Works, Part 2 · Treatise 6
A TREATISE OF THE RESVRRECTION
Psalm. 16. 10.
For thou wilt not leaue my soule in the graue: neither wilt thou suffer thine holy one to see corruption.
Philip. 3. 20.
Our conuersation is in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ.
Vers. 21.
Who shall change our vile bodies, that it may bee fashioned like vntounto his glorious bodie, according to the working, whereby hee is able euen to subdue all things vntounto himselfe.
ARe wee perswaded with the Prophet of God Psalm. 16. that wee shall bee raised and freed from corruption? that our death is a sleepe, our graue as a bedde? and that, that God, that raiseth the Sunne daily out of his denne, will drawe vsus also out of the earth? then hauehave we true faith, which vndoubtedly wee shall finde more strong, if long before death come, wee would exercise our selues with the meditations of death. Many wee see by deferring all vntounto the last ende, die heathenishly; many, who would seeme to hauehave more heroicallMeditations of death. spirits, desire vnnaturally to dye, not that they are surcharged with the burthen of their rebellion and corruption, but because as beasts, they neither can reioyce in things in heauen, nor feare the paines in hell. These are more drowsie and senselesse beasts, than those, who are more loth to depart, in whom appeareth more nature, and some conscience; but the other degenerating from nature, are a farre more monstrous and daungerous kinde of people. Howbeit the common sort of people commend this kinde of death, they say thus, he departed as meekely as a lambe, he went out of the world as a bird goeth out of the shell, he died very quietly neuer speaking a word; nay they might say more truly, he died beastlike, he gaue no token of repentance, in acknowledgingA dull kinde of death. his sinnes, he shewed no fruite of faith how he was saued in Christ, he gaue no testimonie of his hope in witnessing a ioyfull resurrection, and chaunging to a better life. Thus wee see, how readie wee are to extreames, either fearing death too much, or fearingGreat quietnes & m…knes in the death of many sinners. it too little. Well, if wee will be rid of that feare in excesse, behold here is a remedie: My flesh doth rest in hope, for thou wilt not leaue my soule in graue. But there are othersome, who can yeeld quietly to death also; what is their reason? what is their faith? forsooth they say, they must pay that willingly, which is due of necessitie; and seeing they owe God a death, they had as lieue die at first, as at last, when the debt is payed, it can bee no more required. It is farre otherwise with the children of God, who of all others hauehave the greatest preferment by death, yet hauing tasted of the land of the liuing euen in this life, cannot satisfie themselues in the multitude of many dayes with the sweete s…ppe thereof, vntill their measure be brimme full. Then they dying in the ripenes of yeeres, and in the fulnesse of dayes, are gathered in their due time into the Lord his barne, as a ricke of corne. Then they hauing fought a good battaile, runne their full race, and kept a true faith, can with ioy in Christ looke for the crowne of glorie which is prepared for them. To this wholesome meditation and fore-thinking of death, the daily mortalitie and dropping away of others ought to stirre vsus vp. For wee see many round about vsus of the same complexions, of the same age that we are of, breathing, of the same aire, vsing the same diet which wee doe, who goe before vsus, and are gleaned from those miserable calamities, which our long contempt of the word hath threatned toSimile. fall vponupon vsus. Let vsus labour then to lay vp our flesh in hope, that our departure from hence, may be as the sailing ouer the Seas; as the trauailing of a woman; as a deliuerie out of prison, and a returning from exile. Certainly a man is neuer more tried to be a Christian, than in contemning death: for Heretikes concerning other things, may hauehave as great gifts asThe death of Heretikes. Note. other professors, but in death they will bewray their hypocrisie, either in murmuring as dogs, or in vnsensiblenes as blockes. But in Christians there appeareth such an heroicall alacritie, tempered with so gratious humilitie, that they desire not to liue, but to keepe a good conscience; they refuse not to die for nothing, but for hope of a more happie inheritance. It may be, that others, as we said, may shew some cheerefull countenance to die, but it either proceedeth of some phrensie vnaduisedly, or of rashnesse especially, or of numnesse carelesly.
