The Rule of Faith, Exegesis of Apostles Creed · Article 4 · Tenet 3

The Rule of Faith · Exegesis of Apostles Creed · Article 4 · Tenet 3

p. 415Dead.

1 THESS. 5. 9, 10.

9. For God hath not appointed vsus vntounto wrath, but to obtaine ſaluation by the means of our Lord Ieſus Chriſt.

10. Which died for vsus, that whether we wake or ſleepe, we ſhould liue together with him.

HItherto of the crucifying of Chriſt: His death followes. And concerning his death, I ſhall firſt conſider of the Propoſition, Reaſons, and Vſe in generall, and then conſider of diuers particular things that concerne the explication of the doctrine and ſtorie of his death.

That Chriſt died is abundantly teſtified by the Scriptures, 1 Cor. 15. 3.

Now the reaſons why it was neceſſarie that Chriſt ſhould die are theſe:

1. To ſatisfie the iuſtice of God for our ſinnes. The wages of ſinne is death, Rom. 6. 23. Chriſt therefore taking vponupon him the ſimilitude of ſinfull fleſh as our ſurety, God condemned ſinne in his fleſh by inflicting death vponupon him, and ſo ſatisfied his iuſtice. Obiect. But can the death of one man ſatisfie ſo as to be accepted for the death of many men? Sol. The death of one bare or meere man cannot, bot the death of him that is the Sonne of God, both God and man, is of infinite price, and ſo an infinite ſatisfaction, Act. 20. 28.

2. In reſpect of the truth of God: God had ſaid, The day thou eateſt thereof dying thou ſhale die, Gen. 2. 17. which preſently fell vponupon Adam in reſpect of ſpirituall death, and in time inuaded his body, and ſeazed vponupon the bodies of his poſteritie. Now Chriſt comming in the firſt p. 416Adams ſtead, muſt ſuffer what God had threatned, and beare that puniſhment he had appointed.

3. For the fulfilling of the types and prophecies of Scripture, the Sacrifices were ſlaine: and Eſay had ſaid, He muſt be as a ſheepe led to the ſlaughter, Eſay 53. 7. and Chriſt himſelfe had foretold his owne death and buriall diuers times.

4. For the ratifying of the New Teſtament, and the confirming of his laſt Will, wherein he grants by vertue of the new couenant with God, all thoſe Legacies, that comprehend the ſpirituall and eternall felicitie of the Church. This will is not of force without the death of the Teſtator, Heb. 9. 15, 16, 17.

5. That he might aboliſh the power and kingdome of death, and ſo deliuer vsus from eternall death, and from the authoritie of the Deuill, who had power to inflict death vponupon vsus, Rō. 6. 10. 2 Tim. 1. 10. Heb. 2. 14. Ob. But ſeeing eternal death was due to vsus for our ſins, how could Chriſt deliuer vsus from it, ſeeing he ſuffered not eternall death? Or how did he ſuffer al was due to our ſins, ſeeing he ſuffered not eternall death? Anſw. Death in it ſelf is the wages of ſin, & growes eternal only, becauſe men or deuils that ſuffer it cānot ouercome it, & performe ſufficient ſatisfaction in a ſhorter time. Now Chriſt in a ſhort time makes ſufficient payment to Gods iuſtice, and ouercomes death for vsus, and that by reaſon of the worthineſſe of his perſon. It is more for Chriſt to die one houre, than for all the world to be dead for euer. For it is in this, as it is in a priſon into which many debtors are caſt: It is an euerlaſting priſon to ſuch as cannot pay their debts: but it is but a temporarie priſon, to ſuch as either by themſelues, or any other, make full payment of what is owing.

6. That by his death he might make a medicine to kill ſinne in vsus, which might ſo eat downe the power of ſinne that it ſhould no more reigne in vsus, and ſo by degrees aboliſh ſinne. He died, that we might die to ſinne by the vertue of his death, Rom. 6.

7. That thereby he might buy life for the world: He gaue his fleſh for the life of the world, euen to purchaſe eternall p. 417life for the elect world, Ioh. 6. 51.

8. That many ſonnes might be borne to God. Chriſt was like ſeed falling from heauen to the earth, and there dying, it quickned and brought forth many ſonnes to God, Eſay 53. 10. Ioh. 12. 24. yea the doctrine of Chriſt dead for our ſins is ſtill like to diuine ſeed falling into our hearts, which conuerts men and turnes them to God.

Thus of the Reaſons.

Now what vſe may we make of the conſideration of the death of Chriſt? Many things we may learne from hence.

1. It ſhould teach vsus to be ſtedfaſt in the faith, and to beleeue and truſt vponupon Gods mercies: for Chriſt died for our ſinnes, and therefore wee are certainly reconciled vntounto God, 1 Cor. 15. 3. Rom. 5. 10. And God doth aſſure vsus of ſo much in the Sacrament of the Lords Supper, Matth. 26.

