A SERMON Preached before the Right Worshipful COMPANY OF THE LEVANT MERCHANTS At St. Olav's Hartstreet LONDON, Thursday Decemb. 15. 1664. By JOHN LUKE, B.D. Fellow of Sidney-Sussex College 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) Levant 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 maríque 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 baptised for the dead, if the dead rise not at all? why are they then baptised 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 wrist, as they do also the other Scriptures unto their own destruction. He who had been rapt into the third Heavens, 2 Cor. 12. ● 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 say. Psal. 49.4. Holy Scripture is a plentiful 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 wisdom in the veiled 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 joyful 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, quickened and sharpened in form of a question, a repeated question, the better to touch, pierce and awaken the irrational stupid sons, whether of ignorance or heresy that opposed themselves to the Gospel truth. Else what shall they do which are baptised for the dead, if the dead rise not at all? why are they then baptised for the dead? An Aenigma without an Oedipus, an oracle without an interpretation, a pearl 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 numbered 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 forty concerning the constitution of a body, the composition of continuous quantity and still such digladiations remain in the Physiek and Mathematic 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 assecuturi 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 nouè 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 follows. 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 readiness 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 error to speed the match, & taking confidence from the innocent circumstance to commend that truth to your prepared minds, which the opportunity 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 baptising for the dead, to be the washing the bodies of the dead, the regards had to the dead corpse in funeral Ceremonies, a sense, if I mistake not, as improper to the Text, as proper and graceful to that solemnity. Thus if a Martyr's memorials were to be celebrated, and an Eloquent Interpreter should dictate this Baptism for the dead: to be understood of Baptism in the Cup of blood of suffering affliction, persecution and death, in witness and hopes of the resurrection of the dead: how forwardly would our minds with gratulation assent to an excellent truth indeed, but unduly seated in this place. When the occasion presents itself, as the enclosure of Silver: Prov. 25.11. an accommodate interpretation suits with it like the Apple of Gold. Yet what season more excellent, or can be more than the present opportunity, this equipoise of the balance, this liberty of truth? what is always law, is now necessity too; to describe truth in its innocent venerable nudity, divest and released of all external, by-respects, which may sometimes make it gay and gaudy for an hour, but never conciliate it any true beauty and durable amiability; may please and gratify the Auditor, 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 Baptism in the Text. Baptised 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, etc. Tears and Afflictions, Weep and Mournings, Fast and Prayers, Alms 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 Baptism of Affliction, without some explication adjoined by the more known metaphor of the Cup; excepting one place only, and when so used, it signifying the last of sufferings, that of Death itself; nor to remind them to read plainly that 'tis not said, they who baptise themselves, but they who are baptised; 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 stiffly for establishing the wicked, but gainful 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 guiltiness 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 faithful 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 alms cannot help them. The holy Martyr S. Cyprian, whom these men's 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 Baptism 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 Jews as well as Christians. Others not without some variety will have it to be understood of Baptism metaphorical, the Baptism of blood, persecution and death for the truth of Christ. In all likelihood the Apostle speaketh not of Baptism common to all, in which sense he would rather have said, what shall we do who are baptised, and why are we baptised? 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 likelihood he speaketh of a Baptism then in use among the Corinthians, peculiar to some certain persons in certain cases and supposed necessities. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And for figurative Baptism that of persecution and death in witness to the truth of the Gospel, Baptism 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 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 ourselves 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 Baptism in the notion of a Sacrament, and that not as common to all, but as particularly administered to some certain persons in certain cases and circumstances. The most ancient, (two of them especially) and the most probable; of longest standing, and of firmest foundation; maintained by the best Authors, and the best reasons, and which our English translations of the Holy Bible have at one time or another seemed to prefer, 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 custom to administer or receive Baptism over the dead, that is to say, upon the tombs and graves of Martyrs and other faithful servants of God departed this life, thereby signifying and testifying that they firmly believed both themselves and they over whom they were baptised should rise again to immortal life. This sense preserves the original inviolate, which may as truly be rendered 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 days. Else what do they which are baptised over the dead, if the dead rise not at all? why are they then baptised over them? Neither can any thing be excepted against this interpretation, could the proof and certainty be produced of the history, the custom 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 persuasion. The Centuriators 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 baptise over the dead, that is to say, in the place where the dead were buried, '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 doubtful signification we want the History to clear the Text. The Author of the Theological common places Cap. 7. de baptismo allegeth 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 the Church of Smyrna extant in Eusebius, l. 4. c. 15. concerning the martyrdom 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 custom well known to many here present to be in some part continued by the