Neither would I hauehave any to accelerate their death, or to reade mee as some hauehave read Plato, that thereby they should hasten the time of their deliuerance; but that wee should learne, when God doth becke for vsus, wee should bee readie to remoue; and that for none other causes, but for faith, and in hope of Gods promises; a full feeling of our sinnes discharged; a sure confidence of God his power in raising vsus vp againe; and a stedfast hope of a more glorious possession after this life. By these meanes wee shall so rest in the hands of God, that when nature decaieth, wee shall hauehave our departure with calmnes, and in a good time shall through a naturall ripenes rather voluntarily fall of, than violently bee pulled off. Wherefore wee see that this rash and vndiscreete desire off death, is either in mindes that are abiect, or in men, in whose flesh their spirits are alreadie buried: as also that the triumph of the godly proceedeth from hence, euen a full assurance, that he which raised them vp eueryevery morning will raise them in the last day; and that hee which raised Christ their head, will also raise them his members. This is that which will stay all quiuering of the flesh, wherewith many are so benummed, that they cannot with gladnes drinke of that cup whereunto the Lord allotted them. If euer this doctrine of the resurrectiō was needfull, it is now adaies most needfull, wherein wicked Heretikes would depriue vsus of the comfort of it. It will not serue in the time of temptation, whether it come immediatlyThe implicit popish faith cannot helpe in temptation. from the diuell, or med…tly by his instruments, to rest in our infolded faith with the Papists, or to say wee beleeue as it is in the Creede, wee beleeue as the Church beleeueth. But to leaue the diuell himselfe, hee hath suborned such priuie and treacherous aduersaries of this doctrine, as with impudent faces will agree with vsus in matter, and in word will graunt the resurrection; and yet shift away in their manner, and in sense and truth blasphemously denie the power of the same. Thus Hymineus and Philetus would not flatly denie the resurrection,Hereticall opinions concerning the resurrection. nay they would graunt it, but how? they saide it was past. Thus cunningly Satan would ouerthrow the manner of the resurrection, by permitting them to dally in the matter.
Againe, shall wee thinke that the Sadduces did generally resist it? no: they had their false glosses, and their forced interpretations, with whom Satan in policie would pretend a maintaining of that, which in purpose hee sought to mangle and marre. The Philosophers had many glancing and glorious speeches of the immortalitie of the soule; but when they came to this point, concerning the rising againe of the flesh, nothing was more ridiculous and incredible vntounto them. In so much that many of them, of the Epicures and Stoikes, mocked Paul disputing of this matter, and said, What will this babbler say, as wee may reade Act. 17. verse. 18. And when hee spake of the resurrection from the dead, some mocked, and others said, we will heare thee againe …f this matter. Surely if the rising againe had been nothing, but the renewing of the minde, as some fondly dreame and falsely affirme, it may bee thought, that the Academicks would hauehave conceiued this doctrine, and Platoesidaea hath as great secrets. But here is the point which they sticke at, and can by no meanes digest it, that the naturall bodie, after it is consumed into the ayre, fire, water, or earth, should afterward reuiue, and receiue supernaturall qualities: and as PhilosophersFew Christians doe truly belieue the resurrection. and Heretikes cannot brooke this kinde of teaching, so sure it is, that few of the common professors receiue it in truth, as their liues doe manifestly proue.
Besides, there is another euill more perillous than these. Through the close subtiltie of Satan this mysterie of iniquitie is cunningly conueyed into the heads of the more learned sort, to discourse of certane places of the old Testament, which godly, learned, and ancient Fathers hauehave construed of the resurrection, and are denied of these men. As these places, Iob. 19. 25. 26. 27. and Esaj, 26 19. and Daniel, 12. 2. It may be, and I do thinke, their intent and purpose was not to misconstrue the places. Howbeit, it was Sathans policie to abuse the truth, and vndermine our faith: it was the secret iudgement of God to suffer Sathan so farre to buffet them. Wherefore that we may the better be armed against the day of triall, andThe parts of speciall points handled. that we may stand strongly in the day of temptation, in our possession; we will by God his assistance, first set downe those expresse testimonies in the word of God: whereby this doctrine is confirmed. Secondly, we will alleage those reasons out of the Scriptures, which1 implie this thing, though they doe not plainely affirme it. Afterward wee will vn…ase the2 shifting visard of Heretikes, whereby they would counsell men to some liking of their opinions.3 Wherefore, that wee may the better answere the diuell and his limmes, let vsus first consider of that translation of Enoch, Genes 5. 24. wherin the Fathers hauehave obserued a manifest testimonie of the resurrection: with whome I agree in part, but not in generall: becauseTranslation of Enoch. I dare not affirme with them, that the body of Enoch is in heauen, seeing as yet Christ alone is risen from the dead, and was made the first fruites of them that slept. And albeit that Enoch and Eliah did not fall asleepe as did the other Fathers, yet because it is saide, Hebr. 11. 39. that the Fathers in old time, among whom Enoch is mentioned, receiued not the promise, that is the fulnes of the promise, it cannot bee, that Enoch his flesh is yet in heauen. And howsoeuer hee was taken away by vnknowne meanes, neuerthelesse that GOD that could so hide the bodie of Moses, that euen the diuell looking for it could not finde it, hath also laid vp the bodies of Enoch and Eliah, in such meanes, a… are hid from vsus. And asHis opinion concerning Enoch and Eliahs bodie. Heb. 11. 33. Matth. 22. 32. the Lord hath infinit meanes of hiding, so hath he incomprehensible means of finding as well of the bodie of Enoch, as of the bodie of Moses. Now whereas it is saide, Heb 11. 33. that they suffered that they may receiue a better resurrection, it must needes be that there is a rising againe of the flesh. Againe, we read Exod. 3 6. that the Lord said vntounto Moses, I am the God of thy Fathers, the God of Isaac, and the God of Iacob. In which place it may seeme not a sufficient proofe to confirme so great a matter. Howbeit our Sauiour CHRIST vseth it as a bulwarke against the Sadduces, Matth 22 32. where our Sauiour Christ to prooue the resurrection, inferreth the same words, adding to them thus much, God is not the God of the dead, but of the liuing: where wee see how Abraham, Isaac, and Iacob being aliue, hauehave their bodies in the Lord his hands in keeeping, as well as their soules. Wherefore seeing both the Prophets and Christ himselfe hauehave vsed this place to that ende, wee also may safely vse it to proue the Resurrection.
