Philo c. Salmasius proves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Sexus and answerably to this meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood in Diodorus Siculus Iosephus and others Thirdly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered Castom and this unquestionably is sometimes the meaning of the word in Good Greek Authors The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as solet and thence the Verbal Nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived thence signifies Custom But this is not the proper and genuine signification but is only a Derivative sense because what is Natural is usual and common and again what we Use our selves to doth as it were become Natural to us thence Custom is said to be a second Nature yea a Long and Inveterate Custom is stronger then Nature it self So that according to this threefold acception of the word there is a threefold Opinion concerning the meaning of the Text. 1. Some hold that it is a Law of Natural Reason that a man should not have Long Hair i. e such hair as women have So Vorstius and Poimenander two Belgick Divines understand the words and their Countryman Grotius is not wholly averse to it for he is willing to grant that it is a Custom founded on Natural dictates Doth not Nature it self teach you that c. i. e. Doth not the Jnbred and Natural Light in your minds dictate this to you 2. Others say the Text speaks of that Particular Law of Nature which teacheth there must be a Difference between Sexes So Saâ—masius and Revius interpret the place Doth not Nature it self teach you that c. i. e. the Sex the Difference of Sex the Distinction of man and woman teacheth you this it being the Law of Nature to put difference between man and woman as to Clothes and Wearing the hair 3. Some hold that it is Custom only which teacheth this Thus Calvin Grotius Hammond understand the words but it is not well agreed among them whether it was a Particular or a General Custom whether it was a Custom among all Nations or some only Thus far we have considered the First Principal word in the Text. The Other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here to have long hair is variously taken also which is the other reason why this place is so difficult to be understood The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as gloriari superbire in very sufficient Authors but because it is evident that That cannot be the meanning here I will pass it by The other two significations of the word are pertinent in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either barely to Nourish the hair and let it grow at length or to Bind it up in a neat manner to dress trim and adorn it These are the two noted significations of this Greek word Accordingly I will consider the Apostles words 1. as they may be meant of Long Hair 2. as they may be understood of Hair that is Tied up Trimmed and Adorned First taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for having long hair let us enquire in the First place whether Câ—stom teacheth us that we ought not to wear such hair Secondly let us see whether Natural Reason teacheth this and Thirdly what the Distinction of Sexes dictates in this case I. If Custom be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here let us examine what Custom there is for Long Hair and that first among the Iews secondly among the Gentiles First what was the Custom of the Iews Among them the Divine Law forbad the Priests to shave either head or beard But though they were not to do this yet they were not to wear their hair Long but a middle way was prescribed them that is a Moderate cutting of the hair as we read in Ezek. 44. 20. They shall not shave their heads nor suffer their locks to grow long they shall only poll their heads Neither Baldness nor too Long hair were to be used both these Extremes were to be shunn'd in opposition to the Heathens as you shall heaâ— afterwards who sometimes cut off all their hair at other times let it grow Neglected and Long. But a Decency and Moderation are here enjoyn'd the Priests and they were to be Examples to the People And it is likely the people did follow this Pattern at first and wore their hair of a moderate length although in this as well as in other things they afterwards swerved from the Rule and were dispensed with because of the hardness of their hearts Thus some of the Iewish people had very long hair and the Pictures which we have of them represent them oftentimes so But from the beginning it was not so for it is probable that the same Law obliged the People and Priests i. e. that they should neither shave their heads nor wear their hair long But it will be asked where is this Prohibition I answer one part of it is expressly set down and the other is implied All persons among them were forbid to shave or cut close their hair lev 19. 