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
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
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
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
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
Ob. But it is objected that in these words Thou wilt not leave my soule in hell the grave cannot be meant by hell because here the Scripture speaks of Christs soule not being left in hell whereas it is not the soul but the body that is in the grave Answ To this it is answered that some learned Papists themselves in these words Thou wilt not leave my soul in hell by hell understand the grave and by soul the body And therefore Bellarmine others had no reason to exagitate Beza * See B. Vsher whocites Pagnine Vatablus Arias Montanus and Isidorus Clarius for interpreting those words in that manner But may some say Is the soul sometimes put for the body I answer yes that it is Gen. 46. 26. All the souls that came with Jacob into Egypt which came out of his loins c. There by souls are meant bodies for according to the opinion generally received of Papists and Protestants the bodies and not the souls of children are from the loins of their parents If any shall say that there in that place of Genesis by souls are meant persons who are called souls the part and that the better part being put for the whole I reply 1. That yet the persons there are called souls in respect of their bodies for that in respect of them it was that they came out of Jacobs loins 2. That the same may be said here that soul is put for the person whereof the soul is a part Thou wilt not leave my soul in hell that is thou wilt not leave me in hell where by hell may still be meant the grave But some may yet further inquire and say Is the body alone when the soul is departed out of it any where in Scripture called soule I answer yes it is Levit. 21. 1. There shall none be defiled for the dead c. In the originall the word rendred the dead is Nephesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Text and usually is rendred soul The same word also is used for a dead body Num. 19. 13. Whosoever toucheth the dead body of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellar. de Christo lib. 4. cap. 12. any man c. Bellarmine answers that there is great difference betwixt the Hebrew word Nephesh and the Greek word used Act. 2. Psyche for that Psyche and so the Latin word anima he saith is not of so large acception as Nephesh but nothing could be said more absurd then this is For as here in the Text the Hebrew word Nephesh is in Greek rendred Psyche that is soul even so is it also in those other places to wit Levit 21. 1. Num. 19. 13. where Bellarmine confesseth Nephesh to signifie either the whole man or the body apart by it self the same must therefore necessarily be confessed of the Greek word Psyche And thus also sometimes is the Latin word anima used to wit for the body when it is dead as in that of the Prince of Latin Poets Virgil. animamque sepulchro Condimus that is word for word And we lay the soul in the sepulcher where by the soul must needs be meant the dead body Austin useth a fit similitude whereby to illustrate the reason why the Sicut appellamus Ecclesiam Basilicam quâ continetur populus qui verè appellatur Ecclesia ut nomine Ecclesiae id est populi qui continetur significemus locum qui continet Ita quòd animae corporibus continentur intelligi corpora filiorum per nominatas animas Gen. 46. 26. possunt Sic enim melius accipitur etiam illud quod Lex inquinari dicit cum qui intraverit super animam mortuam hoc est super defuncti cadaver ut nomine animae mortuae mortuum corpus intelligatur quod animam continebat quia absente populo id est Ecclesiâ locus tamen ille nibilominus ecclesia nuncupatur Aug. Epist 57. ad Optat. soul is sometimes taken for the body and that even when the soul is departed from it As we commonly call the place where the people of God assemble together for religious exercises the Church whenas properly the people themselves are the Church So the soul contained in the body is put for the body in which it is contained And as the place is called the Church even when the people which is indeed the Church is out of it So also the soul is sometimes put for the body even when the body is dead and the soul separated from it Ob. But against this exposition it is objected that in the Creed Christs buriall is spoken of before and that plainly and therefore it is not probable that it should be mentioned over again and that in such obscure words as these he descended into hell Answ This objection seems to be of much force and in this respect I am inclined to think that the meaning of these words he descended into hell is not the same with that which went immediately before and buried but that something more is signified in Christs descending into hell then in his buriall yet they that follow this Exposition do not altogether want what to answer to the Objection For 1. When as anciently as before I noted only one of these either Christs buriall or his descending into hell was mentioned in the Creed it might so come to passe that afterward both were joyned together and yet the same thing be signified by them 2. Christs funeration or preparing for his burying may be understood in the Creed by the word See B. Usher buried She did it for my burial so we read Christs words Mat. 26. 12. where be speaks of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that powred ointment upon him The words in the Originall which are rendred for my buriall properly signifie to prepare me for buriall And by Christs descending into hell may be meant his interring or laying in the grave 3. If these answers do not satisfie as I confesse I am not satisfied with them it may be said and so some do interpret their meaning that they who expound those words Thou wilt not leave my Ames in Bel. Ener soul in hell so as by hell to understand the grave do not by Christs being in hell or descending into hell simply understand his be laid in the grave which is his buriall but his abiding in the state of death which in respect of the body was his abiding in the grave But this last answer falls into another Exposition of Christs descending into hell which though it be neare a-kin to this last mentioned yet is distinct from it The fifth Opinion Fifthly therefore some by Christs being in hell understand his being in the state of the dead and under the power and dominion of death And this I hold the best and most genuine Exposition of these words Thou wilt not leave my soule in hell that is thou wilt not leave me in the state of the dead or under
the power of death but wilt raise me againe from the dead And so consequently the Article of Christs descending into hell whereof these words are the foundation imports no more but that Christ went into the other world was in the state of the dead and under deaths dominion to wit untill his Resurrection This Exposition keeps the propriety of the words and the order of the Creed neither is there any thing that I know of weight against it The Hebrew word Sheol and the Greek Hades which are rendred sometimes hell do signifie the estate of the dead or the power of death Hell and destruction are before the Lord Prov. 15. 11. Jansenius a learned Writer of the Church of Rome upon the place notes that by hell and destruction Per infernum perditionem significatur status mortuorum non solum damnatorum ut nos ferè ex his vocibus auditis concipimus sed in genere status defunctorum Jansen ad loc is signified the state of the dead and not onely of the damned as we usually when we hear these words do conceive but the state of those in generall that are departed out of this life Thus also Genebrard another Romish Author and a skilfull Hebritian on Psal 30. 3. as we reckon Ab inferno id est è statu mortuorum liberasti Geneb ad loc where David sayes O Lord thou hast brought up my soul from Sheol hell our Translators have the grave Genebrard I say interprets it thus From hell that is out of the state of the dead hast thou delivered me And so that Psal 89. 48. What man is he that liveth and shall not see death and shall he deliver his soul from the hand of Sheol of hell So * Viz. That in the Booke of Common-Prayer Infernus significat totum mortuorum statum Gen. ad loc one of our Translations hath it the last Translation hath of the grave that likewise doth Genebrard expound in like manner though first he would draw it to their fained Limbus before-mentioned yet upon second thoughts which use to be wiser he addes Hell doth signifie the whole state of the dead And it is evident that by hell there cannot be meant the hell of the damned for David would not make it a thing impossible for any to escape that hell as he doth make it for any to escape the hell that he speaketh of Therefore by hell he must needs mean either the grave and then the word soul is not taken properly or the state of the state of the dead from which without extraordinary dispensation none is exempted Thus also is the Greek word Hades used 1 Cor. 15. 55. O Hades O hell so our Translators in the Margent render it though the Textuall reading be O grave where is thy victory There is no other hell but the state of the dead and the power of death which is vanquished and destroyed at and by the Resurrection of which the Apostle there speaketh So Rev. 20. 16. Death and hell were cast into the lake of fire that is death and the power of death For the hell of the damned the place of torment cannot there be meant by hell that hell being the lake of fire into which hell there spoken of is cast The meaning of the words is that at the Resurrection there shall be no more death nor any power of death any where but only in that lake of fire the place where the damned are in torment whose condition because of the wretchednesse of it is called death the second death Rev. 20. 