The Apostle saith that Christ humbled himself and became obedient unto death even the death of the Crosse Phil. 2. 8. And it is unquestionable that Christs death was a part and a chief part of his humiliation Therefore so long as he remained dead that is untill his Resurrection he was in the estate of humiliation 6. It appears by Scripture that when Christ died his soul went to heaven and therefore not to hell as taken for the place of torment which is most opposite and contrary unto heaven This day shalt thou be with me in Paradise said Christ to the penitent malefactour Therefore Christs soul being separated from his body went to Paradise which is all one with the third that is the highest heaven as was before shewed Some answer that Christ meant of himself in respect of his divine nature which is in all places and in Paradise or heaven in a more especiall manner in that respect they say Christ did promise the repentant thief that he should be with him that day in Paradise But first Bellarmine doth well refell this Bellar. de Beatitud Sanct. l. 1. c. 3. answer for that Christ promised that the thiefe should be where he was but in respect of his divine nature Christ was with the thief here in this world even then when he played the thief so that in this sense Christ in those words with me had promised no new thing unto him 2. The word of Christ cannot without doing violence unto them be otherwise taken then to import this that as the thief was then in respect of the body partner with Christ in pain and torment so that same day both their souls should be together where they should injoy blisse and happinesse Some therefore yeelding that those words with me have reference to Christ in respect of his soul say that Christs soul betwixt his death and his Resurrection might be both in heaven and in hell the place of torment one while in the one another while in the other But this is a groundlesse conjecture the Scripture Act. 2. clearly Videtur quòd usque ad horam resurrectionis manserit in inferno Aquinas part 3. qu. 5. art 4. enough sheweth that Christs soul from the time of his death was in the hell that it speaks of untill the time of his Resurrection Again some of the ancients do not without cause infer from those words of Christ which he spake when he gave up the Ghost Father into thy hands I commend my spirit For though Christs soul even in the hell of the damned might yet be said to be in the hands of the Father yet much Eusebius Emisenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juenricus Tunc clamor Domini magno conamine missus Aetheriis animam comitem commiscuit auris rather might it be said to be in his hands being in heaven Some arguments used in defence of this opinion are to be answered Ob. As first that drawn from Mat. 12. 40. As Jonas was three daies and three nights in the belly of the whale so shall the son of man be three daies and three nights in the heart of the earth Here by the heart of the earth they understand hell the hell of the damned which they suppose to be in the heart or midst of the earth The Papists also make use of this place for their Limbus before spoken of but it makes for neither opinion For 1. The Scripture doth not declare where hell the place Qui ignis gehennae cujusmodi in quâ mundi vel regionum parte futurus sit hominem arbitror scire neminem nisi fortè cui Spiritus divinus ostendit Aug. de Civ Dei lib. 20. cap. 16. of torment to which the Papists make their Limbus to be contiguous is seated Austin speaking of the fire of hell saith that he supposed no man could tell of what kind it is or in what part of the world except perhaps Gods spirit did reveal it 2. In those words of Christ which are objected by the heart of the earth is meant the grave For Christs abiding so long in the heart of the earth was to be a sign to the Jews as the context sheweth therefore it was to be a thing apparent unto them which his abiding so long in the grave was but not his abiding so long either in Limb or in the hell of the damned For if ever Christ were there yet it was more then the Jews could see but they might see that at such a time he was laid in the grave and that he continued there untill such a time after Ob. Against this it is objected That the heart is put for the midst of a thing and therefore the grave being not the midst of the earth cannot be the heart of it Answ But in the Scripture that part of a thing which is betwixt the extremes though it be not equally distant from the extremes is called the midst or the heart Ezek. 14. 14. 16. 18. 20. where its said if Noah Daniel and Job were in it c. in the originall it is word for word in the midst of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it where by the midst of the Land is not meant precisely the middle part of the Land but any place within it S◠Ezek. 27. 4. Tyrus is said to be in the midst of the sea in the originall as the margent notes it is in the heart of the sea Yet this heart or midst of the sea was not exactly the middle of it for Tyrus as it is said there v. 3. was situate at the entry of the sea Ob. But Bellarmine yet further objects that Christs sepulcher seems to have been above the earth and not at all within it because it was hewn out of a rock as the Scripture telleth us Answ But this hindreth not why it might not be within the earth and that it was so the Scripture sheweth relating how a great stone was rolled to the mouth of the sepulcher Mat. 27. 60. and that John stooped down to look into the sepulcher Ioh. 20. 5. These circumstances argue that the sepulcher was beneath in the earth and therefore might well be called the heart of the earth Ob. Again they argue from Ephes 4. 9. where it is said That Christ descended into the lower parts of the earth which some will have to signifie hell the place of torment and the Papists will have Limbus Patrum to be meant Answ But 1. why the lower parts of the earth should denote the hell of the damned or Limbus Patrum if there had been any such place at all I do not see it being unknown to us as I said before where that hell is seated 2. Therefore Cajetans exposition is much better that by the lower parts of the earth Ad inferiores partes terrae i. e. ad inferiorem partem mundi terram Cajet ad loc Comparatur non una pars terrae cum altera sed tota terra cum caelo
the power of death but wilt raise me againe from the dead And so consequently the Article of Christs descending into hell whereof these words are the foundation imports no more but that Christ went into the other world was in the state of the dead and under deaths dominion to wit untill his Resurrection This Exposition keeps the propriety of the words and the order of the Creed neither is there any thing that I know of weight against it The Hebrew word Sheol and the Greek Hades which are rendred sometimes hell do signifie the estate of the dead or the power of death Hell and destruction are before the Lord Prov. 15. 11. Jansenius a learned Writer of the Church of Rome upon the place notes that by hell and destruction Per infernum perditionem significatur status mortuorum non solum damnatorum ut nos ferè ex his vocibus auditis concipimus sed in genere status defunctorum Jansen ad loc is signified the state of the dead and not onely of the damned as we usually when we hear these words do conceive but the state of those in generall that are departed out of this life Thus also Genebrard another Romish Author and a skilfull Hebritian on Psal 30. 3. as we reckon Ab inferno id est è statu mortuorum liberasti Geneb ad loc where David sayes O Lord thou hast brought up my soul from Sheol hell our Translators have the grave Genebrard I say interprets it thus From hell that is out of the state of the dead hast thou delivered me And so that Psal 89. 48. What man is he that liveth and shall not see death and shall he deliver his soul from the hand of Sheol of hell So * Viz. That in the Booke of Common-Prayer Infernus significat totum mortuorum statum Gen. ad loc one of our Translations hath it the last Translation hath of the grave that likewise doth Genebrard expound in like manner though first he would draw it to their fained Limbus before-mentioned yet upon second thoughts which use to be wiser he addes Hell doth signifie the whole state of the dead And it is evident that by hell there cannot be meant the hell of the damned for David would not make it a thing impossible for any to escape that hell as he doth make it for any to escape the hell that he speaketh of Therefore by hell he must needs mean either the grave and then the word soul is not taken properly or the state of the state of the dead from which without extraordinary dispensation none is exempted Thus also is the Greek word Hades used 1 Cor. 15. 55. O Hades O hell so our Translators in the Margent render it though the Textuall reading be O grave where is thy victory There is no other hell but the state of the dead and the power of death which is vanquished and destroyed at and by the Resurrection of which the Apostle there speaketh So Rev. 20. 16. Death and hell were cast into the lake of fire that is death and the power of death For the hell of the damned the place of torment cannot there be meant by hell that hell being the lake of fire into which hell there spoken of is cast The meaning of the words is that at the Resurrection there shall be no more death nor any power of death any where but only in that lake of fire the place where the damned are in torment whose condition because of the wretchednesse of it is called death the second death Rev. 20. 6. And thus both Ecclesiasticall and Heathen Authors do use the word Hades making all that are dead and so under the power of death to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in inferno See B. Usher in hell as we English it And thus have some of the ancients expounded Christs descending into hell This is the Law of humane necessity saith Hilary Humanae ista Lex necessitatis ut consepultis corporibus ad inferos animae descendant Quam descensionem Dominus ad consummationem veri hominis non recusavit Hil. in Psal 138. that when the bodies are buried the souls descend into hell he means by hell the state of the dead in generall and the power of death keeping the soul separated from the body which descent the Lord Christ to prove himself true man did not refuse in like manner other of the Ancients S. Peters words also do confirm this Exposition Acts 2. 24. where speaking of Christ he saith Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden by it The word in the Originall signifies to be holden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force and strong hand to be holden under ones power and dominion And to prove that Christ could not possibly be thus held by death he alledgeth the testimony of the Prophet David who speaking in the Person of Christ said Thou wilt not leave my soul in hell So that by Peters Commentary upon these words of David it appears that Christs not being left in hell signifies nothing els but his not being left under the power of death from which he was freed by his Resurrection of which Peter saith that David did speak in those words Acts 2. 31. And consequently Christs being in hell which is implied in these words of David Thou wilt not leave my soul in hell and expressed in the Creed imports nothing els but his being under the power of death under which he was kept for a while though not long So that of S. Paul Rom. 6. 9. Christ being risen from the dead dieth no more death hath no more dominion over him that also intimates that Christ being dead untill he rose from the dead death had dominion over him not whether he would or no but through his own permission Joh. 10. 18. Ob. But may some say according to this Exposition there is nothing more signified in the Article of Christs descending into hell then in the other that he died Answ I answer Yes there is more signified in the one then in the other For that Christ died imports only that his soul was separated from his bodie but that he descended into hell imports that his soule and bodie continued for a while in the state of separation to wit untill his Resurrection when they were again united one to the other Such difference as there is betwixt B. Usher birth and life here such also is there betwixt death and descending into hell Death performs its work in a moment but hell continues this work to wit the separation of the soule from the body untill the body rising again the soule and it are reunited together Therefore it may seem to be said Rev. 6. 8. that hell followed after death and thus both soul and body are said to be in Sheol or Hades or hell whilest they remaine separated one from
