The Sacred Philosophy of the Holy Scripture, Article 5
ARTICLE V. ❧ The third day Hee roſe againe from the dead.
CHAP. XXIX.
THe ſufferings of Christ were fulfilled, as wee have ſeene: now it followes that wee ſee the glories that ſhould follow after, of which, the firſt is His triumph over death, by His reſurrection from the dead, ſet againſt that in the Article before, Hee was dead and buried. And although by His death, He is ſaid to have triumphed over the principalities and powers of death and hell, in His Croſſe. Col. 2.15. that is, by the power and vertue of His merit, as a champion by His valour and courage in the field, overcame His enemie: yet the actuall manifeſtation of His triumph, was not ſolemnized, till by His reſurrection, the power and glory of His victory did appeare. But it may here be asked, How Christ our Lord is ſaid to have riſen againe, ſeeing Saint Paul ſaith, Rom. 6.4. That Hee was rayſed againe by the glory of the Father? To which the anſwere is eaſily returned, that Christ our Lord by His owne active power, as He was God, raiſed Himſelfe from the dead: and as man, by a paſſive or received power was raiſed againe, as He ſaid of Himſelfe, Iohn 10.18. I have power to lay downe my life of my ſelfe, and I have power to take it up againe. This commandement have I received from my Father. For, for this end was it neceſſary that our Mediatour ſhould be both God and man in one Perſon, that that which was not fit, nor poſſible for the God-head, might bee endured in the humanity, as thoſe things which concerned. His death and ſu…fering: and that which was impoſſible to His pure human…, might yet therein be perfected by His divinitie, as Saint Paul ſaith, Rom. 1.3.4. that He was made of the ſeed of David according to the fleſh, and declared to bee the Sonne of God by His reſurrection from the dead. But there is a great difference betweene the ſtate or manner of His being before His death, and after His reſurrection. For although the unitie of the humanit…e with the God-…ead, were alwaye… before, in, and after His death the ſame: yet was not that unitie alwayes manifeſted in the ſame glory and excellency. For in the firſt ſtate, while He bare our infirmities, His body was ſubiect to hunger, cold, wearineſſe, death, and other accidents of a naturall body, His ſoule alſo, though according to the principall, or firſt acts endued with the excellencie of reaſon and knowledge; yet according to the ſecond acts or practiſe, not knowing the grave of Lazarus, the day of Iudgement, &c. In the ſecond ſtate alſo, His body was deprived of ſence and life, His ſoule of the proper habitation. But in His reſurrection, His body was rayſed immortall, ſpirituall, 1. Cor. 15.44.45. glorious, and as in all the perfection of grace and compaſsion on us; ſo with the fulneſſe of Wiſedome and Knowledge to ſee our miſeries, and to make interceſsion for us, according to the will of God. Rom. 8.26, 27.
Now concerning the trueth of this Article, that our Lord Ieſus roſe againe from the dead, though it be moſt powerfully witneſſed, by God Himſelfe, by Angels, and men, as you may read: yet becauſe the authoritie of the Scriptures wherin thoſe things are recorded, is ſet at nought by Iewes, Turkes, Infidels, Hereticks, and ſuch God leſſe people: let not us endeavour to leade them like ſheepe that follow their ſhepherd, but drive them like aſſes with the cudgell of reaſon. And as Saint Peter, Actes 2.24. takes his firſt argument from the impoſſibility of not performing thoſe things which are contained in the Scripture; ſo our arguments ſhall be from the impoſſibilities in reaſon.
1. It hath been prooved before, that man was created innocent, Chapter 15. That by his ſinne he became ſubiect to death, Chapter 16. That there is a reſtoring to a better eſtate, Chapter 18. And that the reſtorer of mankind muſt be both God and man, Chapter 20. and 21. Then, that this reſtorer was Ieſus our Lord, the Sonne of the Virgin Mary, Chapter 24. who by His ſufferings and death, made ſatisfaction for the ſinnes of the world. Whence I argue thus. For the greateſt good that can be done for mankind, the greateſt ill may not be rewarded, for that were unjuſt with God. The greateſt good that could come to mankind, was the ranſoming of man from eternall death both of the body and ſoule. The greateſt ill and baſeneſſe, is to be left continually in the ſtate of death; wherein if Christ had ſtill continued, then had He ſuffered the greateſt ill, for the greateſt good which could bee performed. But this was impoſſible: Therefore our Lord did riſe againe from the dead.
