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
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
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
Verbo satis digno tam â—efaria res appellari nullo modo potest Cic. in Ver. Orat. 3. bind a Roman Citizen a great wickednesse to scourge him almost as bad as murthering ones own father to put him to death What then shall I call it to hang him on the Crosse Such a detestable act cannot by any word be sufficiently expressed What manner of persons they did use to inflict this death of the Crosse upon we may see by those who were crucified together with Christ There were there two thieves crucified with him one on the right hand and another on the left Mat. 27. 38. They were thieves robbers murtherers as the word in the Originall doth import The word in the singular number used of Barabbas is rendred a robber Joh. 18. 40. And of this same Barabbas Acts 3. 14. it is said that he was a murtherer It is said of Constantine the first Emperour that made publike profession of Christianiry that in honour of Christ he took away this kind of punishment crucifying so that since it hath not been used as before it was 3. It was a more cursed death For he that is hanged is accursed of God Deut. 21. 23. Every death inflicted as a punishment due to him on whom it is inflicted is a token and testimony of Gods curse But hanging more especially it exposing a man more then ordinary to the open view of all to take notice of him as one whom God hath accursed This I take to be the reason why he that is hanged is rather then any other said to be accursed of God because he more especially is made a spectacle of Gods wrath and indignation against him Christ saith S. Paul hath redeemed us from the curse of the Law being made a curse for us for it is written cursed is every one that hangeth on a tree Gal. 3. 13. The Apostle there alledgeth that of Moses and thence sheweth why Christ suffered on the Crosse rather then otherwise Other reasons some give viz. that * Obediens factus Usque ad mortem mortem autem crucis eam quae in ligno fuerat inobedientiam sanans Iren. l 5. Vti quemadmodum per lignum facti sumus debitores Deo per lignum accipiamus nostri debiti remissionem Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad â—oh 19. â—5 as death came by it and that as Satan vanquished man by a tree so Christ by the same means might vanquish Satan But although Gods wisdome and power in so ordering it may thus be observed yet the Scripture doth not assign these reasons but only the other to wit that so it might appear that Christ bare our sins and the curse that was due unto us for them Vse 1. What comfort then is here for us 1. in all spirituall conflicts in all distresses of consciences Seeing Christ hath not only suffered not only suffered death but even the death of the Crosse for us Therefore if that old Serpent the devill sting us let us by faith look upon this brazen Serpent Christ lift up upon the Crosse and then we shall be safe Christ being crucified for us hath blotted out the hand-writing of Ordinances that was against us which was contrary unto us and hath taken it out of the way nailing it unto his Crosse And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Col. 2. 14 15. 2. In all outward troubles and afflictions Do we suffer pain Do we suffer shame Why did not Christ so before us Yea what is our suffering in comparison of his suffering Therefore let us run with parience the race that is set before us Looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the Crosse despising the shame c. Heb 12. 1 2. Paul though he suffered never so painfully never so shamefully yet gloried in Christ crucified and abhorred to glory in any thing besides God forbid said he that I should glory in any thing save in the Crosse of our Lord Jesus Christ whereby the world is crucified unto me and I unto the world Gal. 6. 14. We read that when the Israelites passing through the wildernesse towards Canaan came to a place where was Exod. 15. 23. 25. water but bitter that they could not drink of it Moses as the Lord appointed cast in a tree into the water and so it became sweet So whatsoever bitter waters of affliction we meet with as we passe thorough the wildernesse of this world unto the heavenly Canaan let us cast into them the tree on which Christ suffered let us meditate of Christs suffering upon the Crosse and this will sweeten all Christ by his cursed death which he suffered hath taken away the cursednesse of all our suffering so that all shall work together for our good Rom. 8. 28. Vse 2. Therefore let us labour and have a care to know Christ crucified let all our thoughts and meditations be taken up about him I determined saith S. Paul to know nothing among you save Jesus Christ and him crucified 1 Cor. 2. 2. He means that all his preaching and teaching among them should aim at this that they might rightly know Jesus Christ and him crucified The preaching of Christ crucified is that foolishnesse of preaching as the world accounts it by which it pleaseth God to save them that beleeve 1 Cor. 1. 21. For the preaching of the Crosse saith he there v. 18. is foolishnesse to them that perish but unto us which are saved it is the power of God So again v. 23. 24. But we preach Christ crucified unto the Jews a stumbling block and to the Greeks foolishnesse But unto them which are called both Jews and Greeks Christ the power of God and the wisdome of God True it is we preach Christs Incarnation and the holinesse of his conversation whilest he lived upon earth his Resurrection Ascension c. yet still with reference to his Crosse either as going before and making way for it or as following after and shewing the efficacy of it Yea we preach the Law but with reference to Christ crucified either to convince of sin and so to shew the need of Christ or to preserve from sin and to conform unto Christ By the law is the knowledge of sin saith the Apostle Rom. 3. 20. And so the Law is the rule of righteousnesse according to which Christ himself did walk and so must they that are in Christ He that saith he abideth in him ought himself to walk even as he walked 1 Joh. 2. 6. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God 1 Cor. 7. 19. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith which worketh thorough love Gal. 5. 6. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new Creature And as many as walk according to