poor relics of that once famous and flourishing Church to this very day: but not a word of administering Baptism 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 Baptism over the tomb of this single Martyr, what doth that argue for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text written above an hundred years before the martyrdom of S. Polycarp. Certainly the use of burying in Churches, where the sacred Ordinance of Baptism is administered, was very seldom 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 alleged. Wherefore we will disturb this first opinion no farther; we leave it asleep among the tombs and graves where we find it, we object nonage & minority against the custom it produceth, it must not add several hundreds of years to its time without showing the Register, if ever such custom 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 Clinicorun * 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, 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 custom came early into the Church, and continued till at least about the 400. year of our Lord, that many who desired to be baptised into the Name of Christ thought good to defer their Baptism till the latter end of their life, till they lay sick upon their deathbed; 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 error of Novatian, destructive to all faith and repentance, from a wrong understanding of that place of the divine author to the Hebrews, c. 6. v. 4. that if after they were baptised 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 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 Baptism 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 Emperor Constantine long deferred his Baptism, ●useb. and his Son Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desired to be baptised at the point of death. Athanas. de synodis. The same delay we find admitted by the Emperor's Theodosius the Great, Ambros. in obit. Theodos. & Valentin. and Valentinian; which last, purposing to be baptised when he came home, was prevented by death. This rash and dangerous omission this neglecting God's time and choosing our own, witnessed against by Almighty God in the death of many before they were baptised 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 thus read the Apostles argument, what shall they do which are baptised for dead, (and that we find indeed to be the reading of our Bibles in Queen Elizabeth's Reign) why are they then baptised 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 assertors of this exposition besides that the custom 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 rendering the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if with the learned Vossius they render pro statu mortuorum (pray help me through these knots and perplexities 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 agreed several citations of the ancient Fathers, the vulgar Latin and likewise our old English translation before named, why are they then baptised over them? plainly signifying not an estate or condition, but the persons in such condition; withal, this version pro statu mortuorum reduces us to the hazard, and incredible, from which first of all we kept at distance, it speaking of Baptism not peculiar to some certain persons, but common to all who are baptised. For we are all, beloved Brethren, thus baptised for the dead, for the estate of the dead, that it may be 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 signify 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 Author, and then to put us off with the Latin 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 toiled at Brick and Mortar, 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 proxy-Baptisme, baptising the living for the dead. A custom in use among certain Heretics, who if any of the Catechumeni, converts to the Christian faith not yet baptised but in their Catechism in order to Baptism, were surprised by death before the time appointed for Baptism, which was Easter or Whitsuntide, & before that as some writ the sixth of January or feast of the Epiphany, Adi. sis, jos Scal. in locum. the day on which they supposed our Saviour was baptised, a custom they say still retained in the most ancient Aethiopian Churches, if any were taken away by death before he were baptised, their manner was to substitute some friend alive to answer and to be baptised for him that was dead. You may laugh at the fond ridiculous custom but notwithstanding approve the interpretation, acknowledged by Tertullian in his most learned tractate the 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 justellus in his Codex Can. Eccles. Vniversae not to detain you in naming Camero, Casaubon, Grotius, Musculus and several other modern Authors 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 baptised 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 curiosity of expositors made them obscure. 2. 'Tis the most ancient interpretation. The Authors hitherto mentioned are all punies 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 tradition handed to him, probably, the commonly received opinion till his time. What History of any days would you rather read then that whose Author can entitle Historia sui temporis who more likely to hit right upon the true intent of this sacred ambiguity than 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 days. 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 Grecians, Graecia principium moris dedit. Ovid. Fast. from whence possibly this custom 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 story, we find Epiphanius to write that the followers of the pestilent heretic 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 heretic 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. that S. John the Apostle entering the Bath at Ephesus started back and made all haste 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 Heretic, 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 foundations of our Christian Faith. You have heard how old the Serpent; hereto if we add how easy the spreading his poison, the plausible shows of reason that might be alleged for introducing the custom, the proneness that hath discovered itself to be natural in all nations to superstitious rites, and how very credible it is that these Corinthians might be persuaded to take up a fond vain custom, 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 its 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 Ethics for Apostolic prudentials? I am in any wise to rebuke my Brother, and not to suffer sin upon him; the law of love requires it, Leu. 