It is said moreouer, Iob. 19 25. I am sure that my Redeemer liueth, and hee shall stand the last Iob. 19. 25.on the earth. 26. And though after my skinne, wormes destroy this bodie, yet shall I see GOD in my flesh. 27. Whome my selfe shall see, and mine eyes shall beholde, and none ot…er for mee, though my reines are consumed within mee. This place the very Heretikes will grant after a fashion, that is, with a most wicked minde, vnderstanding it onelyonly of that rising againe vntounto sanctification, which is in this life. Others there bee, which are of a reuerent iudgement in other things, who expound this of the renewing and restoring of his flesh to freshnes and soundnes, after that it was corrupted with sores, and eaten with cankers. But▪ admitte it were so, which in truth cannot beare that exposition; how could hee hauehave belieued that? but that hee, being perswaded that God, who when his bodie should wholly bee resolued into corruption, would raise it to a more glorious perfection, could much more▪ restore soundnes to his bodie now, whilst this corruption was but in part on him? How could hee doe it? but by hope in the power of GOD, which with greater case could renewe his flesh and bones, beeing but corrupted, than reuiue the same being altogether dead▪ and throughly consumed? as we reade, Ezech. 37▪ 5. 6. wherein is set downe a notable type of this rising againe. 5. Thus saith the Lord, vntounto these bones: Behold I will cause breath to enter into you, and ye shall liue. 6. And I will lay sinewes vponupon you, and make flesh grow vponupon you, and couer you with skinne, and put breath in you, that ye may liue, and ye shall knowe that I am the Lord. True it is, that the chiefe purpose of the Holy Ghost is, to foreshewe the bringing againe of the people out of captiuitie, howbeit vnderunder a most excellent figure of the rising and restoring of the flesh in the last day. So that the place importeth thus much: if the Lord could restore sinewes, flesh, skinne, breath, and life to rotten bones; much more hee could restore the Israelites to their countrie. The same sense may be applied to that, Esay. 26. 19. Thy dead men shall liue: euen with my bodie shall they rise. Awake and sing yee that dwell in dust: for thy dewe is as the dew of hearbs: and the earth shall cast out the dead. In which place is signified thus much: As hearbes in time of winter seeme dead, and yet in the spring time sprout againe, by reason of that sappe, that lay hidden in the roote; and as the bodies of the faithfull seeme vtterly to perish, when they are in the earth, and yet in the last day shall rise againe, through that seede which is giuen in Christ: euen so the Israelites, who in time of their banishment, seemed to die as winter hearbes, and to perish as dead bodies, should bee brought home againe, and restored to their former libertie. Which place could not but shew the returne of the people vnderunder the type of the resurrectiō, in that the Prophet saith, Euen with this bodie shall they rise. Notable is that place, Daniel 12. 2. Many of them that sleepe in the dust of the earth, shall awake, some to euerlasting life, and some to perpetuall shame and contempt. Whereunto agreeth that saying of our Sauiour Christ, Ioh. 5. 28. Maruaile not at this: for the houre shall come, in which all that are in the graues, shall heare his voyce. 29. And they shall come foorth that hauehave done good, vntounto the resurrection of life: but they that hauehave done euill, to the resurrection of condemnation. Now whē we shall see that there is nothing more cleere of the doctrine of faith, contained in the new Testament, than that of the resurrection, and that there is no new doctrine in the same, but it is also in the old Testament; although indeede that is more manifestly, and in more perfect beautie set down by the Prince of Prophets, than by the Prophets his forerunners; what shall wee say there is in the new Testament not proued in some measure alreadie in the old? The Iewes beleeued no one article more, than that of the resurrection, as may appeare by that readie answere of Martha, Ioh, 12 24. at what time our Sauiour Christ came to raise vp Lazarus her brother: for hee saying vntounto her in the verse going before, Thy brother shall rise againe, by and by she answered: I know that he shall rise againe in the resurrection of the last day. Again, we reade Act. 23. 8. that the Pharisies confessed the resurrection.