27. Ye shall not round the corners of your heads neither shalt thou mar the corners of thy beard They are forbid here the Circular Cut of their hair i. e. to cut the hair of their heads or beards after the superstitious manner of the Pagans who used as several Learned Writers inform us to round the hair of their heads that is to cut it off all on the sides and to leave only a Lock behind or a Tust at top which they devoted to some God or Goddess This particular way of Cutting the hair was used in the time of Mourning for the dead as I gather from the next verse where the making any cutting in the flesh for the dead is forbid Their Cutting themselves was a sign of their Excessive Lamentation for the deceased and so this rounding the corners of the head i. e. cutting the hair off on all sides being joyned with it is to be interpreted I conceive of Immoderate Mourning for the dead Lamenting as the Heathens used to lament their departed friends And to confirm this Interpretation you will find these two joyned together again in Deut. 14. 1. and in Ier. 16. 6. For otherwise you may remember that they made themselves Bald at Funerals and they did not offend in so doing We read that this was the practise of the best among them And they were invited to it by the Prophets or rather by God himself The Lord in that day called for Baldness Isa. 7. 15. and so in Isai. 22. 12. Ier. 7. 29. Mic. 7. 18. They would not have been call'd upon to Lament after this manner if it had been sinful So then this Baldness or Tonsure at Funerals and other Sad Occasions was not unlawfull among the Iews only so far as it was Superstitious and in imitation of the Idolatrous Gentiles Therefore that Law in
as the Resurrection is can be founded on so Slight and Absurd a bottom S t Paul needed not to have sought for Aides from falshood and Error when the Truth it self is sufficiently Armed and hath Auxiliaries enough of its own to defend its cause I might add also that This Practice supposes a Reiterating of the Sacrament of Baptism which is an Absurd thing unless it be said that those persons were baptized only for Others but then it cannot be denied that at the same time they were really Baptized Themselves This Meaning of the words therefore will but little Credit our Apostle and therefore I have the less Esteem for it And I have none at all for that which follows viz. 7. The Opinion of the Learned Ioseph Scaliger according to whom the baptized for the dead are those who are baptized for the benefit and advantage of the dead It is granted indeed that This might be True according to the Letter or Grammatical part for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is as much as in utilitatem seu commodum in Good Authors And accordingly it is said often in the New Testament that Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in our stead but for us i. e. for our Good and Advantage viz. that he might purchase Salvation and Eternal Happiness for us But the meaning which the aforesaid Author conveys to us by This Construction is intolerably Absurd and Superstitious and it is no other then This that the Apostle here in mentioning the susception of Baptism for the dead points at some Pious Office of Bathing or Baptizing the dead or being Baptized for them in order to the Refreshment of their souls The rise of it he saith was This that the Antients thought the souls of the dead were Imprison'd in the earth till the day of Judgment which he labours to prove out of Tertullian Augustin and Lactantius and from That Error saith this Great man was propagated the doctrine of Christs Descent into Hell Now people were mightily concerned for these Close Prisoners and they were desirous to purchase some Refreshing for the souls of their friends and relations To this purpose they frequently Pray'd and made Oblations for them and they were willing to do Any thing that their departed friends might fare as well as might be till the Last day And on this same ground they used Baptism for the dead and that annually on a certain day viz. the Calends of February as Tertullian saith expressly and even to this day saith Scaliger some of the Ethiopian Church yearly renew their Baptism at the Feast of Epiphany which very thing Vossius also testifies of the Ethiopian Christians And Scaliger explains This Custom yet further out of Lactantius and S t Augustin and rangeth it among the Ineptiae Patrum Ecclesiae Doctorum The Dotages of the Primitive Church Hence saith he is the Apostle's heavy Censure of the Corinthians in the 34 v. of this Chapter some have not the knowledge of God I speak this to your shame From which