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
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
the other Object But again it may be objected that if the soul whilest it is in a state of separation from the body be said to be in hell then it is in hell even when it is in heaven Answ It is granted nor is this uncouth or inconvenient as some may think it to be because of the usuall sense and signification wherein the word hell is taken For as the word flesh is in B. Usher our ordinary speech taken strictly in opposition to fish yet sometimes and in propriety of speech it is of a more large extent For there is a flesh of fish 1 Cor 15. 39. So though we usually take the word hell in opposition to heaven taking hell for the place of torment as heaven for the place of happinesse yet the word hell as answering the Hebrew Sheol and the Greek Hades is so large as to comprehend even heaven it self in the notion of it Not indeed as heaven is the place of blisse and happinesse nor as it shall be after the Resurrection when the soul and body shall be in heaven but as heaven is the receptacle of souls separated from their bodies which state of separation though it reaâ—h to heaven as it doth in respect of the souls of the godly yet appertains to the dominion of death and the imperfection of the Saints who are not set free from that dominion of death and that imperfection untill the Resurrection Object Some may yet again object That the word descended which is used in the Creed argues that hell is below whereas heaven is above and how then can it be said that Christ in respect of his soul descended into hell whenas his soul went to heaven Answ To this it is answered divers wayes 1. That although when the godly die in respect of Licet ex mortuis aliqui ascendunt in coelum omnes tamen qui sepeliuntur descendunt in terram unde à conditione prima descensus cadaverum totus reliquus mortuorum status appellatur descensus Alsted in Theol. Catechit in Exposit Symb. their souls they ascend up to heaven yet because generally all in respect of their bodies when they are buried descend down into the earth therefore from that first condition of the descending of dead bodies the whole estate of the dead is called a descent 2. That the word which signifieth to descend is often used for to remove from one place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another though it be not from a higher place to a lower which is properly to descend As B Usher Acts 13. 4. So they being sent forth by the Holy Ghost departed unto Seleucia The word in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall rendred departed is that which properly signifieth descended So Acts 18. 5. When Silas and Timotâ—â—us were come from Macedonia in the Originall the same word rendred were come is used And so in other places so that whereas it is said in the Creed he descended into hell the word descended is not to be pressed but to be taken as if it were said he went to hâ—ll And this may suffice for the explicating of the Article of Christs descending into hell which was the thing I aimed in the handling of these words Thou wilt not leave my soul in hell THE NINETEENTH SERMON ACTS 10. 40. Him God raised up the third day THese words were spoken by Peter and I need not tell of whom he spake them for they that know any thing in this kind know that it is Christ whom God raised up the third day Him God raised up viz from the dead as it is expressed Rom. 8. 11. The third day viz. after that he died as appeares by the context Whom they slew and hanged on a tree Him God raised up the third day Here then we have 1. The Resurrection of Christ Him God raised up 2. The time of his Resurrection the third day First then let us observe this That Christ did Doct. rise again from the dead The Resurrection of Christ is an Article of main concernment Peter told the Disciples that one was to be chosen in the place of Judas the traitour and why to be a witnesse with us said he of his that is of Christs resurrection Act. 1. 22. The Apostles were to testifie other things besides the resurrection of Christ but this is mentioned as a principall point to which they were to give testimony So Act. 4. 33. And with great power gave the Apostles witnesse of the resurrection of the Lord Jesus The Jews the professed enemies of Christ believe that he died even died the death of the Crosse but they will not believe that he rose again therefore Christ Resurrectio Christi est fides Christianorum crucified is a stumbling block unto them as the Apostle saith 1 Cor. 1. 23. But Christs resurrection is the faith of a Christian He that doth not believe this doth believe nothing to any purpose If Christ be not risen saith S. Paul and he is as not risen to those that do not believe him to be risen then is our preaching vain and your faith also is vain 1 Cor. 15. 14. And again v. 17. If Christ be not raised your faith is vain It behoves every one therefore not only to say that he believeth the article of Christs resurrection but to believe it indeed and to know upon what grounds he doth believe it Let us therefore see what grounds we have for this in and from the Scripture 1. Christs resurrection was tipified and prefigured Some conceive Isaac to have been a type and figure of Christ in this respect Isaac I say who as the story shews Gen. 22. was bound and laid upon the Altar and as good as dead yet was raised up and delivered whence it is said that Abraham received him from the dead in a figure Heb. 11. 19. Some understand it thus in a figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras resurrectionis typo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumen Christs resurrection But I insist not on that place which others more probably interpret otherwise That Ionas his deliverance out of the whales belly wherein he was as it were buried was a type of Christs resurrection from the dead we have Christs own testimony As Jonas was three daies and three nights in the whales belly and then was delivered out of it so shall the son of man be three daies and three nights in the heart of the earth that is in the grave and then be raised up out of it Mat. 12. 40. 2. Christs resurrection was prophecied and foretold Christ himself the great Prophet did foretel it in those words even now cited And so in other places Mat. 17 22 23. The son of man shall be betrayed into the hands of men and they shall kil him and the third day he shall be raised again And Joh. 2. 19. Jesus answered and said unto them destroy this Temple and in three daies I will raise
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
vain in their imaginations Rom. 1. 21 and their foolish heart was darkned True it is the nature of God is of that infinite perfection that it is incomprehensible we can never attain to the full knowledge of it It 's reported of a Philosopher called Symonides that Cic. de Nat. Deor being asked what God is he desired a daies time to deliberate and consider what to answer after that he desired two dayes and then four and so still he doubled the time confessing that the more he did inquire into the nature of God the further he found himselfe from attaining to the knowledge of it And so it will be with us although we have a far clearer light to search by then he had Canst thou by searching find out God Canst thou find out the Almighty to perfection Job 11. 7. No it cannot be the adequate and comprehensive knowledge of God to know him to the very utmost of his perfection is peculiar to God himself none but God can thus know God neither men nor Angels are capable of this knowledge For God is infinite and every creature is finite and nothing that is finite can adequately and fully comprehend that which is infinite besides our knowledge of God here in this life is very weak and imperfect in comparison of what it shall be hereafter in the world to come Thou canst not see my face for there shall no man see me and live said God to Moses Exod. 33. 20. Now saith S. Paul we see through a glasse darkly but then face to face now know I in part but then shall I know even as in the same manner but not in the same measure also I am knowne 1 Cor. 13. 