Now it is knowne, that the faith of the Iewes was grounded on the word, which as yet was onelyonly in the administration of the old Testament, and not in the new: for as yet it was not extant, or in no credit at the least with them: wherefore seeing not onelyonly the primitiue Church hath beleeued herein, by the euident light of the new Testament, and the Iewes before beleeued it by the light of the old, it is manifest, that the doctrine of the resurrectiō is proued in the old: and among many places, this of our Psalme is not the least, where itWhat is meant by soule, Psal. 16. is said, Thou shalt not leaue my soule in graue, nor suffer thine holy one to see corruption. By soule, we must vnderstād, he meaneth his natural life, as it is taken in the Scripture, 1. Cor. 15. 45. where the Apostle borrowing his speech from the second chapter of Genesis and seuenth verse saith, The first man Adam was made a liuing soule: and the last Adam was made a quickening spirit. The reason why hee prooued the rising againe of his flesh, is here drawne from the power of our Sauiour Christ, of whom these wordes are meant, Thou wilt not suffer thine holie one to see corruption, as both Peter in his notable Sermon, Act, 2. and Paul Act. 23. doe plainly affirme: for the Apostle saith, that Dauid was buried, and sawe corruption, and therefore he spake not this of himselfe, but of Christ his head, in whom was found no qualitie of corruption at all: so that Dauid as a member of Christ, gathered this by the eye of faith, that there should come an holie one out of his loines, who by his owne mightie power should raise vp his owne bodie from seeing any corruption, and by the same power should also raise his bodie, which should see corruption, that it might rest with his, and be made like his, as we may reade, Philip. 3. 20. Our conuersation is in heauen, from whence wee looke for the Sauiour, euen the Lord Iesus Christ. 21. Who shall chaunge our vile bodies, that they may be fashioned like to his glorious bo…ie according to the working, whereby he is able euen to subdue all things vntounto himselfe. So that the Prophet looketh for a resurrection of the flesh, after it shall bee corrupted, contrarie to the heretiqu…s, who dreame of a spirituall resurrection from sinne, which by no meanes can be vnderstood ofPlaces of the new Testament. Christ, in whom was no sinne, and therefore no rising from sinne. And thus much for the places of the old testament, now we will alleage those places of the new. First, let vsus consider of the words wherewith our Sauiour Christ confu…eth the Sadduces: Math. 22. 32. I am the God of Abraham, of Isaac and of Iacob. God cannot be sayd to be the God of Abraham being dead, except he raise his body againe, which he hath in keeping, as well as his soule. For he saith not I am the God of Abrahams soule, but I am the God of Abraham, the God of his whole man: wherefore it must needes be that Abraham must rise againe. M…t. 25. 31. When the Sonne of man commeth in his glorie, and all the holy Angels with him, then shall hee sit vponupon the throne of his glorie. Likewise Luke 14. 13. When thou makest a feast, call the poore, the maymed, the l…me▪ and the blinde, 14. And thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the iust As if our Sauiour Christ should say, although thou maiest think, that all the things thus giuen are lost here, yet there commeth a time when thou shalt reape the recompence plentifully, and hauehave thy reward with the iust, Ioh. 5. 28. 29 The Lord sheweth the resurrection of both estates and willeth them not to maruell, that he should raise their soules to life, which would raise their bodies from death. …8. Marueil… not at this, saith he, for the houre shall come, i. the which all that are in the graues shall heare the voyce of the Sonne of man. …9. And they so…ll come forth that hauehave …: good, vntounto the resurrection of life, but they that hauehave done euill, vntounto the resurrection of condemnation. Ioh. 11. Martha (as we shewed before) plainely testifieth of the resurrection, and confesseth her faith therein. Act. 3. 19. The Apostle Peter calleth this rising againe, the time of refreshing: a thing most comfortable; for as the wearisome way sa…ing man recreateth himselfe with his Inne at night; so the godly shall surely, after their troubles bee renewed and refreshed at the presence of Christ. Act. …3. 6. Paul sheweth to the Pharisies, how hee was accused of the hope and resurrection of the dead. And Act …4. 15. Paul protesteth hisNote. faith of the resurrection, that it should bee both of the iust and the vniust, which thing wrought in him, as it ought to do in all, a carefull conscience of well doing: and therefore he addeth in the verse following. 16. And herein I indeuour my selfe, to hauehave alway a cleere conscience toward God, and toward men. What is more largely proued and confirmed than this, 1. Cor. 15. 10. in the whole chapter throughout? Besides, 2. Cor. 5 10. Wee must all appeare before the iudgement seat of Christ, saith the Apostle, that eueryevery one may receiue the thi…gs that are done in his bodie, according to that he hath done, whether it be good or euill. Philip. 3. 21. it is said, that Christ shall change our vile bodies, the place is set downe before. The manner and end of this resurrection is also set downe, 1. Thes. 4. 14. 15. 16. 17. If wee beleiue (saith Paul) that Iesus is dead and is risen, euen so them which sleepe in Iesus, will God bring with him. 15. For this say wee vntounto you by the word of the Lord, that wee which liue, and are remaining to the comming of the Lord shall not preuent them which sleepe. 