Exposition of the Apostles Creed — William Perkins

Exposition of the Apostles Creed · William Perkins

The use and profite which may be made of Christes buriall is two-folde. I. It serueth to worke in us the buriall of all our sinnes. Knovve yee not (saieth Paul) that all who hauehave beene baptised into Christ, Rom. 6.3.have beene baptised into his death, and are buried vvith him by baptisme into his death? If any shall demaund how any man is buried into the death of Christ, the answere is this: EueryEvery Christian man and woman are by faith mystically united unto Christ and made all members of one body, whereof Christ is the head. Now therefore as Christ by the power of his godhead when he was dead and buried, did ouercome the graue & the power of death in his own person. So by the very same power by means of this spirituall coniunctiō doth he worke in all his members a spirituall death & buriall of sinne and naturall corruption.2. Kin. 13.21. When the Israelites were burying of a mā for feare of the soldiers of the Moabites, they cast him for hast into the sepulcher of Elisha. Now the dead man, so soone as he was down, & had touched the body of Elisha, he revived & stood upon his feet. So let a man that is dead in sin be cast into the graue of Christ, that is, let him by faith but touch Christ dead & buried, it will come to passe by the vertue of Christs death & buriall, that he shalbe raised frō the death & bōdage of sin to become a new mā.

Secōdly the buriall of Christ serues to be a sweet perfume of all our graues and burials: for the graue in it selfe is the house of perditiō; but Christ by his burial hath as it were cō secrated and perfumed all our graues: & in stead of houses of perdition,Isai. 57.2. hath made them chambers of rest & sleepe, yea beds of downe, & therfore howsoeuer to the eye of mā the beholding of a funerall is terrible, yet if we could then remember the buriall of Christ, & consider how he thereby hath changed the nature of the graue, euen then it woulde make us to reioice. Lastly we must imitate Christs buriall in being cōtinually occupied in the spiritual burial of our sins.

Thus much of the buriall. Now followeth the third and last degree of Christes humiliation: He descended into hell. It seemes very likely that these wordes were not placed in the creed at the first,P. Vire…. in symb. Erasm. in Colloq. or (as some thinke) that they crept in by negligence because aboue threescore creeds of the most ancient councels & fathers want this clause: & among the rest the Nicene Creed. But if the ancient & learned fathers assembled in that councel had bin perswaded or at the least had imagined that these words had bin set down at the first by the Apostles, no doubt they would not in any wise hauehave left them out.Ru…. in expo…sit. symb. And an anciēt writer saith directly, that these words, he descended into hell, are not found in the Creede of the Romane Church, nor used in the Churches of the East: & if they be, that then they signifie the burial of Christ. And it must not seeme strange to any that a worde or twaine in processe of time should creepe into the Creede, considering that the originall copies of the bookes of the old and new Testament hauehave in them sundry aV…rias lectiones.varieties of readings and bMa…. 27.9. Jeremie for Zacharie.words otherwhiles which from the margine hauehave crept into the text. Neuerthelesse considering that this clause hath long continued in the creed, and that by common consent of the Catholicke Church of God, & it may carry a fit sense & expositiō, it is not as some would hauehave it, to be put forth.

Therfore that we may come to speak of the meaning of it, we must know that it hath 4. usual expositiōs, which we wil rehearse in order, & then make choise of that which shal be thought to be the fittest. The first is, that Christs soule after his passion vponupon the crosse, did really & locally descend into the place of the damned. But this seems not to be true. The reasons are these. I. All the Evangelists and among the rest S. Luke intending to make an exact narration of the life and death of Christ hauehave set downe at large his passion, death,Luk. 1.3. Omnia assequut… foreign. buriall, resurrection, & ascension, and withall they make rehearsall of small circumstances, therefore no doubt they woulde not hauehave omitted Christes locall descent into the place of the damned, if there had bene any such thing. And the end why they penned this historie was, that we might beleeue that Iesus is Christ the sonne of God, & beleeuing,Ioh. 20.31. we might hauehave life euerlasting. Now there could not hauehave bene a greater matter for the confirmation of our faith thē this, that Iesus the sonne of Mary who went downe to the place of the damned, returned thence to liue in happinesse for euer. II. If Christ did go into the place of the damned, then either in soule or in body or in his godheade. But his godhead could not descend, because it is eueryevery where, and his bodie was in the graue. And as for his soule it went not to hell, but presently after his death it went to paradise, that is, the third heauen, a place of ioy & happines. Luke. 23.43. This day shalt thou be with me in paradise: which vvordes of Christ must be understood of his manhood or soule, & not of his godhead. For they are an answer to a demād: & therfore unto it▪ they must be sutable. Now the thief seeing, that Christ was first of all crucified▪ & therfore in all likelihood▪ first of all die, makes his request to this effect. Lorde, thou shalt shortly enter into thy kingdome, remēber me then, to which Christes answere (as the very words import) is thus much. I shall enter into paradise this day, & there shalt thou be with me. Now there is no entrance, but in regard of his soule or manhood. For the godhead which is at all times in all places, cā not be said properly to enter into a place. Again when Christ saith, thou shalt be with me in paradise, he doeth intimate a resemblāce▪ which is betweene the first & secōd Adam. The first Adā sinned against God, & was presently cast foorth out of paradise. Christ the second Adam hauing made a satisfactiō for sinne must immediatly enter into paradise. Now to say that Christ in soule descended locally into hell, is to abolish this analogie betvvene the first & second Adam. III. Ancient councels in their confessions and creeds omitting this clauseshew, that they did not acknowledge any reall descent, and that the true meaning of these words, he descended, was sufficiently included in some of the former articles, & that may appeare, because when they set downe it, they omit some of the former: as Athanasius in his creed setting downe these words he descended, &c. omits the buriall, putting them both for one as he expounds himselfe aLi. de incar. Chrys▪ hom. 1. & 2. in symb.else where. Now let us see the reasons which may be alledged to the contrary.

Ob. I. Mat. 12.40. The sonne of man shall be 3. dayes & 3. nights in the heart of the earth, that is, in hell. Ans. I. This exposition is directly against the scope of the place: for the Pharisies desired to see a signe, that is, some sensible & manifest miracle: & hereunto Christ answeres that he will giuegive them the signe of Ionas, which cā not be the descent of his soule into the place of the dāned which is impossible; but rathet his buriall, & after it his manifest & glorious resurrectiō. II. The hart of the earth may as wel signify the graue as the center of the earth. For thus Tyrus bordering upon the sea is said to be in the heart of the sea.Ezec. 27.4. In corde marium. III. This exposition takes it far granted that hell is seated in the middest of the earth▪ wheras the scriptures reveale unto us no more but this, that hell is in the lower parts: but wher these lower parts should be, no man is able to define.

Obiect. II. Act. 2.37. Thou wilt not leaue my soule in hell, neither wilt thou suffer thy holy one to see corruption. Answer. These wordes can not prooue any locall descent of Christs soule. For Peters drift in alleadging of them is, to prooue the resurrection, and he saith expressely, that the wordes must be vnderstoode of the resurrection of Christ, vers. 31. He seeing this before, spake of the resurrection of Christ. What? namely these words, his soule was not left in hell, &c. Nowe there is no resurrection of the soule, but of the bodie onelyonly, as the soule cannot be said to fall, but the bodie. It will be replied, that the word foreign cannot signifie the bodie, and the word foreign the graue. Answer. The first word signifies not onelyonly the spirituall part of man, the soule▪ but also the whole person, or the man himselfe, Rom. 13.1. 1. Cor. 15.45. And the second is as well taken for the graue, as for hell. Apoc. 20.14. Death and foreign are cast into the lake of fire. Nowe we can not say, that hell is cast into hell, but the graue into hell. And the word in this text, must needes hauehave this sense. For Peter makes an opposition betw…eene the graue into which Dauid is shut vp, and the hell out of which Christ was deliuered, vers. 2…. & 31. Againe it will be saide, that in this text there be two distinct parts: the first of the soules comming forth of hell,Bellar. quaest. de descen. in these words, Thou wilt not leaue my soule in hell. The second, of the bodies rising out of the graue in the next words: neither wilt thou suffer my flesh to see corruption. Answer. It is not so. For flesh in this place signifies not the bodie alone, but the humane nature of Christ, as appeares vers. 30. vnlesse we shall say that one and the same word in the same sentence is taken two waies. And the words rather carrie this sense: Thou wilt not suffer me to continue long in the graue; nay which is more, in the time of my continuance there, thou wilt not suffer me so much as to feele any corruption; because I am thy holy one.

Obiect. III. 1. Pet. 3.19. Christ was quickned in spirit, by the which spirit he went and preached to the spirits which are in prison. Answer. The place is not for this purpose. For by spirit is ment not the soule of Christ, but his Godhead, which in the ministerie of Noe preached repentance to the olde world. And I thinke that Peter in this place alludes to another place in Genesis 6.3. where the Lord saith, My spirit shall not alwaies striue with man, because he is but flesh. And if the spirit doe signifie the soule, then Christ was quickned either by his soule or in his soule. But neither is true. For the first, it can not be said, that Christ was quickened by his soule, because it did not ioyne it selfe to the bodie: but the Godhead ioyned them both. Neither was he quickened in soule: for his soule died not. It could not die the first death, which belongs to the bodie: and it did not die the second death, which is a totall separation from God: onelyonly it suffered the sorrowes of the second death, which is the apprehension of the wrath of God; as a man may feele the pangs of the first death, and yet not die the first death, but liue. Againe, it is to no ende that Christs soule should goe to hell to preach, considering that it was neuer heard of that one soule should preach to another, especially in hell, where all are condemned, and in conscience convicted of their iust damnation, and where there is no hope of repentance or redemption. It will be answered, that this preaching is onelyonly reall or experimentall, because Christ shews himselfe there to conuince the vnbeleefe of his enemies. Answer. This which is said is flat against reason. For when a man is iustly condemned by God,After iust execution conuiction is needelesse. and therfore sufficiently convicted: what neede the iudge himselfe come to the place of executiō to conuict him. And it is flat against the text. For the preaching that is spoken of here, is that which is performed by men in the ministerie of the word, as Peter expounds himselfe, 1. Pet. 4.6. To this purpose was the Gospell also preached vntounto the deade, that they might be condemned according to men in the flesh, that they might liue according to God in the spirit. Lastly, there is no reason why Christ should rather preach and shew himselfe in hell, to them that were disobedient in the daies of Noe, then to the rest of the damned.

