A Century of Sermons, Sermon 6
THE SIXTH SERMON UPON THE RESURRECTION.
MAT. xxviii. 3, 4.
His Countenance was like lightning, and his Rayment white as ſnow. And for fear of him the Keepers did ſhake, and became as dead men.
THere is no day mentioned in all the Scripture upon which ſo much buſineſs and action is recorded to fall out, as upon this grand day, the day of our Lord and Saviours Reſurrection. The holy Evangeliſts, according to the ſecret wiſdom of the Spirit, write in a confuſed order the ſundry accidents of this day, which with your patience I will ſet down very briefly every one in their own place. Mary Magdalen and the other women bought Odours and ſweet Spices to embalm the body lying in the Sepulcher, and to that end came forth very early in the Morning. As they haſtened on the day there hapned a great Earthquake, and the Angel of God rouled the ſtone from the Sepulcher. The Watchmen who kept the Monument are ſore afraid at the ſight of the Angel, and at the opening of the Grave; they certifie the High Prieſts all that was done, and the High Prieſts outface the truth with lying and corruption. Now Mary Magdalen and the women being come to the place where the body had been laid miſs it, and wonder at it. Mary runs to Peter and John, and tels them, they have taken the Lord out of the Sepulcher, and we know not where they have laid him. While Mary was gone the Angel comforts the other women that ſtaid behind, fear not, ye ſeek Jeſus which was crucified, he is not here, but he is riſen, go tell his Diſciples, &c. Yet theſe women went not far from thence. But in this ſpace Peter and John came to the Sepulcher, and found the Monument empty, ſave of a few linnen cloaths. Mary Magdalen alſo comes back to the Sepulcher, and weeps that her Lords body was gone, but then Chriſt appears firſt unto her, whom ſhe took to be the Gardener. Preſently ſhe goes and tells the Diſciples ſhe had ſeen the Lord. The other women who had fled from the Sepulcher, and were amazed, ſaid nothing to any man of that which the Angel before did bid them ſay, for they are yet incredulous; and then comes in St. Lukes relation, that they looked again into the Sepulcher, and the two men in white whom they ſaw, ſaid unto them, Why ſeek ye the living among the dead? He is not here, but he is riſen. And as St. Matthew adds, he goeth before you into Galilee, there ſhall ye ſee him. Then they returned, and told all theſe things to the Eleven, but they ſeemed to them as idle tales. And as theſe women went to tell the Diſciples Chriſt did meet them according to the Angels promiſe, and ſaluted them, and they held him by the feet and worſhipped him. Theſe rumours went abroad into every mans mouth, and toward the ſetting of the Sun Chriſt adjoyned himſelf to Cleophas and the other Diſciple as a waifaring man, and was known of them in the breaking of bread, whereupon they return to Jeruſalem and tell the Diſciples. Now the Diſciples had a meſſage ſent them to go into Galilee, and there they ſhould ſee the Lord, but out of fear and incredulity they durſt not move out of doors. Therefore on the ſame day at Evening, being the firſt day of the week, when the doors were ſhut, where the Diſciples were aſſembled for fear of the Jews came Jeſus and ſtood in the midſt of them, and ſaid peace be unto you. This was the fourth Apparition which he made on this very day.
A day of ſo many noble acts and chances that it is able alone to make an hiſtory; and a hiſtory of that great moment, that St. Paul writes as if a lively and effectual aſſent to this Article of the Creed, to this one Article, were able alone to make a Chriſtian, Rom. x. 9. If thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thy heart that God raiſed him from the dead, thou ſhalt be ſaved. And although there are other limbs of truth which make up the body of Chriſtian Faith, yet if any man ask me about Faith, as one askt Chriſt about the Commandments, which is the firſt and greateſt Commandment? So in the Point of belief, if any one ſhall ſay, which is the firſt and great Article of the Creed? I would boldly reply, this before any other, The third day he roſe again from the dead. The matter then which it behoves us to ſpeak on at this ſolemn Feaſt, for the quality it is the very Eſſence and Elixar of our faith, and for the quantity ſo copious, that above all the narrations of the Goſpel it is moſt venerable and delightful for the variety of the ſtory. I have paſſed already, as the year hath come about, into theſe Points, how Mary Magdalen and the other women brought ſweet Odours and Spices on the firſt day of the Week to embalm his body, and that as they were on their way three ſtrange motions came to paſs, the one in the whole Element of Earth, the foundations whereof were opened, behold there was a great Earthquake; and then the heavens were opened, for an Angel came down from thence; and then the Grave was opened by the rouling away of the ſtone.
Now follows the Text which I have read in order; wherein is contained this ſection of the ſtory, the Angel puts on a terrible appearance, and removes away thoſe that would not believe, and ſo makes room for thoſe that came devoutly prepared. If the Band of Souldiers had ſtaid at the Sepulcher, theſe godly women durſt not approach for fear of violent raviſhment, nor durſt the Diſciples have come near, leſt theſe hirelings ſhould ſpill their bloud. But, to prevent all outrage, the Angel put on a look like lightning, and made the hearts of theſe miſcreants faint, and when they were driven off, the zealous women, and the Diſciples were admitted to ſee this glorious work which the Lord had wrought, and to teſtifie what they had ſeen to all the world. The two verſes which enter us into this part of the ſtory may be thus diſtinguiſhed: The firſt is a deſcription of Gods Watchman of his coeleſtial guard, His Countenance was like lightning, and his Rayment white as ſnow. The ſecond is a deſcription of Pilates Watchmen, and his Roman Guard, For fear of him the Keepers did ſhake, and became as dead men. Gods Angel is notified by his Viſage, His Countenance was like lightning, and by his Rayment, it was white as ſnow. Pilates Ruffians are much betrayed by outward fear, for fear of him the Keepers did ſhake, but the inward damp of conſcience was moſt terrible, they became as dead men. Of theſe particulars that God may be glorified, and you edified.
