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. [...] he [Page 2]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 [Page 4] 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. Tanqu [...] 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 [Page 5]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, 'twere 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. [Page 6] 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 [Page 7]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 [Page 8]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 'tis 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, [Page 9]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, [Page 10]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 [Page 11]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 non­plus 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 [Page 12]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 his as­sent: Luther in his enarration of this Epistle thus writeth upon the place, Ad hunc arti­culum (de Resurrect. mortuorum) penes homi­nes Confirmandum apud demortuorum sepul­chrase baptizari sinebant, and significandum & testandum quod constantissimè crederent mortu­os qui ibi sepulti jacerent, & super quibus se baptizari sinerent resurrecturos esse. The Chri­stians of old had a custome to administer or receive Baptisme over the dead, that is to say, upon the tombes and graves of Martyrs and other faithfull servants of God departed [Page 13]this life, thereby signifying and testifying that they firmly believed both themselves and they over whom they were baptized should rise again to immortal life. This sense preserves the original inviolate, which may as truly be rendred super mortuis, over or up­on the dead as pro mortuis for the dead, the pre­position [...] equally admitting either tran­slation, as any child of the Grammar is able to bring examples. And hereto accordeth our old English translation of use in K. Edward the sixth's dayes. Else what do they which are baptized over the dead, if the dead rise not at all? why are they then baptized over them? Nei­ther can any thing be excepted against this interpretation, could the proof and certain­ty be produced of the history, the custome whereon it is grounded. But this the work we may sweat at, & do no good on't. Whom should we rather consult to reach home the interpretation to us then the Centuriators of Meydenburgh, and the learned and labori­ous compiler of the Loci Theologici, all Authors of the Lutheran perswasion. The Centuria­tors [Page 14]Cent. 1. l. 2. c. 6. about the beginning have thus recorded. In Corinthiaca Ecclesia super mortuis, hoc est, in eo loco ubi sepeliebantur mortui baptizatum esse ex 1. Cor. 15. constat. That in the Church of Corinth they used to baptize over the dead, that is to say, in the place where the dead were buryed, 'tis ma­nifest, say they; from the 1. Cor. 15. This you see is to bring the Text to assert the Hi­story, but the Text being of obscure and doubtfull signification we want the History to clear the Text. The Author of the Theo­logical common places Cap. 7. de baptismo al­ledgeth a certain Epistle of the Church of Smyrna, and the testimony of S. Austin for the evidence of this story; but when we have taken the pains to read the said Epistle and quotation out of S. Austin, we find that to take place which the frequency of the ac­cident hath now turned into a proverb ‘—minuit praesentia famam.’

In S. Austin I find nothing so far appli­cable to the purpose as that I may not choose to save time in passing it by. The Epistle of [Page 15]the Church of Smyrna extant in Eusebius, l. 4. c. 15. concerning the martyrdome of their famous S. Polycarp, writeth indeed that the Christians used to assemble at his tomb for performing festival celebrations in ho­nour to his memory, and for exercising, pre­paring and confirming others to the same conflict for the holy Faith; a custome well known to many here present to be in some part continued by the poor reliques of that once famous and flourishing Church to this very day: but not a word of ad­ministring Baptisme there, which if it had been used, no doubt but the Historian who triumphs in relating the circumstances of honour done to the Martyrs and the holy Christian profession, would with all advan­tages have recorded it to posterity. Yet say, they did administer Baptisme over the tomb of this single Martyr, what doth that argue for the [...] in the Text written a­bove an hundred years before the martyr­dome of S. Polycarp. Certainly the use of burying in Churches, where the sacred Or­dinance [Page 16]of Baptism is administred, was very seldome if ever known in the world for se­veral hundreds of years after; neither then do I find it received in reference to any such testification which is here alledged. Wherefore we will disturb this first opinion no farther; we leave it asleep among the tombes and graves where we find it, we ob­ject nonage & minority against the custome it produceth, it must not adde several hun­dreds of years to it's time without shewing the Register, if ever such custome did obtain upon the intent here disputed, 'tis not above eleven or twelve hundred years old at the most, and that's not sufficient age to give suffrage for determining the debate.