And this is the first exposition, the second follows. He descended into hell, that is, Christ descended into the graue, or was buried. This exposition is agreeable to the truth, yet is it not mee… or conuenient. For the clause next before, he was buried, cōtained this point: & therfore if the next words following yeelde the same sense, there must be a vaine and needelesse repetition of one and the same thing twise, which is not in any-wise to be allowed in so short a Creede as this. If it be said that these wordes are an exposition of the former, the answeare is, that then they should be more plaine then the former. For when one sentence expoundeth an other, the latter must alwaies be the plainer: but of these two sentences, He was buried, he descended into hell, the first is very plaine and easie, but the latter very obscure and hard, and therefore it can be no exposition thereof: and therefore this exposition also is not to be receiued.

Thirdly, others there be which expound it thus, He descended into hell, that is, Christ Iesus when he was dying vponupon the crosse, felt and suffered the pangs of hell and the full wrath of God seazing vponupon his soule. This exposition hath his warrant in Gods worde, where hell often signifieth the sorrowes and paines of hell, as Hanna in her song vntounto the Lord saith,1. Sam. 2.6. The Lorde killeth and maketh aliue, he bringeth downe to hell and raiseth vp, that is, he maketh men feele woe and miserie in their soules, euen the pangs of hell, and after restoreth them. And Dauid saith, The sorrowes of death compassed me, and the terrours of hell laide holde on mee. Psal. 18.5.This is an vsuall exposition receiued of the Church, and they which expounde this article thus, giues this reason thereof: The former wordes, was crucified, deade and buried, doe containe (say they) the outward sufferings of Christ: nowe because he suffered not onelyonly outwardly in bodie, but also inwardly in soule, therefore these words, he descended into hell, doe set forth vntounto vsus his inwarde sufferings in soule, when he felt vponupon the crosse the ful wrath of God vpō him. This exposition is good and true, and whosoeuer will may receiue it. But yet neuerthelesse it seemes not so fitly to agree with the order of the former articles. For these words, was crucified, dead and buried, must not be vnderstood of any ordinarie death, but of a cursed death in which Christ suffered the full wrath of God, euen the pangs of hell both in soule and bodie: seeing then this exposition is contained in the former words, it cannot fitly stand with the order of this short Creede, vnlesse there should be a distinct article of things repeated before.

But let vsus come to the fourth exposition; He descended into hell, that is, when he was dead and buried, he was held captiue in the graue, and lay in bondage vnderunder death for the space of three daies. This exposition also may be gathered forth of the Scriptures. Saint Peter saith, God hath raised him vp, Act. 2.24.(speaking of Christ) and loosed the sorows of death, because it was vnpossible that he should be holden of it. Where we may see, that betweene the death and resurrection of Christ, there is placed a third matter, which is not mentioned in any clause of the Apostles Creede saue in this, and that is his bondage vnderunder death, which commeth in betweene his death and rising againe. And the words themselues doe most fitly beare this sence, as the speach of Iacob sheweth, I will goe downe into ao…, the graue. Gen. 37.35.hell vntounto my sonne mourning. And this exposition doth also best agree with the order of the Creed; first he was crucified & died, secōdly he was buried, thirdly laid in the graue, and was therein held in captiuitie and bondage vnderunder death. And these three degrees of Christs humiliation, are most fitly correspondent to the three degrees of his exaltation. The first degree of his exhaltation, he rose againe the third day, answearing to the first degree of his humiliatiō, he died: the second degree of his exhaltatiō, he ascended into heauen, answering to his going downe into the graue, was buried: and thirdly his sitting at the right hand of God (which is the highest degree of his exhaltation) answearing to the lowest degree of his humiliation, he descended into hell. These two last expositions are commonly receiued, and we may indifferently make choice of either: but the last (as I take it) is most agreeable to the order and words of the Creede.

Thus much for the meaning of the words. Now follow the vses. And first of all Christs descending into hell, teacheth eueryevery one of vsus that professe the name of Christ, that if it shall please God to afflict vsus, either in bodie, or in minde, or in both, though it be in most grieuous and tedious manner, yet must we not thinke it strange. For Christ vponupon the crosse not onelyonly suffered the pangs of hell, but after he was dead, death takes him and as it were carries him into his denne, or cabbin, and there triumpheth ouer him, holding him in captiuitie and bondage, and yet for all this was he the sonne of God: and therefore when Gods hande is heauie vponupon vsus any way, we are not to despaire, but rather thinke it is the good pleasure of God to frame and fashion vsus, that we may become like vntounto Christ Iesus as good children of God. Dauid a man after Gods owne heart was by Samuel annointed king ouer Israel, but withall God raised vp Saul to persecute him, as the fowler hunteth the partridge in the mountaine, in so much that Dauid said, there was but one step betweene him & death.Iob. 2.8, 9. So likewise Iob a iust man and one that feared God with all his heart, yet how heauily did God lay his hand vponupon him; his goods and cattell were all taken away, and his owne children slaine, and his owne bodie striken by satan with loathsome biles from the sole of his foote vntounto the crowne of his head, so as he was faine to take a potsheard and scrape himselfe sitting amōg the ashes. And Ionah the seruant and Prophet of the most high God, when he was called to preach to Ninivie, because he refused for feare of that great citie, God mette with him, and he must be cast into the sea, and there be swallowed vp of a whale, that so he might chastice him: and thus doth he deale with his owne seruants, to make them conformable to Christ. And further, when it pleaseth God to lay his hand vponupon our soules, and make vsus hauehave a troubled and distressed conscience, so as we doe as it were struggle with Gods wrath as for life and death, and can finde nothing but his indignation seazing vponupon our soules, which is the most grieuous and perplexed estate that any man can be in: in this case howsoeuer we cannot discerne or see any hope or comfort in our selues, yet we must not thinke it strange, nor quite despaire of his merciemercy. For the sonne of God himselfe descended into hell, and death carried him captiue, and triumphed ouer him in the graue, and therefore though God seeme to be our vtter enemie, yet we must not despaire of his helpe. In diuers Psalmes we reade howe Dauid was not onelyonly persecuted outwardly of his enemies, but euen his sou…e and conscience were perplexed for his sinnes, so as his bones were consumed within him,Psal. 32.3. and his moysture was turned into the drought in sommer. This caused Iob to cry out that the arrowes of God were within him,Iob 6.4. and the venyme thereof did drinke vp his spirit, the terrours of God did fight against him, and the griefe of his soule was as waightie as the sand of the sea, by reason whereof he saith, that the Lord did make him a marke and a butte to shoote at:& 16.9, 12. and therefore when God shall thus afflict vsus, either in bodie or in soule, or in both, we must not alwaies thinke that it is the wrathfull hand of the Lord that begins to bring vsus to vtter condemnation for our sinnes, but rather his fatherly worke to kill sinne in vsus, and to make vsus grow in humilitie, that so we may become like vntounto Christ Iesus. Secondly, whereas Christ for our sakes was thus abased euen vntounto the lowest degree of humiliation that can be, it is an example for vsus to imitate, as Christ himselfe prescribeth: Learne of me that I am meeke and lowly. Mat. 11.29.And that we may the better doe this, we must learne to become nothing in our selues, that we may be all in all forth of our selues in Christ: we must loath and thinke as basely of our selues as may be in regard of our sinnes. Christ Iesus vponupon the crosse was content for our sakes, to become a worme and no man,Psal. 22.6. as Dauid saith, which did chiefely appeare in this lowest degree of his humiliation, when as death did as it were tread on him in his denne; and the same minde must likewise be in vsus which was in him. The liking that we hauehave of our selues must be meere nothing, but all our louelove and liking must be forth of our selues in the death and bloode of Christ.

And thus much of this clause, as also of the state of Christs humiliation. Nowe followeth his second estate, which is his exaltation into glorie, set down in these words, The third day he rose againe from the deade, &c. And of it we are first to speake in generall, then in particular according to the seuerall degrees thereof. In generall, the exaltation of Christ is, that glorious or happie estate, into which Christ entred after he had wrought the worke of our redemption vponupon the crosse. And he was exalted according to both natures, in regard of his Godhead, and also of his manhood. The exaltation of the Godhead of Christ, was the manifestation of the glorie of his Godhead in the manhoode. Some will peraduenture demaunde, how Christs Godhead can be exalted, seeing it admits no alteration at all. Answer. In it selfe it cannot be exalted, yet beeing considered as it is ioyned with the manhood into one person, in this respect it may be said to be exalted: and therefore, I say, the exaltation of Christs Godhead is the manifestation of the glorie thereof in the manhood. For though Christ from his incarnation was both God and man, and his Godhead dwelt in his manhood; yet from his birth vntounto his death, the same Godhead did little shew it selfe, and in the time of his suffering did as it were lie hid vnderunder the vaile of his flesh, as the soule doth in the bodie, when a man is sleeping, that thereby in his humane nature he might suffer the curse of the law, and accomplish the worke of redemption for vsus, in the low and base estate of a seruant. But after this worke was finished, he began by degrees to make manifest the power of his Godhead in his manhood. And in this respect his Godhead may be saide to be exalted. The exaltation of Christs humanitie stoode in two things. The first that he laide downe all the infirmities of mans nature, which he carried about him so long as he was in the state of a seruant, in that he ceased to be wearie, hungrie, thirstie, &c. Here it may be demāded, whether the skarres & woūds remain in the bodie of Christ now after it is glorified. Ans. Some think that they doe remain as testimonies of that victorie which Christ obtained of his & our enemies,Olev. lib. de subst. faed. Th. Bez. & that they are no deformitie to the glorious bodie of our Lord, but are themselues also in him in some vnspeakable manner glorified. But indeede it rather seemes to be a truth, to say that they are quite abolished; because they were a part of that ignominious and base estate in which our Sauiour was vponupon the crosse: which after his entrance into glorie he laid aside. And if it may be thought that the woundes in the hands and feete of Christ remaine to be seene, euen to the last iudgement, why may we not in the same manner thinke that the vaines of his bodie remaine emptied of their blood, because it was shed vponupon the crosse.

