Testament and by the Fathers but a particular signal of the Resurrection by faith in the Resurrection of Christ Of which Baptism is a Lively and Emphatical Figure as also was the Ark out of which Noah returned forth as from the Sepulcher to a new life and therefore not unaptly called by Philo The Captain of the New Creation And then the Whales belly out of which Jonas after a burial of three days was set at liberty And the Cloud and the Red-sea in which the people of Israel are said to have been baptiz'd that is not washed but buried for they were all Types of the same thing as Baptism not of the washing away of sin but of the Death and Resurrection of Christ and our own To which truth the Apostles the Fathers the Scholasticks and all Interpreters agree The thing is so apparent as not to need any Testimonies but because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of those innumerable testimonies that I may not seem to speak without book And first let us begin with St. Paul Rom. 6.3 4. See also Col. 2.12 Know ye not that so many of us as were baptiz'd into Jesus Christ were baptiz'd into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the Father of Glory so we also should walk in newness of life * 1 Cor. 15.29 Else what shall they do who are baptiz'd for the dead if the dead rise not at all As if he had said If there be no Resurrection why are we baptiz'd In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers That believing in his Death we may be made partakers of his Resurrection by Baptism Ignat. Epist ad Tral id Epist ad Philadelph Justin Martyr Baptism given in memory of the death of our Lord. We perform the Symbols of his Death and Resurrection in Baptism We know but one saving Baptism in regard there is but one death for the World and one Resurrection from the dead Basil the Great of which Baptism is an Image Hear Paul exclaiming They pass'd through the Sea and were all baptiz'd in the Cloud and in the Sea Basil of Seleucia He calls Baptism the passage of the Sea for it was the flight of death caused by the Water To be baptiz'd and plung'd and so to return up and rise out of the Water Chrysostom is a Symbol of the descent into Hell Ambrose and return from thence Baptism is a pledge and representation of the Resurrection Lactant. Baptism is an earnest of the Resurrection Bernard Immersion is a representation of Death and Burial Innumerable are the Testimonys which might be added but these I think sufficient to prove that Baptisin is an Image of the Death and Resurrection of Christ from whence we acknowledge the Mystery of our Religion Rom. 1.4 his Deity and Humanity and of all the faithful who are baptiz'd in his faith from death in sin to newness of life which if they lead in this world they have a most assured hope that being dead they shall hereafter rise to Glory with Christ Which things if they be so I beseech you what affinity is to be seen between a burial and a washing that Christian Baptism should be thought to draw its Original from Jewish Lotions and Divings For if it were true that the end of our Baptism were to signifie a washing or ablution or if it were true that the Jews of old did admit their Children or Proselytes into their Church by the administration of any diving as it is asserted by many learned persons of late days I confess it might be a probable Argument that our Baptism was fetcht from the divings of the Jews But to prove that our Baptism is indeed an Image of Death and Resurrection not of washing enough has been said But as to their Argument who would have our Baptism to be derivâ—d from the Jewish Lotions as there is nothing of certainty in it so is it so far from being grounded upon any authority of Scripture that there are hardly any footsteps to be found thereof in the Old-Testament They deduce the original of Baptism from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to wash or cleanse Exod. 19.10 But the Rabbins if I am not deceived make use of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Immersion thereby making it appear that they owe the notion of that word to the Greeks or rather to the Christians For what affinity is there between Lotion and Immersion Besides that we find some to have been baptiz'd in Sand. But the thing is so uncertain that it cannot be said of the Rabbins that there were not several among them who differed very much about this matter for in the very Text cited by the forementioned learned men Rabbi Eliezer expressly contradicts Rabbi Joshuah who was the first that I know of who asserted this sort of Baptism among the Jews For Rabbi Eliezer who was contemporary with Rabbi Joshua if he did not live before him asserts that a Proselyte Circumciz'd and not Baptiz'd was a true Proselyte for so we
if any hear an immodest word he may bow his Flap so as to shut his Ear. In the same place speaking of the pointed figure of the Fingers Wherefore is there in Mens Fingers a point like to that of a Key That if any hear an undecent word he may put his Fingers into his Ears And ran upon him with one accord As if from a Judgment of Zeal which while the Commonwealth retained its Liberty they according to the Law used against the Authors of Idolatry who openly in the view of many had given themselves to it These were presently without any respite to be stoned Deut. 13.9 10. But saith Grotius These men sinned two manner of ways in this particular first against the Law which even while that was a free Commonwealth would not have that popular Judgment practised save only upon the Authors of Idolatry which Stephen was not and then against the Romans who had taken away from them all right in matters of life and death And the boldness of those Men whom Josephus calls Zelots encreasing daily both incensed the Romans and was the occasion of the destruction both of their City and Temple See the same Grotius on the now cited place of Deuteronomy and Book 10. of the Right of War and Peace Chap. 20. Num. 5 9. 58. And cast him out of the City and stoned him That is And after they had cast him out of the City they stoned him as a Blasphemous Person Praecept Jubente 99. Rabbi Moses de Kotzi doth thus describe the Ceremony of stoning by Tradition The Wise Men say that a Man used to be stoned naked but not so a Woman that their Clothes used to be pulled off at four Cubits distance from the place where they were stoned their secret parts being only covered before The place of stoning was twice the height of a Man to which place he that was to be stoned went up with his hands bound Then one of the Witnesses beating him upon the Loins threw him headlong upon the Earth By which if he was not killed the Witnesses lifted up a stone that was set there it was just so much as two Men could carry which one of the Witnesses rolled down upon him with violence And if there was life still left in him all the People stoned him Talmud Hieros fol. 23.1 Babyl Sanhed fol. 42.2 The place of stoning was without the Council House according to that of Levit. 