2. We ſhould neuer be afraid of Death and Hell, 1 Theſſ. 5. 9, 10. Chriſt by dying for vsus hath deuoured and euen ſwallowed vp Death and Hell, ſo as they ſhall neuer hurt vsus. As the fire conſumes the ſtubble, ſo by wonderfull Art Chriſt by dying hath conſumed all the forces and power of Death, and the ſting of it, 1 Cor. 15. 54. Heb. 2. 15. 14. Death as a curſe was laid vponupon Chriſt, that our death might be bleſſed to vsus.

3. It ſhould maruellouſly inflame our hearts with the admiration of the louelove of Chriſt to vsus, 1 Ioh. 3. 16.

4. Henceforth we that liue ſhould not liue to our ſelues, but to him that died for vsus, and carry our ſelues as men that are dead to the world, and the ſinfull pleaſures and luſts thereof, and ſhew the proofe of the vertue of Chriſts death in vsus by the mortification of our ſinnes, 2 Cor. 5. 15. Rom. 6. 2. 6.

5. It ſhould breed in vsus a holy reſolution to ſuffer any thing for his ſake, euen to forſake Father, Mother, Wife, Children, Husband, yea and Life it ſelfe for his ſake and the Goſpels, Iohn 12. 24, 25, 26. yea it ſhould make vsus willing to lay downe our liues one for another, if our life may doe ſeruice to the Church of God and our brethren, 1 Ioh. 3. 16.

p. 4186 Seeing Chriſt in death falls to the ground like a dead carkas, we ſhould be like ſpirituall Eagles, to flie to it whereſoeuer we finde it, whether in the Word or Sacraments, and our ſoules ſhould feed heartily (but ſpiritually) vponupon it, Matth. 24. And ſeeing God in his ordinances preſents vsus ſtill with the dead body of his Sonne, it ſhould be a meanes to draw all men to it, and to gather into one all the children of God that were ſcattered abroad, Iohn 11. 52. and 12. 32, 33.

7. The meditation of the death of Chriſt ſhould make vsus in all eſtates to liue at reſt, and in a holy ſecurity, as knowing that Chriſt died for vsus, that whether we wake or ſleepe, we might liue together with him, 1 Theſſ. 5. 10. If we liue, we liue to the Lord, and if we die, we die to the Lord; Whether we liue or die we are the Lords, Rom. 14. 7, 8.

Thus of the generall propoſition concerning the death of Chriſt, and the Reaſons and Vſes of it. In the Explication theſe things are to be confidered:

1. Who died.

2. Who were the ſpeciall witneſſes of his death.

3. How he died.

4. For whom he died.

5. When he died.

6. The conſequents of his death.

For the firſt, if we aske who died, the Apoſtle Paul, Rom. 8. 34. anſwers, It is Chriſt which is dead. Which is to be obſerued, the better to ſtirre vp our hearts to conſider, both the wonder of it, and the reaſon of it. That any other man ſhould die, is no wonder, becauſe all other men were ſinfull and mortall, but here Ieſus Chriſt the Righteous, who onelyonly hath immortality, dies: and withall, it leads vsus to thinke of the reaſon of it, for he did not die, nay he could not die, if he had beene conſidered as a priuate perſon, becauſe he deſerued not death in his owne perſon, but he died as our ſuretie, and as a publike vndertaker for vsus all, hee died in our roome.

But yet we are further to inquire into this queſtion, and to conſider whether this death belong to the perſon of Chriſt, p. 419or only to his Natures, or to each of them, he being God and man in one perſon: And in this we muſt take heed what our hearts anſwer: for though it be true that Chriſt died in reſpect of the fleſh, ſo as it was only the fleſh that ſuffered death, in reſpect of the Nature that died, yet his death belonged to the Word, in reſpect of the Perſon: for the Word, the Lord of life and glory, ſuffered and died, not in reſpect of his Diuinitie, which is immutable, and altogether impaſſible, but in reſpect of his Humanitie, or in his fleſh, God did not die with the fleſh, but in the fleſh, and he died in his fleſh, that is, in that fleſh which was vnited to the diuine Nature. If the fleſh of Chriſt were the fleſh of the Sonne of God, then his dying in the fleſh, doth belong to him as the Sonne of God. Thus his bloud is ſaid to be the Bloud of God, Act. 20. 28. and this we muſt needs beleeue, for elſe his death, as a bare man, could not hauehave beene of ſufficient merit for all our ſinnes.

There is yet one thing more to be thought on about this Queſtion, and that is, that the Humanitie, that is, the ſoule and fleſh of Chriſt did in death, and after death remaine in the Perſon of the Sonne of God firmely vnited: Though the Soule was diſvnited from the Body, yet neither Body nor Soule were diſ-vnited from the Perſon of the Sonne of God. The parts of the Humane Nature were diuided in death one from another, ſo as one was on earth, and the other in heauen, but yet both of them remained and ſubſiſted in the Diuine Nature; elſe if in death there had beene a new manner of ſubſiſting, Chriſt had had two Perſons as well as two Natures, which is Hereſie to beleeue.

Thus of the firſt Queſtion.