words this Mighty Critick would prove that the Practice from which the Argument in the Text is drawn was no ways Good and Laudable though the Argument it self which the Apostle useth be solid enough But this is a Mistake for when it is said some have not the knowledge of God it is apparent that it strikes at those who denied or questioned the Resurrection of the dead as you may easily be convinced by perusing what immediately follows in 35 36 v. Some man will say how are the dead raised up and with what body do they come Thou fool that which thou sowest is not quickned except it die and v. 38. God giveth it a body as it pleaseth him From whence it is clear that the fond and foolish reasoning of the Corinthians about the manner of the Resurrection and their shamefull ignorance of the Almighty power of God concerning it are the things which the Apostle there rebukes them for He tells them that some have not the knowledge of God in the same sense that our Saviour reproved the Sadducees saying ye do erre not knowing the Scriptures nor the power of God Mat. 22. 29. And as for the use of that Officious Baptizing for the benefit of the dead which Scaliger thinks is intended in this place before it gain our assent 't is to be proved that that fond and Idle Rite had a being in the Apostle's dâ—ys and was well known to the Corinthians which is not yet Proved and so he cannot be thought to have an eye to any such thing Or if we should be so liberal of our Concessions as to grant that such a Custom was on foot when the Apostle writ this Epistle which it is utterly impossible to prove yet have we no reason to think unless we can swallow down the Doctrine of Purgatory and perswade our selves that that Officious Washing was available to cool those Flames unless I say we can digest this we have no reason to believe that the Present Argument is drawn thence But on the contrary it is highly rational to maintain that This passage of S t Paul and That of S t Peter in his 1 Epist. 3 d Chap. and 19 th v. of which we shall next speak with other places of Sacred Writ have been forcibly drawn by perverse men to patronize the Gainfull doctrine of Satisfaction for the rescuing of souls out of the prison of Purgatory Besides I might ask what doth freeing from Purgatory which happens before the Resurrection conduce to the confirming the Resurrection They are they say baptized for the dead to free their freinds from Purgatory but That may be though there be no Resurrection for it is the Soul not the Body that suffers the pains of Purgatory Nay further it doth not appear that even in After-Ages the practice which Scaliger speaks of did prevail viz. that the Living were baptized for the Benefit of the dead For the Annual Baptizing on a certain day which he alledgeth for his purpose argues no such thing It was done only in remembrance and reverence of Christs Baptism which was performed by S t Iohn on the Calends of February according to some or on the Epiphany according to others That day is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Antients either because of Iohn Baptist the Forerunner the True Evangelical Phosphorus or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that consults the Antients shall find that they generally assert Christ was Born and Baptized on the same day of the year which they think they prove from Luke 3. 23. This day being according to their opinion so signalized by our Saviours Birth and Baptism was reputed a very High day and was in Great Esteem among them in so much it seems that they repeated their Own Baptism on that day And for this reason some of the Abissine Christians whom Scaliger calls the Ethiopian Church
Nov. 18. 91. Imprimatur Gabr. Quadring Procan Io. Beaumont Io. Mountagu Io. Spencer AN ENQUIRY INTO Four Remarkable TEXTS OF THE New Testament Which contain Some DIFFICULTY in them WITH A Probable Resolution Of them By Iohn Edwards B. D. sometime Fellow of S t Iohns College in Cambridge 1 Cor. 13. 9. We know in part and we prophesie in part CAMBRIDGE Printed by I. Hayes Printer to the University for W. Graves Bookseller there 1692. The TEXTS Enquired into and Resolved are S. Matth. II. 23. He shall be called a Nazarene 1 Corinth XI 14. Doth not even Nature it self teach you that if a man have long hair it is a shame unto him 1 Corinth XV. 29. Else what shall they do who are baptized for the dead if the dead rise not at all Why are they then baptized for the dead 1 S. Peter III. 19 20. By which also he went and preached unto the spirits in prison who sometime were disobedient c. THE PREFACE THat there are Obscurities and Difficulties in Holy Writ is acknowledged by all persons that are conversant in this Sacred Volume And truly if we consider things