2. If Chriſt, who ſinned not, ſhould have borne the puniſhment of ſinne, that is, to be ſubject to the power of death; yea, when the ſatisfaction was fully ended, then ſhould His obedience to God the Father, have beene not onelyonly without reward, but alſo for the ſatisfaction of the juſtice God, had He ſuffered from God (I ſpeake after the manner of men) extreame injuſtice, who had neither ſinne of His owne, for which He ſhould ſuffer, and had fully ſatisfied for their ſinnes whoſe ſurety He was. But this was utterly impoſſible; For he that fulfilleth the Law, ſhall live therein. Levit. 18.5. ergo, It was neceſſary, that Chriſt having fulfilled the Law, Iohn 19.30. Luk. 24.44. ſhould riſe againe.
3. If Chriſt after His ſuffering and death had not riſen againe, then had He not prooved Himſelfe to be the Saviour of the world; ſeeing none would have beleeved Him to be able, to give life unto others, that was not able to quicken Himſelfe: So His ſuffering had beene in vaine, and His ſatisfaction, if not beleeved, ſhould have beene to no purpoſe: So His greateſt and beſt worke had effected no good to us, but a perpetuall ill unto Himſelfe. But all theſe things were impoſſible. Therefore Chriſt our Lord did riſe againe.
4. It is impoſſible but that where the greateſt union is, there ſhould be the greateſt love and conſent. The greateſt union that may be, is in our Mediator, ſeeing the humane nature is ſuſtained in the Perſon of the Deity. But the ſoule of Chriſt being ſeparate, did naturally deſire to bee united to the body; for otherwayes ſhould it not have deſired the perfection of it ſelfe, that is, to give life and ſence, and to be one with that body which was peculiar to it ſelfe, as the deſire of all humane ſoules is, and therefore depart ſo unwillingly from the body. But if this were the naturall deſire of the ſoule, no way ſinfull, the Deity infinite in power, and in regard of the unity conſenting thereto; it muſt follow of neceſſity that our Lord was raiſed againe from the dead.
5. Contrary cauſes muſt have contrary effects. The devill, by the ſinne which he wrought in Adam, had cauſed death to prevaile over life in all mankind. Therefore Christ, who came to deſtroy the workes of the deuill, muſt cauſe life to prevaile over death. But this could not be done in the members, before it was perfected in the head. Therefore Christ being dead, muſt of neceſſity bee the firſt fruits of them that are raiſed from the dead. And if it were neceſſary that Christ ſhould firſt riſe; Ergo, it was impoſſible that He ſhould not riſe. See Log. chap. 26.11.1.
6. If Chriſt our Lord had not beene raiſed from death, (a) then had it beene impoſſible that any of His beleevers ſhould bee raiſed againe by the power and merit of His reſurrection. 1. And ſo the naturall deſire of the ſoule to dwell with the body, ſhould be created in vaine: 2. So the debt being paid, the priſoner ſhould ever be detained: 3. So the afflictions of the Saints, which they have ſuffered in body, ſhould be in vaine, as cold, hunger, nakedneſſe, reproach and ſhame, impriſonment, ſtripes, yea, and death it ſelfe willingly ſuſtained for the love of God, ſhould be without reward. But it were againſt the juſtice of God, to cauſe the body and ſoule to ſuffer together, and not to glorifie them both together: 4. So alſo the death of Chriſt ſhould not be meritorious and effectuall for the procuring of all that good which might and ought to come thereby, both to Himſelfe and all His beleevers; For although the ſoules of the faithfull, for the merit and full ſatisfactions ſake of His death, being ſeparate, might enjoy an eternall, though not a full happineſſe without the body, yet the body ſhould be left eternally to the power of death, and ſo the workes of the devill ſhould not be deſtroyed by Chriſt: 5. So alſo the body ſhould be created in vaine, if to ſorrow onelyonly, without the hope of happineſſe: 6. So God ſhould loſe His right in His creature, if Hee were not Lord both of the living and of the dead, both of the ſoule and of the body: 7. So the one ſinne and diſobedience of Adam, ſhould be more powerfull to condemne mankind, then the everlaſting and moſt perfect obedience of the Sonne of God ſhould be to ſave it. But all theſe things are impoſſible; And therefore Saint Paul ſaith, Rom. 4.25. That Chriſt was delivered to death for our ſinne, and raiſed againe for our Iuſtification. For if Christ be not raiſed againe, then are we yet in our ſinnes. 1. Cor. 15.17. not that any addition was made by His reſurrection, to that ſatisfaction which He made by His death: but becauſe the reſurrection of Christ is a ſure and manifeſt proofe of His conqueſt over ſinne, death, hell, and all the power of the devill: and that His ſuffering and death was a full and ſufficient ſacrifice, whereby the wrath of God, againſt ſinne, was fully ſatisfied, ſo that we are now juſtified in His ſight: whereas, if in the conflict of our Redeemer with death and hell, He had been overcome, then could we have had no faith nor hope, that our ſinne by His death had beene done away. But now knowing that He hath overcome death and is returned to life againe, in all the troubles and ſorrowes of this life and in the agonies of death, wee may be ſecure; as the feet or toes that are loweſt under the water, may hope at laſt to come to land, becauſe they know that their head being above the water, the body cannot be drowned.