the other Object But again it may be objected that if the soul whilest it is in a state of separation from the body be said to be in hell then it is in hell even when it is in heaven Answ It is granted nor is this uncouth or inconvenient as some may think it to be because of the usuall sense and signification wherein the word hell is taken For as the word flesh is in B. Usher our ordinary speech taken strictly in opposition to fish yet sometimes and in propriety of speech it is of a more large extent For there is a flesh of fish 1 Cor 15. 39. So though we usually take the word hell in opposition to heaven taking hell for the place of torment as heaven for the place of happinesse yet the word hell as answering the Hebrew Sheol and the Greek Hades is so large as to comprehend even heaven it self in the notion of it Not indeed as heaven is the place of blisse and happinesse nor as it shall be after the Resurrection when the soul and body shall be in heaven but as heaven is the receptacle of souls separated from their bodies which state of separation though it reaâ—h to heaven as it doth in respect of the souls of the godly yet appertains to the dominion of death and the imperfection of the Saints who are not set free from that dominion of death and that imperfection untill the Resurrection Object Some may yet again object That the word descended which is used in the Creed argues that hell is below whereas heaven is above and how then can it be said that Christ in respect of his soul descended into hell whenas his soul went to heaven Answ To this it is answered divers wayes 1. That although when the godly die in respect of Licet ex mortuis aliqui ascendunt in coelum omnes tamen qui sepeliuntur descendunt in terram unde à conditione prima descensus cadaverum totus reliquus mortuorum status appellatur descensus Alsted in Theol. Catechit in Exposit Symb. their souls they ascend up to heaven yet because generally all in respect of their bodies when they are buried descend down into the earth therefore from that first condition of the descending of dead bodies the whole estate of the dead is called a descent 2. That the word which signifieth to descend is often used for to remove from one place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another though it be not from a higher place to a lower which is properly to descend As B Usher Acts 13. 4. So they being sent forth by the Holy Ghost departed unto Seleucia The word in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall rendred departed is that which properly signifieth descended So Acts 18. 5. When Silas and Timotâ—â—us were come from Macedonia in the Originall the same word rendred were come is used And so in other places so that whereas it is said in the Creed he descended into hell the word descended is not to be pressed but to be taken as if it were said he went to hâ—ll And this may suffice for the explicating of the Article of Christs descending into hell which was the thing I aimed in the handling of these words Thou wilt not leave my soul in hell THE NINETEENTH SERMON ACTS 10. 40. Him God raised up the third day THese words were spoken by Peter and I need not tell of whom he spake them for they that know any thing in this kind know that it is Christ whom God raised up the third day Him God raised up viz from the dead as it is expressed Rom. 8. 11. The third day viz. after that he died as appeares by the context Whom they slew and hanged on a tree Him God raised up the third day Here then we have 1. The Resurrection of Christ Him God raised up 2. The time of his Resurrection the third day First then let us observe this That Christ did Doct. rise again from the dead The Resurrection of Christ is an Article of main concernment Peter told the Disciples that one was to be chosen in the place of Judas the traitour and why to be a witnesse with us said he of his that is of Christs resurrection Act. 1. 22. The Apostles were to testifie other things besides the resurrection of Christ but this is mentioned as a principall point to which they were to give testimony So Act. 4. 33. And with great power gave the Apostles witnesse of the resurrection of the Lord Jesus The Jews the professed enemies of Christ believe that he died even died the death of the Crosse but they will not believe that he rose again therefore Christ Resurrectio Christi est fides Christianorum crucified is a stumbling block unto them as the Apostle saith 1 Cor. 1. 23. But Christs resurrection is the faith of a Christian He that doth not believe this doth believe nothing to any purpose If Christ be not risen saith S. Paul and he is as not risen to those that do not believe him to be risen then is our preaching vain and your faith also is vain 1 Cor. 15. 14. And again v. 17. If Christ be not raised your faith is vain It behoves every one therefore not only to say that he believeth the article of Christs resurrection but to believe it indeed and to know upon what grounds he doth believe it Let us therefore see what grounds we have for this in and from the Scripture 1. Christs resurrection was tipified and prefigured Some conceive Isaac to have been a type and figure of Christ in this respect Isaac I say who as the story shews Gen. 22. was bound and laid upon the Altar and as good as dead yet was raised up and delivered whence it is said that Abraham received him from the dead in a figure Heb. 11. 19. Some understand it thus in a figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras resurrectionis typo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumen Christs resurrection But I insist not on that place which others more probably interpret otherwise That Ionas his deliverance out of the whales belly wherein he was as it were buried was a type of Christs resurrection from the dead we have Christs own testimony As Jonas was three daies and three nights in the whales belly and then was delivered out of it so shall the son of man be three daies and three nights in the heart of the earth that is in the grave and then be raised up out of it Mat. 12. 40. 2. Christs resurrection was prophecied and foretold Christ himself the great Prophet did foretel it in those words even now cited And so in other places Mat. 17 22 23. The son of man shall be betrayed into the hands of men and they shall kil him and the third day he shall be raised again And Joh. 2. 19. Jesus answered and said unto them destroy this Temple and in three daies I will raise
it up This he spake of the Temple of his body as it follows there v. 22. And when he was risen from the dead his Disciples remembred that he had said this unto them v. 22. Although Christs owne Disciples it seems did not understand the meaning of those words untill they were fulfilled that is untill Christ was risen from the dead yet Christ had so plainly at other times foretold his resurrection that the chief Priests and Pharisees could say unto Pilate when Christ was crucified dead and buried Sir we remember that that deceiver said while he was yet alive after three daies I will rise again And so the Prophets that were before Christs coming in the flesh did foreshew as other things concerning him that he should rise from the dead David in those words Thou wilt not leave my soul in hell nor suffer thine holy one to see corruption Psal 16. 10. did speak of Christs resurrection as is testified by S. Peter Act. 2. 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell nor his flesh did see corruption And so by S. Paul Act. 13. 35 36 37. Wherefore he saith also in another Psalm Thou shalt not suffer thine holy one to see corruption For David after he had served his own generation by the will of God fell asleep and was laid unto his fathers and saw corruption But he whom God raised again saw no corruption So all the Prophets speaking of Christ his Priesthood and Kingdome induring for ever did consequently speak of Christs resurrection As * Or Solomon who by the title seems to have been the composer of that 72. Psalme David Psal 72. 17. 110. 4. And Daniel chapt 7. v. 14. Some from those and the like places of the Prophets falsly undâ—â—stood did infer that Christ should not die Joh. â—â— 34. But the Prophets had no such meaning but that though Christ did die yet he should rise againe and so abide for ever And therefore Christ called them fools and slow of heart to believe all that the Prophets had written who would not believe his resurrection when they were told of it Luk. 24. 25. And Paul professed that he did say no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead Act. 26. 22 23. 3. All the foure Evangelists as we call them Matthew Mark Luke and John have carefully recorded Christs rising from the dead Though as in other of their relations so in this they differ in circumstances some relating one cireumstance some another yet they agree in the substance all relating this that he rose again They shew us also that Christ after his resurrection by many infallible proofs did shew himself alive as S. Luke speaks Act. 1. 3. That when his Disciples thought him to have been a spirit he said unto them Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have And when he had thus spoken he shewed them his hands and his feet Luk. 24. 39 40. And presently after it follows that he called for meat and did eat before them S. Iohn also relates how when Christ had appeared after his resurrection to the Apostles Thomas not being among them when he heard of it he would not believe it professing that except he should see in his hands the print of the nails and put his finger into the print of his nails and thrust his hand into his side he would not believe And that afterward Christ appeared unto them again Thomas being with them and that he spake unto Thomas saying Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believe And that then Thomas cried out My Lord and my God Joh. 20. 24 25 26 27 28. The Evangelists also record that Christs resurrection was witnessed by an Angel from heaven Mat. 28. 5 6. Mar. 16. 5 6. Yea by more Angels then one Luk. 24. 4 5 6. 4. The Apostles did no lesse diligently preach and publish Christs resurrection Paul preached it as he testifieth 1 Cor. 15. 4. Where also in the verses following he doth largely insist upon the proof and demonstration of it So Act 13. 30. c. We find that in one of his Sermons he was much upon this point And so also was Peter Act. 2. 24. c. And it is said of all the Apostles in generall except Paul who was called to the Apostleship afterward that with great power they gave witnesse of the resurrection of the Lord Jesus Act. 4. 33. And Paul urgeth the force of this argument drawn from the preaching of the Apostles Yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not 1 Cor. 15. 15. 5. Divers reasons and arguments grounded upon Scripture prove that Christ did rise from the dead For 1. It was meet that as Christ did freely and voluntarily humble himself so again he should be exalted Those that honour me I will honour saith God 1 Sam. 2. 30. Therefore as Christ did honour God by submitting himself unto death so God would honour him by raising him from the dead He humbled himself became obedient unto death even the death of the Crosse Wherefore God also hath highly exalted him Phil. 2. 8. 9. Mansit in separatione inseparabilis unitas Bern. de Consid l. 5. c. 10. 2. Although when Christ died his soul and body were separated one from the other yet the divine nature was separated from neither the one nor the other Come see the place where the Lord lay said the Angel speaking of the grave where the dead body of Christ was laid Mat. 28. 6. which shews that the divine nature was still united to the body though the soul were separated from it And otherwise we could not rightly confesse as we do in the Creed that Christ the only son of God was buried Now there being this union betwixt the divine nature and Christs body it was not only meet but necessary that his body should be raised up and not be held under deaths dominion Though being man he died yet being God he rose again being put to death in the flesh his humane nature but quickned by the spirit his divine nature 1 Pet. 3. 18. 3. For the working out of our redemption it was requisite that Christ should not only die but also rise again Some when Christ did hang upon the Crosse blasphemed saying He saved others himselfe he cannot save Mar. 15. 31. Whereas that he might save others himself he would not save viz. not so as not to die But had he so died as not to rise again his death
Christ and the Father are one Joh. 10. 30. That which the Father doth he doth also Joh. 5. 17. 14. 10 11. Therefore Cum eadem fit divina virtus operatio Patris Filii haec duo se mutuò consequuntur quòd Christus fit suscitatus divinâ virtute Patris sui ipsius Aquin part 3. quest 53. art 4. ad 1. these two are so farre from crossing one the other Christ was raised up by the power of his Father and Christ arose by his own power that they confirme one the other they follow one upon the other Vse 3. Thirdly by Christs Resurrection our faith is confirmed in him as a most perfect Redeemer For seeing that Christ died for our sins he as our Surety was arrested by death as Gods Serjeant and cast into the prison of the grave in that he was not still detained there but released and set free it clearly shewes that the debt is discharged Gods justice satisfied and we through faith in Christ reconciled unto God and at peace with him The two Disciples that knew Christ to be dead but knew not that he was risen again seemed to have but small hope of redemption by him We trusted said they that it had been he that should have redeemed â—srael Luk. 24. 21. They did trust so before but now it seems they did in a manner despair of it And indeed had Christ so died as not to rise againe we could have had but a dead hope as I shewed before But now our hope is a lively hope as S. Peter calls it Blessed be God and the Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope how by the resurrection of Jesus Christ from the dead 1 Pet. 1. 3. So S. Paul having said that Christ was delivered for our offences and rose again for our justification he addes immediately Therefore being justified by faith we have peace with God through Jesus Christ our Lord Rom. 4. 25. 5. 1. And Acts 13. 38 39. having immediately before confirmed Christs Resurrection he thereupon inferres Be it known unto you therefore men and brethren that thorough this man is preached unto you forgivenesse of sins And by him all that believe are justified c. And Rom. 8. 34. he cryeth out Who is he that condemneth it is Christ that died yea rather that is risen again And Heb. 7. 25. Wherefore he is able to save to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Vse 4. Fourthly by the Resurrection of Christ we may be assured of our owne Resurrection The Apostle 1 Cor. 15. to convince some among the Corinthians who denied the Resurrection of the dead first proves at large Christs Resurrection and from thence inferreth the resurrection of Christians Now if Christ be preached saith he that he rose from the dead how say some among you that there is no resurrection of the dead But if there be no resurrection of the dead then is Christ not risen 1 Cor. 15. 12 13. And v. 16. For if the dead rise not then is not Christ raised And v. 20. c. But now is Christ risen from the dead and become the first fruits of them that slept For since by man came death by man also came the Resurrection from the dead For as in Adam all die so in Christ shall all be made alive But every man in his own order Christ the first fruits afterward they that are Christs at his coming So 2 Cor. 4. 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus c. And 1 Thes 4. 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him The force of this inference viz. of the resurrection of Christians from Christs resurrection consists in that near relation and union that is betwixt Christ and Christians he being their head Quod praecessit in caepite impletum erit in corpore Bern. and they his members As in the naturall body though all the members be under water yet the head being above they are safe and there 's no fear of drowning so is it in the mysticall body Christ our head being risen though we his members lie in the dust yet there is a sure and certain hope of our resurrection For the members must be with the head and conformed to it Father I will that they whom thou hast given me be with me where I am said Christ Joh. 17. 24. We know that when he shall appear we shall be like unto him 1 Joh. 3. 2. Christ shall change our vile bodies and shall make them like unto his own most glorious body Phil. 3. 21. THE TWENTIETH SERMON Vse 5. FIftly and lastly as Christ rose corporally so ought we to rise spiritually viz. from the death of sin to the life of grace There is a death of the soul by sin and a resurrection of the soul by grace Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 14. And that we must be conformed unto Christ by a spirituall resurrection the Apostle sheweth Rom. 6. 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life And v. 11. Likewise reckon ye also your selves dead indeed unto sin but alive unto God thorough Jesus Christ our Lord. We must thus be conformed unto Christ by the resurrection of our souls here or els we shall not be conformed unto Christ by the resurrection of our bodies hereafter For though all shall corporally rise again yet not so as to be conformed unto Christ in glory and happinesse No thus shall none rise corporally but only such as now rise spiritually so as to be conformed unto Christ in grace and holinesse Only they that whiles they are upon earth have their conversation in heaven can expect that the Lord Jesus will change their vile bodies and make them like unto his own most glorious body Phil. 3. 20 21. Now if we would know whether we be partakers of this spirituall resurrection we may try and discern it by these marks 1. Heavenly mindednesse If ye be risen with Christ seek those things that are above where Christ sitteth at the right hand of God Set your affections on things above and not on things on the earth Col. 3. 1. 2. 2. Love of Gods children We know that we are passed from death to life because we love the brethren 1 Joh. 3. 14. This is meant of loving the godly eo nomine in that very respect as they are godly not for by ends or carnall respects which they may do who are not godly 3. A sense and feeling of spirituall wants and infirmities VVhere there is such a