For the ſecond, we ſhall finde in the Story of the Euangeliſts, that the chiefe Witneſſes of Chriſts death were women, that followed Chriſt from Galile, and miniſtered to him, by name Mary Magdalen, and Mary the mother of Iames, and Ioſes, and Salome, and the mother of Z…bedees children: Theſe a farre off beheld what was done. Of all the Apoſtles and ſeuentie Diſciples here is not one, but onelyonly Iohn the Euangeliſt, who was by the Croſſe with the Virgin Mary.

p. 420Thus will God exerciſe the faith of his ſeruants, the Church muſt receiue the report of the things that concerne the death of Chriſt from women, as the chiefe Witneſſes: and hereby did Chriſt honour the pietie of theſe women that followed him to the death, when the Diſciples fled and left him; which is an euerlaſting honour to their ſex, and ſhewes that God can make women glorious confeſſors of the Truth, euen at ſuch times as men hide their heads for feare. What a ſhame is this for the Apoſtles to be abſent from a ſpectacle, vponupon which the ſaluation of the whole world doth depend? Beſides, hence we may gather, that Chriſt can preſerue vntounto himſelfe ſome number that profeſſe his Truth, and can arme them againſt the feare of danger, euen in the moſt deſperate perſecutions: Yea ſome ſuch as will neither flie nor hide themſelues.

Now for the third Queſtion, there are many things to be noted in the manner how Chriſt died: for

1. Hee died truly: It was not a putatiue death, but a true death. He died in deed, and not in ſhew, or appearance onelyonly.

2. He died a grieuous death: for hee died a painfull death, and he died a violent death, and he died a curſed death. There were certain in ancient times that held that Chriſt receiued many wounds, was ſmitten, whipped, nailed, and ſhed his bloud, and died, his Soule going out of his Body; but yet neuer indeed felt any paine. He had, they ſaid, a body that could ſuffer, but not a Nature that could grieue, or feele paine. But that he did feele paine, is not Vid. Amand. Polan. de morte Chriſti.only manifeſt by his owne words, but is expreſly affirmed by the Prophet Eſay, Chap. 53. He ſuffered alſo a violent death, he did not die a naturall death: and it muſt needs be ſo, becauſe Chriſt had nothing in him to cauſe him to die; and beſides, he thereby anſwers to the Types in the Sacrifices of the old Teſtament, which were not onelyonly beaſts dead, but beaſts ſlaine. Thirdly, he ſuffered a curſed death: for ſuch was the death of the Croſſe, and God had before pronounced it a curſed way of dying, Galat. 3. 13. All which, as it ſhewes the grieuouſneſſe of our ſinnes p. 421by nature, ſo doth it import the greatneſſe of our bleſſedneſſe by grace: for therefore did Chriſt die a curſed death, that wee might liue a bleſſed life, as the Apoſtle ſhewes, Gal. 3. 13, 14. Yea, and beſides, hereby the Curſe is remoued from our death, ſo as it is a bleſſed thing for a Chriſtian man to die, and go out of the world when God calls for him.

3. He died willingly, not by compulſion, he laid downe his life, for no man could take it from him, Ioh. 10. 18. and that may appeare by the Story, for Chriſt cried with a loud voice, and gaue vp the ghoſt. Now men that lye a dying, languiſh, and their voice failes them, or at leaſt growes weake: Againe, it is ſaid Chriſt laid his head aſide, and then gaue vp the ghoſt; whereas other men firſt giuegive vp the ghoſt, and then their heads fall aſide: and further, to ſhew that he died when he liſted, he was found dead ſooner than other men that died on the Croſſe, which Pilate himſelfe wondered at. Now this is for our great comfort that he died ſo willingly, for it both addes to the ſufficiencie of the propitiation in his death, and ſhewes vsus the greatneſſe of his tender louelove to vsus, and withall it ſhould fire vsus to a holy reſolution, with all willingneſſe to doe any thing he would hauehave vsus, or ſuffer any thing for his ſake.