aright we shall find that this is not unworthy either of God or of his Holy Word Not of God himself who endited the Sacred Scriptures for he hath most Wisely ordered that there should be some things Obscure and Mysterious in them to create a becoming Reverence and to let us know that these Writings are not penned after an ordinary manner These Clouds and Darkness are suitable to the Majesty of Heaven they are proper to beget in us Humility and Mean Thoughts of our selves to convince us of the Shallowness of our intellects to shew us how Short-sighted we are to give check to our Presumption to quash our towring Conceits of our knowledge to supersede our Vain Boasting to repel our Vaunting Pride and Insolence They are serviceable also to rebuke our Sloth and Negligence to provoke our Care and Study and to excite our utmost Diligence Thus it hath pleased God to exercise the Understandings of men and to make trial of their Industry by these Difficult passages which occurre in Scripture If all places were easy this Book would be liable to Contempt and there would be no room left for our Diligent Search and Enquiry But now at every reading of it we still find something to employ our understandings â—â—resh and to improve 〈◊〉 most iâ—quisitive faculties Here our minds may be perpetually busied here is enough to entertain our greatest leisure and most earnest study Here are many Mysteries to be unfolded many Depths to be fathomed many Abstrusities both in the things and in the words that convey the notice of them to our minds to be discovered so that to the Greatest Student and most Ambitious Enquirer that will happen which the Son of Sirach saith in another case When a man hath done then he beginneth Here are not only Foords and Shallows which we may easily wade through but here are unpassable Depths and Abysses It hath seemed good to the Wise Governor of the world that there should be in the Holy Scripture Some things hard to be unâ—derstood as S t Peter particularly pronounceth of S Pauls Epistles that â—ereby the Excellency of these Sacred Writings might appear that by this means it might be seen of what Vniversal use they are far those places which are plain and clear are fitted to ordinary capacities and those other portions which are deep and intricate are the proper entertainment of the Learned and thus the Whole Book is calculated for the general benefit of all S t Chrysostom â—ath summ'd it up thus very briefly All passages in Scripture are not plain and perspicuous lest we should be Lazy nor are all obscure lest we should Despond This Excellent Tempering of the Sacred Writ is a high commendation of it and is no other then the Wise Contrivance of Heavâ—n And as this Obscurity of some parts of Scripture is not unworthy of God himself so neither is it any disparagement to his Sacred Word For we must know that this Difficulty happens from the very nature of the things themselves which are here recorded It cannot be otherwise but that some portions of Scripture must be dark and obscure and consequently must labour under Different and Contrary Expositions because they were written so long ago and contain in them so many Old Customs and Usages so many Relations concerning Different People so many and various Idioms of Tongues such divâ—rsity of Antient Expressions Laws and Manners of all Nations in the world It is unreasonable to expect that we should exactly understand all these It is not to be wondred at that these occasion Doâ—bts Difficulties Mistakes And it is certain that the being ignorant of some of these is no blemish either to the Sacred Writings or to the persons who read and study theâ— Suppose I do not know what the house of Asuppim is 1 Chron. 26. 15. or what kind of trees the Almug or Algum-trees are 1 Kings 10. 12. 1 Chron. 20. 8. or who are meant by the Gammadim Ezek. 27. 11. What though I am not so well skill'd in the Iewish Modes and Fashions as to tell what kind of Womens-Ornament the houses of the soul are in Isai. 3. 20. or what particular Idols or Pagan Deities Gad and Meni are Isai. 65. 11. or which of the Heathen Gods is meant by Chiun or Remphan Amos 5. 26. Acts 7. 