feeling there is life as there was in Paul who complained of the corruptions that were in him as grievous and burthensome unto him For I know said he that in me that is in my flesh no good dwelleth For to will is present with me but how to perform that which is good I find not For the good that I would do I do not but the evill that I would not that I do I find then a law that when I would do good evil is present with me For I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and leading me captive to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death Rom. 7. 18 19 21 22 23 24. On the other side such appears to be alienated from the life of God as are without feeling Eph. 4. 18 19. such as are full of sin and of corruption and yet are nothing sensible of it but like the Angell of the Church of Laodicea think that they are rich and increased with goods and have need of nothing when as indeed they are wretched and miserable and poor and blind and naked Rev. 3. 17. 4. A love of Gods Ordinances As they that have corporall life so also they that have spirituall life will desire food convenient for them whereby their life may be preserved and whereby they may grow As new born babes desire the sincere milk of the word that you may grow thereby If so be that you have tasted that the Lord is gracious Pet. 2. 2 3. 5. Communion with God by prayer The Spirit which is the worker of this spirituall resurrection is the Spirit of grace and supplications Zach. 12. 10. The Spirit of Adoption whereby we cry Abba Father Rom. 8. 15. Behold he prayeth said Christ to Ananias speaking of Saul after called Paul when a spirituall life was newly put into him Acts 9. 11. The ordinary means whereby this spirituall resurrection is wrought is the Word preached As at the last day the Trumpet shall sound and the dead corporally shall be raised 1 Cor. 15. 52. So they that are spiritually dead are raised by the Trumpet of Gods Word sounding in their ears Verily verily I say unto you saith Christ that the houre is coming and nâ—w is that the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. That is spoken of the spirituall Resurrection as appears by these words and now is even as that which presently after followes v. 28. 29. is spoken of the corporall Resurrection The hour is coming in the which all that are in the graves shall hear his voice and shall come forth But the corporall Resurrection and the spirituall in this do differ that the corporall Resurrection is compleat and perfect at once In a moment in the twinkling of an eye 1 Cor. 15. 52. But the spirituall resurrection is carried on by degrees by little and little the inward man is renewed day by day 2 Cor. 4. 16. Therefore they that are already in some measure made partakers of spirituall resurrection must still labour that they may be made more and more partakers of it Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. So much for this point concerning Christs Resurrection That Christ did rise again from the dead I come now to speak a little of the time of his Resurrection the third day and here this point is to be considered Doct. That Christ did rise again the third day So we confesse in the Creed the Scripture is clear express for it Christ fore-telling his resurrection did likewise fore-tell this circumstance of time when it should be Destroy this Temple and after three dayes I will raise it up Joh. 2. 19. From that time farth began Jesus to shew unto his Disciples how that he must go unto Jerusalem and suffer many things of the Elders and chief Priests and Scribes and be killed and be raised again the third day Mat. 16. 21. So Mat. 20. 18 19. Behold we go up to Jerusalem and the Son of Man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death And shall deliver him to the Gentiles to mock and to scourge and crucifie him and the third day he shall rise again And so much the chief Priests and Pharisees had understood as appears by their words to Pilate Sir we remember that that deceiver said while he was yet alive after three dayes I will rise again And therefore they desired to have Christs Sepulchre watched but till the third day Mat. 27. 63 64. All the four Evangelists also do record as that Christ rose again so that he rose again the third day So also Paul preached how that Christ did for our sins according to the Scriptures and that he was buried and that he rose again the third day 1 Cor. 15. 3. 4. It was congruous and meet that Christ should rise again the third day not sooner nor later Not sooner to shew that he was truly dead and for a while under the power of death and the dominion of it which is meant by his being in hell as was shevved before Not later that so he might comfort and revive the drooping and dying spirits of his Disciples who after his death untill they heard of his resurrection mourned and wept Mar. 16. 10. And that he might strengthen their faith which was ready to fail as appears by that Luk. 24. 21. We trusted that it had been he that should have redeemed Israel Again it was not only congruous and meet but also requisite and necessary that Christ should rise the third day because so it was 1. prefigured viz. by that which happened unto Ionas his being three daies and three nights in the fishes belly neither more nor lesse signified that Christ should be so long neither more nor lesse in the grave Mat. 12. 40. Ob. If Christ were three daies and three nights in the grave how then did he rise again the third day Answ Those three daies and three nights are taken synecdochically that is not for three whole daies and three whole nights but for part of three daies and part of three nights Christ died and was buried as the Evangelists shew the day before the Jewish Sabbath that is on Friday as we call it towards evening that part of the day is by a synedoche reckoned for a day and to it belongs the night going before the Jews beginning the naturall day which consists of 24. hours at evening Levit. 23. 32. Then Christ lay in the grave the night following and the day after which we call Saturday here are two daies and two nights and so likewise he remained in the grave the night after and rose early in the morning
coming shall so remain and they vvho vvere before dead shall be raised up and together vvith the other shall be judged and in this sense is it said that Christ shall judge both quick and dead not that any shall be dead when they are judged but where as they were dead they shall be raised up and so be judged Thus is that to be understood Revel 20. 12. I saw the dead small and great stand before God viz. to be judged as it there followeth the dead that is those who had been dead And in opposition to these are the quick that is they who are found living when Christ cometh and so remaining alive come to judgement For the Lord himself saith S. Paul shal descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the ayre c. 1 Thes 4. 16. 17. Here the Apostle sheweth that the Elect Electi qui relinquimur non moriemur sed de vitâ corporali transferemur in vitam immortalem Hoc n. clarè significat repetendo qui vivimus simul rapiemur cum illis Hoc consonat verbis Petri Act. 10. Ipse est qui constitutus est à Deo judex vivorum mortuorum Et ideò in symbol cantamus c. Cajetan ad 1 Thes 4. vide etiam Cajetan ad 2 Tim. 4. 1. ad Act. 10. 42. for of them only he here speaketh that remain and are alive at Christs coming shall not die but shall together with those that were dead but then are raised up be conveyed unto Christ and be with him for ever viz. after the judgement which shall passe upon them Austin indeed having alledged these words of the Apostle makes a question whether Aug. de Civ Dei l. 20. c. 20. they whom Christ at his coming shall find alive in that very space whilest they are caught up as the Apostle speaks shall not have their souls separated from their bodies and presently re-united unto them But there is no ground at all for any such conceit and that other parallel place of the Apostle is against it viz. that 1 Cor 15. 51 52. Behold I shew you a mystery we shall not all sleep but we shall all be changed in a moment in a twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible aâ—d we shal be changed Here the Apostle plainly shewketh that the Elect of which likewise he here speaeth that are alive at Christs coming shall not sleep that is not die but only shall be changed that is as he after explaineth it of mortall shall be made immortall and of corruptible incorruptible Indeed this place to the Corinthians is diversly read and that was it that did mislead Austin he followed another and a contrary reading viz. We shall all rise again or We shall all sleep but we shall not all be changed But these readings are false and the other which we have in our Translations and is found in the Greek is the true reading See Cajetan on 1 Cor. 15. 51. 522. as may appear by divers reasons 1. Otherwise this place to the Corinthians and that other to the Thessalonians should but ill agree and therefore for the reconciling of them Austin was fain to make that strange quaere before mentioned and to imagine that which neither by Scripture nor by reason hath any probability for it 2. If we should read it thus we shall not all be changed then the Apostle should comprehend himself in the number of those that perish for the change there spoken of is a change unto glory and happinesse as appears by the words following and therefore all the Elect have that change only the reprobrate have it not though a change also they shall have but a wofull and miserable change and not that which the Apostle there intendeth 3. That which seemeth to me most convincing is this that except we should read it as we do We shal not all sleep but we shal al be changed that preface which the Apostle useth were impertinent improper Behold I shew you a mystery For what mystery is there in this that all shall sleep and die but not all be changed that is inherit glory eternall life If this had been that which the Apostle was to say he would never have brought it in Verè hoc est magnum mysterium quòd aliqui electorumabsque morte intercedente assequentur omnes immutationes supra scriptur c. Cajetan iâ— 1 Cor. 15. with such a preamble he would never have spoken of it as a mystery for surely nothing is more obvious to every understanding then that though all shall die yet all shall not enjoy the life to come But this is a mystery indeed except the Apostle had by the spirit of God revealed it we should have been ignorant of it that all shall not die but that some shall be exempted from death and without the intervention of death shal passe from this life to another incomparably better Ob. Some may object that Heb. 9. 27. It is appointed unto men to die once And how then should the Apostle say We shall not all sleep that is die Answ But this objection is easily answered Cajetane speaks briefly but pithily Statutum regulare Cajetane ad Thes 4. 17. est illos autem non mori singulare est That is the Statute or appointment for men to die is regular and ordinary but for those who remain at Christs coming not to die is singular and extraordinary And so necessarily those words It is appointed unto men to die once must be understood of Gods usuall and ordinary dispensation for by once there is meant onely once as appears by the context yet we know that Lazarus and some others who were raised from the dead to this mortall life did die more then once and besides the Scripture shews that Enoch and Eliah were so translated See Calvin on 1 Cor. 15. and taken from the earth as not to die once Some further answer that the change which the Apostle speaks of shall be as a kind of death but being no separation of soul and body it is not properly death I therefore rather acquiesce in the former answer And so also is that to be understood which Austin objecteth That which thou sowest it is not Quomodo quos viventes hic Christus inveniet per immortalitatem in illo vivificabuntur etsi non moriuntur cum videamus propter hoc esse dictum Tu quod seminas c. Aug. de Civ Dei l. 20. c. 20. quickned except it die 1 Cor. 15. 36. The Apostle there also speaks of that which is regular and ordinary and so it is true regularly and ordinarily none are quickned that is inherit eternall