24.14 Carry out the Blasphemous Person without the Camp Tradition The place of stoning was without the three Camps Gloss The Court was the Camp of Divine presence The Mountain of the Temple the Camp of the Levites Jerusalem the Camp of the Israelites R. Moses Maimonides in the Treatise of the Aedifice of the Temple c. 7. n. 7. saith There were three sort of Camps in the Wilderness that of the Israelites which was divided into four Partitions that of the Levites of which mention is made Num. 1.50 And shall encamp round about the Tabernacle And that of God without the Gate of the Court in the Tabernacle of the Covenant And in reference to these afterwards that space which lay betwixt the Gate of Jerusalem and the Mountain of the Temple answered to the Camp of the Israelites the space betwixt the Gate of the Mountain of the Temple and the Gate of the Court which was the same that was called Nicanors Gate answered to that of the Levites and the space that was about the Gate of the Court represented the Camp of God My Brother Lewis Du Veil in his most elegant Latin Translation of the same Maimonides on the Treatise of the manner of going up to the Temple c. 3. num 2. hath most learnedly noted That that is true we may learn from the Apostle who in the last Chapt. of the Epistle to the Hebrews v. 11 12 13. speaketh thus For the Bodies of those Beasts whose Blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate Let us go forth therefore unto him without the Camp bearing his reproach And the Witnesses To wit that they might be in readiness to cast the first stone according as the Law enjoyn'd Deut. 17.7 Although therefore saith Beza all these things were done tumultuously and that not without violation of the Governor of the Provinces Authority yet they would seem to do nothing but what the Law of God enjoyned them Josephus 20. Antiq. 8. declareth that while Albinus Festus 's Successour governed Judaea Ananias the High-Priest with the like boldness caused James the Brother of the Lord to be stoned on the account of which wickedness the Priesthood was taken from him and conferred on ' one Jesus Excellent is that of Calvin on the now cited place of Deut. Not without reason would God have the guilty dye by their hands by whose Testimony they were condemned Executioners were not made use of among the People of ancient times that in punishing the Wicked there might be a greater sense of Religion modesty and reverence But God especially committed this charge to the Witnesses because the Tongue of a great many is precipitant not to say blabbing so that they would make no scruple to kill one with their words whom they durst not so much as touch with their Finger It was therefore an excellent expedient for restraining this lightness not to receive the Testimony of any unless his hand were ready to execute Judgment Their Clothes To wit their upper or outer Garments Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lud. de Dieu on John 13.4 saith Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number signifieth sometimes a Cloak yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is not that I know of used to signify one Cloak Nor is there any fear of their being naked For seeing in those hot Countries they made use of most fine stuff they put on several Garments one upon another that the force of the Sun-Beams might not easily penetrate them which yet they easily put off when they had occasion so to do Next to the Body was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shirt above it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breeches over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Robe a Garment that hung down to the Ankle to which was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Girdle wherewith they girded it that it might not hinder them in their walking above all these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cloak Suppose then that our Lord laid aside his Cloak and Robe it is rightly expressed in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Clothes and yet he was not naked But also our Lord is rightly said to have been naked by a phrase usual among the Eastern Nations where he is said to be naked who hath put off his Robe although at the same time
did repent And notwithstanding the Ancients with one consent do write that he was a grievous Adversary to Peter afterward and that he did dispute with him three days at Rome There is a written disputation that goes under the name of Clement but which contains such unpleasant dotings that it is a wonder Christian Ears can bear it Afterwards Augustin sheweth unto Januarius that there were divers and fabulous reports spread about that matter in his time at Rome wherefore there is nothing safer then having renounced uncertain Opinions simply to embrace what is written in the Scripture What elsewhere we have read written concerning Simon may deservedly be suspected for many Causes Epiphanius counteth it among the Heresies of Simon that he said the Old Testament was from an evil God when notwithstanding a great many other Fathers do write of him that he did say that he himself was the Father the Son and the Holy Spirit and in the Person of the Father he did give the Law to the Jews upon Mount Sinai and that he did appear in the Person of the Son in the time of Tiberius and did suffer an imaginary death and that afterwards he did descend in fiery Tongues in the Person of the Holy Spirit upon the Apostles and that Christ neither did come nor did suffer any thing by the Jews Again others do write that he did teach that he himself was God and descended in Samaria as the Father and did appear to the Jews as the Son in the rest of the Nations he did descend as the Holy Ghost Ignatius unto the Trallians calls Simon Magus The first begotten Son of the Serpent Apol. 2. ad Antoninum that was the Prince of Wickedness Justin Martyr telleth us that at Rome in the Island of Aesculapius in the River of Tiber betwixt the two Bridges that the same Simon was rewarded with a Statue and Altar having this Inscription in Latin letters To Simon the holy God Photius says that Simon did carry an Image of Christ about him in his Epist 38. Epiphanius Haer. 21. telleth us that he brought in the Worship of Images We may see in Beda in the fifth Book of his History of England chap. 28. that a certain kind of shaving was invented by him Haer. 39. From him says Austin did come the Angelicks so called because they did Worship Angels Religiously whom the Apostle rebukes Col. 2.18 The which Heresy Theodoretus writes that it did arise in the Apostles time on the cited place of the blessed Paul and that the thirtieth Canon of the Council of Laodicea is to be understood concerning the same Hereticks who in the same Country of Asia did build Oratories to Saint Michael the Arch-Angel From him did also proceed the Collyridians who did Worship Christs Mother with Divine Honour witness Epiphanius Simon did say that how many soever believed in him do not fear the threats of the Law but act whatsoever they act as Free-men for they were not to obtain Salvation by good Works but by Grace Theodoretus declareth that of him in his abridgment of Heresies It is manifest out of Origens Book against Celsus that the Simon his Disciples did deny Jesus to be the Son of God