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are ; his Soul was conveyed into fuch Receptacles, as the Souls of other Perfons use to be. All, which was necessary for our Redemption by way of Satisfaction and Merit, was already performed on the Cross; and all, which was necessary for the actual Collation and Exhibition of what was merited there, was to be effected upon and after his Resurrection: in the interim therefore there is nothing left, at least known to us, but to satisfie, the Law of Death. This he undertook to do, and did: and though the ancient Fathers by the several Additions of other Ends have something obscured this, yet it may be sufficiently observed in their * Writings, and is certainly most
* Irenæus so conformable to that Prophetical Expression, upon which we have hitherto af
to calls his Degrounded our Explication, Thou shalt not leave my soul in hell, neither scent, legem wilt thou suffer thy holy one to fee corruption;
mortuorum servare. 1.5.
c. 26. and S. Hilary expresses that which I intend very clearly, Morte non interceptus est unigenitus Dei Filius; ad explendam quidem hominis naturam, etiam morti se, id eft; disceflioni se tanquam animæ corporisque subjecit, & ad infernas fedes, id quod homini debitum videtur effe, penetravit. Enar. in Psal. 53. And before him Tertullian, Christus Deus, quia & homo mortuus secundùm Scripturas, & fepultus secus easdem, huic quoque legi satisfecit, formâ huInance mortis apud inferos functus. De Anima, c. 55. Ηλθεν αυτός ο πάντων Ca7ης, και τας ημίν κρεωτεμας τιμωρίας His en hoe Buñv, anda huzão, insie vão encepceg 797ov arg waridegalo Cágra. Kala peegpedee Savalor eisiji dwaveSia70 xj Tõso, xxclőadev ērsties tis w Toy. Gelas. At. Conc. Nic. 1. 2. c.32. This S. Austin calls proprietatem carnis, Cont. Felician. c.11. Scio ad inferos Divinitatem Filii Dei descendiffe proprietáte carnis, fcio ad cælum afcendiffe carnem merito Deitatis. And afterwards he calls it, injuriam carnis, Erat uno åtque eodem tempore ipse totus etiam in inferno; totus in cælo, illic patiens injuriam carnis,, hic non relinquens gloriam Deitatis.. 6.14. Impleta est Scriptura quæ dicit, Et cum iniquis reputatus eft. Quod & altiùs intelligi poteft, dicente de semetipfo Domino, Reputatus sum cum defcendentibus in lacum : factus sum ficut homo fine adjutorio, inter mortuos liber. Verè enim reputatus est inter peccatores & iniquos ut descenderet ad Infernum. 'S. Hierom in Ifai&. c. 53. V. 12. Ruffinus, in his Exposition of the Creed, descanting upon that place in the Psalms, factus sum ficut homo fine adjutorio, inter mortuos liber; Non dixit homo, fed ficut homo. Sicut homo enim erat quia etiam descenderat in infernum; fed inter mortuos liber erat, quia à morte teneri non poterat. Et ideo in uno natura humanæ fragilitatis, in alio divinæ poteftas majeftatis oftenditur. And yet more pertinently Fulgentius, Reftabat ad plenum noftræ redemptionis effectumi ut illuc ufque homo fine peccato à Deo susceptus descenderet ; quousque homo feparatus à Deo peccati merito cecidiffet, id eft, ad infernum, ubi folebat peccatoris anima torqueri, & ad fepulchrum ubi consueverat peccatoris card corrumpi. Ad Thrafim. c. 30. Ei gv sj autós éde70, xúero muy tg Taortos, vej decórns, rj gãs ñ á Créte, se cast of átvlov, Javoto youraas, vej til eis do xardariy én idéguas ws. år se or wavle suiv opowOñ xweis derecelices, or. Andreas Cret. Serm. in vitam humanam. I conclude this with that Exposition of s. Hilary upon the Word's of the Pfalmift, if I go down into Hell, thou art there also; Humanæ ifta lex neceffitatis eft, ut confepultis corporibus ad inferos animæ descendant: quam descensionem Dominus ad consummationem veri hominis non recusavit. Pfal. 138.