You have ſeen the figures of many Angels and Cherubims about the Tombs of Princes and great men, carved by the Art of the Statuary, but all the hiſtories of the world afford not ſuch an inſtance, that a very Angel ſate upon a Grave-ſtone, excepting this occurrence at our Saviours Reſurrection. St. Luke ſays, that the women ſaw two men cloathed in white; St. Mark ſays, it was a young man cloathed in a long white garment, but they were not very men that came from the dead, as Moſes and Elias were ſeen in the Mount at the Transfiguration, they were true Angels in the viſible ſhapes of men, who took it now for a dignity to be ſeen in a body, becauſe our body was exalted to be incorruptible in the Reſurrection of Chriſt. Whether then they be called Angels, or men, all is one; but when St. Matthew mentions one Angel, and St. John reckons two; when St. Mark ſays there was one young man in white, St. Luke ſays there were two men in ſhining garments; Is not this a diſcord? No not at all. There was but one Angel that ſpake to the women, now St. Matthew and St. Mark refer us only to that perſon that was the ſpeaker. St. Luke and St. John labour to tell us the number of thoſe witneſſes that were preſent, and teſtified of his Reſurrection, and they were two. This is no difference, when ſome write of the ſingular perſon of that Angel which ſpake, and others in the plural perſon of thoſe Angels that witneſſed. You have heard the reaſon why this Angel is called a man, and why but one is named though there were two in place; now I will put this unto it, that he came to the Sepulcher neither as a man alone, nor as an Angel alone, but as an Angel and a Man. John Baptiſt the fore runner of the Nativity came poorly clad, with a veſture of Camels skins, and a leathern Girdle about his loyns, his Errand was to witneſs to the Son of God coming to us in great humility, but this Angel, who is the fore-runner of the Reſurrection, aſſiſts a work which was moſt noble, and therefore at all points, Viſage and Garment he is exceeding glorious; the Angels that appeared before Abraham and Lot had no eminent note of honour in their outward ſhape, and ſo paſſed for mere men; but Angels at this opportunity would be known to be Angels, and therefore this ſpiritual Embaſſadour is not diminiſhed in his Majeſty by appearing in the figure of man, for his Countenance was like lightning, &c.
God could, and can ſend forth his Angels in what form and diſguiſe he pleaſeth, and this Meſſenger is ſtrangely appointed, terrible in the aſpect, elſe all over amiable; there is dreadfulneſs in his face, and gladneſs in his garment. And this diverſity refers us to ſeek out, that there were two different effects to be brought to paſs, In terrorem reprobis, in blandimentum bonis, ſays Gregory; Gregor. de Paſſion. Dom.here were unbelieving Souldiers to be diſmayed, and ſuch a countenance would make the proudeſt of them all to ſtoop; and here were faithful women to be comforted, therefore the raiment was like a Bridegroom, that came to call theſe women like the five wiſe Virgins into his Chamber. This is the more notable in the obſervation, becauſe you never read that the women did ſee this flaſh of lightning in the viſage of the Angel, they ſaw a young man ſitting in white, in a long white Robe, St. Mark, St. Luke, and St. John have not one word in their context that theſe good ſouls ſaw any thing but amiable conſolation. But that lightning which ſate upon his countenance was an object to daunt the wicked, and was preſented only to the Keepers that watcht the Sepulcher. In a great paſſion of anger the eye will look like a forge of wrath, as Tully ſaid of Verres, Ardebant oculi, toto ex ore ejus crudelitas emicabat; and ſo the Poet of his Alecto, Flammea torquens lumina; Aenaead. lib. 7.indignation did ſparkle out of their eyes like fire: Even ſo this Apparitor that came from heaven did perſonate vengeance and deſtruction, which a man may read in this viſible evidence, His countenance was like lightning. Conſider and make this uſe of it, if one Angel was ſo dreadful at the Reſurrection of Chriſt, what fear and aſtoniſhment will come upon the wicked at the general day of the Reſurrection, when they ſhall ſee the Father ſit upon his Throne, and thouſand thouſands of Angels ready to execute vengeance round about him. Alas a flaſh of lightning is quickly gone and paſt, but thunder will follow this lightning to cleave the hearts of Infidels in pieces, that workt wickedneſs, and will not believe. St. Hierom ſays that this was the Trumpet which kept him waking that he ſlept not in death, for by the grace of God this meditation ſounded always in his ear, Surgite mortui, venite ad judicium, ariſe you dead out of your graves and come to judgment.
