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
his owne power but by the touch of some other who had been buried in the same grave before As we read of one who being cast into the grave where the Prophet Elisha was buried by the touch of the dead bones of the Prophet revived 2 King 13. 21. And again the Evangelists record that Christ was laid in a sepulchre which was hewen out of a Rock and that a great stone was rolled to the door of the sepulchre and that the stone vvas sealed and a watch set to keep the sepulchre Mat. 27. 60 66. So that it could not with any probability be pretended that either by undermining or otherwise Christ was stolne out of the sepulchre 3. Christs burial was a further degree of his humiliation It was much for him to die and more to die the death of the Crosse and yet more to condescend and stoop so low as to be laid in the grave the common receptacle of the dead Job speaking of a man that is high and eminent in the world vvhile he liveth shevves that yet vvhen he dieth he shall be brought so low as to be laid in the grave Who shal declare his way to his face and who shal repay him what he hath done Yet shall he be brought to the grave and shal remain in the tomb the clods of the valley shall be sweet unto him c. Iob 21. 31 32 33. 4. This served to make Christs victory over death over him that had the power of death that is the Devill the more glorious that he not only died but also was buried death seemed to have ful conquest over Christ having gotten him into its den yet even there did Christ vanquish and subdue it Thus did he most gloriously triumph fulfilling that O death I will be thy plague O grave I will be thy destruction Hos 13. 14. Vse 1. This point concerning Christs buriall doth make much for the confirming of our faith in Christ to assure us that our sins are fully expiated and abolished by Christ that as they were nailed to his Crosse Col. 2. 14. so also buried in his grave never to rise up against us to our condemnation Christ bare our sins in his body on the tree 1 Pet. 2. 24. Therefore Christ being buried our sins also were buried with him so that we being united by faith unto Christ and having interest in him we are freed from sin and need Ioh. 1. not fear the imputation of it Ionah being cast into the sea and buried as it were in the belly of the fish presently the storm ceased and the Sea was calm So Christ being laid in the grave and buried our consciences though otherwise by reason of the guilt of sin full of vexation and horror have good cause to be calm and quiet Vse 2. Again here is good comfort and incouragement for us if we belong to Christ against the fear of death and the horrour of the grave Christ hath grapled with death and the grave and hath overcome them and therefore we need not to be afraid of them Christ having followed death into its den and there gotten victory over it we may assure our selves that though death prevail so far over us as to draw us into it's den yet it shall not be able to keep us there but Christ will make good that which is promised Hos 13. 14. I will ransome them from the power of the grave I wil redeem them from death So Christ assures us that the houre is coming in the which all that are in the grave shall hear his voice and shall come forth Joh. 5. 28. 29. In like manner the Apostle saith Then shall be brought to passe the saying that is written Death is swallowed up in victory O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be unto God who giveth us victory thorough Jesus Christ our Lord 1 Cor. 15. 54 55 56 57. The graves of the Saints are called beds wherein they lie and rest for a while but at length arise and come out of them They shall rest in their beds Isai 57. 2. So by Ecclesiasticall writers burying places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caemiteria are expressed by a word that properly signifies places to sleep in even as in Scripture death is usually termed sleep Vse 3. But if we would have such hope in Christ in that he was buried then we must be conformed unto him in respect of his buriall as he was buried literally so must we be buried mystically We are buried with him by baptisme saith the Apostle Rom. 6. 4. Our Baptism is a seal of our ingrafting into Christ and of our communicating with him and conforming unto him even in his buriall So Col. 2. 12. Buried with him in baptisme This is in respect of our old man as it is called Rom. 6. 6. that is our corrupt nature this must be crucified mortified and buried so as not to serve sin as there the Apostle doth expresse it Even as a dead body is laid in the ground and overwhelmed with earth so the corruption that is in us must be subdued and brought under that it may not reign in us nor have dominion over us Let not sin therefore reign in your mortall body Rom. 6. 12. The greatest tyrants and oppressours being in the grave all their tyranny and oppression ceaseth There the wicked cease from troubling Joh. 3. 17. So we being in the sense before expressed by way of analogy and resemblance buried with Christ sin shall not have that power over us as over the unregenerate I say not so as over the unregenerate But we must not think that whiles we are here we can be so conformed unto Christ so dead and buried with him as to be without sin to be quite free from it No If we say that we have no sin we deceive our selves 1 Joh. 1. 8. In many things we offend all Iam. 3. 2. But if we have the spirit of Christ And if any have not the spirit of Christ the same is none of his Rom. 8. 9. then we are so in a spirituall sense dead and buried with Christ as not to be under the reigning power of sin and the dominion of it Sin shall not have dominion over you for you are not under the Law but under grace Rom. 6. 14. Again there is not the like reason of spirituall death and buriall and of that which it corporall For corporal death and buriall is finished at once but not so that which is spirituall this is done by degrees by little and little He that is already dead and buried in a spirituall sense that is he whose old man whose imbred corruption is as it were put to death and laid in the grave yet must still die in that kind and be buried still more and more because he hath still some reliques of the old man still some sin and
shall set on thee to hurt thee Acts 18. 9 10. And he is able to save from spirituall enemies From sin Thou shalt call his Name Jesus for he shall save his people from their sinnes Mat. 1. 21. From the Law Christ hath redeemed us from the curse of the Law c. Gal. 3. 13. From death The last enemy that enemy that holdeth out to the last that shall be destroyed is death 1 Cor. 15. 26. And v. 54. c. When this corruptible shall have put on incorruption and this mortall shall have put on immortality then shall be brought to passe the saying that is written Death is swallowed up in victory O Death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be unto God that giveth us victory thorough Iesus Christ our Lord. From the Devill He came to bruise the head of that old Serpent as was promised in the beginning Gen. 3. 15. Forasmuch as the children are partakers of flesh and blood he likewise 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. 4. He is able to save not only for a while but for ever Israel shall be saved in the Lord with an everlasting salvation Esa 45. 17. He is the Author of eternall salvation unto all them that obey him Heb. 5. 9. He hath obtained eternall redemption for us Heb. 9. 12. 5. He is able to save not only privatively so as to remove all evil from us but also positively so as to confer all good upon us Had Ioseph only been delivered out of prison he would have thought it no small favour this was all that he requested the chief Butler to do for him when he had so comfortably interpreted his dreame unto him But think on me when it shall be well with thee and shew kindnesse I pray thee unto me and make mention of me unto Pâ—araoh and bring me out of this house Gen. 40. 14. But that he should be so advanced as he was this was much more Now whosoever believeth in Christ shall thorough him not only not perish but also shall have eternall life Joh. 3. 16. Reasons why Christ is such a powerfull and sufficient Saviour 1. Because of the dignity of his Person He is the mighty God as he is stiled Esa 9. 6. therefore he must needs be a mighty Saviour God with his own blood did purchase his Church as it is said Acts 20. 28. The blood of Christ is the blood not of a meer man but of that person that is as well God as man and therefore that blood must needs be of infinite value it must needs be of sufficient force to purchase the Church and to work the redemption of it 2. Because both of the greatnesse and also of the willingnesse of his suffering He was wounded for our transgressions he was bruized for our iniquities c. Isai 53. 5. And v. 10. it 's said that his soule was made an offering for sin and therefore he shall see his seed and v. 11. He shall see of the travell of his soul and shall be satisfied Therefore doth my Father love me saith Christ because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my self Ioh. 10. 17 18. 3. By the vertue of his Resurrection Hereby he hath made it appear that our debt is discharged and Gods justice satisfied He was delivered viz. unto death for our offences and rose again for our justification Rom. 4. 25. Who is he that condemneth it is Christ that died yea rather that is risen againe Rom. 8. 