and the same Origen in his sixth Book against Celsus testifies unto us that he did shun Martyrdom and without difference Worship Idols The same Simon is reported to have had for a Companion of his Crimes one Selene that is the Moon or as others call her Helen a Harlot of Tyre whom after he had taken out of the Custom-house that he might commend her to all as Numa Pompilius his Egeria he did call her Goddess the Holy Spirit and Divine good pleasure and did affirm that of her he did beget Angels and that the Trojan War in time past was undertaken for her who is that lost sheep whom he came down from Heaven for to seek having disguised his form of God that the Angels that are over every one of the Heavens might not know him Let the belief of all these and other things which are reported of Simon lie upon the Authors Credit 25. And they indeed To wit Peter and John who were lately sent thither from Jerusalem Testified and Preached the Word of God As if he should say After they had faithfully uttered what things they had learned from our Lord Christ that the sure Authority of the Gospel Doctrine Preached by Philip the Deacon might continue and flourish as a well witnessed and authentical Verity Hence it is manifest therefore that not only Peter and John came down to Samaria from Jerusalem that they might enrich the Samaritans with the gifts of the Holy Spirit but also that they might establish them in the Faith they had even now received by approving of the Doctrine of Philip. And Preached the Gospel in many Villages of the Samaritans As if he should say They Preached the Gospel in many of the Towns of the Samaritans through which they went 26. And the Angel c. Our Lord Jesus in his unparallel'd Clemency and Mercy useth one of the Heavenly Messengers who now are subject unto him since he is gone into Heaven 1 â—et 3. v. 22. to communicate that knowledge that bringeth Salvation unto men Spake unto Philip. Viz. The Deacon and now an Evangelist who in Samaria first Preached the Doctrine of Christ and declared it to be true by Miracles Arise c. The Angel neither speaking any thing rashly nor concealing any thing craftily expresseth unto Philip whither he must go to try his Obedience shews him what Christ would have him to do with what profit and unto what end he hideth and keepeth it secret from him So whosoever committing the success unto the Lord shall go wherever he shall command him he shall find by experience that it shall happily prosper whatever thing he undertaketh at his command Vnto Gaza Gaza is the pure Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name signifies fortified strong The LXX are wont to pronounce the letter Ain by g and sometimes they omit it whence this City of Phoenicia is called Aza or Gaza in ancient times it did belong to the Philistines afterwards to the Jews for Juda took it Judges 12.18 afterwards in process of time Alexander the great did vanquish it in besieging of which he received a wound upon his Shoulders as Arrianus doth write in his second Book concerning Alexanders expedition whose situation he doth thus describe Gaza is distant from the Sea about twenty furlongs and there is a sandy and deep ascent unto it and the Sea that is near the City is slimy the City itself is great and situated on a high hill and compassed about with a strong wall it is the utmost inhabited to one that goeth out of Phoenicia unto Aegypt at the entrance of the Wilderness At length Alexander King of the Jews who also was called Janneus 3 Antiq. 21. Aristobolus Brother did demolish it witness Josephus Samson
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
Jesus who saves his people from their sins See Matth. 1.21 God of old raised Saviours for Israel Judg. 3.9 15. who delivered them from Bodily Bondage and Earthly Miseries but he raised up Jesus to be the Author of Eternal Savlation to all them that obey him Heb. 5.9 to confer the causes means and ways of repentance and to grant time and place and to purchase for repenting sinners a remission of their sins by his Merits and Prayers See what we have said above ch 5.31 24. Preached c. As much as to say John as his fore-runner had prepared his way according to the Prophesy of Malachy c. 3.1 when Jesus was to enter forthwith upon his Office by the Preaching of Baptism to testify repentance of sin which not only includes the avoiding of evil but the following of good or works of Piety Before his coming The Greek hath it Before his entring That is Before the Lord Jesus had entred upon his Office So saith Grotius Lawyers say also to enter upon the Consulship To all the people of Israel That is publickly so that many came to John to be Baptized Matthew 3.5 25. And as John fulfilled his course That is saith Learned Heinsius when John was to execute his Calling This Col. 4.17 is called To fulfil the Ministry that one received from the Lord. Col. 1.25 To fulfil the Word of God Rom. 15.19 Fulfil the Gospel of Christ. Whom think ye that I am To wit The Messiah promised in the Law and in the Prophets Paul related not the very words but the sense which is in John 1.20 There cometh one after me That is There is one to enter upon his Office after me Whose shoes of his feet I am not worthy to loose Petronius said To loose the strings of his shoes The Baptist would express the basest kind of Service Suetonius in his Vitellius He sought from Messalina for a very great Office that she would allow him to pull her shoes off her feet See our literal explanation Mat. 3.11 26. Whosoever among you feareth God See what we have said above v. 16. To you is the word of this salvation sent As much as to say We have a Command from the Lord to Preach to you who are of the stock of Abraham or taken into his Family as Proselytes this saving Doctrine of Jesus the Saviour to which John gave so honourable a Testimony 27. For they This word for is in this place put for but. That dwelt at Jerusalem and their Rulers That is Not only the common people at Jerusalem but also the Priests Scribes and Pharisees and the whole Sanhedrin Because they knew him not To wit To be the promised Messiah See what we have said above chap. 3.17 Nor yet the voices of the Prophets c. As much as to say Neither understanding the Prophesies of the Prophets which used to be read every Sabbath to them in the Synagogues See what we have noted above v. 15. Condemning Viz. To death him to wit Jesus Fulfilled That is brought to pass supply these voices of the Prophets whereby it was foretold that the Messiah should be by 〈◊〉 despised reproached mocked afflicted pierced and slain as Isa 53. Dan. 9.24 c. 28. And though they found no cause of death in him As much as to say Could find no true Crime worthy of death in him who did well explain the Law and bestowed many favours upon the people Yet desired they Pilate that he should be slain That is They persuaded Pilate that he would adjudge him to death 29. And when they had fulfilled all c. As much as to say And when they had brought upon Christ all the punishments and reproaches which the Prophets foretold the Messiah was to suffer Joseph of Arimathea and Nicodemus having taken him from the Cross laid him in a Sepulchre John 19.38 39. 