Think what a day that will be when all fleſh ſhall come to anſwer in their own perſon before that Bar what they have done in their body, whether good or evil. The Prophet Amos ſpeaks of ſome that were diſpiſers of all juſtice and charity, and yet thought the diſquiſition of that day would go ſo well with them that they long'd for the trial. Woe unto you that deſire the day of the Lord, to what end is it for you? The day of the Lord is darkneſs and not light, Amos v. 18. Every good Angel will be an affrighting ſpectacle to the ungodly, for they ſhall be known to be the mowers that have the charge to take the Tares, and to burn them in unquenchable fire; and if their preſence be unſufferable to the guilty, the Majeſty of God which they have ſo much diſhonoured will infinitely increaſe their perplexity. The face of Moſes, who was but a Miniſter of the Law, was not to be look'd upon by the Iſraelites until he had caſt a veil before his skin. Who then will be able to endure him who is the Judge of the Law, unleſs he ſpeak for us to the Father who is the propitiation for our ſins? Adulterers, Extorſioners, prophane perſons live ſo ſecurely as if they diſtruſted no ſuch matter as a dreadful reckoning at the ſecond coming of Chriſt. Sueton. par. 81.Apollodorus gave a commonitory ſupplication to C. Caeſar not to be preſent in the Senate that day when his life was ſought by a ſtrong conſpiracy, which had he read, the danger had been prevented, but he ſhuffled the Paper into his boſome, and never regarded it, which coſt him his life: So the ſacred Scripture is put into the hands of the ungodly, let them read it, if they will, and underſtand, that vengeance abides thoſe that continue in any grievous crime; the countenance of Gods Angels is like terrible lightning,Pſal. 96.13. and is ſet againſt them to divide them in twain. In Rev. iv. 8. the four beaſts, which is by many expounded the four Evangeliſts, ceaſe not to cry day and night, Holy, holy, holy Lord God of Hoſts, which was, and is, & qui venturus eſt, and which is to come; all this the impenitent ſhuffle off, till at laſt deſtruction ſhall take them unawares.
Again, the Angels countenance was like lightning, not only to portend that there ſhall be great terrour at the general day of the Reſurrection, eſpecially among accurſed Reprobates, ſuch as theſe were that kept the Sepulcher; but beſide, lightning is a ſudden unexpected glance, to note that the laſt day of the Lord will come very ſuddenly, and give no warning. But this is warning enough to a provident man, that Chriſt ſays he will come very ſuddenly, and give no warning. Our Saviours reſolutions in all other points of Divinity are very copious, direct, and punctual, yet touching the coming of the Son of man to judge the world; whenſoever his Diſciples, or any others askt him that queſtion, all that he did ever reply in the Goſpel was moſt unſatisfactory, as I may ſay, and full of ambiguity. Ʋt Magiſter aliquid docuit, ut Magiſter aliquid non docuit, ſays St. Auſtin; that which was fit to be known he taught them like a Maſter, and that which was fit to be hid, like a Maſter he concealed it. And he would have that day concealed that it might come unexpectedly like a flaſh of lightning, for many reaſons. For there are ſome evil ſervants in the Goſpel, that if you perſwade them the Lord will delay his coming, will waſte and mar all, and beat their fellow-ſervants; there are others, as St. Paul writes to the Theſſalonians, that will be ſhaken in mind, and troubled if you ſay that the day of the Lord is at hand. To prevent that neither the one ſhall be ſecure, nor the other troubled, we know not when his Apparition in the clouds ſhall be, but with great ſuddenneſs it ſhall be, as when lightning breaks out of a cloud, and glides from the Eaſt unto the Weſt, whereof no man was aware before he ſaw it. This is one of the priviledges of our Lord, who is head of the body, above all the members of the body, that the Scriptures did indigitate he would riſe again the third day after his death and burial, but neither day, nor year, nor age is ſpecified of the general Reſurrection, when our Carkaſſes ſhall be raiſed up to incorruption. It is a common rule, and beſt expreſt in Bernards words, Dies ultimus ſalubriter ignoratur, ut ſemper praeſens eſſe credatur; It is good and uſeful to be ignorant of the day of judgment, that we may always think it to be at hand, and imminent. And whereas the cuſtom hath held in all Chriſtian Churches ſince the Apoſtles (I know not any cuſtom which hath found leſs contradiction, for this hath found none at all) to gather all perſons that can examine themſelves to the Lords Table at the Feaſt of Eaſter, among other ſound and fruitful reaſons rendred this is one, becauſe it is no imprudent conjecture that God will raiſe our bodies out of the Grave, about the ſame ſeaſon of the year that his own body was brought back again from the dead. It is fit therefore to ſanctifie our veſſel at this time as well to eat his fleſh and drink his bloud by faith as to make our Lamp ready to meet the Bridegroom. And that he may not come upon us unawares like a flaſh of lightning, let us ſend up our prayers unto him with much zeal and ſtrong interceſſion, as St. Hierom ſays, like a clap of thunder.