34. Blessed be God and the Father of our Lord Iesus Christ who hath begotten us again unto a lively hope through the Resurrection of Iesus Christ from the dead 1 Pet. 1. 3. 4. By the power of his Ascension He ascended up into heaven to make way for us I go to prepare a place for you saith he Ioh. 14. 2. and in this respect he is called our fore-runner Heb. 6. 20. 5. By the efficacy of his Intercession Being ascended into heaven and sitting at Gods right hand he maketh intercession unto God for us presenting unto him the merit of his death which he suffered for our sinnes * See Heb. 9. 24. And this reason is alledged why Christ is able to save to the uttermost all that come unto God by him because he ever liveth to make intercession for them So Rom. 8. 34. Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Vse 1. Now if Christ be such a powerfull and sufficient Saviour then the more injurious are they of the Church of Rome both unto Christ and unto Christians in setting up other Saviours besides Christ as if he alone were too weak and insufficient to save us But as the Gentiles being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had many Gods were indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had no God at all but were without God in the world Eph. 2. 12. so they that will needs have many Saviours have indeed no Saviour they that will not be content with Christ alone for salvation shall neither have salvation by him nor by any other for there is none other by whom to have it There is not salvation in any other for there is none other Name under heaven given among men whereby to be saved Acts 4. 12. If you will not believe that I am he ye shall die in your sins Ioh. 8. 24. Wherefore do you spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat that which is good and let your soul delight it self in fatnesse Incline your ear and come unto me hear and your soul shal live c. Esa 55. 2 3. It was the saying of one of the Martyrs in Queen Maries daies and it must be one principall part of our Creed None but Christ none but Christ. Vse 2. Again there being such power and sufficiency in Christ to save here is comfort for all sin-sick soules for all distressed consciences here is incouragement for them to come unto Christ and to roll themselves upon him He is a Physitian able to cure them be their maladies never so great never so grievous He cured Matthew a Publican Zacheus chief of the Publicans Paul a persecutor Mary Magdalen that was possessed with seven Devills and the Thief on the Crosse when he was at the point of death which he suffered for his lewdnesse Doubt not therefore whosoever thou art but he can cure thee also come unto him and say as the Leper did Lord if thou wilt thou canst make me clean Mat. 8. 2. and assuredly Christ will say unto thee
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
would have been of none effect For how could we have believed that he by his death had redeemed us from death even eternall death and destruction if he himself had been so swallowed up of death as for ever to lie under the power and dominion of it Therefore the Apostle saith that Christ was delivered for our offences and rose again for our justification Rom. 4. 25. And if Christ be not risen your faith is in vain you are yet in your sins 1 Cor. 15. 17. And as Christs resurrection was thus necessary in respect of our redemption the forgivenesse of our sins Ephes 1. 7. Rom. 8. 23. so was it also in respect of the redemption of our body How could we have expected the resurrection of our bodies if Christs body had not been raised up If the Head had not risen again how should the members rise again The resurrection of the members depends upon the resurrection of the Head the resurrection of Christians upon Christs resurrection as the Apostle shews at large 1 Cor. 15. Vse 1. Now if Christ rose again then how wretched and miserable are the Jews who wil not believe Christs resurrection but as their fathers did so do they still impugne and oppose it S. Matthew relates that when the souldiers that were set to guard Christs sepulcher went and told the chief Priests what had happened they gave them large money that they might say that whiles they slept Christs Disciples came and stole them away And this saying saith he is commonly reported among the Iews untill this day Mat. 28. 11. 15. Now consider a little what an absurd and foolish fable this was which yet the Jews were so ready to believe 1. How improbable that a few weak timorous men who but a few daies before did forsake yea one of them forswear Christ yet now should be so valiant or rather fool-hardy as to adventure to steal Christ out of the grave knowing that a guard of souldiers was purposely set to prevent such a designe 2. Suppose they should have so far adventured as some of them to espie whether the souldiers were asleep or no yet how could they assure themselves that the souldiers should continue asleep untill they had dispatched that for which they came Yea how could this be there being a great stone for them to roll away from the mouth of the sepulcher which could not be done without making such a noise as to awaken some of the souldiers at least if they were asleep before 3. Grant the Disciples should have had such courage as to attempt the businesse and such happinesse as to effect it yet would they have been so foolish and unwise as to stay at the sepulcher to unloose the cloaths in which Christs body was wrapped Would they not rather have hasted away with the body as it was buried and have loosed the cloths then when they had more leisure to do it and might do it with more safety But the linnen cloths were found lying in the grave and the napkin that was about Christs head not lying with the linnen cloths but wrapped together in a place by it self Ioh. 20. 6. 7. And 4. if the Disples could break thorough all difficulties and get Christs body away with them yet could they put life into it when they had it But Christ after his passion by many infallible proofs shewed himself alive Act. 1. 3. otherwise it is senslesse to imagine that the Disciples having so deserted Christ when he was alive would have so constantly preached and avouched his resurrection as they did And lastly the very tale doth sufficiently confute it self and shew its own absurdity For if the souldiers as they said were asleep how then could they tell that Christ was taken away by his Disciples it might be otherwise as indeed it was for any thing thar they did know Vse 2. Secondly Christs resurrection serves to demonstrate Christs divinity The divinity of Christ and his resurrection so mutually help to demonstrate each other His resurrection is demonstrated by his divinity as the effect by the cause and his divinity by his refurrection as the cause by the effect That which God the Father speaks unto Christ Psal 2. 7. Thou art my Son this day have I begotten thee the Apostle refers to Christs resurrection Act. 13. 32. 33. And we declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us in that he hath raised up Iesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee The Apostle by this day shews that the day of Christs resurrection is understood not that then Christ was first begotten of the Father and became the Son of God for he was so from all eternity Mic. 5. 2. but then when Christ rose again he appeared to be the Son of God his begotten Son God of God one and the same God with the Pather Thus the same Apostle saith plainly that Christ was declared to be the Son of God with power according to the spirit of holinesse by the resurrection from the dead Rom. 1. 4. Christs divine nature before did lie hid under the infirmity of his humane nature but by his rising from the dead it did look forth and shew it self Ob. Some may say many others as we find recorded both in the old and in the new Testament did rise from the dead besides Christ yea many before Christ and how then doth his resurrection demonstrate his divine nature Answ I answer Christs resurrection did excell the refunction of others in a twofold respect For 1. Others did rise again but so as to die again the life to which they rose was this mortall life But Christ arose to life immortall Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 2. Christ arose by his own vertue and power which none ever did or shall do but he only Destroy this Temple said Christ meaning his body and in three daies I will raise it up Joh. 2. 19. I lay down my life said he that I may take it up again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again Joh. 10. 17. 18. Now except Christ were God it had not Resurrexisse per se ex mortuis in vitam nisi Dei natura non potuit Hilar. de Trin. l. 7. been possible for him to raise himself from the dead this is not competible to a meer humane nature Ob. But may some object it is said in the Text and in other places that God raised up Christ therefore it seems he did not raise himself but was raised by another Answ This doth not follow Christ both was raised of God and also did raise himself As man so God did raise him up as God so he rose of himself
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
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