The second thing required in the exaltation of Christs manhood is, that both his bodie and soule were beautified and adorned with all qualities of glorie. His minde was inriched with as much knowledge and vnderstanding as can possibly befall any creature, and more in measure then all men and angels hauehave: and the same is to be said of the graces of the spirit in his wil and affections: his bodie also was incorruptible, and it was made a shining bodie, a resemblance whereof some of his disciples sawe in the mount: and it was indued with agilitie, to mooue as well vpward as downeward, as may appeare by the ascension of his bodie into heauen, which was not caused by constraint or by any violent motion, but by a propertie agreeing to all bodies glorified. Yet in the exaltation of Christs manhood we must remember two caveats: first, that he did neuer lay aside the essentiall properties of a true bodie, as length, breadth, thicknes, visibilitie, locallitie which is to be in one place at once and no more, but keepeth all these still, because they serue for the beeing of his bodie. Secondly wee must remember that the gifts of glorie in Christs bodie are not infinite but finite: for his humane nature beeing but a creature, and therefore finite, could not receiue infinite graces and gifts of glorie. And hence it is more then manifest that the opinion of those men is false, which hold that Christs bodie glorified, is omnipotent and infinite, eueryevery way able to doe whatsoeuer he will: for this is to make a creature to be the creator.

Thus much of Christs exaltation in generall. Now let vsus come to the degrees thereof, as they are noted in the Creede, which are in number three: I. He rose againe the third day: II. He ascended vntounto heauen: III. He sitteth at the right hand of God the father almightie. In the handling of Christs resurrection, we must consider these points: I. why Christ ought to rise againe: II. the manner of his rising. III. the time when he rose: IV. the place where: V. the vses thereof. For the first, it was necessarie that Christ should rise againe, and that for three especiall causes. First, that hereby he might shew to all the people of God that he had fully ouercome death. For els, if Christ had not risen, how should we hauehave bin perswaded in our cōsciences, that he had made a full & perfect satisfactiō for vsus: nay rather we should hauehave reasoned thus: Christ is not risen, & therefore he hath not ouercome death, but death hath ouercome him. Secondly, Christ Iesus which died was the sonne of God, therefore the author of life it selfe, and for this cause it was neither meet nor possible for him to be holdē of death, but he must needes rise from death to life. Thirdly, Christs priesthood hath 2. parts: one, to make satisfaction for sinne by his one onelyonly sacrifice vponupon the crosse: the other, to apply the vertue of this sacrifice vntounto eueryevery beleeuer. Now he offred the sacrifice for sinne vponupon the crosse, before his death, and therefore beeing deade must needes rise againe to performe the second part of his priesthood, namely to applie the vertue thereof vntounto all that shall beleeue in him, and to make intercession in heauen vntounto his father for vsus here on earth. And thus much of the first point.

Nowe to come to the manner of Christs resurrection: fiue things are to be considered in it. The first, that Christ rose againe not as eueryevery priuate man doth, but as a publike person representing all men that are to come to life eternall. For as in his passion, so also in his resurrection, he stood in our roome and place: and therefore when he rose from death, we all, yea the whole Church rose in him,Eph. 2.6. and together with him. And this point not considered, we doe not conceiue aright of Christs resurrection, neither can we reap sound comfort by it.

The second is, that Christ himselfe and no other for him, did by his owne power raise himselfe to life. This was the thing which he meant, when he said, Destroy this temple, & in three daies I will build it vp againe: Ioh. 10.18.& more plainly, I hauehave (saith he) power to lay down my life, and I hauehave power to take it again. Frō whēce we learn diuers instructions. First wheras Christ raiseth himselfe from death to life, it serueth to proue that he was not only mā, but also true god. For the body being dead, could not bring again the soule & ioyn it self vntounto the same, & make it selfe aliue againe; neither yet the soule that is departed from the bodie, can returne againe & quicken the bodie: and therefore there was some other nature in Christ, namely his Godhead, which did revnite soule and bodie together, and thereby quickned the manhoode. Secondly, if Christ giuegive life to himselfe being dead in the graue, then much more now being aliue and in heauen glorified, is he able to raise vp his members from death to life. We are all by nature starke dead in sinne, as the dead bodie rotten in the graue; and therfore our dutie is, to come to Christ our Lord by praier, intreating him that he would raise vsus vp eueryevery day more and more from the graue of our sinnes to newnes of life. He can of men dead in their sinnes make vsus aliue vntounto himselfe to liue in righteousnes and true holines all the daies of our life.

The third thing is, that Christ rose againe with an earthquake. And this serueth to prooue that he lost nothing of his power by death, but still remained the absolute Lord of heauen and earth, to whome therefore the earth vnderunder his feete trembling doth him homage. This also prooueth vntounto vsus that Christ which lay dead in the graue, did raise himselfe againe by his owne almightie power. Lastly it serueth to conuince the keepers of the graue, the women which came to embaulme him, and the disciples which came to the sepulchre, & would not yet beleue that he was risen againe. But how came this earthquake? Answer. Saint Matthew saith, there was a great earthquake. For the angell of the Lord descended from heauen, Math. 28.2.&c. This shewes that the power of angels is great, in that they can mooue and stirre the earth. Three angels destroied Sodom & Gomorha.Gen. 19.1, 13. Ezec. 12.29. 2. King. 19.35▪ An angel destroied the first borne of Egypt in one …ight. In the host of Senacherib one angel slue in one night 14500 mē. Of like power is the deuil himself to shake the earth, and to destroy vsus all, but that God of his goodnes limits & restrains him of his libertie. Well, if one angel be able to shake the earth, what then wil Christ himselfe do when he shal come to iudgemēt the secōd time, with many thousand thousāds of angels? oh how terrible will his comming be? Not without cause saith the holy Ghost that the wicked at that day shall cry out, wishing the hills to fall vponupon them, and the mountains to couer them for feare of that great and terrible day of the Lord▪

The 4. thing is, that an angel ministred to Christ, being to rise again, in that he came to the graue & rolled away the stone, & sate vpō it. Where obserue, first how the angels of God minister vntounto Christ; though dead & buried; whereby they acknowledge that his power, maiestie, & authoritie is not included within the bondes of the earth, but extends it selfe euen to the heauens themselues and the hosts thereof, and that according to his humanitie. Wicked men for their parts laboured to close him vp in the earth, as the bases… of all creatures: but the angels of heauen most readily accept him as their soueraigne Lord and king:Math. 4.11. as in like manner they did in his temptation in the wildernes▪ and in his agonie in the garden. Secondly, that the opinion of the papists and others, which think that the bodie of Christ went through the graue-stone when he rose againe, is without warrant. For the ende, no doubt, why the angel rolled away the stone was, that Christ might come foorth. And indeede it is against the order of nature that one bodie should passe through another▪ without corruption or alteration of either; considering that eueryevery bodie occupies a place, and two bodies at the same instāt cānot be in one proper place.

Furthermore it is said, that when the angel sate on the stone, his countenance was like lightening, and his rayment as white as snow: & this serued to shew what was the glory of Christ himselfe. For if the seruant and minister be so glorious, then endlesse is the glorie of the lord and master himselfe. Lastly it is said, that for feare of the angel, the watchmen were astonied, and became as dead men: which teacheth vsus, that what God would hauehave come to passe, all the world can neuer hinder. For though the Iewes had closed vp the graue with a stone, and set a band of souldiours to watch, least Christ should by any meanes be taken away▪ yet all this auaileth nothing: by an angel from heauen the seale is broken, the stone is remooued, and the watchmen at their wittes ends. And this came to passe by the prouidence of God, that after the watchmen had testified these things to the Iewes, they might at length be conuicted that Christ whome they crucified was the Messias.