Another varies the meaning why the Angel had this faſhion in his countenance on this wiſe,Ferus. Aſpectus ſicut fulgur, quia omnia abſcondita erunt clara; This lightning in his Aſpect doth betoken that our moſt hidden ſins ſhall be revealed, and that all things ſhall lie naked and open before the judgment of Chriſt. To what purpoſe doth Adam hide himſelf in the ſhade of the Garden? Or Jonas lie concealed under the hatches of the Ship? Or Saul imprivacy himſelf in a Cave? Or Benhadad run into an inward Chamber? Doth the Adulterer look for impunity that he walks to his ſtallion by twilight? Or the Thief that he gets his prey in the darkneſs of the night? Nec teſte quiſquam lumine peccare conſtanter poteſt, ſayes Prudentius. Some have that check of modeſty in their bloud that they cannot ſin with alacrity where there is any light, if there be but a Candle in the room they muſt put it out; miſerable ſhifts and miſts raiſed before their eyes by the Devil, who can work no greater infatuation among the wicked than to puff them up with this blind error, as if they had Gyges ring upon their finger, that they might walk where they would and never be diſcerned. But the lightning will pierce into every corner, thoſe eyes of Chriſt which are likened to a flame of fire, Rev. i. 14. let nothing eſcape them unrevealed, and as a Burning-glaſs tranſmits the beams of the Sun to ſhine upon thoſe things which it will ſet on fire, ſo Gods eye is upon all the works of ungodlineſs both to view them, and to revenge them with everlaſting fire. If Eliſha could ſay that his heart went along with Gehazi, when he ran after Naaman to take a bribe, doth not the Spirit of the Lord much more attend all ſecret compacts of bribery and corruption. If Elias could tell Ahab all the conſpiracy that He and Jezebel had cloſely framed againſt Naboth, ſo that Ahab cried out in aſtoniſhment, Haſt thou found me out O mine enemy? then no innocent bloud ſhall be ſpilt without witneſs, no Inheritance craftily wrung from the true poſſeſſor, but the God of Elias ſhall challenge them for it, ſo that the wicked ſhall be aſtoniſhed, and ſay, haſt thou found us out O Lord? and are all our miſdeeds before thee? To end this point; let the good Chriſtian ſay with David, Bleſſed is the man whoſe unrighteouſneſs is forgiven, and whoſe ſins are covered; not ſo covered but that thou O God knoweſt them all together. St. Hierom ſays it thus, Peccata deleta per poenitentiam nunquam patefient, they ſhall not be diſcovered to our ſhame before Men and Angels at the publique reckoning of all faults, or at leaſt their deformity, and that guilt in them which calls for vengeance ſhall be covered; and though our ſins be known, yet it ſhall be to our triumph and praiſe, if we be truly penitent, and deteſt that in our ſelves wherein we have rebelled againſt a loving Father. And ſo far on the firſt point, that the countenance of the Angel was like lightning, which teacheth us, that there will be great terror to the wicked at the ſolemn day of the laſt Reſurrection, that Chriſt will come ſuddenly like the lightning out of the clouds, and that the light will diſcover the moſt hidden wickedneſſes of the Sons of men.
I call'd, you know this firſt verſe, upon which I entreat, a deſcription of Gods Watchman, and by that name Angels are often called in holy Scripture. I ſaw a Watchman, and an holy one come down from above, Dan. iv. 13. This Angel in the ſuperior parts had an aſpect like lightning, and from thence downward his raiment was white as ſnow. The times are taxt that there are ſome ſuch who come to Church to ſee faces, and to look upon gay clothes, I am afraid I may believe it: Why, here is employment in my Text for ſuch Auditors, though they be the worſt that can come to a congregation; as we have lookt our fill upon the countenance of the Angel, ſo now I refer you to look upon his clothing. Look over all the Apparitions of Angels in the Old Teſtament, and in the Goſpel till you come to this place, you ſhall never read that they had apparel, or what kind of apparel they did wear. This is the day for whoſe ſake they took a new Habit, a new Comportment, a new Splendor; and theſe three things are taught us in this Raiment white as ſnow, puritas, gaudium, gloria. Firſt that purity belongs to all thoſe that hope for the reſurrection of the juſt. So St. John 1. Ep. iii. 23. We know when he ſhall appear we ſhall be like him, for we ſhall ſee him as he is, and every one that hath this hope in him purifieth himſelf even as he is pure. And although the Angel did perſonate this purity only in the outward ſuperficies, yet our inſtruction reſts not in that, but refers us to the purity of the heart. The pattern which is ſet before us is far from a fair ſemblance without a good inſide, no, 'tis extra albedo, intus Angelus, great pulchritude without, and within an Angel. That grace to the outward eye which man ſaw, is nothing to thoſe internal inviſible graces which only God ſaw. Sometimes one may be compared in holy Scripture to be as white as ſnow, and yet be impure. Gehazi went out from the preſence of Eliſha a Leper as white as ſnow: and therefore David knew that the purity of the inward man muſt exceed all natural ſimilitudes, lavabis me, & dealbabor ſupra nivem, thou ſhalt waſh me, and I ſhall be whiter than the ſnow. We come into the world odious and defiled, therefore we waſh in the Sacrament of Baptiſm that we may be cleanſed, yet again we grow obſcene, and wallow in the mire of this world, therefore we do often crave the bloud of Chriſt in the Sacrament of the Lords Supper to cleanſe and purifie our conſcience; and after all this he that toucheth pitch ſhall be defiled, he that uſeth this world ſhall be contaminated; therefore repentance, which ſometimes I hope brings tears with it, muſt ſtand us often in ſtead to purge out the ſpots of uncleanneſs, and this is our pureneſs before God, that we ſorrow for our impurity. But remember I beſeech you to keep your veſſel chaſte and undefiled, for as this Angel appeared white as ſnow when Chriſt roſe from the dead, ſo let us go to our Graves as white as Doves in innocency and ſimplicity of heart, that's the colour of hope, and purity belongs to all thoſe that have hope of a glorious reſurrection.