Chapter containes Deinde etiam hoc adjiciendum quod non tam propheta dicendus sit quam Evangelista Ita enim universa Christi ecclesiaeque mysteria ad liquidum prosecutus est ut non putes eum de futuro vaticinari sed de praeteritis historiam texere Hieron prefat in Isaiam in it a most famous prophecie of Christs suffering and humiliation the sacred Pen-man of the holy Ghost Esay writes so clearly and so fully that as Hierome said of him he might seem rather like an Evangelist to record things past then as a Prophet to foretell things to come The Chaldie Paraphrast and the Rabbines of old were convinced that the Prophet here did speak of the Messiah that is of Christ and so some of the later Rabbines also as witnesseth Abrabaneel upon the place though he as divers others of them would pervert and wrest it another way Yea so clear and Jo. Isaacus Defen hebr verit adversus Liâ—dan convincing is this prophecie contained in this Chapter that John Isaac a learned Iew of late years as himself testifieth was converted from Iudaisme and became a Christian by the very reading of this Chapter It was a part of this Chapter that the Eunuch read as he was riding in his Chariot and he not at first understanding of whom the Prophet spake Philip expounded it unto him and let him know that it was of our Lord and Saviour Christ Iesus Act. 8. 30. 35. The Prophet in the beginning of the Chapter foreshews that few of the Iews would believe that which he did write of Christ Who wil believe our report c. v. 1. For as the Apostle saith Christ crucified was unto the Jews a stumbling block 1 Cor. 1. 23. Therefore they despised and rejected him because he came in an humble despicable manner and not in that pomp and state as they expected So much the Prophet here foreshews For he shall grow up before him as a tender plant and as a root out of a dry ground he hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him He is despised and rejected of men a man of sorrowes and acquainted with grief c. v. 2. 3. A man of sorrowes that is a man wholly subject to sorrows a man most full of sorrows As a man of understanding Prov. 24. 5. that is a man full of understanding A man of strife Ier. 15. 10. that is a man subject to strife a man with whom every one striveth for the phrase is there taken passively And acquainted with grief In the originall it is word for word and knowing grief or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and known of grief the phrase imports that he was so continually exercised with grief that grief and he were become as it were familiar and were well acquainted one with the other These words as considered with reference to those Chap. 52. 12. where this Section concerning Christ begins as also with reference to what followes in the last Verse of this Chapter afford this observation That Christs sorrow and humiliation Doct. went before his joy and exaltation Ought not Christ to have suffered these things and to enter into his glory Luke 24. 26. First he was to suffer such things and then having suffered them to enter into his glory Now that he ascended what is it but that he descended first c. Eph. 4. 9. His descension was before his ascension He was made perfect through sufferings Heb. 2. 10. It was necessary that if Christ should have any estate of humiliation at all it should be before his estate of exaltation For being once exalted and in glory he could not possibly be subject to any sorrow or suffering The estate of glory is inconsistent with sorrow and suffering Christ being raised from the dead dieth no more death hath no more dominion over him Rom. 6. 9. So had he at first entred into glory before his suffering neither death nor any affliction which seems to make way for death could have laid hold on him Quest But may some say why should Christ be subject to any sorrow at all Answ I answer There was reason for it in divers respects 1. God so determined it was his will and pleasure it should be so It pleased the Lord to bruise him he hath put him to grief Esa 53. 10. It was the cup that his Father gave him to drink Joh. 18. 11. Herod and Pilate with the Gentiles and the Jewes did but what God had before determined to be done Acts 4. 27 28. 2. God not only determined but also signified and made it knowne before-hand that so it should be that Christ should suffer Saying none other things then Moses and the Prophets that is God by them did say should come that Christ should suffer c. Acts 26. 22 23. Those things that God before had shewed by the mouth of his Prophets that Christ should suffer he hath so fulfilled Act. 3. 18. Thus it is written and thus it behoved Christ to suffer c. even therefore because it was so written Luk. 24. 46. Thinkest thou said Christ to Peter who sought to keep him from suffering that I cannot now pray unto my Father and he shall presently give me more then twelve Legions of Angels But how then shall the Scriptures be fulfilled that thus it must be Mat. 26. 53 54. 3. Our case and condition did require that so it should be Christ was to suffer that so we might not suffer I mean not suffer so as otherwise we must have suffered even so as to lie down in sorrow so as to suffer eternall woe and misery Esa 50. 11 God was injured and offended and his Justice would be satisfied we were utterly unable to make satisfaction without lying under everlasting condemnation Therefore that we might not perish it was requisite that Christ should suffer and by suffering satisfie for us Surely he hath borne our griefs and carried our sorrowes He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes are we healed All we like sheep have gone astray and turned every one to his own way and the Lord hath laid upon him the iniquity of us all Esa 53. 4 5 6. God made him to be sin an offering and a sacrifice for sin for us who knew no sin that is was guilty of none that we might be made the righteousnesse of God in him a Cor. 5. 21. Vse 1. If it were thus with the Head then so also it must be with the Members if thus with Christ then so also with Christians For whom he did fore-know he also did predestinate to be conformed to the Image of his Son c. Rom. 8. 29. God hath predestinated us to be conform'd unto Christ viz. first in sorrow and suffering and then in glory and happinesse If so be that we suffer
that my mouth shall not transgresse Psal 17. 3. 2. A care to avoid the occasions of sin Depart from me ye wicked for I will keep the Commandements of my God Psal 119. 115. 3. A diligent use of the means whereby to subdue sin Thy Word have I hid within my heart that I might not sin against thee Psal 119. 11. Vse 3. As Christ was obedient unto death so we must learne by his example to be obedient also as well in suffering as in doing and that in suffering death it self if God call unto it You have not yet resisted unto blood Heb. 12. 4. As if he should say in obedience unto God you must resist striving as there it followes against sin even unto blood the shedding of your blood if need be so did Christ who is there propounded as a pattern for our imitation Looking unto Jesus c. v. 2. Consider him v. 3. Not that we are to expose our selves to danger when we may avoid it by good and honest means without dishonour to God and his truth When they persecute you in one City flee into another so did Christ counsell his Disciples Mat. 10. 23. And Christ himself did so when some being offended at his Doctrine would have throne him down from the brow of the hill on which the City was built he conveyed himselfe away from them and escaped their hands Luk. 4. 29 30. And so when Paul was like to be apprehended by the Governour in Damascus he was let down in a basket thorough a window and by that means escaped 2 Cor. 11 32 33. But if God call us to suffer if it appear to be his will if it cannot be avoided without dishonouring of God and his Gospell in this case we must be willing to submit unto God and to be obedient unto death as Christ was to lay down our lives for God and for his truth as Christ did Fight the good fight of faith lay hold on eternall life whereunto thou art also called and hast professed a goood profession before many Witnesses I give thee charge in the sight of God who quickneth all things and before Iesus Christ who before Pontius Pilate witnessed a good confession that thou keep this Commandement without spot unrebukeable untill the appearing of our Lord Iesus Christ 2 Tim. 6. 12 13 14. As if the Apostle should say Christ bare witnesse to the truth before Pontius Pilate unto death so must we also if need be bear witnesse to it though we die for it He that loveth his life to wit inordinately so as that he will not part with it when God doth call for it but doth preferre it before Gods glory he that so loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternall Joh. 12. 25. See the like saying Mat. 16. 25. 10. 39. And Christ would have all that take upon them the profession of his Name to consider this that for his sake they must be ready if the case so require to forgo whatsoever is neare and deare unto them even life it self So S. Luke shewes us saying And there went great multitudes with him and he turned said unto them If any man come to me hate not his father and mother and wife and children and brethren and sisters and his own life also he cannot be my Disciple Luk. 14. 25. 26. THE FIFTEENTH SERMON PHILIP 2. 