12. we must not therefore as Oecumen in Heb. 11 6. one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiously busie our selves about Gods essence but we must be wise unto sobriety Scrutator Majestatis opprimetur à gloria He that will be over presumptuous to prie into Gods Majesty shall be overwhelmed with his glory but yet so far forth as God hath been pleased to reveal himselfe we must study and indeavour to know him and this we may and must know concerning God that as the Text doth tell us he is a Spirit The words were spoken by our Saviour and that upon this occasion he was discoursing with a woman of Samaria who by what he had already said unto her perceived him to be some extraordinary person and therefore she propounded a case of conscience unto him and desired to be resolved by him viz. which was the right and true place of Gods worship for about this the Samaritans had a controversie with the Jewes they worshipping God in a certaine mountaine which they had as their Fathers had done before them the Jewes on the otherside affirming that Jerusalem was the place where men ought to worship Our Saviour first let her know that the Jewes were in the right they having Gods VVord for their warrant for that God in his VVord had appointed Jerusalem for the time then present to be the place of his VVorship but withall â—e told her that the hour was at hand when such difference of places should cease and instead of that ceremoniall and carnall VVorship that was then in use there should be a more pure and spirituall Worship consisting not so much in outward performances as before but more in the inward devotion of the heart and spirit and he gives a reason why God requires such a Worship viz. because it is most agreeable to his nature God is a Spirit and they that worship him must worship him in spirit and in truth Object But may some say this reason is of no more force for the time of the Gospell then for the time before For Gods nature was the same before he was then a spirit as much as now he is therefore no more reason to worship God in spirit now then before Answ Yes some more reason there is for though God were the same before that he is now yet he did not so clearly and fully make himselfe knowne before as now he doth and therefore though before he did require to be worshipped in spirit divers places there are to this purpose in the Old Testament some of which I shall alledge anon yet now he requires it much more Thus having shewed the coherence of the Text I will propound the Doctrine in no other termes then the Text it self doth contain in it viz. That Doct. God is a Spirit But what is meant by Spirit The word spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath many significations and is very variously taken The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach which signifie spirit are somtimes used for breath Ezek. 37. 5. I will cause breath to enter into you in the Originall the word is that which in that language usually signifieth spirit viz. ruach so Iam. 2. 26. The body without the spirit is dead in the Margent for spirit is put breath so Job 33. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life saith Elihu there the Spirit of the Lord and the breath of the Almighty are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termes â—qâ—â—table one to the other Againe somtimes these Greek and Hebrew words which signifie spirit are used for the wind Joh 3. 8. The wind bloweth where it listeth the word translated wind is the same with this in the Text whereas usually else-where it is translated spirit viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach in the Old Testament is often thus used viz. for the wind But thirdly the word spirit is after a sort appropriated to an incorporeall substance when Christ after his Resurrection appeared to his Disciples and they thought that they had seen a spirit Behold my hands and my feet said he unto them that it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me have Luk. 24. 37 39. and thus by spirit is sometimes meant the soule of man 1 Cor. 6. 20. Glorifie God in your bodie and in your spirit that is your soul so Heb. 12. 23. the soules of the godly separated from their bodies are called the spirits of just men made perfect somtimes by spirit is meant an Angell the good Angells are called spirits Heb. 1. 14. Are they not all ministring Spirits and so the evill Angells the Devills when the seventy Disciples came unto Christ saying Lord even the Devills are subject unto us through thy Name Christ answered Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in Heaven Luk. 10. 17. 20. those whom the Disciples called Devills Christ called Spirits And in this sense viz. as by spirit is meant an incorporeall substance it is attributed to God and he is called a Spirit the name of spirit the spirit the
good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire least ye corrupt your selves and make you a graven image the similitude of any figure the likenesse if male or female the likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the aire the likenesse of any thing that creepeth on the ground the likenesse of any fish that is in the waters beneath the earth Deut. 4. 12. 15 16 17 18. and the Prophet Isaiah cries To whom will ye liken God or what likenesse will ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. in Numa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. compare unto him It is very observable that Plutach records of Numa Pompilius the second King of the Romans viz. that he forbad the Romans to use any Image of God having the forme of a man or of any other living creature and the same Author moreover testifies that for 170. years after Rome was built they had no Image of God neither painted nor carved Temples he saith they had but no image at all in them and he gives this reason for it that it is not lawfull to resemble better things to worse nor possible to apprehend God otherwise then by the conception of the mind and understanding How is Rome now professing it selfe Christian become much more superstitious and idolatrous in this particular then it was when it was Heathenish Vse 3. Here again we may see what it is in respect of which man is excellent in Gods account it is not in respect of any corporall thing any thing belonging to the body as beauty strength c. much lesse in respect of things more extrinsecall as riches honour c. but it is in respect of things spirituall things belonging to the soule as grace and holinesse Looke not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart thus spake the Lord to Samuel 1 Sam. 16. 7. when Samuel seeing the goodly personage of Eliab Davids eldest brother presumed that it was he whom God had sent him to annoynt King in the room of Saul So David saith that God neither delighteth in the strength of a horse nor taketh pleasure in the legs of a man but the Lord taketh pleasure in them that fear him in those that hope in his mercy Psal 147. 10 11. Favour is deceitfull saith Solomon and beauty is vain but a woman that feareth the Lord she shall be praised Prov. 31. 30. Thus beloved it is as our spirits are so doth God esteem of us He regardeth not the rich more then the poor saith Elihu Job 34. 19. No it 's not the rich but the righteous that God regardeth The righteous is more excellent then his neighbour saith Solomon Prov. 12. 26. although wicked men in respect of outward things be worth never so much yet with God they are of no account because as Prov. 10. 22. the Wiseman saith the heart of the wicked is little worth Therefore as we desire to be esteemed of God it behoves us to look and labour for spirituall things to furnish our soules and to adorne them with the gifts and graces of Gods Spirit S. Paul requires that women adorn themselves in modest apparell with shamefastnesse and sobriety not with broydred haire or gold or pearls or costly array but which becometh women professing godlinesse with good works 1 Tim 2. 9 10. those outward and bodily ornaments are not simply forbidden but they are to be sleighted and neglected in comparison of the other So in like manner S. Peter Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparell but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 1 Pet. 3. 3 4. Vse 4. Finally we may hence learne what Worship and Service it is that God requires and will accept at our hands viz. that which is spirituall which proceeds not onely from the outward man the body but principally from the inward man the heart and spirit this is the more to be considered in that as was shewed before for this very end Christ thus describes the nature of God and sayes That God is a Spirit from thence to inferre that he will be worshipped in Spirit and in truth this being that Worship which is agreeable to his nature My Son give me thy heart saith God Prov. 23. 26. Whom I serve with my spirit saith the holy Apostle Rom. 1. 9. For we are the circumcision saith the same Apostle which worship God in the spirit Phil. 3. 3. God expresseth all the detestation that may be of those Services though such as himselfe prescribed which are meerly outward and formall not proceeding from a pure heart and holy affections see Esa 1. 10 11 12 13 14. he threatens severely to punish those that draw neer him with their mouth and honor him with their lips but remove their heart far from him Esa 29. 13 14. Christ told the Pharisees that though they justified themselves before men yet God knew their heart and that which was highly esteemed amongst men was abomination in the sight of God Luk. 16. 15. and Mat. 23. many a woe doth Christ denounce against them for their hypocrisie saying seven severall times Woe unto you Scribes and Pharisees hypocrites and he bids his Disciples beware of the leaven of the Scribes and Pharisees which is hypocrisie Luk. 12. 1. Though the outward performance be very weak yet if the heart be rightly affected God accepts it and will passe by the imperfection The high places were not taken away Quin damus id superis de magna quod dare lance Non possit magai Mâ—ssalae lippa propago Compositum jus fasque animi Sanctosque recessus Mentis incoctum generoso pectus honesto Hoc cedo ut admoveam templis farâ—e litabo Pers Sat. 2. out of Israel neverthelesse the heart of Asa was perfect that is sincere upright all his days 2 Chron. 15. 17. Ezekiah knew this and therefore when many did eat the Passeover otherwise then they should have done he prayed for them saving The good Lord pardon every one that prepareth his heart to seek God the Lord God of his Fathers though he be not cleansed according to the purification of the Sanctuary 2 Chron. 30. 18 19. Thus our Saviour seeing his Disciples drowzie and not able to keep from sleeping when he had speciall reason to require their attendance yet knowing the sincerity of their hearts and affections towards him excused them saying The Spirit indeed is willing but the flesh is weak Mat. 26.