6. And thus both Ecclesiasticall and Heathen Authors do use the word Hades making all that are dead and so under the power of death to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in inferno See B. Usher in hell as we English it And thus have some of the ancients expounded Christs descending into hell This is the Law of humane necessity saith Hilary Humanae ista Lex necessitatis ut consepultis corporibus ad inferos animae descendant Quam descensionem Dominus ad consummationem veri hominis non recusavit Hil. in Psal 138. that when the bodies are buried the souls descend into hell he means by hell the state of the dead in generall and the power of death keeping the soul separated from the body which descent the Lord Christ to prove himself true man did not refuse in like manner other of the Ancients S. Peters words also do confirm this Exposition Acts 2. 24. where speaking of Christ he saith Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden by it The word in the Originall signifies to be holden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force and strong hand to be holden under ones power and dominion And to prove that Christ could not possibly be thus held by death he alledgeth the testimony of the Prophet David who speaking in the Person of Christ said Thou wilt not leave my soul in hell So that by Peters Commentary upon these words of David it appears that Christs not being left in hell signifies nothing els but his not being left under the power of death from which he was freed by his Resurrection of which Peter saith that David did speak in those words Acts 2. 31. And consequently Christs being in hell which is implied in these words of David Thou wilt not leave my soul in hell and expressed in the Creed imports nothing els but his being under the power of death under which he was kept for a while though not long So that of S. Paul Rom. 6. 9. Christ being risen from the dead dieth no more death hath no more dominion over him that also intimates that Christ being dead untill he rose from the dead death had dominion over him not whether he would or no but through his own permission Joh. 10. 18. Ob. But may some say according to this Exposition there is nothing more signified in the Article of Christs descending into hell then in the other that he died Answ I answer Yes there is more signified in the one then in the other For that Christ died imports only that his soul was separated from his bodie but that he descended into hell imports that his soule and bodie continued for a while in the state of separation to wit untill his Resurrection when they were again united one to the other Such difference as there is betwixt B. Usher birth and life here such also is there betwixt death and descending into hell Death performs its work in a moment but hell continues this work to wit the separation of the soule from the body untill the body rising again the soule and it are reunited together Therefore it may seem to be said Rev. 6. 8. that hell followed after death and thus both soul and body are said to be in Sheol or Hades or hell whilest they remaine separated one from
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
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
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
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
holy spirit is appropriated to the third Person of the Trinity but the other Persons are a spirit too they are indeed all one and the same spirit having all one and the same essence and nature the divine nature of Christ is called the spirit 1 Pet. 3. 18. Being put to death in the flesh that is his humane nature but quickned in the spirit that is by his divine nature And our Saviour here in the Text having immediately before spoken of the Father the first Person of the Trinity saith God viz. the Father yet not excluding but including the Son and the Holy Ghost is a Spirit That God is a spirit may be further proved by these Arguments 1. That which is of most excellency must needs belong unto God O Lord how excellent is thy Name saith David Psal 8. 1. 9. His Name only is excellent saith he Psal 148. 13. Now as amongst all things substances so amongst all substances spirits are most excellent As substances are of more excellency then accidents so are spirits of more excellency then bodily substances the soul is more excellent then the body and Angels being meer spirits are more excellent then men who are not incorporeall as the Angels are God therefore being most excellent must needs be as a substance not an accident so a spirit not a bodily substance Indeed God is so excellent that no names can be found out whereby sufficiently to expresse his nature he infinitely transcends all other substances and all other spirits but yet apprehending God as we are able we cannot but attribute the names of substance and of spirit unto him 2. Invisible substances are called spirits by this our Saviour proved that he was not a spirit Luk. 34. 29. as the Disciples supposed because he was a visible substance The soul of man being a spirit is not visible so neither the Angells as being spirits They have indeed sometimes appeared unto men but that was only in respect of those bodies which for the time they assumed and after this manner hath God himselfe also appeared as we find in Gen. 18. and Gen. 32. and thus more especially by the Incarnation God viz. the second Person of the Trinity the Son one and the same God with the Father and the Holy Ghost was made visible by this means God was manifested in the flesh 1 Tim. 3. 15. The Word was made flesh that is the Son of God God the Son was made man and dwelt among us and we behâ—ld his glory c. Joh. 1. 14. but God in himself as God is invisible so he is stiled 1 Tim. 1. 17. and so Joh. 1. 18. it 's said No man hath seen God at any time and 1 Tim. 6. 16. whom no man hath seen nor can see It 's said indeed of Moses that he saw him that is invisible Heb. 11. 27. that is by the eye of Faith which is the evidence of things not seen Heb 11. 1. he saw him like as Abraham saw Christs day many ages before Christ came into the world Joh. 8. 56. but properly Moses did not see God neither could see him God being as in that very place is expressed invsible 3. Gods immensity and ubiquity his being in every place yet so as not to be included in any place proves that he is a spirit For although not every spirit is immense and every where present neither the souls of men nor the Angells are so yet every substance that is so must needs be a spirit For bodily substances are necessarily limited and circumscribed they have their bounds within which they are contained He is not here for he is risen said the Angell to those that came to seek Christ in the sepulâ—hre Mat. 28. 6. Christ having a true humane body in that respect could not be both in the grave and out of it at the same time But God is every where at all times Do not I the Lord fill heaven and earth saith he Jer. 23. 24. God is said to be in heaven as there especially shewing forth his glory Heaven is my Throne saith he Esa 66. 1. but he is not confined there no the heaven and heaven of heavens cannot contain thee said Solomon to God 1 King 8. 27. therefore God is no corporeall substance but a spirit Vse 1. This serves to confute that grosse conceit of the Anthropomorphites who held God to have the form and shape of a man and thus absurdly doe now some simple ones conceive of God but if God be a spirit then he neither hath the shape of a man nor any other bodily shape whatsoever Ob. But it is said that God made man after his own Image and likenesse Ans That is not meant in respect of bodily shape as if God had the like shape as man hath But first because man is a rationall and understanding creature in which respect still since the fall man retains in him the Image and likenesse of God Jam 3. 9. Gen. 9. 6. And secondly as man hath dominion over the other creatures in this respect man is said to be the Image of God 1 Cor. 11. 7. Thirdly and principally man was at first made after the image and likenesse of God in that he was made righteous and holy Put on the new man which after God is created in righteousnesse and true holinesse Eph. 4. 24. The image of God therefore is seated in the soul although it appear and shine forth in the body viz. as by outward and bodily actions man doth shew forth his reason and understanding and doth exercise authority over the creatures and if he be regenerate that righteousnesse and holinesse with which he is indued Ob. But in Scripture God is often said to have eyes ears hands c. Ans The Scripture speaks of God after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of men condescending to the weaknesse of our capacitie because we see with eyes heare with ears work with hands therefore these bodily parts and members are attributed unto God only to signifie that God doth exercise the same acts though not in the same manner as we exercise with and by these parts and members to shew that God doth see the Scripture attributes eyes to shew that he doth heare it attributes ears and to shew that he doth work it attributes hands unto him but properly God doth see without eyes hear without ears and work without hands having no bodily part or member whatsoever Vse 2. This also makes for the confutation of Papists who make pictures and images whereby to represent God whereas he is a spirit and so cannot be set forth by any bodily representations the second Commandement forbids the making of any image of similitude to represent God by it And what a strict charge doth Moses give the Israelites The Lord saith he spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude onely ye heard a voice Take ye therefore
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.