8. Even the death of the Crosse THus the Apostle shews the greatnesse of Christs humiliation and obedience in that he not only humbled himself and was obedient unto death but such a kind of death even the death of the Crosse that is death on the Crosse he was crucified nailed alive to the Crosse and so did hang upon the Crosse untill he died This point then offers it self to be considered That Christ was obedient even to the death of the Crosse In the handling of this point I shall shew 1. That Christ suffered death on the Crosse 2. That this was a great aggravation of Christs suffering 3. What use is to be made of the point For the first That Christ suffered death upon the Crosse it is a thing clearly recorded by all the foure Evangelists So Paul in his Epistles often speaks of the Crosse of Christ that is of Christs death on the Crosse and of Christ crucified See 1 Cor. 1. 18. 23. 2. 2. 8. Gal. 6. 14. Phil. 3. 18. So Peter saith that Christ bare our sins on his body on the tree that is on the Crosse 1 Pet. 2. 24. David also prophecied of this saying They pierced my hands and my feet Psal 22. 16. He spake those words prophetically in the person of Christ as the very beginning of the Psalm doth shew My God My God why hast thou forsaken me which words as the Evangelists record Christ uttered when he was upon the Crosse So v. 18. They part my garments among them and cast lots upon my vesture Which as appears likewise by the history of the Gospell was fulfilled in Christ when he was crucified Christ also himself did foretell what kind of death he should suffer to wit the death of the Crosse Behold said he to his Disciples We go up to Jerusalem and the Son of man shall be betrayed unto the chief Priests and to the Scribes and they shall condemn him to death And they shall deliver him to the Gentiles to mock and to scourge and to crucifie him Mat. 20. 18 19. So Joh. 12. 32 33. And I if I be lifted up will draw all men unto me That by his lifting up he meant lifting up upon the Crosse to die upon it the Evangelist immediately declares saying This he said signifying what death he should die Christs death upon the Crosse was likewise typified and prefigured by the brazen Serpent of which we read Num. 21. There the sacred history tells us how God when the Israelites sinned against God and provoked him by murmuring he plagued them by sending fiery Serpents among them but in wrath remembring mercy he commanded Moses to set upon a pole a brazen Serpent the similitude of a serpent made of brasse that whosoever was stung by a fiery serpent by looking up to that brazen serpent might be made whole This brazen serpent so lifted up was a type and figure of Christ lifted up upon the Crosse that whosoever are stung by that old serpent the devill may look up to him with the eye of faith and be saved This Christ himself doth signifie unto us saying As Moses lift up the Serpent in the wildernesse so must the Son of man be lifted up that whosoever believeth in him should not perish but have everlasting life Joh. 3. 14 15. Ob. But it may be objected that among the Jews this kind of death was not in use The Iewish Talmud tells us that Sanhedr c. 7. they had foure kinds of capitall punishments to wit stoning burning killing with the sword and
corruption remains in him The Apostle having said ye are dead Col. 3. 3. Yet addes v. 3. Mortifie therefore your members which are upon the earth fornication uncleannesse c. But let us consider this we professe our selves Christians Disciples and followers of Christ and so consequently dead and buried with him If then we walk in sin we make our selves prodigious for is it not a prodigious thing for one that is dead and buried yet to walk as if he were alive O then as we have put on Christ by profession and so at least all that are baptized into Christ have put on Christ Gal. 3. 27. Let us also put on Christ by imitation conforming our selves unto him and walking as he walked Of this putting on of Christ the Apostle speaks and to it he exhorts saying Let us walk honestly as in the day not in rioting and in drunkennesse not in chaâ—bering and wantonnesse not in strife and envy but put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill the lusts thereof Rom. 13. 13 14. Vse 4. In the last place the doctrine of Christs burying may serve for our information As 1. That it is a Christian course to bury the dead Nature it self doth teach so much and much more Christianity that the dead ought to be buried The Saints have shewed a speciall care to perform their duty in this respect Sarah being dead Abraham was very carefull to have her buried I am a stranger and a sojourner with you said he to the Hittites give me a possession of a burying place with you that I may bury my dead out of my sight Gen. 23. 4. And it is observable that he purchased nothing in the Land of Canaan but only the place there spoken of to bury in So Stephen being stoned to death devout men carried him to be buried Act. 8. 2. It 's recorded of Isaac and Ismael that when Abraham their Father was dead they buried him Gen. 25. 9. And so of Iacob and Esau that they did the same for Isaac Gen. 35. 29. Though Ismael and Esau were prophane persons Gal. 4. 29. Heb. 12. 16. yet they joyned with Isaac and Jacob who were godly in the burying of their Father that therefore which we read in the Gospell that when Christ called one to follow him and he desired first to go and bury his Father Christ said Let the dead bury the dead That I say is not so to be taken as if Christ did condemn or vilifie the office of burying the dead as if this care did not become the godly For as the Apostle saith in another 1 Tim. 5. â— case He that neglects this hath denied the faith and is worse then an infidell because he omits that which even infidells will be carefull to perform But it was only the intent and meaning of Christ to teach that all carnall affections must be laid aside and nothing must hinder us from following Christ when he doth call nor from doing that which he doth enjoyn How far Christ was from intending to disparage the office of burying the dead may appear by that which he spake in defence of Mary whom some excepted against because of the precious ointment that she had powred upon him saying that it might better have been sold and the money given to the poor Let her alone said Christ for against the day of my burying hath she done this Joh. 12. 7. They are therefore inhumane who not content with the death of those whom they hate and persecute wil not suffer them to be buried or not to rest when they are buried This indeed is a punishment denounced against and inflicted upon some for the example of others He shall be buried with the buriall of an asse drawn and cast forth beyond the gates of Jerusalem Jer. 22. 19. Their dead bodies shal be for meat to the fowls of the heaven and to the beasts of the earth Jer. 32. 20. And as Josiah turned himself he espied the Sepulchers that were there in the mount and he sent and took the bones out of the Sepulchers and burnt them upon the Altar c. 2 King 23. 16. God had long before declared that Josiah should thus deal with the dead bones of Idolaters 1 Kings 13. 2. But what doth this make for them who deal thus even with the Saints whose death is precious in the sight of the Lord This the Psalmist complains sore of The dead bodies of thy servants have they given to be meat to the fowls of the heavens the flesh of thy Saints unto the beasts of the earth Their blood have they shed like water round about Ierusalem and there was none to bury them Psal 79. 2 3. Thus barbarously did they of the Romish Church here in the time of Q. Mary deal with those worthy men Bucer and Fagius they digged up their dead bodies out of their graves and consumed them in the fire and this inhumanity have some used towards the dead out of a desire to revenge themselves on them to the uttermost as it is said of Sylla that he caused the dead body of Marius his adversary to be digged up And so Pope Sergius the third is reported to have dealt in like manner with his Predecessour Formosus whom he hated because he had gotten the Papal dignity before him 2. From Christs burying we may learn that the custome of the Country having nothing superstitious nor uncomely in it is in this respect to be observed It is said that for the manner of Christs burying it was as the manner of the Iews was to bury Joh. 19. 40. Whence Austin observes that in those offices In hujusmodi officiis quae mortuis exhibentur mos â—ujuslibet regionis est servandus Aug. that are performed to the dead the custome of each Countrey is to be observed Caution But concerning buriall this caution is requisite not to think any therefore more aliens from Christ if they be not buried at all or but meanly buried nor therefore to think any the nearer unto Christ if they have a sumptuous and stately buriall The Papists are very superstitious in this thinking it to concern the welfare of the soul to be buried rather in one place then in another Purgatory is the ground of this conceit but Purgatory it self hath no ground in Scripture for it The Scripture tels us that when Eccl. 12. 7. a man dies as the body goeth to the earth so the soul goes to God viz. to be judged by him neither shal the soul fare better or worse whether the body be buried or not or buried after this or another manner We read of the rich mans burying Luk. 16. yet his soul went to hell We read not of any buriall that Lazarus had yet his soul was carried into Abrahams bosome True it is the Patriarks of old were very solicitous about their burying in the Land of Canaan though they died out of it Gen. 47.
