Twenty-Five Sermons, Sermons 3

Twenty-Five Sermons · Sermons 3

TWO SERMONS PREACHED UPON EASTER-DAY.

p. 253ON ABEASTER-DAY.

The First Sermon.

JOB xix. 25, 26, 27.

For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth:

And though after my skin, worms destroy this body, yet in my flesh shall I see God:

Whom I shall see for my self, and mine eyes shall behold, and Dnot another, though my reins be consumed within me.

THis Text is a Prophesie and Prediction of our Saviour Christs glorious Resurrection; the great benefit, and mysterie of our Religion, which the Christian Church doth this day celebrate. A Sacred Truth, requiring not onelyonly the Assent, but the Devotion, and Adoration of our Faith. The work of this day layes the greatest proofs of Christs EGod-head, and Divinity. He was declared to be the Son of God, by the Resurrection from the dead, Rom. i. 4. And, when God was to bring his Son back from the grave, this, and the like Prophesies, as Ushers, attended him, and proclaimed before him, as p. 253duplicate page p. 254Pharaoh before Ioseph, Abrech, Bow the knee. Let all the Angels of AGod worship him; Let every knee bow before him; Let every tongue confess him; Let every soul receive, and embrace him.

'Tis true, the incredulous, unbelieving Jews labour to obscure, and deface this, and all other Prophesies of Christs Resurrection; and, by a mis-construction, to draw it away to another sense. They answer all these Prophesies, as Esay complains of them, chap. xxx. 10. They say to the Seers, see not; and to the Prophets, prophesie not unto us right things, but prophesie to us deceit.

The Jews, they pervert the Text, and some other Expositours mistake it; and draw down the height and mysterie of this Bspeech, to an inferiour sense. But, generally, the most Ancient, and most Orthodox Interpreters, do fasten their Meditations upon this Text, as a clear, and undoubted prediction of our Saviours Resurrection. And this sense we embrace, and so apprehend the words as a Prophetical prediction, and faithful confession of our Saviours victory, and triumph, over the power of death.

And, it is of good use to look back to these Prophesies, even after their fulfilling: As the Angel spake this day to the women at the Sepulchre, Come see the place, where the Lord was laid; CThe emptiness of the grave proved that he was risen: So, even after Christ is risen, it is of use to our faith, to review these Prophesies; Come see the place that foretold his rising again; the fulfilling of these Texts will greatly confirm our faith of his Resurrection. As in your purchases, and possessions, though you be already seized and stated in them, yet ye desire to get in all former Conveyances, to strengthen your tenure: So, though you be possess'd of this dayes benefit, yet these Prophesies are as our fore-fathers records; we claim these Testimonies as our Inheritance; our Faith holds by them.

To reflect upon these Prophesies, will confirm our belief in all other Truths, as yet to be fulfilled; Impleta credimus, impleri videmus, implenda confidimus, saith S. Augustine: It will put Davids Song into our mouths; As we have heard, so have we seen: Heard it foretold, Seen it fulfill'd. We may sing with the Psalmist, All the wayes of the Lord, are Mercy and Truth: Mercy in Promising, Truth in Performing. We may confess with Solomon, Blessed be the Lord, who spake it with his mouth; and hath with his hand fulfilled it. We may open our Text, as Christ did; This day is this Scripture fulfilled in your ears; our Faith may safely Eset to its Seal, That God is true.

For the words themselves, they report unto us a memorable, remarkable Prophesie of the Resurrection; of a double Resurrection:

p. 2551. Here Iob fore-sees, and fore-tells the Resurrection of Christ. AHe tells us, That Christ, who by his Death Redeem'd him, hath again obtain'd an endless Life; That after his fall by Death, he is recovered, and got up again; stands, and shall stand last upon the earth.

2. He Prophesies of his own resurrection, That though he were now in a dying condition, death had already seiz'd upon him; yet he knew there was hope in his death, that he should be raised from the grave of corruption, to an everliving and blessed state and condition.

Now, surely, this is a Text of Scripture worthy of all acceptation, Bmuch to be set by, both for the clearness, and evidence of it, and also for the date it bears, and print of Antiquity.