16. For the Lord himselfe shall descend from heauen with a shoute, &c. The Epistle to the Hebrues, chapter 11. painteth out the manifold martyrdomes of the saints, and sheweth how some were racked, and would not be deliuered, others were tried by mock… and scourgings, by bands and imprisonments, they were stoned, they were hewen in sunder, they were tempted and so forth, and why did they indure these things? The Apostle telleth vsus, verse. 35. That they might receiue a better resurrection, than any deliuerance they could hauehave here. Againe, verse. 39. These obtained not the promise, that is, not the accomplishment of the promises, verse. 40. Why? God prouiding a Note this interpretatiō of Heb 11. 39. 2. Pet. 3. 10.better thing for vsus, that they without vsus should not be made perfect, for euen the first member of Christ dying many thousand yeers agoe, shal not receiue the fulnes of the promise, that is, in bodie and soule, vntill the last member be readie. But of all places most excellent are these, 2. Pet. 3. 10. The day of the Lord wil come as a theefe in the night, in the which the heauens Reuel. 10. 11.shall passe away with a noyse: and the elements shall melt with heate, and Reue. 20. 11. And I sawe a greate white Throne, and one that sate on it, from whose face fled, both the earth and the heauen, and their place was no more found. 12. And I sawe the dead, both great and small, stand before God, &c. 13. And the Sea gaue vp her dead which were in her, and death and hell deliuered vp their dead▪ which were in them.
Now as we here hauehave receiued the trueth of the doctrine, so now let vsus see into it further by reason: that as on the one side we cannot denie there is a resurrection, seeing the word doth confirme it, vnlesse we will depart from the faith, and denie the word: so on the other2 Confirmatiō side, when we shall see, how these things are, we cannot withstand it euen with reason, vnlesse we be senselesse. The reasons therefore which we will vse, are partly drawne from God1 himselfe, partly from the order of nature, and from the creatures, & partly from the commodities,2 which accompanie the trueth of this doctrine, and from the inconueniences,3 which ensue the contrarie. Those proofes, which are drawn from the Lord himselfe, are to4 be considered, either in his owne person simply, or as we consider of him in his Mediatorship, and as the second person in the Trinitie. Concerning those things, which are in his owne person, we must obserue his trueth, his iustice, and his power: his trueth, because heauen and earth shall passe, but no title of his word shall faile; and his promises in Christ Iesus are Yea and Amen. Wherefore, whatsoeuer the Lord hath set down… in his word to1 We must beleeu what the Lord saith, how contrary soeuer it seem to naturall reason. Matth. 25. 33. Luke 16. 23. bee done, it must beare with vsus that credit, that it is our part with Abraham to yeeld to it, though outward meanes seeme cleane contrary, and with Marie to beleeue it, although no visible meanes are apparant His iustice is so espoused to his trueth, that whatsoeuer we hauehave heard out of the word, the equitie of his iustice doth require both to the accomplishment of his promises in rewarding the godly, and the fulfilling of his threatnings in reuenging the vngodly. This we see Matth. 25. 33. where, by the rule of righteousnesse, he se…teth the sheepe on the right hand, and the goates on the left. Luk. 16. 23. it is set downe, how, the rich man being in hell torments, lifting vp his eyes, and seeing Lazarus a farre off in Abrahams bosome, cried, Father Abraham hauehave merciemercy vponupon me, &c. But Abraham answering him accordingGods iustice and merciemercy require a resurrection, that the wicked may suffer for their sinnes, as well in their bodies as in their soules, and that the godly may be crowned, &c. to the proportion of God his Iustice, said, ver. 25. Son, remember that thou in thy life time receiuedst pleasures; and likewise Lazarus paines, now therefore he is comforted, and thou art tormented. To this effect, worthie to be obserued, is that place, 2, Thess. 1. 6. it is a righteous thing with God to recompence tribulation to them that trouble you. 7. And to you which are troubled; rest with vsus, when the Lord Iesus shall shew himselfe from heauen, &c. Where we see, how it standeth with God his righteous iudgement and iustice, that his persecuted Church, and afflicted Saints, who in this world goe for nought, should in time bee refreshed with a recompence of glorie, and that their cruell persecutours being wanton in their sinnes, and triumphing in their crueltie; should hauehave their crowne of shame and endles contempt in tormēts. The equitie of which iustice is in this, that seeing the wicked hauehave not onelyonly dishonoured God in their soules, through all the fruites of reprobation, but also hauehave vsed the members of their bodies as instruments of sinne, & weapons of iniquitie, vntounto the full number of sinnes; so they should not onelyonly suffer the vengeance of God in their soules, but also in their bodies: and as Gods graces hauehave shined, not onelyonly in the soules of his Saints before him and his Angels, but also hauehave much beautified their bodies, and hauehave taken vp the members also as instruments of Gods glorie; so the Lord will not onelyonly aduance the soules of his, but also their bodies.