said Blessed be the Lord God of Israle who hath visited and redeemed his people And hath raised up a horn of salvation for us in the house of his servant David where observe that Christ is described still more particularly as being not only the seed of Abraham but of David and so called the son of David Mat. 1. 1. immediately he addes As he spake by the mouth of his holy Prophets which have been since the world began Luk. 1. 68 69 70. So Stephen speaking to the Jewes Which of the Prophets said he have not your Fathers persecuted And they have slaine them which have shewed before of the coming of the just One of whom now ye have been the betrayers and murtherers Acts 7. 52. Peter also in his Sermon to Cornelius and the rest that were with him speaking of Christ saith To him give all the Prophets witnesse that thorow his Name whosoever believeth in him shall receive remission of sinnes Acts 10. 43. And as Moses and the Prophets did in words testifie that Christ is the only Saviour so from the time of Moses untill the coming of Christ there were many types and figures whereby this was signified Some of these types and figures were extraordinary and transient some were ordinary and permanent Of the former sort was the brazen Serpent which by Gods appointment Moses made and set upon a pole that the people being stung with fiery Serpents looking upon it might be healed as we read in Numb 21. * This was a figure of Christ lift up on the Crosse on whom whosoever being stung by that old Seâ—pent the Devil looketh with the eye of faith he shall be healed Our Saviour himself shewes this to have prefigured him and the benefit that cometh by him As Moses saith he lift up the Serpent in the wildernesse so must the Son of Man be lift up that whosoever believeth in him might not perish but have everlasting life Joh. 3. 14 15. So the cloud which went before the Israelites in the wildernesse when they journeyed and was a guide unto them and when they rested abode over their heads and kept off the scorching heat of the Sun from them this cloud I say of which see Exod. 13. 21 22. was likewise a type of Christ by whom alone we are protected from the fire of Gods wrath and are directed to the heavenly Canaan The Apostle saith that the Israelites were baptized unto Moses in the cloud It was a kind of Baptisme unto them it was to them as baptisme is to us a Sacramentall sign pointing at Christ and shadowing forth salvation by him and him only And so also the Sea as the Apostle sheweth in the same place viz. 1 Cor. 10. 2. the Sea thorough which the Israelites passed when Pharoah and the Egyptians pursued them and were ready to destroy them wherein also their adversaries were drowned as the story is recorded in Exod. 14. Of this nature also was Manna wherewith God did feed the Israelites Exod. 16. The Apostle calls it Spirituall meat 1 Cor. 10. 3. because it had a spirituall signification it signified Christ and the body of Christ even as now the bread in the Sacrament of the Lords Supper doth that true bread which doth feed the soul unto eternall life as Christ sheweth at large in Joh. 6. So also was the rock out of which God gave drink to the Israelites in the wildernesse Exod. 17. That Rock was Christ saith the Apostle 1 Cor. 10. 4. That is it did represent and signifie Christ like as Christ called the bread in the Sacrament his body and the wine his blood which blood of his was also represented and signified by that water out of the Rock which therefore the Apostle there calls Spirituall drink in respect of the spirituall signification of it These types and figures of Christ I call extraordinary and transient because they were only appointed upon occasion and to continue but for a short time But there were other types and figures of him which were of a more solemn institution and of a more durable nature which therefore I call ordinary and permanent Of this kind was the Passeover or the Paschall Lamb the blood whereof being sprinkled on the doors of the Israelites they were preserved when the first-born of the Egyptians were destroyed Exod. 12. That Lamb was a figure of Christ the Lamb of God Joh. 1. 29. by whose blood we are saved whenas all that are not sprinkled with it shall be destroyed what is spoken of that Lamb Exod. 12. 46. is applied unto Christ and alledged as meant principally of him Joh. 19. 36. So all the sacrifices and other rites and ceremonies of the Law had reference unto Christ and did typifie him as the only Redeemer and Saviour Which are a shadow of things to come saith the Apostle speaking of some of them but the body is of Christ Col. 2. 17. The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. Grace in opposition to the Morall Law and truth in opposition to the ceremoniall Law which was but a shadow of those things the truth whereof is in Christ For the Law having a shadow of good things to come and not the very image of the things c. Heb. 10. 1. For it is not possible that the blood of bulls and goats should take away sin v. 4. No it 's only the blood of Christ which was typified by the blood of those creatures that can do it See there what follows in the same Chapter And indeed the scope of the whole Epistle is to shew that the ceremoniall Law did but shadow out Christ and therefore is now abolished Christ being come and having accomplished that which it shadowed Thus in the Scriptures of the Old Testament is Christ set forth as he in whom alone salvation is to be found But much more clearly and fully is this revealed in the Scriptures of the New Testament We use great plainnesse of speech And not as Moses that put a vail over his face c. saith the Apostle 2 Cor. 3. 12 13. The Text in hand doth plainly tell us that there is not salvation in any other c. So Mat. 1. 21. it 's said that therefore he is called Jesus because he doth save his people from their sins And S. John saith God hath given unto us eternall life and this life is in his Son He that hath the Son hath life but he that hath not the Son hath not life 1 Joh. 5. 11 12. Every where in the New Testament such sentences and sayings are obvious But for the fuller manifestation of the truth of this Doctrine let us further consider that all the links of the golden chain of salvation viz. Election Redemption Adoption Justification Sanctification and Glorification all have reference unto Christ and dependance upon him 1. Election God hath elected such as shall be saved God hath chosen you unto salvation 2 Thes 2.