30. But God c. As much as to say The Jews at Jerusalem and those who were chief among them the Priests Scribes and Pharisees delivered Jesus to be put to death unjustly but the just God being against them did bring him back from death to life 31. He. To wit Jesus being raised from the dead Was seen many days That is Fourty days Who are his Witnesses to the people As much as to say The Eye-witnesses who are remaining do to this day openly and publickly profess that Jesus Christ being risen from the dead did appear to them fourty days 32. And we To wit I and my Companion Barnabas Declare unto you c. As much as to say We now Preach unto you the promise made to our Fathers of the Messiah to come because that God hath now fulfilled it to us who are their Children Time therefore persuades and presses us that what he hath fulfilled to us we should declare unto you The promise which was made to the Fathers To wit Abraham Gen. 22.18 Isaac Gen. 26.4 Juda Gen. 49.10 David 2 Sam. 7.12 Isaiah 11.1 33. God hath sulfilled That is Really performed To us their Children That is To us who are their Children In that he hath raised up Jesus Gloriously whom they had undeservedly put to a barbarous and ignominious death My Son c. Although these words in their literal meaning do in some respect agree to David as to the Figure who is as it were begotten again of God that he might be his Son when he was delivered from the snares of his Enemies 2 Sam. 5.12 19.22 The first-born or chief among the Kings of the Earth who are called the Sons of God Psal 82.6 appointed of God Psal 89.27 28. yet upon a far more honourable account were they fulfilled in the first-born from the dead Col. 1.18 Rev. 1.5 in Christ who was shadowed by David called by Davids name Jer. 30.9 Ezek. 34.23 Hosea 3.5 seeing that being risen from the dead all power was given him in Heaven and in Earth Matthew 28.18 This Paul teacheth here and the Author of the Epistle to the Hebrews chap. 5.5 These words saith Camero are not to be so taken as that Christ after his Resurrection had begun to be the Son of God and to be begotten by him but because that God did then most powerfully declare Christ by his Resurrection to be his own Son For this is the manner of Scripture that things be then said to be done or born when they are manifested do appear as when Solomon Prov. 17.17 saith A friend is born in a day of adversity that is he then discovers himself when our streights press us For although the Father also before the Resurrection gave Testimony to him yet because until his Resurrection Christ was as it were incompassed with infirmities and liable to death his calling to the Mediatory Office was somewhat obscure until that day But when having laid aside his Mortality he gloriously rose again and ascended into Heaven then did he properly as it were openly declare unto all that Christ is both
but Beautifie us Of the Disciples That is of the Gentiles converted to Christ Which neither our Fathers c. As much as to say which Yoke of the Ceremonial Law for the vast multitude of Ritual Precepts seemed insupportable to our Ancestors as well as to us Note We are often said not to be able to do that which we do with grievance and difficulty as Mark 1.45 Luke 11.7 John 6.60 11. But by the Grace of our Lord Jesus c. Even we our selves who are Jews originally having embraced the Faith of Christ are most certainly perswaded that not by Circumcision or other Rites of the Mosaical Law but by the gracious Reconciliation of us to God we shall obtain Eternal Salvation purchased by the Sacrifice of the Death of Christ The same Paul teaches Gal. 2. v. 15. and 16. Even as they To wit the Disciples lately converted to Christ out of the Gentiles of whom was treated before v. 7 8 9 and 10. do believe that they by the same free gracious Benefit exhibited to them by God in Christ shall enjoy Eternal Salvation Where note That Relative Pronouns are not always referred to that which next goes before but to that which is chiefly handled in the whole Discourse as you may see before Ch. 7.19 and Ch. 10.6 and in divers other places Now here that which is principally and professedly treated of is of those who from Heathens were of late made Christians and not of the Ancient Israelites of whom there was no Question moved but only mention made of them as by the By in the Verse next before-going 12. All the Multitude kept silence That is when Peter had finisht his Speech all the Brethren who were there Assembled Above v. 5. even those who before did urge Circumcision to be necessary to the obtaining Salvation stood silent And gave Audience to Paul and Barnabas declaring Their Narrative did much conduce to confirm what Peter had delivered that the Gentiles were not to be bound to observe the Ceremonies of the Law since God performing amongst them such great Signs and Wonders by the Ministry of Paul and Barnabas did plainly enough shew that he regarded not Circumcision and other Rites of that kind wherein the Gentiles were not initiated and that in Christ neither Circumcision availeth any thing nor Uncircumcision but a new Creature Gal. 6.15 13. And after they had held their peace To wit Paul and Barnabas James answered Answered here is an Hebraism familiar in Scripture and signifies only began to speak This James was the Son of Alpheus and surnamed the Lesser In Tractat. de Eccles Ca. 8. N. 9. and the Brother of the Lord. To James saith Curcellaeus was the Church of Jerusalem peculiarly committed as appears Acts 21. where 't is said that Paul when he was come to Jerusalem went to James and the Elders of the Church He also seems to have presided or been Chairman in the first Council held at Jerusalem Acts 15. and that because it was celebrated in his peculiar District For 't is he that there in the Name of the whole Assembly pronounces the Sentence concerning the Controversie that was arisen amongst the Gentiles which is the Office of a President He also at last there consummated his Course with Martyrdom Nor need it seem strange if he to whom with the rest of the Apostles the whole World was committed did permit himself to be as it were shut in one City since by teaching at Jerusalem he did after a sort teach the whole World such was the vast Concourse of both Jews and Gentiles to that City See what is said before Ch. 12. v. 17. 14. Simon Viz. Who by Christ was named Peter see Matth. 4.18 and 10.2 John 1.43 2 Peter 2.1 The Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is writ both here and in Luke 2.25 in Greek Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Greeks for the same do use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Greek name of like sound as Ecclesiasticus Ch. 50. v. 1. Josephus and others But here Luke saith Grotius followed the Hebrew Pronunciation because he brings in an Hebrew speaking to Hebrews The Syriack here and elsewhere expresses the Name after the same manner They err that think here is meant that Simeon mentioned Luke the Second James briefly repeats what had been said by Peter Simeon hath declared Before v. 7. How God at the first To wit in Cornelius and his Relations Did visit That is by powring upon them his Holy Spirit declared To take out of them a People for his Name That the Gentiles which before were not his People he would now take to be his People See afterwards v. 17. and Rom. 9. v. 25. and 26. 