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
The Apostle saith that Christ humbled himself and became obedient unto death even the death of the Crosse Phil. 2. 8. And it is unquestionable that Christs death was a part and a chief part of his humiliation Therefore so long as he remained dead that is untill his Resurrection he was in the estate of humiliation 6. It appears by Scripture that when Christ died his soul went to heaven and therefore not to hell as taken for the place of torment which is most opposite and contrary unto heaven This day shalt thou be with me in Paradise said Christ to the penitent malefactour Therefore Christs soul being separated from his body went to Paradise which is all one with the third that is the highest heaven as was before shewed Some answer that Christ meant of himself in respect of his divine nature which is in all places and in Paradise or heaven in a more especiall manner in that respect they say Christ did promise the repentant thief that he should be with him that day in Paradise But first Bellarmine doth well refell this Bellar. de Beatitud Sanct. l. 1. c. 3. answer for that Christ promised that the thiefe should be where he was but in respect of his divine nature Christ was with the thief here in this world even then when he played the thief so that in this sense Christ in those words with me had promised no new thing unto him 2. The word of Christ cannot without doing violence unto them be otherwise taken then to import this that as the thief was then in respect of the body partner with Christ in pain and torment so that same day both their souls should be together where they should injoy blisse and happinesse Some therefore yeelding that those words with me have reference to Christ in respect of his soul say that Christs soul betwixt his death and his Resurrection might be both in heaven and in hell the place of torment one while in the one another while in the other But this is a groundlesse conjecture the Scripture Act. 2. clearly Videtur quòd usque ad horam resurrectionis manserit in inferno Aquinas part 3. qu. 5. art 4. enough sheweth that Christs soul from the time of his death was in the hell that it speaks of untill the time of his Resurrection Again some of the ancients do not without cause infer from those words of Christ which he spake when he gave up the Ghost Father into thy hands I commend my spirit For though Christs soul even in the hell of the damned might yet be said to be in the hands of the Father yet much Eusebius Emisenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juenricus Tunc clamor Domini magno conamine missus Aetheriis animam comitem commiscuit auris rather might it be said to be in his hands being in heaven Some arguments used in defence of this opinion are to be answered Ob. As first that drawn from Mat. 12. 40. As Jonas was three daies and three nights in the belly of the whale so shall the son of man be three daies and three nights in the heart of the earth Here by the heart of the earth they understand hell the hell of the damned which they suppose to be in the heart or midst of the earth The Papists also make use of this place for their Limbus before spoken of but it makes for neither opinion For 1. The Scripture doth not declare where hell the place Qui ignis gehennae cujusmodi in quâ mundi vel regionum parte futurus sit hominem arbitror scire neminem nisi fortè cui Spiritus divinus ostendit Aug. de Civ Dei lib. 20. cap. 16. of torment to which the Papists make their Limbus to be contiguous is seated Austin speaking of the fire of hell saith that he supposed no man could tell of what kind it is or in what part of the world except perhaps Gods spirit did reveal it 2. In those words of Christ which are objected by the heart of the earth is meant the grave For Christs abiding so long in the heart of the earth was to be a sign to the Jews as the context sheweth therefore it was to be a thing apparent unto them which his abiding so long in the grave was but not his abiding so long either in Limb or in the hell of the damned For if ever Christ were there yet it was more then the Jews could see but they might see that at such a time he was laid in the grave and that he continued there untill such a time after Ob. Against this it is objected That the heart is put for the midst of a thing and therefore the grave being not the midst of the earth cannot be the heart of it Answ But in the Scripture that part of a thing which is betwixt the extremes though it be not equally distant from the extremes is called the midst or the heart Ezek. 14. 14. 16. 18. 20. where its said if Noah Daniel and Job were in it c. in the originall it is word for word in the midst of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it where by the midst of the Land is not meant precisely the middle part of the Land but any place within it S◠Ezek. 27. 4. Tyrus is said to be in the midst of the sea in the originall as the margent notes it is in the heart of the sea Yet this heart or midst of the sea was not exactly the middle of it for Tyrus as it is said there v. 3. was situate at the entry of the sea Ob. But Bellarmine yet further objects that Christs sepulcher seems to have been above the earth and not at all within it because it was hewn out of a rock as the Scripture telleth us Answ But this hindreth not why it might not be within the earth and that it was so the Scripture sheweth relating how a great stone was rolled to the mouth of the sepulcher Mat. 27. 60. and that John stooped down to look into the sepulcher Ioh. 20. 5. These circumstances argue that the sepulcher was beneath in the earth and therefore might well be called the heart of the earth Ob. Again they argue from Ephes 4. 9. where it is said That Christ descended into the lower parts of the earth which some will have to signifie hell the place of torment and the Papists will have Limbus Patrum to be meant Answ But 1. why the lower parts of the earth should denote the hell of the damned or Limbus Patrum if there had been any such place at all I do not see it being unknown to us as I said before where that hell is seated 2. Therefore Cajetans exposition is much better that by the lower parts of the earth Ad inferiores partes terrae i. e. ad inferiorem partem mundi terram Cajet ad loc Comparatur non una pars terrae cum altera sed tota terra cum caelo
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