Ioseph was of whence it seems as some called him the Carpenters son Mat. 13. 55. so others called him the Carpenter Mar. 6. 3. When he came abroad to execute the office for which he was sent presently he was set upon and assaulted by the divell and continually was he Mat. 4. haunted and baited as it were by the Scribes and Pharisecs and such as could not indure the splendor of his life and doctrine Besides he was poor and indigent having no home no habitation of his own though he were rich yet for our sakes he became poor 2 Cor. 8. 9. Even so poor that others did minister unto him of their substance Luk. 8. 3. And whereas the foxes have holes and the birds of the air have nests he had not where to lay his head viz. otherwise then to be beholding unto others for it Luk. 9. 58. But all this was but the beginning of Christs sorrows his chief suffering was at last at and immediately before his death from the time of his agony in the garden to the time of his hanging and dying upon the Crosse That which he then suffered was such and so great that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called his Passion or his suffering Let us therefore a little as we are able see and consider what he then suffered And he fuffered as the Scripture shews both outwardly inwardly He suffered outwardly 1. in his reputation for goods he had none to suffer in except his clothes which he was devested of Ioh. 19. 23. 24. But for his reputation he suffered much in it and that is no smal suffering For a good name is better then precious ointment Eccles 7. 1. A good name is rather to be chosen then great riches Prov. 22. 1. A good report maketh the bones fat Prov. 15. 30. Therefore on the otherside an evil report slaunder and defamation contempt and reproach maketh the bones lean it s a great griefe a great vexation False witnesses did rise up against me they laid to my charge things that I knew not Thus David complains of the hard measure that he found from some Psal 35. 11. v. 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it And Psal 120. 2. he cries out Deliver my soul from lying lips from a deceitfull tongue And Psal 123. 3 4. Have mercy upon us O Lord have mercy upon us cry the people of God unto him for we are exceedingly filled with contempt our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Amongst other grievous sufferings which the Saints endured are reckoned mockings Heb. 11. 36. In this respect its said that Ismael persecuted Isaac Gal. 4. 29. in that he mocked him Gen. 21. 9. Now how was Christ traduced and slandered how visited and reproached how taunted and mocked We have found this fellow perverting the Nation said his malicious adversaries of him and forbidding to give tribute to Caesar saying that he himself is Christ a King Luk. 23. 2. Thus they accused him most falsly for he taught the people quite contrary both by word and deed as appears Mat. 22. 17. 17. 24 25 26 27. So they called him a deceiver yea that deceiver as if he had been the grand Impostor Mat. 27. 63. whereas he is the Amen the true and faithfull witnesse Revel 3. 14. Yea the truth it self Joh. 14. 6. They cloathed him with a scarlet robe put a crown of thorns upon his head and a reed in stead of a Scepter in his hand and bowed the knee before him and mocked him saying Hail King of the Iewes Mat. 27. 28 29. As he hung upon the Crosse they that passed by reviled him wagging their heads and saying Thou that destroyest the Temple and buildest it againe in three daies save thy self If thou be the Son of God come down from the Crosse likewise also the chiefe Priests mocking him with the Scribes and Elders said he saved others himself he cannot save If he be the King of Israel let him now come down from the Crosse and we will believe him He trusted in God let him deliver him now if he will have him for he said I am the Son of God The thieves also that were crucified with him cast the same in his teeth Mat. 27. 39 40 41 42 43 44. They not only crucified him which was a thing ignominious and shamefull enough but they crucified him betwixt two thieves so that he was numbered among the transgressors Isai 53. 12. Mar. 15. 28. Yea he was accounted the chief transgressor 2. He suffered outwardly in his body What part of his body was free from suffering his head was â—ricked with thorns his face spit upon and buffeted his back scourged all this he suffered before he was crucified And by these sufferings together with the tossing of him from place to place want of sleep and the like he was so wearied and so vveakned that he vvas not able to bear his Crosse it seems to the place vvhere he vvas crucified It s said Ioh. 19. 17. that he vvent bearing his Crosse Lipsius de Cruce and so the learned observe that they vvho vvere crucified used to do But it s said Mat. 27. 32. As they came out they found a man of Cyrene Simon by name him they compelled to bear his Crosse So Luk. 23. 26. It appears by comparing the Evangelists together that Christ at first as the manner vvas bore his Crosse himself but aftervvards in the vvay they perceiving him unable to bear it laid hold on that Simon whom they met and made him to bear it After this his hands and feet parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22. 16. most tender sensible of pain vvere pierced yea as the Hebrevv vvord signifies vvere digged vvith nails his vvhole body vvas stretched vvracked upon the Crosse for many hours together before Aquin. part 3. quaest 46 art 6. he gave up the Ghost All this bodily pain that Christ indured is justly conceived to have been so much the more vehement and grievous by hovv much his body vvas of a more excellent temper complexion as being miraculously formed and framed by the holy Ghost Luk. 1. 35. For things that are vvrought supernaturally by miracle excell those things that are effected by naturall causes as the vvine that Christ did miraculously make of vvater was better then other vvine Joh. 2. 10. Christ also suffered invvardly and his invvard suffering vvas his sorest suffering the suffering of his body vvas but as the body of his suffering the suffering of his soule was as the soule of his suffering The spirit of a man will bear his infirmity but a wounded spirit who can bear Prov. 18. 14. Now Christs spirit was wounded He was sore amazed and very heavy Mar. 14. 33. The words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall and the
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
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
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
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
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
to help in the time of need Heb. 4. 16. Finally whatever our trouble or distresse be yet let us not be dejected nor dismaied considering that Christ is at Gods right hand and as he is thus exalted so we also as members of his body shall proportionably be exalted in due time Run with patience the race that is set before you looking unto Iesus the Author and finisher of our faith who for the joy that was set before him indured the Crosse despising the shame and is set down at the right hand of the Throne of God Heb. 12. 1. If we suffer with Christ we shall also reign with him 2 Tim. 2. 12. To him that overcometh saith Christ will I grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne Rev. 3. 21. Vse 3. This also serves for the terror of such as stand out against Christ and will not come in and submit unto him All the wicked and ungodly are Christs enemies the enemies of the Crosse of Christ Phil. 3. 18. but especially such as having means and offers of grace yet sleight and despise them Now if Christ be invested with such dignity and power then woe unto his enemies they must be made his footstool Psal 110. 5. 1 Cor. 15. 25. He will rule in the midst of his Enemies Psal 110. 2. He will one day say Those mine Enemies that would not suffer me to reign over them Vicisti Galilee vicisti bring hither and slay them before me Luk. 19. 27. Julian the Apostate was forced at length to confesse that Christ was too hard for him and had got the victory over him so shal all such proud and presumptuous opposers of Christ as he was He shall break them with a rod of iron and dash them in pieces like a potters vessel Psal 2. 9. Vse 4. Lastly therefore this may teach and admonish all to reverence Christ and to submit unto him S. Peter having spoken of Christs sitting at the right hand of God addes immediately Therefore let all the house of Israel know assuredly that God hath made that same Iesus whom you have crucified both Lord and Christ Act. 2. 36. He is Lord and King over all and therefore to be obeyed by all he will rule and reign over all whether they will or not even the Devills themselves are under his power and are constrained to be subject to him But let us willingly subject our selves unto Christ and yeeld obedience unto him that so his Majesty and power may be for us and not against us for our comfort and not for our confusion Serve the Lord with fear and rejoyce with trembling Kisse the Son lest he be angry and you perish from the way if his wrath be kindled yea but a little blessed are all they that trust in him Psal 2. 11 12. The three and twentieth SERMON ACTS 10. 