custome among the Jewes to wash the dead body before they did bury it as appears by that Acts 9. 37. Whom when they had washed Tarquinii cor pus bona faemina lavit unxit Ennius they laid her in an upper chamber The same custome also was among the Heathens The Jewes used also to imbalme the dead as appears by Ioh. 12. 7. and 19. 39 40. The Heathens also have used the same especially the Egyptians as both forraigne History sheweth and also sacred Gen. 50. Now though the Heathens did use these ceremonies vainly and superstitiously yet no question but the people of God had respect therein to the Resurrection shewing by these ceremonies which they used about the dead that they believed that the dead shall rise again Now there is no need of such ceremonies for that end the Article of the Resurrection being by the Gospell more fully manifested then before Yet this is of perpetuall observation that the bodies of the dead be decently buried as being in due time to be raised up againe Vse 2. Secondly this point touching the Resurrection doth teach us not to lament immoderately for the dead Lawfull it is to mourne in this case nature requires it and grace doth not forbid it as not extinguishing naturall affections but only rectifying them and setting bounds unto them Yea the Apostle reckons it among the grossest sins to be without naturall affection Rom. 1. 31. The Saints have expressed their affection in this kind Abraham mourned for Sarah Gen. 23. 2. Joseph fell upon his fathers face and wept when he was dead Gen. 50. 1. The godly made great lamentation for Stephen Acts 8. 2. Yea Christ himself wept at the grave of Lazarus Joh. 11. 35. Whereupon the Jewes that were present said Behold how he loved him v. 36. But this affection of sorrow for the dead must be moderate and that as in other respects so in this that the dead even in respect of the body do not perish for ever but at length shall rise againe This argument the Apostle useth to this purpose But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others that have no hope For if we believe that Jesus died and rose againe even so them also which sleep in Iesus will God bring with him 1 Thes 4. 13 14. Vse 3. The consideration of this point touching the Resurrection of the dead is of great force to comfort us in all afflictions and to animate us against the fear of death it self This did support Iob in his greatest extremity as appears Job 19. 25. 26. 27. by the words before cited and so it may well support all that truly fear God as Iob did Death which is the worst that can befall them is but as the pulling down of an old ruinous house to build it againe in a more excellent and glorious manner Or as if a statue of brasse or any other mettall being full of rust and decayed with age should be cast into a furnace and melted that so it may be made more pure and perfect then before Death in Scripture is often termed sleep as when a man sleeps he awakes again and rises up more lively and vigorous then he was before so shall the godly arise after death and be in a condition incomparably better then this which here they are in The Apostle shewes what a difference there is betwixt the body as now it is and as it shall be in the Resurrection It is sowne in corruption it is raised in incorruption It is sowne in dishonour it is raised in glory it is sowne in weaknesse it is raised in power it is sowne a naturall body it is raised a spirituall body 1 Cor. 15. 42 43 44. The hope of this Resurrection did incourage the Saints and servants of God to indure the greatest torments that their inraged adversaries could inflict upon them They were tortured not accepting of deliverance that they might obtain a better Resurrection Heb. 11. 35. Vse 4. Finally seeing there shall be a Resurrection of the dead it behoves us to labour whiles we are here that we may attaine unto a blessed Resurrection hereafter the Resurrection of life Joh. 5. 29. which is the Resurrection of the just Luke 14. 14. There shall indeed be a Resurrection of all both of just and the unjust Acts 24. 15. But as Christ said of Iudas It had been better for him that he had not been borne so may I say of the wicked It were better for them that they should not rise againe because they shall rise unto condemnation John 5. 29. But as for the righteous they shall so rise as to shine like the Sun in the Kingdome of their Father Mat. 13. 43. Let us labour that we may be partakers of this Resurrection And to this end we must here have our part in the first resurrection that Rev. 20. 6. of the soul from the death of sin to the life of grace and then the second death shall have no power over us More particularly first we must be incorporated into Christ by faith For he is the Resurrection and the life he that believeth in him though he were dead yet shall he live And whosoever liveth and believeth in him shall never die viz. eternally Iohn 11. 25. Christ is already risen from the dead and entred into glory and so in due time shall all that belong unto Christ that are members of his body He will change their vile bodies and make them like unto his owne most glorious body Philip. 3. 21. 2. But if we would be thus conformed unto Christ in glory and happinesse we must be conformed unto him in grace and holinesse Every one that hath this hope purifieth himselfe even as he is pure 1 Iohn 3. 3. Paul having said that he believed that there shall be a Resurrection both of just and unjust addes And herein doe I exercise my selfe to have alwayes a conscience void of offence both towards God and towards men Acts 24. 16. As many as walke according to this rule peace shall be upon them and mercy Gal. 6. 16. The five and thirtieth SERMON LUK. 18. 30. And in the world to come life everlasting LIfe everlasting is the conclusion of the Creed and so S. Peter calls it the end of our faith even the salvation of our souls 1 Pet. 1. 9. For the words of the Text they were spoken by our Saviour and that upon this occasion Peter having seen how a certain rich man was rather willing to forfeit his portion in the world to come then to forgo his wealth that he had here in this world said unto Christ Lo we have left all and followed thee v. 28. Then Christ let him and the rest of his Disciples know that neither they nor any others should loose any thing by parting with all for his sake but should be well recompenced for it even here in
nature is not of God 1 Thes 4. 3. This particle as is not alwaies a meer note of similitude but sometimes is used to set forth the truth of a thing as Joh. 1. 14. The Word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten Son of God c. That as the glory c. imports that the glory of Christ which S. John speaks of was indeed the very glory of the only begotten Son of God So Philem. v. 9. being such a one as Paul the aged saies Paul of himself it is therefore as much as if he had said being Paul the aged So likewise Mat. 14. 5. They counted him as a Prophet it is spoken concerning John Baptist and the meaning is they counted him indeed a Prophet as his Father Zacharias prophecied of him when he was newly born saying And thou child shalt be called the Prophet of the highest c. Luk. 1. 76. So here it being said that Christ was found in fashion as a man the meaning is that he was very man indeed like other men sin only excepted Heb. 4. 15. The scope of the Apostle is to shew how low Christ did humble himselfe 1. Unto death 2. Such a kind of death even the death of the Crosse First therefore observe from hence That Christ Doct. was obedient unto death where three things are to be shewed viz. 1. That Christ did suffer death And 2. That it was the will of God that Christ should suffer death And 3. That Christ in obedience to the will of God did suffer death 1. Christ did suffer death So all the Evangelists record and so S. Paul preached 1 Cor. 15. 3. So the Prophets fore-shewed Saying none other things then those which the Prophers and Moses did say should come that Christ should suffer viz. death as appears by the words following and that he should be the first that should rise from the dead Acts 26. 22 23. Daniel fore-told Christs death saying After threescore and two weeks shall Messiah be cut off Dan. 9. 26. So Isaiah prophecied of him saying He was cut off out of the Land of the living Esa 53. 8. And v. 12. He hath powred out his soul unto death Christs death also was prefigured in the Law which was given by the Ministery of Moses all the sacrifices were figures of Christs death therefore he is called the Lamb of God that taketh away the sin of the world Joh. 1. 29. All the Lambs and so other beasts that were sacrificed in the time of the Law did typifie and prefigure Christ who as a Lamb was to be slaine and sacrificed for us The Author of the Epistle to the Hebrewes shews Christ in this among other things to have differed from the Priests that vvere in the Law that whereas they offered often Christ offered but once and that because he offered himself his offering was his suffering so that if he should have offered often he must also have died often whereas men use to die but once and so was Christ to die but not oft'ner See Heb. 9. 25 26 27 28. Ob. But it may be objected that some places of the Old Testament speaking of Christ seem to import that he should not die Thou art a Priest for ever c. Psal 110. 4. His dominion is an everlasting dominion c. Dan. 7. 14. Ans Indeed some from those and the like places did inferre that Christ should not die For when they heard Christ speak of his death they objected against it saying We have heard out of the Law that Christ abideth for ever Joh. 12. 34. As if because he should abide for ever as was signified in the * The Law is sometimes put for any part of the Old Testament as Joh. 15. 25. and 1 Cor. 14. 21. Law that is in the writings of the Old Testament therfore he should not die but they erred not rightly understanding the Scriptures which speak of Christs abiding for ever For the meaning of them is not that Christ should not die but that although he did die yet he should soon rise again and so abide for ever Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 9. 2. It was the will of God that Christ should suffer death There is nothing whatsoever comes to passe but by the will of God Who hath said Nihil fit nisi omnipotens fieri velit vel ipse faciendo vel permittendo ut fiat ab aliis Aug. and it cometh to passe and the Lord commandeth it not Lam. 3. 37. otherwise then by the will and pleasure of God not so much as a sparrow doth fall to the ground Mat. 10. 29. much lesse could so great a thing as Christs death have been had it not been the will and pleasure of God that it should be Pilate condemned Christ to die and others did execute the sentence which Pilate had pronounced but neither Pilate nor others did any thing to Christ but as God had before determined to be done Acts 4. 27 28. 3. It being the will of God that Christ should suffer death Christ in obedience to the will of God did suffer it This Commandement have I received of my Father said Christ Joh. 10. 18. viz. that he should lay down his life and therefore he would and did lay it down And Joh. 18. 11. The cup which my Father hath given me to drinke shall I not drink it As if he should say Shall I not suffer death seeing he will have me suffer it True it is Christ considering death in it self would have avoided it but considering it as that which his Father would have him to suffer so he was willing to suffer it Mat. 26. 39 42. Q. But why would God have Christ to suffer death A. 1. For the satisfying of his Justice God had determined declared death to be the punishment that should be inflicted for sin Gen. 2. 17. 3. 19. Rō 6. 33. Christ was to satisfie for sin and therefore he was to suffer death His soul was made an offering for sin Esa 53. 10. Without shedding of blood is no remission Heb. 9. 22. And v. 26. He appeared to put away sin by the sacrifice of himself Thus Christ died for our sins 1 Cor. 15. 3. 2. God would have Christ to suffer death for the magnifying of his mercy God commendeth his love towards us sets it out in this that whiles we were yet sinners Christ died for us Ro. 5. 8. By Christs death first we are reconciled unto God When we were enemies we were reconciled unto God by the death of his Son Rom. 5. 10. In whom we have redemption thorough his blood even the forgiveness of our sins Col. 1. 14. And v. 21 22. And you that were sometimes alienated and enemies in your mind thorough wicked works yet now hath he reconciled in the body of his flesh through death 2. VVe
are delivered from Satan Now shall the Prince of this world be cast out said Christ when the time of his death was at hand Joh. 12. 31. For asmuch as the children are partakers of flesh and blood he also himselfe took part of the same that thorough death he might destroy him that had the power of death that is the devill Heb. 2. 14. The devill is there said to have the power of death though that properly belong unto God for it is he that killeth and he that maketh alive 1 Sam. 26. Deut. 32. 39. because by the malice of the devill man became guilty of sin and so liable unto death Christ by his death hath vanquished Satan and freed those that belong unto him from Satans power Therefore they that believe in Christ are said to be brought from the power of Satan unto God Act. 26. 18. and to be delivered from the power of darknesse Col. 1. 13. 3. We have right unto eternall life Had not Christ died we had been uncapable of life that life which is to come This was signified by that Gen. 3. 24. where it is said that Adam having sinned God drove him out viz. of Paradise and he placed at the East of the garden of Eden Cherubins and a flaming sword which turned every way to keep the way of the tree of life By reason of sin the life to come eternall life which was shadowed by that tree of life was inaccessible unto us we could have no accesse unto it but Christ by his blood hath made a new and living way for us Heb. 10. 20. And for this cause he is the mediator of the new Testament that by means of death for the redemption of the transgressions that were the first Testament they which are called might receive the promise of eternall inheritance Heb. 9. 15. And in the two verses following is shewed why the new Covenant that God hath made with his people is called a Testament because it is of force by Christs death For where a Testament is there must also of necessity be the death of the testator For a Testament is of force after men are dead otherwise it is of no strength at all whiles the testator liveth Neither doth this make for the Popish opinion of Limbus Patrum as if before Christs death none did go to heaven and enjoy the happinesse of the life to come For Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. The death of Christ was of force as well before as since Christs coming they that did believe in Christ to come did enjoy the benefit of his death as well as they that now since his coming do believe in him Ob. But may some say notwithstanding Christs death yet still all die Answ True but not so as otherwise had it not been for Christs death they should have died For 1. By the death of Christ all that believe are altogether freed from the second death over such the second death hath no power Revel 20. 