Secondly this ſnowy reſplendent Veſture in the Angel is the Enſign of great joy, for joy had never ſo good reaſon to break out heartily and redundantly as that Chriſt was riſen from the dead. The Sun and Moon in the Firmament do ſet every day and riſe again, no great joy to ſee thoſe bright Lamps again, becauſe we certainly expect them: but all that retein'd upon Chriſt, thought when he was crucified, ſuch was their little faith, that he was loſt for ever: and therefore when he came unto them, and ſhewed them his feet and hands, they believed not for joy, and wondred, Luke xxiv. 41. and afterward being throughly perſwaded of it, they returned to Jeruſalem with great joy, v. 52. O Lord who is able to expreſs what triumphs there were in Heaven, when the Souls of the Saints perceived that Death was overcome, that Hell had loſt the victory, and that they ſhould be cloathed with their bodies for ever; on Good Friday the Heaven and the Earth mourned, the Eclipſe put all in black: on Eaſter day the colour is changed, Heaven and Angels are all in white. From this great Feſtival to the end of the next Lords day, they that were baptized went all in white (for the ancient Church took a delight to be ceremonious in theſe things) and therefore the next day, called Low Sunday by us, the Low Sunday in reſpect of this the higheſt day in all the year, with them was known by this name, Dominica in albis, the Sunday for wearing of white Garments, and this colour was ſo conſtantly obſerv'd for the figurative ſignification of exceeding joy. When Iſrael came out of Egypt, and the Houſe of Jacob from a ſtrange language, the Mountains skipped like Rams, and the little Hills like young Sheep, Pſal. cxiv, And why is that one of the proper Pſalms appointed to be read on this day? becauſe if the joy could not be expreſſed, but by ſuch ſtrange Hyperboles, when the People of God came out of the Bondage of Egypt, then what unutterable gladneſs it is that the Son of God broke the bondage of death aſunder, and by his own victory brought us all out of the captivity of the Grave for ever. It was a Proverb in their Heathen Entertainments foreign, it is a ſign of good welcom when the Porter which lets you in is chearful: the Cherubins are the Porters of Paradiſe, in former times holding an Inſtrument of minacy in their hands to keep us back, now they appear gladſom, and will conduct us with joy to Chriſt. I told you before that in all the other Evangeliſts the pious women that came with ſpices to the Sepulcher to embalm Chriſts Body did not ſee the afrightful rutilancy in the Angels face, but only this fair gladſome Robe, he lookt like a Prieſt to preach Chriſts Reſurrection, pur âque in veſte Sacerdos, a good decorum in the Heathen Poets verſe,Virgil Aenae…d. 12. although ſome are ſo fooliſh now-a-days, that they had as live ſee lightning, as a white Garment upon his back that ſupplies the place of the Angel. But the Angel himſelf were not able to ſatisfie all ſuch quarrelſom conſciences, therefore I let it paſs. The uſe of his coming was to ſtir us up to joy, to rejoyce in God. In the world we ſhall have tribulation, but this is a bleſſing of which neither fire nor water, nor any tyranny can prevent us, we ſhall have a joyful reſurrection.
And as the Jews had the Law written in the Fringe of their Garments, ſo we may read this obſervation likewiſe in the long Robe of the Angel, which was white as ſnow, that it was idaea gloriae, the Idaea of that triumphant glory, which ſhall be in the bodies of the Elect, when they are raiſed up in immortality. Indeed if no ſuch reaſon ſhould be aſſigned, it would be hard to anſwer this objection, Quid facit indumentum ubi tegendi neceſſitas non habitat; What ſhould a Garment do where there is no need of covering? neither heat nor cold, Summer nor Winter. Whether they that riſe from the dead ſhall be naked in their bodies is a captious queſtion to be propounded. Nakedneſs had no ſhame in it, I am ſure, in the days of innocency before Adam fell, and then indubitably it will have leſs cauſe to bluſh in Heaven foreign, was the opinion of the Greek Fathers: and therefore the white Robe of this Celeſtial Meſſenger was rather figurative of the brightneſs of our glory, than a deſcription of our Veſtiments. And the Scripture is conſtant to that phraſe, to make us conſtant in our expectation. Thoſe few names in Sarda which had not defiled their Garments ſhall walk with me in white, Revel. iii. 4. and the Preſident of all Patterns, our bleſſed Saviour, at his Transfiguration, in which he ſhewed what manner of Citizens we ſhould be in the Heavenly Jeruſalem, the faſhion of his countenance was altered, and his raiment was white and gliſtering. The Phariſees required a ſign, and Chriſt told them they ſhould have no ſign, but that of the Prophet Jonas; for Jonas roſe as it were out of the Whales belly to preach deſtruction againſt Nineveh; ſo all that the Souldiers knew by Chriſts riſing ſhould be lightning to burn them up: but the godly women that ſaw this Angel over and above the ſign of the Prophet Jonas, ſaw this glorious Apparel to betoken the dainty and delicate part of the reſurrection. In theſe our evil days, our Soul is full of rebellious concupiſcence, and therefore our Body is made miſerable; hereafter the Soul will be enlightned with all kind of grace, and the Body ſhall be changed to be incorruptible. Equal or like to the Angels the Elect ſhall be, Chriſt hath ſo promiſed; and in a mutual aſſurance theſe Angels that came in white were made like to us. Like to us I ſay, but not the ſame: For howſoever they took upon them this glorious appearance, yet it was nothing to them: they are glorious ſpirits, we ſhall be glorified both in body and in ſpirit; they ſhall poſſeſs the double in their Land, Everlaſting joy ſhall be with them, Iſa. lxi. 7. Duplicia poſſidebunt, this is their double portion, their ſoul ſhall be filled with the viſion of God, and their body ſhall be bright like this Angels Garment, yea fairer than earthly reſemblance can decipher. And ſo much for Gods Watchman upon the firſt verſe, and for thoſe occurrent meditations which fell out upon it, His countenance, &c.