his owne power but by the touch of some other who had been buried in the same grave before As we read of one who being cast into the grave where the Prophet Elisha was buried by the touch of the dead bones of the Prophet revived 2 King 13. 21. And again the Evangelists record that Christ was laid in a sepulchre which was hewen out of a Rock and that a great stone was rolled to the door of the sepulchre and that the stone vvas sealed and a watch set to keep the sepulchre Mat. 27. 60 66. So that it could not with any probability be pretended that either by undermining or otherwise Christ was stolne out of the sepulchre 3. Christs burial was a further degree of his humiliation It was much for him to die and more to die the death of the Crosse and yet more to condescend and stoop so low as to be laid in the grave the common receptacle of the dead Job speaking of a man that is high and eminent in the world vvhile he liveth shevves that yet vvhen he dieth he shall be brought so low as to be laid in the grave Who shal declare his way to his face and who shal repay him what he hath done Yet shall he be brought to the grave and shal remain in the tomb the clods of the valley shall be sweet unto him c. Iob 21. 31 32 33. 4. This served to make Christs victory over death over him that had the power of death that is the Devill the more glorious that he not only died but also was buried death seemed to have ful conquest over Christ having gotten him into its den yet even there did Christ vanquish and subdue it Thus did he most gloriously triumph fulfilling that O death I will be thy plague O grave I will be thy destruction Hos 13. 14. Vse 1. This point concerning Christs buriall doth make much for the confirming of our faith in Christ to assure us that our sins are fully expiated and abolished by Christ that as they were nailed to his Crosse Col. 2. 14. so also buried in his grave never to rise up against us to our condemnation Christ bare our sins in his body on the tree 1 Pet. 2. 24. Therefore Christ being buried our sins also were buried with him so that we being united by faith unto Christ and having interest in him we are freed from sin and need Ioh. 1. not fear the imputation of it Ionah being cast into the sea and buried as it were in the belly of the fish presently the storm ceased and the Sea was calm So Christ being laid in the grave and buried our consciences though otherwise by reason of the guilt of sin full of vexation and horror have good cause to be calm and quiet Vse 2. Again here is good comfort and incouragement for us if we belong to Christ against the fear of death and the horrour of the grave Christ hath grapled with death and the grave and hath overcome them and therefore we need not to be afraid of them Christ having followed death into its den and there gotten victory over it we may assure our selves that though death prevail so far over us as to draw us into it's den yet it shall not be able to keep us there but Christ will make good that which is promised Hos 13. 14. I will ransome them from the power of the grave I wil redeem them from death So Christ assures us that the houre is coming in the which all that are in the grave shall hear his voice and shall come forth Joh. 5. 28. 29. In like manner the Apostle saith Then shall be brought to passe the saying that is written Death is swallowed up in victory O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be unto God who giveth us victory thorough Jesus Christ our Lord 1 Cor. 15. 54 55 56 57. The graves of the Saints are called beds wherein they lie and rest for a while but at length arise and come out of them They shall rest in their beds Isai 57. 2. So by Ecclesiasticall writers burying places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caemiteria are expressed by a word that properly signifies places to sleep in even as in Scripture death is usually termed sleep Vse 3. But if we would have such hope in Christ in that he was buried then we must be conformed unto him in respect of his buriall as he was buried literally so must we be buried mystically We are buried with him by baptisme saith the Apostle Rom. 6. 4. Our Baptism is a seal of our ingrafting into Christ and of our communicating with him and conforming unto him even in his buriall So Col. 2. 12. Buried with him in baptisme This is in respect of our old man as it is called Rom. 6. 6. that is our corrupt nature this must be crucified mortified and buried so as not to serve sin as there the Apostle doth expresse it Even as a dead body is laid in the ground and overwhelmed with earth so the corruption that is in us must be subdued and brought under that it may not reign in us nor have dominion over us Let not sin therefore reign in your mortall body Rom. 6. 12. The greatest tyrants and oppressours being in the grave all their tyranny and oppression ceaseth There the wicked cease from troubling Joh. 3. 17. So we being in the sense before expressed by way of analogy and resemblance buried with Christ sin shall not have that power over us as over the unregenerate I say not so as over the unregenerate But we must not think that whiles we are here we can be so conformed unto Christ so dead and buried with him as to be without sin to be quite free from it No If we say that we have no sin we deceive our selves 1 Joh. 1. 8. In many things we offend all Iam. 3. 2. But if we have the spirit of Christ And if any have not the spirit of Christ the same is none of his Rom. 8. 9. then we are so in a spirituall sense dead and buried with Christ as not to be under the reigning power of sin and the dominion of it Sin shall not have dominion over you for you are not under the Law but under grace Rom. 6. 14. Again there is not the like reason of spirituall death and buriall and of that which it corporall For corporal death and buriall is finished at once but not so that which is spirituall this is done by degrees by little and little He that is already dead and buried in a spirituall sense that is he whose old man whose imbred corruption is as it were put to death and laid in the grave yet must still die in that kind and be buried still more and more because he hath still some reliques of the old man still some sin and
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.
desire a better country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City Heb. 11. 11. 14 15 16. 3. Abrahams bosome as the place is called where the souls of the godly were before Christ could be no such place as that which they call Limbus Patrum For 1. Lazarus was carried thither by Angels Luk. 16. 22. But Angels the good Angels as they were should rather carry to heaven then to hell as they make their Limbus to be 2. It was a place of comfort Luk. 16. 25. But where hell Nondum inveni adhuc quaero nec mihi occurit Inferos alicubi in bono posuisse Scripturam duntaxat Canonicam non autem in bono accipiendum sinum Abrahae illam requiem quò ab angelis pius pauper ablatus est nescio utrùm quisquam possit audire Aug. de Gen. ad lit l. 12. c. 33. in Scripture is taken for a place of comfort let them look Augustine confesseth that he did seek but could not find it and thought this a good argument why by hell should not be meant Abrahams bosom 3. There was a great space a great gulfe betwixt the place called Abrahams bosome where Lazarus was and the place of torment where the rich man was Luk. 16. 26. Whence also Austin inferreth that Abrahams bosome is no part and as it were a member In his ipsis tanti magistri verbis ubi ait dixisse Abraham Inter vos nos Chaos magnum firmatum est satis ut opinor ipparet non esse quandam partem quasi membrum inferorum tantae illius faelicitatis sinum Aug. Epist. 99. Jansen Concord cap. 97. of hell which the Papists make it to be Jansenius a learned Papist being much more ingenious then Bellarmine and Gregory Martin who would gladly fasten upon Austin that which is quite contrary to his meaning confesseth that Austin by discourse and argumentation did gather that Abrahams bosome was no part of hell neither doth he nor any other that I know indeavour to answer the reasons that induced Austine to be of this judgement 4. Christ promised to the believing thief saying This day shalt thou be with me in Paradise Now Bellarmine himselfe handling another Bellar. de Beatitud Sanct. l. 1. c. 3. point holds Paradise there to be heaven as the word is used 2 Cor. 12. 4. compared with v. 2. Now how doth this stand with that assertion of theirs that the souls of the Saints were not in heaven untill Christs ascension or that Christs soul went to Limbus a place very farre distant and different from heaven Some say that the Thief to whom Christ spake descended with Christ into Limbus and that it was then Paradise when Christ was there But this as a reverend Author saith well B. Vsher of Christs descent into hell Bellar. de beat Sanc. l. 1. c. 6. is to turn the third heaven into the third or fourth hell 5. Bellarmine proves that the faithfull now since the coming of Christ go immediately after death to heaven except Purgatory stop them a while and that because God is not more prone and ready to punish then he is to reward therefore seeing the wicked go immediately to hell there is no reason to conceive but that the godly go immediately to heaven And that the wicked when they die go immediately to hell he proves by the example of the rich man mentioned Luk. 16. Now if this argument be of force as I grant it is then it proves as much for the faithfull that were before Christ For that of the rich man Luk. 16. shewes that then before Christs death the wicked immediately after death went to hell where the damned are in torment and neither will the Papists however deny that And therefore why should they deny that the godly then did go immediately to heaven God being no lesse ready to reward then to punish These reasons there are against that Limbus which they speak of and so against their Exposition of the Article of Christs descending into hell But some Objections they make which are to be answered Object They object that Gen. 37. 