43. Some of the Learnedest Expositors and Criticks have confessed their ignorance as to these plaâ—es of Scripture particularly upon the last of them our Profound Antiquary hath these despairing words For my part I perceive my blindness to be such that I can see nothing at all and to the same purpose this Admirable Person speaks concerning several other passages in Scripture as of Nishroc Nergal and other Idols mentioned there the origine and meaning of which Names are hid from us Many other Reasons might be alledged of the real or seeming Difficulty of some places namely the Sublimity of the Matter the Ambiguity and Different Significations of the Words the Inadvertency of Expositors and sometimes their unskilfulness and oftentimes their Willful Designing to pervert the words in order to the maintaining some opinions or practises which they adhere to But no man of a sedate mind and reason can think that the Scriptures themselves are disparaged by these Difficulties and Mistakes for they are not arguments of the Scriptures Imperfection but of Man's Besides these Obscurities which are accompanied with the various ways of rendring some Expressions and determining the Sense are no proof of the Imperfection of this Holy Book because in matters of Faith and Manners which are the Main things we are concerned in and for which the Bible was chiefly writ these Writings are plain and intelligible All Necessary and Fundamental Points of Religion are set down here in such expressions as are suitable to the
they might have the Credit of giving us the Apostle's true meaning that by any means they might attaiâ— to this Resurrection and 〈◊〉 of the dead in this Chapter Give me leave to present you with a Brief Account of their Several Indeavours and Different Deciâ—ions in the case with a free and Impartial Animadversion on them and then to take the boldness to offer my Own thoughts in the Controversie which I purpose to do as I ought with a strict Veneration of Antiquity and the Primitive Writers of the Church with a faithful regard to the Masters of Grammer and Criticism with a due respect to the Whole Context and to the Analogy of Christian faith I think it will not be amiss in the first place to rank the Expositors on This place after This Method They understand it of Baptism either Properly or Improperly taken 1. Properly for a Real and Outward Washing with water 2. Improperly or Metaphorically for the Baptism of Afflction and Suffering as sometimes the word is understood But the Proper Baptizing or Washing will ingage me most of all in This Discourse and That is threefold 1. Sacramental which is no other then that Holy Ordinance of Christs institution whereby children or those of riper years are admitted into the Christian Church by the action of outward Washing or Sprinkling with water 2. Funeral Washing which was practised in order to the burying of the dead bodies 3. Legal or Ceremonial washing used by the Iews as often as they were defiled by touching the dead and this was done either in their own persons or by another for them in case they died before they were Cleansed I. Begin we with the Various Interpretations of Those on the place who understand it of Sacramental Baptizing And first there are some who interpret it of Those who at their Baptism profess themselves dead to sin and to the world and by this Baptismal act they are reputed to be thus Spiritually dead A second Opinion is of those who imagine the words spoken of Baptism as it representeth the Bodily Death Others understand it of Baptism as it was accompanied with the confession of the Article of the Resurrection of the dead A fourth sort say it is spoken of the Clinicks those who lay on their sick beds and receive the Sacrament of Baptism Fifthly others understand it of Baptizing over the dead over the Tombs of the Deceased Martyrs Sixthly there are some who think it is meant of Baptizing in the place and stead of the dead Seventhly there is a Learned man who thinks it is spoken of an Annual Baptizing for the benefit of the dead Eightly Another conceveth in refers to Baptizing with the imposition of the names of the dead Lastly there is a Learned Critick who dissents from all the forenamed Opinions and is perswaded that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Plural for the Singular but how he applies it you shall hear afterwards 1. I begin with the First the Opinion of those who imagine These words are spoken of Baptized Christians who by this very Sacrament professed to the world that they were Spiritually dead So that to be baptized for the dead is as much as to be reputed as dead persons when they were baptized or at their baptism to be like dead men viz. Dead in respect of Sin and any Love to it At that Solemn Initiating themselves into the Church they openly renounced their former sins they publickly disowned their past vices they became Mortified persons and betook themselves to a Severe and Strict course of life thus Mystically and Spiritually speaking they were Dead So the words are interpreted by some Antient Fathers with whom agree a few of the Moderns amongst whom a Late Writer expresses his sense thus Baptized for the dead are they who when they are baptized declare that they are ready to Die to the world to be in it as Dead men and to live a new life and if occasion be