The Rule of Faith, Exegesis of Apostles Creed · Article 5
The fifth Article.
2 TIM. 2. 8.
The third day he roſe againe from the Dead.
HItherto of the Articles of the Creed, that deſcribe the abaſement and humiliation of of Chriſt the Mediator on earth. Now it followes to conſider of the Articles that concerne the exaltation of Chriſt, as hee is the Mediator made glorious: and ſo three things are entertained into the Chriſtian faith, as the three parts or degrees of the glorification of Chriſt, viz. his Reſurrection, Aſcenſion, and Seſſion at the right hand of God. But before I handle theſe in particular, I muſt conſider of his exaltation in generall.
Concerning the exaltation of Chriſt in generall, two things are to be conſidered: both what in Chriſt was exalted, and what good it is to vsus that hee was ſo exalted.
For the firſt of theſe: The perſon of Chriſt was exalted, and that in reſpect of both Natures: The Diuine Nature was exalted but in ſome reſpect, the Humane Nature was exalted ſimply: The Diuine Nature being immutable, could receiue no increaſe of glory or eſſence in it ſelfe, but yet was exalted in reſpect of the manifeſtation of the glory and Maieſtie, which in the eſtate of humiliation was hidden, as it were, vnderunder a vaile, Rom. 1. 4. ſo that Chriſt was exalted in reſpect of Manifeſtation onelyonly, as he was God. The Humane nature was exalted abſolutely and ſimply, and that two waies, namely by the depoſition or laying downe of Infirmities, and by glorification or ſuſception of moſt excelling gifts. In the eſtate of exaltation Chriſt put off the infirmities of our nature, which he aſſumed in his Incarnation, ſuch as were hunger, thirſt, wearineſſe in the body, and negatiue ignorance, and feare and ſorrow in his ſoule. The gifts he receiued were both in body and ſoule: his body being reſcued from corruption, and death, and all miſery, becomes incorruptible, immortall, impatible, and was made to ſhine with all purity, ſtrength, agility, and brightneſſe, as became the body of God, 1 Cor. 15. 42, 43, 44. His ſoule receiued all knowledge could befall a nature, euen the knowledge perfect of all things that are, and all vertues and gifts in their higheſt degree that can be in a glorified creature, aboue all bleſſed Angels and men. Yet by the way wee muſt know that Chriſt did receiue ſuch glory as did not deſtroy the humane nature. Chriſt laid downe all infirmities of the fleſh, but not the fleſh it ſelfe; for now hee is glorified, hee hath the ſame fleſh he had when he was borne and crucified: He was not emptied of the ſubſtance of his humanity, but in it glorified, not deified: for, How can a finite thing equall that which is infinite? And how can wee ſay wee beleeue in Chriſt God and Man, if he be no more a man? Wherefore we muſt conſtantly hold the difference between the Maieſtie vncreated, & the Maieſtie created, which is in Chriſt; the one belongs to the Diuine nature, the other to the humane.
The good that comes to vsus by his exaltation is threefold; the firſt is, the confirmation of our faith and hope: for his exaltation ſhewes plainly, that hee hath fully ſatisfied for our ſinnes, and conquered all our enemies, Sinne, the Law, Death, the Deuill, the Graue, and Hell, and that hee hath purchaſed Gods fauour, and all that concernes our eternall ſaluation, 1 Pet. 1. The ſecond is, the perpetuation of his office, both as the Prophet and Apoſtle of our confeſſion, Pſal. 22. 23. Ioh. 17. vlt. as our Prieſt to make interceſſion for vsus, Pſal. 110. 4. Rom. 8. 33. and as our eternall King, Pſal. 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9. and in all theſe by his glorification hee hath procured a larger donation and effuſion of the Holy Ghoſt, which makes the times vnderunder Chriſt more happy than thoſe before, Ioh. 7. 39. In all his gifts he giues now as he that is exalted aboue eueryevery name that is named in heauen and earth. The third is, our owne exaltation; he was therefore exalted, that he might exalt vsus to the glory of heauen, Eph. 2. 6. 7.
The conſideration of the exaltation of Chriſt, may ſerue greatly for our comfort, for beſides the former benefits, it may raiſe vp in vsus an aſſurance of hope of preferment by him, ſeeing our Brother is ſo highly preferred: and withall, it may greatly encourage vsus in all our ſuits to God, ſeeing wee hauehave Chriſt with him, that is ſo high in his fauour: and further, in all the ſtraits and diſtreſſes of the Church here on earth, this may ioy our hearts, that Chriſt is ſo highly preferred, that he is able to preſerue and deliuer the Church when pleaſeth him. But yet we muſt remember two things if wee would hauehave benefit by Chriſts exaltation; the one is, that wee be true Chriſtians, for elſe his preferment will not reach to vsus; onelyonly ſuch as are bone of his bone, and fleſh of his fleſh, hauehave part in his glory, and ſuch are none but true beleeuers. The other is, that if wee will reigne with Chriſt, wee muſt ſuffer with him: wee ſee here how it was with him, firſt he was abaſed, and then exalted; ſo it muſt be with vsus, Luk. 24. 26. Heb. 2. 9. 2 Tim. 2. 12.
Thus of his exaltation in generall. The firſt degree of his exaltation was his Reſurrection from the dead.
Concerning the Reſurrection of Chriſt, diuers things are to be conſidered of;
1. That he did riſe from the dead.
2. What of him did riſe.
3. When he roſe.
4. How he roſe.
5. Why he roſe from the dead.
6. His Apparitions after his Reſurrection.
7. What good comes to vsus by his Reſurrection.
That Chriſt did riſe from the dead, we beleeue againſt all Iewes, Turkes, and prophane Mockers, and are enduced ſo to doe by teſtimony both diuine and humane. The diuine teſtimonies are three: firſt, the Spirit of God, which teſtifiech two waies; firſt, by the Apoſtles and Euangeliſts, in the Euangelicall Story, which wee ought to beleeue if the Apoſtles had neuer beene eye-witneſſes: for if the witneſſe of men be receiued, the witneſſe of God is greater. Secondly, in the heart of eueryevery beleeuer that relyes vponupon the Goſpell, Ioh. 15. 26. The ſecond teſtimony is the witneſſe of Angels, who were ſent from heauen of purpoſe to ſignifie ſo much, Luk. 24. 5. as by Angels the conception and birth of Chriſt was teſtified from heauen, ſo was his reſurrection. The third was the Apparition of Chriſt, ſhewing himſelfe many times aliue from the dead. The Humane teſtimonies were three; firſt was the teſtimony of Mary Magdalen, and the other women that came to annoint the body of Ieſus, Ioh. 20. 1. as a woman was the firſt that brought from the Deuill the tidings of ſinne vntounto the firſt Adam, ſo a woman is the firſt that from the good Angels brings the tidings of the Reſurrection of the ſecond Adam, by whom we are iuſtified from our ſinnes. The ſecond was, the teſtimony of the Apoſtles, and fifty Diſciples, and S. Paul, who all ſaw Chriſt after hee was riſen, 1 Cor. 15. 6. The third was, the teſtimonies of the Souldiers that watched the Sepulchre: wherein obſerue the great prouidence of God, that makes the high Prieſts againſt their wils from theſe men to know, that Chriſt was riſen from the dead, who were ſet of purpoſe to hinder the report of the Reſurrection, by watching the Sepulchre leſt his Diſciples ſhould ſteale away his body by night.