Againſt theſe the next verſe oppoſeth Pilates Watchmen, Watchmen indeed out of ſuſpicions and infidelity, not out of devotion and reverence. Souldiers they were, and no worſe than of a Roman Gariſon: but Souldiers in a piece of Arras would have ſerv'd as well. Are theſe Romani rerum Domini, Roman ſpirits, whoſe brave reſolution is a Proverb throughout all the world, miſerable Keepers that were ſet to daunt others, and yet themſelves ſhake for fear, and became as dead men. The Doctrin of this point will make up ſeveral Propoſitions to be conſidered. Firſt, That the ſtouteſt of wicked men have their great fears;1. for their own heart tells them, that there is one againſt them, againſt whom it is impoſſible to ſtand. The Philiſtins are miſtruſtful, Who is able to withſtand theſe mighty Gods? The Aramites are quell'd, if they do but think they hear a noiſe. All the Money-changers of the Temple run away from a little ſcourge, if Chriſt take it into his hand. The High Prieſts Servants arm'd with ſwords and ſtaves fall flat to the ground, if He ſay no more unto them, but whom ſeek ye? I am He. Non poteſt ſtare, quem conſcientia deſtituit, quem impellit reatus. He that hath plummets of ſin upon his conſcience muſt ſink to the ground, it is impoſſible his legs ſhould bear him. And do not think this doctrine is leſs to be credited, becauſe there appears moſt reſolute courage in many blaſphemous Ruffians, that are ſcarce half Chriſtians, that neither fear roaring Seas nor Earthquakes, as the barbarous Celts were wont to ſay of themſelvs: for howſoever they are prodigal of their bloud, and had rather die than ſeem to quail; yet if you could ſee into their breſt, it muſt be that you ſhould find a natural damp there, becauſe the Soul will be inquiſitive what ſhall betide it hereafter, and it is impoſſible it ſhould ſpeak comfort unto it ſelf. A Wolf is a moſt adventurous Beaſt, yet he cannot run a furlong to ſeek his prey, but he looks about to watch who follows him, becauſe he knows he is hated; ſo the ſtouteſt of the ungodly is bridled by the terror of an evil conſcience in all his pride and glory. I confeſs that ſome portion of fear is a paſſion incident to the righteous and beſt diſpoſed. Many things may intimidate a good man or woman, for want of inſtruction, what the Divine aſſiſtance can bring to paſs, out of a ſoft complexion, out of a remorſe for ſin more acute in ſome than in others, and out of too much love to themſelves, and thoſe things upon earth which are moſt dear unto their love (for ſuch imperfections are in the beſt) but it is not ſuch a confus'd malignant fear as the enemies of Chriſt feel, which makes Judas burſt in twain, which makes Arius fall in pieces, which makes Cain ſurmiſe every one that ſees him will kill him, which makes Tyrants they dare not truſt their neareſt Servants, nor their deareſt Children, which makes the Keepers of the Sepulcher ſhake for fear, and become as dead men.
Secondly attend how terror falls upon them that think to terrifie Chriſts Saints, they that were ſet to afright the Diſciples are more afrighted themſelves. 'Tis true that the zealous women which came with Odors and ſweet Spices to the Sepulcher were much amazed, yet the Angel ſpake mild and gentle words unto them, and bid them, be not afraid; but the Souldiers were overwhelmed with perturbation, and never comforted. Let Pilate ſet another Guard upon his Guard, for theſe are daunted, upon whom both He and the Jews relied to maintain their fact which they had done againſt God, and Man. But the terrible men are requited with terror. Pharaoh did never threaten Moſes ſo ſharply, but before he ſaw him again he was in a worſe perplexity than Moſes, for ſome grievous plague that was faln upon him. David fled from Saul, and yet Saul was more dejected in his heart than David. Euſebius ſays upon the reſolution of the Martyrs, that their Perſecutors were more afraid to ſee them ſuffer their torments, than they were to endure it. And ſome Heathen Hiſtorians teſtifie to this, that Julian the Emperor had a device to trouble the Chriſtian Church above meaſure by allowing and furthering the Jews to build up the Temple at Jeruſalem again, but the Workmen and their Taskmaſters were let from proceeding, by thunder and eruptions of fire, and many ſuch impediments which came from Heaven. Satan was ſent to buffet Paul, but Paul did buffet Satan by morti…ying his body, by praying to the Lord that the rebellion of concupiſcence might be taken from him. The poor man in the Goſpel poſſeſſed with Devils, who fomed and gnaſht with his teeth, and was even torn with violence, this man was not ſo much tormented as the Devils were to be caſt forth, and ſent headlong to the Sea. Of all ſtories methinks thoſe are the pleaſanteſt to read, to ſee a malicious man ſtewed in his own ſawce, burnt in the ſame fire which he kindled for his neighbour. An invading Enemy driven back with a mighty overthrow; a litigious perſon caſt in Law to his undoing. A mercileſs man in the Goſpel changing places with him whom he caſt in priſon, Matth. xviii. Hamans plot againſt Mordecai executed upon himſelf: the Lions that were kept hungry to eat up Daniel devouring thoſe that accuſed him; the Souldiers ſet to ſcare all the wellwillers of Chriſt that came to the Sepulcher, and themſelves ſcared out of their wits that their heart was dead within them. The Dogs are ſometimes gor'd and pauncht by the Beaſt which they hunted: and they that meant deſtruction to the Saints are firſt deſtroyed. O Lord let the malice of them that are ill affected to Chriſt and his Flock be ever ſo requi…ed.
