or if they will wash the body and adorn the herse and carry forth the dead in pomp and splendour to testifie as they may say the affection and honour they did bear towards them when alive though they never look to see them live again yet why are they baptized for them why are they solicitous least the dead should want the influence and benefit of an instrument of life if there be no hope of life to come no Resurrection of the dead for 't is more then probable from several passages of the chapter that the poor deluded Corinthians to whom S. Paul directs this discourse who denyed the Resurrection of the body denyed also or at least doubted of the Immortality of the soul these two errours of old time being commonly joyned together or to keep more strictly to the resurrection of the body why are they baptized for the dead Dum sacramentum impenditur corpori corpus consecratur immortalitati Tertull. why have they a remedy of life applyed to the body why do they consign and consecrate the dead to future happiness by a bodily Sacrament if there be no Resurrection of the Body Thus the holy Apostle in his ample and excellent discourse upon so concerning a point he leaves no way unassayed to convince them of their pernicious errours to shame and put them upon self-condemnation for their inconsistent follies committing not only truth with errour but one of their errours with an other not consenting to one but overthrowing another healing rather then wounding them with their own weapon and like a skilfull Physician turning poyson into an antidote Truth beloved Brethren is like a vein of Gold whose head and beginning if you have once sure hold of you may pursue it in it's native branches unforced emanations and consequences to the plentifull riches of assured understanding Errours are like ropes of sand rude heaps of absurdities confused mixtures of incoherencies and inconsistencies the building sinking under it's disorderly ill contrived fabrication the enemies of truth at variance and destroying one another Thus S. Epiphanius noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the prophane positions of the fore-named Cerinthians and S. Basil concerning the Sect of the Manichees pronounceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 8. in hexaem their abominable errours betray themselves And if time sufficed 't were no unsupportable undertaking to shew that there is neither false Religion nor Heresie in the world but arrowes may be taken out of it 's own quiver to shoot against the face of it but carries weapons about it to destroy it self Thus doth Errour stumble and fall at the obstacles and blocks it self casteth in the way and like a guilty criminal faultring in his speech and forgetting one lie when he tells another is convict by self-evidence and perishes through it's own discovery Shall I now take leave to substitute the living in place of the dead to pursue the design of the Text by leaving the words of it to initiate solemnize and prosecute the arguments of universal vigour and everlasting strength for confirming this important Truth in place of this drawn from a local custome a superstitious vanity a foul corruption dead and gone long agoe with it's heretical authors instead of this of particular aspect upon some certain persons to introduce those general probations which look wishly on us all after you have seen the confusion and overthrow of Errours from their own repugnant mixtures and inconsistent weaknesses shall I attempt to present to your view the unconquerable stability of Truth on it's own native proper homogeneous principles foundations immoveable as the earth durable as the sun moon Psal 104.5 Psal 72.5 Luk. 21.33 Luk. 17.26 Heaven and earth shall pass away but the word of the Lord shall not pass away the resurrection shall amaze the world with it's unexpected appearance the truth and prophesies of Scripture shall be consummated in glorious performances vindicated by unavoidable events This were to pass out of one depth into another from the straights of intricate inquiries to the vast ocean of interminable discourses from the Labyrinth of doubts and perplexities to the spacious fields of perspicuous propositions and intelligible methods of illustrious argumentations So positive the affirmations of holy Scripture so clear the promises so convincing the reasonings and all so numerous that I can find no proportion between the amplitude of the matter and the scarcity of the time and of so splendid and diffusive an argument ought rather to be silent then to say a little You in your sound understandings and joyfull expectations have superseded me the essay looking I should explain the Text not expound the Chapter or interpret the whole Gospel not only believing a Resurrection from the grave but partakers of a Resurrection from your sins enjoying the Grace of the first Resurrection in sure pledge of the Glory of the second Wherefore beloved Brethren leaving the principles of the doctrine of Christ as the Apostle speaketh Hebr. 6.1 the doctrine of