42. And he commanded us to preach unto the people and to testifie that it is he which was ordained of God to be the Judge of quick and dead CHrists sitting at the right hand of God is as I have formerly shewed the highest degree of his exaltation and therefore his coming to judge both the quick and the dead is not a degree above it but belongs unto it as a part of it Christs sitting at the right hand of God as hath been shewed denotes that supreme power and dignity unto which Christ is exalted above all creatures Now the most clear evidence and demonstration of this dignity and power in the full exercise of it shall be seen by Christs coming to Judgement then shall every knee be made to bow unto him Phil. 2. 9 10 11. with Rom. 14. 10 11. compared together Therefore Christs coming to Judgement and his Kingdome are joyned together as equivalent 2 Tim. 4. 1. because when Christ cometh to judgement then his Kingdome shall be consummated and made perfect Whereas therefore in the Creed after the Article of Christs sitting at the right hand of God it 's said From thence he shal come to judge both the quick and the dead those words from thence are not so to be understood as if Christ should come from the right hand of God to judge both the quick and the dead No Christ shall then especially sit that is appear to sit at the right hand of God when he cometh to judgement And so much Christ himself hath shewed us saying Hereafter shall ye see the Son of Man sitting on the right hand of power and coming in the clouds of Heaven viz. to judgement Mat. 26. 64. But the words from thence have reverence unto heaven which was mentioned in the Creed a little before He ascended into heaven and there sitteth at the right hand of God from thence that is from heaven he shall come to judge both the quick and the dead Thus the Angells told the Disciples who beheld Christs ascension De caelo venturus est ad judicandum vivos mortuos Aug. Enchir c. 54. This same Iesus which is taken up from you into Heaven shall come in like manner as you have seen him go into Heaven Acts 1. 11. So S. Paul 1 Thes 4. 16. The Lord himself shall descend from Heaven c. And again 2 Thes 1. 7. When the Lord Iesus shall be revealed from Heaven with his mighty Angells c. Quest But who are meant by the quick and dead vvhich are spoken of both in the Creed and in the Scripture as in the Text and so in other places as 2 Tim. 4. 1. 1 Pet. 4. 5. Answ Some by quick are said to understand mens souls and by dead mens bodies as if when Teste Danco in Enchir. Aug. c. 55. it is said that Christ shall judge both quick and dâ—ad the meaning were that he shal judge both soul and body but this is an unâ—duth and incongruous exposition For by quick and dead are meant not divers parts but divers persons like as Rom. 14. 9. where it is said that to this end Christ both died and rose and revived that he might be Lord both of the dead and living Augustine giveth In Enchir. cap. 55. two interpretations of these words quick and dead 1. That by quick are meant the righteous and by dead the wicked vvho are dead vvhilest they live 1 Tim. 5. 6. Dead in trespasses and sins Ephes 2. 1. But neither is this interpretation to be embraced for thus the words quick and dead are taken metaphorically and not properly whereas we ought not to recede from the propriety of words except necessity enforce thereunto which here it doth not 2. That by quick vve are to understand those vvho are novv alive or shall be alive at Christs coming and by dead those vvho are novv dead or shall be at Christs coming and this indeed is the true and genuine meaning of the vvords The Scripture shevvs that they vvho are alive at Christs
there is one event to the righteous and to the wicked to the good and to the cleane and to the uncleane to him that sacrificeth and to him that sacrificeth not to him that sweareth and to him that feareth an Oath Yea oftentimes so it is here in this world that the wicked flourish and prosper whenas the righteous are afflicted and in misery Here prophane Esau stayes at home and takes his pleasure while godly Iacob is forced to indure much hardnesse in a forraigne Countrey Here Nabal a man of Belial feasts it like a King while David a man after Gods own heart is in want and penury Yea here Barabbas a murtherer is released and set at liberty and Christ himselfe is condemned and crucified It must needs be therefore that hereafter there shall be a Judgement wherein men shall discerne between the righteous and the wicked between him that serveth God and him that serveth him not Mal. 3. 18. The sufferings of the godly here in this life as the Apostle tells us are a manifest token of the righteous judgement of God 2 Thes 1. 5. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you and to you that are troubled rest with us when the Lord Iesus shall appear c. v. 6. Thus both Scripture and Reason shew that all must be judged And the Heathens have knowne and acknowledged so much The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Gorgia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. dead must be judged saith Plato In the other world saith Sophocles we hold that there are two paths one for the just and another for the unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philem. More fully to this purpose Philemon another Heathen Poet If the righteous and the wicked shall both fare alike then go rob steale defraud do what thou wilt Be not deceived even after death there shall be judgement which God the righteous Judge of all will execute The four and twentieth SERMON IT being now sufficiently proved that generally all must be judged we must further know that there is a twofold judgement to come viz. a particular judgment a general judgment A particular judgment whereby one immediately after death is judged Thus is that understood Eccles 12. 7. Then shall the dust return to the earth as it was that is when one dieth the body called dust because it was made of dust shall returne to the earth of which it was made and the spirit shal return to God that gave it that is the soul shal return to God who did create and infuse it into the body A part shall go to God to be judged by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee Paraphrast doth well explaine it And that parabolicall history or historicall parable of the rich man and Lazarus which shews how immediately after they were dead the one went to hell and the other to Abrahams bosome that I say doth shew that every one particularly when he dieth is judged and receiveth either reward or punishment But besides this particular judgement there shall also be a generall judgement wherein all together shall be judged God hath appointed a day wherein he will judge the world Acts 17. 21. This is that Judgement which is meant in those places of Scripture which speak of the day of Judgement and so in the Text and other places where the judging of quick and dead is spoken of Now there are dâ—vers reasons why besides the particular judgement there should also be a generall judgment 1. Because the particular judgement reacheth only to the soule the difference betwixt the godly and the wicked when they die is in respect of the soul not of the body but the body having been partner with the soul either in well or ill doing reason requires that they should both share either in reward or punishment We must all appear before the Iudgement-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 2 Cor. 5. 10. The things were done in the body therefore the recompence must be received also in the body and consequently there must be a Judgement wherein both soul and body shall be judged 2. The particular Judgement is secret and unknowne to those that live here in this world they cannot ordinarily tell what sentence doth passe upon any when they die therefore it is meet that there should be another judgement which shall be open and manifest unto all that so Gods justice in his administrations towards men may be made clear and evident Hence the Apostle calls the day of Judgement the day of the revelation of the righteous judgement of God Rom. 2. 5. Not simply the day of the righteous judgement of God but the day of the revelation of the righteous judgement of God that is the day wherein the righteous judgement of God shall be revealed and made manifest Gods Judgement is alwayes righteous Is there unrighteousnesse with God God forbid Rom. 9. 14. But here many times the righteousnesse of Gods Judgement doth not appear David having said that Gods righteousnesse is like the great mountains that is most firme and unmovable addes immediately that his judgements are a great deep it is not easie for us to dive into them or to find out the reason of them Psal 36. 6. So the Apostle cryes out How unsearchable are his judgements and his wayes past finding out Rom. 11. 33. But in the great day of the Lord which is to come Gods judgement shall not onely be righteous as it ever is but also shall appear to be righteous all shall clearly see the righteousnesse of it 3. The generall judgement is congruous and requisite besides the particular judgement for the greater comfort and honour of the godly and for the greater horrour and confusion of the wicked What comfort and honour shall it be to the godly whenas they who whilest they lived here were accounted as the filth and off-scouring of all things and were exposed to all kind of injuries and indignitâ—es shall receive their reward openly in the view of all the world And so on the otherside what horrour and confusion will it be to the wicked whenas they who here were accounted the only happy men shall publikely in the sight of all be adjudged to eternall torment The Apostle speaking of the generall judgement saith that then Christ shall be glorified in his Saints and admired in all them that believe 2 Thes 1. 10. So Daniel saith that then the righteous shall shine as the brightnesse of the firmament Dan. 12. 3. but that the wicked shall have shame and everlasting contempt Vse 1. This point concerning the iudgement to come serves to convince many 1. Those mockers and scoffers mentioned by S. Peter Knowing this first that there shall come in the last daies scoffers walking after their own lusts and saying Where is the promise of