Secondly, By the Descent of Christ into Hell, all those which believe in him are secured from descending thither ; he went unto those Regions of Darkness that our Souls might never come into those Torments which are there. By his Descent he freed us from our Fears, as by his Ascension he fecured us of our Hopes. He passed to those Habitations where Satan hath taken up Possession and exerciseth his Dominion; that having no Power over him, we might be assured that he should never exercise any over our Souls departed, as belonging unto him. Through death he destroyed him that had Heb. 2. 14. the power of death, that is, the Devil'; and by his actual Descent into the Dominions of him so destroyed, fecured all which have an Interest in him of the fame Freedom which he had. Which Truth is also still preserved (though among many other strange Conceptions) * in the Writings of the * As we read
cof the Opinion Fathers. Having thus examined the several Interprétations of this part of in Tertullian's the Article, we may now give a brief and safe Account thereof, and teach Time, tho' not every one how they may express their Faith without any Danger of Mistake, of him ; Sed
” in hoc, inquigive a full and undoubting Assent unto this as to a certain Truth, unt, Chril That when all the Sufferings of Christ were finished on the Cross, and his inferos adiit Soul was separated from his Body, though his Body were dead, yet his mus. CæteSoul died not; and though it died not, yet it underwent the Condition of rùm quod difthe Souls of such as die ; and being he died in the Similitude of a Sinner, crimen Ethni
Chriftianorum, fi cárcer mortuis idem? De Anima, cap. 55. Aut ipfius vox est hic, Et eruisli animam meam ab inferno inferiori, aut noftra vox per ipfum Chriftum Dominum noftrum ; quia ideo ille pervenit ufque ad inférnom, ne nos remaneremus in inferno. S. Auguft. in Pfal. 85. Tegewun gb autos cuãs avbaxos, se arsvæv cu tos após ötgeot, xj ris dlm *#76c6aívar, após vépege. Athan. in Ompia mihi trad. ec.
his Soul went to the Place where the Souls of Men are kept who die for their Sins, and so did wholly undergo the Law of Death: but because there was no Sin in him, and he had fully satisfied for the Sins of others which he took upon him; therefore as God suffered not his Holy One to fee Corrup. tion, fo he left not his Soul in Hell, and thereby gave fufficient Security to all chofe who belong to Chrift, of never coming under the Power of Satan, or suffering in the Flames prepared for the Devil and his Angels. And thus, and for thefe Purpofes may every Christian fay, I believe that Chrift des scended into Hell.
He Rose again.
W Part, of Christ's Resurrection; hath been constantly delivered without til For thorich the least Alteration, either by way of Addition or * Diminution. The whole Eusebius Gal- Matter of it is fo necessary and effential to the Christian Faith, that nothing licanus and of it could be omitted ; and in these few Expressions the whole Doctrine is Venantius Fortunatus fő clearly delivered, that nothing needed to be added. Ar the first View leave out the we are presented with three Particulars: First, The Action it felf, or the Relaft Word, à mortuisand furrection of Christ, he rose again. Secondly, The Verity, Reality, and fome Copies in Propriery of that Resurrection, obe rose from the dead. Thirdly, The CirRufinus have cumstance of Time, or Distance of his Resurrection from his Death, rose it not ; yet it is generally from the dead the third day. expreffed in al the rest, which are more ancient than Eusebius or Fortunatus: and therefore that omission is to be imputed rather to Negligence either of the Author or the Scribe, than to the Usage of the Church in their Age. Quòd die tertio resurrexit à mortuis Dominus Christus, nullus ambigit Christianus. S. Aug. Serm. in Vigiliis Pafche.