to submit to the Cross and Die for their Religion This they do that they may have a blessed Resurrection But This Interpretation will be far from gaining our consent if we consider besides what I shall add under the next Opinion but these two things First there is no reason to interpret these baptized for the dead of those that are spiritually dead because it is generally advised by all Sober Interpreters of Scrâ—pture that we should not flie to an Improper and Metaphorical sense when the Literal and Proper one will serve our turn But I shall afterwards prove that a Plain and Literal meaning of these words is most probable and reasonable Secondly the Context it self will conâ—ute this interpretation for if the Spiritual Death be here meanâ— i. e. the being buried with Christ in baptism and being dead to sin and the world then who will think there is any Consequence in the Apostles Reasoning whil'st he argueth from a Spirituall and Mystical Death and Resurrection of which Baptism is a Sign unto that which is Bodily and External which is the subject he here treats of through out the whole Chapter The Inference is so Foreign that I cannot see how it will ever be admitted 2. Others are of the opinion that These words are spoken of Baptism as it represents the Bodily Death And some of the Fathers who were Patâ—ons of the First Interpretation were pleased also to â—spouse this Second for they thought fit to joyn both these together viz. the Spiritual and the Bodily Death asserting that the Representation or Resemblance of both was intended here by the Apostâ—e Now let us see how they apply these words to the Death of the Body They hold that the Apostle's Argument in the Text is of this sort If there shall be no rising of the dead hereafter why is Baptism so significant a Symbol of our Dying and Rising again and also of the Death and Resurrection of Christ For those that were Proselytes to the Christian Religion were interpreted to make an open profession of These in their being plunged into the Baptismal water and in being there Overwhelmed and buried as it were in the Consecrated Element The Immersion into the water was thought to signifie the Death of Christ and their Coming out denoted his Rising again and did no less represent their Own future Resurrection On which account the Minister's putting in of the Christian Converts into the Sacred waters and his taking them out thence are stiled by S t Chrysostom the Sign and Pledge of descending into the state of the dead and of a return from thence And thus because the Washing and Plunging of the newly admitted Christians was a Visible Proof and Emblem first of Christ's and then of Their Resurrection from the grave the forementioned Fathers have been induced to believe that This passage of our Apostle which I am speaking of hath a particular respect to That and is to be Interpreted
say no more the Criticizing genius of this Modern Expositor fails him here for what Construction can reconcile these two and mâ—ke them the same viz. the washing of the dead i. e. washing persons after they are dead and washing for the dead These are vastly different and it was never heard that there was any Affinity between the one and the other Therefore this Sepulchral Washing ought to be dissallowed here Grammer will not vouch it Which is a sufficient confutation of the Opinion though there were nothing else to say III. A Third sort of Interpreters are as fondly of opinion that the words refer to a Legal and Ceremonious Washing used among the Iews after their touching of a dead body or going into the Sepulchres or standing too near the persons that were breathing their last The Pollution which they contracted by this means was to be purged away by Washing themselves And indeed it happens that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to This sort of Cleansing by the Apochryphal Author in Eccles. 34. 25. Nay S t Mark applies the word in this sense Mark 7. 4. Except they wash or be baptized they eat not And the Arabick Version of the Text seems to favour thiâ— opinion which renders it thus What shall they do that are baptized because of the dead persons viz. whom they have Touched and so Polluted themselves Hottinger therefore understands the Apostle of this Ceremonial Baptism of the Old Testament as he calls it which he saith was instituted to remind the Israelites of the Resurrection of the dead But I do not find that he hath gain'd any considerable Proselytes to his opinion it being so sorrily contrived and having so little reason to rely upon For to be baptized or washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the dead i. e. from the pollution contracted by touching or coming near the dead are vastly different Washing themselves