4. He died moſt religiouſly, and his piety in his death is commended for his obedience to his Father, and for his care for his Mother, and for his louelove to his enemies, and for his deuotion in reſpect of himſelfe. His obedience to God his Father in his death is commended, Phil. 2. 9. becauſe hee did not onelyonly obey all the Morall Law, that all men were bound to, but obeyed the ſingular commandement giuen by his Father, euen that of dying for the people, which as Man he was not bound to, but as a Mediator. Which ſhould teach vsus abnegation of our ſelues: whatſoeuer it is God commands vsus, we ſhould be willing to do, how hard ſoeuer Gods work ſeemes to be. This care for his Mother is recorded by Saint Iohn, Chap. 19. 25, 26. when he ſaw his Mother ſtanding by, with the beloued p. 422Diſciple, he ſaid, Woman behold thy Sonne, and vntounto him, Behold thy Mother. Thus is Chriſt a moſt perfect Patterne of righteouſneſſe in both Tables: for as hee had before ſhewed his godlineſſe in the firſt Table, ſo doth he here ſhew his naturall affection and tender care of his Mother in the ſecond Table. Now was the time come when Simeons prophecie was accompliſhed vponupon his poore Mother, now did the ſword of bitter ſorrowes pierce thorow her righteous ſoule, while ſhee beholds that dolefull ſpectacle of her matchleſſe Childe ſuffering death vponupon the Tree, Luke 2. 35. And therefore now to comfort her, doth he commit her to Iohn his beloued Diſciple, with charge that he ſhould looke to her after his death: taking this care for his Mother of whom he was made man, and commending her to his Diſciple with ſuch humane affection, he ſhewes himſelfe to be that high Teacher ſent of God. The Tree to which the members of Chriſt dying were faſtened, was a chaire of a ſpirituall maſter teaching, for hereby he teacheth children how they ſhould honour their parents, and continue a reuerent louelove to them, euen to their laſt gaſpe: and hereby he teacheth hearers how to performe gratefulneſſe to their Teachers, not only by releeuing their Teachers while they liue, but by helping their parents or children when they are dead. He calls her Woman, not out of contempt, but to tell her and all men, that he that then was a dying, was more than the Sonne of Mary. Yea, and thereby the comforts her, for he intimated, that being more than Man, hee was able to ouercome death, and could not be van quiſhed by his enemies. His louelove to his enemies he ſhewes, by praying for them, when they moſt outragiouſly and blaſphemouſly perſecuted him to the death: He ſaid, Father forgiue them, they know not what they doe. The crie of their blaſphemies and his innocent bloud went vp to heauen againſt them, but Ieſus makes haſte to ſend vp the crie of his prayers for them, that they periſh not for euer: and therefore the firſt words he ſpeakes on the Croſſe, is the words of his interceſſion, Luke 23. 34. which ſhould be an admirable paterne p. 423to teach vsus to goe, and doe likewiſe. Neuer was there a greater man on earth, nor did euer man ſuffer ſuch wrongs, and yet you ſee how he is affected: He that bids vsus pray for our enemies, doth it himſelfe, in a harder caſe than euer can be ours. If we will be true diſciples, we muſt ſhew it by forgiuing men their treſpaſſes, and by praying for them: eſpecially when we are about to die; if we would euer hauehave God forgiue vsus, we muſt forgiue men their treſpaſſes againſt vsus. This prayer of Chriſt was heard, as appeares by the conuerſion of many of thoſe enemies of his after his death: Yet obſerue, he prayes not for ſuch as ſinned of malitious wickedneſſe, but for ſuch as ſinned out of ignorant zeale, or generall prophaneneſſe of Nature: many of the people were carried with blinde zeale, and many of the Gentiles were ignorant of the true ſtory of the life, and cauſe of Chriſt for which he ſuffered, thoſe were curable, and for thoſe he prayes. And this may be a comfort to vsus, he that can obſerue this difference in his perſecuting aduerſaries, will much more ſhew it, in conſidering the frailties and ignorances of his owne ſeruants that deſire to pleaſe him, though they faile of that they deſire to doe, through ſtrength of temptation or other weakneſſe and ignorance. Againe note, it is not enough for the partie offending, that the partie offended doe forgiue, but God alſo muſt be ſought vntounto for forgiueneſſe. Laſtly, our Sauiour ſhewes his religiouſneſſe in his maner of dying, by his deuout care for his owne ſoule ſhewed in his prayer, when he ſaid, Father into thy hands I commend my Spirit, Luke 23. 46. when he had be queathed all other things, as Peace to his Diſciples, his body to the Iewes, his garments to his Tormentors, Paradiſe to the Theefe, pardon to the penitent, and his Mother to his Friend; now only remained his Soule, and that he commends to God. Euen Ieſus can carry nothing with him out of the world, but his Soule, and therefore he prouides for that. Which ſhould teach vsus what we ſhould doe; our greateſt care ſhould be that our ſoules may be ſafe when we die: and that they may be ſo, we ſee here two things muſt be done p. 424while we liue: Firſt, we muſt get aſſurance that God is our Father, & we are his children, and then when we come to dye we muſt commit our ſoules by faithfull and heartie prayers into his hands; and for feare of the worſe, wee ſhould begin betimes to prepare for death, and by daily prayer to put our ſoules into Gods hands. Obſerue that theſe words were firſt vſed by the Prophet Dauid, Pſal. 31. 5. who committed his ſoule to God, being horribly perſecuted by Saul, and in great danger, and hauing no friend to truſt to. Now our Sauiour being in like, but greater diſtreſſe, doth make choice of Dauids words to expreſſe his prayer in, which ſhould teach vsus to acquaint our ſelues with the Scriptures, eſpecially of this kinde: for as it will be accepted if our prayers be made according to Gods will, ſo is it a ſpeciall aduantage and helpe to our faith and prayers, to faſhion them to the very paternes in Gods Booke; and to ſay, as the godly hauehave ſaid to God in the like caſe. Finally, this practiſe of our Sauiour may be a great comfort to vsus, and that two waies: for firſt we may gather from his example, that if once we hauehave committed our ſoules to God he will keep them ſafe, as Paul ſaid, 2 Tim. 12. And ſecondly, it will be comfortable for vsus in death or danger to flie to Ieſus Chriſt, to beſeech him to helpe our ſoules with his Father, who cannot forget that once himſelfe on earth made the ſame moane to his Father, that we doe now to him. Thus Stephen doth, Act. 7.