The ſecond point is quickly opened: If any aske, What of Chriſt did riſe? The anſwer is, That the body of Chriſt onelyonly did riſe: his Deity could not, and the ſould did not.
For the time of the Reſurrection, Chriſt did riſe the third day, after the end of the Sabbath, on the firſt day of the weeke, about Sunne riſing: and concerning this anſwer diuers things are to be conſidered of; Firſt, it was neceſſary Chriſt ſhould not riſe from the dead ſooner or later, than the third day from his death and buriall; for ſo it was foretold, Hoſ. 6. 2. He ſhall reſtore vsus to life after two daies, (viz. the Meſſiah ſhall doe it) and the third day hee ſhall raiſe vsus vp, (viz. in his owne perſon, which was a pledge of our Reſurrection) and wee ſhall liue in his ſight. It is thought S. Paul had reſpect vntounto this place, when he ſaid, He roſe againe the third day according to the Scriptures, 1 Cor. 15. 4. and beſides this was prefigured by the type Ionas the Prophet, as our Sauiour himſelfe ſhewed in his life time, Mat. 12. 40. Thirdly, he could hauehave riſen as ſoone as hee was buried, but he would not, leſt the truth of his death ſhould hauehave beene queſtioned; and beyond the third day hee would not tarry, leſt the faith of his Diſciples ſhould faile, and leſt any ſhould hauehave cauſe to thinke that he brought not the ſame body was dead, but ſome other.
Further obſerue, that as Chriſt died the ſame day Adam was created, ſo he liued againe the ſame day the world began to be; the ſame day God made heauen and earth, the ſame day he filled the earth with the grace, and heauen with the ioy of the Reſurrection of Chriſt: and therefore this day was called the Lords day, Rev. 1. 10.
Thirdly, hee roſe at the riſing of the Sunne, to ſhew that he was the true Sunne of righteouſneſſe, that was now riſing to enlighten the new and Chriſtian world, after the long night of darkneſſe and legall ſhadowes, and that hee had brought life and immortality to light, 2▪ Tim. 1. 10.
For the fourth point (to wit) how Chriſt roſe, diuers things are to be anſwered: firſt, that he roſe by his own power, He raiſed himſelfe vp from the dead, Ioh. 2. 19. and 10. 18. and 5. 25. for though other Scriptures attribute reſurrection to God the Father & the Holy Ghoſt, yet that hinders not the truth of this aſſertiō; for in the works ad extra, all the Trinity work, but yet in their order; God the Father, by the Son, through the Holy Ghoſt, raiſed the dead body of Chriſt. Secondly, he roſe by a way that neuer man roſe, and not as other men hauehave riſen, or ſhall riſe, by a way peculiar to himſelfe, viz. as the Lord of Life, as the firſt borne of the Dead, as the firſt fruits of them that ſleepe, Rev. 1. 5. 1 Cor. 15. 20. 23. not as a priuate perſon, but as a publike perſon, as our head and ſurety. He ſaw no corruption in the Graue, as other dead bodies doe; and he roſe to immortall life, neuer to dye againe, whereas Lazarus, and others that were raiſed, were raiſed but to a mortall life, they were to dye againe, he was the firſt tha… euer roſe to eternall life. Thirdly, hee roſe in the ſame body that was dead and buried, Luk. 24. 39. which was neceſſary for our comfort, in the diſcharge of our debt, that the ſame body that was impriſoned, came out of priſon, and doth the better aſſure the hope of the reſurrection of our bodies. Fourthly, he roſe inuitis cuſtodibus, whether the Keepers of the Sepulchre would or not, and ſmote them with great amazement, to ſhew how eaſie it is for him to triumph ouer his enemies, when they ſeeme to bee ſureſt of victory. He that could conquer them when they had nothing in appearance to oppoſe them but a dead body, can as eaſily defeat all his enemies, that onelyonly differ from his people only in greatneſſe of earthly power: If the Church were as the dead body of Chriſt, yet it may riſe againe notwithſtanding all their armed Troopes. Fiſtly, hee roſe with an earthquake, that thereby hee might ſignifie, Firſt, that the earth did him homage, and as it were ſware fealty to him as her Lord and Proprietary. Secondly, that as the earth trembled at his death, ſo now as it were is exalted for ioy that ſhee was to render him aliue from the dead. Thirdly, that Chriſt would ſhake the world, and the heart of man by his Goſpell, Heb. 12. Fourthly, that Chriſt by his power can and will make the earth giuegive vp her dead at the laſt day. Laſtly, the Angels miniſtred vntounto him by rolling away the ſtone, &c. to ſignifie, that not onelyonly he was Lord of Angels, but that God was ſatisfied; as Iudges that ſend ſome officer to fetch the priſoner out of priſon and releaſe him.
Fiftly, but why was it neceſſary that Chriſt ſhould riſe againe?
Anſ. Firſt, that the Scripture might bee fulfilled, that had foretold it, Pſal. 16. 10. Ioh. 20. 9. Mat. 26. 54. Secondly, if the Scripture had not foretold, yet ſuch was the dignity of his perſon that he muſt needs riſe, for it was impoſſible for him to be holden downe of Death, Act. 2. 24. for, firſt he was the onelyonly Son of God, and the Father loues his Sonne, and cannot ſuffer him to be ouercome of death. Beſides, he was God himſelfe, the Author and Prince of life, and therefore it had beene abſurd for him to abide in death, that giues all others life. Thirdly, hee was a iuſt man, and innocent, and had fully ſatisfied for our ſinnes, and therefore God could not keepe him in priſon for nothing: and where ſinne is not, there death cannot reigne. Thus of the ſecond reaſon. Thirdly, ſuch was the office of him that roſe againe, that he could not abide in death; as was ſhewed before, hee muſt declare Gods name to his brethren, hee muſt make interceſſion, hee muſt reigne as a King euerlaſting, all which he could not doe if he abide in death. Fourthly, becauſe there was a Decree for his reſurrection in Gods eternall Councell, Pſal. 2. 7. commpared with Act. 13. 32. 33. Fiftly, that the types and ſhadowes of it might bee fulfilled. Ionas was a type of the Reſurrection, Mat. 12. 39. So was Adam, waking out of the ſleepe into which hee was caſt when the Woman was made out of his ſide … was Samſon, that brake aſunder the barres and gates, and was deliuered: ſo was Dauid that was ſo often oppreſſed, and yet exalted to the kingdome, Pſal. 86. 13.