For the Illustration of the first Particular, and the Justification of our Be. lief in Chriff's Refurrection, it will be necessary, First, To fhew the pro. mised Messias was to rise from the Dead; and Secondly, That Jesus, whom we believe to be the true and only Messias, did fo rise as it was promised and foretold. As the Messias was to be the Son of David, so was he particularly typified by him and promised unto him. Great were the Oppofitions which David suffered both by his own People and by the Nations
round about him ; which he exprefled of himlelf, and foretold of the Mes Psal. 2. 2. fias in those Words, The Kings of the earth set themselves, and the rulers
take counsel together against the Lord and against his anointed, that is, his Afts 4.27,28. Chrift. From whence it came to pass, That against the holy child Jefus,
whom God had anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do what foever the hand and the counsel of God determined before to be done, which was to crucifie and say the Lord of Life. But notwithstanding all this Opposition
and Perfecution, it was spoken of David, and foretold of the Son of DaPfal. 2. 6,5. vid, Tet have I set mine anointed upon my holy hill of Sion. I will de
clare the Decree, the Lord hath said unto me, Thou art my son, this day have I begotten thee.' As therefore the Persecution in respect of David än mounted only to a Depression of him, and therefore his Exaltation was a settling in the Kingdom; so being the Conspiration against the Messias amounted to a real Crucifixion and Death, therefore the Exaltation must include a Resurrection. And being he which rises from the Dead, begins as it were to live another Life, and the Grave to him is in the manner of a Womb to bring him forth, therefore when God said of his Anointed, Thou art my fon, this day have I begotten thee, he did foretel and promise that he would raise the Mesias from Death to Life.
But because this Prediction was fomething obscured in the Figurative Expreffion, therefore the Spirit of God hath cleared it farther by the fame Prophet, speaking by the Mouth of David, but such Words as are agreeable not to the Perfon, but the Son of David, My flesh Shall rest in hope; for thou wilt Psal. 16.10. not leave my soul in, hell, neither wilt thou suffer thine holy One to
r wilt thou suffer thine holy One to see corruption. As for the Patriarch David, he is both dead and buried, and his Flesh consumed in his Sepulchre ; but being a Prophet, and knowing that afts 2. 31. God hath fworn with an oath to him, that of the fruit of his loyns accord ing to the flesh he would raise up Christ to fit on his throne ; be seeing this before, spake of the refurrection of Chrif, that his soul was not left in hell, neither his flesh did see corruption. They were both to be separated by his Death, and each to be difpofed in that Place which was respectively appointed for them: but neither long to continue there, the Body not to be detained in the Grave, the Soul not to be left in Hell, but both to meet, and being re-united to rise again.
Again, Lest any might imagine that the Messias dying once might rise from Death, and living after Death, yet die again, there was a fárther Prophecy to assure us of the Excellency of that Refurrection and the Perpetuity of that Life to which the Messias was to be raised. For God giving this Promise to his People, I will make an everlasting covenant with you, (of which the Meffias Isa. 55.3. was to be the Mediator, and to ratifie it by his Death) and adding this Expression, even the fure mercies of David, could signifie no less than that the Christ, who was given first unto us in a frail and mortal Condition, in which he was to die, should afterwards be given in an immutable State, and confequently that he being dead should rise unto eternal Life. And thus by virtue of these three Predictions we are assured that the Mefias was to rise again, as also by those Types which did represent and prefignifie the fame. Jofeph, who was ordained to save his Brethren from Death who would have sain him, did represent the Son of God, who was sain by us, and yet dying faved us : and his being in the Dungeon typified Christ's Death ; *his being taken out * Poft duos :: from thence represented his Resurrection, as his Evection to the Power of annos die