Baptismes and the probation of the Resurrection of the dead suffer me in a word or two to direct you towards perfection by closing with the third and last particular of our present undertaking and touching very briefly upon the important usefulness of this Gospel treasure which the blessed Apostle with this excellent artifice and industry contends to repose for ever in our established minds And first beloved Brethren let us establish our minds assure our hearts in the belief of this truth Be stedfast unmoveable v. ult let that be the first point of advise that what we have not time here to discuss that we never want time seriously to meditate and determine to our selves in the immoveable judgement and awakened conscience of our Souls Though you know it let me put you in remembrance to be frequent in these exercises of a circumspect considering mind not to doubt of the truth but daily to expect the performance to fix your faith on the promises of God and from the power of Scripture arguments to be stedfast in the full assurance of effectual understanding The Doctrine of the Resurrection is an Article of Faith a point of Christian wisdome no discovery of natural reason no investigation of secular Philosophy One of the faithfull sayings of the Gospel unknown to the wise men and disputers of this world whose beggarly understandings have not been replenished with the salutary relief of divine revelation Of this mysterious revolution if you consult the institutes of the heathen you find not a biennial A. Gal. 1.9 as the Pythagorean discipline once was but a perpetual silence not only in the gardens of Epicurus but in the walks of Aristotle in the porch of Zeno in the Academy of Plato and if there be any other School of fame for the investigations of humane wit and acquists of natural ratiocinations Cicero Seneca Socrates the best of the Heathen have doubted of the immortality of the
A SERMON Preached before the Right Worshipfull COMPANY OF THE LEVANT MERCHANTS At St. Olav's Hart-street LONDON Thursday Decemb. 15. 1664. By JOHN LUKE B.D. Fellow of Sidney-Sussex Colledge in Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Seculum Resurrectionem mortuorum nec quum errat ignorat Tertull. LONDON Printed by R. Daniel 1664. Illustri magnifico Domino ANDREAE RICCARD Equiti aurato Mercaturae à Sole se Levante nuncupatae Praesidi Consultissimo Eximio Domino JOHANNI JOLLIFF Armigero Vigilantissimo vice-praesidi Integerrimis nobilissimi Commercii Sociis Universis Singulis Viris splendidissimis Generosissimis Humanissimis Amicis Patronis plurimùm Honorandis Nihil Eorum rogatu non tentandi studio Exaratam habitam candidae censurae publicè subjectam Concionem qualemcunque istam In amplissimae eorum benevolentiae Quò tenuioris facultatis Eò impensioris gratitudinis observantiae suae Certissimum argumentum D. D. D. Divinâ largiente gratiâ Smyrnae vetustissimam urbem Evangelii causâ petiturus Europâ Asiáque Terrâ marÃque Quâ Occidens Quâ Oriens Christo Duce vocaverit Celeberimae Societatis Devotissimus in eodem Christo Servus JOHANNES LUKE Imprimatur Joh. Hall R. P. D. Episc Lond. à sac Domest Ex aedibus Londinens Feb. 11. 1664. 1 Cor. 15.29 Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead A Verse by consent of dissenting Interpreters placed first in the order of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those hard intelligibles Voss de Baptism disp 12. th 2. Bertam Lucbr Franktal Tarnov Exerc. Bibl truths retired into the depth mysteries bound up in a fast knot which the Apostle Peter admonisheth our Christian Caution to observe in the writings of his beloved Brother Paul 2 Pet. 3.16 In which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction He who had been rapt into the third Heavens 2 Cor. 12. â— he sometimes speaks in the Clouds he whose mind was conversant with sublimest contemplations no wonder if his abstruse conceptions leave a tincture of their mystery in dark sayings Psal 49.4 Holy Scripture is a plentifull storehouse of the food of life accommodate to all ages and constitutions Here you have milk for babes and strong meat for grown men Hebr. 5.13.14 plainness to descend to our weakness difficulty to exalt our industry plainness to invite our study obscurity to keep off contempt perspicuity for our institution obscurity for our veneration we bless the goodness of God in the clear discoveries we adore his wisdome in the veyled mysteries The plain instructions of Scripture the precious truths we are sure of we will improve by the grace of God for our salvation the knots and difficulties the doubts and uncertainties if we cannot unfold and state them to our satisfaction at least from the warning of the blessed Apostle we will take heed with the same divine help that we do not wrest them to our destruction In the reading this chapter you have observed that Saint Paul therein maketh it his work largely variously undeniably to prove and establish that grand article of Faith the scoff of the Heathen the comfort and joyfull expectation of the Christian the