If this were not, where were the fulfilling of God his promises▪ where should be the executing of his threatnings? for Abram, Isaac, Iacob, Lot, Ioseph, Iob, Dauid; Esay, Ieremy, Daniel, & all the rest of the Patriarches, Prophets, Apostles, Martyrs, Confessors, & holy men and women, in the world were but as Pilgrimes, and desiring a better and heauenly Countrie, suffered in this world troubles, persecutions, trials and all manner of euill. Againe, the wicked prosper in their goods, bodies, wiues, children, they hauehave no bandes in their death, they are lustie and strong, they feele not the sores of Iob, nor the miseries of Ioseph, Psalm. 73▪pride is a chaine vntounto them, and crueltie couereth them as a garment, their eyes stand out for fatnesse, they hauehave more than heart can wish. So in this world the faithfull feele not the promises: the vnfaithfull feele not their punishments. It must needs be therefore by God his iustice, as it is certaine by his word, that seeing in this life the holy ones are not fully rewarded, nor the wicked ones fully reuenged, in the life to come the one should rise to heauenly io…es, the other should rise to hellish torments. And as we see, that there shall be a resurrection of the flesh, because the word hath said it, which is true, and iustice will put it in practise, because it doth require it; so the power of God is able to performe whatsoeuer3 The power of God to performe all his promises and threatnings. the word doth shew, or iustice doth desire to be done. It is not without great cause, that in the entrance of our Confession, wee acknowledge the Lord to bee almightie. For what were his merciemercy, or what were his iustice, if hee could not performe that with might, which he doth promise, nor bring to passe with power, that which he threatneth? Howbeit when we say God is almightie, we giuegive to vnderstand, that hee can doe whatsoeuer he will doe. For true it is, he cannot faile in his trueth, he cannot alter the couenāt gone out of his mouth: what then? is there any thing vnpossible to the Lord? no: the Lord will doe what is good & can doe what he wil. Neither doth it any more derogate from God his almighty power, to say, he cannot lye; than it doth extenuate the commendation of a mightie Captaine, to say, he cannot be conquered. This power of God is either seene in his Creation, or in his Prouidence, or Preseruation. In his Creation thus, if God our of nothing could draw out heauen and earth; if out of the earth, which being a formele…se masse and sumpe, was by the spirite of God hatching ouer the waters brought a comely order; if out of the darkenesse the Lord drew light; if of the dust of the earth God made man, and out of hishe that made all things of nothing; can more easily restore our bodies againe being rotten, or changed into the elements. ribbe drew a woman: is it not as easie for him, drawing these and all other things out of nothing, to draw our flesh, being made, out of the earth, in which it was corrupted? is it not as easie to draw a man out of the earth againe, as to make a man of the earth at first? Is it not as easie, though rottennesse doth seeme to hinder the resurrectiō, to renew a body out of many bones, as out of one bone to frame a whole body? Is not the Lord as able to restore the body, which he dissolueth into the elements, being made into it former fashion, as before it had any being, to tie the flesh together with sinewes, to conuey strength into the bones, and to beautifie all with a skin Let vsus as well consider God his power, in reducing mens bodies into their former estate, as his mightie hande in vnloosing them. For as hee bringeth flesh to rottennesse, the rottennesse to wormes, the wormes to dust: so can he if he would reduce and bring backward the dust to the wormes, the wormes to a putrified matter, the putrifaction to flesh, the flesh to immortalitie.
