A Verse by consent of dissenting Interpreters placed first in the order of the NONLATINALPHABET, those hard intelligibles, Voss. de Baptism. disp. 12. th. 2. Bertam. Lucbr. Franktal.
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.
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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.
Tarnov. Exercise Bible truths retired into the depth, Mysteres 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.
He who had been rapt into the third Heavens, he sometimes speaks in the Clouds, he whose mind was conversant with sublimest contemplations, no wonder if his abstruse conceptions leave a tincture of their mystery in dark sayings. Holy Scripture is a plentifull storehouse of the food of life accommodate to all ages and constitutions.
He who had been rapt into the third Heavens, he sometime 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. Holy Scripture is a plentiful storehouse of the food of life accommodate to all ages and constitutions.
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 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.
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,
In the reading this chapter you have observed that Saint Paul therein makes 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,
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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, 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. The old Heathens numbred two hundred eighty eight opinions concerning the summmm bonum, the chief good and true felicity,
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, 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. The old heathens numbered two hundred eighty eight opinions Concerning the summmm bonum, the chief good and true felicity,
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,
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 Mathematic Schools Concerning these minutes and motes in the Sun,
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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, sixteen or seventeen I have had the patience to number,
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, sixteen or seventeen I have had the patience to number,
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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,
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,
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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,
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,
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& taking confidence from the innocent circumstance to commend that truth to your prepared minds, which the oportunity had made you all willing to believe.
& taking confidence from the innocent circumstance to commend that truth to your prepared minds, which the opportunity had made you all willing to believe.
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Thus in case of this present Text, the learned Dr. Stuart, in his elegant Sermon extant upon it, being a funeral Sermon, interprets this baptizing for the dead, to be the washing the bodies of the dead, the regards had to the dead corps in funeral Ceremonies, a sense,
Thus in case of this present Text, the learned Dr. Stuart, in his elegant Sermon extant upon it, being a funeral Sermon, interprets this baptizing for the dead, to be the washing the bodies of the dead, the regards had to the dead corpse in funeral Ceremonies, a sense,
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:
to be understood of Baptism in the Cup of blood of suffering affliction, persecution and death, in witness and hope's of the resurrection of the dead:
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;
Yet what season more excellent, or can be more desirable then the present opportunity, this equipoise of the balance, this unbiased liberty of truth? what is always law, is now necessity too;
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to describe truth in it's innocent venerable nudity, devest and released of all external, by-respects, which may somtimes make it gay and gaudy for an hour,
to describe truth in it's innocent venerable nudity, devest and released of all external, by-respects, which may sometimes make it gay and gaudy for an hour,
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an operative principle of lasting edification. NONLATINALPHABET The Jesuits are wondrously industrious to spell the Fable of their NONLATINALPHABET out of these Elements;
an operative principle of lasting edification. The Jesuits Are wondrously Industria to spell the Fable of their out of these Elements;
how can it be understood, 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,
how can it be understood, unless de Baptismo Lachrymarum & poenitentiae, qui suscipitur Praying, jejunando, eleemosynas faciendo, etc. Tears and Afflictions, Weepings and Mournings, Fastings and Prayers, Alms and Oblations for the dead,
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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 NONLATINALPHABET, 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,
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,
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;
nor to remind them to read plainly that it's not said, they who baptise themselves, but they who Are baptised; to let pass these and other incongruities and Abuses;
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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.
but gainful merchandise of Indulgences, how opposite it is to other places of Scripture; how it is condemned by the Light, and then think whither 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 Blesses them that die in the Lord, Rev. 14.13.
In the place where the tree falleth there it shall be. The dead, if good, they are happy, and stand not in need of our prayers, if bad, they are miserable;
In the place where the tree falls there it shall be. The dead, if good, they Are happy, and stand not in need of our Prayers, if bad, they Are miserable;
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, vita acquiritur vel amittitur, ubi hinc excessum fuerit, nullus est poenitentiae locus, nullus satisfactionis Effectus.
The holy Martyr S. Cyprian, whom these men's own Decretals, and that not undeservedly, place First of all the Father's, In hac vita, Says he, vita acquiritur vel amittitur, ubi hinc excessum fuerit, nullus est poenitentiae locus, nullus satisfactionis Effectus.