Resurrection of the dead this verse among others evidently to contain an argument whatever it be of the same important affirmation quickned and sharpned in forme of a question a repeated question the better to touch pierce and awaken the irrational stupid sons whether of ignorance or heresie that opposed themselves to the Gospel truth Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead An Aenigma without an Oedipus an oracle without an interpretation a pearle of truth locked up Luke 11.52 no key of knowledge that we understand either from Scripture or the Histories of the age when it was written wherewith to open to our view it 's sacred lustre Augustinus ex Varr. 1.19 de Civ Dei The old Heathens numbred two hundred eighty eight opinions concerning the summmm bonum the chief good and true felicity and in this at last they ought all to have agreed that never an one was true Magnen de atomis The Philosophers reckon two and fourty concerning the constitution of a body the composition of continuous quantity and still such digladiations remain in the Physiek and Mathematick Schools concerning these minutes and motes in the Sun as if they would have their own opinions like the subject whereof they argue divisible in semper divisibilia How many the several opinions and conjectures touching the true sentence of these words are I am not able to say * Ex iis quatuor hic infra sequuntur 5. Baptizati pro scipsis in spem rei quam post mortem assequuturi sint viz. Resurrectionis Castal 6. Tanquâ— commortui Christo agentes repraesentantes mortuos Theodoret. Cajetan 7. Ut Christo commoriantur cum eo resurrecturi Sedul 8. pro corporibus naturâ mortuis Isid Pelus 9. Superside resurrectionis mortuorum Chrysost 10. Pro peccatis quae opera sunt mortua abluenelis Aquinas 11. Lotionibus usi propter immunditié contractam in sepeliendis mortuis Bertram 12. Lavantes super mortuos abluentes cadavera 13. Lustrali aquâ purgati jam mortui vel post mortem Beza Pareus 14. Fideles qui cadavera abluentes ipsi tinguntur pro mortuis i. e. mortuorum abluendorum causâ refert Lud. de la Cerd not in Tertul. 15 Supplicio affecti martyrio coronati pro assertâ mortuorum resurrectione vid. Estium 16. Ut mortuos resurrectionem expectare doceant Voss 17. Supra praeter eos qui jam antea extrema passi sunt Tarnov 18. Memorat Estius ablutionem quandam vicariam Judaeis usitatam 19. Item quid A. Montanus novè statuerit 20. Apponat numerum protrahat sicui vacat lubet sixteen or seventeen I have had the patience to number and question not but in consulting new Authors we may be furnished with new conceits many an one disliking what went before him and himself as little regarded by him that followes To bring in an Inventary of all Opinions were not to preach but to tell a story and to make a rehearsal without a Sermon yet should I propose any one single such notable objections are in readinesse against it and such a number plead fair for competition with it that I fear you will wish for the non-apparents and think best of those that are withdrawn from your choice If any consentaneous to the analogy of Faith had above other particular interest in the occasion of our meeting 't were perchance no unpardonable errour to speed the match taking confidence from the innocent circumstance to commend that truth to your prepared minds which
the oportunity had made you all willing to believe The eye fixed on a pleasing and suitable object is willing to terminate its sight and look no farther Thus in case of this present Text the learned Dr. Stuart in his elegant Sermon extant upon it being a funeral Sermon interprets this baptizing for the dead to be the washing the bodies of the dead the regards had to the dead corps in funeral Ceremonies a sense if I mistake not as improper to the Text as proper and gracefull to that solemnity Thus if a Martyrs memorials were to be celebrated and an Eloquent Interpreter should dictate this Baptisme for the dead to be understood of Baptisme in the Cup of blood of suffering affliction persecution and death in witnesse and hopes of the resurrection of the dead how forwardly would our minds with gratulation assent to an excellent truth indeed but unduely seated in this place When the occasion presents it self as the enclosure of Silver Prov. 25.11 an accommodate interpretation suites with it like the Apple of Gold Yet what season more excellent or can be more desireable then the present opportunity this equipoise of the ballance this unbiassed liberty of truth what is alwaies law is now necessity too to describe truth in it's innocent venerable nudity devest and released of all external by-respects which may somtimes make it gay and gaudy for an hour but never conciliate it any true beauty and durable amiability may please and gratifie the Auditour while the floating humour holds but rarely sink into the depth and enter the heart to remain a root of life an operative principle of lasting edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jesuits are wondrously industrious to spell the Fable