A68107:1285
Of domesticall duties eight treatises. I. An exposition of that part of Scripture out of which domesticall duties are raised. ... VIII. Duties of masters. By William Gouge.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Answ. The world knoweth us not, because it knoweth not Christ. It knoweth not Christ the head of this body: it knoweth not the body which is Christ. Let not us who know both head and body, the near union which is betwixt them, and the privileges which follow thereupon, be daunted, neither with the scoffs or scorns of the world, nor with our own outward weaknesses, wants, and calamities. What would he that hath Christ, have more?
Answ. The world knoweth vs not, because it knoweth not Christ. It knoweth not Christ the head of this body: it knoweth not the body which is Christ. Let not vs who know both head and body, the neere vnion which is betwixt them, and the priuiledges which follow thereupon, be danted, neither with the scoffes or scornes of the world, nor with our owne outward weaknesses, wants, and calamities. What would he that hath Christ, haue more?
The privilege which the Saints receive by their union with Christ in the time of death (even all that time that passeth from the departure of the Saints out of this world unto the general Resurrection) is admirable: for when body and soul are severed one from another, neither soul nor body are separated from Christ, but both remain united to him: even as, when Christs body and soul were by death severed one from another, neither his soul, nor his body were separated from the Deity, but both remained united thereunto. This inviolable bond that holdeth the Saints, (yea, even their very bodies as well as their souls) united to Christ in death, is the benefit of a spiritual union. If our union with Christ were corporeal, it could not be so.
The priuiledge which the Saints receiue by their vnion with Christ in the time of death (euen all that time that passeth from the departure of the Saints out of this world vnto the generall Resurrection) is admirable: for when body and soule are seuered one from another, neither soule nor body are separated from Christ, but both remaine vnited to him: euen as, when Christs body and soule were by death seuered one from another, neither his soule, nor his body were separated from the Deitie, but both remained vnited thereunto. This inuiolable bond that holdeth the Saints, (yea, euen their very bodies as well as their soules) vnited to Christ in death, is the benefit of a spirituall vnion. If our vnion with Christ were corporeall, it could not be so.
Ob. Is it possible that the body which is dead should remain 1united to Christ, when as it receiveth no virtue from him?
Ob. Is it possible that the body which is dead should remaine 1vnited to Christ, when as it receiueth no vertue from him?
Answ. 1. If a member of a natural body may do so, why not a member of the mystical body? That a member of a natural body may do so, is evident by those who have an hand, arm, foot, leg, or any other member taken, with a dead palsy: they are sometimes so taken, as those parts receive no manner of sense, or any vigour, or life from head or heart at all: and yet remain true members of that body.
Answ. 1. If a member of a naturall body may doe so, why not a member of the mysticall bodie? That a member of a naturall body may doe so, is euident by those who haue an hand, arme, foot, leg, or any other member taken, with a dead palsie: they are sometimes so taken, as those parts receiue no manner of sense, or any vigor, or life from head or heart at all: and yet remaine true members of that body.
2. The very dead bodies consumed with worms or otherwise, do receive a great present benefit from their union with Christ: for by virtue thereof there is a substance preserved, and they are kept from destruction: there is nothing destroyed in the Saints by death, but that which if it were not destroyed, would make them most miserable, namely sin: that is utterly, totally, finally destroyed in them, and all the concomitances thereof, which are all manner of infirmities: but the rotting of the body, is but as the rotting of corn in the earth, 1that it may arise a more glorious body. The metaphor of sleep, 2attributed to the Saints when they die, showeth that their bodies are not utterly destroyed.
2. The very dead bodies consumed with wormes or otherwise, doe receiue a great present benefit from their vnion with Christ: for by vertue thereof there is a substance preserued, and they are kept from destruction: there is nothing destroied in the Saints by death, but that which if it were not destroied, would make them most miserable, namely sinne: that is vtterly, totally, finally destroied in them, and all the concomitances thereof, which are all manner of infirmities: but the rotting of the body, is but as the rotting of corne in the earth, 1that it may arise a more glorious bodie. The metaphor of sleepe, 2attributed to the Saints when they die, sheweth that their bodies are not vtterly destroied.
Object. The bodies of all men, even of those that are not 1of this union, are preserved from utter destruction. This therefore is no benefit of our union with Christ.
Obiect. The bodies of all men, euen of those that are not 1of this vnion, are preserued from vtter destruction. This therefore is no benefit of our vnion with Christ.
Answ. Though in the general thing it self, which is a preservation of the substance of the body, the same thing befalleth the Saints and the wicked: yet the means whereby both are preserved, and the end why they are preserved is far different.
Answ. Though in the generall thing it selfe, which is a preseruation of the substance of the body, the same thing befalleth the Saints and the wicked: yet the meanes whereby both are preserued, and the end why they are preserued is farre different.
1. The Saints are preserved by a secret influence proceeding 1from Christ, as an head: in which respect they are said to sleep in Jesus, and to be dead in Christ. But the wicked are reserved by an Almighty power of Christ, as a terrible Lord and severe Judge.
1. The Saints are preserued by a secret influence proceeding 1from Christ, as an head: in which respect they are said to sleepe in Iesus, and to be dead in Christ. But the wicked are reserued by an Almightie power of Christ, as a terrible Lord and seuere Iudge.
2. The bodies of the Saints are preserved to enjoy eternal glory together with their souls: but the bodies of the wicked are reserved to be tormented in hell.
2. The bodies of the Saints are preserued to enioy eternall glory together with their soules: but the bodies of the wicked are reserued to be tormented in hell.
In regard of these differences, the grave is as a bed to the Saints, 1for them quietly to sleep therein free from all disturbance till the day of resurrection: but it is a prison to the wicked to hold them fast against the great Day of Assize, that at Dooms day they may be brought to appear at the bar of Gods judgement seat, and there receive the sentence of condemnation.
In regard of these differēces, the graue is as a bed to the Saints, 1for them quietly to sleepe therein free from all disturbance till the day of resurrection: but it is a prison to the wicked to hold them fast against the great Day of Assise, that at Doomes day they may be brought to appeare at the barre of Gods iudgement seat, and there receiue the sentence of condemnation.
The privilege which the Saints by virtue of their union with Christ receive after death, far surpasseth all before. It may be drawn to two heads. ⟨p. 104⟩1. Their Resurrection. 2. Their glory in heaven.
The priuiledge which the Saints by vertue of their vnion with Christ receiue after death, farre surpasseth all before. It may be drawne to two heads. ⟨p. 104⟩1. Their Resurrection. 2. Their glory in heauen.