1. 'Tis a clear Prophesie; there is not a fuller, more express description of the Resurrection, in all the Scripture, then this of Iob's. He speaks like an Apostle, rather then a Prophet. O virum ante Evangelium, …! With Thomas, he puts his hand into Christs side, he holds and embraces him, and then his Faith worships and adores his Redeemer; My Lord, and my God.

2. And then there is another Excellency that commends it, Cthe date of Antiquity. They all agree, that Moses was the Penman of this Book. Iob lived in Moses his time, or before him. St. Chrysostome reckons him the fourth from Esau. So timely a Prophesie of our Saviours Death and Resurrection, 'tis a rare Monument. S. Peter tells us, that Christs Resurrection was the Purchase of our Inheritance. Now, in matters of Inheritance, the ancientest Deeds and Conveyances are alwayes the best. Here is a Court-roll written by Moses, the first Pen-man that God ever imployed; and here is a Copy taken up by Iob, one of the Primitive Saints, and by him conveyed to the Church for ever. It Dwas a matter of debasement to S. Paul, that he had Posthumam fidem Resurrectionis; Last of all he was seen of me, as born out of due time, 1 Cor. xv. Contrary, 'tis a great Dignity to Iob, that he is Primogenitus Fidei; First of all he was seen by him. His Faith hath the Birth-right of all the Saints in the Old Scripture. It was the high praise of those good women in the Gospel, that they rose early to go to the Sepulchre. Iob's Faith out-strips them all, carries him betimes to the grave of Christ; he believes, and confesses his Resurrection.

The words then, they set out unto us a lively Profession of Iob's Faith. Iob, indeed, is propounded to us as a pattern of patience, EIam. v. Ye have heard of the patience of Iob: And it was most remarkable. But yet patience, it is not an original virtue; but springs, and arises from some other Grace. 'Tis Filia Fidel; the Daughter of Faith, Rom. v. It flowes from Faith. Would p. 256you know what made Iob so patient in all his aff…ictions? Here Ais the Mother, and Breeder, and Supporter of his Patience; his Faith of a Redemption, and a Resurrection, made him endure all. I should utterly have fainted, but that I believe to see the goodness of the Lord in the land of the Living, saith David, Psal. cxvi. So should Iob; his Faith kept him from fainting. Nay, not onelyonly so, saith S. Paul, Rom. v. but by virtue of true Faith, We glory in Tribulations. It makes Iob endure them, chearfully, comfortably, and even to glory in them.

So then, let us a little vary the Apostle's Expression, and say, We have heard of the Faith of Iob. He makes a double Profession Bof it in the Text:

1. Here is his Belief concerning Christ. Then,

2. Here is his Belief and Confidence concerning himself.

First, his Profession concerning Christ. Wherein three things are observable; all of them requisite in a right Believer:

1. Here is Salvificum Objectum; the … Object of his Faith, that's Christ, in three main Articles of Faith to be believed:

1. Quod Redemptor; that he was his Redeemer.

2. Quod Vivit; that his Redeemer was dead, and is alive Cagain; that's Christs Resurrection.

3. Quod I…dicabit; he believes that he shall appear again at the last day to judge the quick and the dead. He hath redeemed me, He rose again for me; He shall judge, and absolve, and give sentence for me: That's the first thing considerable, the Matter and Object of his Faith.

2. In his Profession; here is the Act of his Faith, and that is strong, and lively, full of …: He staggers not through unbelief, but is fully perswaded of it: It is Scio, I Dknow it, and I am well assured of it. And then,

3. Here is Appropriatio Fidei, his Personal Interest that he claims in Christ, and in all his benefits, in Meus; he is Mine; died, and rose again, and will come at the latter day for my good and benefit. He contents not himself with a Catholique Profession of these Truths in general; but possesses himself of them, makes them his own by a close application.

I. See the Object of Iob's Faith; that is,

1. Christ, a Redeemer:

2. Christ, alive from the dead:

3. Christs appearing again at the last day. These three are the stayes and props of his hope, the supporters of his comfort. And briefly take a double view of them:

p. 2571. In reference to Iob, who makes this holy Profession.

2. View them in themselves.

1. Iob's Faith acknowledges Christ his Redeemer, Raiser, Judge; It was the Faith which he lived by: And the Excellency of this Profession will appear, if we take notice of Iob in three Considerations:

1. Iob a Patriarch; one long before the Gospel was revealed: In the first and primitive times of the Church, he speaks of Christ, fastens upon him, and comforts himself in him.