6. 2. The first death to believers is as no death but an entrance into life even life eternall Blessed are the dead which die in our Lord from henceforth yea saith the Spirit that they may rest from their labours c. Revel 14. 13. The souls of the faithfull being separated from their bodies do immediately enter into happinesse which made the Apostle say that to die was gain unto him Phil. 1. 21. And v. 23. that he desired to be dissolved and to be with Christ which was far better And the bodies of believers shall also in due time be raised up and together with their souls be made partakers of eternall blisse Christ by his death hath overcome death so that they that believe in him shall not be overcome by it not so as for ever to remain under the power and dominion of it I will ransome them from the power of the grave saith Christ I wil redeem them from death O death I will by thy plagues O grave I will be thy destruction Hos 13. 14. To which place the Apostle alludeth saying O death where is thy sting O grave where is thy victory And he addes the sting of death is sin and the strength of sin is the Law But 〈…〉 ks be unto God who giveth us victory thorough Jesus Christ our Lord 1 Cor. 15. 55 56 57. Vse 1. Here then is consolation for us in respect of the guilt of sin and the fear of wrath as due for sin Do our consciences accuse us doth Satan throw his fiery darts at us The meditation and application of Christs death is sufficient to quiet our consciences and to repell Satan and all his assaults Who shall lay any thing to the charge of Gods Elect it is God that justifieth Who is he that Turbatur conscientia sed non perturbabitur qui◠vulnerum Domini recordabor condemneth it is Christ that died Rom. 8. 33 34. My conscience saies one is troubled but it shall not be orewhelmed for I will remember the wounds of the Lord Jesus Vse 3. But as Christ died for sin so must we die unto sin thus must we be conformed to his death or els we can expect no benefit by it We thus judge saith the Apostle that if one died for all then were all dead And that he died for all that they that live should not henceforth live unto themselves but unto him that died for them and rose again 2 Cor. 5. 15. They are therefore most foolish and absurd who think that because Christ died for them therefore they may live as they list As if Christ by his death had purchased not freedome from sin but freedom to sin this is to turn the grace of God into lasciviousnesse and to deny the only Lord God and our Lord Jesus Christ Jude v. 4. But we have not so learned Christ Ephes 4. 20. our very Baptism doth teach us another lesson The Apostle having said Where sin abounded there grace hath abounded much more Rom. 5. 20. To prevent the abuse of this doctrine he addes presently after What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead unto sin live any longer therein Know ye not that so many of us as were baptized into Christ were baptized into his death Therefore we are buried with him by baptisme into death c. Rom. 6. 1. 2 3 4. So Col. 3. 2 3. Set your affections on things above not on things on the earth for ye are dead viz. unto sin and v. 5. Mortifie therefore your members that are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is idolatry This mortifying of sin and dying unto sin imports 1. A serious and setled purpose to eschew sin I said that is I purposed I resolved I will take heed unto my waies that I offend not with my tongue Psal 39. 1. I am purposed
this rule viz. of a new creature of faith that worketh thorough love and of the keeping of Gods Commandements peace shall be upon them and mercy c. Gal. 6. 15. 16. In a word as Christ was crucified so also must we be crucified or els Christ crucified shal profit us nothing Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Rom. 6. 6. I am crucified with Christ neverthelesse I live yet not I but Christ doth live in me and the life which I now live I live by faith in the Son of God who loved me and gave himself for me Gal. ◠20. And they that are Christs have crucified the flesh with the affections and lusts Gal. 5. 24. Such as wilfully give themselves up to evill and sinfull courses are the enemies Terret ac fugat daemonas pellit mor bos omnia mala sanctificat ea quibus imprimitur Bellarm. of the Crosse of Christ as the Apostle calls them Phil 3. 18. They do what in them lies to make the Crosse of Christ of no effect For he his own self bare our sins in his body on the tree that we being dead unto sin should live unto righteousnesse 1 Pet. 2. 24. Caution But let us take heed and beware of the superstition and idolatry of the Papists who adore the Crosse and make an Idoll of it Bellarmine sticks not to affirm that the signe of the Crosse doth affright and chase away the devills drive away diseases and all evills and sanctifie those things upon which it is imprinted But the Scripture doth teach us otherwise viz. that it is faith in Christ crucified and not the signe of the Crosse whereby we must resist Satan and whereby we must obtain of God whatsoever is requisite and needfull for us The devill your adversary goeth about like a roaring Lion c. Whom resist stedfast in the faith 1 Pet. 5. 8 9. Whatsoever you shall ask the Father in my Name he will give it you Joh. 16. 23. Again we must also take heed and beware of the blasphemy of the Socinians who hold that Christ suffered death even the death of the Crosse only to confirm his Doctrine and to give us an example but not to bear the curse that was due unto us and so to satisfie the justice of God for us But what more repugnant to the Scripture which saith that Christ was made sin that is a * In the Hebrew the word that signifieth sin is often put for a sacrifice for sin sacrifice for sin and a curse for us 2 Cor. 5. 24. Gal. 3. 13. I conclude with the words of S. Peter Ye therefore beloved seeing ye know these things before beware least ye also be carried away with the errour of the wicked and fall from your own sted fastnesse But grow in grace and in the knowledge of our Lord and Saviour Jesut Christ to him be glory both now and for ever Amen 2 Pet. 3. 17 18. THE SIXTEENTH SERMON 1 COR. 15. 4. And that he was buried THe Apostle here in the beginning of this Chapter puts the Corinthians in mind of the Gospell which he had preached unto them and rehearseth some of the chief heads of it amongst the rest this of Christs buriall so that this is a point for Ministers to preach and for people to think of viz. That Christ was buried Doct. This is recorded by all the Evangelists and it was also long before spoken of by the Prophet Isaiah And he made his grave with the wicked and with the rich in his death Esa 53. 9. It was likewise prefigured in that which happened to the Prophet Jonas For as Jonas was three dayes and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth that is in the grave said Christ Mat. 12. 40. Ob. It may be objected that such as were crucified as Christ was did not use to be buried but were wont to hang upon the Crosse untill they rotted and to that end there were Souldiers Solenne illud fuit crucifixorum corpora militari custodiâ signari donec putruissent ne quis ea ad sepulturam detraheret Lips appointed to watch them lest any should come to take them away to bury them Thus they used to deal with those that were crucified as they relate who are versed in the Antiquities of the Romanes among whom crucifying was in use and so as before was shewed they having dominion over the Jews by that means it was that Christ was crucified Ans I answer that although that were the custome of the Romanes not to permit those whom they did crucifie to be buried yet they were so indulgent to the Jews as to suffer them to observe their owne Lawes which God prescribed unto them Now one Law which the Jewes were to observe was this that if any were hanged on a tree he should not hang all night but be taken down at even Deut. 21. 23. And so S. John relates that the Jewes came to Pilate and desired him that the bodies of Christ and the other that were crucified with him might not remain on the Crosse on the Sabbath day which was the day after they were crucified Joh. 19. 31. There was then more especiall cause why they desired to have the bodies taken down because besides that Law in Deuteronomie before mentioned the day after was the Sabbath day and an extraordinary Sabbath as it is there said for that Sabbath day was an high day by reason of the feast of the Passeover which also was at that time But by this place of the Evangelist we may see that the Romans were not so strict with the Jewes but that they would let them injoy their liberty in things that did concern their Religion And moreover the Evangelists shew that there was speciall leave given by Pilate the Romane Governour for Christs buriall Joh. 19. 38. And the like may be seen in the other Evangelists It was meet that Christ should be buried First for the greater certainty of his death that it might the better appear that he was dead indeed and not in appearance only for none use to be buried but such as are first dead And Pilate was very carefull to be certified first of Christs death before he would give leave that he should be buried Mar. 15. 43 44 45. 2. For the greater certainty of his Resurrection And in this respect the Evangelists observe not only that Christ was buried but also they record the circumstances of his buriall and shew how he was buried viz. In a new sepulchre wherein never man was laid Joh. 19. 41 42. That so none might cavill and say it was not Christ but some other that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad loc did arise from the dead and that none also might pretend that Christ did not rise by
desire a better country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City Heb. 11. 11. 14 15 16. 3. Abrahams bosome as the place is called where the souls of the godly were before Christ could be no such place as that which they call Limbus Patrum For 1. Lazarus was carried thither by Angels Luk. 16. 22. But Angels the good Angels as they were should rather carry to heaven then to hell as they make their Limbus to be 2. It was a place of comfort Luk. 16. 25. But where hell Nondum inveni adhuc quaero nec mihi occurit Inferos alicubi in bono posuisse Scripturam duntaxat Canonicam non autem in bono accipiendum sinum Abrahae illam requiem quò ab angelis pius pauper ablatus est nescio utrùm quisquam possit audire Aug. de Gen. ad lit l. 12. c. 33. in Scripture is taken for a place of comfort let them look Augustine confesseth that he did seek but could not find it and thought this a good argument why by hell should not be meant Abrahams bosom 3. There was a great space a great gulfe betwixt the place called Abrahams bosome where Lazarus was and the place of torment where the rich man was Luk. 16. 26. Whence also Austin inferreth that Abrahams bosome is no part and as it were a member In his ipsis tanti magistri verbis ubi ait dixisse Abraham Inter vos nos Chaos magnum firmatum est satis ut opinor ipparet non esse quandam partem quasi membrum inferorum tantae illius faelicitatis sinum Aug. Epist. 99. Jansen Concord cap. 97. of hell which the Papists make it to be Jansenius a learned Papist being much more ingenious then Bellarmine and Gregory Martin who would gladly fasten upon Austin that which is quite contrary to his meaning confesseth that Austin by discourse and argumentation did gather that Abrahams bosome was no part of hell neither doth he nor any other that I know indeavour to answer the reasons that induced Austine to be of this judgement 4. Christ promised to the believing thief saying This day shalt thou be with me in Paradise Now Bellarmine himselfe handling another Bellar. de Beatitud Sanct. l. 1. c. 3. point holds Paradise there to be heaven as the word is used 2 Cor. 12. 4. compared with v. 2. Now how doth this stand with that assertion of theirs that the souls of the Saints were not in heaven untill Christs ascension or that Christs soul went to Limbus a place very farre distant and different from heaven Some say that the Thief to whom Christ spake descended with Christ into Limbus and that it was then Paradise when Christ was there But this as a reverend Author saith well B. Vsher of Christs descent into hell Bellar. de beat Sanc. l. 1. c. 6. is to turn the third heaven into the third or fourth hell 5. Bellarmine proves that the faithfull now since the coming of Christ go immediately after death to heaven except Purgatory stop them a while and that because God is not more prone and ready to punish then he is to reward therefore seeing the wicked go immediately to hell there is no reason to conceive but that the godly go immediately to heaven And that the wicked when they die go immediately to hell he proves by the example of the rich man mentioned Luk. 16. Now if this argument be of force as I grant it is then it proves as much for the faithfull that were before Christ For that of the rich man Luk. 16. shewes that then before Christs death the wicked immediately after death went to hell where the damned are in torment and neither will the Papists however deny that And therefore why should they deny that the godly then did go immediately to heaven God being no lesse ready to reward then to punish These reasons there are against that Limbus which they speak of and so against their Exposition of the Article of Christs descending into hell But some Objections they make which are to be answered Object They object that Gen. 37. 53. I will go down to the grave to hell as they read it to my Son c. Thus spake Iacob concerning his son Joseph when his brethren had sold him and made Jacob believe that some wild beast had devoured him The Hebrew word there used viz. Sheol which we sometimes translate grave somtimes hell they say cannot there signifie grave but must signifie hell viz. that part of hell which they call Limbus Patrum Jacobs meaning say they was that he would go mourning thither whither Joseph as he supposed was gone before him And they prove that the grave cannot there be meant because Jacob imagined Ioseph torne in pieces by some wild beast and so not to have been buried Answ But this place makes nothing for their purpose all that Iacob meant was that in vain did they go about to comfort him for he would not be comforted but would mourn unto death even as Joseph he thought was dead It 's not unusuall for those that mourn for their friends being dead to say that they will go unto them Aben Ezrae a Jewish Rabbin doth upon that very place Gen. 37. 33. reprove them that take Sheol for hell See B. Usher of Christs descent meaning that they also will die as they died As for the word Sheol it signifies the estate of the dead as hereafter I shall shew and so the grave yet not properly an artificiall grave but a naturall grave such an one as nature one way or other doth provide for every one whatsoever the manner of his death be It 's reported of the Hyrcanians that they were so barbarous as to cast dead bodies unto doggs to be devoured And that thereupon Diogenes used to say that if he were torne in pieces by dogs yet he should have an Hyrcanian buriall so if Ioseph had been devoured by a wild beast the very belly of the beast had been a grave unto him Object But again they object likewise that Joh. 14. 2. I go to prepare a place for you thence they infer that before Christs ascension none did go to heaven Answ But this inference is not good for as was shewed before Christs death and so his resurrection and his ascension was effectuall from the beginning as by vertue of Christs death the faithfull that were before Christ had their sins remitted so also by vertue of his ascension did they go to heaven Object But say they againe the Scripture plainly tells us that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing therefore during that time none did go to heaven Answ This doth not follow the meaning of those words is only this as Aquinas himself Acquin ad loc doth expound them that Christ who is