15. And to this agree the Words of the Prophet That is to this saying of Simon Peter are consonant the Promises made long since in the Writings of the Prophets concerning the Gentiles being to be received for the People of God As it is written That is as by this one Testimony amongst many for brevity omitted which is extant Amos the 9. v. 11. and 12. plainly appears For there God not only promises that by his Messias the House and Kingdom of David should be restored to its former state but also should be advanced to a much greater Magnificence since the Gentiles aliens to that Covenant should be brought in thereunto the partition-wall of the Ceremonies of the Mosaical Law being broken down as is said Ephes 2. v. 14. and 15. 16. After this I will return James cites the Sense not the Words of Amos see our Literal Explication on Amos Ch. 9. v. 11. and 12. In these Words respect is had to the Words which in Amos preceed wherein God threatens grievous punishment to the Israelitish Sinners But to those Menaces adds a Promise that it should come to pass that being reconciled to them he would at the time by himself preappointed visit them again with his Benefits I will Build again the Tabernacle of David That is the House or Kingdom of David The Hebrews call every Habitation a Tabernacle because that was the most Ancient Habitation The Sense of this Verse is as if he should say The Kingdom of David first divided by the cutting off of ten Tribes and afterwards wholly decayed I will restore so as that it shall again flourish as in the past times of David and Solomon This Prophecy was first and in the grosser sense fulfilled in Zorobabel a Type of Christ but was perfectly accomplisht in Christ himself and shall be yet more fully when of all the Tribes of Israel many submitted and shall unto the end of the World submit and adhere unto him the Son of David and acknowledge his Soveraignty shadowed by David's Throne See our Literal Explanation on Amos 9. v. 11. and Hos 1. v. 11. and Ch. 3. v. 5. 17. That the residue of men might seek c. The Kingdom of David shall be restored to so great Splendor that
have been Contemporary with Polycarp and Anicetus by Irenaeus and Eusebius or with Hyginus according to Epiphanius a Haeresiarch in the middle of the second Age. But we learn from Tertullian and Chrysostom that the Marcionitick Baptism sprung from a wrested Interpretation of these words of the Apostle Why might not saith Dallaeus * l. de Poen satisfact c. 17. this practice spring up in Pauls days seeing Cerinthus according to Epiphanius lived in the Apostles days and opposed Peter at Jerusalem which fault of Epiphanius's Chronology I wonder it should have escaped the Pen of so accurate a Writer For Cerinthus is related to have vented his Heresies towards the close of Johns days according to Irenaeus Dionisius Alex. Fourthly It might have been an easie thing for those who had not the knowledge of God profane Traducers of Pauls Doctrine to have replyed to this Argument that it was of little significancy what Frantick men either intended or did and so to Pauls Question What shall they do The Answer would have been very easie that they were beside themselves and fed themselves with fancies after the same manner as if one that were going about to prove that Gold is made by Chymical operations should prove it thus If it is not so in vain do Chymists spend their substance and life about Furnaces to which undoubtedly the denyer would answer that such men are not in their right wits 5. Those Similies of Schlightingius are very far from the purpose That Paul argued the same way as if one should say What should they do who search into the bowels of the Earth build Ships c. if there be no Gold to be had in it if we could not sail over the Seas c. For the Argument is drawn from a necessary only and lawful Medium to an end plainly following obvious to the senses and of means very costly and laborious which to undertake without certainty of attaining the end were extream madness But can it be supposed that that Vicarious Baptism is such a means for procuring a happy Resurrection for the dead 6. Nor is Grotius's conjecture more true who alledgeth that the custom of the Church of praying for the dead sprang from hence Tertullian indeed is the first that makes mention of these Prayers about the Year 200. If there be any appearance of them among the Christians before you will find them first in the Pseud-Sybillin Writings when the second Century was far spent but the foundation of these Prayers was an Opinion that all Souls went down into Hell hence sprung Prayers for the deceased not for the Resurrection of the Body but for the rest of the Soul that at their departure out of this life they might not fall into the hands of evil Angels But what dependance had these Prayers of the succeeding Age on that Baptism which they ascribe to the Corinthians about the year 50. Suppose the Church prayed for the Dead in Tertullians days were there therefore in Pauls days some that Baptized themselves for the Dead These and other things the Learned Grotius was pleased to suppose which much tend to the support of Popery V. The Opinion of Epiphan Calvin Martyr G. J. Vos Capel c. The third Opinion saith that the Apostle had respect to those that were bed-ridden and on sick beds who were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead that is as if dead about to die at the instant of Death and that in hopes of the Resurrection Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of the dead that it might go well with them that they might have a happy entrance thereupon Which Interpretation is first to be read in Epiphanius But others rightly interpret this saying of those who at the Instant of Death if they were yet Catechumens were before their Death washed with the Holy Laver in this hope of the Resurrection Several other learned men both Ancient and Modern have patronized this Opinion whom for Brevities sake I omit Now that they were not of one sort who were thus baptized may be gathered from the same persons for some were thus baptized out of necessity Death preventing a Further proof in such Catechumens or those lately converted or diseases also hindring their dipping and performing the wonted Rites of Baptism others of purpose differred it imagining that by Baptism only the sins committed before it was administred were washed away which the Ancients have also reported of the Emperors Constantine the Great Constantius and Theodosius the Great VI. But we conceive that the Apostle intended no such thing For 1. It is a mere conjecture that that sprinkling of Bed-ridden Persons or those departing had obtained at that time when Paul thus reasoned and that among the Corinthians 2. So Paul had tacitly approved that custom that in this respect was very vitious in that it sprung from a false principle as if either there were absolute necessity of Baptism or its effects