1. It is the great Efficacie of our Saviours Mediation; the virtue of it was operative in all differences of time: It Bwas effectual and soveraign at the greatest distance. It comforted Iob, it rejoyced Abraham; nay, it recovered Adam. The Arrians blasphemy of his Deity, 'tis as false also of his Mediatorious Efficacie; Tempus fuit, quando non fuit. No, he was yesterday, and to day, and the same for ever. Chrysostome puts this difference 'twixt the Sacrifices of Christ, and of those under the Law: They were renew'd, and oftentimes offer'd; Christ died but once, and found Eternal Redemption: They were like weak plaisters, shifted and changed Cevery day; Christs Bloud was Efficax pharmacum, quod semel impositum, semper sanat: By one offering of himself, he hath perfected for ever all them that are sanctified, Heb. x.

2. It is the great Excellency of our Christian Faith, that the Church, before Christ, received and embraced it. The Prophets, as well as the Apostles, they all saw his Glory, and spake of him. They who went before, as well as they who came after, all sung Hosanna to this Son of David. The Gospel, it is of greatest Antiquity. DThe Law (saith S. Paul) came in afterwards. The Gospel hath the Birth-right; it put forth the hand first. The skarlet thred, dip'd in Christs bloud, testifies for it, though the Law took place for a time, and seem'd to be elder. 'Tis a great support for our Faith, that we believe in him, whom all the Saints, and Patriarchs rested on. Thus S. Paul takes off the scandal of novelty, which the Jews cast on the Gospel, Acts xxvi. I am judg'd for the hope of the Promise made by God to our Fathers; Why should it be thought a thing incredible Eto you, that God should raise the dead? It was this day, that Abraham desired to see, and he saw it, and was glad. That day, say some, was the day of the Resurrection: Then, when he offerr'd up Isaac, Accounting p. 258that God was able to raise him up from the dead, from Awhence he received him in a figure. The mysterie of this day, Abraham rejoyced in. That's the first, Iob a Patriarch.

2. Iob a Gentile, none of the lineage of Israel, a stranger in the land of Vz, he layes claim to the Redeemer; he builds his Faith on Christs Resurrection. Gentiles, as well as Jews, some in every Nation, have their share and portion in Christs Resurrection. Christ preached this Truth at his first Sermon at Nazareth, Luke iv. Naaman the Syrian, and the Widow of Sareptha, both of them Heathens, yet God visited them, and sent Salvation to Bthem. In both Stories they were remarkable types of the Resurrection. Naaman's corrupt flesh, restored as the flesh of a young child; all whole, and sound again. The Widow of Sareptha's son rais'd from the dead again: Two great signs of the Resurrection. The great Prefiguration of Christs Resurrection was performed among the Heathen. Ionah devoured by the Whale, and after three dayes restored again. That sign was done at Niniveh, the head City of the Gentiles. This mysterie of the Resurrection, Christ himself preached to the Gentiles, Ioh. xii. When Greeks came to Christ (and they were Gentiles) he acquainted Cthem with the Doctrine of his Resurrection: If the Wheat-corn dye not, it abides alone; but if it dye, it brings forth much fruit. The first great Manifestation of his Resurrection to all his Disciples, it was in Galilee of the Gentiles: Go into Galilee, there you shall see me. From Galilee this preaching began, How that God raised up Christ the third day, Acts x. 'Tis the foundation of our hope; we are Sinners of the Gentiles. So that Gentiles as well as Jews, Iob as well as Moses, are admitted into the fellowship of his Redemption, and Resurrection.

3. Iob a Just man, highly commended for his Sanctity, and DPiety; yet see, he layes hold upon this as his onelyonly claim, That Christ is his Redeemer from death and destruction. Not onelyonly notorious sinners, but the chiefest Saints stand in need of a Saviour, must trust to a Redeemer; desire to be partakers in his Resurrection.

1. That they are Saints, they owe it unto him: They are the children of God, because they are children of the Resurrection, Luke xx. 36.