Concerning the Apparitions of Chriſt after his reſurrection, the Scripture records that our Sauiour was on earth forty daies, and in that time appeared to many at ſeuerall times, ſhewing himſelfe aliue from the dead, and giuing order concerning his Kingdome: as hee was forty daies in giuing the Law to Moſes on the Mount, ſo was he forty daies in giuing order about the new Law to the Apoſtles, and hee that began to conſecrate himſelfe to the office appointed him by his Father in faſting forty daies, doth now take forty daies, both to lay downe that office, and to conſecrate the Miniſtery of his Diſciples. Now concerning theſe Apparitions diuers things are to be conſidered;
1. The Reaſons why he appeared.
2. The Perſons to whom he appeared.
For the firſt, our Sauiour ſtaied a while vponupon earth, and appeared at ſeuerall times for theſe Reaſons;
1. That he might confirme the infallible truth of his Reſurrection, that the Chriſtian world might bee fully aſſured of it, that God had raiſed him from the dead, Act. 10. 40, 41. and that he was raiſed in the ſame body that was crucified and buried for our ſinnes.
2. That he might giuegive order to his Diſciples concerning all things that concerned his Kingdome ouer Iewes and Gentiles, and might appoint all the alterations were to bee made in the manner of gouerning the Chriſtian world, Act. 1. 3. and thus hee inſtituted the ſeuerall orders of Miniſters vnderunder the Goſpell, granting full Commiſſion to the Apoſtles, Act. 28. 18. Eph. 4. 11. and ſo we hauehave reaſon to beleeue, that the tranſlation of the day for the Chriſtian Sabbath, was by appointment from him, while he was on earth, with other things which the Apoſtles ordered afterwards.
3. That he might giuegive gifts vntounto the men that were to begin the worke of erecting the Chriſtian world, Ioh. 20. 21, 22, 23. Eph. 4. promiſing to giuegive the holy Ghoſt more fully, Act. 1. 4.
The perſons to whom hee appeared are to be conſidered negatiuely, and affirmatiuely.
1. Negatiuely, he appeared not to the world, not to all the people, not to the chiefe Prieſts & Rulers of the people, Act. 10. 41. that therby he might ſhew, Firſt, that his Kingdome was not of this world, Iob. 18. 36. Secondly, that he did not need the helpe and patronage of the greatneſſe of this world in buſineſſes of his Kingdome. Thirdly, that his Kingdome comes not by externall obſeruation, and is not obiected to the eyes of the body, but to the eyes of the minde and faith, Luk. 17. 20, 21. Ioh. 20. 29. Fourthly, that the contempt of the meanes in the ordinances of Chriſt, ſhall bee ſcourged with a priuation of all fellowſhip with Chriſt in his glory: The chiefe Prieſts and Rulers, and other deſpiſers of the Doctrine and Miracles of Chriſt in his abaſement, are now iudged and plagued with this fearefull preterition, that Chriſt will not vouch ſafe them ſo much fauour as to let them ſee him in his glory any more, till they ſee him as their Iudge, as he threatned before he died, Matt. 26. 64. Ioh. 14. 19.
2. He appeared (in the affirmatiue) vntounto his owne, euen to witneſſes God had choſen of purpoſe, Act. 10. 41. And it is a charitable tradition of ſome of the Ancients, that all thoſe that ſaw Chriſt after his reſurrection were godly perſons indeed, as well as diſciples in outward profeſſion: and thus he appeared the very day of his reſurrection fiue ſeuerall times.
1. To Marie Magdalen alone, out of whom hee had caſt ſeuen deuils, Mark. 16. 9. Ioh. 20. to ſhew that he was a redeemer of that ſex as well as of men: and that he came to ſaue ſinners, and deliuer them from the tyrannie of the deuill, and to remoue all ſuſpition of fraud or violence, that it might not be thought that he was lifted out of the graue by the power of men. In this apparition our Sauiour would not let Marie touch him, but vſeth theſe words, Touch me not, for I am not yet aſcended to my Father, but goe to …ay brethren, &c. And this is the more ſtrange, becauſe he offereth himſelfe to Thomas to touch him, Ioh. 20. 17. 27. For anſwer of this doubt, I conceiue our Sauiour did not ſimply forbid her to touch him, but in reſpect of the haſte of the meſſage to the diſciples: he would hauehave her leaue that ceremonie, and ſpeedily goe to tell his brethren. Yea he rather incourageth her to it at another time, for in ſaying, I am not yet aſcended, hee ſeemeth to meane, that ſhee might hauehave time enough to entertaine his bodily preſence, hee ſhould not yet goe away from them: but yet withall he intimates that after his aſcenſion ſhe might embrace him without ſtint or reſtraint, after that way of touching of him which was more profitable for her than this way was, viz. ſhee might doc it by faith in a ſpirituall manner.
