The Substance of Christian Religion, Lecture 22
The two and twentieth Lords day.
Phil. 3. 20, 21.
Verse 20 For our conversation is in Heaven, from whence also we look for a Saviour, the Lord Iesus Christ.
21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
A Reason is given in these words, why believers should rather follow the true Apostles, than false Teachers; and it is taken from the comparison of unlike things. The unlike qualities, are a care for the things of the world, in false Teachers; and a care for things heavenly in the true Apostles. This care of the Apostle is illustrated by a double argument: 1. From the adjunct manner, which is set out to us, by the similitude of Burgesses. 2. From the efficient cause of this care, which is faith, and hope of the glory that is to come. This glory, again is illustrated: 1. From its principal cause, which is Christ Jesus. 2. From the subject of it, which is extended also to the body, and not to the soule alone. 3. From the quality of the body, which is pointed out to us, by a similitude with the body of Christ. 4. From the virtue and power of that efficient cause aforesaid, for producing such an effect; which is no other, than omnipotency; according to that mighty power whereby▪ &c.
Doct. 1. The resurrection of mans body is certainly to be.
This is taught in the Text; 1. In that a transmutation of our bodies is determined on. 2. In that it is said, they shall be made conformable to the body of Christ, which by its resurrection was raised unto glory. The foundations or grounds of that article, are two; The power of God, and the truth of the Scriptures, as Christ himself teacheth in his answer to the Sadduces, Ye erre; to wit, about the resurrection, now knowing the Scriptures, and the power of God. By the power of God, the raising of our bodyes again, is possible; it being as easie to God to do that, as at first to make all things out of nothing; yea, as to make man out of the clay of the earth. For it is easy to conceive, that the same efficient cause, can again joyn the same principles, which once before he did conjoyn, and moreover made them all out of nothing. As for the Scriptures, the truth and certainty of this resurrection is expresly declared by its testimony.
Reas. 1. Because man was created for eternity, and therefore must be set free from death, which assaults the whole race of man kind against its nature, that so it may again attain to eternity.
Reas. 2. Because the soule cannot come to its perfect and compleat glory, by its reunion with the body; because it would be as it were maimed, as to such faculties, the operations whereof it exerciseth by the body; and so in some sort it should remain, as it were blind, deaf, dumb, &c.
Reas. 3. Because the equity of divine dispensation requireth this, that those bodies, which had their own share in the labours and workes that belong unto this life; should also have their share in such rewards, as belong unto the end of this life.
Use, Is to establish our faith about this truth, which is one of the principal articles of the Christian faith.
Doct. 2. The same bodies that we had, as to their essences and natures, shall arise again; though not the same, as to their dispositions and qualities.
This is hence gather'd, that in the Text our bodies are not onelyonly said that they shall be transfigured, by which phrase we are to understand, that the substance of our bodies shall remain the same, and that the outward figure or fashion, or manner of its disposition and complexion shall onelyonly be changed: But also that they are said that they shall be transfigured after the manner of Christs body. For Christ had the same flesh and bones, which he had before, and this he made manifest unto his Disciples.
Reas 1. Because neither reward▪ nor punishment would have any place in the body after its resurrection, unless the very same bodies were restored to men, whereof they made use here upon earth before, either for doing evill, or doing good.
Reas. 2. Because otherwayes after the resurrection the party should not remain the same man, determinately this man, that man, or that he was before.
Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before, as any other.
Use, Of Resutation against such Hereticks, who having almost blended their own dogmatical fictions and phancies with the true Doctrine, would also have our bodies after the resurrection not to be the same, but new ones, even as to their substance.
Doct. 3. Perfection, glory, and eternal happinesse shall be given to believers, after that in the resurrection they shall be clothed with their bodies again.
It is in the Text. This glory is partly in the soul, and partly in the body; but in both there shall be a removal of all imperfection, and a communication of all perfection, which shall be thought fit for every one to receive. In the soul shall be the fruition of God, whereby all desire of desirable things shall be in a certain eminent way satisfied. There shall be also an abundantly heaped perfection of all gifts and virtues, as is in the blessed Angells. This glory shall also so stream forth unto the bodies, that they shall be like unto heavenly bodies; which is the point chiefly expounded in the Text: Our body shall be made conformable, &c.
Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us.
Reas. 2. Because Christ already glorified, is not onelyonly the efficient cause, but the pattern of our glory. We shall not therefore have onelyonly such a likenesse to Christ; as is between any effect and its cause, according to that maxime; as the cause is, such is the effect: But also that proportion which is between the pattern and its pourtraict.
Reas. 3. In order of dignity, by the bountiful appointment of God, believers shall next after Christ have their place together with the blessed Angells.
Use, Of Direction, that we may often set before our eyes in our meditation, the greatnesse of this glory, unto which we are called, that so we may both stirre up thankfulnesse in our selves to God, and a certaine holy contempt and neglect of all things in this world.
Doct. 4. This resurrection of our bodies from the dead, and the glorification of them, shall be by the most powerfull operation of Christ.
From these words; According to that mighty power of working, he should transforme, &c. And this agrees to Christ, as he is one and the self same God with the Father.
Reas. 1. Because it is the work of that supereminent greatnesse of power, that is proper unto God, …. 1. 19.
Reas. 2. Because that most wonderfull quickening of our bodies, should come from the living, and alive-making God, who is the fountain and source of all life. Therefore in the same manner it is not attributed onelyonly to the Father, but also to the Son, and Holy Spirit, Rom. 8. 11.
This agreeth also to Christ, as he is Mediator, but still as united unto God essentially; also as he submits himself together with the humane nature in one person, to be mediator, Ioh. 5. 26. and 6. 40.
Reas. 1. Because it belongs to the Mediatory office of Christ, not onelyonly that by his merit, he should procure life eternal to us; but also by his powerfull working actually bring the same to pass.
Reas. 2. Because Christ as Mediator is the head of his Church, from whom is derived and communicated to us the Spirit of life, whereby as well our soules, as our bodies are quickened; our soules especially in this life, and our bodies in the day of the resurrection.
Reas. 3. Because Christ as Mediator, and as the Son of man (but as united pesonally in the Godhead, in the Son of God) shall judge the world, Ioh. 5. 27. Now this belongs to the power of the Judge, that he can bring before himself, and make the parties to be judged, to appear.
Use, Of Direction, that by all meanes we do this, as in our prayers, so in our meditations and other our spiritual exercises; to wit, that we may behold this supereminent power, and greatnesse of Christ's might, as the Apostle wisheth to the Ephesians, and to us, as one of the greatest gifts of God, Ephes. 1. 17, 18, 19, 20. For by this meanes, 1. Our faith and confidence in Christ is established. 2. We will be forearmed against all terrours of this world, and of Hell it self. 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing, because he is able to performe all that he hath promised, all that we seek of him, and above all that can come into our thoughts.
Doct. 5. We should so look for this glory to come, in this present life, as that we lead in some sort an heavenly life … ven here upon earth.
This is it, which is said in the beginning of the Text; We behave our selves as Burgesses, or Citizens of Heaven.
Reas. 1. Because where our treasure, or chief good is, there will our hearts be also; and where the …cart is, there will the whole man be. if therefore we have our treasure and chief good in Heaven, our heart will be in Heaven also; and our conversation will be heavenly.
Reas. 2. Because all these worldly things, whereabout men are busied, and most are drowned in, can never come in competition with the blisse of Heaven, neither as to their worth, nor as to their durance, nor by any love-worthy quality.
Reas. 3. Because to this we are called, that denying our selves, and leaving the world; we may seek the Kingdome of God, and his righteousnesse, and glory.
Reas. 4. Because while we believe and hope in Christ, and have the eyes of our mind set upon him, as our Captain and patterne of our salvation, we must be changed into his likenesse and image, 1 Ioh. 3. 3. 2 Cor. 3. 18.
Use 1. Of Direction, for discerning of our condition, whether we have any such faith and hope, or no.
Use 2. Of Exhortation, to stirre up and rouse our mindes to a more earnest and diligent study and care of all godlinesse.