The fifth & last point is, that Christ rose not alone, but accompanied with others: as S. Matthew saith, that the graues opened, and many bodies of the Saints which slept arose, and came out of the graues, Mat. 27.52.and went into the holy citie, and appeared vntounto many after Christs resurrection. And this came to passe that the Church of God might know & consider that there is a reuiuing and quickening vertue in the resurrection of Christ, wherby he is able not only to raise our dead bodies vntounto life, but also when wee are deade in sinne, to raise vsus vp to newnes of life. And in this very point stands a maine difference between the resurrection of Christ, & the resurrection of any other man. For the resurrection of Peter nothing auailes to the raising of Dauid or Paul: but Christs resurrection auailes for all that hauehave beleeued in him: by the very same power whereby he raised himselfe, he raiseth all his members: & therefore he is called a quickening spirit. And let vsus marke the order obserued in rising. First Christ riseth, & then the saints after him. And this came to passe to verifie the Scripture, which saith that Christ is the first borne of the dead. Col. 1.18.Now he is the first borne of the dead, in that hee hath this dignitie & priuiledge to rise to eternal life the first of all men. It is true indeede that Lazarus & sundrie others in time rose before Christ: but yet they rose to liue a mortall life, and to die againe: Christ he is the first of all that rose to life euerlasting and to glorie: neuer any rose before Christ in this maner. And the persōs that rose before with Christ are to be noted, they were the Saints of God, not wicked men: whereby we are put in minde that the elect children of God onelyonly are partakers of Christs resurrection. Indeede both good and bad rise againe, but there is a great difference in their rising: for the godly rise by the vertue of Christs resurrection, and that to eternall glorie: but the vngodly rise by the vertue of Christ, not as he is a redeemer, but as he is a terrible iudge, and is to execute iustice on them. And they rise againe for this ende, that besides the first death of the bodie, they might suffer the second death, which is the powring forth of the wrath of God vponupon bodie and soule eternally. This difference is prooued vntounto vsus by that which Paul saith,1. Cor. 15.20. Christ is the first fruits of them that sleep. Among the Iewes such as had corne fields gathered some little quantitie therof, before they reaped the rest, & offred the same vntounto God, signifying therby that they acknowledged him to be the author and giuer of all increase: & this offering was also an assurance vntounto the owner, of the blessing of God vpō the rest, & this being but one handful did sāctify the whol crop. Now Christ to the dead is as the first fruits to the rest of the corne, because his resurrection is a pledge & an assurance of the resurrection of all the faithfulll. When a man is cast into the sea, and all his bodie is vnderunder the water, there is nothing to be looked for but present death, but if he carrie his heade aboue the water, there is good hope of a recouery. Christ himself is risen as a pledge that all the iust shall rise againe: he is the heade vntounto his Church, & therfore all his members must needes followe in there time. It may be demāded what became of the Saints that rose againe after Christs resurrection. Ans. Some think they died againe, but seeing they rose for this ende to manifest the quickning vertue of Christs resurrection, it is as like that they were also glorified with Christ, and ascended with him to heauen.

Thus much of the manner of Christs resurrection. Now follows the time when he rose againe, and that is specified in the Creede, The third day he rose againe: Thus saith our Sauiour Christ vntounto the Pharisies, As Ionas was three daies and three nights in the whales bell…e: so shall the sonne of man be three daies and three nights in the heart of the earth. Mat. 12.39.And though Christ was but one day and two pieces of two daies in the graue: (for he was buried in the euening before the sabbath,His abode in the graue was about 38. houres. and rose in the morning the next day after the sabbath) yet is this sufficient to verifie this saying of Christ. For if the analogie had stoode in three whole daies▪ then Christ should hauehave risen the fourth day. And it was the pleasure of God that he should lie thus long in the graue▪ that it might be knowne that he was thoroughly dead: and he continued no longer, that he might not in his bodie see corruption.Matt. 28.1. Againe, it is said, Christ rose againe in the ende of the sabbath, when the first day of the weeke beganne to dawne. And this very time must be considered, as the reall beginning of the new spirituall world, in which we are made the sonnes of God. And as in the first day of the first world, light was commaunded to shin… out of darknes vponupon the deepes: so in the first day of this new world, the sonne of righteousnes riseth and giues light to them that sit in darknes, & dispells the darknes that was vnderunder the old testamēt. And here let vsus mark the reason why the sabbath day was changed. For the first day of the weeke, which was the day following the Iewes sabbath, is our sabbath day, which day we keepe holy in memorie of the glorious resurrection of Christ: and therefore it is called the Lords day. And it may not vnfitly be tearmed aHierome.Sunday, Apoc. 1.10.though the name came first from the heathen, because on this day the blessed sonne of righteousn…s rose from death to life.

Let vsus now in the next place proceede to the proofes of Christs resurrection, which are diligently to be obserued, because it is one of the most principall points of our religion. For as the Apostle saith, He died for our sinnes, and rose againe for our iustification ▪ Rom. 4.25.and againe, If Christ be not risen, then is our prea…hing vaine, 1. Cor. 15.14.and our faith is also vaine ▪ The proofes are of two sorts: first, Christs appearances vntounto men: secondly, the testimonies of men▪ Christs appearances were either on the first day▪ or …n the daies following. The appearances of Christ the same day he rose againe are fiue. And first of all …arely in the morning he appeared to Marie Magdalen.Mark. 16.9. In this appearance diuerse things are to be considered. The first, of what note and qualitie the partie was, to whome Christ appeared. Answer. Mary Magdalen was one that had beene possessed with seuen deuils, but was deliuered and became a repentant sinner, and stoode by when Christ suffered, and came with sweete odours when he was dead to embaulme him. And therefore to hir is graunted this prerogatiue, that shee should be the first that should testifie his resurrection vntounto men. And hence we learne, that Christ is readie and willing to receiue most miserable wretched sinners, euen such as hauehave beene vassa…ls and bondslaues of the deuill, if they will come to him. Any man would thinke it a fearefull case, to be thus possessed with deuills as Marie was: but let all those that liue in ignorance, and by reason thereof liue in sinne without repentance, know this, that their case is a thousand times worse then Marie Magdalen… was. For what is an impenitent sinner? Surely nothing els but the castle & hold of the deuill, both in bodie & soule. For looke as a captaine that hath taken some hold or skonse, doth rule & gouerne all therein, and disposeth of it at his wil & pleasure: euen so it is with all blinde and impenitent sinne…s; not one deuill alone, but euen legions of deuills possesse them, & rule their hearts▪ & therfore howsoeuer they may sooth themselues & say, all is well, for God is mercifull; yet their case is farre worse then Mari…s was. Now then▪ would any be freed from this feareful bondage? let them learne of Marie Magdalen to follow Christ, and to seeke vntounto him, and then albeit the deuill and all his angels possesse their hea…ts, yet Christ beeing the strong man, will come and cast them all out, and dwell there himselfe.

The second is, what Christ in his appearance saide to Marie. Answ. He said, Touch me not: for I am not yet ascended to my father. Mary no doubt was glad to see Christ, & therfore looked to hauehave cōversed as familiarly with him as shee was wont before his death, but he forbids her to touch him, that is, not to look to inioy his corporal presence as before, but rather to seeke for his spirituall presence by faith, considering he was shortly to ascend to his father. For this cause when he appeared to his disciples, he staied not long with them at any time, but onelyonly to manifest himselfe vntounto thē, thereby to prooue the certentie of his resurrection. This prohibition shows first of all that it is but a fond thing to delight in the outward picture and portraiture of Christ, as the Iesuits doe, who stand much vpō his outward forme and lineaments. Secondly, it ouerthroweth the popish crucifixes, and all the carued and molten images of Christ, wherein the Papists worship him, for corporall presence is not now required: therefore spirituall worship onelyonly must be giuen vntounto him. Thirdly it ouerthroweth the reall presence of Christ in the Sacrament. Many are of minde that they cannot receiue Christ, except they eat & drink his bodie & blood corporally: but it is not much materiall whether we touch him with the bodily hand or no; so be it we apprehend him spiritually by faith. Lastly, as we must not hauehave earthly considerations of Christ: so must we on the cō trarie labour for the spiritual hand of faith, which may reach vp it selfe to heauen, & there lay hold on him. This is the very thing which Christ insinuateth vntounto Mary in saying, Touch me not. And S. Paul saith, Henceforth know we no man after the flesh, yea though we had knowne Christ after the flesh, yet now know we him no more, …. Cor. 5.19.that is, we know him no more as a man liuing among vsus, & therfore he addes, If any mā be in Christ, he is a new creature: and this new creation is not by the bodily presence of Christ▪ but by the apprehēsiō of faith.

The second appearance was to Marie Magdalen & to the other Marie, as they were going from the graue to tell his disciples: at which time Christ meeteth them, & bids them go tell his brethrē that he is risen again.Mat. 28.9. And wheras Christ sendeth womē to his disciples, he purposed hereby to check thē for their vnbeliefe. For these womē forsooke him not at his death, but stood by & saw him suffer, & whē he was buried they came to embalme him: but all this while what became of Christs disciples? Surely Peter denied him, & al the rest fled away, euē Iames & Iohn the sonnes of thūder, saue that Iohn stood a loofe to behold his death. Herupon Christ to make thē ashamed of their fault, sendeth these women unto them to publish that to them which they by their calling ought aboue all other to hauehave published. Secondly this teacheth, that whereas Christ buildeth his kingdome & publisheth his Gospell by Apostles, Euangelists, Pastors, teachers, hee can if it so please him, perfourme the same by other meanes. In this his second appearance, he used weak and silly women to publish his resurrection, and thereby shewes that he is not bound to the ordinarie means, which now hee useth. Thirdly, hee sent them to his disciples, to shew, that howsoeuer they had dealt unfaithfully with him by forsaking him and denying him, yet hee had not quite forsaken them, but if they would repent and beleeue, hee would receiue them into his louelove and fauour againe, and therefore calleth them his brethren, saying, Goe and tell my brethren. This teacheth us a good lesson, that howsoeuer our sinnes past are to humble us in regard of our selues, yet must they not cut us off or dismay us from seeking to Christ, yea euen then when we are laden with the burdē of them, we must come unto him, & he will ease us. Fourthly whereas silly women are sent to teach Christes disciples,Mar. 16.7. which were schollers brought up in his owne schoole, wee are admonished, that superioritie in place and calling, must not hinder us▪ sometime to heare and to be taught of our inferiours. Iob saieth, he neuer refused the counsell of his seruant:2. Kin. 5.13. And Naaman the Syrian obeyed the counsell of a silly maide which advised him to go to the Prophet of the Lorde in Samaria to be cured of his …eprosie: and when he had beene with the Prophet, hee obeyed the counsell of his seruant, that perswaded him to doe all the Prophet had said: Wash and be cleane.