2. To the ſame Mary, and the other Mary, as they returned from the Sepulchre, Matth. 28. 9.
3. To the two diſciples going to Emnus. In this apparition are diuers queſtions. As firſt, who theſe diſciples ſhould be: To which it is anſwered by many of the Ancients, that they were of the ſeuenty diſciples: and ſome thinke that Cl…ophas was an inhabitant at Emaus, and that the other diſciple ſhould be Saint Luke himſelfe, becauſe he doth not name who it was, as Saint Iohn doth often forbeare the naming of himſelfe in his Storie: but all this is coniecturall, and doth not much concerne vsus to know who they were. Secondly, a queſtion is moued about the bodie of Chriſt, what ſhould be the reaſon that the diſciples did not know him, when he went and talked with them by the way: and the rather, becauſe it is ſaid, that Mary Magdalen did not know that it was Ieſus: was it becauſe the glorified body of Chriſt was now become inuiſible, ſuch as mortall eyes could not know? For anſwer hereunto: ſome thinke that Chriſt did appeare in another ſhape and metamorphoſed himſelfe: but this anſwer cannot be ſound: for to what end were his apparitions, but to ſhew that he was truly riſen from the dead, in the ſame body that died? and beſides it is a dreame to thinke that the ſame body cannot ſuffer a Metamorphoſis, and ſtill remaine the ſame true body it was. Secondly, ſome thinke it came from the habit and kinde of rayment he appeared in, as here he ſhewed himſelfe in the habit of a Traueller, and to Mary in the habit of the Gardiner: but yet this anſwer doth not ſuffice. Thirdly therfore, from the Text it ſelf we muſt look for the reaſon, & ſo it is ſaid, that their eies were held that they could not know him. The cauſe was in the power of Chriſt, working vponupon their ſight, and not in the ſhape of the body of Chriſt: but yet if we obſerue that it is not ſaid ſo of Marie, and that Chriſt ſcarce euer appeared to the Apoſtles, no not after they beleued that he was riſen, but in part or in ſome degree for a time, they doubted and did not know him, therefore I conceiue, that the cauſe may be ſafely aſſigned to the qualitie of his body now glorified: for though the beames of his perfect glory were reſtrained for the forty dayes, yet he carried about a true glorified body, which is ſo much altered in qualitie (though the ſubſtance be the ſame) as it is called a ſpirituall bodie, and therefore no wonder though it were not ſo eaſily knowne. And the like may be ſaid, about his vaniſhing out of their ſight: for though it be true, that thereby cannot be meant the annihilating of the ſubſtance of his body, but the withdrawing of it from them, for he was not vaniſhed out of ſight, (but out of their ſight:) yet the manner how hee became ſo ſoone inuiſible to them, may ariſe from ſomething in the qualitie of a glorified body, that it is endued with ſuch agilitie, as it can remoue it ſelfe in an inſtant out of ſight.
The fourth Apparition was to Simon Peter alone, Luke 24. 34. Note that the words vttered in that verſe were ſpoken by the Apoſtles and thoſe that were with them, not by the Diſciples that came from Emaus.
The laſt Apparition was to the Apoſtles and others at Ieruſalem in the abſence of Thomas, Ioh. 20. 19, &c. The doubt is here, how Chriſt could get in, the doores being ſhut? Some thinke he might by his power cauſe the doores to giuegive way to him as their Creator, and ſuddenly ſhut againe: or elſe that he that could thicken the water to make it carry him when he walked on the Sea, could rariſie and make thin and ſoft the ſubſtance of the doore to let him goe thorow it: but what need theſe gueſſes? That he went in the doores being ſhut we beleeue; how he went in we know not: nor will this helpe the Papiſts in their buſineſſe of Tranſubſtantiation; for that he went thorow the doores is no more ſaid in the Text, than that the doores gaue place. Beſides, if their opinion were true, that his bodie could penetrate thorow a doore, to what end did he appeare to his Diſciples? Or how can he confute their opinion that hee was not a ſpirit? Further, if it were granted, yet they could only proue that two bodies might be in one place, but not that one body could be in many places, at one time. In this Apparition there are ſome other things to be noted: As firſt, about the time of it, it is ſaid it was the ſame day at euening, out of which I gather that the euening did belong to that day now ſpent, which proues that the day was reckoned from morning to morning, and ſo muſt we reckon our Sabbath. Secondly, in this Apparition the words of our Sauiour to the Diſciples are to be noted. And his words are words of ſalutation, and words of commiſſion. In the ſalutation, hee wiſheth, or rather commandeth peace to come vponupon them: they ſhould hauehave much trouble in the world, but in Chriſt they ſhould hauehave peace. And withall they might thence gather, that as any men doe more further and diſpatch the worke of Chriſt, ſo they ſhall more abound in inward peace, and quiet of heart and conſcience, and if we hauehave peace within, we ſhould not greatly care what troubles or difficulties we meet withall without. The words of commiſſion, declare both the authoritie of their office in preaching to Iewes and Gentiles, and the confirmation of the ſucceſſe of their miniſterie, both by ſigne, and by promiſe. The dignitie of their office is great, for as God ſent Chriſt, ſo Chriſt ſends them on embaſſage to the world: They doe no other worke, than what God laid vponupon his owne Sonne: The ſigne that ſhould confirme them, was that Chriſt breathed on them, and ſaid, Receiue the Holy Ghoſt. And this might confirme them two waies, viz. both in reſpect of themſelues, and in reſpect of their hearers: In reſpect of themſelues, they need not feare the difficultie of the worke, for their ſufficiencie ſhould be from the Holy Ghoſt. The Spirit of Chriſt ſhould qualifie them and inſpire them to do all that was required of them: In reſpect of their hearers, they muſt take comfort, for that God that made a creation of life in man by breathing vponupon him, could and would breath ſpirituall life into the dead world by their preaching. The promiſe annexed to their commiſſion is, that whoſe ſoeuer ſinnes according to the tenor of the couenant of grace in the Goſpell they ſhould publikely or priuately remit, their pardon ſhould be ratified in heauen: and contrariwiſe, whoſoeuer ſhould for their impenitencie and contumacie be by them bound ouer to the Iudgement of Chriſt according to the tenor of the couenant of works, and according to the malediction pronounced againſt all ſuch as deſpiſe the Goſpell, Chriſt would ratifie their act, in the day of death and iudgement, and for the preſent account of them as perſons reiected of God.
Thus of the fiue Apparitions, on the day of the reſurrection. In the reſt of the 40. dayes we reade of ſix other Apparitions.
The firſt was the eighth day after the reſurrection to the Apoſtles, Thomas being preſent, Ioh. 20. 24, &c. Where I note only two things: the occaſion of this Apparition, and the manner of it. The occaſion of it was the vnbeleefe of Thomas, which was very grieuous, as containing in it many faults, viz. forgetfulneſſe of the doctrine of Chriſt, that had foretold his reſurrection; and wilfull blindneſſe, for though he be told by them as had ſeene the Lord, that Chriſt was riſen, yet he profeſſeth he will not beleeue: and withall an inſolent limiting of God, that vnleſſe he may ſee and feele the print of the nailes and ſpeare, he proteſteth he will not beleeue. Which as it ſheweth what wickedneſſe may lodge in the hearts of good men, ſo it exalteth the praiſe of the compaſſion and patience of Chriſt, that will ſhew mercy in curing ſuch Chriſtians. But yet obſerue the iuſtice of Chriſt vponupon ſuch wayward Chriſtians: Firſt, he is kept a long time, viz. eight dayes without comfort; and beſides, he loſeth that glorious doctrine was deliuered in the former Apparitions to the reſt of the Apoſtles.