29 30 31 49. 29. c. And 50. 26. But that was not out of any superstitious opinion that they had as if the welfare of their souls did depend upon the place where they were buried but only to shew that they died in faith being fully assured that God would at length perform what he had promised viz. that he would give them in their posterity the Land of Canaan God will surely visit you said Joseph speaking of this very thing Gen. 50. 25. And besides they looked on Canaan not as a bare earthly Countrey but as a type of heaven To conclude therefore let it be our care to live and to die in faith and then however it fare with us in respect of buriall we are happy our souls enter into â—lisse immediately 2 Cor. 5. 1. And so also shall our bodias at length be made parâ—akers of it 1 Cor. 15. 53. THE SEVENTEENTH SERMON PSA 16. 10. Thou wilt not leave my soul in hell THe Article of Christs descending into hell is grounded upon this Text wherein as S. Peter shews Act. 2. 25. c. David spake concerning Christ And therefore Austin might Quis nisi infidelis negaverit fuisse apud inferos Christum Aug. Epist 99. wel say who but an infidel wil deny that Christ was in hell For this that Christs soul should not be left in hell doth necessarily presuppose that his soul was in hell For it is most irrational and absurd to say that one shall be left there where he never was nor should be All therefore as Bellarmine observes Omnes conveniunt quòd Christus aliquo modo ad inferos descenderit Bell. de Christi anima lib. 4. cap. 6. agree in this that Christ some way in one sense or other was in hell But for the manner how Christ was in hell there is much difference among Divines and all arises from the word hell which some take in one sense and some in another I shall as briefly and perspicuously as I may set down the several opinions that there are about this point confuting those which I hold to be erroneous and confirming that which I judge to be true First therefore because the word Hell is sometimes The first opinion about Christs descending into hell in Scripture used metaphorically for most great grievous affliction which is indured here in this life the sorrows of hell compassed me about saies David Psal 18. 5. So Psal 116. 3. The pains of hell got hold on me Some by Christs descending into hell spoken of in the Creed understand the inward sufferings of Christs soul which of all his sufferings were most grievous But to omit other arguments against this opinion it is sufficiently overthrown by this that these words of David Thou wilt not leave my soul in hell as cited and expounded by Peter in the second of the Acts are the ground of that Article in the Creed for else it hath no ground in Scripture as I think I am sure there is no place which doth so clearly hold out unto us by necessary consequence Christs being in hell as this doth And therefore though Calvin a prime Author of this first opinion and a man most deservedly renowned in the Church of God spake consentaneously to his opinion when in his Commentary upon this sixteenth Psalm he liked not that upon occasion of these words of David any should fall upon the point of Christs descending into hell which is mentioned in the Creed yet I can by no means assent unto him For if not these words of David which we have now in hand no place in all the Scripture I dare say will afford occasion to treat of the Article But it appears that Calvin being a man very acute did well perceive that these words of David Thou wilt not leave my soul in hell as commented upon Act. 2. will not admit that Christs descending into hell should be expounded of the sufferings of Christs soul For by hell in the words of David must needs be meant something that concerned Christ when he was dead Peter tells us that in those words Thou wilt not leave my soul in hell David spake of the Resurrection of Christ Act. 2. 31. Now if this that Christs soul should not be left in hell import that Christ should rise from the dead then it must necessarily follow that Christs being in hell which is implied in Davids words imports something that concerned him being dead And consequently the sufferings of Christs soul which were before his death cannot be meant by it Secondly the Papists take hell here for Limbus The second opinion Patrum as they call it a place where they say the souls of the godly that died before Christ were For they divide hell into four severall regions 1. The hell of the damned the place of eternall torment 2. Purgatory where they say the souls of such are as were not sufficiently purged from their sins whiles they were upon earth and therefore for the thorough purging of them are there in torment equall for the time to that of the damned 3. Limbus Infantium a place where they place such Infants as die without baptisme whom they make to suffer the losse of heaven and heavenly happinesse but no pain or torment 4. Limbus Patrum where in like manner the Fathers before Christ as they hold were suffering no pain but only wanting the joys of heaven To that place say they did Christs soul when it was separated from his body descend to deliver the souls from thence and to carry them to heaven this is their opinion and their exposition of the Article of Christs descending into hell But not now to contest with them about those other regions of hell viz. Purgatory and Limbus Infantium as for this Limbus Patrum it is a place of their own devising we see no ground for it in Scripture but strong reasons against it For 1. Christs death was efficacious to believers before his coming as well as it is now since his coming Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. We believe that thorough the grace of our Lord Jesus Christ we shall be saved even as they said Peter speaking of those that were before Christ He doth but equall us to them in point of salvation thorough Christ 2. The faithfull before Christ did account this life upon earth a pilgrimage and did expect heaven as their country when this life was ended These all died in faith it is spoken of Abraham Isaac and Jacob having not received the promises that is the things promised but saw them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth For they that say such things declare plainly that they seek a Countrey And truly if they had been mindfull of that country from whence they came out they might have had opportunity to have returned But now they
acsi diceret ex sede tam excelsâ in hoc nostrum Barathrum descendisse Calvin ad loc is meant the earth which is the lower part of the world heaven being the higher part of it This exposition doth wel agree with the Apostles argument which he there useth This that he ascended what is it but that he also descended first into the lower parts of the earth Before Christ could ascend into heaven it was necessary that he should descend to the earth by his Incarnation but there was no necessity of his descending either to the hell of the damned or to Limbus Patrum before his Ascension into heaven he might well ascend thither though he did never descend to either of those places 3. If by the lower parts of the earth it be not meet to understand the whole earth as being the lower part of the world but that some certain parts of the earth lower then the rest must be understood then most fitly thereby is understood the grave into which Christ deseended The grave is called the lower parts of the earth that is one of the lower parts as Iudg. 12. 7. it 's said Iephtah was buried in the Cities of Gilead that is in one of the Cities in opposition to the surface on upper part of the earth on which we live Thus Ezek. 32. 18. by the nether parts of the earth are meant graves as it is expressed v. 23. Object But againe some alledge that Rom. 10. 7. Who shall descend into the deep that is to bring up Christ againe from the dead where the Apostle insinuates that Christ being dead was in the deep and by the deep is sometimes meant hell the place of torment as Luk. 8. 31. where it is said that the Devills besought Christ That he would not command them to goe out into the deep And so Revel 9. 1. and 20. 1. where the same word in the Originall is used but is rendred bottomelesse pit Some therefore from those words of the Apostle draw an argument to prove that when Christ died his soule went to hell where the damned are in torment Answ But though the word which the Apostle useth be somtimes taken in that sense it followeth not that it must be so taken here it being not the proper signification of the word nor any thing appearing to restrain it here to that sense The Apostle there I grant doth imply that Christ was in the deep when he was dead but by the deep I see not why we should understand any other thing then death or the grave which like a great deep doth swallow up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which falls into it Thou shalt bring me again saith David from the depths of the earth Psal 71. 20. that is from death or from the grave as appears by the words immediately before thou shalt quicken me So Psal 88. 