7. Now concerning that impoſſibility of Saint Peter, it ſtands thus. It is impoſſible that the Scripture, being the declaration of Gods trueth, made by Himſelfe, 2. Pet. 1.21. 2. Tim. 3.16. ſhould faile. But it hath beene declared by the Scripture, that Christ ſhould be raiſed againe from the dead: Therefore it was impoſſible that He ſhould ſtill be held under the power of death. The text cited by Saint Peter, is found Pſal. 16.10. to which you may adde the types of the old Teſtament, whereby the death and reſurrection of our Lord was ſignified, as that of Noah, Gen. 9. ver. 20. &c. When our Saviour, being as it were drunken with the love of His Church and deſire of mans ſalvation, tooke our ſtate upon Him, and for us became ſubject to the death of the Croſſe; when being ſeene by the Iewes, thoſe Chumits, in the nakedneſſe or infirmity of our eſtate, He was ſet at nought by them that thought that their Meſsiah could not die. Iohn 14.34. But when Noah our Reſt and Comforter awaked out of His grave, He brought on them, that deſtruction which was foretold, as the puniſhment of their hardneſſe of heart and unbeliefe. See Pſalm. 41.10. Dan. 9.26. So the Ram taken by his hornes in the buſh, Gen. 22. was the type of His death; and Iſaac taken alive from the Altar, the figure of His reſurrection: Ioſeph alſo taken out of the dungeon, to be ruler over all the land of Egypt. To the ſame purpoſe was the law of the two goates, Levit. 6. the one ſlaine for a ſinne offering, the other ſent alive into a land of ſeparation, to make an atonement for all iniquity, tranſgreſſions and ſinne of the people. So by the two Sparrowes, Levit. 14. He that was like to the ſolitary ſparrow on the houſe top, Pſalm. 102.7. ſhed His blood for the cleanſing of our leproſie; yet by the other that was ſent alive into the open ayre, His reſurrection was figured. Sampſon the Nazarite aſleepe in Gaza, ſignified our Lord in the ſleepe of death for the love of His Church; yet waking, and having opened the gates of death, He carryed them away, and aſcended in triumph to the top of the mount. Iudg. 16.3. And becauſe the ſtrong gates of death are carryed away, we are aſſured that all they that ſleepe in the duſt of death ſhall riſe to give an account of their workes. Beſide theſe types, you have alſo the prophecies of the old Teſtament, as Pſalm. 68.20. That to Him belonged the iſſues of death, both to paſſe out of death Himſelfe and alſo to bring out His from thence. Eſay alſo Chap. 53. after He had declared His ſufferings and death, proves His reſurrection by His dividing the ſpoile with the ſtrong. Our Lord alſo foretold His reſurrection Himſelfe, in Mat. 12.49. and Luk. 18.33. and the (b) infidelity of Thomas made it certaine unto all. VponUpon all which texts, we may firmely conclude with Saint Peter, that it was impoſſible that our Lord ſhould be held in the bands of death.