of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of these Elements to fetch fire out of water the flames of purgatory out of the Baptisme in the Text. Baptized for the dead say they how can it be understood Bellarm. l. 1. de Purgat c. 6. unless de Baptismo Lachrymarum poenitentiae qui suscipitur orando jejunando eleemosynas faciendo c. Tears and Afflictions Weepings and Mournings Fastings and Prayers Almes and Oblations for the dead for the help of the dead for relief of the faithful deceased from the Pains of Purgatory Not to mention the improper acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never used in sacred Scripture for the Baptisme of Affliction without some explication adjoyned by the more known metaphor of the Cup excepting one place onely and when so used it signifying the last of sufferings that of Death it self nor to remind them to read plainly that 't is not said they who baptize themselves but they who are baptized to let pass these and other incongruities and abuses these men may do well to take notice how opposite this figment of theirs maintained so stifly for establishing the wicked but gainfull merchandise of indulgences how opposite it is to other places of Scripture how it is condemned by the light and then think whether it be courage or guiltinesse to seek refuge in the dark let them first reconcile their Fable to plain Scriptures before they attempt to confirm it from obscure The Scripture blesseth them that die in the Lord Rev. 14.13 Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them It dismisses the faithfull departed from the labours of this life not sends them to the pains and excruciations of another In the place where the tree falleth there it shall be Eccl. 11.3 The dead if good they are happy and stand not in need of our prayers if bad they are miserable and our fastings prayers and almes cannot help them The holy Martyr S. Cyprian whom these mens own Decretals and that not undeservedly place first of all the Fathers In hac vita saith he ad Demetr vita acquiritur vel amittitur ubi hinc excessum fuerit nullus est poenitentiae locus nullus satisfactionis Effectus Among the opinions and conjectures of the Fathers and orthodox modern Divines there are about six or seven which speak of such Sacramental Baptisme as is common to all Christians to all who have taken on them the Discipleship of Christ and sealed their profession by the use of his sacred institutions Others with diversity of opinion interpret it of ordinary ceremonious ablutions which likewise or other usages of equal respect and argument for the present purpose were in fashion among all people Heathens and Jewes as well as Christians Others not without some variety will have it to be understood of Baptisme metaphorical the Baptisme of bloud persecution and death for the truth of Christ In all likelyhood the Apostle speaketh not of Baptisme common to all in which sense he would rather have said what shall we do who are baptized and why are we baptized It never being his manner to attribute to believers in the third person those things he speaketh of which pertain in common to all believers In all likelyhood he speaketh of a Baptisme then in use among the Corinthians peculiar to some certain persons in certain cases and supposed necessities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for figurative Baptisme that of persecution and death in witness to the truth of the Gospel Baptisme being very rarely used in Scripture in this sense and when so used in every place except only that in S. Luke 12.50 it having some plain explication annexed we see little probability of reason why we should leave the ready and usual for a remote and unwonted signification But then the following words the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so constrain and puzzle so entangle and non-plus both this and all the forementioned opinions that we have no encouragement at all to crowd in the dark with this throng of groundless peradventures to involve our selves with them in the Labyrinth of inextricable perplexities and improprieties We seek a truth which may freely flow forth not be forcibly haled up which the Text may clearly and kindly own and embrace not be bound to with the rough chains of harsh and coacted interpretations Three Expositions there are touching Baptisme in the notion of a Sacrament and that not as common to all but as particularly administred to some certain persons in certain cases and circumstances The most antient two of them especially and the most probable of longest standing and of firmest foundation maintained by the best Authours and the best reasons and which our English translations of the Holy Bible have at one time or another seemed to preferre to each of which we will do that right as fairly and impartially to admit them to your audience The first is that of Luther Baptismus super mortuorum sepulchris for that is the oldest date I find thereof and his Sectatours and to which the learned Vossius in his Thes de Resurrect hath subscribed