In the manner of the Apparition, obſerue both the circumſtances and the words of Chriſt. The circumſtances are reported, verſ. 26. and are the ſame with the former Apparition, of purpoſe to helpe the faith of Thomas, when hee ſhould ſee it done as the Apoſtles had before told him. The words of our Sauiour are directed either by way of ſalutation to all the Diſciples, or by ſpeciall appellation to Thomas: in the ſalutation he wiſheth them peace as he did before, to ſhew them that in this world, in doing their worke, it was enough for them if they could poſſeſſe a heart and conſcience within that was at peace, though in all outward things they finde trouble. In the words to Thomas, I obſerue what our Sauiour ſaid, and the effect in Thomas and our Sauiours reply. In his firſt words, to ſhew that he knew all things, and heard eueryevery word Thomas had ſaid in his abſence, he cals to him to do according to the words of his own wilfull limitation, but withall giues him a laſh for his vnbeleefe, verſ. 27. It is the portion of wayward Chriſtians, euen when God doth moſt comfort them, to meet with ſecret ierks from God, and withall they may ſee, that though men would forget their wilfulneſſe, yet Chriſt remembers it. And as appeares by the reply afterwards, when they reforme and doe their beſt, yet their comfort is mixed with their diſpraiſe. The effect in Thomas was an excellent confeſſion, excelling the moſt confeſſions had beene made before, expreſſing more than was in queſtion, and much tenderneſſe of heart, both in beleeuing in Chriſt, and reſoluing to be ruled by him, when he ſaid with ſuch words, My Lord and my God. Which ſhewes how Chriſt can glorifie his power in making weake Chriſtians ſometimes to expreſſe more life of faith and knowledge than ſtronger Chriſtians. In the reply our Sauiour commends that faith moſt, that reſteth leaſt vponupon ſenſe and feeling.
The ſecond Apparition was to ſeuen of the Diſciples as they went to fiſhing, Ioh. 21. 1, &c. Where the things I would obſerue either concerne the time of this Apparition, or the perſons to whom, or are taken from the ſubſtance of the Storie it ſelfe. About the time I may take occaſion to cleare a doubt, which is this: The Diſciples were commanded immediatly after the reſurrection, by a meſſage ſent them by the women from Chriſt, that they ſhould meet him on a Mountaine in Galile, Matth. 28. 10. 16. Now it appeares by the time of this and the former Apparition, that they tarry many daies in Ieruſalem. The anſwer is, that they were bound to tarry in Ieruſalem eight daies becauſe of the Paſſeouer, and it ſeemes they were now going into that place in Galile.
Now for the perſons to whom he appeares, they were ſeuen of them of different conditions; Peter and Thomas had fallen ſhamefully; Nathaniel was no Apoſtle, but yet a man without guile; the ſonnes of Zebedee had beleeued after they had ſeene the Lord, two other Diſciples are not named, and toward all theſe in a different reſpect is the louelove of Chriſt ſhewed: Chriſt will manifeſt himſelfe not only to conſtant Chriſtians, but to ſuch as hauehave fallen and repented; nor only to Apoſtles, but to priuate Chriſtians; not only to knowne and eminent Diſciples, but to ſuch as we know not.
Now for the ſubſtance of the Storie: the things I ſhall obſerue for the letter of it, either concerne the eſtate of godly men in outward things, or the demonſtration of the Diuinitie of Chriſt. About the eſtate of godly men, I note three things. Firſt, that ſuch as are deare vntounto God, and ſometimes of great place in the Church, may befor a time expoſed to great wants in outward things. As here the Apoſtles that were called to be conquerors and commanders of the world, are faine to goe a fiſhing to get them meat to ſuſtaine their liues. Secondly, that men may take great paines in a lawfull calling, and yet many times get little or nothing: as here they are a fiſhing all night, and can catch nothing. Thirdly, that great wants and diſappointments in the ordinarie meanes of life, doe ſometimes forerume extraordinarie ſupplies from God. They that can catch no fiſh in the Sea, finde fiſh broyling on the Land. The Diuinitie of Chriſt was demonſtrated three waies, by all which they might plainly ſee, he had loſt none of his power by death. Firſt, that by his direction they catch a great draught of fiſh, that could themſelues catch nothing. Secondly, that the net was not broken, though it dragged great fiſhes to the number of an hundred fiftie & three. The third was, that on the ſhore was miraculouſly prouided a fire with fiſh broyling on it.
Thus of the literall ſenſe of the Storie. It is very probable, that our Sauiour, that tooke occaſion when he firſt called his Diſciples from their fiſhing to inſtruct them about their office in being fiſhers of men, did likewiſe intend by this manifeſtation of himſelfe to them now they were fiſhing againe, to giuegive them firſt inſtructions, from what fell out then, concerning their myſticall fiſhing, which they were to goe about within a little time after: and ſo the compariſon holds in many things. The Diſciples are the Miniſters of the Goſpell, the ſhip is the Church, the world is the Sea, the fiſhes are the people of the world where the Goſpell is, the caſting of the Net is the preaching of the Goſpell, the ſhore is heauen, or that eſtate into which we are brought by the power of the word in outward profeſſion. Now about this fiſhing we may be inſtructed in many things from this Storie, as
1. That the proper end of the labours of Miniſters is to catch ſoules.
2. That there is difference of gifts and qualities in Miniſters, as there was in theſe Diſciples went a fiſhing.
3. That the beſt place to fiſh in is the Sea, and not ſmall Riuers or Brookes. The places to catch ſoules are thoſe where there is the greateſt multitude of people.
4. That in the ſpirituall fiſhing we fiſh in the darke, as they did in the night: we cannot ſee where our nets fall, or what hearts of our hearers our words fall vponupon.
5. That godly Miniſters may take great paines, and yet catch nothing: as they fiſhed all night and caught nothing.
6. That Chriſt is preſent with his ſeruants in the worke, or when they hauehave not ſucceſſe, though they diſcerne him not.
7. That it is the ſpeciall prouidence of Chriſt if any ſoules be caught, and comes by his direction.
8. That many of Gods deare ſeruants may take great paines, and yet ſcarce get meat to keepe them. Children hauehave yee any meat?
9. That after long fruitleſneſſe, Chriſt may bleſſe the miniſterie of his ſeruants to effectuall conuerſion of ſoules; but then vſually they muſt turne to the other ſide of the ſhip, get them to other people.
10. That ſometimes God doth ſhew his power in giuing great ſucceſſe to the miniſterie of his ſeruants, euen when it is not looked for: but it is very rare, as was the great draught of fiſhes.
11. That a powerfull and ſucceſfull miniſterie, is one of the moſt effectuall meanes to manifeſt and diſcouer Chriſt and his preſence on earth.
12. That godly Miniſters that ſeeke Chriſt in their preaching, may differ much in zeale, and yet all meet in the end with Chriſt vponupon the ſhore. Peter leaps into the Sea, which ſeemed a kinde of vnwarranted ſingularitie of Peter, and yet he did not ill; the other Diſciples came ſlowly in a Boat to ſhore, and yet are not blamed for want of louelove to Chriſt.