the way as he stiles himself Ioh. 14. 6. was not then in the time of the Law so clearly revealed as now he is in the time of the Gospell before he was set forth more darkly under types and figures but now is plainly preached And so much for this second Opinion touching Christs descent into hell Thirdly some taking the word hell for the The third Opinion hell of the damned the â—ace where the damned are in torment which is the most usuall acception of our English word hell conceive and maintain that when Christ died his soul went thither there to triumph over Satan in his own Palace and this they hold to be the meaning of that in the Creed He descended into hell But that ever Christ was in that hell I can make no part of my Creed for I see nothing in Scripture upon which faith must be grounded for it but much against it 1. The Hebrew word Sheol and the Greek word Hades which are translated hell do not properly signifie the hell of the damned but are of a more large extent as I shall shew hereafter 2. The foure Evangelists as we use to call them Matthew Mark Luke and John writing professedly the History of our Saviour Christ from his Incarnation to his Ascension do neither directly nor by consequence neither expressely nor implicitely record any such thing as his going to hell as hell is taken for the place of torment And it is observable that S. Luke in his Preface to his Gospell tells Theophilus that he did write unto him that he might know the certainty of those things wherein he had been instructed Luke 1. 4. wherein he had been catechised as according to the Originall it doth sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that Christs descending into hell in this sense whereof S. Luke makes no mention was no part of Theophilus his Catechism 3. S. Paul rehearsing the chiefe heads of the Gospel which he preached to the Corinthians mentioneth Christs death and buriall and his resurrection 1 Cor. 15. 1 2 3 4. but for his going to hell according to this Exposition he neither expresseth nor implyeth any such matter So that it was no part of the Gospell which Paul preached to the Corinthians and yet there was no deficiency in his preaching it was sufficient to save them v. 2. 4. These words of the Text in hand Thou wilt not leave my soul in hell together with S. Peters comment upon them Acts 2. shew that by hell is not to be understood the hell of the damned according to this Exposition For 1. It is spoken of as a great benefit a matter of joy and rejoycing that Christs soul was not left in hell Therefore my heart is glad and my glory my tongue Acts 2. 26. rejoyced my flesh also shall rest in hope for thou wilt not leave my soul in hell c. Psal 16. 9 10. But is it to be accounted such a benefit such a matter of joy and gladnesse for one not to be left in that place to which he goeth to that end that he may triumph over his adversaries whom he hath conquered as they that imbrace this Exposition say that Christ went to the hell of the damned there to triumph over the Devills 2. S. Peter Acts 2. 31. saith David in these words Thou wilt not leave my soule in hell did speak of Christs Resurrection and so to that purpose to prove the Resurrection of Christ S. Paul Acts 13. 35. doth cite the later part of the Verse Thou wilt not suffer thy holy one to see corruption But Christs Resurrection though it presuppose his being in hell in some sense yet not in that sense as hell is taken for the place where the damned are in torment Christ might well enough as he did rise againe and yet never be in that hell 3. That hell that Christ was not left in David was left in else S. Peter could not argue as he doth that David in these words Thou wilt not leave my soule in hell spake of Christ and not of himselfe for that the words being understood of David are not true but most true as understood of Christ Men and brethren said Peter to the Jews let me freely speak unto you of the Patriarch David that he is both dead buried and his Sepulchre remaineth with us to this day therefore being a Prophet and knowing that God had sworne with an oath to him that of the fruit of his loines according to the flesh he would raise up Christ to sit upon his Throne He seeing this before spake of the Resurrection of Christ that his soul should not be left in hell nor his flesh see corruption Acts 2. 29 30 31. By Davids Sepulchre remaining with them to that day S. Peter means that David was left in the hell which he speaks of and therefore did not speak of himself but of Christ who was not left in it So S. Paul having cited the words immediately following these of the Text Thou shalt not suffer thy holy one to see corruption he also proveth that this was meant of Christ and not of David For David saith he after he had served his own generation by the will of God fell on sleep and was laid with his fathers and saw corruption But he whom God raised again saw no corruption Acts 13. 35 36 37. David spake not of himself but of Christ when he said Thou wilt not suffer thy holy one to see corruption because David did see corruption but Christ did not see it so David spake not of himself but of Christ when he said Thou wilt not leave my soul in hell because Davids soul was left in hell but Christs soul was not left in it This is the Apostles argument which necessarily evinceth that by hell here spoken of is meant some other thing then the place of torment for Davids soule was not left in that hell it never came into it that hell belonging not to the godly and elect but to the wicked and reprobate Therefore neither is this the hell in which as the words imply Christs soule was for a while though it did not remaine there 5. This Exposition of Christs descending into the hell of the damned there to triumph makes his descending into hell a part of his exaltation for it 's ones exaltation to triumph over his enemies But Christs descending into hell expressed in the Creed and intimated in the Scripture was a part of his humiliation Thou wilt not leave my soul in hell surely it was a part of Christs humiliation to be there seeing he speaks of it as a benefit and an argument of his joy and gladnesse as before noted that he was not to be left there Besides Christs Resurrection was the beginning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Demonst Evang. lib. 10. the first step of his exaltation therefore what went before his Resurrection as his descending into hell did belonged to his humiliation
to which night must be added the day following which we call Sunday as being a part of that naturall day to which it belonged and so there are three daies and three nights and yet Christ rose the third day Thus are those three daies and three nights to be understood that Esther and the Jews fasted Esth. 4. 16. For the fast ended the third day as is clear by this that then Esther put on her royall apparell and went to the King c. Esth 5. â—â— c. 2. It was requisite and necessary that Christ should rise again the third day because it was so prophecied Thus it is written said Christ to his Disciples after his resurrection and thus it behoved Christ to suffer and to rise from the dead the third day Luk. 24. 46. So S. Paul saith that Christ rose again the third day according to the Scriptures 1 Cor. 15. 4. Quest But may some say where in the Old Testament is it prophecied that Christ should rise the third day Ans 1. Those words of David which he spake of Christ and of his resurrection Thou wilt not suffer thine holy one to see corruption Psal 16. 10. though they do not precisely mention the third day yet they plainly shew so much that he should not remain long in the grave but should speedily rise again And by this S. Paul proves that the words were not meant of David himself but of Christ for that David saw corruption but Christ being raised from the dead the third day saw no corruption Act. 13. 35 36 37. In the like manner did S. Peter argue Act. 2. 29. 30 31 32. â— There is expresse mention of the third day in reference to Christs Resurrection Hos 6. 2. Aster two daies he will revive us in the third day he will raise us up and we shall live in his sight Although those words be directly and immediately understood of Gods people as it seems both by the words themselves and also by the words going before and after yet it is with reference unto Christ and his Resurrection for otherwise why should the third day be specified Neither do I know how it could be said that Christ rose again the third according to the Scriptures viz. of the old Testament if in this place there be not an allusion at least to Christs rising again the third day seeing that in all the old Testament the third day in this respect is no where mentioned except in this place And therefore not without cause I think in the margent of our Bibles over against this place of Hosea is noted that place 1 Cor. 15. 4. as having reference the one to the other and so many of the Ancients have expounded this place in Hosea of Christ and this is to be considered that there is such a near union Lactant. Iustit l. 4. 1. 19. Aug. de Civit. Dei l. 18. c. 28. Bern. Serm. 1. de Resurrect And so others cited by Râ—herâ— upon the place betwixt Christ and believers that sometimes that which belongs to believers is spoken of Christ As Saul Saul why persecutest thou me said Christ when Saul did persecute those that believed in Christ Act. 9. 4. And so on the other side that which belongs to Christ is spoken of believers as here in the Prophet the third day he will raise us up whenas properly Chrâ—st was raised up the third day but believers are said to be raised up in him and with him Even when we were dead in sins God hath quickned us together with Christ by grace ye are saved And hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2. 5 6. Now from the time of Christs Resurrection the third day after that he died it is worthy to Bern. Ser. 1. de resurrect be observed as Bernard hath noted that the same day of the week whereon Christ as God did make man viz. the sixth day the same day did he also as man die to redeem man and as on the seventh and last day of the week Christ did rest having finished the work of the Creation so also did he rest the same day in the grave having by his death finished the work or the Redemption and the third day being the first day of the week as the Evangelists expressely call it he rose again as being the first fruits of them that slept as the Apostle calls him 1 Cor. 15. 20. And as the seventh day of the week called Saturday was observed by the Jews in memory of the Creation so the first day of the week called Sunday is observed by Christians in memory of Christs Resurrection * And so of the Redemption which Christ wrought for us by his death and made it appear by his resurrection and it 's called the Lords day Revel 1. 10. Of the observation of this day in the Apostles time we read also Act. 20. 7. 1 Cor. 16. 2. The one and twentieth SERMON EPHES. 4. 10. He that descended is the same also that ascended farre above all heavens that he might fill all things THe Apostle having v. 8. spoken of Christs ascending up on high and having v. 9. noted that his ascending did presuppose his descending he returns here to speak again of his ascending and to shew how high he ascended far above all all Heavens and why that he might fill all things He that descended either from heaven to earth by his Incarnation in which respect it is said that he came down from heaven Joh. 3. 13. or from the upper part of the earth to the grave in which respect it seems to be said v. 9. that he descended into the lower parts of the earth though that also may be meant of Christs Incarnation as was shewed before pag. 214. c. Is the same that ascended The same Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen ad loc whence as Oecumenius observes the heresie of Nestorius is confuted who would divide the Person of Christ denying one and the same Person to be both God and Man For if this descending here spoken of be meant of the Incarnation then Christ as God descended viz. metaphorically and as man ascended yet he that descended is the same that ascended therefore God and Man in Christ are but one Person And if this descending be meant of of Christs death and buriall yet still it serves to the same purpose for so Christ descended as man in that respect he died and was buried but ascended as God that is by the power of his divine nature by which also as was shewed before he rose from the dead Far above all Heavens viz all visible heavens as the aire and that wherein are the Sun Moon and Stars above which two heavens there is the third Heaven as it is called 2 Cor. 12. 2. And thither is Christ ascended Whom the Heaven must receive untill the time of restitution of all things Acts 2.