were restricted to sins committed before its administration Hence the Ancients scarce accounted it Baptism 3. It would have been a very dark expression of Pauls * Cornel. Rom. Epist ad Fab. had he understood it thus For such were never said to be Baptized for the Dead they might well have been said to be sprinkled because of their disease or in their sickness or those that were sick as the Canons always express it The Apostle might have as easily said They who are Baptized in their Beds in the instant of Death sick and ready to die or before they depart or remove out of this Life 4. Vossius's Interpretation that the Phrase may be rendred for the Dead that is for the state of the Dead to wit that then it may go well with them does not much strengthen this Opinion for who can believe that Paul would have spoken so obscurely Would not he rather instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used the final Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it would have run thus in hope of the Resurrection to Life Eternal Besides that the Article would have been very harsh in this sense But these words would also have been superfluous and the Argument would have concluded as much from Baptism in general why are we Baptized What better are we by being Baptized The Apostle might also have raised a stronger Argument from the Sacrament of the Eucharist whose design is to beget Communion with Christ and hence of his Life and Resurrection Hence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Viatick c. VII The Opinion of Theodoret and other of the Ancients and Lyranus Rigaltius E piscopius c. The fourth Interpretation is theirs who rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rite of Baptismal Immersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand for Dead to wit sins or works to be washed away by this means in hope of Eternal Life or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their dead Adam
while they professed themselves to die to sin and to the World Or finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it imports as dead or dead together with Christ by that dipping they are immediately brought out of the Water by the same Baptismal Rite for a Symbol of their Resurrection with Christ both Spiritual and Bodily So among the Greeks Theodoret in his Commentary on the place and elsewhere saith that Baptism is a Type of our future Resurrection Among the Latines several have preferred this Interpretation to others Aquinas Primasius Seduliuâ— c. save that some of them inclined a little to the forementioned of Vicarious Baptism Of the Modern the most Learned Rigaltius doth thus paraphrase in his Notes on Tertullian As if he had said With what Countenance Ad. c. 14. de Res c. p. 335. Par. 1664. with what reproaches will they upbraid us who are Baptized on their dead Adam We impose upon them when we say that they are dead in Adam and must of necessity be Baptized if they do not being buried together with Christ likewise rise again with him If the dead rise not again why are they Baptized that the dead may rise again c. Simon Episcopius saith that this sense is plain and obvious * Râ—sp ad Q. 35. he renders it thus In vain will they do all that they promised to wit to die to the World c. If there be no Resurrection He addeth That there are great difficulties that urge it but grammatical but that the sense is very satisfying so that he thinks they are not of such Moment but the sense may be imbraced VIII But this sense seems altogether wrested For 1. It is too harsh an Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render it for dead to wit sins Sins are never so termed by St. Paul without some Epitheton But he would also have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very aequivocally in the same verse both for dead men and dead works Nor is there any elegant Antithesis here but an expression very elliptick unusual and most obscure So who can think that that of Kigaltius who are Baptized on their dead Adam in its simple signification as he will have it does correspond to that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is Episcopius's notion better that they may die to wit to the World which should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys his own conjecture granting first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place has an acception different from its usual and after the manner of the Latins with whom pro mortuis for the dead might be used for quasi mortui as Dead He grants 2. That the Superior difficulties are great but Grammatical that is that that meaning indeed is not consonant to the Words or Letter of the Text but aptly devised Which to admit would be a very bad president 2. Nor does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same with the Greeks as quasi mortui as dead or in signum mortis for a sign of Death as is observed above Besides there is an Emphasis in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be referred to the Persons Baptized but to another Subject distinct from those who undertook Baptism Episcopius says that the Article is oft redundant but I must needs say that it is a begging of the Question unless Paul trifled in this place with an obscure way of writing and reasoning He adds that another Subject may be admitted without detriment to this Interpretation seeing saith he the Baptized supply the place of all those who are already dead and buried And this is his plain and easy sense which who does not see to be most obscure 3. But the Type of our Resurrection which appears in the Ceremony of Baptism did not consist in the Immersion but in the Emersion or being brought up out of the Water again therefore Paul would not have said why are we dipped as Dead But why when we are Baptized are we brought up out of the Water as alive from the Dead Or why being Baptized do we arise again with Christ For so Paul and so the Ancients used to express themselves IX The Opinion of Chrysostom Pelusiot Theophyl c. also of Peter Martyr J. Forbes Dr. Hammond c. The 5th Interpretation is of those who say the words have allusion both to the Rite of Confession that was previous to Baptism and to a Type of the Resurrection represented in Baptism in which Exposition Chrystom is at a great deal of pains A Breviate of which take briefly First he thinks that Paul had respect to the Confession that was previous to Baptism which the Teachers required of those that were to be Baptized In which Confession those that were to be initiated in these Holy Rites having first said over the Articles of the Creed in Conclusion did also profess their belief of Remission of sins and the Resurrection of the Dead Which Confession when they had made they were Baptized into the same Faith The other thing which he thinks the Apostle had respect to was a most plain representation of the Resurrection of the Dead in the very act of Baptizing he calls it an Image Sign Symbol That after the same manner as those that were to be initiated professed by their words their belief of the Resurrection so they might understand the very same thing by the very Rite of Baptizing or by the act