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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,
Among the opinions and Conjectures of the Father's 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,
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Others with diversity of opinion interpret it of ordinary ceremonious ablutions, which likewise or other usages of equal respect and argument for the present purpose were in fashion among all people, Heathens and Jewes as well as Christians.
Others 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.
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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.
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.
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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.
and why Are we baptised? It never being his manner to attribute to believers in the third person those things he speaks of which pertain in Common to all believers.
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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.
In all likelihood he speaks of a Baptism then in use among the Corinthians, peculiar to Some certain Persons in certain cases and supposed necessities.
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NONLATINALPHABET. 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 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;
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But then the following words, the NONLATINALPHABET, 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;
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 Peradventure;
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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:
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:
but as particularly administred to some certain persons in certain cases and circumstances. The most antient, (two of them especially) and the most probable;
but as particularly administered to Some certain Persons in certain cases and Circumstances. The most ancient, (two of them especially) and the most probable;
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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.
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.
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mortuorum) penes homines Confirmandum apud demortuorum sepulchrase baptizari sinebant, and significandum & testandum quod constantissimè crederent mortuos qui ibi sepulti jacerent,
Mortuorum) penes homines Confirmandum apud demortuorum sepulchrase Baptizari sinebant, and significandum & testandum quod constantissimè crederent Mortuos qui There sepulti jacerent,
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 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.
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.
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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 NONLATINALPHABET equally admitting either translation,
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,
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.
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.
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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.
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.
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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;
In Corinthiaca Ecclesia super mortuis, hoc est, in eo loco ubi sepeliebantur Deads 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, it's manifest, say they;
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 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.
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 Presence famam.
The Epistle of 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,
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,
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:
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:
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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.
but not a word of administering Baptism there, which if it had been used, no doubt but the Historian who Triumphos 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 NONLATINALPHABET 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 of Baptism is administred, was very seldome if ever known in the world for several hundreds of years after;
Yet say, they did administer Baptism over the tomb of this single Martyr, what does 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;
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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,
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 it's time without showing the Register,
The second interpretation is that of 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,
The second Interpretation is that of Epiphanius, De Baptismo Clinicorum, received and pursued by Estius, calvin, Capellus, and many other learned men, among whom the forementioned Voss, in his Theses the Baptismo notwithstanding before in his these. the Resurrect. he had assented to the former,
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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;
There was a custom Come 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, 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.
hence by the ancient Church called Clinici, 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 since, there was no Sacrament remaining for them, no hope's 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 Baptisme till the time of their death, that so they might have a pure transmigration out of the body;
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 chosen to Delay their Baptism till the time of their death, that so they might have a pure transmigration out of the body;
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The same delay we find admitted by the Emperours Theodosius the Great, and Valentinian; which last, purposing to be baptized when he came home, was prevented by death.
The same Delay we find admitted by the emperors Theodosius the Great, and Valentinian; which last, purposing to be baptised when he Come 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,
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,
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Now the Patrons of this interpretation 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;
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;
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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 NONLATINALPHABET 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;
why do they do it At all, except in hope of the resurrection & immortal life? To the learned assertors of this exposition beside 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 nam 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 Voss they render Pro Statu Mortuorum (pray help me through these knots and perplexities with your continued attention) if with the learned Voss, who acknowledgeth thee 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 NONLATINALPHABET, 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,
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 Father's, the Vulgar Latin and likewise our old English Translation before nam, why Are they then baptised over them? plainly signifying not an estate or condition,
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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,
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,
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For we are all, beloved Brethren, thus baptized 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,
For we Are all, Beloved Brothers, 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,
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But if as the most do they will have the words NONLATINALPHABET 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,
But if as the most doe they will have the words to signify tanquam moribundi, jam Morituri, sub mortis Tempus, quasi Deads, they well know they can never defend themselves with so much as one instance, either out of Scripture or any approved Greek Author,
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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, this is to reduce us to the condition when we toyled at Brick and Morter,
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 found of the English for dead, taken for dead, left for dead and the like piteous shifts, this is to reduce us to the condition when we toiled At Brick and Mortar,
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We propose to your charitable judgement in the last place the most ancient & first received exposition of these words, touching 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, 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.