2. And when they are Saints, yet so short is their Sanctity, so full of failings, that the best of them all must shelter Ethemselves under his Redemption. Their own garments do defile them, saith Iob. Their garments, that's their virtues, that beautifie and adorn them; yet these cast a soil and defilement upon them. S. Paul disclaims his own perfection, p. 259and righteousness, desires to know Christ, and the Apower of his resurrection. Our Sanctification, 'tis not our fundamental Title to Heaven, but our Redemption. Gloriabor, non quia justus, sed quia redemptus, saith Bernard. Our first resurrection from sin, is so lame, and imperfect, that the second death might still lay hold on us, were it not overcome by Christ's resurrection.

That's the first Consideration of this Object of Faith in reference to Iob; Iob a Patriarch, a Gentile, a just man; In all these three respects, he professes his interest in Christ's death and resurrection.

2. Let's view these Particulars in themselves.

1. Christ a Redeemer.

2. Christ alive from the dead; and then,

3. Christ appearing at the latter day. The improvement of these three Titles, makes up our Salvation.

1. His Redemption, that made the Purchase for us. 'Tis call'd, The Purchase of the inheritance, Ephes. i. And then,

2. His Resurrection, that seals up the Title, and conveys the Title to us. Our Justification, which entitles us to heaven, 'tis ascribed to his Resurrection; Rom. iv. He was delivered Cto death for our sins, and rose again for our justification.

3. His last Appearing, that gives us livery and seisin, and actual possession. We shall then be taken up into the heavens, and be ever with the Lord. All these three are necessary, we can spare none of them.

1. His Redemption is necessary; If not redeem'd by his death, we shall not be saved by his life, Rom. viii. Christ must first be our Redeemer, then after he will become our Raiser, and Absolver. First, make sure of thy Redemption, and then promise to thy self a joyfull Resurrection. Get sin pardoned, and Ddeath shall be vanquished. The sting of death, it is sin. Dis-arm death of it's sting, and 'tis easily overcome. It is the order and method that Hezekiah's faith observed, Isaiah xxxviii. Thou hast in love to my soul delivered me from the pit of corruption, for thou hast cast all mysins behind thy back. Thou wilt not give thine holy One to see corruption. Solum sanctum, saith Bernard, non viderit corruptionem. 'Tis that, that embalms our bodies, and keeps them from corruption. Without this first, our right in his Redemption; the two other, his Resurrection, and last Appearance, will afford us small comfort. Had he not died for us, and by it Eredeemed us, it were better for us, He had never rose again; the tidings of his resurrection, it would be matter of fear, and dismay, and astonishment to us. When Herod thought that Iohn was risen from the dead, he was troubled, and perplexed at it. The p. 260Soldiers who watch'd Christs grave, were as dead men, at his resurrection. ABring those mine enemies, and slay them before me. They who have despised the bloud of his redemption, nothing remains for them, but Heb. x. 27. foreign, a fearfull looking for of judgment. O! his redeemed ones, lift up your heads for joy; your redemption draws near; but ye despisers, hang down your heads for sorrow; your confusion approaches. That's the first, He must be Redemptor.

2. It must be Redemptor vivit. Our Saviour, who hath redeemed us by his death, must recover, and revive, and live again. His resurrection puts life, and efficacie into his redemption. Indeed, Bthere is but cold comfort in a dead Saviour. You know what his two Disciples thought of his death, as they went to Emmaus; We trusted that it had been he which should have redeemed Israel, but he is dead, and our hopes are dead with him, Luke xxiv. Had he not rose again, the scoff of the Jews had been too true of him; He saved others, himself he could not save, let him come down from the Cross; nay, let him die on the Cross, and rise out of his grave, and then we will believe on him.

1. Our Redeemer must rise, and live again, how else should he overcome death? He must redeem us from our Cenemies, (and death is one of them, saith S. Paul.) Death overcame him when he died, but He overcame death, when he rose again. He was crucified through weakness, but he lives by the power of God, 2 Cor. xiii. 4.

2. He must rise again, how else could he apply the virtue of his death, and make it effectual? The High-Priest was not onelyonly to shed the bloud of the sacrifice, but he was to sprinkle it on the people, and to go into the Sanctum Sanctorum, and present it before God. In his Passion, he shed his bloud; but the tendering it to DGod, and sprinkling it upon us, that depended on his resurrection.