The second interpretation is that of Baptismus Clinicorū Haeres. 28. Haec inter­pretatio prae caeteris arridet Doctori Donne. conc. ult. in locum. Epi­phanius, De Baptismo Clinicorum, received and pursued by Estius, Calvin, Capellus, and ma­ny other learned men, among whom the forementioned Vossius, in his Theses de Bapti­smo notwithstanding before in his thes. de Resurrect. he had assented to the former, an argument not of his forgetfulness or incon­stancy, [Page 17]but of his uncertainty or doubtful­ness in determining the difficulty. I forbear citations which would deceive us of the time and fill a volume. The story of the o­pinion in short is this. There was a custome came early into the Church, and continued till at least about the 400. year of our Lord, that many who desired to be baptized into the Name of Christ thought good to deferre their Baptisme till the latter end of their life, till they lay sick upon their death-bed; hence by the ancient Church called Clinici, Epist. 76. whom S. Cyprian elegantly opposeth to Peripatetici, for that they were fixed to their bed, not able to walk up and down, thinking, according to the errour of Novatian, destructive to all faith and repent­ance, from a wrong understanding of that place of the divine authour to the Hebrews, c. 6. v. 4. that if after they were baptized they then fell into sin, there was no Sacrament remaining for them, no hopes of reconcilia­tion to God. Wherefore conscious of their in­firmity and proneness to evil, the danger [Page 18]they were in of being again more or less de­filed with the pollutions of the world, the flesh and the Devil, which they had renoun­ced they chose to delay their Baptisme till the time of their death, that so they might have a pure transmigration out of the body; and, before the commission of more sins, de­part this life in sure hope of resurrection to life immortal. Thus the Emperour Constan­tine long deferred his Baptisme, [...]useb. and his Son Constantius [...] desired to be baptized at the point of death. Athanas. de synodis. The same delay we find admitted by the Empe­rours Theodosius the Great, Ambros. in obit. Theo­dos. & Va­lentin. and Valentinian; which last, purposing to be baptized when he came home, was prevented by death. This rash and dangerous omission this negle­cting God's time and chusing our own, wit­nessed against by Almighty God in the death of many before they were baptized Saint Gregory Nazianzen with his contemporaries earnestly opposed in the Eastern, and S. Am­brose with other learned men in the Western Churches. Now the Patrons of this interpre­tation [Page 19]thus read the Apostles argument, what shall they do which are baptized for dead, (and that we find indeed to be the reading of our Bibles in Queen Eliza­beth's Reign) why are they then bapti­zed for dead? that is to say, as dead, when taken for dead, when ready to die and go out of the world; that which they do so late, which they put off to the last time of their life, why do they do it at all, except in hope of the resurrection & immortal life? To the learned assertours of this exposition besides that the custome cannot be proved to have been in use in the Apostles time and that, had it obtained so early, it equally lies open with the next and last to be named to that charge, which many eagerly urge, that with­out doubt the zeal of S. Paul would never have let pass so gross an omission without a severe reprehension, we offer to be consi­dered the incongruous rendring the words [...] which if with the learned Vossius they render pro statu mortuorum (pray help me through these knots and perplexities [Page 20]with your continued attention) if with the learned Vossius, who acknowledgeth the not to be suffered harshness of the other version, they render pro statu mortuorum, ut sibi post mortem sit bene, for the estate of the dead, that it may be well with them after they are dead; even this seems at a far remove from the original, especially when we remember that the Ms. of Alexandria and other ancient co­pies read the repetition in the end of the verse [...], with which reading agree several citations of the ancient Fathers, the vulgar Latine and likewise our old English translation before named, why are they then baptized over them? plainly signifying not an estate or condition, but the persons in such condition; withall, this version pro sta­tu mortuorum reduces us to the hazard, and incredible, from which first of all we kept at distance, it speaking of Baptisme not pe­culiar to some certain persons, but common to all who are baptized. For we are all, be­loved Brethren, thus baptized for the dead, for the estate of the dead, that it may be [Page 21]well with us after we are dead, not for the enjoyments of this transitory life, but for the remission of sins for the hopes and pledges of immortal felicities. But if as the most do they will have the words [...] to si­gnifie tanquam moribundi, jam morituri, sub mortis tempus, quasi mortui, they well know they can never defend themselves with so much as one instance, either out of Scripture or any approved Greek Authour, and then to put us off with the Latine pro mortuis in the sense of pro deplorato, pro derelicto, and to be pleased with the sound of the English for dead, taken for dead, left for dead and the like piteous shifts, Gen. 11. this is to reduce us to the condition when we toyled at Brick and Morter, and were dispersed abroad upon the face of the earth because a man could not understand his neighbour, and to make one language not the interpretation but the con­fusion of another.