The prouidence of God doth teach vsus herein, if we either consider of it in the course of4 Prouidence of God. nature, or in gouerning his Church. In the course of nature, as Esay 26. 19. Awake and sing, yee that aw…ll in the dust▪ for the deaw is as the deaw of herbs, and the earth shall cast out her dead▪ Here the Prophet sheweth▪ that that God, that made Aarons rod to bad, and that draweth out liuely colours of dead flowers, and florishing branches out of withered hearbs, will also raise vsus in our bodies to the brightnes of his glorie, which hauehave been laid in the filthines of the dust. Againe, 1. Cor. 15. 35. But some man will say, How are the dead raised vp? & w… what bodie come they forth? 36. O foole, that which thou sowest, is not quickened, except it di… ▪ 37. And that which thou sowest, thou sowest not that bodie, that shall be, but bare corne, as it fa…eth, of wheate, or of some other. 38. But God giueth a bodie at his pleasure, euen to eueryevery seede his owne bodie, &c. See, the Lord calleth them fooles, that will not beleeue this. Can the Lord raise graine out of the earth, & will he not raise man out of the earth, for whose sake the graine is renewed? Againe, shall we doubt, that he, who holdeth the waters in his fist, and swadleth the maine seas (which in their own nature are aboue the earth) that they should not passe their bounds, breake out of their bottels, cloysters, and chambers to ou…rflow all; is vnable to drawe our bodies out of the dust? Sure it is, that flesh and blood can hardly admit this doctrine; and therefore we had neede to arme our selues with these and such like meditations. If we weigh more deeply the prouidence of God in his Church, either whilest it was more particular in one familie, or more general in moe, we shall hauehave our faith in this doctrine the more cōfirmed. For he who accomplished his promise made vntounto Abraham, in blessing al the nations of the earth in his seede, euen when the ordinary course of nature was dead both in Abraham and Sarah, by bringing Isaac out of their loynes; and fulfilled his couenāt vntounto Dauid his seruant, in bringing Iesus into the wombe of Mary, whilest as yet shee knew no man, who was the promised seede to bruise the Serpents head: is no lesse able to take vsus out of the drie wombe, and dead bowels of the earth, according to his promise▪ Gen. 22. Abraham at God his commandement is readie to offer vp his sonne Isaac, in whom all the promises were to be accomplished, neither was he hindred by vnbeleefe: & why? The Apostle saith, Heb. 11. 19. He considered, that God was able to raise him vp euen from Abrahams faith concerning the resurrection.the dead, from whence he receiued him also after a sort: neither would he tye the power of God to ordinarie meanes. Thus we see he ouercame all vnbeleefe by faith in the resurrection. What if we consider, how mightily the Lord restored and multiplied his Church, after he had ouerflowed the whole earth with water? What if we call to minde the mightie preseruation of the Church, in deliuering them through the red sea, when the waters diuiding themselues stood as a wall on either side of the Israelites? What if we consider how mightily the Lord cōducted his people safely thorough the wildernesse fortie yeeres, giuing them Manna from heauen, water out of the rocke, healing them that were stung of Serpents, with the beholding of a dead Serpent, and preseruing their apparell, that it was not worne in so long a time? Shall we not thinke that the same God is able to raise the bodies of his Saints out of the earth? It is recorded, 2. King. 4. 36. that Elisha, the man of God, restored to the Shunamite her sonne being dead: and 2. King. 13. 21. we reade that a dead man being cast into the sepulcher of Elisha, and touching his bones, reuiued, and stood vponupon his feete. Did God thus confirme the doctrine of Elisha, and will he not much more confirme the doctrine of his deare Son? Could Elisha by the power of God giuegive life vntounto others, & shall not the Lord aduance his owne person in himselfe, at the last day? Daniel 3. Shadrach, Meshach, and Abednego refusing to serue the false gods, and the golden Image, which Nebuchadnezzar had set vp, who might hauehave had policie to hauehave kept their faith to themselues, as our Familists do now adaies, were cast into the hot fiery furnace, and yet by beleefe in God were so preserued from it, that the fire had no power ouer their bodies, not an haire of their head was burnt, neither were their coates changed, nor any smell of fire came vponupon them. Dan. 6. the Prophet of God refusing the commaundement of the King, was cast into the den of Lyons, who by faith obtained the Angel of the Lord to shut vp the Lyōs mouthes, that they could not hurt him. Ionah 2. we reade, how he being in the fishes bellie three daies and three nights, at the commaundement of the Lord was cast out vponupon the drie land. Matth. 27. 52. it is said, that the graues did open themselues, and many bodies of the Saints that slept arose: 56. And came out of the graues after his resurrection, and went into the holy citie, and appeared vntounto many. What shall we say of these things; Did the fire, contrarie to it nature, cease to burne the bodies in it at the presence of an Angell, & will it not restore the bodies, being burnt, at the power of God & presence of Christ? Did the Lyons spare the body from deuouring, and shall they not deliuer againe the bodies hauing deuoured them? Can the Whale deliuer Ionah after three daies, and will not the sea surrender her dead? Did the dead arise before their time, to shew Christ his passion, & shall they not arise at their time to appeare at his glorious comming? Cannot that God, that made Angels to appeare in humane shape, make men appeare out of the earth in their owne shape? And why did the Angels from heauen, the dead bodies from earth, so suddenly receiue that estate, and so suddenly lay it downe, but to shew, that their time of perfection was not yet come?