3. He must rise, and live again, to quicken and revive our hope in his redemption. He raised him from the dead, saith S. Peter, 1 Epist. i. that our faith, and hope might be in God. We are begotten to a lively hope by the resurrection of Christ from the dead, saith the same Apostle. The Sun, when it is at the farthest, keeps life in the root of a tree; but 'tis the approaching of the Sun, that brings life into the branches. When Christ was in the grave, Ethe sap of our hope sunk all into the root, but his return from the grave, brought sap into the branches.

3. His standing on the earth is necessary, at his last appearance (I will but name it). It is one main end of his resurrection; By p. 261it he was sealed and autorized to be the supreme Iudge of quick Aand dead. Acts. xvii. 31. He hath appointed a day, wherein he will judge the world by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. Ioseph was not onelyonly enlarged out of prison, but advanced to the place of government and judicature; The Egyptians, and all his brethren must bow before him.

1. This Prerogative of Christ, 'tis the reward of his Passion; for it, he is made Lord of quick and dead.

2. 'Tis the full finishing, and the accomplishment of his mediation. He shall then present us to God his Father; Lo, here I am, Band those whom thou hast given me!

3. 'Tis the full possessing of his redeemed ones, of their purchased inheritance. Come ye blessed of my Father, enter into your possession.

4. 'Tis the glory of his exaltation; then all thrones shall be cast down, and be made his footstool, and he alone shall be exalted in judgment.

We have done with the object of Iob's faith. Come we now, II. To the Act, in Scio, I know; A word of confidence, and great assurance. It fully expresses the nature of faith; it is strongly Cperswaded of what it believes; it puts it beyond Ifs, and Ands, and hopefull supposals. Faith, it is an evidence, not a conjecture; not foreign, but an foreign; not a supposition, but a subsistence. It is not, as the Philosopher in Suidas defines it, foreign, a vehement surmise onelyonly, but a firm assurance: Can these dead bones live, saith God to Ezekiel? Lord, thou knowest, saith the Prophet. Put the question to Iob; yes, I know they can; nay, more then so, I know they shall live.

And this knowledge of Iob will appear the greater, and more admirable, his belief in this point of faith, being beset with Dthree great Impediments;

1. There is Magna difficultas; that's one Impediment, the resurrection of the dead. To insist on that which is proper to the Day. 'Tis a matter beyond all reach of reason. Nature helps forward the belief of some points of faith; but this of the Resurrection, 'tis, res purae fidei, far beyond all conceit of reason. The great men of reason, at Athens, laught at Paul, when he preach'd the Resurrection. The Philosopher in his disputes about the Soul, makes foreign an impossible absurdity, not to be admitted. Recta ratio E(which some make the standard of all Religion) stammers, and stumbles at this Article; How can it be? Faith onelyonly resolves it. Sufficit pro universis rationibus, Autor Deus; Nothing is impossible to an omnipotent God, nothing incredible to an omniscient Faith. p. 262In these Mysteries, saith S. Augustine, Christians must not be rationales, Abut fideles. 'Tis the homage our Understanding ows to God, to believe what we cannot comprehend, saith Parisiensis. It is one rare property of faith, it hath Vim satisfactivam; it will satisfie all doubts; it will assoyl all difficulties. Ask a natural man, Is it possible Christ should rise again? No, it is impossible, Ask S. Peter, what saith he? It is impossible but he should rise again: Acts ii. 20. Him hath God raised, having loosed the pains of death, because it was impossible he should be holden of it. Here is the triumph of Iob's faith; Credo, quia impossible est. These Mysteries are Stulta mundi, but Decus fidei; our faith glories in them.

2. Another Impediment in Iob's faith, that makes it more admirable, was, Magna distantia; Things at a distance are not discernable. It was the Oeconomy of Divine revelation, the mysteries of our Christian faith were but dimly discovered to the faith of our fore-fathers; I shall see him, but not now, I shall behold him, but not nigh. And it is observable, The nearer the accomplishment of Prophecies, the clearer were the Predictions. The Cocks, the nearer to the Sunrising, the louder they crow. But, the time Iob lived in, it was but Conticinium fidei, yet see, he speaks of Christ's Cand his own resurrection, as expresly and plainly, as if it were near at hand. Videndo credere, that's Thomas his faith; he saw Christ was risen, and therefore believed; Plus oculo, quàm oraculo credidit; but, Credendo videre, that's Iob's faith, he believed it as fully, as if he had seen it clearly. This is the benefit of faith's prospective, it brings the remotest things home to the eye. It is Quoddam aeternitatis exemplar, praeterita, praesenti, futura vastissimo quodam sinu comprehendit; it sees at all distances, and fathoms eternity.