53. I will go down to the grave to hell as they read it to my Son c. Thus spake Iacob concerning his son Joseph when his brethren had sold him and made Jacob believe that some wild beast had devoured him The Hebrew word there used viz. Sheol which we sometimes translate grave somtimes hell they say cannot there signifie grave but must signifie hell viz. that part of hell which they call Limbus Patrum Jacobs meaning say they was that he would go mourning thither whither Joseph as he supposed was gone before him And they prove that the grave cannot there be meant because Jacob imagined Ioseph torne in pieces by some wild beast and so not to have been buried Answ But this place makes nothing for their purpose all that Iacob meant was that in vain did they go about to comfort him for he would not be comforted but would mourn unto death even as Joseph he thought was dead It 's not unusuall for those that mourn for their friends being dead to say that they will go unto them Aben Ezrae a Jewish Rabbin doth upon that very place Gen. 37. 33. reprove them that take Sheol for hell See B. Usher of Christs descent meaning that they also will die as they died As for the word Sheol it signifies the estate of the dead as hereafter I shall shew and so the grave yet not properly an artificiall grave but a naturall grave such an one as nature one way or other doth provide for every one whatsoever the manner of his death be It 's reported of the Hyrcanians that they were so barbarous as to cast dead bodies unto doggs to be devoured And that thereupon Diogenes used to say that if he were torne in pieces by dogs yet he should have an Hyrcanian buriall so if Ioseph had been devoured by a wild beast the very belly of the beast had been a grave unto him Object But again they object likewise that Joh. 14. 2. I go to prepare a place for you thence they infer that before Christs ascension none did go to heaven Answ But this inference is not good for as was shewed before Christs death and so his resurrection and his ascension was effectuall from the beginning as by vertue of Christs death the faithfull that were before Christ had their sins remitted so also by vertue of his ascension did they go to heaven Object But say they againe the Scripture plainly tells us that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing therefore during that time none did go to heaven Answ This doth not follow the meaning of those words is only this as Aquinas himself Acquin ad loc doth expound them that Christ who is
would have been of none effect For how could we have believed that he by his death had redeemed us from death even eternall death and destruction if he himself had been so swallowed up of death as for ever to lie under the power and dominion of it Therefore the Apostle saith that Christ was delivered for our offences and rose again for our justification Rom. 4. 25. And if Christ be not risen your faith is in vain you are yet in your sins 1 Cor. 15. 17. And as Christs resurrection was thus necessary in respect of our redemption the forgivenesse of our sins Ephes 1. 7. Rom. 8. 23. so was it also in respect of the redemption of our body How could we have expected the resurrection of our bodies if Christs body had not been raised up If the Head had not risen again how should the members rise again The resurrection of the members depends upon the resurrection of the Head the resurrection of Christians upon Christs resurrection as the Apostle shews at large 1 Cor. 15. Vse 1. Now if Christ rose again then how wretched and miserable are the Jews who wil not believe Christs resurrection but as their fathers did so do they still impugne and oppose it S. Matthew relates that when the souldiers that were set to guard Christs sepulcher went and told the chief Priests what had happened they gave them large money that they might say that whiles they slept Christs Disciples came and stole them away And this saying saith he is commonly reported among the Iews untill this day Mat. 28. 11. 15. Now consider a little what an absurd and foolish fable this was which yet the Jews were so ready to believe 1. How improbable that a few weak timorous men who but a few daies before did forsake yea one of them forswear Christ yet now should be so valiant or rather fool-hardy as to adventure to steal Christ out of the grave knowing that a guard of souldiers was purposely set to prevent such a designe 2. Suppose they should have so far adventured as some of them to espie whether the souldiers were asleep or no yet how could they assure themselves that the souldiers should continue asleep untill they had dispatched that for which they came Yea how could this be there being a great stone for them to roll away from the mouth of the sepulcher which could not be done without making such a noise as to awaken some of the souldiers at least if they were asleep before 3. Grant the Disciples should have had such courage as to attempt the businesse and such happinesse as to effect it yet would they have been so foolish and unwise as to stay at the sepulcher to unloose the cloaths in which Christs body was wrapped Would they not rather have hasted away with the body as it was buried and have loosed the cloths then when they had more leisure to do it and might do it with more safety But the linnen cloths were found lying in the grave and the napkin that was about Christs head not lying with the linnen cloths but wrapped together in a place by it self Ioh. 20. 6. 7. And 4. if the Disples could break thorough all difficulties and get Christs body away with them yet could they put life into it when they had it But Christ after his passion by many infallible proofs shewed himself alive Act. 1. 3. otherwise it is senslesse to imagine that the Disciples having so deserted Christ when he was alive would have so constantly preached and avouched his resurrection as they did And lastly the very tale doth sufficiently confute it self and shew its own absurdity For if the souldiers as they said were asleep how then could they tell that Christ was taken away by his Disciples it might be otherwise as indeed it was for any thing thar they did know Vse 2. Secondly Christs resurrection serves to demonstrate Christs divinity The divinity of Christ and his resurrection so mutually help to demonstrate each other His resurrection is demonstrated by his divinity as the effect by the cause and his divinity by his refurrection as the cause by the effect That which God the Father speaks unto Christ Psal 2. 7. Thou art my Son this day have I begotten thee the Apostle refers to Christs resurrection Act. 13. 32. 33. And we declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us in that he hath raised up Iesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee The Apostle by this day shews that the day of Christs resurrection is understood not that then Christ was first begotten of the Father and became the Son of God for he was so from all eternity Mic. 5. 2. but then when Christ rose again he appeared to be the Son of God his begotten Son God of God one and the same God with the Pather Thus the same Apostle saith plainly that Christ was declared to be the Son of God with power according to the spirit of holinesse by the resurrection from the dead Rom. 1. 4. Christs divine nature before did lie hid under the infirmity of his humane nature but by his rising from the dead it did look forth and shew it self Ob. Some may say many others as we find recorded both in the old and in the new Testament did rise from the dead besides Christ yea many before Christ and how then doth his resurrection demonstrate his divine nature Answ I answer Christs resurrection did excell the refunction of others in a twofold respect For 1. Others did rise again but so as to die again the life to which they rose was this mortall life But Christ arose to life immortall Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 2. Christ arose by his own vertue and power which none ever did or shall do but he only Destroy this Temple said Christ meaning his body and in three daies I will raise it up Joh. 2. 19. I lay down my life said he that I may take it up again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again Joh. 10. 17. 18. Now except Christ were God it had not Resurrexisse per se ex mortuis in vitam nisi Dei natura non potuit Hilar. de Trin. l. 7. been possible for him to raise himself from the dead this is not competible to a meer humane nature Ob. But may some object it is said in the Text and in other places that God raised up Christ therefore it seems he did not raise himself but was raised by another Answ This doth not follow Christ both was raised of God and also did raise himself As man so God did raise him up as God so he rose of himself