8. And why the third day was appointed for His reſurrection, a reaſon or two are rendered. Hee roſe not before, that none might doubt but that He was certainely dead: See the 27. chap. for His death and buriall: Neither was it fit to deferre the reſurrection longer, leſt the faith and hope of His Diſciples ſhould faile, Who truſted that it was Hee that ſhould have redeemed Iſrael. Luke 24.21.
9. As Chriſt was man, that He might ſuffer death Chapter 20. ſo was He alſo God, the Lord and giver of life, Chapter 21. But it was unreaſonable, that He which is one Perſon with the Author of life, ſhould be ſubject to death, longer then that it might appeare that He was certainely dead, and that by His owne life and power He had overcome death. Therefore our Lord roſe againe the third day from the dead.
10. Although by the unſeparable union of the humanity with the Perſon of the Deity, the body of our Lord might have beene preſerved uncorrupted (for if the devills have power to preſerue mans bodie uncorrupted for nine dayes. Hom: Iliad. Ω, or for a longer time, as it appeares in the bodies of the Witches that die not by the juſtice of the Law) much more might the body of the Lord have been preſerued; Yet becauſe in Him, and by His death, the whole ſtate of nature was to be reſtored; the ſoule of Chriſt returned againe to the body, before corruption, in the courſe of nature, could ſeaze on it.
11. The ſigne of Ionas did propheſie as much. Matth. 12.40. and Hoſea in plaine and direct words Chap. 6.2. After two dayes He will revive us, and in the third day He will raiſe up, and we ſhall live in His ſight. For in as much as Chriſt our Lord doth now appeare in the preſence of God for us, we alſo are ſaid to have riſen with Him. Coloſ. 3.1. The word of Christ Himſelfe is plaine to this purpoſe, that He would riſe againe. Matth. 17.23. and 20.19. and Ioh. 2.19. and that even in the underſtanding of His aduerſaries: Matth. 27.63.
And that it was the ſame Saviour that had ſuffered for us, who roſe againe from the dead, the circumſtances of the place doe make it evident. For therefore was He buryed in a new tombe hewen out of a rocke wherein never any one had been laid, becauſe the hard-hearted and brazen-faced Iewes might have no pretext to ſay, That any other had riſen in His ſtead.
Notes.
(a) THen had it beene impoſſible that any of His beleevers, &c. Concerning the reſurrection of the dead; fitter place to ſpeake will bee in the Article following, Chapter 38. Here it ſhall bee ſufficient to remember that the beleevers onelyonly are raiſed up by the vertue and merit of Chriſts reſurrection, as it is ſaid, Iohn 11.25. but that the reſt that ſhall be raiſed up in the laſt day, ſhall riſe by the power of the Father, that according to the rule of Iuſtice and that ſentence upon Adam and all his ſeed, In the day that thou eateſt thereof, thou ſhalt die the death, they may re eive according as their workes ſhall bee.
(b) The infidelitie of Thomas made it certaine unto all. God that brings light out of darkneſſe, uſed the unbeliefe of Thomas for a moſt evident proofe of the reſurrection of Chriſt: ſo that although he would not beleeve the teſtimonies of ſo many witneſſes as had ſeene him alive; yet his owne tryalls according to his owne manner of proofe, by his finger put into the print of the nayles, and his hand thruſt in his ſide, might make him to beleeve; yet was nothing of all this of any availe to them that a…e without. For as Epiphanius, nor obſcurely ſignifies, Haer. 28. and Aug. De Haer. cap. 8. directly affirmes, Cerinthus that Hereticke, and hi… followers, t…ught that Chriſt was onelyonly man, and conſequently, that He was not yet riſen from the dead. But both the propoſition, Matth. 13.55. and the concluſion. Matth. 28. f…om verſe 11. to 16. were made by the blind-hearted Iewes, before our Lords aſcenſion, and ſtill is it their errour unto this day. But if no man could doe thoſe miracles that He did, ex ept God were with Him, Iohn 3.2. If God alone doth know the heart, If God alone can forgive ſinnes, Mark. 2.7, 8. then their ſeared conſciences were bound by their owne words to acknowledge, that He was God: Yet becauſe they ever reſiſted the Holy-Ghoſt, Actes 7.51. that their concluſion might ſtand, that He was not riſen from the dead; therefore with large money hyred they the Souldiers, that had watched, knowne well to bee takers, that they ſhould ſay, that His Diſciples had ſtollen Him away, whi…e they ſlept. But this foule lie ſtinks to him that hath but halfe a noſe: 1. For if they ſlept indeed, how could they ſay, His Diſciples ſtole Him, rather then that Hee roſe agai…e of Himſelfe? 