Thirdly, let it be attended that the fear of death is exceedingly in the hearts of them that do not believe in the Reſurrection. Alas they that ſet all their ſtake upon this life, and are perſwaded when this puff of breath is ſtopt, that they ſhall ſleep in an eternal night, and never be wakened more, can you wonder if they be infinitely agaſt upon the ſummons of death?Rabanus. The Stag when he is at bay, and ready to be pluckt down, and torn, ſheds tears naturally, and drops of ſorrow trickle down from him, becauſe he ſhall part with his life for ever, and be utterly annihilated. So an unbeliever, who knows of no better condition that ſhall befall him than happens to Beaſts, that is not eſtabliſhed in faith, that though worms eat this Body in the Grave, yet our Soul ſhall be cloathed with fleſh and bone, and enjoy an everlaſting union in the higheſt places; this man looks upon death as the extremity of all evils, in which there is nothing but irreparable loſs, a thing that can admit of no conſolation. Reſurrection is the edg of all valour and fortitude, there can be no courage without it. In aſſurance of it there is no ſting, there is no terror in our diſſolution.1 Cor. 15.32. Says St. Paul,Why ſtand we in jeopardy every hour? why have I fought with beaſts at Epheſus if the dead riſe not? as who ſhould ſay, there's the encouragement of all that endure for the name of Chriſt. Now theſe Souldiers whom the Jews obtein'd of Pilate to watch the Sepulcher, were ſo far from apprehending this comfort, that this Tabernacle of ours, when we lay it down, is ſequeſterd for a time, till God reſtore it again out of the duſt, that they kept that place on purpoſe, that there might be no reſurrection. According to their great demerits therefore, thoſe that were the moſt envious adverſaries of life did ſhake for fear, and became as dead men.
Fourthly the Souldiers feared exceedingly, becauſe they had been aiders to the malice of the Jews to crucifie Chriſt; now when they ſaw the Sepulcher open, the ſtone rolled away, the Angel ſitting upon it, and by theſe ſigns the Reſurrection declared, that He whom they had put to death moſt barbarouſly was greater than death, and Lord of the Angels, their guiltineſs muſt needs ſhake them to pieces, and extreme horror ſtare them in the face. When St. Peter came to that verſe of his Sermon, Act. ii. 36. God hath made the ſame Jeſus whom ye have crucified both Lord and Chriſt. The Jews that heard this, they were pricked in their hearts, and cried out, Men brethren what ſhall we do? St. Chryſoſtom ſays that many of thoſe who had cried out in Pilate's Judgment-Hall, Crucifie him, crucifie him were at the Sermon; ſo perhaps thoſe Souldiers that had caſt lots upon his Veſture, and he that thruſt the Spear into his ſide was at the Sepulcher. The greater would be their oppreſſure of fear, when they had been actors in the Tragedy: They ſhall look upon me whom they have pierced, Zach. xii. 10. a moſt melancholy object to his Perſecutors. Euſebius ſays, that the Jews did recall to mind that innocent bloud of Chriſt which they had ſhed, upon the time that their City was beſieged by Titus, and that the thought thereof did ſo enfeeble their hands, that they could not fight. Although their own Hiſtorian Joſephus will not impute the calamity of the City to that fault, but confeſſeth ſin did reign in Jeruſalem at that time ſo copiouſly and prodigiouſly, as the like was never in Sodom and Gomorrah: but certainly the ſuſpicion of that ſin hath debaſed the courage, and broke the heart of all the Nation of the Jews to this day. St. Paul writing to the Hebrews bids them caſt aſide foreign, Heb. xii. 1. the weight of their ſin; and I do not remember that he uſeth the word foreign, a weighty ponderous ſin to any other but to them. I know we ought all to be ſorry and lament that Chriſt was crucified for our ſakes, for thoſe manifold ſins that we have perpetrated; and ſolum peccatum homicida eſt, therefore we muſt be crucified with Chriſt in mortification, and be buried with him in Baptiſm: but the perſonal procurers of his death were the capital tranſgreſſors, their ſin was died in his bloud as it were in ſcarlet. The Son of man muſt die and be betrayed, but wo unto that man that doth betray him and crucifie him. Beware therefore, that we do not crucifie to our ſelves the Son of God a freſh; the expoſition is in the words following, that we do not put him to an open ſhame, Heb. vi. 6. by heinous ſcandalous ſins to cauſe Chriſts name to be blaſphemed, that is to put Chriſt to an ignominy, and as it were to crucifie him again. Such crimes will leave a ſting behind them, that will never ceaſe to wound your conſcience, eſpecially at the hour of death. The Gentiles at firſt could not endure the Sign of the Croſs, it called their ſins to remembrance; but how will it tear your heart within you, when you call to mind that the ignominy of Chriſt crucified is in your Soul? The Souldiers ſaw what abomination they had committed, when an Angel beautified Chriſts Sepulcher with his preſence, and for fear of him, &c.