sins 1 John 2. 1 2. He is with the Father for he is ascended up to the Father and therefore we may be sure that the Father will be propitious to us for his sake Seeing then we have a great High Priest that is passed into the heavens Iesus the Son of God let us hold fast our profession Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4. 14. 16. So Heb. 10. 19 20 21 22. Having therefore brethren boldnesse to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us thorough the vail that is to say his flesh And having an High Priest over the house of God let us draw neare with a true heart in full assurance of faith 2. It also affords unto us a ground of assurance that we belonging unto Christ and being his shall ascend into heaven For the Head being ascended the members must in due time ascend also the head and the members must be together Where I am there shall also my servant be saith Christ Joh. 12. 26. And Joh. 17. 24. Father I will that they whom thou hast given me be where I am And Joh. 14. ◠3. I go to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also The Apostle speaks of our ascension as a thing already effected and wrought by Christs ascension God he saith hath made us sit together in heavenly places in Christ Iesus Eph. 2. 6. Thus Christs Ascension serves to comfort us in all adversity and to take away the fear of death yea to make death desirable seeing it will but convey us thither whither Christ is gone before to prepare a place for us Therefore we are alwaies confident saith the Apostle knowing that while we are present in the body we are absent from the Lord. For we walk by faith and not by sight We are confident I say willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 6 7 8. And so Phil. 1. 23. Desiring to be dissolved and to be with Christ which is far better Vse Lastly the ascension of Christ serves to admonish us to ascend thither spiritually whither Christ is ascended corporally to have our hearts and affections in heaven where Christ is Why seek ye the living among the dead He is not here but is risen said the Angells to those that came to seek Christ in the Sepulchre Luk. 24. 5 6. So Why seek we Christ among the things of the earth He is not here but is ascended Therefore if we seek Christ let us seek those things that are above where Christ is let us set our affections on things above and not on things that are upon the earth Col. 3. 1 2. As Christ is in heaven so our conversation also must be in heaven Phil. 3. 20. The two and twentieth SERMON HEB. 12. 2. And is set downe at the right hand of the Throne of God THe Apostle v. 1. exhorts to patience and perseverance in the way of holinesse Let us run with patience or patient continuance as the word there used is rendred Rom. 2. 7. the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is set before us And this exhortation he inferreth from the examples of the Saints mentioned in the 11. Chapter Wherefore seeing we also are compassed about with such a cloud of witnesses let us lay aside every weight and sin which doth so easily beset us and let us run c. Then he further inforceth the exhortation from the example of Christ who above all is to be followed v. 2. 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 that is for the blessed and happy estate that he was to enter into after his passion he was well content to suffer as he did And then he goes on shewing that Christs expectation was not in vain but that he obtained the glory and happinesse which he looked for And is set down at the right hand of the Throne of God that is of God sitting in his Throne He speaks of God as a King in his Throne and so Christ sitting at the right hand of God is said to sit at the right hand of the Throne of God Hence then let us observe this point That Doct. Christ after his Passion and humiliation not only rose from the dead and ascended into heaven but also sate down at the right hand of God Christs resurrection was the beginning of his exaltation his ascension was a higher degree of it and his sitting at the right hand of God yet higher then both and the highest that may be This degree of exaltation is peculiar unto Christ whereas the other are common to him with his members They shall all rise from the dead and ascend up to heaven David is not ascended into the heavens saith Peter Act. 2. 34. As yet David is not ascended in respect of the body to which ascension properly belongs but he shall ascend and so all the Saints likewise they shall be caught up together in the clouds to meet the Lord in the ayre and so shall be ever with the Lord 1 Thes 4. 17. But besides Christ none ever did or shall sit at the right hand of God this honour is not communicable to any other whether man or Angell For to which of the Angels said God at any time sit on my right hand Heb. 1. 13. Now that Christ doth sit at the right hand of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God it is most clear as by the Text in hand so by many other places of Scripture As Heb. 1. 3. When he had by himself purged our sins he sate down on the right hand of the Majesty on high And Heb. 8. 1. We have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens And Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God So S. Mark testifies of Christ that he was received up into heaven and sate on the right hand of of God Mar. 16. 19. And this Christ himselfe did fore-tell Luke 22. 69. Hereafter shall the Son of Man sit on the right hand of the power of God And David did prophecy of it long before saying The LORD said unto my Lord Sit thou at my right Hand untill I make thine Enemies thy footstool Psal 110. 1. which words were spoken concerning Christ as Christ himselfe hath shewed Mat. 22. 41 42 43 44 45. And so S. Peter Acts 2. 34 35. And the Author of the Epistle to the Hebrewes c. 1. v. 13. But now let us see what is meant by Christs
his coming 2 Pet. 3. 3 4. They mean of Christs coming to judgement where is it say they as if they should say We have heard much of it but we cannot see it and because they do not see it neither will they believe it so the Prophet Zephany tells of some that are setled on their lees and say in their heart the Lord will neither do good neither will he do evil Zeph. 1. 12. But the Prophet there shews that the Lord will punish such as these Prov. 19. 29. Judgements are prepared for scorners Esa 28. 22. Now therefore be ye not mockers lest your bonds be made strong he speaks of temporall Judgments that shall be inflicted on them how much lesse shall they escape eternall judgement Enoch also saith S. Iude the seventh from Adam prophecied of these saying Behold the Lord cometh with ten thousands of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude v. 14 15. 2. Hypocrites and formall professors who have a form of godlinesse but deny the power of it 2 Tim. 3. 5. Who think it enough to carry it fair outwardly in the eyes of men not considering nor caring what they are in the sight of God But God will bring every work to iudgement with every secret thing whether it be good or evill Eccles 12. 14. He will bring to light the hidden things of darknesse and will make manifest the counsells of the heart 1 Tim. 4 5. 3. Such presumptuous ones who though they be foolish ignorant froward disobedient yet doubt not but that when they die they shal go to heaven But be not deceived God is not mocked as a man soweth so shall he reap Gal. 6. 7. Christ will come in flaming fire taking vengeance on those that know not God and obey not the Gospell of our Lord Jesus Christ 2 Thes 1. 8. And therefore woe unto all that remain either in their ignorance or in their disobedience Vse 2. The consideration of this judgement Aug. Confes l. 6. c. 6. should therefore stir us up unto repentance and provoke us unto all holy obedience What can work upon us and prevail with us if not the consideration of the judgement to come Austin in his Confessions testifies that it was Metus Mortis futuri judicii the fear of death and of judgement after death which did bring him out of the deep gulf of sin and sensuality wherein he was almost swallowed up and drowned And he saith that disputing with his friends de finibus bonorum malorum of the chiefest good and evill he should have given the garland to Epicurus who made happinesse to consist in sensuall pleasure and delight but that he was perswaded that after this life is ended men shall receive of God according to their waies and doings which Epicurus would not believe Oftentimes in the Scripture is this consideration used and urged as a forcible motive to repentance and circumspect walking Rejoyce O young man saith Salomon in thy youth and let thine heart chear thee in the daies of thy youth and walk in the waies of thy heart and in the sight of thine eys As if he should say I know this is that which thou desirest and art prone unto well do so if thou wilt but know that for all these things God will bring thee unto judgement Eccl. 11. 