6. Thou hast laid me in the lowest pit in darknesse in the deeps where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall is used another word but of like signification and what he means by being laid in the deeps we may see by that in the Verse going before Free among the dead like the slaine that lie in the grave And the Septuagint there for in the deeps have in the shadow of death And so much for the third Opinion about the meaning of the Article of Christs descending into hell THE EIGHTEENTH SERMON FOurthly some by hell where Christs being in The fourth Opinion hell is spoken of understand the grave In this sense divers both ancient and modern Writers take it And it is observed that in all the ancient Creeds that were Ruffin in Symb. Sciendum sanâ— est quòd in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna sed neque in orientis Ecclesiis habetur hic Sermo Vis tamen verbi eadem videtur esse in eo quòd sepultus dicitur See B. Usher who hath many testimonies of the ancients to this purpose within 600. years after Christ except one which Ruffinus followed if Christs buriall be mentioned then his descending into hell is not mentioned and if his descending into hell be mentioned then his buriall is not mentioned See to this purpose Athanasius his Creed and the Nicene Creed which are both to be found in the Book of Common-Prayer This argues that the ancients did take Christs buriall and his descending into hell to import both one thing and therefore they thought it sufficient to mention either the one or the other and Ruffinus mentioning both yet thinketh the one to differ nothing from the other Certain it is that Sheol and Hades which words are rendred hell are often used for the grave which though some of the Papists either ignorantly or impudently deny yet some of Genebr in Symb. Athanas them again do acknowledge it and one namely Genebrard otherwise none of the modestest and most ingenuous among them Gen. 42. 38. If mischief befall him by the way in the which you go then you shall bring down my gray â—airs with sorrow to the grave The word there rendred grave is Sheol which in the Text is rendred hell and so it 's the same word that is used Gen. 44. 29. 31. where it is likewise translated grave And in these places the grave must needs be meant for to the grave and to no other hell do gray haires mentioned in those same places go down So by the same reason the word signifies the grave 1 King 2. 6. Let not his hoare head go downe to Sheol that is the grave in peace And v. 9. But his hoare head bring down to Sheol i. e. the grave with blood So Job 17. 13. If I wait the grave in the Originall it is Sheol is mine house that the grave is there meant appears by v. 14. I have said to corruption thou art my Father to the worm thou art my mother and my sister And Psal 141. Our bones are scattered at the graves mouth In the Hebrew is Sheol which can there signifie nothing but the grave though the Vulgar Latine Translator there have secus infernum near hell as the English Papists at Doway render it yet Genebrard upon the place expounds it juxta sepulchrum by the grave For how should bones lie scattered by any other hell then that Psal 6. 5. In the grave Sheol also is there in the Originall who shall give thee thanks That Sheol is there rightly rendred the grave appeares by that parallel place Psal 88. 11. Shall thy loving kindnesse be deelared in the grave Where the Hebrew word is Keber which onely signifieth the grave And by that word Keber do the * So R. Solomon expounds it Gen. 37. 35. And so also there Aben Ezra So likewise R. Levi 2 Sam. 22. 6. Jewish Rabbines usually expound the word Sheol which in the Text and in other places is rendred hell
Ob. But it is objected that in these words Thou wilt not leave my soule in hell the grave cannot be meant by hell because here the Scripture speaks of Christs soule not being left in hell whereas it is not the soul but the body that is in the grave Answ To this it is answered that some learned Papists themselves in these words Thou wilt not leave my soul in hell by hell understand the grave and by soul the body And therefore Bellarmine others had no reason to exagitate Beza * See B. Vsher whocites Pagnine Vatablus Arias Montanus and Isidorus Clarius for interpreting those words in that manner But may some say Is the soul sometimes put for the body I answer yes that it is Gen. 46. 26. All the souls that came with Jacob into Egypt which came out of his loins c. There by souls are meant bodies for according to the opinion generally received of Papists and Protestants the bodies and not the souls of children are from the loins of their parents If any shall say that there in that place of Genesis by souls are meant persons who are called souls the part and that the better part being put for the whole I reply 1. That yet the persons there are called souls in respect of their bodies for that in respect of them it was that they came out of Jacobs loins 2. That the same may be said here that soul is put for the person whereof the soul is a part Thou wilt not leave my soul in hell that is thou wilt not leave me in hell where by hell may still be meant the grave But some may yet further inquire and say Is the body alone when the soul is departed out of it any where in Scripture called soule I answer yes it is Levit. 21. 1. There shall none be defiled for the dead c. In the originall the word rendred the dead is Nephesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Text and usually is rendred soul The same word also is used for a dead body Num. 19. 13. Whosoever toucheth the dead body of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellar. de Christo lib. 4. cap. 12. any man c. Bellarmine answers that there is great difference betwixt the Hebrew word Nephesh and the Greek word used Act. 2. Psyche for that Psyche and so the Latin word anima he saith is not of so large acception as Nephesh but nothing could be said more absurd then this is For as here in the Text the Hebrew word Nephesh is in Greek rendred Psyche that is soul even so is it also in those other places to wit Levit 21. 1. Num. 19. 13. where Bellarmine confesseth Nephesh to signifie either the whole man or the body apart by it self the same must therefore necessarily be confessed of the Greek word Psyche And thus also sometimes is the Latin word anima used to wit for the body when it is dead as in that of the Prince of Latin Poets Virgil. animamque sepulchro Condimus that is word for word And we lay the soul in the sepulcher where by the soul must needs be meant the dead body Austin useth a fit similitude whereby to illustrate the reason why the Sicut appellamus Ecclesiam Basilicam quâ continetur populus qui verè appellatur Ecclesia ut nomine Ecclesiae id est populi qui continetur significemus locum qui continet Ita quòd animae corporibus continentur intelligi corpora filiorum per nominatas animas Gen. 46. 26. possunt Sic enim melius accipitur etiam illud quod Lex inquinari dicit cum qui intraverit super animam mortuam hoc est super defuncti cadaver ut nomine animae mortuae mortuum corpus intelligatur quod animam continebat quia absente populo id est Ecclesiâ locus tamen ille nibilominus ecclesia nuncupatur Aug. Epist 57. ad Optat. soul is sometimes taken for the body and that even when the soul is departed from it As we commonly call the place where the people of God assemble together for religious exercises the Church whenas properly the people themselves are the Church So the soul contained in the body is put for the body in which it is contained And as the place is called the Church even when the people which is indeed the Church is out of it So also the soul is sometimes put for the body even when the body is dead and the soul separated from it Ob. But against this exposition it is objected that in the Creed Christs buriall is spoken of before and that plainly and therefore it is not probable that it should be mentioned over again and that in such obscure words as these he descended into hell Answ This objection seems to be of much force and in this respect I am inclined to think that the meaning of these words he descended into hell is not the same with that which went immediately before and buried but that something more is signified in Christs descending into hell then in his buriall yet they that follow this Exposition do not altogether want what to answer to the Objection For 1. When as anciently as before I noted only one of these either Christs buriall or his descending into hell was mentioned in the Creed it might so come to passe that afterward both were joyned together and yet the same thing be signified by them 2. Christs funeration or preparing for his burying may be understood in the Creed by the word See B. Usher buried She did it for my burial so we read Christs words Mat. 26. 12. where be speaks of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that powred ointment upon him The words in the Originall which are rendred for my buriall properly signifie to prepare me for buriall And by Christs descending into hell may be meant his interring or laying in the grave 3. If these answers do not satisfie as I confesse I am not satisfied with them it may be said and so some do interpret their meaning that they who expound those words Thou wilt not leave my Ames in Bel. Ener soul in hell so as by hell to understand the grave do not by Christs being in hell or descending into hell simply understand his be laid in the grave which is his buriall but his abiding in the state of death which in respect of the body was his abiding in the grave But this last answer falls into another Exposition of Christs descending into hell which though it be neare a-kin to this last mentioned yet is distinct from it The fifth Opinion Fifthly therefore some by Christs being in hell understand his being in the state of the dead and under the power and dominion of death And this I hold the best and most genuine Exposition of these words Thou wilt not leave my soule in hell that is thou wilt not leave me in the state of the dead or under