2. Beſides when the Diſciples themſelves did not beleeve, nor when they heard it, underſtood, that it was poſs ble that He ſhould riſe againe, Mark. 9.10. and 31. Luk. 18.34. no, nor yet after it was come to paſſe, could they beleeve them that had ſeene Him. Mark. 16.11. and 13. to what end ſhould they be the auctors of ſuch a device? 3. Moreover all other circumſtances are againſt it: For if they had ſtollen Him away, wherefore ſhould they offer themſelves the ſecond time to a needleſſe danger, as you reade, Iohn 20.4. &c. 4. Wherefore left they the fine linnen wherein He was wrapped; which either reſpect to the corpes, or covetouſneſſe, or haſte, or feare of the ſouldiers, or all together, would not have given them time to plucke off, when all places were full of feare, the earth it ſelfe trembling and quaking, Matth. 28.2. 5. Beſide all this, the Prieſts having ſuch power of themſelves, ſuch favour from Pilate, why did they not call the Apoſtles in queſtion for the fact? That the whole trueth, (if it were as they ſaid) might have appeared, and wou…d eaſily by their wit and greatneſſe, have beene fiſh't out of ſilly fiſhers, if they ſhould have gone about to conceale it? But— male verum examinat omnis Corruptus Iudex — And becauſe they knew well eno…gh, that by their further queſtioning, the trueth of God, and their lie, would bee manifeſt to all; therefore neither then, nor at any time afterward, durſt they endeavour to diſproove this trueth, to which, God Himſelfe with ſo great power of mira…les and wonders, and gifts of the Holy-Ghoſt, give witneſſe: which Chriſt, who five times in that one day, and at ſundry times afterwards, ſhewing Himſelfe alive, did co…firme: which the glorious Angels, and the holy Women did aſſure: to which the Apoſtles, who did ſee and hand…e Him, 1. Iohn 1. that it was Hee Himſelfe, and not a Spirit, which hath neither fleſh nor bones, with great power gave teſtimony: w…ich His very enemies the Souldiers, while they were yet unbribed, did confeſſe. Yea, all the circumſtances of the action it ſelfe, reproove the blindneſſe and infidelitie of the Iewes. O ye fooles and blind, how long will yo… not underſtand? You ſee not your ſignes and wonders any more, there is not one Prophet more, the ſig…es of your Meſſiah are fulfilled in Ieſus the Sonne of the Virgin Mary, that gre…t Prophet, that was rayſed unto you, as Moſes of your brethren: is there not o…e ma… among you that underſtands any more? Doe you not heare the words of your Prophet, Hoſea 1.7. I will ſave them (ſaith GOD) by IEHOVA their God, a…d will not ſave them by bow, nor by ſword, nor by battell, by horſes, nor by horſe-men, as you ſ…ill dreame. But which is the greater deliverance, that from hell and the power of ſinne and eternall death, or from any temporary and wor…dly thraldome? If the greateſt deliveran…e bee performed, why doate you on the leſſe? Which cannot bee, till you forſake your infidelitie, and returne. Returne therefore unto Ieſus your God, from whom you are fallen by your unbeliefe: Take with you words, and turne to the Lord your God, and ſay unto Him; Take away our iniquity, and receive us graciouſly: ſo will wee render the calues of our lips.
But you will ſay, why did not Chriſt ſhew Himſelfe alive to all the Iewes at on e, that they might all beleeve? I anſwere, that the life to which our Lord redeemed us, is a ſpirituall life, unto which we muſt walke by faith, and not by ſight. And if it bee not ſufficient proofe of His reſurrection, that He beſide other times, ſhewed Himſelfe alive to five hundred at once, 1. Cor. 15.6. neither would it have beene ſufficient to them that ſeeing, would not ſee, and hearing, would not heare, who ſaid that His great workes were done by the power of the devill, though Hee had converſed among five hundred thouſand of them every day.