of Immersion first and then Emersion out of the Baptismal Water which were a plain Type of the Resurrection of the Dead Whence he thus illustrates both St. Pauls meaning and the words themselves 1. It 's certain that sin brought in Death whence sin being done away by Remission Death is so also for in as much as he that is to be Baptized professeth his belief of the Remission of sins he must of necessity acknowledge the Resurrection 2. Besides there is another Confession to wit I believe that there shall be a Resurrection of the Dead which if it were not what we are asked and answer there would be a mere delusion 3. Hence it is added in the same Confession and into Life Everlasting lest it should be thought that it should tend to Death again as Lazarus's did 4. But that Rite of Immersion Emersion or coming out of the sacred Font again was for no other end but to be a Symbol of their going down into the Grave and returning out of the same Hence the said Chrysostom thus Paraphrases the words of the Apostle 1. If there be no resurrection what shall they do that are Baptized that is to what purpose are they Baptized What need was there at all of that Confession when the deed did not follow All saith he were a meer scene illusion deception Also if there shall be no Resurrection how can we Command them to believe those things which we do not grant Again if there were no such Resurrection
have been rightly and duly done And as he says in another place if there be an Offence taken at the Truth Hom. 7. in Ezechiel it is much better that Offence be taken then that the Truth should be deserted The Customs of Churches ought to submit to the words of Christ not the words of Christ to be wrested to the Customs of the Church in regard the words of Christ are the Foundation upon which all Church Customs are to be built that they may be safe and laudable Whatsoever savours against the words of Christ savours against the Truth and as Tertullian says Whatever savours contrary to Truth is Heresie though it be an Ancient Custom It is in the power of God to pardon those that err out of simplicity But because we err'd once we are not always to go on in our Errours Epist ad Jubaian as St. Cyprian admonishes well It being more proper for the wise and those that fear God to obey the manifest and open Truth freely and without delay then obstinately and pertinaciously to resist it Scotus having alledg'd the judgment of Alexander the Third 4 Sent. dist 3. q. 4. num 10. touching the baptizing of those of whom it was doubted whether they were Baptized or no takes an occasion to recommend three maxims The first is Where there is a possibility the safest way is to be chosen Secondly Where there is no possibility the next to the safest way is to be made choice of Thirdly When impossibility ceases every thing is to be supplyed which impossibility would not admit These Maxims so agreeable to reason whoever intends to follow will never question but that they ought to be Baptiz'd if they have not receiv'd that Baptism ordained by Christ but only the Rhantism that is the sprinkling substituted in its room by a vulgar use or rather abuse 〈◊〉 Hist 〈◊〉 c. 14. â— 13. as Luther calls it See c. 8. v. 38. Nor is it to be doubted saith that famous Divine John Forbes but that they are again to be Baptiz'd who before have only received a vain washing and not the true Sacrament of Baptism And though it be not so great as the Papists imagine yet is the necessity of this Sacrament very great and the profit and advantage very considerable In the name of Jesus Christ That is professing a faith in Christ not feigned as we may collect from c. 8. v. 37. See our Annotations upon the place Or in the name of Jesus Christ is the same with in Jesus Christ as St. Paul speaks Rom. 6.3 Are ye ignorant that whosoever of us are baptized in Christ Jesus according to the Greek into Christ Jesus we are baptiz'd in his death the Greek has it into his death Upon which words Eulogius of Alexandria To be baptized into Jesus Christ signifies to be baptized according to the Precept and Tradition of Christ that is L. 2. Contr. Novatian apud Phâ—tium in Bibliothâ—â—a into the Father and Son and Holy Ghost And that other into his death is Typically representing his death in Baptism The same Patriarch in the same place a little before What is said in the Acts of those that had received the Baptism of John that they were baptized in the name of the Lord Jesus denotes that they were baptized according to the Institution and Doctrine of the Lord Jesus As also when it is said in another place that they were baptized into Christ and the death of Christ we ought to understand that the same sense is thereby signify'd that is to say they were baptized into the name of the Father Son and Holy Ghost For so the Lord Jesus Christ both taught Sect. 9. Confut Harding and commanded his Disciples to Baptize John Jewel Bishop of Salisbury To baptize saith he in the name of Christ is so to baptize as Christ instituted commanded and ordained But those words in the name of Christ signify no more that Baptism was administred in the only name of Christ not of the Father and Holy Ghost then these words Paul a Servant of Jesus Christ argue that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words which Paul spoke to the Keeper of the Prison believe in Jesus Christ should be thought to free him from a necessity of believing in the other two Persons of the Trinity Moreover if there be any credit to be given to Pseudo-Abdias the Babylonian the Apostles in the Infancy of the Church when they Baptiz'd us'd this Form I Baptize thee in the name of the Father and of his Son Jesus Christ and the Holy Ghost Perhaps to the intent that the name of Jesus Christ which was odious to the Jews and Gentiles might be advanced into Honour in regard that the Holy Ghost was given in Baptism upon the Invocation of his name Peter Epist 73. ad Jubaian saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might be joyned to the Father l. 3. against Maximin Bishop of the Arrians c. 17. Hence St. Austin uses this example to weaken his Adversaries Objection where that Arrian gain-says the Holy Ghost to be the Creator because it is said all things were made by the Son If saith he because the Spirit is not nam'd therefore thou thinkest the Spirit of God not to be a Creator by the same reason you may as well say they were not baptized in his name to whom St. Peter speaks Repent and let every one of you be baptized in the name of Jesus Christ because he does not add and of the Holy Ghost nor in the name of the Father because he is not there named But if they were commanded to be baptized in the name of Christ though the Father and Holy Ghost were not mentioned yet we understand that they were not otherwise baptized then in the name of the Father Son and Holy Ghost why dost thou not apprehend when it is said of the Son all things were made by him that the Holy Ghost also though not mentioned is there likewise understood Thus St. Austin Certainly saith Facundus l. 1. to Justin the Emp. c. 3. Bishop of Hermia the Apostles baptized in the name of Jesus though not only of the Lord Jesus that is in the name of the Son only but also of the Father and Holy Ghost And from hence I gather that when Baptism was celebrated the very words consecrated to the celebration of that Ordinance were us'd But in a relation it sufficed to mention only the name of the Lord Jesus to distinguish it from other divings But therefore I believe that of all the three Persons the name of Jesus Christ is only assum'd to denote the new Baptism because we are by Baptism buried with him into Death Yet would it not be said unless the Lord Jesus Christ were one of the Trinity In remission of your