3. There was a third Impediment to Iob's faith; that was DMagna contrari…tas. Distance hinders sight; but darkness, and indisposition of the air, much more. Yet Iob, in the thickest mist of contrariety, and contradiction, sees clearly, believes assuredly: God afl…icts him, sets him as his enemy; yet, Scio quod Redemptor; he is still my Redeemer; though he slays me, nay, while he slays me, I will put my trust in him. Temptations from Satan, disheartnings from friends, afflictions from God, Iob looks through them all, sees comforts beyond them. To know God a Redeemer, while he is a punisher; a quickner, and a raiser, while he is a killer; an Eacquitter, and absolver, when he writes bitter things against him; O Iob, great is thy faith! Sure he was not to learn this now in his adversity; he hath studied this point long, acquainted himself with it; now, in affliction and death, p. 263how it refreshes him? Weak Faith may serve in fair weather, Awhen all goes well with thee; but when terrours from God, temptations from Satan, and discomforts from men beset thee, nothing but this Scio will support thee: Weak Faith cannot breed strong consolation.

That's the second; Scio, a clear apprehension. The next follows, and that is,

III. In Meus; his close application. Scio, that was the eye of Faith, it beheld him clearly; but Meus, My Redeemer, that's the hand of Faith, and holds him firmly. It is the property of Saving Faith; it hath vim, foreign, it hath a force to appropriate, and Bmake Christ our own. Without this, a general remote belief would have been cold comfort. He loved Me, and gave himself for Me, saith S. Paul. What saith S. Chrysostom? Did Christ dye onelyonly for S. Paul? No, Non excludit, sed appropriat; He excludes not others, but he will secure himself. This word Meus, doth facere Deum, possessionem nostram, saith S. Augustine, in Psal. xxxii. make God our own. It is the ligature and joynt of Faith that incorporates us into Christ; foreign, it glues us to the Lord, and makes us one Spirit with him. Iob, in his Scio, did not glance, but fix upon him here in Meus. He uses no light touchings, Cbut close embracings. My Well-beloved is mine and I am his: And again, My Well-beloved is as a bundle of Myrrh, that lyes betwixt my Breasts. A general, notional, catholick Faith, walks in a garden of Myrrh, that's pleasant and delightful; but this special Faith, that Iob stayes by, gathers this Myrrh, binds it in a bundle, layes it 'twixt his Breasts; that's fragrant and comfortable. This application, 'tis always useful, especially when we are in Iob's case. Temptations, and Afflictions, they will make us run to God, clasp fast about him: Deus Meus, Deus Meus, in the closest application.

We have done with the first particular of the Text, Iob's Faith of Christs Resurrection: Come we now to the

Second, the faithful Profession he makes of his own; That, although death had already seiz'd upon him, yet he was assur'd he should rise again, and be made partaker of a joyful Resurrection.

That we may take a more full view of this holy Profession, and observe the many Excellencies that shew forth themselves in this Faith of his, we will reduce all to three observable Particulars:

1. Veritas ▪Fidei; There we shall see those Truths that are couch'd here in Iob's holy Profession; and thence we shall learn the dogmatical part of this sacred mysterie of our Resurrection.

p. 2642. Pietas Fidei; The many Evidences of Piety and Devotion, Awhich appears in this Profession of Faith, of his Resurrection.

3. Beneficium Fidei; The many seasonable and useful advantages of his Faith, which this holy man found in this Meditation, and Profession.