rum, tertio Egypt next to Pharaoh, signified the Session of Christ at the Right Hand of incipiente de his father. Ifaac was facrificed, and yet lived, to fhew that Christ should carcere ed truly die, and truly live again. And Abraham offered him up, a accounting Et noner 10that God was able to raise him up even from the dead from whence also he seph Chriftus received him in a figure. In Abraham's intention Ifaac died, in his expe- Do
tertio à morctation he was to rise from the Dead, in his Acceptation being spared he was tuis refurrexit. received from the Dead, and all this acted to presignifie, that the only Son Præsentatur
Pharaoni, of God was really and truly to be facrificed and die, and after Death was mundo refur really to be raised to Life. What was the Intention of our Fathe not performed, that was the Resolution of our Heavenly Father and fulfilled. ratur-Data
; eft Joseph à And thus the Refurrection of the Messias was represented by Types, and Pharaone, in foretold by Prophecies; and therefore the Christ was to rise from the Dead. tota Ægypto
s poteftas. Et nofter Joseph Christus Dominus poft refurrectionem dicit, Data eft mihi omnis poteftas in cælo & in terra. Profper. de Promis. o Predict. p. 1.c. 29. Heb. II. 19. Ideo Isaac immolatus non eft, quia resurrectio Filio Dei fervata est. Profper, de Prom.Prad. p. 1. c. 17. Otws 989 rõ vix wüstrice? To Méra pusherov TURIXās éppolóegis imoμε ρίσαν7%, τω τε και απη μύω τώ και το ζυμπαραδεχθέντι προβάτω, ώςε δεχθώαι να το προβάτω το τι θανάτε μυσήeιον, cv Tu novogla † (wlw, 7 un draxomlopólu Tu Savcro. Greg. Nyf. Ordt. 1. in Réfur.
in That Jefus, whom we believe to be the true and only Messias, did rise from the Dead according to the Scriptures, is a certain and infallible Truth, delivered unto us, and confirmed by Testimonies Humane, Angelical and Divine. Those Pious Women which thought with sweet Spices to anoint him dead, found him alive, held him by the feet, and worshipped him, and as the first Preachers of his Resurrection, with fear and great joy ran to bring his Disciples word. The blessed Apostles follow them, to whom also he jewed
ACES 1. 3. himself alive after his passion by many infallible proofs; who with great 4. 33. power gave witness of the resurrection of the Lord Jesus, the principal
part of whose Office consisted in this Testimony, as appeareth upon the E
lection of Matthias into the Place of Judas, grounded upon this Neceflity: Aste 1.21.22. Wherefore of these men which have companied with us all the time that the
Lord Yesus went in and out among us, must one be ordained to be a witness
with us of his resurrection. The rest of the Disciples testified the same, to i Cor. 15. 6. whom he also appeared, even to five hundred brethren at once. These were
the Witnesses of his own Family, of such as worshipped him, such as believed
But so great, so necessary, so important a Mystery had need of a more firm and higher Testimony than that of Man: and therefore an Angel from
Heaven, who was ministerial in it, gave a present and infallible Witness to John 20.12. it. He descended down, and came and rolled back the stone from the door,
and sat upon it. Nay, two Angels in white, fitting the one at the head, the other at the feet where the body of Jesus had lain, said unto the Women, Why reek ye the living among the dead? he is not here but is rifen. These were the Witnesses fent from Heaven, this the Angelical Testimony
of the Resurrection: i John 5. 9. And if we receive the witness of Men, or Angels, the witness of God'is
greater, who did sufficiently attest this Resurrection: not only because there was no other Power but that of God which could effect it, but as our Saviour himself faid, The Spirit of truth, which proceedeth from the Father, he fall testifie of me; adding these words to his Apoltles, and ye shall bear witness, because ye have been with me from the beginning. The Spirit of God sent down upon the Apostles did thereby testifie that Christ was risen, because he sent that Spirit from the Father ; and the Apostles witnessed together with that Spirit, because they were enlightned, comforted, confirmed and strengthned in their Testimony by the same Spirit. Thus God raised up Jesus, and Thewed him openly, not to all the people, but unto witnesses chosen before of God, even to those who did eat and drink with him after he rose from the dead. And thus, as it was foretold of the Messias, did our Jesus rise ; which was the first part of our En