We propose to your charitable judge­ment in the last place the most ancient & first received exposition of these words, Baptismus vicarius. touching [Page 22] proxy-Baptisme, baptizing the living for the dead. A custome in use among certain Here­ticks, who if any of the Catechumeni, converts to the Christian faith not yet baptized but in their Catechisme in order to Baptisme, were surprised by death before the time appoint­ed for Baptisme, which was Easter or Whit­sontide, & before that as some write the sixth of January or feast of the Epiphany, Adi. sis, Ios Scal. in locum. the day on which they supposed our Saviour was ba­ptized, a custome they say still retained in the most ancient Aethiopian Churches, if any were taken away by death before he were bapti­zed, their manner was to substitute some friend alive to answer and to be baptized for him that was dead. You may laugh at the fond ridiculous custome but notwithstanding ap­prove the interpretation, acknowledged by Tertullian in his most learned tractate de Re­surrectione Carnis, allowed by S. Ambrose or whoever else be the Author of the expla­nation of this Epistle which passes under his name, commended by Iustellus in his Codex Can. Eccles. Ʋniversae not to detain you in na­ming [Page 23] Camero, Casaubon, Grotius, Musculus and several other modern Authours famous for learning and labour in interpreting the mysteries of the sacred Oracles.

1. If this were the undoubted sense, how could the words be better framed to it [...], they which are bapti­zed for the dead, as our present English Read­ing settleth it, no doubt upon mature search and advise of the learned Translatours: For the dead, in the place of the dead, for the sake, for the benefit, as they imagine, of the dead. I had almost pronounced what I have sometimes heard of another text, these words had been clear, had not the vain cu­riositie of expositours made them obscure.

2. 'Tis the most ancient interpretation. The Authours hitherto mentioned are all punyes to Tertullian, who once and again maketh mention of this interpretation. Epi­phanius about 160. years after Tertullian though himself prefer the opinion next before recited yet acknowledgeth this sense to be [...], Haeres. 28. a [Page 24]tradition handed to him, probably, the commonly received opinion till his time. What History of any dayes would you ra­ther read then that whose Author can inti­tle Historia sui temporis who more likely to hit right upon the true intent of this sacred ambi­guity then they who living nearest the time wherein it was written could best acquaint themselves with the History and matter of fact upon which questionless the undoubted determination of it doth much depend.