13. That it is great deale of buſineſſe to get euen godly people to heauen: as here the Diſciples hauehave a great toile in it, to drag the fiſhes after they hauehave caught them, to bring them to ſhore.
14. That the beſt fiſhing is to fiſh for great fiſh. For though it be a bleſſed thing when the poore receiue the Goſpell, yet if we could catch the great ones of the world, they would bring much more glory to God.
15. That in places where many are caught by the preaching of the Goſpell, it is a wonder, if the net be not broken, that is, if diuiſion and ſome rent in vnitie follow not. It is the great power of Chriſt if it be otherwiſe: but yet note, it is not humble Chriſtians (the ſmall fiſhes) but either great men, or ſuch as are growne big with conceit of their gifts, that breake the net. Yea note, that men may continue long in profeſſion, and yet breake the net in the end, as great fiſhes doe that fall a bounſing when they come neere the ſhore. In generall, here is intimated, that great concourſe of hearers indangers the preaching: the net payes for it, the fiſh eſcape: but yet wee ſee Chriſt can preuent all this when pleaſe him.
16. The end of all this fiſhing is a ſweet dinner with the Lord Ieſus in heauen, which ſweet fellowſhip with Chriſt is beyond all ſimilitude, and therefore the Euangeliſt doth not ſtriue to ſet out the dinner in many words.
The third Apparition was to the eleuen Diſciples on a Mountaine in Galilee, concerning which both S. Matthew, chap. 28. 16, &c. and S. Marke, chap. 16. 14, &c. make report. Concerning which Apparition (if both the Euangeliſts be compared together) we may obſerue
1. The place where Chriſt appoints his Diſciples to meet him, viz. a Mountaine, as a place neare to heauen, and further from worldly diſtractions, and where he might more freely diſcourſe with them.
2. The condition of the Diſciples, when Chriſt comes to them, he finds them (as S. Marke ſaith) ſitting together, and it is likely they ſate ſo expecting the cōming of Chriſt to them, being wearied with trauell to the place: herein the Diſciples are a fit reſemblance of the condition of our aſſemblies: what are we all when we meet in the houſe of God, but poore diſciples that ſit here to watch when Ieſus will appeare amongſt vsus? we are deſolate creatures caſt out of the world, that hauehave no happineſſe but in the preſence of Chriſt with vsus.
3. The effect of the Apparition in the Diſciples, viz. ſome beleeued and worſhipped him, but ſome doubted, Mat. 28. 17. The right faith in Chriſt and knowledge of him, doth breed adoration and the worſhip of Chriſt. And herein the inward manifeſtation of Chriſt to the hearts of true Chriſtians, differs from illuſions in Hypocrites, that in true reuelations of the preſence of Chriſt, the effect is a greater care of the worſhip of Chriſt, and practiſe of all holy duties, whereas illuſions make men more proud, and careleſſe of holy duties. But how is it to be vnderſtood that ſome doubted? Interpreters are diuided in opinion: Some ſay that they that doubted were other Diſciples, that had neuer ſeene Chriſt, not the Eleuen, that had ſo often ſeene him. Some anſwer, that this doubting is to be referred to ſome other time, not to this Apprition, S. Matthew for breuitie ſake giuing a touch of what fell out in all the Apparitions: And ſo ſome doubted, muſt be expounded, Some had doubted, as Thomas for one. But I thinke their opinion is the moſt probable that hold that none of the Diſciples here doubted whether Chriſt were riſen, but that at the firſt they did not know, whether he that appeared were Chriſt or not: which was no new weakneſſe in them, for when he ſtood on the ſhoare at the ſea of Tiberias, it was a good while before any of them knew him.
4. The words our Sauiour ſpake to them: and thoſe if the Euangeliſts be compared, are
1. Words of vpbraiding or reprehenſion: Hee vpbraided them for their vnbeleefe, Mark. 16. 14. and for their hardneſſe of heart, in not beleeuing them that had ſeene him after his Reſurrection; which hee doth moſt wiſely and ſeaſonably: Firſt, it would doe them good to be humbled, before they receiued ſo glorious a commiſſion; they might know it was not for any merit in them, that they were ſo aduanced. Secondly, it might warne them to take heed of that ſinne of vnbeleefe, not only as that which was moſt hatefull to Chriſt, but as that they would be often tempted to, when they went about their worke, by reaſon of the oppoſitions and troubles would befall them. Thirdly, moſt fitly doth he now tell them of their vnbeleefe, that they might be the more compaſſionate and patient when they were to deale with the Nations about their vnbeleefe; and not think it much if their report were at firſt reiected, ſeeing they themſelues had been ſo ſlow of heart to beleeue what was written. In generall, we may ſee here what comes of peruerſeneſſe in any infirmitie: We may perhaps heare Chriſt vpbraiding vsus, at ſuch times when we looke for nothing but comfort: and therefore let all men and women be warned to take heed of this ſinne of way wardneſſe, and vnteachableneſſe, we may heare of it when we thinke Chriſt hath forgiuen and forgotten it.
2. Words of declaration: All power is giuen me both in heauen and earth. About theſe words we may enquire, both about the ſenſe of them, and about the end or vſe of them: For the ſenſe, had not he all power before and from eternitie as God? Or if it be meant of a power communicated to the Humane Nature, how is it that he had it not from his Incarnation? The anſwer is, that he ſpeakes of a power he had, both as God and man, and ſuch a power as he had not before, becauſe this is the power he obtaines as Redeemer of the world, and the price was not laid downe actually, till he had giuen himſelfe as a Sacrifice for ſinne, and had humbled himſelfe to the death, euen the death of the Croſſe. Now he had purchaſed the inheritance of the Nations, now he might lawfully ſend them to take poſſeſſion for him; and if he were reſiſted, he might winne his owne by a ſpirituall conqueſt: of this power is ſpoken, Pſal. 2. 8. and 110. 1. Eſay 49. 6, 8, 9. Dan. 7. 13, 14. Phil. 2. 9, 10. Now for the end or vſe of this declaration of Chriſts patent or power, it might ſerue for perpetuall vſe both to the Apoſtles, and all Teachers of the Goſpell, and to their hearers too. To the Apoſtles this declaration was neceſſary, becauſe of the greatneſſe of the things they were charged to proclaime to the world: for he had need to hauehave a name aboue eueryevery name, that ſhould in his name offer & giuegive eternall life to the world, and ſhould challenge all the world to come vnderunder, and doe homage to him, and ſhould ſend ſuch a meſſage in his doctrine, as ſhould ſubdue eueryevery high thing, and ſhould lay all mankind, as it were, at his foot. And though the conqueſt of the Nations might ſeeme an impoſſible worke, yet they need not doubt to goe about it, ſeeing they are ſent from him that hath all power. And the like comfort may all faithfull Miniſters gather from hence againſt all the difficulties of their worke; they ſerue him that hath all power. And ſo in generall this is a doctrine of admirable comfort to all true Chriſtians of any degree, that will be perſwaded to ſerue the Lord Ieſus; they cannot ſerue a better Maſter. No maſter hath ſuch power to preferre them: He hath all power on earth, but if he did it not here, yet he hath all power in heauen, they ſhall be ſure of preferment in another world.