9. So Eccl. 12. 13 14. Let us hear the conclusion of the whole matter Fear God and keep his Commandements for this is the whole duty of man for God shall bring every work to judgement So S. Paul And the times of this ignorance God winked at but now commandeth all men every where to repent because he hath appointed a day wherein he will judge the world in righteousnesse c. Act. 17. 30 31. And 2 Cor. 5. 9 10 11. Wherefore we labour that whether present or absent that is whether alive or dead we may be accepted of him For we must all appear before the Judgement seat of Christ that every one may receive the things done in the body according to that he hath done whether it be good or evill Knowing therefore that terrour of the Lord we perswade men As if he should say surely this if any thing will perswade them to have a care what they do seeing there must be a judgement wherein God will render unto them according to their deeds So also S. Peter having spoken of this judgement infers from â—hence What manner of persons ought ye to be in all holy conversation and godlinesse 2 Pet. 3. 11. But let us take heed lest we put far away the evill Amos 6. 3. day thinking that this judgement will not come yet that there is time enough to prepare for it The Scripture in many places tells us that the day of the Lord the day of Judgement will come as a thief suddenly when it is little expected by many and therefore it behoves us to watch and prepare for it continually that it may not surprize us ere we be aware Your selves know perfectly that the day of the Lord so cometh as a thief in the night For when they shall say peace and safety then sudden destruction shall come upon them as travell upon a woman with child and they shall not escape 1 Thes 5. 2 3. The day of the Lord will come as a thief in the night 2 Pet. 3. 10. If thou shalt not watch I will come on thee as a thief and thou shalt not know what houre I will come upon thee Revel 3. 3. Behold I come as a thief blessed is he that watcheth Revel 16. 15. Watch therefore for you know not what houre your Lord cometh But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up Therefore be ye also ready for in such an houre as you think not the Son of Man cometh Mat. 24. 42 43 44. Take ye heed watch and pray for you know not when the time is Mar. 13. 23. Take heed to your selves least at any time your hearts be overcharged with surfetting and drunkennesse and the cares of this life and that day come upon you unawares For as a snare will it come upon all them that dwell on the face of the earth Watch ye therefore c. Luk. 21. 34 35 36. We see how earnestly Christ admonished those that lived so many hundred years ago to take heed least the day of judgement should come on them ere they were aware And good reason for he that is unprepated at his death shall be Imparatum inveniet ille dies quem imparatam invenerit vitae hujus ultimas dies Aug. Qualis â—â— die istoâ—â—isque moritur talis in
How is the faithfull City become an Harlot Isai 1. 21. So may I say How is Rome degenerate and quite changed from what it was in the Apostles time Certainly if the Apostle were now upon earth he would never acknowledge the present Church of Rome to be that or any thing like that which he did so much commend in his Epistle to the Romanes Did the Church of Rome then worship Images did it pray to Saints did it pray for the dead did it perform divine worship in an unknown tongue did it withhold the Cup from people in the Sacrament of the Lords Supper was the Church of Rome then in the Apostles time guilty of these and many other such like errours and absurdities which are now maintained by the Romish Church But our adversaries think themselves able to evince any thing by the subtilty of their wit and their strength in arguing They would not be accounted inferiour unto those who would make make men believe that snow is not white nor that the heavens do move and the earth stand stil but that all is quite contrary to what vve imagine Ob. There is no change say they in the Church of Rome but it is now the same in point of Religion as it was in the Apostles daies And to prove this they say that in every change of Religion six Bellarm. de Eccles l. 4. c. 5. things may be demonstrated 1. the authour of the change 2. the new opinion brought in 3. the time when 4. the place where 5. who opposed it 6. the smal company by which the new opinion was first embraced Now these circumstances they say cannot be shewed concerning a change of Religion in the Roman Church and therefore they conclude there hath been no such change in it Answ But say I the change may be certain and evident though these circumstances be uncertain and unknown neither need we be solicitous about them Christ did not think it requisite to stand about these circumstances when he shewed how the Jewish Doctors had of a long time corrupted the true meaning of the Law with their false glosses and interpretations Mat. 5. So in the parable of the tares Mat. 13. there is no inquiry after these circumstances yet it plainly appeared that there were tares and that was sufficient though these particular circumstances were not known And it is to be observed that it is there said that while men slept the tares were Mat. 13. 25. sown Errours often creep in secretly when men are not aware because they do not watch and seek to prevent them as they should do And Antichristian Doctrine especially is called a mystery 2 Thes 2. 7. it came in slily under a colour of piety and so was not at first so easie to be discerned Some of the Papists themselves are forced to confesse that great and notable change there hath been and yet they cannot tell when it first began nor by whom and the like Cassander confesseth that in the Roman Church Cassand Consult art 22. for above a thousand years after Christ the Sacrament of the Lords Supper was administred in both kinds so that people received both the bread and the cup now we know it is otherwise though the first introduction of this change cannot be shewed So for private Masses as they call them that is such as wherein the Priest alone doth receive the Sacrament the people being by and looking on but not communicating with him the same Authour cites another Romanist viz. Hoffmester saying that the thing it self doth shew that both in the Greek and Latin Church the people did use to communicate with the Priest and that it is a Res ipsa clamat quodqitomodo cessaverit mirandum est ut bonus ille usus in Ecclesiam revo cetur laborandum Hoffmest apud Cassand Consult de miss Solitar wonder how this custome ceased and to be indeavoured that it may be restored Yet concerning many erroneous opinions and practices of the Church of Rome our Divines have by records and monuments of antiquity shewed who first brought them in and when they did it as also who opposed them c. But this sufficeth to convince them of novelty that we can easily make it appear that as Christ said concerning the matter of divorce as used among the Jews from the beginning it was not so Mat. 19. 8. Ob. But however our Adversaries think to lay us flat on the ground and to strike us dead by saying Where was your Church before Luther Answ Truly this is as idle and ridiculous a question as if a Masse of gold having contracted much drosse and after being purged one should ask Where was that gold before it was purged Or as if a body having been ful of sores and diseases and after being made whole one should ask Where was that body before it was made whole Luther and others whom God stirred up and made instrumental and subservient unto him in that kind did not erect a new Church but reform the old As it is the same gold now as before but more pure and the same body but more sound so it is the same Church but reformed The Papacy differs from the Church as the drosse from the gold and the botch from the body Quest And hence also that captious question of our adversaries is easie to be answered What is become of your Fore-fathers who lived and died before Luther Answ Our Fore-fathers we hope well of they might live and die in the Church of Rome and yet be free from many errours that are in it Even now since the Councell of Trent some on their death beds at least are found to renounce that grand point of Popery concerning Justification disclaiming all confidence in their own inherent righteousnesse and flying wholly to the mercy of God in Christ Jesus which Bellarmine himself after a long and contentious dispute against it confesseth Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimum est fiduciam totam in solâ Dei misericordiâ benignitate reponere Bellarm. de Iustit l. 5. c. 7. propos 3. to be the safest course Because saith he of the uncertainty of our own righteousnesse and the danger of vain-glory it is most safe to repose our whole trust in the sole mercy and goodnesse of God Much more may we well suppose before the Councell of Trent when people were more free the doctrines and practices of the Church of Rome being not so established as afterwards many in this and other points did keep themselves pure Besides errours and corruptions being now more clearly and fully discovered then before it is not safe now to continue in the Communion of that Church though God might graciously passe by and pardon the ignorance and weaknesse of our Fore-fathers It is now clear as the Sun at noon day that the Church of Rome is that Babylon concerning vvhich the precept is expresse Come out of