First, observe the several Truths included in this Faith of Iob, concerning his own resurrection: Reduce them all to these three heads;

1. Here is Certitudo resurrectionis propriae: He apprehends the truth of his own resurrection with fullest assurance. I know it; Bthat word of certainty belongs not onelyonly to his Faith of Christs Resurrection, but it sets out the confidence he had of his own. Christs Resurrection and ours, are made two several Articles of our Creed. First, we believe Christ rose the third day; then again, we believe the Resurrection of the body, that we shall rise also. Now Divines observe, that which makes several Articles of our Faith, are the several difficulties that are in those Articles, which we profess to believe. Now our resurrection carries with it the shew of some difficulty, and improbability, that Cappear not in Christs Resurrection; so that a man may yield to the truth of Christs Resurrection, and yet stick at ours, and doubt and question that.

1. Christ was God; it was easie for him to raise up himself. He had power to lay down his life, and power to take it up again, at pleasure. But Iob, and all we, are frail, and weak creatures; when the pit hath shut her mouth upon us, how shall we rise again?

2. Though Christ were dead, and so his soul sever'd from his body, yet his God-head and Divinity were still united to it. His dead body, was the body of the Son Dof God; still supported, and sustained by the Deity; and so being united to the fountain of life, 'tis more conceivable that he should revive, and live again.

3. Christs body in the grave saw no corruption, or putrefaction, no incineration, turn'd not into dust and ashes; lay but three dayes in the grave, and revived. Iob's body, and ours, shall be eaten with worms, turn'd to corruption, rotted in the grave many hundred years.

It is easier then to conceive Christs Resurrection, then to believe ours. Yet Iob, ye see, sets his Scio to both: I know, Christ Eis risen; and, notwithstanding all these improbabilities, I am sure (he speaks it as knowingly) I know, I shall arise. Both Articles must be believed with the same assurance.

We are told by some, that those Truths that concern Christ, p. 265and the Church in general, you may believe firmly, and certainly Asay, I know them; but for those Truths that concern our selves in particular, That Christ hath Redeemed me, Sanctified me, will Raise me to Life and Glory, there is no Scio for them; we cannot be sure of them; hope well we may, but with contrary doubtings and suspitions. No, in all Gods Promises, Faith must labour to work out assurance. Quod propter Deum creditur, aequalitèr creditur. If God saith, Faith assures it self of it. It is the infirmity of Faith to doubt, not the duty of Faith. Then Faith works kindly, when to every Truth reveal'd, it sets to its Scio. That's the first, Certitudo Fidei.

2. Here in this Profession of Iob, is Fundatio Resurrectionis; the ground and foundation that he layes to his Faith of his own resurrection. Why is Iob sure he shall rise again? Because he is sure that Christ is risen. First he knows, Christ is alive; then he inferrs, I shall live again.

Our resurrection is founded and built upon Christs Resurrection. 'Tis that that gives footing and fastning to our Faith. Still the Apostle inferrs our resurrection from that of Christs. He that raised Christ from the dead, shall also quicken your mortal bodies, Rom. viii. And this Inference, 'tis good upon three grounds:

1. Christs Resurrection, 'tis Argumentum possibilitatis. We may strongly argue from Christs Resurrection, to the possibility of ours. If God rais'd him, the same power can raise us also. Tota ratio facti, it is Potentia facientis. Omnipotency sticks at no difficulty. Nay, Christs Resurrection argues the possibility of our resurrection, and that with advantage. Christ underwent a cursed death; death was in its full strength when it seized upon him. If Christ brake through the Irongate, Dclave the Rocks; sure then it is possible for us to rise, now the gate of Life is set open to us, the Rock and Grave-stone roll'd away, and removed for us. Indeed Christs was a full death, so is not ours. 1 Thes. iv. 14. If we believe that Iesus dyed, and rose again, them which sleep in Iesus, will God bring with him. For whether is it easier to say, Awake thou that sleepest; or, Rise from the dead? Dost thou doubt of thy resurrection? Remember that Iesus was rais'd from the dead; and be not faithless, but faithful.

2. Christs Resurrection, 'tis a good ground of ours; 'tis EExe…plum Resurrectionis, the exemplary cause of our resurrection. He shall change our vile body, that it may be fashioned like unto his glorious body, Phil. iii. 21. Neither Lazarus, nor the rest in Scripture, are exact patterns p. 266of our resurrection: They rose, to dye again; Athey were rather bayl'd, and repriev'd from the grave for a time, not fully discharged. Lazarus rose with his grave-cloaths on him, still cloath'd with mortality: Christ left the grave-cloaths behind him, he is the example of our resurrection. An example, is not a casual resemblance, but that which hath a similitude drawn from it by an intended imitation. So, onelyonly Christs Resurrection is the example of ours. Hence S. Paul saith, We are planted into the similitude of his Resurrection, Rom. vi. Christs Resurrection hath an Bassimilative virtue, draws our resurrection into the similitude of it self: As the Prophet Elijah applyed every member of his living body, to those of the dead child, and so recovered him. 'Tis Exemplum Resurrectionis.