3. Words of commandement, and ſo, his charge concernes either the doctrine they ſhould teach, or the ſigne by which they ſhould confirme it, viz. Baptiſme. As for their doctrine, Saint Matthew ſaith, Go teach all Nations; Saint Marke ſaith, Goe preach the Goſpell to eueryevery creature. The obſeruations are diuers, that if many times God did not ſend the Goſpell to vsus, we ſhould periſh, before we would go and ſeeke it. Secondly, that preaching is the ordinary meanes to conquer the world to God. Thirdly, that all Nations need to be taught, and eueryevery creature of eueryevery Nation. They that thinke they can finde the way to heauen without teaching, are certainly in the direct way to hell. Fourthly, that the principall worke for the higheſt Miniſters in the Church to do, is to preach the Goſpell. Fiftly, that the doctrine of our Recōciliation with God in Ieſus Chriſt, is the principall doctrine to be taught or learned. Sixtly, that grace and mercy in Ieſus Chriſt from God, is offered to eueryevery creature vponupon condition of faith and repentance: None is excepted. Thus of their doctrine. The ſigne by which they ſhould confirme their doctrine, was Baptiſme, which was added as Gods broad ſeale to aſſure vsus the good things promiſed in the Goſpell, and in particular, if they did beleeue, as certainly as the water did waſh away the filth of the body, ſo ſhould the bloud of Chriſt waſh away the ſins of their ſoules. About the forme of Baptiſme the Trinitie muſt be expreſly mentioned, it muſt be done in the name of the Trinitie, both in reſpect of Authoritie, to ſignifie that they were authoriſed to baptiſe by all the Trinitie, and in reſpect of Confeſſion, that no ſaluation could be had without the beleefe of the Trinitie, and eſpecially in reſpect of fellowſhip with the Trinity, as a fruit of faith and Baptiſme, for they had power to ſignifie to true Chriſtians, that in Baptiſme they were married to the Trinitie, and receiued into an euerlaſting fellowſhip with the Father, Son, and holy Ghoſt. As the wife at her mariage receiues the name of her husband; ſo all Chriſtian ſoules are transferred from the names of their owne naturall condition, to a glorious fruition of the name of God; and therefore in the Originall the Prepoſition, rendered, in, hath the force of into, as well as in. Baptiſe them into the name of the Father, Sonne, and Holy Ghoſt.
4. Words of conſolation: and ſo he comforts them by two arguments, the one taken from the ſucceſſe of their doctrine, and the other from his own perpetuall preſence with them. The argument from the ſucceſſe of their doctrine is recorded by Saint Marke, and that is two-fold; the one ordinary, the other extraordinary. The ordinary ſucceſſe is either in the good, or in the bad. In the good, ſo many as will beleeue, and are baptiſed, and will obſerue all that Chriſt commands them (which is to be ſupplied out of Saint Matthew) they ſhall be as certainly ſaued in heauen, as they are taught on earth. And contrariwiſe, ſuch as will not beleeue, and receiue their doctrine, Chriſt wil reuenge it vponupon them, with the damnation of their ſoules, nor ſhall their Baptiſme helpe them, if they will not beleeue and obey, Mark. 16. 16. The extraordinary ſucceſſe ſhould be in the ſignes ſhould follow ſuch as beleeue, which are reckoned, Mar. 16. 17, 18. and theſe are attributed to all beleeuers, though they were to be done but by ſome only, becauſe the end of thoſe miracles was to glorifie the doctrine beleeued on by all. Nor did theſe ſignes laſt vntounto all times, but onelyonly in the firſt times of the Church, for the more effectual confirmation of that doctrine which could not be demonſtrated by naturall arguments. Nor did eueryevery beleeuer, that ſhewed ſome of them, ſhew all of them; ſome ſpake with new tongues, that yet could not heale the ſicke, for there were diuerſities of gifts and operations, and yet all from one Spirit, 1 Cor. 12. 4, 5. The ſecond argument of conſolation, is taken from his perpetuall preſence with them, to the end of the world: which muſt be vnderſtood of his ſpirituall preſence, and muſt be extended to all the godly, eſpecially Miniſters, ſeeing the Apoſtles could not liue themſelues to the end of the world.
Thus of the third Apparition after the day of the Reſurrection. We reade of the appearing of our Sauiour at three other times beſides theſe, as to more than fiue hundred brethren together, 1 Cor. 15. 6. and to Iames the Apoſtle alone, 1 Cor. 15. 6. And then laſtly vponupon the day of his Aſcenſion he appeared to the Apoſtles on Mount Oliuet, not far from Bethania, Act. 1. 12. Of theſe three I hauehave nothing to ſay, for concerning two of them, we reade nothing in Scripture but the bare mention of them; and for the laſt, it belongs to the Article of his Aſcenſion. And thus of the Apparitions of Chriſt after his Reſurrection.
The laſt part of my Diuiſion, that concernes the Reſurrection, is about the fruit of the Reſurrection, or the good that comes to vsus by our Sauiours riſing from the dead: and ſo
1. The Reſurrection of our Sauiour ſerues exceedingly to confirme our faith, and to aſſure vsus that he was the Sonne of God, Rom. 1. 4. and the promiſed Meſſias, that could thus miraculouſly raiſe himſelfe from the dead, Ioh. 10. 17, 18. and 2. 19. to 23. Matth. 12. 39, 40.
2. The Reſurrection of Chriſt aſſures vsus of our Iuſtification from our ſinnes, Rom. 4. 25. The Father by deliuering Chriſt to death, did actually condemne our ſinnes in his fleſh as our ſurety, Rom. 8. 3. So by letting him out of the priſon of the graue in his Reſurrection, he did actually abſolue, and acquit him from the obligation in which he was bound, and ſo in diſcharging him, doth acknowledge payment and ſatisfaction, and ſo we are diſcharged too: If he had not riſen, we had been ſtill in our ſinnes, 1 Cor. 15. 17, 18. Rom. 8. 34. Phil. 3. 8, 9, 10.