21 That he might fill all things with his spirituall presence power which he doth since his ascension shew forth otherwise then he did before Or it may be read as the Margent hath it that he might fulfill all things viz. which were prophecied and fore-told of him as the Apostle shewed immediately before that this was that Christ should ascend upon high and therefore he did ascend that as other things so this Prophecie and prediction concerning him might be fulfilled From the words thus explicated I observe Doct. onely this one point That Christ after his Death and Resurrection did ascend up into heaven Christs ascension was prophecied by David Psal 68. 18. Thou hast ascended up on high This was spoken concerning Christ as the Apostle testifieth Eph. 4. 8. Christ also himself did fore-tell his ascension Joh. 6. 62. What and if you shall see the Son of man ascend up where he was before And Joh. 20. 17. Iesus saith unto her viz. Mary Magdalenâ— to whom he shewed himself after his Resurrection Touch me not for I am not yet ascended to my Father but go to my brethren and say unto them I ascend to my Father and to your Father to my God and to your God Divers of the Evangelists do also record Christs ascension He was received up into heaven Mar. 16. 19. He was parted from them viz. his Disciples and was carried up into heaven Luk. 24. 51. While they beheld he was taken up Acts 1. 9. S. Luke also relates the circumstances of Christs ascension As 1. The time when he ascended viz. forty daies after his resurrection To whom also he shewed himself alive after his passion by many infallible proofs being seen of them forty dayes and speaking of the things pertaining to the Kingdom of God Acts 1. 3. where he giveth two reasons why Christ did continue so long upon earth after his resurrection before he ascended into heaven viz. 1. To confirme unto his Disciples his resurrection and to assure them of the truth of it 2. To instruct them in things pertaining to the Kingdom of God 2. The place where viz. Bethany And he led them out as far as to Bethany c. Luk. 24. 50. Now Joh. 11. 1. it 's said that Bethany was the Town of Mary and her sister Martha that is the towne where they dwelt and had their abode in which sense Bethsaida is called the City of Andrew and Peter Joh. 1. 44. Yet it seems that the place where Christ ascended was not the town called Bethanie but the Tract of Mount Olivet where the Town stood For it is said Acts 1. 12. That the Disciples who were with Christ at his ascension immediately after he was ascended returned unto Ierusalem from the Mount called Olivet It is not likely that Christ would be in a Town when he ascended for then all promiscuously would have seen his ascension whereas only his Disciples were Spectators of it Neither is it said Luk. 24. 50. that Christ led them to Bethanie and there ascended but that he led them out viz. from Jerusalem as farre as Bethanie S. Luke ch 19. v. 29. tells us that as Christ went to his Passion he went by Bethanie so that by the same place by which he went to his Passion he had his ascension And Bethany also signifies as much as the house of affliction if we will ascend up to our Fathers house to heaven it must be by Bethany the house of affliction We must through much tribulation enter into the Kingdom of God Acts 14. 22. 3. The manner how he ascended And it came to passe while he blessed them he was parted from them and carried up into heaven Luke 24. 51. Thus having loved his own that were in the world he loved them to the end Joh. 13. 1. At the very last moment of his abiding here upon earth he blessed those that were with him and in them us and all that belong unto him As he said Ioh. 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word So neither did he blesse them alone but them also which through their word believe in him Again for the manner of Christs ascension it is said Acts 1. 9. That while they his Disciples beheld he was taken up and a cloud received him out of their sight So that Christ did ascend visibly and there were eye-witnesses of his ascension and lest they should have imagined that their senses were deluded or any way have doubted of the truth of Christs ascension two Angels from heaven in the likenesse of men appeared unto them both to confirm Christs ascension into heaven and also to shew that he was not so ascended but that he shall at length come againe viz. at the last judgement And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell which also said ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1. 10. 11. Ob. Some may here object that Joh. 3. 13. The Son of man which is in heaven If Christ then being upon earth were in heaven how could he ascend into heaven Answ Yes being in heaven even when he was upon earth as God he might neverthelesse and did as man ascend into heaven Christ consisting of two natures the divine and the humane something belongs unto him in respect of the one nature and something in respect of the other In respect of his divine nature he is every where in respect of his humane he is onely in one place at one time The man Christ yet not as man but as God was in heaven at the same time that he was upon earth On the other side Christ being God yet not as God but as man left the earth and went up to heaven There are many reasons why Christ ascended into heaven 1. As he came from heaven to work our Redemption so having finished the work which he Reasons of Christs Ascension had to do it was meet that he should return thither from whence he came I came forth from the Father and am come into the world again I leave the world and go to the Father said he Joh. 16. 28. And Joh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do and now O Father glorifie me with thine own self with the glory which I had with thee before the world was 2. After Christs humiliation was to follow his exaltation as Christ himself shewed Luk. 24. 26. And so Paul Phil. 2. 8 9. Now as Christs Resurrection was the first step of his exaltation so his Ascension was another step and a further degree of it 3. Thus Christ made it appear that as he told Pilate his Kingdom is not of this world Joh.
18. 36. Contrary to what his own Disciples did imagine even after his resurrection as appears by that question which they asked him Lord wilt thou at this time restore again the Kingdom to Israel Act. 1. 6. 4. Christ by his ascension shewed himself to have fully conquered sin death and Satan he did manifest his victory over these by his Resurrection but more fully by his ascension whereby he did triumph over them Therefore it is said that when he ascended up on high he led captivity captive Ephes 4. 8. that is he led a multitude of captives as the phrase is used Iudg. 5. 12. 5. It was requisite that Christ should ascend into heaven that as he executed the office of a Priest by offering himself upon the Crosse for us so he might also do it by appearing before God in heaven and there making intercession unto him for us Aaron the Jewish high Priest was to bear the names of the children of Israel in the brest-plate of judgement upon his heart when he went into the holy place for a memoriall before the Lord continually Exod. 28. 29. This was a type and a figure of Christs entring into heaven for us as our high Priest Whither the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec Heb. 6. 20. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Heb. 9. 24. Christ was to ascend into heaven that so he might powre his spirit upon his Church When he ascended up on high he led captivity captive and gave gifts unto men Ephes 4. 8. viz. spirituall gifts the gifts and graces of his spirit Psal 68. 18. it is said that at his ascension he received gifts but for men and that is as much as to give gifts unto men Fetch me a little water said Eliah to the widow 1 Kings 17. 10. according to the originall it is Receive or take me or for me a little water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as much as if he had said Give me a little water So v. 13. Bring me a morsell of bread in the Hebrew Receive or take me c. It is the same word which is used Psal 68. 18. Quest But some may demand and say Was not the spirit given unto men before Christs ascension Answ I answer yes but not so freely and fully as afterwards He that believeth on me said Christ out of his belly shall flow rivers of living water This he spake saith the Evangelist of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because Jesus was not yet glorified â—oh 7. 38. 39. I tell you the truth said Christ to his Disciples it is not expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Besides that Christ was to be glorified before that he was to send the Holy Ghost the Disciples having Christs corporall presence did so fix themselves upon Spiritalis presentiae plenitudo quamdiu conspectu carnis praesens aderat adventare non poterat Cyprian de Ascens Christi it that they were not so capable of his spirituall presence and therefore to make way for this the other was to be removed 7. Christ ascended into heaven that he might there prepare a place for his members Thus he told his Disciples saying In my Fathers house are many mansions I go to prepare a place for you Joh. 14. 2. In this respect Christ is called the fore-runner Heb. 6. 20. as going before and preparing the way for others to follow after Vse 1 Now this point concerning Christs Ascension serves tâ— confute the Papists concerning Transubstantiation and that reall presence of Christ in the Sacrament which they maintain viz. a carnall and corporall presence for we deny not a reall presence onely we hold that is a spirituall presence And as the Angell argued from Christs Resurrection and thereby proved that he was not in the grave in that manner as some supposed He is not here for he is risen Mat 28. 6. So may we argue from Christs Ascension and prove that he is not in the Sacrament in that manner as they of the Church of Rome He is not there for he is ascended And to this end did Christ speak of his Ascension thereby to convince some and to let them see how much they did mistake his Proptereà Ascensionis suaein coelum mentionem fècit ut eos à corporali intellectu abstraheret Athanas in illud Quicunque dixerit verbum c. meaning when they understood that which he had spoken about eating his flesh in a carnal sense whereas it was to be understood spiritually When Jesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you what and if ye shall see the son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life John 6. 61 62 63. As if he should have said the fleshly manner of eating which you dream of would avail nothing that therefore which I spake of eating my flesh is not so to be understood but in a spirituall sense and that will more plainly appear by my ascension into heaven Again by Christs ascension the Papists are confuted in respect of Crucifixes and other such like Images which they make to represent Christ For Christ hath purposely withdrawn himselfe from us corporally that we might acquaint our selves with him spiritually and yet they will needs have some corporall representation of him Thus do they directly crosse Christs intent in ascending into heaven which is that now he should not be knowne so as when he was upon the earth viz. in a carnall but in a spirituall manner Though we have known Christ after the flesh saith the Apostle yet henceforth know we him no more 2 Cor. 5. 16. Not now any more after the flesh as being a man of such a stature such a feature c. This place doth utterly overthrow the representing of Christ by an Image it serving to no end but to breed carnall cenceits and apprehensions of Christ which now since Christs ascension are not lawfull Vse 1. Christs ascension makes for our consolation 1. It serves to encourage us to goe unto God in all our necessities and with confidence to pray unto him both for pardon of sin and for supply of whatsoever is needfull for us seeing we have such a Mediatour who is gone into heaven there to appeare and make intercession for us If any man sin saith S. John we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our