the members of a Church to Covenant together about those things that concern them viz. for the reforming or preserving of the Church from grosse corruptions that have got or are likely to get into it Thus Asa and the people of Judah entred into a Covenant as we read 2 Chron 15. But ordinarily such a Covenant is not necessary We read of many Churches planted by the Apostles yet of no such Covenant only we find that the members of the Church were admitted into it by Baptism by which all do vertually Covenant one with another Then they that gladly received the word were baptized and the same day there were added unto them about three thousand souls And they continued stedfast in the Apostles doctrine and fellowship and breaking of bread and prayers Act. 2. 41 42. For by one spirit are we all baptized into one body 1 Cor. 12. 13. There is one body and one spirit c. one Lord one faith one baptisme Ephes 4. 4 5. Having hitherto spoken of those notes of the True notes of the Church Church which the Papists and others do erroneously assign I come now to the true notes of it and they are these 1. The sound preaching of the word this is 1. The second preaching of the word a principall note whereby the Church is to be discerned For 1. The word is that whereby the members of the Church are begotten Being born again not of corruptible seed but incorruptible by the word of God 1 Pet. 1. 23. Then they that gladly received his word were baptized Act. 2. 41. And so by the preaching of the word the Lord added to the Church daily such as should be saved v. 47. 2. The word is that whereby the members of the Church are nourished As new born babes desire the sincere milk of the word that ye may grow thereby 1 Pet. 2. 2. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ c. Ephes 4. 11. 12. And now brethren I commend you to God and to the word of his grace which is able to build you up c. Act. 20. 32. 3. The ministery of the word being taken away the Church ceaseth I will remove thy candlestick out of his place except thou repent Revel 2. 5. As if he should say I will dischurch thee I will make thee cease to be a Church viz. by taking away the word and ministry For in that respect Churches are called candlesticks Revel 1. 20. because they hold forth the light of Gods word by the ministry and dispensation of it A false and corrupt Church is known by false and corrupt doctrine Therefore on the other side a true and sound Church is known by true and sound doctrine True it is false doctrine may get into a true Church and through the prevalency of false teachers may bear sway in it but if it come to prevail so far as that all must either subscribe to it as in the Church of Rome or els they can have no communion with it then it ceaseth to be a true Church I mean such as wherein it is lawfull to abide but there is a necessity of making separation from it Come out of her my people that ye be not partakers of her sins c. Rev. 18. 4. and so far forth as any Church is infected with false doctrine so far forth it degenerateth into a false Church I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospell Gal. 1. 6. I am afraid of you lest I have bestowed on you labour in vain Gal. 4. 11. the Apostle feared least by that corruption of doctrine that was in the Churches of Galatia they would quite be dissolved and come to nothing And Christ speaking to the Angell or Pastor of the Church in Pergamus in the name of the whole Church saith thus But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent or els I will come unto thee quickly c. Revel 2. 14 15 16. 2. Another true note of the Church is The 2. The right administration of the Sacraments right administration of the Sacraments When Christ sent his Apostles to gather his Church he commanded them as to preach so also to baptize Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost That of the Apostle 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel is not to be taken simply and absolutely that the Apostle was not at all sent to baptize for no doubt he had the same Commission as the other Apostles had and besides he there testifieth that he did baptize some though not many v. 14. 16. whereas if Christ had not sent him to baptize he might not have baptized any It is therefore spoken comparatively like that Receive instruction and not silver Prov. 8. 10. that is rather then silver and that I desired mercy and not sacrifice Hos 6. 6. that is rather then sacrifice So here Christ sent me not to baptize but to preach the Gospell that is not so much to baptize as to preach the Gospell But though in that Commission Mat. 28. 19. onely Baptisme is expressed as being the Sacrament of initiation that whereby we solemnly enter into the Church yet there is also the Sacrament of the Lords Supper which is to be administred in and celebrated by the Church See 1 Cor. 11. 23. c. These Sacraments as they are seals of the Covenant which God hath made with his Church so are they badges and cognizances whereby the Church is knowne and discerned For by one Spirit we are all baptized into one body whether we be Jewes or Gentiles whether bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. As these Sacraments are more or lesse purely administred so the Church is more or lesse pure 3. A mutuall connexion and due order of 3. A mutuall connexion and due order of the parts and members of the Church the parts and members of the Church this is also a note and mark of it As in a naturall body the parts and members are united together and fitly ordered so is it in the mysticall body the Church 1. There must be union and connexion of the parts and members Let us not forsake the assembling of our selves together as the manner of some is Heb. 10. 25. Mark those that cause divisions c. Rom. 16. 17.
custome among the Jewes to wash the dead body before they did bury it as appears by that Acts 9. 37. Whom when they had washed Tarquinii cor pus bona faemina lavit unxit Ennius they laid her in an upper chamber The same custome also was among the Heathens The Jewes used also to imbalme the dead as appears by Ioh. 12. 7. and 19. 39 40. The Heathens also have used the same especially the Egyptians as both forraigne History sheweth and also sacred Gen. 50. Now though the Heathens did use these ceremonies vainly and superstitiously yet no question but the people of God had respect therein to the Resurrection shewing by these ceremonies which they used about the dead that they believed that the dead shall rise again Now there is no need of such ceremonies for that end the Article of the Resurrection being by the Gospell more fully manifested then before Yet this is of perpetuall observation that the bodies of the dead be decently buried as being in due time to be raised up againe Vse 2. Secondly this point touching the Resurrection doth teach us not to lament immoderately for the dead Lawfull it is to mourne in this case nature requires it and grace doth not forbid it as not extinguishing naturall affections but only rectifying them and setting bounds unto them Yea the Apostle reckons it among the grossest sins to be without naturall affection Rom. 1. 31. The Saints have expressed their affection in this kind Abraham mourned for Sarah Gen. 23. 2. Joseph fell upon his fathers face and wept when he was dead Gen. 50. 1. The godly made great lamentation for Stephen Acts 8. 2. Yea Christ himself wept at the grave of Lazarus Joh. 11. 35. Whereupon the Jewes that were present said Behold how he loved him v. 36. But this affection of sorrow for the dead must be moderate and that as in other respects so in this that the dead even in respect of the body do not perish for ever but at length shall rise againe This argument the Apostle useth to this purpose But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others that have no hope For if we believe that Jesus died and rose againe even so them also which sleep in Iesus will God bring with him 1 Thes 4. 13 14. Vse 3. The consideration of this point touching the Resurrection of the dead is of great force to comfort us in all afflictions and to animate us against the fear of death it self This did support Iob in his greatest extremity as appears Job 19. 25. 26. 27. by the words before cited and so it may well support all that truly fear God as Iob did Death which is the worst that can befall them is but as the pulling down of an old ruinous house to build it againe in a more excellent and glorious manner Or as if a statue of brasse or any other mettall being full of rust and decayed with age should be cast into a furnace and melted that so it may be made more pure and perfect then before Death in Scripture is often termed sleep as when a man sleeps he awakes again and rises up more lively and vigorous then he was before so shall the godly arise after death and be in a condition incomparably better then this which here they are in The Apostle shewes what a difference there is betwixt the body as now it is and as it shall be in the Resurrection It is sowne in corruption it is raised in incorruption It is sowne in dishonour it is raised in glory it is sowne in weaknesse it is raised in power it is sowne a naturall body it is raised a spirituall body 1 Cor. 15. 