A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

Thus Aditum per vulnera pandit: His side was opened, through that breach we have entrance. His heart was pierced, through that heart we have entrance: every wound is a passage. Who condemns? It is Christ that justifies. Who shuts? It is the Lord JESUS that opens. Death seems to dissolve this union, but doth not: for look what was Christs condition in the grave, such is the condition of all his members. In death the soul of Christ was severed from his body, as far as heaven is from earth; for his body was laid in the Sepulchre, and his soul was in the hands of his Father: yet was neither of these separated from the God-head. Chrysostom gives a familiar similitude to explain this: A man holds a sheathed sword in his hand, he draws out the sword from the scabbard, holds the sword in one hand, the scabbard in the other; here the sword and the sheath are parted one from another, but neither of both are parted from the man, for he hath them both in his hands still. So the Deity took Christs soul from his body when he died, as a sword drawn out of the scabbard, but held them both in his hands, and at his Resurrection put them together again: the soul was separated from the body, neither of these from the Lord. So it is with us; Death, whether natural or violent, may rend the soul from the body, it can take neither from Christ. But why then is not the body quickened in the grave by his virtue, and by the inseparability of this union? As when an arm is taken with a dead palsy, it receiveth little or no heat, sense, motion, or life from the body; yet it still remains a member of the body: because the flesh and bones abide still tied with ligaments to the body. Our bodies in the grave are but taken with a dead palsy, they are still members of Christ, and shall by his virtue be revived: when again the soul shall be wedded to the body, and both body and soul to everlasting glory.

Thus Aditum per vulnera pandit: His side was opened, thorow that breach we have entrance. His heart was pierced, thorow that heart we have entrance: every wound is a passage. Who condemnes? It is Christ that justifies. Who shuts? It is the Lord IESUS that opens. Death seemes to dissolve this union, but doth not: for looke what was Christs condition in the grave, such is the condition of all his members. In death the soule of Christ was severed from his body, as farre as heaven is from earth; for his body was laid in the Sepulcher, and his soule was in the hands of his Father: yet was neither of these separated from the God-head. Chrysostome gives a familiar similitude to explaine this: A man holds a sheathed sword in his hand, he drawes out the sword from the scabberd, holds the sword in one hand, the scabberd in the other; here the sword and the sheath are parted one from another, but neither of both are parted from the man, for he hath them both in his hands still. So the Deitie tooke Christs soule from his body when he died, as a sword drawne out of the scabberd, but held them both in his hands, and at his Resurrection put them together againe: the soule was separated from the body, neither of these from the Lord. So it is with us; Death, whether naturall or violent, may rend the soule from the body, it can take neither from Christ. But why then is not the body quickened in the grave by his vertue, and by the inseparability of this union? As when an arme is taken with a dead palsey, it receiveth little or no heat, sense, motion, or life from the body; yet it still remaines a member of the body: because the flesh and bones abide still tyed with ligaments to the body. Our bodies in the grave are but taken with a dead palsey, they are still members of Christ, and shall by his vertue be revived: when againe the soule shall be wedded to the body, and both body and soule to everlasting glory.