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
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
his coming 2 Pet. 3. 3 4. They mean of Christs coming to judgement where is it say they as if they should say We have heard much of it but we cannot see it and because they do not see it neither will they believe it so the Prophet Zephany tells of some that are setled on their lees and say in their heart the Lord will neither do good neither will he do evil Zeph. 1. 12. But the Prophet there shews that the Lord will punish such as these Prov. 19. 29. Judgements are prepared for scorners Esa 28. 22. Now therefore be ye not mockers lest your bonds be made strong he speaks of temporall Judgments that shall be inflicted on them how much lesse shall they escape eternall judgement Enoch also saith S. Iude the seventh from Adam prophecied of these saying Behold the Lord cometh with ten thousands of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude v. 14 15. 2. Hypocrites and formall professors who have a form of godlinesse but deny the power of it 2 Tim. 3. 5. Who think it enough to carry it fair outwardly in the eyes of men not considering nor caring what they are in the sight of God But God will bring every work to iudgement with every secret thing whether it be good or evill Eccles 12. 14. He will bring to light the hidden things of darknesse and will make manifest the counsells of the heart 1 Tim. 4 5. 3. Such presumptuous ones who though they be foolish ignorant froward disobedient yet doubt not but that when they die they shal go to heaven But be not deceived God is not mocked as a man soweth so shall he reap Gal. 6. 7. Christ will come in flaming fire taking vengeance on those that know not God and obey not the Gospell of our Lord Jesus Christ 2 Thes 1. 8. And therefore woe unto all that remain either in their ignorance or in their disobedience Vse 2. The consideration of this judgement Aug. Confes l. 6. c. 6. should therefore stir us up unto repentance and provoke us unto all holy obedience What can work upon us and prevail with us if not the consideration of the judgement to come Austin in his Confessions testifies that it was Metus Mortis futuri judicii the fear of death and of judgement after death which did bring him out of the deep gulf of sin and sensuality wherein he was almost swallowed up and drowned And he saith that disputing with his friends de finibus bonorum malorum of the chiefest good and evill he should have given the garland to Epicurus who made happinesse to consist in sensuall pleasure and delight but that he was perswaded that after this life is ended men shall receive of God according to their waies and doings which Epicurus would not believe Oftentimes in the Scripture is this consideration used and urged as a forcible motive to repentance and circumspect walking Rejoyce O young man saith Salomon in thy youth and let thine heart chear thee in the daies of thy youth and walk in the waies of thy heart and in the sight of thine eys As if he should say I know this is that which thou desirest and art prone unto well do so if thou wilt but know that for all these things God will bring thee unto judgement Eccl. 11. 9. So Eccl. 12. 13 14. Let us hear the conclusion of the whole matter Fear God and keep his Commandements for this is the whole duty of man for God shall bring every work to judgement So S. Paul And the times of this ignorance God winked at but now commandeth all men every where to repent because he hath appointed a day wherein he will judge the world in righteousnesse c. Act. 17. 30 31. And 2 Cor. 5. 9 10 11. Wherefore we labour that whether present or absent that is whether alive or dead we may be accepted of him For we must all appear before the Judgement seat of Christ that every one may receive the things done in the body according to that he hath done whether it be good or evill Knowing therefore that terrour of the Lord we perswade men As if he should say surely this if any thing will perswade them to have a care what they do seeing there must be a judgement wherein God will render unto them according to their deeds So also S. Peter having spoken of this judgement infers from â—hence What manner of persons ought ye to be in all holy conversation and godlinesse 2 Pet. 3. 11. But let us take heed lest we put far away the evill Amos 6. 3. day thinking that this judgement will not come yet that there is time enough to prepare for it The Scripture in many places tells us that the day of the Lord the day of Judgement will come as a thief suddenly when it is little expected by many and therefore it behoves us to watch and prepare for it continually that it may not surprize us ere we be aware Your selves know perfectly that the day of the Lord so cometh as a thief in the night For when they shall say peace and safety then sudden destruction shall come upon them as travell upon a woman with child and they shall not escape 1 Thes 5. 2 3. The day of the Lord will come as a thief in the night 2 Pet. 3. 10. If thou shalt not watch I will come on thee as a thief and thou shalt not know what houre I will come upon thee Revel 3. 3. Behold I come as a thief blessed is he that watcheth Revel 16. 15. Watch therefore for you know not what houre your Lord cometh But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up Therefore be ye also ready for in such an houre as you think not the Son of Man cometh Mat. 24. 42 43 44. Take ye heed watch and pray for you know not when the time is Mar. 13. 23. Take heed to your selves least at any time your hearts be overcharged with surfetting and drunkennesse and the cares of this life and that day come upon you unawares For as a snare will it come upon all them that dwell on the face of the earth Watch ye therefore c. Luk. 21. 34 35 36. We see how earnestly Christ admonished those that lived so many hundred years ago to take heed least the day of judgement should come on them ere they were aware And good reason for he that is unprepated at his death shall be Imparatum inveniet ille dies quem imparatam invenerit vitae hujus ultimas dies Aug. Qualis â—â— die istoâ—â—isque moritur talis in
die illo judicabitur Idem unprepared at the last judgement As death leaves a man so will the day of judgement find him Yea there is as hath been shewed a particular judgement upon the soul immediately after death and as it fares with the soul then in the particular judgement so must it after fare both with body and soul in the generall judgement But further as the consideration of judgement to come should deter us from all sin and provoke us unto all obedience so there are divers particular duties which it both serves to admonish us of and incite us unto As 1. To take heed of judging censuring and condemning one another This is not so to be taken as some are apt to mis-interpret and misapply it as if we might not admonish and reprove one another He will needs make himself a Judge said the Sodomites of Lot when he said to them Nay my brethren I pray you do not so wickedly Gen. 19. 9. So when Moses reproved one for doing his fellow wrong presently the man took him up saying Who made thee a Iudge and a Ruler over us Exod. 2. 14. But all in their places and callings ought to do this Ministers must do it These things teach and exhort and rebuke with all Authority Tit. 2. 15. Preach the word be instant in season and out of season reprove rebuke c. 2 Tim. 4. 2. So also private Christians Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another Col. 3. 16. Warn them that are unruly 1 Thes 5. 14. Thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19. 17. But though this be required of us yet are we forbidden to be censorious judge not that ye be not judged Mat. 7. 1. Yea because vve must our selves be judged therefore vve must not take upon us to judge others Why doest thou judge thy brother or why doest thou set at nought thy brother we shall all stand before the judgement seat of Christ As it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God So then every one of us shall give an account of himselfe unto God Let us not therefore judge one another any more Rom. 14. 10 11 12 13. There is one Law-giver who is able to save and to destroy who art thou that judgest another Jam. 4. 12. And how must we refrain from judging because of that judgement that is to come we must take heed of judging further then we know as of mens purposes and intentions further then they manifest them by their actions Judge nothing before the time untill the Lord come who will bring to light the hidden things of darknesse and will make manifest the counsels of the heart 1 Cor. 4. 5. If mens actions be good we must take heed how we judge their intentions as to say that they do things for by ends and earthly respects for profit credit and the like And if their actions be doubtfull we are to interpret things in the best sense Charity thinketh no evill 1 Cor. 13. 5. VVhere it seeth none it thinketh or suspecteth none Neither if mens actions some of them be apparently evill must we therefore presume to judge so of their persons for so we shall offend against the generation of Gods children Psal 73. 