Now after that the women are come to the disciples and make relation of Christes resurrection, the text saieth, Their words seemed as fained things unto them, Luk. 24.11.neither beleeved they them. Hence wee learne two things: the first, that men of themselues can not beleeue the doctrine of Christiā religion: it is a harde matter for a man to beleeue sundrie things in the worke of creation. The temporall deliuerance of the children of Israell seemed to them as a dreame:Psal. 126.1. and the resurrection of Christ: euen to Christes owne disciples seemed a fained thing. The second, that it is an hard thing truly and vnfainedly to beleeue the points of religion: disciples brought up in the schoole of Christ, and often catechised in this very point of Christs resurrection, yet dull are they to beleeue it. This confu…eth and condemneth our carnall gospellers that make it the lightest and easiest thing that can be to beleeue in Christ: and therefore they say their faith is so strong, that they would not for all the world doubt of Gods mercy: whereas indeede they are deceiued and hauehave no faith at all, but blind presumption.

The thirde appearance was on this manner. As two of Christes disciples were going from Ierusalem to Emmaus about threescore furlongs,Luk. 23.13. and talked togither of all the things that were done, Iesus drewe nere and talked with them, but their eyes were holden that they could not know him: and as they went he communed with them, & prooued out of the scripture his resurrection, expounding unto them all things that were written of him: then they made him stay with them, and their eyes were opened; & they knew him by breaking of bread, but he was taken out of their sight. In this notable appearance wee may obserue these foure points. The first, that Christ held their eyes that they could not know him: they saw a man indeed, but who he was, they could not tell. By this it is more then manifest, that the use of our outwarde senses, as seeing, feeling, smelling, &c. is supplied vntounto us continually by the power of Christ, and therefore euen in these things we must acknowledge the continuall goodnes of God. Now if one man can not so much as discerne another but by the blessing of Christ, then shall we neuer be able to discerne the way of life from the way of death without him: & therfore we must pray unto God that he would giuegive us his holy spirite to enlighten the eyes of our understanding, wherby we may be able to see and know the way that leadeth unto life, and also to walke in the same. The second, that as Christ vvas in expounding the scriptures vntounto them their heartes burned within them. By this we learne, that howsoeuer the ministers of God publish the gospell to the outward eares of men:Luk. 3.15. yet is it the proper worke of Christ alone to touch & inflame the heart by the fire of his holy spirit, & to quickē & raise men up to the life of righteousnes & true holines: it is he only that baptiseth with the holy ghost▪ & with fire▪ & it further admonisheth us,Mat. 3.15. that we should heare the worde preached frō the mouth of Gods ministers with burning & melting hearts: but alas, the ordinary practise is flat cōtrarie; mens eies are drowsie & heauie, & their hearts dead & frozen within them: & that is the cause why after much teaching there followes but litle profit.

The thirde thing is, that Christ did eate with the tvvo disciples and was knowen of them in breaking of breade. It is verie like that our Sauiour Christ did in some speciall maner blesse the bread which he brake, wherby his disciples discerned him from others. And in like maner we must by blessing our meates and drinkes distinguish our selues, though not from such as are the seruants of God, yet from all ungodly & carelesse men. Many being silent themselues do make their children to giuegive thankes, and to blesse their meates. And indeede it is a cōmendable thing if it be done sometimes to nourture the childe, but for men to disburden themselues wholly of this duty is a fault. And it is a shame that that mouth which openeth it selfe to receiue the good creatures of God, should neuer opē it selfe to blesse & praise God for the same. Therfore in this actiō of eating and drin…king, let us shewe our selues followers of Christ that as by blessing the same he was known from all other; so we may also hereby distinguish our selues from the profane and wicked of this world. Otherwise what difference shal there be betwene us & the very hog that eats mast on the groūd, but neuer lookes up to the tree from whence it falles. And as Christ reuealed himselfe unto his disciples, at that time whē they caused him to eate meat with thē; so let us suffer Christ to be our guest, and let us entertaine him in his mēbers, & no doubt he wil blesse us, & withal reueal himself unto us. The fourth thing is, that hauing eaten, hee is taken out of their sight. And this came to passe not because the bodie of Christ became spirituall, but because either he helde their eyes as before, or he departed with celeritie and speede according to the propertie of a bodie glorified.

The fourth appearance of Christ was to Peter alone, mentioned onelyonly by S. Paul, He was seene of …ephas.

1. Cor. 15.5.The fifth appearance was to all the disciples togither saue Thomas. In it we must consider three things, which are all effectuall arguments to prooue Christes resurrection.Ioh. 20.19. The first, that hee came and stoode in the middest among them the dores being shut. Now it may be demanded how this could be. Ans. The Papists say, his body was glorified and so passed through the dore, but (as I hauehave said) it is against the nature of a bodie, that one should passe through another, as heate doeth through a peece of iron, both bodies remaining entire and sound: therefore we may rather thinke, that whereas Christ came in when the dores were shut, it was either because by his mightie power hee caused the dores to giuegive place, the disciples not knowing how: or else because he altered the verie substance of the dores, that his body might passe through, as hee thickened the waters to carrie his bodie when he walked upon the sea. Now if this be true, as very like it is, that these dumbe creatures gaue place to Christ, and became pliable unto his commandement, then much more ought we to carry hearts cō formable and pliant to the will of our Lord Iesus in all his commaundements. The second point is, that when as the disciples thought Christ to hauehave bene a spirit, he to prooue the truth of his manhood, sheweth unto them his handes and his feete, and the wound in his side, and calles for meat, and eates it among them. But it may be asked how this could be, cōsidering that a glorified body hath no blemish, and needes not to eate, but is supported by God without meate: if this be true in our bodies when they shal be glorified, then much more was it true in Christ. Ans. True it is, a glorified bodie hath no blemishes, but our Sauiour Christ had not yet entred into the fulnesse of gis glory. If he had bene fully glorified, he could not so sensibly and plainly hauehave made manifest the trueth of his resurrection vntounto his disciples: and therefore for their sakes and ours hee is content after his entrance into glorie still to retaine in his bodie some remnantes of the ignominies and blemishes, which if it had pleased him, hee might hauehave laide aside: he is also content to eate, not for neede, but to prooue that his body was not a bodie in shew but a true bodie. This teacheth us two lessons: I. If Christ for our good and comfort be content to retaine these ignominious blemishes, then answerably eueryevery one of us must as good followers of Christ referre the workes of our callings to the good of others, as Paul saith, He was free from all men, yet he was content to become all things vntounto all men, 1. Cor. 9.19.that by all meanes he might winne the moe. Secondly wee learne, that for the good of our neighbour, and for the maintaining of louelove and charitie, we must be content to yeelde from our owne right, as in this place our Sauiour Christ yeeldes of his owne glorie for the good of his Church.

The third point is, that hee then gaue the disciples their Apostolicall commissions, saying, Goe and teach all nations: of which three pointes are to be considered: the first, to whome it is giuen. Answ. To them all, as well to one as to another, and not to Peter onelyonly. And this ouerthrowes the fond and forged opinion of the Papists concerning Peters supremacie. If his calling had bene aboue the rest, then hee should hauehave had a speciall commission aboue the rest: but one and the same commission is giuen alike to all. The second, that with the commission he giues his spirit; for whom hee appointeth to publish his will and worde, them he furnisheth with sufficient giftes of his holy spirit to discharge that great function: and therefore it is a defect that any are set a parte to be ministers of the gospell of Christ, which hauehave not receiued the spirit of knowledge, the spirit of wisdome, and the spirite of prophesie in some measure. The third point is, that in conferring of his spirit he useth an outwarde signe, for the text saith, He breathed on them, & said, receive the holy ghost. The reasons hereof may be these. First when God created Adam and put into him a liuing soule, it is said, he breathed in his face. And so our Sauiour Christ in giuing unto his disciples the holy ghost, doeth the same, to shewe unto them, that the same person that giueth life giueth grace: and also to signifie unto them that beeing to sende them ouer all the worlde to preach his gospell, he was as it were to make a second creation of man, by renuing the image of God in him which he had lost by the fall of Adam. Againe hee breathed on them in giuing his spirite, to put them in mind that their preaching of the gospell could not be effectuall in the hearts of their hearers, before the Lord doth breath into them his spirit, & therby draw them to beleeue: & therfore the spouse of Christ desireth the Lord to send forth his north and south wind to blovve on her garden, Cant. 4.16.that the spices thereof may flow out. This garden is the Church of God, which desireth Christ to comfort her, & to poure out the graces of his spirite on her, that the people of God which are the hearbs and trees of righteousnes, may bring forth sweet spices whose fruite may be for meate and their leaues for medicines.

Thus much for the fiue appearances of Christ the same day he rose againe: Now follow the rest of his appearances which were in the 40 daies following, which are in nūber sixe. The first is mentioned by S. Iohn in these words, Eight daies after when the disciples were within, & Thomas with thē, came Iesus when the dores were shut, Ioh. 20.16.& stood in the midst of thē, & said, Peace be unto you. In it we must consider two things: I. the occasion thereof. II. the dealing of Christ. The occasion was this: after Christ had appeared vntounto the other disciples in Thomas his absence, they tolde him that they had seene the Lorde: but he made answere, Except I see in his body the print of his nailes, & put mine hand into his side, I will not beleeve. Now eight dayes after, our Sauiour Christ appeared againe unto all the disciples, especially for the curing of Thomas his unbeliefe, which was no small sinne, considering it containes in it three great sinnes. The first is blindnes of mind, for he had beene a hearer of our Sauiour Christ a long time, and had bene instructed touching resurrection diuers times: he was also with Christ and saw him when he raised Lazarus, and had seene, or at least wise had heard the miracles which he did: and also he had heard all the disciples say that they had seene the Lord, and yet will it not sinke into his head. The second is deadnesse of heart. When our Sauiour Christ went to raise Lazarus that vvas deade, Thomas spake verie confidently to him and saide, Let vsus go, that we may die with him, yet when Christ was crucified he fledde away,Ioh. 11. and is the longest from Christ after his resurrection, and when he is certenly told thereof hee will not acknowledge it or yeeld unto it. The third is, willfulnesse: for when the disciples told him that they had seen the Lord, he said flatly, that unlesse he saw in his hands the print of the nailes, he would not beleeue, and that which is worse then all this, he continueth eight daies in this wilfull minde. Now in this exceeding measure of unbeleefe in Thomas, any man, euen hee that hath the most grace may see what a masse of unbeliefe is in himselfe, and what willfulnesse and untowardnesse to any good thing, in so much that we may truly say with Dauid, Lorde, what is man, Psal. 8.that thou so regardest him. And if such measure of unbeliefe was in such men, as the disciples were, then we may assure our selues, that it doth much more exceed in the common professours of religion in these daies, let them protest to the contrarie what they will.