3. 'Tis not improbable but this corruption might be crept into the Church in the Apo­stles dayes. Not to enter the maze of profane reading, to hold you long in telling you the tale of the Calends of February, the lustra­tions or purgations with respect to the dead in use among the Romans and before that a­mong the Graecians, Graecia principium moris de­dit. Ovid. Fast. from whence possibly this custome might be derived, or at least obtain some easiness of reception: where many things must be passed by, to stand and note only the most necessary, and proceed under the more sure conduct of Ecclesiasti­cal [Page 25]story, we find Epiphanius to write that the followers of the pestilent heretick Cerin­thus had this fond fashion in use among them. This Cerinthus, as the same Author affirmeth, being come out of Egypt into Asia, consenting in part to the Jewish reli­gion, and being circumcised, did frequently resist the blessed Apostles, particularly was one of them who raised the troubles and dissensions at Antioch touching Circum­cision; Act. 15. for reconciling and composing where­of the first Counsel assembled at Jerusalem. That he and his complices stirred up the people against S. Paul, Act. 21. when he was purify­ing himself in the Temple: and opposed S. Act. 11. Peter for going to Cornelius, the conversion of which Cornelius Chronology places with­in 4 or 5 years after the conversion of S. Paul, and about 15 years before the writing of this Epistle to the Corinthians. This that infamous heretick of whom Irenaeus a most ancient Author in his book against heresies, written about the 178th. year of Christ, from the testimony of Polycarpus hath re­corded, 1.3. c. 3. [Page 26]that S. John the Apostle entering the Bath at Ephesus started back and made all hast out again, saying, he feared the Bath would fall down cùm intus esset Cerinthus ini­micus veritatis, for that Cerinthus the enemy of truth was within it. And from the rela­tion of the same Irenaeus 'tis spread abroad to the knowledge of the world, l. 3. c. 11. that the damnable blasphemies of this detestable Heretick, against the Divi­nity of our Lord and Saviour and his mira­culous birth of the blessed Virgin were the occasion of the same holy Evangelist his writing his sacred and precious Gospel, in the very beginning whereof he is so plain and large in declaring and asserting those main Articles and immoveable foundations of our Christian Faith. You have heard how old the Serpent; hereto if we adde how easie the spreading his poison, the plau­sible shews of reason that might be alledged for introducing the custome, the proneness that hath discovered it self to be natural in all nations to superstitious rites, and how [Page 27]very credible it is that these Corinthians might be perswaded to take up a fond vain custome, in testimony of their belief of the Resurrection, whom afterwards we see so easily drawn in to deny the Resurrection, I had almost determined that to this anxious and difficult [...] we may here at length affix the [...], and re-establish and confirm this ancient exposition of the words, which many new ones have shaken and removed, but never could place one more free from exception in it's stead. The objection you all bear in mind is with fear and caution to be urged as well as to be answered. Who among us shall prescribe Ethicks for Aposto­lick prudentials? I am in any wise to rebuke my Brother, and not to suffer sin upon him; the law of love requires it, Lev. 19.17. yet if I cannot take off all, let me first remove the heavyest burden: this is not to do evil that good may come of it, but to destroy a greater evil that the lesser also with good speed may haste to ruine. Silence doth not alwaies give consent. S. Paul could well [Page 28]discern the time to be silent, and the time to speak, which the wise man in his index of seasons hath by name distinguished Eccl. 3.7. we read S. Luke 16.8. The Lord com­mended the unjust Steward propter solertiam non propter fallaciam, because he had done wisely, not because he had done wrong­fully. In S. John 9.2. we find the question put Master, who did sin, this man or his Pa­rents, that he was born blind? Originally we are all sinners, can a man sin actually before he is born? The Disciples ask this question upon supposal of the [...] or [...] animarum the praeexistence of Souls, or transmigration of Souls from one body to another, tenents then held by ma­ny of the Jews. Now he that from this place shall gather our Saviours assent to the opinion of praeexistence of Souls shall do just as the followers of the heretick Mar­cion, who in the age next succeeding this of the Apostles, not only kept up this idle fol­ly of baptizing the living for the dead, but as S. Chrysostome assures us, Homil. in did alledge [Page 29]this place of the Apostle to prove and main­tain what they did. Our Saviour gives his answer according to the purpose in hand, that wonderfull work and mighty miracle he then intended: and our Apostle quick­ens his question, not that he liketh of their foolish usage, but that from their own doings he might convince and shame them of their pernicious errour. Noli novum authorem aut confirmatorem denotare, saith Tertullian, adv. Marc. 5. don't think the Apostle joines himself an approver of their corrupt custome, but he so much the more firmly proves the resurrection of the dead, by how much they, who were vainly baptized for the dead, did do this in belief and hope of the resurrection of the dead. Thus far, salvo meliore judicio, in attempt to shew some light to this dark sentence. I have held you too long in the cold, chilled your hearing with frigid narratives and re­mote uncertainties, the difficulty of the sub­ject shall plead my defence, & the facility of your benevolence shall grant my absolution. After all that hath bin said, after all that can [Page 30]be said, give me leave to conclude this part of my discourse with a passage I find in the works of a learned and pious Divine of our own, Mr. Bolton; who in his discourse con­cerning Heaven, speaking of the excellent knowledge the blessed shall there enjoy, particularly of the mysteries of the sacred book of God, among other difficult places of Scripture, he giveth instance in this our Text, as an obscurity to be cleared by the light of glory, the meaning thereof to be known when we come to Heaven. A. Gel. 12.7. And as the Judges of Areopagus adjourned a diffi­cult case, they knew not well what to say to, for an hundred years: so truly after all the exactest enquiries and most accurate dis­cussions of this sacred doubt, though no doubt to the Corinthians, for whose uses more especially it was adapted, I am much of opinion, that for the clear and uncon­troverted resolution of the true sense of this argument for the resurrection, the world must now be content to wait till the resur­rection day.

Three things I proposed to my self from the first view of this Text.

• The sense of the Words.
• The force of the Argument.
• The use of the Doctrine.