3. The Reſurrection of Chriſt is the cauſe of a two-fold reſurrection in vsus. The firſt Reſurrection is of the ſoule from the death of ſinne, to the life of grace, Eph. 2. 4, 5. Col. 2. 12, 13. Rom. 6. 4, 5. and this flowes from his Reſurrection. The ſecond is of the body out of the graue, which is to be accompliſhed at the laſt Iudgement: of which the Reſurrection of Chriſt is both the cauſe and the pledge, 1 Cor 15. 20, 21, 22. Rom. 8. 11. 1 Theſſ. 4. 14. And a taſte of this Chriſt gaue in the reſurrection of diuers Saints, that appeared to many in Ieruſalem immediately vponupon his Reſurrection, Matth. 27. 52, 53.
4. The Reſurrection of Chriſt begets in vsus a liuely hope of a moſt glorious inheritance in heauen: As the Apoſtle ſhewes, 1 Pet. 1. 3, 4. and Rom. 5. 10. where we ſhall for euer triumph with him in the victory ouer Death, and the Graue, and Hell, Hoſea 13. 14. 1 Cor. 15. 54, &c.
5. It warrants and effects our perſ…uerance in life, for he roſe to life to die no more, neither in himſelfe, nor in the ſpirituall life of his members, as the Apoſtle reaſons, Rom. 6. 9, 10.
Now the reaſon of all this is, becauſe Chriſt ſuſtained our perſon, and roſe againe, as well as died, in our ſtead: He died and roſe againe as a publike perſon, and a root of a new mankinde: and beſides the ſame Spirit that raiſed Ieſus Chriſt from the dead, is in vsus, to worke all thoſe things intended by his Reſurrection, Rom. 8. 11.
The vſe of this Article may be diuers.
1. By way of Information, and ſo it proues the Diuinitie of Ʋſe.Chriſt: the Apoſtle ſayes he was mightily declared to be the Sonne of God, by the Reſurrection from the dead. He that could ouercome ſo great Enemies, as Sin, Death, the Graue, and Hell; and had power of himſelfe to take vp his life, muſt needs be God: and ſo Saint Paul applies the words of the ſecond Pſalme, Thou art my Sonne, this day hauehave I begotten thee, to the Reſurrection of Chriſt, which is true in reſpect of the manifeſtation of his Diuinitie, Rom. 1. 4. Act. 13. 33.
2. By way of Inſtruction: and ſo firſt Saint Paul, 2 Tim. 2. 8. chargeth vsus in a ſpeciall manner to remember this Article, and to lay faſt hold vponupon it: for Iewes and Pagans can beleeue that Ieſus died, but a Chriſtian muſt goe further, to beleeue that he was raiſed from the dead. Secondly, wee ſhould learne from Chriſts Reſurrection, to riſe to newneſſe of life. A Chriſtian ſhould be aſhamed to lye dead in the graues of ſinne, when his Sauiour is riſen from the dead: Nay if we be ingrafted into Chriſt aright, wee are riſen with him, and are aliue from the dead, and ſhew it by a ſpirituall liuelineſſe, in all parts of a renewed conuerſation: and therefore if thou wouldeſt hauehave comfort that thou art a true Chriſtian, thou muſt ſhew it by liuing in a new conuerſation, and by awaking from ſpirituall ſlumbring and ſecuritie, and ſtanding vp from the dead, Eph. 5. 14. If there be life in the Head, there is life in all the true members, Rom. 6. 4, 5. And if thou hauehave no part in this firſt Reſurrection, thou art in danger to be ſwallowed vp of the ſecond death, Reu. 20. 6. and therefore we muſt all with Saint Paul ſeeke the vertue of the Reſurrection of Chriſt, Phil. 3. 8, 9. And to this end we muſt daily preſent our ſelues, with honeſt and good hearts, before the voice of Chriſt in the Goſpell, which is able to raiſe vp the dead hearts of men, Ioh. 5. 25. and withall pray to God by his power, to plucke vp our hearts out of the graues of ſinne, that we may liue the life of grace in his ſight. Thirdly, Saint Paul vrgeth another vſus…, Col. 3. 1. If we be riſen with Chriſt, then we muſt ſet our affections on things that are aboue, and not on things here below, and hauehave our conuerſation ſo lifted vp from the reſpect of earthly things, as Chriſt had in the fortie dayes he was on earth.
3. By way of conſolation, and ſo it is comfortable foure wayes.
1. Againſt deſperate afflictions: if we be brought as low as Chriſt was by the hand of God, or malice of men, yet we ſhould hope in God, who is able to raiſe vsus vp from moſt deadly croſſes. Thus the Prophet Eſay tells the people their dead men ſhall liue, Eſay 26. 19.
2. Againſt the combat with Gods wrath for our ſinnes. We may ſafely flie to the Reſurrecton of Chriſt, to aſſure our Iuſtification: hee died and was buried for our ſinnes, and therefore riſing from the dead, it muſt needs be for our Iuſtification, Rom. 4. 25. Seeing in his Reſurrection hee comes our of Priſon, and ſo declares that he hath diſcharged all our debt, and this a good conſcience may plead to ſaue it ſelfe againſt the ſeas of Gods wrath, if they were like the waters of the Deluge, as Saint Peter ſhewes, 1 Pet. 3. 21.
3. In the point of our Sanctification, againſt our ſinnes, and the power and filth of them; for if leſus be aliue, he receiued this life as our head, and for vsus: as the head is the fountaine of Senſes whence they are deriued to all the parts of the body, ſo is Chriſt our Head the Fountaine of ſpirituall life and ſenſes, whence comes life and ſenſe to eueryevery member: If Chriſt roſe the third day, then after two dayes alſo we ſhall be reuiued, Hoſ. 6. 1, 2. And we are ingrafted into the ſimilitude of his Reſurrection, Rom. 6. 4. Nor ſhould weake Chriſtians be diſcouraged, that finde not a like degree or meaſure of life, as other Chriſtians hauehave from Chriſt: for all the members hauehave not a like meaſure of ſenſe from the head, and Chriſt doth conueigh the influence of his grace by degrees; as he that went into the water that ran out of the Temple, firſt was in to the Ankles, then to the knees, then to the loynes, then it grew ſo deepe, as it could not be ſounded to the bottome: ſo is it with the water of life in true Chriſtians, Ezech. 47. 3, 4, 5. Some Chriſtians are like Ezechiels bones, when they firſt had life, there appeares nothing in them but skin and bone; but the Lord can cauſe the wind ſo to blow, that they ſhall be filled vp, and made compleat men in Chriſt, Ezech. 37. 4, 7, 8.
4. In the caſe of the reſurrection of our bodies, as hath bin ſhewed before: for by the ſound beleefe of this Article, we infallibly gather, that our owne mortall bodies ſhall be raiſed vp at the laſt day, as is euidently affirmed, Rom. 8. 11. 1 Theſſ. 4. 14.