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
11 12 13. And that of Peter Wherefore beloved seeing that you look for such things be diligent that you may be found of him in peace without spot and blamelesse 2 Pet. 3. 14. In a word let 's have a care so to assure our selves of interest in Christ by faith and so to shew forth our faith in Christ by our love and obedience unto him that as he saith Behold I come quickly and my reward is with me to give every man as his work shall be Rev. 22. 12. Surely I come quickly v. 20. So we may have courage and confidence to say as there immediately it followeth Amen even so come Lord Jesus The six and twentieth SERMON 2 COR. 13. 14. And the Communion of the Holy Ghost be with you all THese words are a part of the conclusion of this Epistle The Apostle usually begins and ends with prayer in the behalf of those to whom he writes So in other Epistles and so in this Grace be to you and peace from God our Father and from the Lord Jesus Christ Chap. 1. v. 2. And here in like manner The grace of our Lord Iesus Christ and the love of God and the Communion of the Holy Ghost be with you all Amen I am to treat only of that part of the verse which concerns the Holy Ghost and before I come to the doctrine which the words afford I must insist a little upon the name nature person and operation of the Holy Ghost 1. For the name Holy Ghost Ghost is as much as Of the name Holy Ghost spirit and ghostly as much as spirituall In the Scripture where this Person called the Holy Ghost is spoken of our Translators sometimes use the word Ghost and sometimes the word Spirit Yet as I observe they do not altogether use the words promiscuously but with this difference Where the word Holy is not prefixed they alwaies The word Ghost explained use the word Spirit and not the word Ghost And so also when this Person is spoken of in relation to God or to Christ although the word Holy be prefixed As the Spirit not the Ghost the Spirit of God or of Christ not the Ghost of God or of Christ his holy Spirit not his Holy Ghost Otherwise when this Person is spoken of without any such relation and with the Epithite Holy prefixed they use the word Ghost rather then Spirit But however the word in the Originall is the same and these words Ghost and Spirit differ in sound rather then in sense and signification Now the word in the Hebrew and in the Greek and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus in the Latin the three learned Languages which is rendred sometimes Ghost but more frequently Spirit this word I say is attributed to divers things 1. Sometimes it is taken for breath I will cause breath to enter into you and you shall live Ezek. 37. 5. In the Originall the word rendred breath is that which usually is rendred Spirit So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 2. 26. Where it is said the body without the Spirit is dead in the margent for spirit is breath 2. The word sometimes is used for the wind as Joh. 3. 8. The wind bloweth where it listeth so is every one that is born of the spirit In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same word which is rendred in the beginning of the verse Wind and in the end of the Spiritus ubi vult spirat verse Spirit the vulgar Latin there hath not Ventus which properly signifieth wind but Spiritus whence we have the word Spirit 3. This word Spirit is used to signifie an incorporeall and immaterial substance A spirit hath not flesh and bones Luk. 24. 39. And thus by spirit sometimes is meant the soul of man VVhen a man dies then shall the dust that is the body made of dust return to the earth as it was and the spirit shall return to God that gave it Eccles 22. 7. Where by spirit is meant the soul of man which is a spirituall substance Thus also the Angels whether good or bad are called spirits The good Angels Are they not all ministring spirits c. Heb. 1. 14. The bad Angells when some said unto Christ Lord even the devils are subiect unto us thorough thy name Luk. 10. 17. Christ answered them Notwithstanding in this rejoyce not that the spirits are subject unto you but rather reioyce because your names are written in heaven v. 20. And in this sense is the word Spirit attributed unto God Ioh. 4. 24. God is a Spirit And so 1 Pet. 3. 18. By spirit is signified Christs divine nature which is the Son in all the three Persons Being put to death by the flesh that is the humane nature but quickned in the spirit that is the divine nature And peculiarly the third Person of the sacred Trinity hath the name of Spirit appropriated to him Sometimes this Person is called the Spirit Rom. 8. 16. Sometimes the Spirit of God 1 Joh. 4. 2. Sometimes the Spirit of Christ Rom. 8. 9. Sometimes the Holy Spirit or the Holy Ghost as in the Text and other places VVhy the third Person is peculiarly called the Spirit though the Father be a spirit and the Son a spirit as well as the Holy Ghost the Scripture doth not expresse neither is it much material for us to inquire Some give Secundum quod spiritus dicitur à spiritualitate sic convenit toti Trinitati Secundum autem quod dicitur à spiratione sic convenit illi soli Personae quae procedit ut amor c. Bonavent in Sent. l. 1. dist 10. quest 3. this reason that this Person proceeds from the Father and the Son by spiration or breathing which must be understood after a spirituall and ineffable manner It may be said that this divine Person is therefore called the Spirit because he was inspired or breathed into and did breath in the Prophets and Apostles This inward and spiritual inspiration was signified and confirmed by Cum arcanâ inspiratione possâ—t Christus gratiam conferre Apostolis visibilem flatum ad dere voluit ad cos melius confirmandos Calvin in Ioh. 20. 22. that outward and corporall breathing which is mentioned Ioh. 20. 22. Where it is said that when Christ gave the Holy Ghost unto his Apostles he breathed on them and said unto them Receive ye the Holy Ghost Ioh. 20. 22. This Person is called Holy Now there is a holinesse which is only externall and adherent which doth not constitute a thing holy in it self but only in its use and relation Thus Ierusalem is called the Holy City Mat. 4. 5. to wit because The word Holy expounded it had speciall relation unto God it was the City of the great King that is of God Mat. 5. 35. Thus also the Temple and the things of the Temple were holy And thus the water in Baptism and the
spirit For by one Spirit are we all baptized into one body whether we be Jews or Gentils whether we be bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. The Apostle there speaks of baptizing and drinking because the Sacraments Baptisme and the Lords Supper are outward tokens and testimonies of the union of the Saints as they are here upon earth but still he mentions the spirit as that whereby the union is indeed wrought And as union so communion which flows from union For as it is in the naturall body so is it also in the mysticall the members being united one to another have communion one with another because as the members of the naturall body partake all of one soul so the members of the mystical body partake all of one spirit Because the Saints have the communion of the Holy Ghost 2 Cor. 13. 14. the fellowship of the spirit Phil. 2. 1. therefore they have communion and fellowship one with another Now the Saints being some in heaven and some on earth there ariseth a fourfold communion or fellowship which the Saints have one with another 1. There is a communion which the Saints in heaven have one with another They certainly rejoyce one in anothers happinesse and praise God one for an other Here men and even sometimes good men through the corruption that is in them envy one another as Aaron and Miriam did Moses Num. 12. 1. But the Saints in heaven are wholly free from this distemper they are made perfect in love and charity which envieth not 1 Cor. 13. 4. rejoyceth not in iniquity but rejoyceth in the truth v. 6. 2. There is a communion which the Saints in heaven have with the Saints on earth They wish them that happinesse which themselves have attained to and in generall as we may conceive pray for them For though they be not acquainted with the particular estate of the Saints here below yet in generall they know that as they in heaven are triumphant so their fellow-members on earth are militant and therefore charity as the Apostle saith never failing they have a fellow-feeling 2 Cor. 13. 