15. The wicked may do some things that are good and so the godly some things that are evil for in many things we offend all Jam. 3. 2. Finally though it be evident that any for the present are in a damnable estate in that they set themselves Psal 36. 4. Isai 3. 9. in a way that is not good and do not abhor evill They declare their sins as Sodom and hide them not yet may we not therefore be peremptory to judge of their eternall condition we may not therefore say that they are reprobates castawaies damned wretches and that there is no hope of them For this is more then we know we must leave it unto him Who hath mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. 18. There are two sorts of people who are especially faulty in this kind 1. Such as take upon them to judge and censure others that so themselves may seem the more pure and the more perfect As the depressing of the one scale is the lifting up of the other so they think that what they detract from others they shall adde unto themselves See Absalons hypocriticall censoriousnesse 2 Sam. 15. 3. 4. But thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things But we are sure that the judgment of God is according to truth against them that commit such things And thinkest thou this O man that iudgest them which do such things and doest the same that thou shalt escape the iudgement of God Rom. 2. 1 2 3. If a man think himself to be something when he is nothing he deceiveth himself But let every man prove his own work and so shall he have reioycing in himself alone and not in another For every man shall bear his own burthen Gal. 6. 3 4 5. My brethren be not many Masters knowing that we shall receive the greater condemnation For in many things we offend all Jam. 3. 1 2. 2. Such as wittingly and wilfully traduce and slander others whose conversations they know to be holy and good and even therefore they seek what they can to defame them They think it strange that you will not run with them to the same excesse of riot speaking evill of you Who shall give an account to him who is ready to iudge both the quick and the dead 1 Pet. 4. 4 5. 2. To beware of abusing that power that we have over or above others For though they be not able to plead their own cause and to vindicate themselves yet God at the last judgement if not before will plead their cause for them and will avenge them on those that have done them wrong Rob not the poor because he is poor neither oppresse the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Prov. 22. 22 23 He that doth wrong shall receive for the wrong that he doth and there is no respect of persons Col. 3. 25. Therefore Masters give unto your servants that which is iust and equall knowing that ye also have a master in heaven Col. 4. 1. This consideration of Gods judgement to come wrought so upon Iob that he durst not oppresse either servants or others If I did despise saith he the cause of my man-servant or of my maid-servant when they contended with me What then shall I do when God standeth up and when he visiteth what shall I answer him Job 31. 13 14. If I have lift up my
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
into Canaan to be laid there Act. 7. 15 16. These Patriarks had not any superstitious opinion of that Land as the Jews of late times have and so the Papists have of Churches and Church-yards but they both shewed themselves to die in faith not doubting but that God at length would perform the promise that he had made concerning the Land of Canaan and also they looked at that Land as a type of heaven where eternall rest is prepared for all Gods elect people 2. In the time of the old Testament God shewed unto his people that there is a life everlasting in the world to come by examples of some whom he took and translated out of this world into the other without death intervening Thus it is said Gen. 5. 24. that Enoch wnlked with God and he was not for God took him That is he was translated that he should not see death Heb. 11. 5. So Eliah was taken up alive into heaven as we read 2 King 2. These examples shew that besides this life here in this world there shall be another hereafter in the world to come 3. After that Abraham Isaac and Jacob were dead God stiled himself the God of Abraham the God of Isaac the God of Jacob Exod. 3. 6. Now as Christ said unto the Sadduces God is not God of the dead but of the living Mat. 22. 32. God so stiling himself their God shewed that both their souls did still live though separated from their bodies and also that their bodies should be raised again and both souls and bodies being reunited should live for ever And thus is life everlasting proved by the old Testament But the new Testament is more full and expresse to this purpose Christ hath brought life and immortality to light thorough the Gospell 2 Tim. 1. 10. Before Christs coming life and immortality lay hid it was but darkly discovered but now by the Gospell it is brought to light it is clearly revealed The places of the New Testament â— in which everlasting life is expressely mentioned are so many that it were endlesse and they are so obvious that it is needlesse to recite them Now everlasting life is begun here but perfected hereafter 1. It is begun here He that believeth on the Son hath not shall have but hath everlasting life Joh. 3. 36. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life John 5. 24. Everlasting life as begun here is the life of grace of which that is meant 1 John 3. 14. We know that we have passed from death to life that is from the death of sin to the life of grace because we love the brethren that this life of grace is life everlasting by inchoation S. John shews immediately after v. 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternall life in him So that eternal life doth abide in the children of God whilest they are here it is here begun in them 2. It is perfected hereafter and therefore it is said in the Text in the world to come life everlasting because the fulnesse and perfection of it is not here in this world but in the world to come In respect of the soul this life is perfected immediately after its separation from the body For it is a grosse and monstrous opinion that some both in former times and also in these times have maintained Vide Aug. de Heres cap. 83. Calvin de Psychopanncuhia that the soul doth either die with the body or doth sleep when it is out of the body This day shalt thou be with me in Paradise said Christ to the believing malefactor Luke 23. 43. We know tht when this earthly house of our Tabernacle is dissolved we have a building of God a house not made with hands eternall in the heavens saith the Apostle 2 Cor. 5. 1. And the spirits or souls of just men departed out of this life are called the spirits of just men made perfect Heb. 12. 23. In respect of the body everlasting life is perfected when the body is raised up and of corruptible and mortall becomes incorruptible and immortall And in this respect both in the Creed and also in the Scripture everlasting life is put after the Resurrection of the body See Dan. 12. 2. and John 5. 29. because at and by the Resurrection everlasting life is consummated and made perfect in respect of the whole man both soul and body Now as everlasting life in respect of it's inchoation and beginning here is called the life of grace so in respect of it's consummation and perfection hereafter it is called the life of glory That which is called the Crown of life Revel 2. 10. is called the Crown of Glory 1 Pet. 5. 4. And that which in other places is termed eternall life is termed eternall glory 1 Pet. 5. 10. The life of grace here and the life of glory hereafter differ not in kind but in degree Grace is an inchoation and beginning of glory and glory is a consummation and perfection of grace What a life this everlasting life considered in its fulnesse and perfection the life of glory is only they fully and perfectly know who do enjoy it It is a glory that shall be revealed Rom. 8. 18. It is not revealed yet but shall be hereafter This life is hid with Christ in God Col. 3. 3. It doth not yet appear what we shall be 1 John 3. 2. But thus much the Scriptures plainly shew that this life is admirable Christ when he cometh shall be glorified in his Saints and admired in all them that beleeve 2 Thes 1. 10. And that it consists in a clear vision of God and a full fruition of him Now we see thorough a glasse darkly but then face to face 1 Cor. 13. 12. When he shall appear we shall be like unto him for we shall see him as he is 1 John 3. 2. Christ pronounceth the pure in heart blessed because they shall see God Mat. 5. 8. And he also makes the happinesse of the Angells to consist in this that they alwaies behold the face of God Mat. 18. 10. The Queen of Sheba thought Solomons servants happy that they did continually stand before him and hear his wisdome 1 King 10. 8. What a happinesse then is it to be for ever in the presence of God and to enjoy immediate communion with him Such is the happinesse of the life to come as that it shall be free from all evill and full of all good 1. It shall be free from all evill both evill of Posse non peccare sin and evill of affliction 1. There shall be no sin there Adam had a possibility of not sinning but there shall be an impossibility of sinning the best here are imperfect but there all imperfection is Non posse peceare abolished just men are made perfect Heb. 12. 23. Now if sin even in