The fourth queſtion is, for whom Chriſt died? and the Anſwer is giuen diſtinctly in many places of Scripture: Firſt, he died for men, not for other creatures, Heb. 2. 14. 18. Though the effect of his death reach to other creatures, as to the Angels, Phil. 2. 10, 11. and to the creatures that ſuffered vanitie for mans ſinne, Rom. 8. 19, 20, 22. Secondly, he died not for his friends, but ſuch as in the ſtate of nature were his enemies, and ſinners, not iuſt men, Rom. 5. 8, 10. Thirdly, he died not for Iewes only, but for the Gentiles alſo, 1 Ioh. 2. 2. Fourthly, hee died not for goats, but for his ſheepe, Ioh. 10. 11, 15. not for the world, but for the Church, p. 425Ioh. 17. 9. Eph. 5. 25. euen for ſuch as ſhould beleeue in his name, Ioh. 3. 16. Fifthly, he died not for ſome beleeuers, but for all beleeuers, Rom. 8. 32. and ſo not for learned men or great men, but for all men of all ſorts that beleeue, 1 Tim. 2. 6. Sixthly, he died not for thoſe that did beleeue his words, but for all that ſhould beleeue the words of his ſeruants afterwards to the end of the world, Ioh. 17. 21. And ſo he died for vsus many hundred yeares before wee were borne. Seuenthly, not for all beleeuers in generall only, but for eueryevery particular by name, Ioh. 10. 3. 14, 15.

And the knowledge hereof ſhould ſerue for diuers Vſes. For firſt it ſhould be very comfortable for all ſorts of Chriſtians to thinke that Chriſt died for them, and did thinke of them in particular, and by name. Secondly, it ſhould much affect vsus with admiration of the greatneſſe of his louelove, that would die for ſuch vile wretches as we were by nature, wicked, and enemies to him, as the Apoſtle vrgeth it, Rom. 5. 6. to 10. And thirdly, in ſpeciall it ſhould much incourage ſuch as are burthened with the greatneſſe of their ſinnes, to know that he well vnderſtood it, that he was to die for the vngodly. Fourthly, it ſhould teach Chriſtians to reſtraine cenſure and iudging of them that are without. The vertue of Chriſts death may reach to many more than we know, and to ſuch as for the preſent are vile enemies to the Chriſtian name. Fifthly, wee ſhould all labour to be ſuch as Chriſt hath deſcribed to hauehave actually a part in his death. And ſo Saint Paul tels vsus, we muſt be ſuch as ſee and acknowledge how vile and wicked we are by nature, whatſoeuer gifts or priuiledges we hauehave, and how ciuill ſoeuer we hauehave liued in compariſon of others, Rom. 5. 6, &c. and our Sauiour tels vsus, we muſt be beleeuers, and ſheepe ſuch as will heare and be ruled by his voice: and 2 Cor. 5. 15. the Apoſtle ſaith, We muſt be ſuch as will liue to him that died for vsus: and Saint Iohn ſaith, Reuel. 14. 3, 4. we muſt not be defiled with women, that is, with Idolatry or ſpirituall whoredome, that is, with any beloued ſinne, and muſt follow the Lambe whitherſoeuer he goeth. Finally, if Chriſt died for vsus, it muſt needs be an excellent eſtate he brings vsus to: p. 426we are redeemed out of the earth: we are firſt fruits to God, and the Lambe, Revel. 14. 4. hee accounts of vsus as a peculiar people, and as his onelyonly treaſure in the world, Tit. 2. 14.

The fifth queſtion is, when Chriſt died? And that is anſwered either by the ſeaſon of his death, or by the Chronologie of it. For the ſeaſon, S. Paul ſaith, he died in the due time, Rom. 5. 6. Chriſt himſelfe ſaith, it was when he had finiſhed the performance of what was ſhadowed in the types and ceremonies of the Old Teſtament; when all things were accompliſhed hee gaue vp the ghoſt, Ioh. 19. 28, 30. The Author to the Hebrewes ſaith, it was once in the end of the world, Heb. 9. 26, 27, 28. The Angell told Daniel, that the Meſſiah ſhould be cut off after 62. weekes (in propheticall account) from the time of his prayer, Dan. 9. 26. Saint Peter ſaid, it was at the time that God had appointed in his eternall counſell and foreknowledge, Act. 2. 23. yea he died preciſely at the very houre God had ſet, ſo as he could not be killed either before or after, Ioh. 7. 30. and 13. 1. and that houre was the ninth houre of the day, euen at the time when the Euening Sacrifice was offered vp, Matth. 27. 46. 50.