sins That is to seal the Remission of your sins either received or to be received by the full assurance of the Conscience Therefore the most learned Ames Bellarmin Enervat Tom. 3. c. 3. The remission of sins consists in the sentence of the offended God nor can be attributed to any outward Ceremony unless it be as to a sign or a seal whereby that sentence of God is manifested to us 4. D. 1. Art 1. Q. 4. Says Bonaventure As the Royal Letters sealed with the Kings Seal are of high Dignity power and value and are said to do great things yet there is not in them any absolute force but only an Ordainment through the efficacy of the Royal Power the same thing is to be understood of the Sacraments And thus speak the texts of the holy Fathers according to common acceptation And ye shall receive the Gift of the Holy Spirit That is ye shall be indued with the Prophetick Spirit a specimen of which ye saw in the diversity of Languages For saith Calvin this place ought not to be understood of the Grace of Sanctification which is generally conferred upon all the Godly According to the usual Hebrew phrase the Prophetick Spirit is called the Holy Spirit which by their own confession failed among the Jews after the second year of Darius the Son of Hystaspes but was in a more ample measure restor'd by Jesus Christ according to the Prophesy of Joel 39. To you c. As if he had said For you who believe the Gospel preached by me together with your posterity that shall believe and all that shall obey the call of God are comprehended in their number to whom belongs the above mentioned Promise by the mouth of Joel Who are far off That is aliens from the common-wealth of Israel Peter most skilful in the Scriptures and now enlightned by the Holy Ghost knew very well that the call of the Gentiles was to be Mat. 28.19 Acts 1.8 yea he had learnt it also from Christ But at what time and under what conditions he was ignorant Therefore below c. 11. when the Gentiles were not yet called he shunn'd their Converse as polluted but having known the will of God that they were to be called without the observation of the Mosaical Law he presently made it his business to go amongst them Even as many as the Lord our God shall call That is whoever shall obey the voice of God calling to them For saith Grotius in words that signifie a Benefit the acceptation of the benefit is frequently understood Thus the appellation of called is taken 1 Cor. 1.24 Jude 1. Thus the word to be revealed is taken Is 33.1 Thus God is said to give Repentance 2 Tim. 2.25 To give Bread from Heaven John 6.32 To give a Heart Deut. 29.4 and elsewhere many others of the same kind See our Annot upon Joel 2.32 upon the words Whom the Lord shall call 40. And with many other words c. As much as to say And he was urgent and press'd them with Exhortations follow'd them close perswaded and earnestly entreated them to separate themselves from the rest of the Jews that were unwilling to believe in Christ and contumaciously refusing the Divine Grace that was offered them to prevent their being involved with them in the same destruction 41. They then who gladly received his words were baptiz'd Walafridus Strabo who in the ninth Century was Abbot of Augia the Rich c. 26. in the Diocess of Constans in his work of the beginning and increase of Ecclesiastical things You must observe saith he that in the prinitive times the ordinance of Baptism was only administred to those who through perfection of body and mind had attain'd to this that they knew and understood what profit they received by Baptism what was to be professed what to be believed and lastly what was reserv'd for those that were born again in Christ. Amba Macaire Bishop of Memphis who was Secretary to Cosmus the third of that name Patriarch of the Cophti or Christians of Egypt and lived in the eight Century says as Father Vansleb reports in his History of the Church of Alexandria c. 23. that in the primitive times Baptism was not administred in the Church of Alexandria but once a year and that was upon Good Friday and only to those of thirty years of age Curcellaeus our Country-man Baptism of Infants saith he Institut Relig. Christian l. 1. c. 12. in the two first Centuries after Christ was altogether unknown but in the third and fourth was allowed by some few in the fifth and following Ages it was generally received into â—ustom See our Annot. upon c. 8.37 But from thence that the Jews who were circumcised in their Infancy before Circumcision was abrogated were here baptized by the order of Peter it appears that by Baptism and Circumcision two Covenants altogether differing were to be sealed of which the one was with those who by the Law of nature were born of the Seed of Abraham the other with those who by the gift of Faith like Abraham were spiritually reborn as that great Divine eminent for all manner of Learning Nehemiah Cox by most weighty and solid Arguments has demonstrated in his excellent Discourse of the Covenants that God made with men before the Law Were added That is to the body of the Church which then consisted of a hundred and twenty Disciples Souls That is Persons which in other places we wont to call Heads by Synecdoche of the Member About three thousand There is no wonder to be made that three thousand persons should be plung'd in one day by Peter a Fisherman and used to the Water in regard that in the beginning of the fourth Century Gregory the first Bishop of the Armenians baptiz'd in one day by Immersion no less than twelve thousand as we read in his Authentick Life and which also Isaac Patriarch of the same Nation confirms in his first Invective Serm. in Die Sancti Andreae apud No varin St. Eucherius The Lord saith he calls Fishers to the Apostleship because such were of necessary use who being accustomed to the Water were skilled both in Fishing and Diving Therefore he did not ordain them to change their Art but only made them Fishers of a far nobler degree That person famous for his most exquisite learning both Divine and Humane James Benignus Bossuet formerly Bishop of Condom Tutor to the most Serene Dolphin and now prime Almoner to his most Serene Consort and Bishop of Meaux speaking of the three thousand baptiz'd by Peter The great number of Converts In tr ctat de Commun â—ub binis speciebus saith he is no Argument that he baptiz'd them by Aspersion as some conjecture for besides that there is no obligation upon us to believe that he baptiz'd them all in one day certain it is that St John the Baptist who baptiz'd no less baptiz'd by Immersion and his example