42 43 44. The hope of this Resurrection did incourage the Saints and servants of God to indure the greatest torments that their inraged adversaries could inflict upon them They were tortured not accepting of deliverance that they might obtain a better Resurrection Heb. 11. 35. Vse 4. Finally seeing there shall be a Resurrection of the dead it behoves us to labour whiles we are here that we may attaine unto a blessed Resurrection hereafter the Resurrection of life Joh. 5. 29. which is the Resurrection of the just Luke 14. 14. There shall indeed be a Resurrection of all both of just and the unjust Acts 24. 15. But as Christ said of Iudas It had been better for him that he had not been borne so may I say of the wicked It were better for them that they should not rise againe because they shall rise unto condemnation John 5. 29. But as for the righteous they shall so rise as to shine like the Sun in the Kingdome of their Father Mat. 13. 43. Let us labour that we may be partakers of this Resurrection And to this end we must here have our part in the first resurrection that Rev. 20. 6. of the soul from the death of sin to the life of grace and then the second death shall have no power over us More particularly first we must be incorporated into Christ by faith For he is the Resurrection and the life he that believeth in him though he were dead yet shall he live And whosoever liveth and believeth in him shall never die viz. eternally Iohn 11. 25. Christ is already risen from the dead and entred into glory and so in due time shall all that belong unto Christ that are members of his body He will change their vile bodies and make them like unto his owne most glorious body Philip. 3. 21. 2. But if we would be thus conformed unto Christ in glory and happinesse we must be conformed unto him in grace and holinesse Every one that hath this hope purifieth himselfe even as he is pure 1 Iohn 3. 3. Paul having said that he believed that there shall be a Resurrection both of just and unjust addes And herein doe I exercise my selfe to have alwayes a conscience void of offence both towards God and towards men Acts 24. 16. As many as walke according to this rule peace shall be upon them and mercy Gal. 6. 16. The five and thirtieth SERMON LUK. 18. 30. And in the world to come life everlasting LIfe everlasting is the conclusion of the Creed and so S. Peter calls it the end of our faith even the salvation of our souls 1 Pet. 1. 9. For the words of the Text they were spoken by our Saviour and that upon this occasion Peter having seen how a certain rich man was rather willing to forfeit his portion in the world to come then to forgo his wealth that he had here in this world said unto Christ Lo we have left all and followed thee v. 28. Then Christ let him and the rest of his Disciples know that neither they nor any others should loose any thing by parting with all for his sake but should be well recompenced for it even here in
have fellowship with him such as he was That which we have seen and heard declare we unto you that ye also may have fellowship with us And moreover he shewes what an excellent felloship this is extending it selfe even to God and the Lord Jesus Christ And truly our fellowship is with the Father and with his Son Iesus Christ Fellowship Communion and fellowship are termes equivalent The Greek word which here is rendred fellowship and so Phil. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred communion 2 Cor. 13. 14. 1 Cor. 10. 16. The Doctrine arising from the Text which I Doct. shall insist on is this That the Saints have communion and fellowship with God and with Jesus Christ and with one another By Saints are meant holy men and women true and reall members of the Church As for Angells though they be holy as they are stiled the holy Angells Mat. 25. 31. And Jude v. 14. by Saints seem to be meant those same holy Angells yet as hath been shewed before the Angells are not properly of the Church and so not of the Saints now spoken of which consist onely of men and women And these Saints are partly in heaven where they are perfect and compleat Saints so holy as to be without spot or wrinkle Ephes 5. 27. there are the spirits of just men made perfect Heb. 12. 23. Partly upon earth where there are true Saints though incompleat and imperfect such as have still sin and corruption remaining in them For there is not a just man upon earth that doth good and sinneth not Eccles 7. 20. If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Some are so simple as to think that there are no Saints but in heaven when as the Scripture speaks expresly of the Saints that are upon the earth Psal 16. 3. And usually where Saints are mentioned in the Scripture the Saints on earth are meant As Psal 34. 9. O fear the Lord all ye his Saints for there is no lack to them that fear him And Psal 79. 2. The flesh of thy Saints have they given to the beasts of the earth And Prov. 2. 8. He preserveth the way of his Saints And 2 Cor. 13. 13. All the Saints salute you And Phil. 4. 22. All the Saints salute you chiefly they that are of Caesars houshold So in many other places Now when we speak of the Communion of Saints both the Saints in heaven and the Saints on earth are to be understood both the one and the other have the communion here spoken of viz. with God and with Christ and with one another Now the ground of communion is union first therefore the Saints have union with God and with Christ and with one another and then they have communion with God and with Christ and with one another 1. With God The Saints in heaven have perfect union with God and so perfect communion with him They have a clear sight of God they see him not as here through a glasse darkly but face to face 1 Cor. 13. 12. And they have a full fruition of God In his presence they have fulnesse of joy and at his right hand they have pleasures for evermore Psal 16. 11. So they are uncessantly sounding forth Hallelujahs they are continually exercised in praising and magnifying God Blessed are they that dwell in thy house they will be still praising thee Psal 84. 4. This is especially true of those that dwell in Gods upper house in heaven The Saints on earth also have union and communion with God though not in that perfect manner as they in heaven The Saints in heaven have union with God by sight the Saints on earth have only union with God by faith For we walk by faith and not by sight 2 Cor. 5. 7. And so the Saints on earth have communion with God by exercising their faith and shewing forth the fruits of it by praising God and praying unto him and performing such acts of worship and service as he requires of them Moses speaking but of one act of communion which the Saints here have with God how doth he admire the excellency of it For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. And in respect of that communion which they have with God in the observation of all his Ordinances and injunctions he addâ—s v. 8. And what Nation is there so great that hath Statutes so righteous as all this Law which I set before you this day David also speaking of communion with God in his Sanctuary and service which the Saints on earth have cries out How amiable are thy Tabernacles O Lord of Hosts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Psal 84. 1 2. So Psal 42. 1. 2. Most affectionately he expresseth his desire to injoy this communion with God As the Hart panteth after the water brooks so panteth my soul after thee O God My soule thirsteth for God for the living God when shall I come and appear before God! 2. With Christ the Saints in heaven have perfect union and communion with him Father I will that they whom thou hast given me be where I am that they may behold my glory Joh. 17. 24. Having a desire to depart and to be with Christ which is far better Phil. 1. 23. The Saints on earth also have though not in that perfection as they in heaven union and communion with Christ For he is the Vine and they are the branches Joh. 15. 1. c. He is the Head and they are the members Ephes 5. 23 25. By him they are reconciled unto God and at peace with him Being justified by faith we have peace with God thorough Jesus Christ our Lord. By whom also we have accesse by faith unto this grace wherein we stand c. Rom. 5. 1 2. And not only so but we also joy in God thorough our Lord Jesus Christ by whom also we have now received the attonement Rom. â— 11. Of his fulnesse they all receive and grace for grace Joh. 1. 16. By him they have boldnesse to call upon God and to make known their requests unto him see Ioh. 16. 23. By him all their services though weak and imperfect are accepted of God Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable unto God thorough Jesus Christ 1 Pet. 2. 5. 3. With one another The Saints both they in heaven and they on earth are all united together in one mysticall body whereof Christ is Head For it pleased God to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes 1. 10. They are all knit together by one and the same