Now the cause of his unbeliefe was this: he makes a law to himselfe that he will see and feele or else he will not beleeue: but this is flat against the nature of faith which consisteth neither in seeing nor feeling. Indeed in things natural a man must first hauehave experience in seeing and feeling, and then beleeue: but it is contrarie in diuinitie: a man must first hauehave faith and beleeue, and then comes experience afterward. But Thomas hauing not learned this, doth ouershoote himselfe: and herein also many deceiue themselues, which thinke they hauehave no faith because they hauehave no feeling. For the chiefest feeling that we must hauehave in this life, must be the feeling of our sinnes & the miseries of this life: & though we hauehave no other feeling at all, yet wee must not therefore cease to beleeue.

In Christs dealing with Thomas we may consider three actions.Ioh. 20.27. The first, that he speakes to Thomas alone, and answeres him according to the verie wordes which hee had spoken of him in his absence, and that word for word. And by this he laboured to ouerthrow his unbeliefe, and to conuince him, that being absent he knew what he spake. And by this we learne, that though we want the bodily presence of Christ hee beeing now in heauen, yet hee knoweth well what we say, and if need were could repeate all our sayings word by worde: and if it were not so, how could it be true that we must giuegive an account of eueryevery idle word. Now this must teach us, to looke that our speech be gratious according to the rule of gods holy word. Secondly this must make us willing and cherefull to direct our praiers to Christ, considering hee knoweth what we pray for, and heareth euerie word wee speake. The second action is, that Christ condescends to Thomas and giues him libertie to feele the printe of the nailes, and to put his finger into his side. Hee might hauehave reiected Thomas for his wilfulnesse, yet to helpe his unbeliefe, he yeeldeth unto his weakenesse. This shevveth, that Christ is most compassionate to all …hose that unfainedly repent them of their sinnes and cleaue unto him although they do it laden with manifold wants. Dauid saith, that the Lord hath compassion on all them that feare him,Ps. 103.13. as a father hath compassion on his children: and he addes the reason, For he knoweth of what we are made. And the Prophet Isai:Isai. 42.3. He will not breake the bruised reed, and smoking flax he will not quench. When a child is verie sicke, insomuch that it casteth up all the meate vvhichwhich it taketh, the mother will not be offended thereat but rather pitie it. Now our Sauiour Christ is ten thousande times more mercifull to them that beleeue in him, then any mother is or can be. The third action is, that when Thomas had seene and felte the wounds, Christ revived his faith, whereupon he brake forth and said,Ioh. 20.28. My Lord and my God. In which vvordes he doeth most notably bewaile his blindnesse and unbeliefe: and as a fire that hath bene smothered, so doth his faith burst foorth and shevv it selfe. And in this example of Thomas we may see the state of Gods people in this life. First, God giueth them faith, yet afterward for a time he doth as it were, hide the same in some corner of their hearts, so as they hauehave no feeling thereof, but thinke them selues to be voide of all grace: and this hee doeth for no other end but to humble them: and yet againe after all this, the first grace is further renewed and reuiued. Thus dealt the Lorde with Dauid and Salomon (for whereas he was a pen-man of Scripture, and therefore an holy man of God, wee may not thinke that hee was wholly forsaken) with Peter, and in this place with Thomas. And the experience of this shall euerie seruant of God finde in himselfe.

The second appearance of Christ was to seuen of the disciples as they went on fishing,Iohn. 21. in which hee giues three testimonies of his godheade, and that by death his power was nothing diminished. The first, that when the disciples had fished all night and caught nothing, afterward by his direction they catch fish in abundance, and that presently. This teacheth vsus, that Christ is a soueraigne Lorde ouer all creatures, and hath the disposing of them in his owne handes: and that if good successe follow not when men are painefull in their callings, it is because God will prepare and make them fitte for a further blessing. Christ comes in the morning and giues his disciples a great draught of fish: yet before this can be, they must labour all night in vaine. Ioseph must be made ruler ouer all Egypt, but first he must be cast into a dungeon where he can see no sunne nor light, to prepare him to that honour. And Dauid must be king ouer Israell, but the Lorde will first prepare him hereunto by raising up Saul to persecute him. Therefore when God sendeth any hinderances vntounto us in our callings, we must not despaire nor be discouraged, for they are the meanes whereby God maketh us fitte to receiue greater blessings at his hand either in this life or in the life to come. The second is, that the nette was unbroke though it had in it great fishes to the number of an hundred fifty three. The third, that when the disciples came to lande they sawe …otte coles and fish laide thereon and bread. Now some may aske, whence was this foode. Ansvver: The same Lorde that was able to prouide a Whale to swallow up Ionas, and so to saue him: and he that was able to prouide a fish for Peters angle with a piece of tvventie pence in the mouth: and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse: the same also doeth of himselfe prouide bread and fishes for his disciples. This teacheth us, that not onelyonly the blessing, but also the verie hauing of meate, drinke, apparell is from Christ: and hereupon all states of men, euen the kings of the earth are taught to pray that God would giuegive them their daily bread. Againe, when we sit downe to eate and drinke, this must put us in minde that we are the guests of Christ himselfe: our food which wee hauehave comes of his meere gift; and hee it is that entertaines us if we could see it. And for this cause we must soberly and with great reuerence in feare and trembling use all Gods creatures as in his presence. And when we eate and drinke, wee must alwaies looke that all our speech be such as may beseeme the guestes of our Lord and Saviour Iesus Christ. Vsually the common practise of men is farre otherwise, for in feasting many take libertie to surfette, and to be drunke, to svveare, and to blaspheme: but if wee serue the Lorde, let us remember whose guestes wee are, and who is our entertainer, and so behaue our selues as being in his presence, that all our actions and wordes may tend to his glorie.

The thirde appearance was to Iames, as Saint Paul recordeth,1. Cor. 15.7. although the same be not mentioned in any of the Euangelistes.

The fourth was to all his disciples in a mountaine, whither he had appointed them to come.Ma…. 28.16.

The fift and last appearance was in the mount of Olives,Actes. 5. when hee ascended into heauen. Of these three last appearances because the holy Ghost hath only mentioned them, I omit to speake, and with the repeating of them I let them passe.

Thus much of the appearances of Christ after his resurrection: the witnesses thereof are of three sortes: I. angels: II. women that came to the graue to embalme him: III. Christs owne disciples who did publish and preach the same againe according as they had seene and heard of our Sauiour Christ: and of these likewise I omit to speake, because there is not any specia…l thing mentioned of them by the Evangelistes.

Now follow the uses, which are twofold: some respect Christ, and some respect ourselues. Vses which concerne Christ are three: I. whereas Christ Iesus being starke deade rose againe to life by his owne power, it serueth to prooue unto us, that he was the sonne of God. Thus Paul speaking of Christ saieth, that he was declared mightily to be the sonne of God, touching the spirit of sanctification by the resurrection from the dead. Rom. 1.4.And by the mouth of Dauid God saide, Thou art my sonne, this day I have begot thee. Which place must be understood not so much of the eternall generation of Christ before all worlds,Psal. 2.7. as of the manifestation therof in time after this maner. This day, that is, at the time of thine incarnation, but especially at the day of thy resurrection, have I begotten thee, that is, I hauehave made manifest that thou art my sonne: so is this place expoūded by S. Paul in the Acts.Act. 13.32, 33. Secondly Christs resurrection by his own power prooues unto us euidently, that he is Lord ouerall things that are: & this use S. Paul makes hereof, for saith he, Christ therefore died that he might be Lord both of the dead and of the quicke. And indeed wheras he rose againe thus,Rom. 14.9. he did hereby shew himselfe most plainely to be a mightie prince ouer the graue, ouer death, hell, & condemnation, in that he had power to ouercome them. Thirdly it proues unto us, that he was a perfit priest, & that his death and passion was a perfit satisfaction to the iustice of God for the sins of mankind. For whereas Christ died, he died for our sins, now if he had not fully satisfied for them all (though there had remained but one sin for which he had made no satisfaction) he had not risen againe: but death which came into the worlde by sinne, and is strengthned by it, woulde hauehave helde him in bondage: and therefore, whereas hee rose againe, it is more then manifest that he hath made so full a satisfaction so as the merite thereof doth and shall countervaile the iustice of God for all our offences. To this purpose Paul saith, If Christ be not risen againe, your faith is vaine, and you are yet in your sins, 1. Cor. 15.6.that is, Christ had not satisfied for your sinnes, or at least you could not possibly hauehave knowen that he had made satisfaction for any of them, if he had not risen againe.

The uses which concerne our selues are of two sortes: comforts to the children of God, and duties that are to be learned and practised of us all. The comforts are especially three: First Christs resurrrection serueth for the iustification of all that beleeue in him, euen before God the father: as Paul saith, Christ was given to death for our sinnes, and is risen againe for our iustification: Rom. 4.25.which wordes hauehave this meaning: when Christ died, as we hauehave shewed before, we must not consider him as a priuate man, but as one that stood in the stead and roome of all the elect: in his death he bare our sinnes and suffered all that we should hauehave suffered in our own persons for euer, & the guilt of our offences was laid upon him: & therfore Esai saith: he was nūbred among the wicked. Now in his rising againe he freed & disburdened himselfe not from any sinnes of his own, because he was without sin, but from the guilt & punishment of our sins imputed unto him. And hence it comes to passe that all those which put their trust & affiance in the merit of Christ, at the very first instant of their beleeuing hauehave their owne sins not imputed unto them, & his righteousnes imputed.