We propose to your charitable judgement in the last place the most ancient & First received exposition of these words, touching proxy-Baptisme, baptizing the living for the dead. A custom in use among certain Heretics, who if any of the Catechumen, 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 write the sixth of January or feast of the Epiphany, 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.
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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 Camero, Casaubon, Grotius, Musculus and several other modern Authours famous for learning and labour in interpreting the mysteries of the sacred Oracles.
You may laugh At the found ridiculous custom but notwithstanding approve the Interpretation, acknowledged by Tertullian in his most learned tractate the Resurrection 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 Chamber, Casaubon, Grotius, Musculus and several other modern Authors famous for learning and labour in interpreting the Mysteres of the sacred Oracles.
1. If this were the undoubted sense, how could the words be better framed to it NONLATINALPHABET, 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:
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 Advice of the learned Translators:
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.
I had almost pronounced what I have sometime herd of Another text, these words had been clear, had not the vain curiosity of expositors made them Obscure.
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Epiphanius about 160. years after Tertullian though himself prefer the opinion next before recited yet acknowledgeth this sense to be NONLATINALPHABET, a tradition handed to him, probably, the commonly received opinion till his time.
Epiphanius about 160. Years After Tertullian though himself prefer the opinion next before recited yet acknowledgeth this sense to be, a 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.
What History of any days would you rather read then that whose Author can entitle History 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 does much depend.
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, from whence possibly this custome might be derived,
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 Greeks, from whence possibly this custom might be derived,
and proceed under the more sure conduct of Ecclesiastical story, we find Epiphanius to write that the followers of the pestilent heretick Cerinthus had this fond fashion in use among them.
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 found fashion in use among them.
and being circumcised, did frequently resist the blessed Apostles, particularly was one of them who raised the troubles and dissensions at Antioch touching Circumcision;
and being circumcised, did frequently resist the blessed Apostles, particularly was one of them who raised the Troubles and dissensions At Antioch touching Circumcision;
for reconciling and composing whereof the first Counsel assembled at Jerusalem. That he and his complices stirred up the people against S. Paul, when he was purifying himself in the Temple:
for reconciling and composing whereof the First Counsel assembled At Jerusalem. That he and his accomplices stirred up the people against S. Paul, when he was purifying himself in the Temple:
and opposed S. 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, 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 opposed S. 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 Irnaeus a most ancient Author in his book against heresies, written about the 178th. year of christ, from the testimony of Polycarp hath recorded, that S. John the Apostle entering the Bath At Ephesus started back and made all haste out again, saying, he feared the Bath would fallen 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, 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.
And from the Relation of the same Irnaeus it's spread abroad to the knowledge of the world, that the damnable Blasphemies of this detestable Heretic, against the Divinity of our Lord and Saviour and his miraculous birth of the blessed Virgae 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.
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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,
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 it self to be natural in all Nations to superstitious Rites,
and how 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 NONLATINALPHABET we may here at length affix the NONLATINALPHABET,
and how very credible it is that these Corinthians might be persuaded to take up a found 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,
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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 NONLATINALPHABET or NONLATINALPHABET animarum the praeexistence of Souls, or transmigration of Souls from one body to another, tenents then held by many of the Jews.
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 Ecclesiastes 3.7. we read S. Lycia 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 since actually before he is born? The Disciples ask this question upon supposal of the or animarum the preexistence 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 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,
Now he that from this place shall gather our Saviors assent to the opinion of preexistence of Souls shall do just as the followers of the heretic 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,
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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.
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 error.
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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.
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 doe this in belief and hope of the resurrection of the dead.
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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,
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,
After all that hath bin 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,
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 Mysteres of the sacred book of God, among other difficult places of Scripture, he gives instance in this our Text,
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.
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.
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.
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.
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,
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 it's more then 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 to keep more strictly to the resurrection of the body, why are they baptized for the dead, 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,
or to keep more strictly to the resurrection of the body, why Are they baptised for the dead, 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 errours, to shame and put them upon self-condemnation for their inconsistent follies, committing not only truth with errour,
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,
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:
Truth, Beloved Brothers, 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 plentiful 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.
Errors 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 NONLATINALPHABET among the prophane positions of the fore-named Cerinthians, and S. Basil concerning the Sect of the Manichees, pronounceth NONLATINALPHABET, their abominable errours betray themselves.