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 ruin. Silence doth not always give consent. S. Paul could well 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, tenants then held by many of the Jews. Now he that from this place shall gather our Saviour's assent to the opinion of praeexistence of Souls shall do just as the followers of the heretic Martion, who in the age next succeeding this of the Apostles, not only kept up this idle folly of baptising the living for the dead, but as S. chrysostom assures us, Homil. in did allege this place of the Apostle to prove and maintain what they did. Our Saviour gives his answer according to the purpose in hand, that wonderful 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 do he might convince and shame them of their pernicious error. Noli novum authorem aut confirmatorem denotare, saith Tertullian, adv. Marc. 5. don't think the Apostle joins himself an approver of their corrupt custom, but he so much the more firmly proves the resurrection of the dead, by how much they, who were vainly baptised for the dead, did do this in belief and hope of the resurrection of the dead. Thus far, salvo meliore judicio, in attempt to show 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 been said, after all that can 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 inquiries 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 myself 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 errors it is directed. If the dead rise not at all, what means that superstitious usage of baptising 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 baptised for the dead, why do they not lay the rotten carcase out of sight without any farther ado, or if they will wash the body, and adorn the hearse, and carry forth the dead in pomp and splendour, to testify, 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 baptised for them? why are they solicitous, lest 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 than probable from several passages of the chapter that the poor deluded Corinthians, to whom S. Paul directs this discourse, who denied the Resurrection of the body, denied also, or at least doubted of the Immortality of the soul, these two errors of old time being commonly joined together, or to keep more strictly to the resurrection of the body, why are they baptised for the dead, Dum sacramentum impenditur corpori, corpus consecratur immortalitati. Tertull. why have they a remedy of life applied 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 errors, to shame and put them upon self-condemnation for their inconsistent follies, committing not only truth with error, but one of their errors with an other; not consenting to one, but overthrowing another, healing rather then wounding them with their own weapon, and like a skilful Physician turning poison 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 its native branches, unforced emanations and consequences to the plentiful riches of assured understanding: Errors are like ropes of sand, rude heaps of absurdities, confused mixtures of incoherencies and inconsistencies, the building sinking under its disorderly, ill contrived fabrication, the enemies of truth at variance and destroying one another. Thus S. Epiphanius noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the profane positions of the forenamed Cerinthians, and S. Basil concerning the Sect of the Manichees, pronounceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homil. 8. in hexaem. their abominable errors betray themselves. And if time sufficed, 'twere no unsupportable undertaking to show, that there is neither false Religion nor Heresy in the world, but arrows may be taken out of it's own quiver to shoot against the face of it, but carries weapons about it to destroy itself. Thus doth Error stumble and fall at the obstacles and blocks itself casteth in the way, and like a guilty criminal faltering in his speech and forgetting one lie when he tells another, is convict by self-evidence, and perishes through its 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 custom, a superstitious vanity, a foul corruption, dead and gone long ago with its 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 Errors from their own repugnant mixtures and inconsistent weaknesses, shall I attempt to present to your view the unconquerable stability of Truth on its own native, proper, homogeneous principles, foundations 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 its unexpected appearance, the truth and prophecies of Scripture shall be consummated in glorious performances, vindicated by unavoidable events. This were to pass out of one depth into another, from the straits 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 joyful 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 Baptisms 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 steadfast, unmoveable, v. ult. let that be the first point of advice, that what we have not time here to discuss, that we never want time seriously to meditate, and determine to ourselves in the 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 steadfast in the full assurance of effectual understanding. The Doctrine of the Resurrection is an Article of Faith, a point of Christian wisdom, no discovery of natural reason, no investigation of secular Philosophy. One of the faithful say 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 armoury of reason, I must not now digress to examine, they have 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 Minute. 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 show 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, than 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. Soles occidere & redire possunt, Nobis cùm semel occidit brevis lux, Nox est perpetuò una dormienda. 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 prophecy, 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 ourselves 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 the last use: 'Tis needful I deliver all in the mass and sum which the time though renewed would fail me to number out in parcels. Accept and preserve it in the words of S. chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homil. de resurrect. mort. fine. Let our Ethics be suitable to these Dogmatics; our life answerable to this doctrine; & especially in the comfortable & powerful language of our blessed Apostle in the conclusion of this his excellent discourse: Therefore, my beloved Brethren, be ye steadfast, unmoveable, always 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 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 dutiful and thankful. 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 itself 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? done'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 entered 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 praise for all thy infinite goodness and loving kindness to thy sinful, vile and miserable creatures, which we cannot do as we would while 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 joys, and our lips opened in the voice of triumph. Presume 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 attractives, and aspiring without fainting to the perfections and exaltations of immortality. joh. 11.25. Which blessed estate Christ Jesus, the Resurrection and the Life, grant unto us for his own mercy's sake. Amen. FINIS.