Secondly the resurrection of Christ serueth as a notable meanes to worke inward sanctification, as S. Peter saith, We are regenerate to a lively hope by the resurrectiō of Iesus Christ from the dead. 1. Pet. 1.3.And S. Paul, Wee are then (saith hee) buried with him by baptisme into his death, Rom. 6.3.that like as Christ vvas raised vp from the dead by the glorie of his father, so vvee also should walke in newnesse of life. For if we be grafted vvith him to the similitude of his death, wee shall be also to the similitude of his resurrection. Which wordes import thus much, that as Christ by the power of his owne godheade, freed his manhood from death and from the guilt of our sinnes, so doth he free those that are knit unto him by the bond of one spirite, from the corruption of their natures in which they are dead, that they may liue unto God. In the naturall body, the head is the fountaine of all the senses and of motion: and therefore by sundry nerves dispersed through the body, the power of moouing and of sense is deriued euen to the least partes; so as the hands and the feete moue by meanes of that power which comes from the head: and so it is in the spirituall body of Christ, namely the Church: he is the head & the fountain of life, & therfore he cōveieth spirituall life to eueryevery one of his members: and that very power of his godhead whereby he raised up himselfe when he was dead, he conveieth from himselfe to his members, & thereby raiseth them up from the death of sinne to newnesse of life. And looke as in a perfect body, when the head hath sence and motion, the hand that is of the same bodie hath also sense and motion conuenient for it: So likewise Christ beeing the resurrection and the life, as there is spirituall life in him, so eueryevery member of his shall feele in it selfe spirituall sence and motion whereby it is raised up frō sinne and liueth unto God. For the better conceiuing of this, we must consider two things: the outward meanes of this spirituall life; and the measure of it. For the meanes, if we will hauehave common water vve must goe to the well: and if wee vvould hauehave vvater of life, we must goe unto Christ, who saith, If any man thirst, let him come unto me and drinke. Ioh. 7.37.Now this vvell of the water of life is very deepe & we hauehave nothing to draw with, therefore we must hauehave our pipes & conduits to convey the same unto us, which are the word of God preached, and the administration of the sacramēts. Christ saith, The dead shall heare the voice of the sonne of God, Ioh. 5.25.& they that heare it shall live: where, by dead is meant, not the dead in the graue, but those that are dead in sinne. And againe Christ saith,Ioh. 6.63. the wordes which I speake are spirite and life, because the word of God is the pipe whereby he conveieth into our dead hearts spirit and life. As Christ when he raised up dead men did onelyonly speake the word & they were made aliue: and at the day of iudgement at his voice when the trump shall blowe, all that are dead shall rise againe. So it is in the first resurrectiō: they that are dead in their sinnes, at his voice uttered in the ministerie of the worde shall rise againe. To goe further, Christ raised three from the deade. Iairus daughter newly dead: the widowes sonne dead and wound up and lying on the hearse: Lazarus dead and buried & stinking in the graue: and all this he did by his very voice: so also by the preaching of his word, he raiseth all sortes of sinners euen such as hauehave lien long in their sinnes, as rotting and stinking carrion.

The Sacraments also are the pipes and conduits wherby God conveigheth grace into the heart if they be rightly used, that is, if they be receiued in unfained repentance for all our sinnes, and with a true and liuely faith in Christ for the pardon of the same sinnes: and so, I take it, they are compared to flagons of wine, which reuiue the Church being sicke and fallen into a sownd.Cant. 2.4.

As for the measure of life derived from Christ, it is but small in this life and giuen by little and little, as Ose saieth, The Lorde hath spoiled vsus, and he will heale us, hee hath wounded us and he will bind us up. Ose. 6.1, 2.After two daies he will revive us, and in the third he will raise us vp, and we shall live in his sight. The Prophet Ezechiel in a vision is caried into the middest of a field, full of dead bones, and hee is caused to Prophesie ouer them, and say, O ye drie bones, heare the vvorde of the Lord:Eze. 37.4, 7, 8. and at the first there was a shaking, and the bones came togither bone to bone, and then sinewes and flesh grew upon them, and upon the flesh grewe a skinne. Then he prophesied vntounto the windes the second time, and they liued and stood upon their feete, for the breath came upon them, and they were an exceeding great armie of men. Hereby is signified not only the state of the Iewes after their captivitie, but in them the state of the whole Church of God. For these temporall deliverances signified further a spirituall deliuerance. And we may here see most plainely, that God worketh in the heartes of his children the giftes and graces of regeneration by little and little. First he giueth no more then flesh, sinewes, and skin: then after he giueth them further graces of his spirite, which quickeneth them and maketh them aliue unto God.Ezec. 47.3, 4, 5. The same also wee may see in the vision of the waters that ranne out of the Temple: First, a man must wade to the ancles, then after to the knees, and so to the loines: then after the waters grovve to a riuer that can not be passed ouer: and so the Lord conueieth his graces by little and little, till at the last men hauehave a full measure thereof.

Thirdly the resurrection of Christ serueth as an argument to proue unto us our resurrection at the day of iudgement. Paul saieth,Rom. 8.11. If the spirite of Christ that raised up Iesus from the deade dvvell in you: hee that raised Christ from the dead, shall also quicken your mortall bodies. Some will say, that this is no benefite, for all must rise againe, as well the wicked as the godly. Ansvver: True indeede: but yet the wicked rise not againe by the same cause that the godly doe. They rise againe by the power of Christ, not as hee is a saviour but as hee is a iudge to condemne them: For God had saide to Adam, that at what time he should eate of the forbidden fruite he should die the death, meaning a double death, both the first and the second death. Nowe then the ungodly rise againe that God may inflict upon them the punishment of the second death, which is the rewarde of sinne, that so Gods iustice may be satisfied: but the godly rise againe by the power of Christ their heade and redeemer, who raiseth them up that they may bee partakers of the benefite of his death, which is to enioy both in bodie and soule the kingdome of heauen, which he ha…h so dearely bought for them.

Thus much for the comfortes: Now follow the duties, and they are also three. First as Christ Iesus vvhen he was deade rose againe from death to life by his owne power, so we by his grace in imitation of Christ must endeauour our selues to rise up from all our sinnes both originall and actuall vntounto newenesse of life. This is worthily set downe by the Apostle, saying, We are buried by baptisme into his death,Rom. 6.4. that as Christ was raised vp from the dead by the glorie of the father, so we also should walke in newnesse of life: and therefore vve must endeauour our selues to shevve the same power to be in us eueryevery day by rising up from ou… owne personall sinnes to a reformed life. This ought to be remembred of us, because howsoeuer many heare & know it▪ yet very …ewe doe practise the same. For (to speake plainly) as dead men buried vvould neuer heare though a man shoulde speake neuet so loude: so undoubtedly among us there be also many living men, which are almost in the same case. The ministers of God may cry unto them daily, and iterate the same thing a thousand times, and tell them that they must rise up from their sinnes and lead a new life, but they heare no more then the deade carkasse that lieth in the graue. Indeede men heare with their outward eares, but they are so farre from practising this dutie, that they iudge it to be a matter of reproch and ignominie. And those which make any cōscience of this duty, how they are laden with nicknames & taunts, who knoweth not? I need not to rehearse thē: so odious a thing now a daies is the rising frō sinne to newnes of life. Sound a trumpet in a dead mans eares, he stirres not: and let us crie for amendment of life till breath goe out of our bodies, no man almost saieth, what hauehave I done. And for this cause undoubtedly if it were not for conscience of that dutie which men owe unto God, we should hauehave but fewe ministers in England. For it is the ioy of a minister to see his people rise from sinne and to lead a new life: whereas alas men generally lie snurting in their corruptions, and rather goe forwarde in them still, then come to any amendment, such is the woonderfull hardnes & untovvardnes that hath possessed the heartes of most men. He which hath but halfe an eie may see this to be true. Oh how exceedes atheisme in all places, contempt of Gods worshippe, profanation of the Sabbath: the whordomes and fornications, the crueltie and oppression of this age, it cryes euen to heauen for vengeance. By these & such like sins the vvorld crucifies Christ againe. For look as Pilates souldiours with the wicked Iewes tooke Christ and stripped him of his garments, buffetted him, and slue him; so doe vngodly men by their wicked behauiour strip him of all honour, and slay him againe. If an infidell should come among vsus, and yeelde himselfe to be of our religion, after hee had seene the behauiour of men, hee would peraduenture leaue all religiō: for he might say; surely it seemes this god whome these men worship, is not the true God, but a god of licentious libertie; and that which is mo…e, whereas at all times we ought to shew our selues new creatures, and to walke worthie of our Sauiour and redeemer, and therefore also ought to rise out of our sinnes, and to liue in righteousnes and true holines, yet we for the most part goe on still forward in sinne, and eueryevery day goe deeper then other to hel-ward. This hath beene heretofore the cōmon practise, but let vsus now learne after the example of Christ, being quickned and reuiued by his grace, to endeauor our selues especially to come out of the graue of sinne, and learne to make conscience of eueryevery badde action. True it is, a Christian man may vse the creatures of God for his delight, in a moderate and godly manner, but Christ neuer gaue libertie to any to liue licentiously:1. Cor. 7.22. for he that is free, is yet seruant vntounto Christ, as Paul saith: and therefore we must doe nothing but th…t which may be a worke of some good dutie vntounto God, to which ende the Apostle saith, Awake thou that sleepest, and stand vp from the deade, and Christ shall giuegive thee life. If this will not mooue vsus,Eph. 5.14. yet let the iudgements of God draw vsus hereunto, Blessed is he (saith the holy Ghost) that hath part in the first resurrection: Rev. 20.6.for on such the second death hath no power: where mention is made of a double death: the first is the separation of soule & bodie, the second is the eternall condemnation of soule and bodie in hell fire. Would we now escape the second death after this life? we must then labour in this life to be partakers of the first resurrection, & that on this manner: Looke what sinnes we hauehave liued in hertofore, we must endeauour to come out of them all, and leade a better life according to all the commandements of God: but if ye will hauehave no care of your owne soules, goe on hardly, and so ye shall be sure to enter into the second death, which is eternal damnation.