after their being defiled by a dead body what is that to Washing for the dead And as this Mosaick Washing hath no Grammer so neither hath it any Logick to appear in its behalf for it miserably perverts the sense of the words and the Consequence of the Apostle's discourse which I leave you to examine And so doth that Other Opinion of Turrianus the Jesuite who will needs have this baptizing for the dead relate to a Legal Washing or Purifying of the dead bodies It is his fancy that the Apostle argues from the practice of the Iews among whom it was usual that if any man died Legally unclean i. e. before he was purified from his Uncleanness according to the Law Num. 19. some other person was washed and cleansed in his stead for they thought saith he that this Purging profited the dead and by this means the Uncleanness which he died in would not hurt him nay that he should be thereby cleansed and by this Ceremony too they professed their faith of the Immortality of the soul and the Resuâ—rection of the dead against the heresâ—e of the Sadducees But the naming of this Conceit is enough to confute it for first there is no proof that there ever was any such Practice Secondly there is no reason to think that the Apostle by Baptizing means any other then Sacramental Baptism Thirdly any man may guess that the Jesuite chiefly design'd this Exposition for the sake of his so much admired doctrine of Pargatory And for that end have Others of the Church of Rome fastned another but as Improbable a Meaning on the words Which brings me to the Last rank of Interpreters viz. IV. Those that will have the Baptizing in the Text to be understood in a Metaphorical sense It is the dream of Stapleton and Salmeron and some others of that party that because by Baptism or Washing is meant Affliction or Suffering in Mat. 20. 23. therefore the persons who are said to be baptized for the dead are such Kind souls who to do the dead a Courtefie undergo all sorts of Afflictions and Hardships As if S t Paul had said What shall they do who voluntarily suffer so much in This world to help those that are in misery in another What shall they do that baptize themselves as 't were in their Sweat and Tears and bathe themselves in their own Bloud to redeem poor souls from the pains of Purgatory What will become of them that do and suffer any thing for the advantage of the dead if the dead shall not rise Why do they inure themselves to Long Prayers and tedious Fastings Why do they undergo the Baptism of Pennance and Almsdeeds for Bellarmine understands it so and Salmeron upon the place tells us that Alms are a kind of Washing for which he quoteth forsooth Ecclesiasticus 3. 30. Water will quench a flaming fire and Alms maketh an atonement for sins and Luke 11. 4. Give alms and behold all things are Clean unto you Why do so many undertake Long Pilgrimages wear Hair Shirts roll themselves in Snow Scourge and Torture themselves and go through all the hardships of Self-denial if they do not think These things will prove Satisfactions for disobedient souls Why do they relinquish the world and study nothing but Severity and Mortifications and Austere Exercises of their bodies if they could not by These Arts do the Dead some good Why are they thus baptized or afflicted for the dead Certainly this Baptizing will mitigate the flames of Purgatory and inable the distressed Prisoners to get loose the sooner out of that Painfull Durance That which I have to Reply to This is 1. that it is an odd Notion and Way of these men to reckon Repetance and Prayers and Aâ—msdeeds among Afflictions and Sufferings and Punishments This is a doctrine which no Divines but themselves ever taught 2. Let it be remembred that although Penances for the dead were in use among the Pagans yet Gods People were particularly forbid to use any such thing Deut. 14. 1. Ye shall not cut yourselves nor make any baldness between your eyes for the dead And shall not Christians think it unlawful as well as Iews 3. Any man may see that This is a plain fetch to establish That Doctrine which hath brought the Church of Rome so much Profit and therefore must be maintain'd right or wrong 4. Whereas they say the end of these Services and Undertakings of the living for the Dead is that the Souls detain'd in Purgatory may be released I reply that this is fondly alleâ—ged because Purgatory is not a Prison for Bodies but for Souls only as they confess Now I never heard of the Resurrection of Souls but of Bodies and of This the Apostle speaks If the dead rise not at all meaning it of the Bodies of the dead So that This Text hath no reference to what they dream of It speaks of another thing unless Soul and Body are the same thing 5. It were enough to say that this Obscure and