their sins behind his back he will no more condemn them for their sins then if they were quite removed out of his sight and he had no knowledge of them 5. When sins are remitted they are said to be cast into the bottome of the sea Thou O Lord wilt cast all their sins into the depths of the Sea Mic. 7. 19. This shewes more emphatically how when God forgives sins they are done as it were quite out of his sight that which is cast into the depths of the sea is not like to be found again nor to be seen any more In those dayes and in that time saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve Jer. 50. 20. 6. Sins in this case are said to be forgotten and never more to be remembred I will forgive their iniquity and I will remember their sin no more saith God Jer. 31. 34. God wil no more take vengeance on his people for their sins then if he had quite forgotten them and had no remembrance at all of them All his transgressions that he hath committed they shall not be mentioned unto him Ezek 18. 22. Ob. Some may object that after David had truly repented of his sin and also had the pardon of it declared unto him by the Prophet he was punished for it 2 Sam. 12 13 14. Answ I answer the Papists abuse this and the like examples inferring from them that God remitting the fault yet doth not remit the punishment but that still vve must one vvay or other either here or hereafter make satisfaction unto God for sin committed against him But as the Antinomians erre in denying castigatory punishment to be inflicted upon Gods children so doe the Papists erre in affirming satisfactory punishment to be inflicted on them God afflicts sometimes them whom he pardons not as exacting satisfaction of them for how then are they pardoned but as chastening them that they may the better learn to beware of sin afterwards and that others seeing them to smart for it may beware of it When we are judged we are chastned of the Lord It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should not be condemned with the world 1 Cor. 11. 32. So that God doth execute judgement he doth inflict punishment upon his children yet it is but a chastening of them for their good not that he doth take vengeance on them or exact satisfaction of them Vse 2. Secondly seeing this great benefit belongs unto the people of God let us take heed least we come short let us make sure that we may be partakers of it To stir us up hereunto let us consider 1. How much the purchasing and procuring of this benefit hath cost even no lesse then the bloud of the Lord Jesus This is my blood of the New Testament which is shed for many for the remission of sins said Christ when instituting the Sacrament of his Supper he gave the Cup unto his Disciples Mat. 26. 28. How shall we escape if we neglect so great saluation Heb. 2. 3. If we make light of that which did cost Christ so dear 2. What account the Saints have made of this benefit The Prophet Mica admiring the goodness of God in this respect cries out Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Mic. 7. 18. How earnestly did David sue unto God for it Have mercy upon me O Lord according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions Wash me thoroughly from mine iniquity and cleanse me from my sinne Psalme 51. 1 2. And v. 9. Hide thy face from my sinnes and blot out mine iniquities And Verse 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse And how exceedingly did he rejoyce when he was assured of this benefit Blesse the Lord O my soule and all that is within me blesse his holy Name Blesse the Lord O my soule and forget not all his benefits Who forgiveth all thine iniquities and healeth all thy diseases who redeemeth thy life from destruction and crowneth thee with loving kindnesse and tender mercies Psalme 103. 1 2 3 4. 3. That forgivenesse of sins is such a benefit such a blessing as even blessednesse it selfe the greatest blessednesse that we are capable of here in this life doth consist in it Blessed is he whose transgression is forgiven and whose sin is covered Blessed is he to whom the Lord imputeth not iniquity Psal 32. 1 2. Sin being forgiven nothing can doe us hurt all affliction will be light and easie death it selfe will be advantage to us see Rom. 8. 33 34 35 36 37. This is it that makes affliction grievous and hard to be indured then usually a mans conscience will flie in his face and set his sins before him Thus it is sometimes even with the godly themselves Thou writest bitter things against me said Job unto God and makest me to possesse the sins of my youth Job 13. 26. Mine iniquities said David are gone over my head and are as a heavy burthen too heavy for me to bear Psal 38. 4. Woe unto us that we have sinned said the people of God Lam. 5. 16. And they adde v. 17. For this our heart is faint for these things our eyes are dim O what a happinesse then is it in time of affliction to have sins forgiven and to be assured of the forgivenesse of them So also when death approacheth For the guilt of sin lying upon the conscience will make death terrible it will cause us to say unto it as Ahab said to Eliah Hast thou found me O mine enemy Whereas if we be assured of interest in Christ and of forgivenesse of sinnes thorough him we may say with old Simeon Lord now lettest thou thy Servant depart in peace for mine eyes have seen thy salvation Luke 2. 29 30. This blessednesse here to have our sinnes forgiven doth make way immediately for the blessednesse of the life to come for that inheritance of the Saints in light as the Apostle calls it Colos 1. 12. Forgivenesse of sinnes and an inheritance among them that are sanctified are immediately joyned together Acts 26. 18. Therefore as we desire the inchoation of happinesse here and the consummation of happinesse hereafter as wee would live comfortably die chearfully and after death injoy immortality and glory let us make sure of this benefit the forgivenesse of our sins and then nothing can debar us from all blisse all happinesse The four and thirtieth SERMON HEB. 6. 2. And of the Resurrection of the dead THe Author of this Epistle speaking of the principles of the doctrine of Christ
and reviving of the dead bones is shewed that God would Si figmentum veritatis in imagine imagâ— ipsa in veritate est sui Necesse est esse prius sibi quà m alii configuretur De vacâ—o similitudo non competit de nullo parabola non convenit Iâ—â— oportebit ossium quoque credi reviscerationem inspirationem qualis dicitur dequa possâ—t exprimi Judaicarum rerum reformatio qualis affâ—ngitur Tertull de Resurrect c. 30. certainly restore the people of the Jews out of captivity though they seemed to be quite dead and past recovery that parable I say doth presuppose the Resurrection of the dead as a thing well known and certainly believed by the people of God and therefore the parable drawn from thence is used to confirm their faith touching the deliverance there promised unto them Thus the Scriptures of the old Testament give sufficient proof of the Resurrection of the dead but much more clearly and fully do the Scriptures of the new Testament speak of it The hour is coming said our Saviour in the which all that are in the graves shall hear his voice and shall come forth c. John 5. 28 29. I know that he shall rise again in the Resurrection at the last day said Martha of her brother Lazarus John 11. 24. The Apostle 1 Thes 4. 14. and so on to the end of the Chapter speaks of the Resurrection of the dead and so 1 Cor. 15. thoroughout the whole Chapter Besides these direct and expresse testimonies of Scripture there are divers arguments reasons grounded upon confirmed by Scripture which do further prove the Resurrection of the dead 1. That is recovered in and by Christ which was lost in and by Adam This argument the Apostle useth to prove that the dead shal be raised For since by man came death by man came also the Resurrection of the dead For as in Adam all die even so in Christ shall all be made alive 1 Cor. 15. 21 22. viz. all that are Christs as he explains it v. 23. 2. Christs Resurrection doth necessarily inferre the Resurrection of those that belong unto Christ How the Apostle both 1 Cor. 15. and also in other places proves the Resurrection of Christians by Christs Resurrection and also in what respect this inference is of force I have shewed before speaking of the resurrection of Christ Serm. 19. towards the end 3. Gods Covenant with his people that he will be their God Gen. 17. 7. Jer. 31. 33. this Covenant I say is an everlasting Covenant death cannot dissolve nor disannul it after Abraham Isaaâ— and Jacob were dead yet God stiled himself their God Exod. 3. 6. And hence our Saviour confuted the Sadduces who denied the Resurrection But as touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Mat. 22. 31 32. In some sense God is the God of the dead as the Apostle saith that to this end Christ both died and rose and revived that he might be Lord both of the dead and living Rom. 14. 9. But in the Sadduces sense God is not the God of the dead that is not so of the dead as if they should be alwaies dead so they supposed and should never live again For all live unto him said our Saviour immediately after the words before cited as S. Luke records chap. 20. v. 38. All live unto God both in respect of his power and also in respect of his purpose he both can quicken the dead and also will quicken them as that very speech shews wherein he calls himselfe the God of those with whom he had entred into Covenant though now they were dead when he thus spake of them Ob. Some may say that God may be the God of his people in respect of their souls though their bodies never rise again Answ I answer that this is not sufficient the soul is not the whole man but a part only the body also is a part as well as the soul But God is by Covenant the God of his people in respect of the whole man and not in respect of a part only And therefore this argument drawn from Gods Covenant and the everlastingnesse of it proves a necessity of the Resurrection of the body 4. The body is partner with the soul either in sin or righteousnesse and therefore also it must be partner with the soule Non possunt separari in mercede caro anima quas opera conjungit Tertul. de Resur cap. 8. cap. 15. Age scindant jam adversarii nostri carâ—is animaeque contextum priùs in vitae administratione ut ita audeant scindere illud etiaÌ„ in vitae remuneratione Negent operarum societatem ut meritò possint etiam mercedem negare Non sit particeps in sententiâ caro si non fuerit in causa Et cap 38. Secundum collegia laborum consortia etiam decurrant necesse est praemiorum hereafter either in reward or punishment As soule and body work together here so they must be recompensed together hereafter Ery one must receive the things done in the body according to that he hath done whether it be good or evil 2 Cor. 5. 10. As the things were done in the body so the recompence and reward must be received in the body And this is one reason as I have shewed * Serm. 24 before why besides the particular judgement which passeth only upon the soule there must be a generall Judgement wherein both soul and body must be judged Vse 1. Now if this be so that the dead must rise againe then even in this respect there ought to be a respect had unto the dead to bury them in a devout manner Nature it self doth teach this that the bodies of the dead are to be committed to the earth the Heathens generally did use it excepting some who were more barbarous then others As it is said of the Hyrcanians that they used to cast dead bodies to dogs to be devoured The Romans in later times used to burne the bodies of the dead but more anciently as Plinie Plin. Hist l. 7. c 54. testifies they did use to inter them and that custome of burning Sylla as the same Author relates brought in fearing least some should deale with him and his adherents after their death as he had dealt with his adversary Marius whose body he had caused to be digged up after it was buried But to speak of Gods people they have shewed themselves very carefull to perform this office of buriall unto the dead The Story of Abraham in this respect is recorded Gen. 23. where we find how sollicitous he was about the burying of Sarah when she was dead So it 's said Act. 8. 2. that devout men carried Stephen to be buried It was a