8. of their case so far forth as is consistent with their own happinesse and a care for them 3. There is a communion which the Saints on earth have with the Saints in heaven They rejoyce in their happinesse praise God for them and follow their faith and conversation that so they also may partake of the same happinesse with them Thus far forth the Scripture doth warrant our Communion with the Saints in heaven For the memory of the just is blessed Prov. 10. 7. All generations shall call me blessed said the Virgin Mary Luk. 1. 48. And the Apostle bids Be followers of those who through faith and patience inherit the promises Heb. 6. 12. But for praying to the Saints departed as they of the Church of Rome teach we have no Scripture to countenance any such Communion but it is quite dissonant and repugnant to Scripture God is he to whom we must pray Call upon me Psal 50. 15. As for me I will call upon God Psal 55. 16. For this shall every one that is godly pray unto thee Psal 32. 6. After this manner therefore pray ye Our Father c. Mat. 6. 9. Neither must we pray in the name of any but of Christ only For there is one God and one Mediator betwixt God and man the man Christ Iesus 1 Tim. 2. 5. Besides the Saints departed do not understand our particular affairs When a man is dead he is ignorant of the estate of such as had most near relation unto him His sons come to honour and he knoweth it not and they are brought low but he perceiveth it not of them Job 14. 21. 4. There is a Communion which the Saints on earth have one with another this is that communion of Saints which the Scripture chiefly speaeth of They are kindly affectioned one towards another Rom. 12. 10. They rejoyce with them that rejoyce and weep with them that weep v. 15. They have the same care one for another If one member suffer all the members suffer with it if one member be honoured they all rejoyce with it 1 Cor. 12. 25 26. They bear one anothers burthens Gal. 6. 2. As every one hath received the gift so they minister the same one to another as good stewards of the manifest grace of God 1 Pet. 4. 10. More particularly the Saints on earth have communion one with another 1. in respect of spirituall things they joyn together in the use of Gods Ordinances Thus it is said of the primitive Christians that they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Act. 2. 42. And v. 46. that they continued daily with one accord in the Temple c. And the Apostle exhorts saying And let us consider one another c. Not forsaking the assembling of our selves together as the manner of some is Heb. 10. 24 25. According to their places and callings they teach and admonish one another Col. 3. 16. They exhort one another Heb. 3. 13. 10. 25. They comfort and edifie one another 1 Thes 4. 18. 5. 11. They pray one for another Ephes 6. 18. Jam. 5. 16. 2. In respect of temporall things they succour and relieve one another It is recorded of the Saints in the Apostles time that they had all things common and sold their possessions and goods and parted them to all men as every man had need Act. 2. 44 45. So Act. 4. 32. And the multitude of them that believed were of one heart and of one soul neither said any of them that ought of the things that he possessed waâ— his own but they had all things common v. 34. 35. For as many as were possessors of lands or houses sold them and brought the prices of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need This example of the primitive Saints the Anabaptists before these times have abused inferring from thence that meum and tuum all propriety of goods ought to be taken away from among Christians and that all things should be so common among them that none should have right to any thing more then another But this is over-grosse For 1. What was done by a few living together in one City cannot conveniently be done by all throughout the vvorld Neither then in the Apostles time was that communion injoyned none was required to part with the interest that he had in any thing as is clear by that of Peter to Ananias Whiles it remained was â— not thine own and after it was sold was it not in thine own power Act. 5. 4. This shewes that Anamas might have chosen whether he would fell his possession or no and when he had sold it whether he would bring
as he calls them v. 1. mentioneth this as one of them the Resurrection of the dead And therefore also in the Creed wherein those principles of Christian doctrine are contained among other articles is that of the Resurrection of the body and mark of the body for there is also a Resurrection of the soul as hath been shewed * before but that is a metaphoricall Serm. â—0 in the beginning Resurrection The soul being since the fall of Adam naturally dead in sin is said to rise again when the life of grace is infused into it but the Resurrection of the dead spoken of in the Text is in respect of the body as appears by the words immediately following and of eternal iudgment For the Resurrection of the body is previous to the last judgement and accompanied with it The point then to be insisted on is this That the Resurrection of the body is a fundamentall Doct. point of Christian Religion It is necessary for all to know and believe that the bodies of the dead shall rise again This is a great mystery naturall reason cannot reach to the knowledge of it will not yeeld assent unto it When Paul preached at Athens the most famous Academie in the world for humane learning the Philosophers encountred him and some called him a babler and others said He seemeth to be a setter forth of strange gods because he preached unto them Jesus and the Resurrection Act. 17. 18. v. 32. it 's said again And when they heard of the Resurrection of the dead some mocked and others said we will hear thee again of this matter they would demur upon it and not be forward to believe it So Eusebius relates that the Heathens persecuting Euseb Hist l. 5. c. 1 Christians burnt their bodies to ashes and cast them into the river insulting over them and upbraiding them with their belief of the Resurrection saying Let us see now if they will rise again Yea among the Jews Gods peculiar people who had the Oracles of God committed unto them there was a sect of the Sadduces who denied the Resurrection of the dead Mat. 22. 23. The same day came to him the Sadduces which say that there is no Resurrection So Act. 23. 8. For the Sadduces say that there is no Resurrection Yea and also among Christians there have been some who have said that there is no Resurrection of the dead some such there were among the Corinthians as the Apostle sheweth 1 Cor. 15. 12. And it seems that Hymeneus and Philetus were of this opinion for the Apostle speaking of them saith Who concerning the truth have erred saying That the Resurrection is past already and overthrow the faith of some 2 Tim. 2. 17 18. In that they said The Resurrection is past already it seemeth that they would only have a Resurrection of the soul here but no Resurrection of the body hereafter But mark the denying of this article the Resurrection of the body is called by the Apostle an overthrowing of the faith Whatsoever we believe if we do not believe this that the dead shall rise again is all in vain and to no purpose as the Apostle sheweth 1 Cor. 15. 12. c. Now the Resurrection of the dead is proved two waies as we see by those words of our Saviour to the Sadduces Ye do erre not knowing the Scriptures nor the power of God Mat. 22. 29. 1. The power of God proves that the Resurrection is possible and may be Power belongeth unto God Psal 62. 12. Even such power as that he is able to do exceeding abundantly above all that we can either ask or think Ephes 3. 20. And therefore as the Apostle said Why should it be thought a thing impossible that God should raise again the dead Act. 26. 8. In the very beginning of the Creed we professe that we believe God Deus non aâ—iâ lege credendus est quam ut omnia posse crâ—datur Tertul. de Resurr c. 11. to be almighty and that he is so the Scripture plainly and plentifully testifies and it hath been abundantly demonstrated * Serm. 3. before Now if God be Almighty he can do all things and if all things then this the raising up of the dead He that could make the body of the dust can Vtique idoneus est reficere qui fecit Quanto plus est fecisse quà m refecisse inâ—â—ium dedisse quà m reddidisse Eta restitutionem carnis faciliorem credas institutione Tertul. ibid. Potest utique eadem potentia quâ de nihilo cuncta fabricatus est reddere quae fueraut quia multo minus est restituere quod fuerit quà m facere quod non fuiâ— Hieron ad Pammach surely raise it up though it be turned into dust He that could make all things of nothing can undoubtedly raise up the body which though it be dead and have suffered never so many transmutations yet is it not turned into nothing 2. The Scriptures shew that the Resurrection is certain and shall be that as God can raise the dead so he will do it Job made no question of it For I know said he that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reines be consumed within me John 19. 25. 26 27. True it is the words there in the originall as in many other places of that book are so concise as that they render the sense obscure and are subject to divers expositions so that both the Jewish Commentatours Mercerus in loâ— and also some among Christians carry the sense another way but the most understand the words of the Resurrection neither do I see any other exposition that doth so well agree with them Daniel also spake of the Resurrection of the dead saying And many of them that sleep in the dust of the earth shall awake some to everlasting life and some to perpetuall shame and contempt Dan. 12. 2. By awaking these out of the dust of the earth he means the rising again of the dead And whereas he saith that many shall it is not so to be taken as if all should not for many sometimes are opposed not unto al but only unto few So it 's said Rom. 5. 19. that by the disobedience of one man of Adam many were made sinners that is all but those all are many and so are they that shall awake out of the dust of the earth as all that sleep there shall So the Prophet Esay likewise doth sing the same ditty Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust for thy dew is as the dew of herbs and the earth shall cast out the dead Isai 26. 19. And that parable in Ezekiel chap. 37. where by the raising