The Argument, which hath already been touched, and comes next more particularly to be declared you see plainly, according to the best probable interpretation, to be of that make which we call Argumentum ad ho­minem, an argument accommodated to the temper and constitution of the persons a­gainst whose errours it is directed. If the dead rise not at all, what means that super­stitious usage of baptizing for the dead? why more solicitude for dead men then for dead beasts, if both equally perish, be alike involved in the darkness of oblivion, and desperation of revival? [...]; why are they baptized for the dead, why do they not lay the rotten car­cass out of sight without any farther adoe, or [Page 32]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 'tis 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 [Page 33]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 [Page 34]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, 'twere 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, [Page 35]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 [Page 36]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 [Page 37]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. [Page 38]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 Soul, for evincing whereof to indubitate certainty whether there be indeed a weapon of proof in the armory of reason, I must not now digress to examine, they have [Page 39]doubted of the immortality of the Soul, but for the resurrection of the body it hath e­ver been [...], Luc. 2.34.24.11. Act. 17.32. a matter to make merry with, to mock and scoff at: Caecil. apud Mi­nut. Foel. aniles fabulae with some, pueri­tia deliramenta with others, the best word that Pliny, that most diligent searcher of the effects of nature, (meeting with some ficti­tious shew hereof in the roving conceits of the laughing Philosopher) can afford it, in the seventh book of his Natural History, c. 55. where he derides them who think it shall be otherwise with them after they are dead, then it was before they were born, whose blasphemies tonching this matter in another place I abhor to repeat, but you may read, if you can abide it, in the seventh Chap. of the 2d. Book of that History, with these and some such exceptions, incomparable, and in this particularly admirable, that it should be written by one who thought him­self every whit mortal.

That the ditty wherewith the Heathen people used to lull themselves asleep. Whe­ther tends all this? 1 Tim. 6.20. 2 Pet. 1.19. 2 Tim. 1.10. O Christian keep that which is committed to thy trust. Thou hast a sure word of prophesie, the light of the Old, but especially of the New Testament, where­in besides the many plain propositions of faith, the blessed Apostle in this chapter con­descends to treat with our reason, and argues us into found and efficacious belief, unless we not only think we shall perish with beasts, but have already sunk our selves below them in want of understanding. The Resurrection, without a proverb, 'tis as sure as death. Read and humbly learn the price at which God hath set thee. Pierce through the clouds with the eye of faith, and live in the sight and influence of things invisible.

Which brings me to the 2d. & at this time [Page 41]the last use: 'Tis needfull I deliver all in the mass and summe which the time though re­newed would fail me to number out in par­cells. Accept and preserve it in the words of S. Chrysostome [...]. Homil. de resurrect. mort. fine. Let our Ethicks be suitable to these Dogmaticks; our life answerable to this do­ctrine; & especially in the confortable & pow­erfull language of our blessed Apostle in the conclusion of this his excellent discourse: Therefore, my beloved Brethren, be ye stedfast, un­moveable, alwayes abounding in the work of the Lord, forasmuch as you know that your Labour is not in vain in the Lord. The resurrection of the dead, is the calling the whole world be­fore the Judgement-seat of Christ, 2 Cor. 5, 10. that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. How should this restrain us from all sin, the wages whereof we know to be death, Rom. 6.23. how should it animate us to all holy conversation and godliness, which we are sure shall receive the gift of God, eternal life. To work out our own salvation, to act with [Page 42]an eye on the recompense on reward to the glorifying of God is not derogatory from God's glory, but the highest advancing it; is not in a Christian to be mercenary, but to be dutifull and thankfull. 2 Cor. 4.17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. Death it self and the grave are vanquished, and made the passages to eternal life. Are we not startled at the thoughts of these ap­proaching glories? Be not weary of this bur­den of mortality? don't we long with the bles­sed Apostle to be clothed upon with our house which is from heaven? 2 Cor. 5.2. To hear the melody of Angels, to speak in the dialect of glory, to see in the perspectives of immortality, to enjoy what eye hath not seen, 1 Cor. 2.9. nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him; to crowd about the eternal throne with Cherubims and Seraphims and all the heavenly host, Rev. 4.10. and fall down and worship him that lives for ever and ever, to give thee, O God, in thy own heaven some worthy [Page 43]praise for all thy infinite goodness and loving kindness to thy sinfull, vile and miserable creatures, which we cannot do as we would whiles lost in flesh, and abused with corru­pted senses; but when it shall please thee to call us above, to consort us with thy ho­ly Angels, to cause this corruptible to put on in­corruption, this mortal immortality; we shall not neglect one moment in the ages of eternity; Phil. 5.20. Be our conversation in heaven from whence we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fa­shioned like unto his glorious body. Raise we our minds to eternal vigours, be our hearts in­flamed with victorious joyes, and our lips o­pened in the voice of triumph. Persume your minds with the sweet spices of the East, feed your eyes with the fair beauties of the morn­ing, the morning, after which no evening shall follow. Value your Souls capable of ever­lasting glories, your bodies improveable be­yond the light of the Sun, and disdain a glance at the decitfull allurements of this transitory life. Your minds obsequious to hea­venly [Page 44]attractives, and aspiring without faint­ing to the perfections and exaltations of immortality. Ioh. 11.25. Which blessed estate Christ Jesus, the Resurrection and the Life, grant un­to us for his own mercies sake. Amen.