Secondly, we are taught by the example of Saint Paul to labour aboue all things,Phil. 3.10. to know Christ and the vertue of his resurrection. And this we shall doe when we can say by experience, that our hearts are not content with a formall and drowsie profession of religion, but that wee feele the same power of Christ whereby he raised vp himselfe from death to life, to be effectuall and powerfull in vsus, to worke in our hearts a conversion from all our sinnes, wherein we hauehave lien deade, to newnes of life, with care to liue godly in Christ Iesus. And that we may further attaine to all this, we must come to heare the word of God preached and taught with feare and trembling; hauing heard the word, we must meditate therein, and pray vntounto God, not onelyonly publikely but priuately also, intreating him that he would reach forth his hand, and pull vsus out of the graue of sinne, wherein we hauehave lien dead so long. And in so doing the Lord of his merciemercy, according as he hath promised, will send his spirit of grace into our hearts to worke in vsus an inward sense and feeling of the vertue of Christs resurrection. So dealt he with the two disciples that were going to Emmaus; they were occupied in the meditation of Christ his death and passion, and whiles they were in hearing of Christ who conferred with them, he gaue them such a measure of his spirite as made their hearts to burne within them. And Paul praieth for the Ephesians, that God would inlighten their eyes,Eph. 1.19. that they might see and feele in themselues the exceeding greatnes of the power of God, which he wrought in Christ Iesus, when he raised him from the dead.

Thirdly, as Saint Paul saith, If we be risen with Christ, then we must seeke the things that are aboue. Col. 3.1.But how and by what meanes can we rise with Christ, seeing we did not die with him? Ans. We rise with Christ thus. The burgesse of a town in the parliament house beareth the person of the whole towne, & whatsoeuer he saith, that the whole town saith, & whatsoeuer is done to him, is also done to all the towne: so Christ vponupon the crosse stood in our place, & bare our person, & what he suffred, we suffred, & when he died, all the faithfull died in him: and so likewise as he is risen againe, so are all the faithfull risen in him. The consideration whereof doth teach vsus, that we must not hauehave our hearts wedded to this world. VVe may vse the things of this life, but yet so as though we vsed them not. For all our louelove and care must be for things aboue, and specially we must seeke the kingdom of God & his righteousnes, peace of conscience, and ioy in the holy Ghost. VVe must therefore sue for the pardon of sinne, for reconciliation to God in Christ, & for sanctification. These are the pretious pearles which we must seeke, and when we hauehave found them, we must sell all that we hauehave to buie them, & hauing bought them, we must lay them vp in the secret corners of our hearts, valuing and esteeming of them as better then all things in the world beside.

Thus much of Christs resurrection, containing the first degree of Christs exaltation. Now followeth the second in these words, He ascended into heauen: in the handling wherof we are to consider these speciall points: I. the time of his ascention. II. the place. III. the manner. IV. the witnesses. V. the vses thereof. For the first, the time of Christs ascension was fourtie daies after his resurrection, when he had taught his disciples the things which appertain to the kingdome of God.Act. 1.3, 4. And this shews that he is a most faithfull & carefull king ouer his Church, procuring the good thereof. And therfore Esay saith, The gouernment is on his shoulder: & the Apostle saith,Esa. 9.6▪ Heb. 3.5, 6. he was more faithfull in all the house of God, then Moses was. Hence we gather that whereas the Apostles changed the sabbath from the seuenth day to the eight, it was no doubt, by the counsell & direction of Chist before his ascension: & likewise in that they planted Churches and appointed teachers and meete ouerseers for the guiding and instruction hereof, we may resolue our selues that Christ prescribed the same vntounto them before his ascē sion: & for these & such like causes did he ascend no sooner.

Now look what care Christ at his ascensiō had ouer his church, the same must al masters of families hauehave ouer their houshold, when God shall call them out of this worlde. They must hauehave care not onelyonly that their families be well gouerned while they liue, but also that after their death, peace, louelove, and good order may be continued in their posteritie. And therefore the Prophet Esay is sent to Ezechias king of Iudah, to bid him se… his house in order: for he must die, Isa. 38.1·signifying that it is the dutie of a good master of a familie, not onelyonly to hauehave care for the gouernment of his house whilst he is aliue, but also that it may be well gouerned when he is deade. The same also must be practised of Gods ministers: their fidelitie must be seene in this, that they hauehave not onelyonly a care to feede their particular flockes while they are aliue, but also they must further prouide for the people after their departure, as much as they can. Example whereof we hauehave in Peter, who saith, I will endeauour alwaies that ye may be able also to hauehave remembrance of these things after my departure.2. Pet. 1.15.

The place of Christs ascension was, the mount of Oliues neere Bethanie:Luk. 24.50. & 19.29. Act. 1.12. and it was the same place from whēce Christ went to Ierusalem to be crucified. One place serue to be a passage both to paine and torments, and also to glorie. This shewes that the way to the kingdome of heauen is through afflictions. In all ages there are many which hauehave Gods hand heauie vponupon them in lingring sicknesses, as the dead palsie and such like, wherein they are faine to lie many yeares without hope of cure, whereupon their beddes which should be vntounto them places of rest and ease, are but places of woe and miserie. Yet may these men hence hauehave great comfort, if they can make good vse of their sicknesses, for the beddes whereon they suffer so much torment, shal be places from whence they shall passe to ioy and happines. Againe, there be many that for the testimonie of the truth, and for religions sake suffer imprisonment, with many afflictions; nowe if they can vse their afflictions well, their prisons shalbe Bethanies vntounto them: although they be places of bondage, yet God wil at length make it a place of entrance to libertie. Many a man for the maintaining of faith and good conscience, is banished out of his countrie, and is faine to liue in a straunge place amōg a people to whome he is vnknowne: but let him vse it well: for though it be a place of griefe for a time, as Bethanie was to Christ when he went to suffer, yet God will make it one day to be his passage into heauen.

Thus much of the place of his ascending. The third thing to be considered, is the manner of Christs ascension: and it containeth three points. The first, that Christ beeing now to ascend, lifts vp his hands and blessed his disciples. In the Scripture are mentioned diuers kinds of blessings.Luk. 24.50. The first when one man praieth to God for a blessing vponupon an other: and this blessing doe kings and princes bestow vponupon their subiects, and parents on their children: and for this cause children are taught to aske their fathers and mothers blessing, that they may pray to God to blesse them. There is another kind of blessing, when a mā doth not only pray for a blessing, but also pronounceth it. This did the priests in the old Testament: and thus Melchisedeck when he met Abraham blessed him, saying, Blessed art thou Abraham of God, the most high possessour of heauen and earth. Gen. 14.19.And this was the ordinarie dutie of the Priests, prescribed by God himselfe: and therefore the very forme of wordes which they vsed is set downe after this manner, The Lord blesse thee, and keepe thee, the Lord make his face to shine vponupon thee, Num. 6.22.&c. The third kinde of blessing is, when a man doth not onelyonly pray to God, and pronounce blessing, but by the spirit of prophecie doth foretell a particular blessing vponupon any. Thus Isaac blessed Iaacob and Esau, particularly foretelling both their estates. And Iaacob blessed the twelue Patriarks by the same spirit,Gen. 49. foretelling them what should befall them many hundred yeares after. Nowe our Sauiour Christ did not blesse his disciples any of these three waies: and therefore there remaineth a fourth kinde of blessing which he vsed, and that was after this manner: Christ in blessing his disciples did not onelyonly pronounce or foretell a blessing that should come to his disciples, but did conferre and giuegive the same vntounto them. For he is the fountaine and author of all blessings. And therfore Paul saith,Eph. 1.3. that God the father hath blessed vsus in all spiritual blessings in Christ. Hence we learne, first that al those which denie themselues and flie to Christ, and put their affiance in him, shalbe freeed from the curse of the lawe, and from the wrath of God, due vntounto them for their sinnes, whatsoeuer they are. Secōdly, that the curses of men must not discourage vsus from doing well. For though men curse, yet Christ blesseth: and for this cause he saith, Woe be vntounto you, when all men speake well of you:Luk. 6.26. as if he should say, then you want the blessing of God. And we must remember, that when men shall curse vsus for doing our dutie, euen then the blessing of God shall be vponupon vsus; and the curse causelesse shall not hurt. And God saith to Abraham,Gen. 12.3. he wil curse them that curse him. Thirdly, we learne that no witchcraft, nor sorcerie, (which often are done with cursing) shall be able to hurt vsus. For looke where Christ will blesse, there all the deuils in hell can neuer fasten a curse. This is found true by experience. For when Balaam the wizzard should hauehave cursed the people of Israel, and had assaied to doe it many waies, but could not, at length he said,Num. 23.23 there is no sorcerie aThe english translation beeing otherwise here seemes to faile.against Iacob, nor soothsaying against Israel. This is a notable comfort to the people of God, that witches and sorcerers, doe what they can, shal neuer be able to hurt them. It may be, that their badde practises may annoy mens bodies and goods, yet the Lord wil turne all to a blessing vponupon his seruants either in this life or the life to come.

Exposition of the Apostles Creed, Text (8 of 13)