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
Solomon who were Prophets as well as Kings but also they Kings only and not Prophets as Asa Jehoshaphat Ezekiah and Iosiah and memorable to this purpose is the example of Artaxerxes though a heathen See what a decree he madâ— Ezr. 7. 25 26. And how Ezra blessed God for it v. 27. 28. 2. By providing Orthodox Ministers to teach the truth and by incouraging them that do it Thus Jehoshaphat sent Levites who taught in Judah and had the book of the Law of the Lord with them and went about thoroughout all the Cities of Judah and taught the people 2 Chron. 17. 8 9. And Ezekiah spake comfortably unto all the Levites that taught the good knowledge of the Lord 2 Chron. 30. 22. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the Priests the Levites that they might be incouraged in the Law of the Lord 2 Chron 31. 4. 3. By repressing such as pervert the truth and divulge errours The Magistrate is the Minister of God a revenger to execute wrath upon him that doth evill Rom. 13. 4. Now if they do evill that hurt the body and prejudice the temporall estate how much more they that hurt the soul and prejudice the eternall estate 2. Ministers must do it and that 1. By preaching and teaching the truth with all diligence See Act. 20. 28 31. 2 Tim. 4. 1 5. Tit. 1. 10 11. with 2. 1. 2. By refelling such as oppose the truth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non loquintur diserta sed fortia Cypr. confuting their errours a Minister must not only be apt to teach 1 Tim. 3. 2. but also able to convince gain-sayers Tit. 1. 9. To this end he must preach not with entising words of mans wisdom but in demonstration of the spirit and of power 1 Cor. 2. 4. Apollos was eloquent and that is good but withall he was mighty in the Scriptures Act 18. 24. And so he mightily convinced the Jews and that publikely shewing by the Scriptures that Jesus was Christ v. 28. 3. Private Christians must doe it And 1. By praying for good and sound teachers they must pray that they may be sent Mat. 9. 38. And that they may do the work for which they are sent 2 Thes 3. 1. Col. 4. 3. Ephes 6. 19 20. 2. By affording them all incouragement that may be See 1 Thes 5. 12 13. 1 Tim. 5. 17. Heb. 13. 17. 3. By giving no assistance shewing no countenance to false teachers but doing what they may to restrain them See 3 Iohn 10 11. Deut. 13. 6 9. 4. By instructing and admonishing one another Col. 3. 16. 5. By humbling themselves and mourning for the errours that are vented and for those that are seduced See Psalm 119. 158. 136. Vse Let us then according to our places and callings be mindfull of this duty and carefull to perform it to this end let us consider 1. That truth especially the truth of Religion the truth of the Gospell is a thing most precious and excellent Col. 1. 5. most worthy to be contended for with all earnestnesse and to be maintained with all care and diligence God is the God of truth Isa 65. 16. Christ hath stiled himself the truth John 14. 6. the Holy Ghost is the spirit of truth John 16. 13. The Gospel is the word of truth Ephes 1. 13. If therefore we contend for other things which in comparison are vain and frivolous how much more should we contend for this which is of such worth of such excellency 2. That the Saints servants of God have ever shewed great zeal in this kind How zealous Paul was for the truth his Epistles every where shew See especially Gal. 1. 8 9 2. 5 11 12 13 14. 4 3. 1 3 4 11 19. 5. 7. 12. of S. John it is recorded by Eusebius and before him by Irenaeus that being in a bath and hearing that Cerinthus one who besides other hereticall opinions denied Christs divinity was come into the place he would stay no longer but departed with all speed saying to those that were with him Let us flie and be gone least the building fall upon us in which this enemy of the truth Cerinthus is So it is said of Polycarpus S. Iohns Disciple that meeting with Marcion another Arch-heretike and being asked by him if he knew him answered Yes I know thee to be the first born of the divell And such was the zeale of Hierome against heretikes and heresies that in his second Apology against Ruffinus he writes thus In this one thing I cannot In uno tibi consentire non possum ut parcam haereticis ut me Catholicum non probem Si ista est causa discordiae non possum tacere non possum yeeld unto thee that I should forbear heretikes and so not prove my self a sound and true believing Christian If this be the cause of our difference I cannot hold my peace I cannot do it 4. That wicked opinions are rather worse then wicked practises corrupt Doctrines more dangerous then corrupt manners Some do well observe that he who had the leprosie in his head is pronounced not simply unclean as others but utterly unclean Levit. 13. 44. Whence is collected that corruption in judgement is worse then corruption in practice And so it is the understanding is the eye and so the light of the soul and if the light be darkness how great is that darkness Mat. 6. 23. Sound doctrine is a means to reforme a corrupt conversation but corrupt doctrine is a means to marre a good conversation Evill communications corrupt good manners 1 Cor. 15. 33. Whosoever shall break one of the least Commandements and teach men so c. Mat. 5. 19. 4. Great need especially at this time to be earnest for the truth and to do what we may for defence of it For first when was it ever more opposed then now it is What heresie almost was ever broached which is not now taken up and maintained by one or other Scarce any truth in all the sphere of Christian Religion is so sacred as to remain inviolate 2. These wicked opinions that are among us cause the name of God to be blasphemed and the way of truth to be evill spoken of Hereupon Papists take occasion to traduce our Religion and prophane persons to despise all Religion 3. These are times wherein God expects and we pretend Reformation Therefore that now in these times should be such Sects and Heresies amongst us is the more hainous I said surely thou wilt feare me thou wilt receive correction c. but they rose up early and corrupted all their ways Zeph. 3. 7. Thou saidst I will not transgresse when on every high hill and under every green tree thou wandredst playing the Harlot Ier. 2. 20. 4. We have solemnly sworne unto God and covenanted with him to indeavour in our places and callings the preservation of the truth and the extirpation of heresie and whatsoever is concrary to sound Doctrine Let us remember that of David Psal 76. 11. Vow and perform unto the Lord your God And that of Solomon Eccles 5. 4 5. When thou vowest a vow unto God defer not to pay it for he hath no pleasure in fools Pay therefore that which thou hast vowed Better is it that thou shouldst not vow then that thou shouldst vow and not pay Some have shewed themselves very zealous against Superstition Popery Prelacy c. but concerning Sects and Heresies which swarm in the Land have been remisse enough Why is not one part of the Covenant regarded as well as another Zeale if it be not impartiall is not right howsoever we may please our selves in it and vaunt of it as Iehu did Come see my zeal 2 King 10. 16. But Jehu regarded not to walk in the Law of the Lord with all his heart for he departed not from the sins of Jeroboam the soâ— of Nebat who made Israel to sin v. 31. Had his zeal been sincere it would have shewed it selfe as well against the Idolatrous Worship of thâ— Calves set up by Ieroboam as against that of Bâ—al set up by Ahab Let us consider these things and let the consideration of them incite us by prayer and humiliation and all good means as our places and callings require to indeavour that truth may be preserved and error suppressed that such as are yet in the truth may persist in it and such as are swerved from the truth may be reduced to it or at least may not seduce and draw others from it In a word let us do what in us lies that the land may be purged as from other pollutions and defilements so from these Sects and Heresies that are so rife in it that so the Lord may not as otherwise we must needs fear he will abhor us and depart from us but may still continue his gracious presence with us and rejoyce over us to do us good FINIS