For the Second, concerning the Reality and Propriety of Christ's Resurre&tion, expressed in that Term from the dead, it will be necessary first to consider what are the essential Characters and Proprieties of a true Resurrection ; and secondly, to shew how those Proprieties do belong and are agreeable to the raising of Christ. The proper Notion of the Resurrection consists in this, that it is a substantial Change by which that which was before, and was corrupted, is re-produced the same thing again. It is faid to be a Change, that it may be distinguished from a second or new Creation. For if God should annihilate a Man or Angel, and make the same Man or Angel out of nothing, though it were a Restitution of the same thing, yet were it not properly a Resurrection, because it is not a Change of proper Mutation, but a pure and
total Production. This Chang
parated from its Body, which is the Corruption of a Man, that Soul fo feparated doth exift, and consequently is capable of Conjunction and Re-union with the Body; and if the two be again united by an Essential and Vital Union, from which Life doth necessarily flow, then doth the fame Man live which lived before ; and consequently this Re-union is a perfect and proper Refurrection from Death to Life, because the fame Individual Perfon, confifting of the fame Soul and Body, which was dead is now alive again. is. Having thus delivered the true Nature of a proper Resurrection, we shall easily demonstrate that Christ did truly and properly rise from the Dead. For First, by a true, though miraculous, Generation he was made Flesh; and tastes molt lived in his Humane Nature a true and proper Life, producing Vital Actions as we do. Secondly, He suffered a true and proper Diffolution at historilor Death ; his Soul being really separated, and his Body left without the least skamb Vitality, as our dead Bodies are. Thirdly, The fame Soul was re-united to in antep the fame Body, and so he lived again the same Man. For the Truth of which, Two things are necessary to be shewn upon his appearing after Death; the One concerning the Verity, the other concerning the Identity of his Body. All the Apostles doubted of the first ; for when Christ stood in the midit of them, they were affrighted and supposed that they had feen Luke 24. 37, a spirit. But he fufficiently assured them of the Verity of his Corporeity, 39. faying, * Handle me and fee : for a spirit hath not flesh and bones, as ye
Lof the Identity of his Body fee me have. He convinced them all of the Identity of h
* Thus Ignati
laying, us disputes aBehold my hands and my feet, that it is I my self ; especially unbclieving saint the AThomas, Reach hither thy finger, and behold my hands; and reach hither in law in his
days, 'Ey g8 thy hand, and thrust it into my side, and be not faithless, but believing. Pero navese The Body then in which he rofe, must be the fame in which he lived before, ou di Cepuis because it was the fame with which he died. NDA D996xy
aurov oida a
ohutud nurs: The olt. Ked ore This moei nétegi Prosv, icon autois, nobiles na nocné ne se je o to oxi sipas d'amorcov árunch?om. Kad tabús curg mcm 70 και επίσδυσαν κρατηθέντες τη ζαρκι αυτά και τα σνευμαι.--Μελα 3 τ' ανάσασιν ζωέφαγχωαυτοίς και Cωέπιεν ως Cαρκικός, καίFie w supe celoxws uw us to Targi Epift. ad Smyrn. Palpandam carnem Dominus præbuit, quam januis claufis introduxit, ut effe poft resurrectionçm oftenderet corpus suum & ejusdem naturæ & alterius gloriæ. Greg. Hom. 26. in Evang. Resurrexit Christus, absoluta res eft. . Corpus erat, caro erat, pependit in cruce, positus est in sepulchro, exhibuit illam vivam qui vivebat in illa. 158. De Tempore. !
And that we might be assured of the Soul as well as of the Body, First, He gave an Argument of the Vegetable and Nutritive Faculty, saying unto them, Have ye here any meat ? and they gave him a piece of a broiled fish, and of an honey-comb, and he took it and did eat before them. Secondly, Of the Sensitive part, conversing with them, shewing himself, seeing and hearing them. Thirdly, He gave Evidence of his Rational and Intellectual Soul, by speaking to them and discoursing out of the Scriptures, concerning thofe things which he spake unto them while he was yet with them. Thus did he