For the Chronologie, Scaliger ſaith he died in the yeare of the world 3982. and the common opinion is that hee died in the 34. yeare of his owne age, and on the Friday (as we terme the fifth day of our weeke) which that yeare was the 15. day of their MonethMonth Niſan, or as others thinke, the 14. day, which that yeare anſwered to the ſeuenth day of our Aprill.

Queſt. If Chriſt were ſlaine towards the end of the world, how can it be ſaid, that he was the Lambe ſlaine from the beginning of the world? Revel. 13. …8.

Anſw. Both are true in diuers reſpects. For in reſpect of the Storie of his death he died at the time before ſpecified, but for many other reſpects it may be truly ſaid hee was ſlaine from the beginning of the world, as

1. In reſpect of Gods counſell and foreknowledge: He was dead in Gods counſell from euerlaſting.

2. In reſpect of the promiſe of his death giuen in Paradiſe, Gen. 3. 15.

p. 4273. In reſpect of the efficacie of his death: for the iuſtice of God was ſatisfied with that promiſe of his death, knowing it ſhould as certainly be, as if it had beene then fulfilled. Neither was the effect here before the cauſe: for if a Suretie compound with the Creditor, the Debtor is deliuered out of priſon, though the payment be made long after, at the time the Suretie and the Creditor agree vponupon: ſo it was here.

4. In reſpect of the Sacrifices, which ſhadowed out his death, which were ſlaine from the beginning of the world. Chriſt was ſlaine typically in thoſe Sacrifices, Adam or Abel offered to God.

5. In reſpect of his ſeruants that were martyred. So Chriſt was ſlaine when Abel was ſlaine.

6. In reſpect of the faith of the godly: for it is the propertie of faith to make things to come to be preſent, as giuing a ſubſtance or perſon to things hoped for, and a preſent demonſtrarion of things which yet are not ſeene, Heb. 11. 1.

7. In reſpect of ſinne, which was the cauſe of his death, which was committed by the Elect, and was the cauſe of his death. Their ſinne was his death, when they began to ſinne, death was in the pot for Chriſt, and ſo their ſinne was remitted them, only for the reſpect of that ſatisfaction was to be made in the ſacrifice of Chriſt, Rom. 3. 21. to 27.

The Vſe wee may make of the time of Chriſts death, may be

1. To leaue the times and ſeaſons to God, and not to exact an account of him why he doth not doe the things concerne the Church in the time we deſire or looke after. Though the death of Chriſt was deferred almoſt 4000. yeares, yet we ſee God ſaith it was the due time; though perhaps a full demonſtration of the reaſon of it doe not appeare to vsus. God is ſo wiſe and good, as we muſt beleeue that is the beſt time for eueryevery worke which he chuſeth: and therefore we ſhould giuegive God the glory of the time of eueryevery worke of his whether concerning the Church in generall, or our ſelues in particular: as beleeuing that God hath done in the very day, that which was fitteſt p. 428for the day: and ſo alſo in the things we deſire, either of deliuerance or bleſſings, we ſhould wait till the time appointed come, and beleeue that all ſhall be done, when it is moſt ſeaſonable.

2. We ſhould hence be much eſtabliſhed about the time of our owne death; God hath ſet the houre, and till that houre come, no diſeaſe, nor enemies ſhall euer be able to take away our life, and therefore wee ſhould follow our worke with diligence and a holy ſecuritie, and leaue it to God to take vsus from our worke, when he ſees it to be the fitteſt time.

Thus of the time when he died.

The conſequences of his death follow: and they muſt be conſidered negatiuely, or affirmatiuely.

Negatiuely: It is obſerued by the Euangeliſts, That not a bone of Chriſt was broken: which is worthy to be noted: Firſt, becauſe the Iewes had made a requeſt to Pilate, that the leggs of thoſe which were crucified might be broken to haſten their death, that they might not hang on their Croſſes on the day of the great Sabbath, Iohn 19. 31, 32. But notwithſtanding they were preuented, for Chriſt was dead before they came backe, to ſhew that he died when himſelfe would, & not when they would, & to let them hauehave cauſe to gueſſe thereby that he was more than a bare man. Secondly, becauſe of the excellent ſignification of this thing: for it is ſaid, the Scripture had ſaid, that not a bone of him ſhould be broken, Iohn 19. 36. Now the Scripture had only ſaid ſo of the Paſchall Lambe, that not a bone thereof ſhould be broken, Exod. 12. 46. which manifeſtly ſhewes that Chriſt was the true Paſſeouer, the true Paſchall Lambe which was ſacrificed for vsus, 1 Cor. 5. 6. and withall it ſignifies that the myſticall bodie of Chriſt ſhall be preſerued. The Church may hauehave many enemies, but yet a bone thereof ſhall not be broken. The fleſh of the Church may be wounded, but not a bone of the Church ſhall be broken.

Affirmatiuely, the conſequents of his death, bot the piercing of his ſide with a Speare, and the teſtimonie giuen of his glory in his death.

p. 429The ſide of Chriſt after he was dead was pierced with a Speare by one of the Souldiers, and forthwith came out water and bloud, Iohn 19. 34. and this was a buſineſſe of ſo high a nature, that the Euangeliſt ſaith thus vponupon it, He that ſaw it bare record, and his record is true, and he knoweth that he ſaith true, that he might beleeue.