Now let vsus see those reasons, which are drawn from God as he is our Mediatour, wherein5 Christ our Mediatour can and will raise vsus. we will consider certaine things done in his owne person, and things to be obserued in the meanes which leade vsus vntounto him. Luk. 8. 55. Our Sauiour Christ ariseth from death to life the daughter of Iairus. And which is a further degree, Luke. 7. 14 he reuiued the widowes some lying on the beare in a coffin readie to be buried. Nay, which yet is a further degree and more marueilous, Ioh. 11. 44. he raiseth Lazarus, (Marthaes brother) hauing been dead foure daies. Lastly, Matth. 26. he mightily raiseth himselfe, hauing beene dead three daies and three nights, and that without all qualitie of corruption. Who then dare doubt, vnderunder paine of damnation, that the same Iesus Christ can raise our mortal and corruptible bodies, or that he will not change our vile bodies, and make them like his glorious body, by tha… mightie power, whereby he is able to subdue all things vntounto himselfe? Behold Pilate sealeth the stone which couereth Christ in his buriall, armed men are prepared, and watchmen sit at the graue, neither could all these things keepe vnderunder the power of Christ from rising What then? Forsooth (which is most vnlike) they inuented, that poore sillie soules came & stole him from the armed men. Well, he was seene first of Mary, then of certaine Disciples, afterward of moe than fiue hundred We see now his rising was corporall, it was no spirituall resurrection; in what sort he rose, in like manner shall we rise also: but he rose in the flesh, then shall we rise in the flesh, and therefore not in the spirit alone, as our brainsicke heretikes imagine. Now he rose not for his owne cause, no more than he was purely borne, holily liued, and innocently dyed: all these things he did for vsus, that we might be sanctified, that we might be iustified, that we might be glorified. Neither did heChrist suffered in soule. suffer in the bodie alone, but in the soule also: whereby he shewed, that he freed not the soule alone, but the bodie also, because the body as well as the soule was guiltie and punishable for sinne. He rose not in soule alone, but in bodie also, whereby he brought grace, and restored holines as well to the body as the soule, seeing both body and soule had lost the same by transgression. He ascēded not only in soule but in body also, because he would giuegive glorie to the body and the soule, seeing he had purchased them both. Wherefore it must needes follow that there shall be a resurrection of the flesh. For if by faith we are made bone of his bones, and by faith are made partakers of his flesh, Ioh. 6. and Christ did all these things in his body, the vertue whereof we must receiue from him: how should all this be, if there were no resurrection? The meanes, whereby we come vntounto Christ, require also that this should be so. First we know, the word pierceth our bodies, as well as ourThe seruice of the bodie in hearing, praier, Sacraments. soules: for the eye is to see the Sacraments, the eare to heare, the tongue to speake the word, and the bodie hath it duties as well as the soule in receiuing and obeying of the word: and therefore the force and fruite of the word, shall as well be shewed on our bodies as on our soules. Likewise in offering our prayers we hauehave the vse both of the soule and bodie. For we lift vp pure hands, and kneele with our knees, we eleuate our eyes, we crie with our voyces, we prostrate our whole bodies: and therefore as God hath made both for his glory in this life, so hath he appointed to glorifie both in the life to come. Again, in the Sacraments there are actions of the body as well as of the soule, for the body is dipped into the water and taken out againe in the sacrament of Baptisme: and therefore if Baptisme be a token of our resurrection to grace, and that in bodie and soule, we are not to doubt, but that the bodie shall rise againe as well as the soule. In the Eucharist also we are solemnely occupied in both parts: for as the soule in beleeuing, so the eies in beholding the bread broken, and wine powred out, the eares in hearing the word, the hands in handling the outward elements, the mouth in tasting them, are deuoutly occupied: and therefore the fruite of it must appeare as well in the bodie, as in the soule.
Now to proue this by other creatures of God; the Angels desire this day, and the other6 Al creatures desire this day. Rom. 8. creatures sigh and groane waiting when the Sonne of God shall be reuealed: the diuels feare it, and therfore they crie to our Sauiour Christ, Why persecutest thou vsus before our time? Againe, the very confusion, which is in things, sheweth that there is a time when they shall be brought into order againe, as they were created in order at the first. And man himselfe especially must looke for it, and cannot be without it, whether we looke to the manifold profits which come by it, or to the wonderfull inconueniences by the want of it. Why doe men endure the crosse so patiently? why doe they abstaine from euill so carefully? why do they follow that which is good so cheerefully, but that because they looke for a glorious resurrection, which is the full end of all God his promises, & without the which the most godly are most miserable, and the most wicked lesse vnhappie? For if this were not, what sanctification would appeare, what sinne would not appeare, how few would be good, how many would be ill, how should God be dishonoured, how should good men be disinherited, who would care to worship God in their bodies, or who would make conscience to keepe their bodies from sinne?
FINIS.