Fifthly the Souldiers could not keep Chriſts body in the Sepulcher, as they were appointed by Pilat and the High-Prieſts, therefore they feared thoſe that had commanded them the task: an evil Inſtrument is ever afraid of thoſe that do imploy him. The Phariſees were angry with their Servants and Officers, that they did not bring Chriſt unto them, and lay hands upon Him, Joh. vii. 43. yet it was not in them to do it, no man could lay hands on him then, for his hour was not yet come. So the Watchmen knew what offence would be taken that Chriſts body was taken out of the Sepulcher, yet they could not ſtop it. No ſervitude in the world ſo heavy, ſo dangerous, ſo full of fear as to obſerve a wilful unreaſonable Tyrant. foreign,Ariſtoph. Plutus. Nebuchadonoſor put his Chaldaeans and Southſayers to death, becauſe they could not tell him the Dream which himſelf had forgotten, Dan. ii. 12. It is a juſt reward of wicked Inſtruments that they were always ſuſpected, always ſecretly hated by thoſe that practiſe with them. And when I have told you but one ſtory in that kind (I could be voluminous) you will ſay, Ohe jam ſatis eſt, it is enough to repreſent the certain perdition of them that miniſter to ungodly practiſes. But thus briefly, Pope Paul the fifth fell out with the whole State of Venice, Quar. of Pope Paul. lib. 1. p. 23.interdicted all their Dominions, began to raiſe arms againſt them for impriſoning the Abbot of Nervaſe, whoſe crimes, beſide many other foul offences, were theſe three: 1. He poiſoned his own Brother, and wrought the death of a Prior of St. Auſtins Order, and his Servant, becauſe they were conſcious of it. 2. He had long time the carnal knowledg of his own Siſter, and empoiſoned her Maid leſt ſhe ſhould betray him. 3. He cauſed an Enemy of his to be killed, and after that empoiſoned the Murtherer leſt he might accuſe him. This is related by no Proteſtant Pen, but by Friar Paul of Venice, Abbat.of the Order of the Servites. Nor do I report it to let you know what kind of offender the Pope protected, but to manifeſt how He brought all thoſe to an untimely end, that had either the privacy, or their parts to work for his iniquity. I do not pity them that may foreſee this, and yet will be other mens inſtruments to facilitate their damnable projects. I do not pity theſe Souldiers, that would attend the High Prieſts ſervice againſt the Lord, and againſt his Chriſt, and now are weary of their ſervice; they ſhook for fear, and became as dead men.
Laſtly, to end all, the wicked have fair warnings, theſe fears and quiverings are good Tutors and admonitions: when the houſe gives a crack before it falls, the Inhabitants may ſhift for their lives; and he that will not mend by terror and minacy, let his end be miſery. A ſtanding water that is never troubled, hath no commotion in it, muſt needs corrupt: ſo an even fortune, that is not acquainted with frowns and afrightments, is moſt incommodious for a Chriſtian; but he that will make good uſe of fear, though he ſhake, and cannot ſtand, he ſhall fall into the arms of mercy. But theſe impious Watchmen were no longer mortified than the Angel lookt upon them. There was no ſerious affection of ſorrow in them. Sicut mente alienati expaveſcunt ad momentum, ſimul tamen obliviſcuntur ſe timuiſſe; As a phrentique is awed for a while with his Keeper, but flies out into wild fits, as ſoon as he turns his back; ſo this Roman Garriſon (who may repreſent the whole condition of Reprobates, a little terrified, but never amended) they had a qualm of guiltineſs came over them, but they did not ſearch into the true cauſe and original; and as ſoon as ever they had communicated with the High-Prieſts and Elders, their impudence was encouraged, their hands bribed, and their tongues bought at a price to publiſh abroad the moſt wrongful, the moſt ſinful, the moſt ſenſeleſs forgery that ever was invented: therefore ſince they were no better for that terror which a good Angel ſtruck into them, it is to be much preſum'd that the Lord did turn them over to evil Angels to be tormented for ever. Dearly beloved, that which ſtands before us this day is not an Angel of the ordinary Hierarchy, but the Angel of the Covenant, Chriſt our Lord in the Sacrament of his bleſſed Body, not cloathed gorgeouſly, but in the poor Elements of Bread and Wine. And let us come to theſe with joy and not with terror; not as dead men, unleſs it be unto ſin, and living unto God: and yet bring ſtore of fear and reverence with you. The Greek Fathers call this Table foreign, the myſteries of dreadfulneſs, leſt we ſhould not receive them in a clean veſſel, and with all due preparation. O I beſeech you remember you come to receive Chriſt who is riſen, and ſitteth at the right hand of God, wherefore come out of the Grave of your ſins, from your long accuſtomed crimes wherein you have been buried, not four days with Lazarus, but many years, and then we ſhall encompaſs Chriſt in his glory with Troops of Angels for evermore. AMEN.