Now the ſide of Chriſt was pierced, Firſt, that the Scripture might be fulfilled, which ſaid, They ſhall looke vponupon him whom they hauehave pierced, Ioh. 19. 37. Zach. 12. 10. Secondly, that great myſterie of the originall of the Church is here imported: As Eue was formed out of the ſide of Adam when hee was aſleepe, ſo the Church was to bee formed out of that which flowed from the ſide of Chriſt when he was dead. God opened the ſide of Adam when he would make the woman; and ſo God opened the ſide of Chriſt the ſecond Adam, when he was to make the Chriſtian Church. Now that place of the Prophet ſhewes what vſe wee ſhould make of this part of the Paſſion of Chriſt, namely, to take occaſion from thence to bewaile our ſinnes, that were the cauſe of his death, and to acknowledge that we were the men that are ſpiritually guilty of that cruelty ſhewed vntounto Chriſt. And becauſe our hearts by nature are barren and vnapt to this godly ſorrow, we muſt pray God to powre out vponupon vsus of his Spirit, as it is a Spirit of compaſſion to melt our hearts, and a Spirit of deprecation, to make vsus able by prayer to ſue for pardon of our ſins, and to beſeech God to accept of the propitiation made in Chriſts bloud, that ſo his wrath may not fall vponupon vsus for our ſinnes.

Now the water and bloud that came out of the ſide of Chriſt, was both miraculous (as is thought) and wonderfully myſticall. That it was miraculous is gathered from that extraordinary notice S. Iohn takes of it, Iohn 19. 34. and 1 Iohn 5. 6. wherin the miracle ſhould lye is not eaſie to tell. There is a skin that incloſeth the heart, called Pericardium, which holdeth water in it, that cooleth the heart of man, which is ſo eſſentiall to life, that if it be conſumed it is impoſſible the creature ſhould liue. Now I take it that p. 430the wonder lyes in this, that whereas in death (eſpecially ſuch a painefull death as Chriſts was) that water is conſumed and dried vp with the extreame heat of the heart ſtriuing for life, yet in Chriſt who died not only willingly, but alſo before the time he needed to die with the paine, the water was ſtill in that bag or skin, and therefore when the ſpeare pierced the heart both water and bloud came forth.

Now for the Reaſons why this fell out, diuers are aſſigned.

For firſt hereby the truth of Chriſts death is infallibly proued: For no creature can liue, if the heart and that Pericardium be pierced. And it concernes our ſaluation that Chriſt ſhould die indeed, and not in appearance.

Secondly, the chiefe thing intended by this ſuffering, was the diſcouery of a dreadfull myſterie concerning the vertue of the death of Chriſt: for this is he that came by water and bloud euen Ieſus Chriſt, that brings with him for our ſaluauation, both the water of Sanctification to waſh vsus from the ſtaine of our ſinnes, and the bloud of expiation to make full atonement before God for the guilt of our ſinnes: Not by water only, but by bloud alſo. Moſes when he deliuered the people of Iſrael in that bodily deliuerance, came by water, when he went thorow the Red-ſea; but he brought no bloud for atonement. Iohn Baptiſt when he brought tidings of Spirituall deliuerance, he came by water, waſhing men to ſignifie repentance: but there was no bloud that he could exhibite, and his water was but Symbolicall, and ſignificatiue. But Chriſt came by water and bloud, which hee not onelyonly powred out on the Croſſe, but hath left in the hearts of all beleeuers as witneſſes, not only to him, but to them alſo, 1 Ioh. 5. 7, 8. For as there be Three in heauen that beare witneſſe of Chriſt, and the happineſſe of Chriſtians in him, viz. the Father, who teſtified by voice from heauen, Mat. 3. and the Word, who teſtified both by doctrine and miracles; and the Holy Ghoſt, who teſtified as at other times, ſo on the day of Pentecoſt, Act. 2. So there be Three on earth that teſtifie, viz. the Spirit of Adoption, that witneſſeth to our ſpirits, and the water of Mortification, which waſheth away and deſtroyeth p. 431the ſtaine and power of ſinne, and the bloud of Iuſtification; for a beleeuer relying vponupon the bloud of Chriſt, as the pacification for his ſinnes, is effectually deliuered from the guilt of them. Now there would be no water to waſh him from his ſinnes, nor bloud to make atonement, if Chriſt had not ſhed both water and bloud vponupon the Croſſe. Now all this is teſtified by the Spirit alſo in the Goſpell, and by water in Baptiſme, and by bloud in the Lords Supper: and theſe alſo receiue all their life and force from the water and bloud that came out of the ſide of Chriſt on the Croſſe. Now the vſe that we ſhould make of this dreadfull Myſtery, ſhould be to flie vntounto this part of the Paſſion of Chriſt, for our comfort, againſt the power and guilt of our ſinnes, as beleeuing that out of the ſide of Chriſt at this time, did runne that Fountain that was opened vntounto the houſe of Dauid, and to the inhabitants of Ieruſalem, for ſinne and for vncleanneſſe, Zach. 12. 1. Though our ſinnes were neuer ſo many and loathſome, yet in this Fountaine they may be cleane waſhed away: but then withall wee muſt ſtriue to get this Fountaine within vsus, (this miraculous Fountaine, I ſay, that runnes water and bloud) and to ſhew that we hauehave indeed a part in the death of Chriſt, by the ſound fruits of mortification, and by the ſolide tran quilitie of our conſcience, beleeuing the expiation made in the bloud of Chriſt for vsus, as verily as if that bloud had beene really ſprinkled vponupon our hearts.