Thus S. Epiphanius notes among the profane positions of the forenamed Cerinthians, and S. Basil Concerning the Sect of the manichees, pronounceth, their abominable errors betray themselves.
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,
Shall I now take leave to substitute the living in place of the dead, to pursue the Design of the Text by leaving the words of it? to initiate, solemnize and prosecute the Arguments of universal vigour,
and everlasting strength for confirming this important Truth in place of this, drawn from a local custome, a superstitious vanity, a foul corruption, dead and gone long agoe with it's heretical authors, instead of this of particular aspect upon some certain persons to introduce those general probations which look wishly on us all:
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 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:
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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.
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 it's own native, proper, homogeneous principles, foundations immoveable as the earth, durable as the sun & moon. Psalm 104.5. Psalm 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 prophecies of Scripture shall be consummated in glorious performances, vindicated by unavoidable events.
from the Labyrinth of doubts and perplexities, to the spacious fields of perspicuous propositions and intelligible methods of illustrious argumentations.
from the Labyrinth of doubts and perplexities, to the spacious fields of perspicuous propositions and intelligible methods of illustrious argumentations.
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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,
You in your found 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,
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the doctrine of Baptismes and the probation of the Resurrection of the dead, suffer me in a word or two to direct you towards perfection, by closing with the third and last particular of our present undertaking,
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,
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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 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.
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Be stedfast, unmoveable, 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,
Be steadfast, Unmovable, 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,
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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.
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 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.
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 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.
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.
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 doubted of the immortality of the Soul, but for the resurrection of the body it hath ever been NONLATINALPHABET, a matter to make merry with, to mock and scoff at:
Cicero, Senecca, Socrates, the best of the Heathen have doubted of the immortality of the Soul, for evincing whereof to indubitate certainty whither 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, a matter to make merry with, to mock and scoff At:
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,
aniles Fables 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,
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.
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.
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That the ditty wherewith the Heathen people used to lull themselves asleep. Whether tends all this? O Christian keep that which is committed to thy trust.
That the ditty wherewith the Heathen people used to lull themselves asleep. Whither tends all this? Oh Christian keep that which is committed to thy trust.
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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,
Thou hast a sure word of prophesy, the Light of the Old, but especially of the New Testament, wherein beside the many plain propositions of faith, the blessed Apostle in this chapter condescends to Treat with our reason,
Accept and preserve it in the words of S. Chrysostome NONLATINALPHABET. Let our Ethicks be suitable to these Dogmaticks; our life answerable to this doctrine;
Accept and preserve it in the words of S. Chrysostom. Let our Ethics be suitable to these Dogmaticks; our life answerable to this Doctrine;
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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,
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,
How should this restrain us from all sin, the wages whereof we know to be death, how should it animate us to all holy conversation and godliness, which we are sure shall receive the gift of God, eternal life.
How should this restrain us from all since, the wages whereof we know to be death, how should it animate us to all holy Conversation and godliness, which we Are sure shall receive the gift of God, Eternal life.
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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;
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;
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? 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;
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? 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 herd, 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, 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 sinfull, vile and miserable creatures, which we cannot do as we would whiles lost in flesh, and abused with corrupted senses;
to crowd about the Eternal throne with Cherubims and Seraphims and all the heavenly host, and fallen down and worship him that lives for ever and ever, to give thee, Oh 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;
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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;
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;
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.
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.
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.
Presume your minds with the sweet spices of the East, feed your eyes with the fair beauty's of the morning, the morning, After which no evening shall follow.
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.
Ex iis quatuor hic infra sequuntur. 5. Baptized Pro scipsis in spem rei quam post mortem assequuturi sint. viz. Resurrectionis. Castal. 6. Tanqu• commortui Christ, agents, repraesentantes Mortuos. Theodoret Cajetan. 7. Ut Christ commoriantur cum eo resurrecturi. Sedul. 8. Pro corporibus naturâ mortuis Isidore Pelus. 9. Superside resurrectionis Mortuorum. Chrysostom 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 Deads, 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 Tertulian 15 Supplicio affection, Martyrdom coronati, Pro assertâ Mortuorum resurrection 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 Vicarage Judaeis usitatam. 19. Item quid A. Montanus novè statuerit. 20. Apponat & Numerum protrahat sicui vacat & lubet.