Some Diuines doe obſerue another myſtery in this water and bloud running out of the ſide of Chriſt; for they obſerue, that as out of the ſide of the firſt Adam came the woman that deceiued all the world; ſo out of the ſide of Chriſt came redemption and oblation from that deceiuing.

Thus of the piercing of Chriſts ſide after his death.

The teſtimonie giuen of his glory in his death, was partly diuine and partly humane.

The diuine teſtimonies were three, the Earthquake, the rending of the Rockes, and the opening of the Graues, Matth. 27. 51, 52.

The trembling of the earth may ſignifie diuers things, as p. 432Firſt, the immediate preſence of the Diuine Nature: for as the earth trembled when Chriſt came to giuegive the Law on Sinai, Pſal. 67. 8, 9. and as both heauen and earth ſhall melt, and be in a manner conſumed when Chriſt comes to Iudgement, 2 Pet. 3. 10. So now that Chriſt is making atonement for the ſinnes of the Elect, and going out of the world, hee makes the earth doe him homage, and acknowledge his Diuinitie at that time, when he ſeemed ſo deſpiſed amongſt men.

Secondly, the horrible indignitie of the fact of the Iewes in killing Chriſt: the ſenſeleſſe creatures tremble, when the Lord of life dies, and the Creator is ſlaine by the creature; which alſo vpbraids the ſtupiditie of men, that cannot be moued with ſuch an obiect, eſpecially the horrible wickedneſſe of the chiefe Prieſts and Rulers, and people of the Iewes, that are not ſtirred with remorſe for ſo grieuous a ſinne.

Thirdly, this ſhaking of the earth is thought to ſignifie and foretell the ſhaking of the world, by the Goſpell afterwards, ſo as all the world ſhould be moued at the ſound of the voice of Chriſt in the Goſpell, Heb. 12. 26, 27.

The rending of the Rockes

1. Did vpbraid the Iewes for the hardneſſe of their hearts, that were worſe than the very Rockes: The Rockes cleaue at the death of Chriſt, and yet their hearts are vnmoued.

2. It might ſignifie the ſame with the Earthquake, viz. that the vertue of Chriſts death carried by the Goſpell into the world, would bee of force to teare and rent the hearts of wicked men, though they were as hard as Rockes.

The opening of the graues ſignified, that Chriſts death had vanquiſhed Death, and that it ſhould not hauehave power to hold the body of the Saints in the graue long; and withall, it told the Iewes aforehand, that it would be in vaine for them to roule great ſtones vponupon Chriſts graue, for he would riſe againe, doe they what they could. It is ſaid that the dead bodies aroſe after the Reſurrection of Chriſt, which hath p. 433made ſome Diuines thinke, that the graues were not opened till after the Reſurrection, though Saint Matthew reckons this thing together with the reſt of the Miracles that concerned Chriſts death.

Thus of the Teſtimony Diuine.

The Humane Teſtimony, was the Teſtimony of the Roman Centurion, and the Souldiers with him, who feared and glorified God, and ſaid, Of a truth this was the Sonne of God: and the multitude that came to the execution, beholding the things that were done, ſmote their breaſts and returned, Matth. 27. 54. Mark. 15. 19. Luke 23. 47, 48. And this Teſtimonie ſhewes,

1. The maruellous ſenſeleſneſſe of the Prieſts and learned men, and great men of the Iewes: that theſe men that were Pagans, and theſe poore Plebeians, ſhould be ſo affected with feare and wonder, and giuegive ſuch an honourable teſtimony to the innocencie and Diuinity of Chriſt, when theſe great Pillars of the Church are ſo obſtinately auerſe, and hoſtily minded, it ſhewes that they were prodigiouſly ſinfull and hard hearted; and withall it ſhewes what a plague a hard heart is, whereſo euer it is found, though in learned or great men. Though God ſhake the earth, teare the Rockes, open the graues, and though he make ſtrangers to confeſſe his glory, yet they are the ſame men ſtill.

2. That it is eaſie with Chriſt to defend his owne credit and cauſe euen in the hardeſt times: though Iudas betray him, Peter deny him, and the reſt of the Diſciples flie from him, yet he can make a Centurion, a Souldier, a Pagan, to doe the worke his Diſciples ſhould hauehave done. Hee can glorifie himſelfe by the mouth of Babes and Sucklings, if need be, Pſal. 8. 2.