3. Christs Resurrection, 'tis a good ground of ours; 'tis Principium effectivum nostrae Resurrectionis. Vivo ego, & vos vivetis; there is the derivation of our living again, Iohn xiv. 19. The Jews fondly say, that there is something in Spina dorsi, that doth not putrefie in Cour dead bodies, and that is the cause of our resurrection. No, 'tis not Robur dorsi, but Virtus Capitis, the influence of our Head, Christ, that shall convey life to us. We are to look upon Christs resurrection, as the fountain, and original of ours. He was foreign, saith S. Basil. Christ did not rise as a private person, for himself, but as a publick principle of all our resurrections. Hence he calls himself, The Resurrection and the Life. S. Paul calls him, Primitias dormientium: The First-fruits dedicate the whole Crop; so our resurrection, D'tis dedicated by Christ. Tertullian calls our resurrections, Appendices resurrectionis Dominicae. It was represented as on this day. When he rose, the graves of many Saints were open'd, and they rose with him. As at Kings Coronations, when they receive the Crown, they enlarge prisoners, dispense honours, advance their favourites. Non tam Christusin carne nostra, quâm caro nostra in Christo. As Ioseph's advancement, was the advancement and safety of all the Hebrews; and all the Jews were honour'd in the preferment of EHester; so all the body of the Church was raised in Christ. Indeed he entred the grave as our Surety, and lay under the arrest of death for our debt; that being discharged, he hath effected not so much his p. 267own, as our enlargement. That's the second, Fundatio AResurrectionis.

3. Here in this Profession of Iob's, is Realitas Resurrectionis; his Faith believes, and expects a true, real, substantial, bodily resurrection. Nay, here is not onelyonly a reality, but an identity; he shall have a body, and the very same body;

1. He expects a true, real body: Not as some Hereticks, that turn'd this high mysterie into a moral Allegory; Why the soul, by sinning, neither dyes, nor sleeps, but is immortal, not capable of a resurrection. Thy dead men shall live, together with my dead body shall they rise, saith the Prophet BEsay. Chap. xvi. 19.

2. And as there is a reality, so here is likewise a perfect identity; we shall receive the same bodies, not new bodies created for us: In my flesh shall I see God▪ these eyes shall behold him.

1. Else it were not a resurrection; Quod cecidit, hoc resurgat; quod mortuum est, reviviscat; saith the Father. And,

2. Justice and Equity would have it so. The body is partaker in sin, as well as the soul. Famula in culpa, Cmust be Socia in poena, saith Salvian. If the Master mourns, the Servant that attends him, follows him in black: If the soul, the principal in sin, if that suffers, the body that's accessory, must share in the punishment.

3. The grand pattern and Example of our resurrection confirms it. Christ rose not onelyonly with a true body (Feel me, a spirit hath not flesh and bones) but with the same body. Cicatrices Corporis, were Indices Resurrectionis.

4. Mercy delights to have it so; It will pour forth a redundant reward upon soul and body. God will not forget the labour of love, that the body hath undertaken. That flesh which thou hast chastised and mortified, those hands that have been lifted up in prayer, reach'd out to the poor, employed in good works, those eyes that have shed tears of repentance, He shall wipe tears from those eyes. Utique, & iisdem oculis, qui flebant, quique adhuc flerent, nisi indulgentia Divina siccaret. Nay, not an hair of our heads Eshall perish. Si sic custodiuntur superflua tua, in quanta securitate est Caro tua? S. Augustine. This flesh, this body shall be raised, and glorified.

We have seen the first thing observable, the several Truths p. 268profess'd and acknowledged by Iob in this faith of the resurrection. ANow follows,

Secondly, Pietas fidei, the Motions, and Evidences of Piety his faith expresses;

1. Here is Fortitudo fidei; here appears the great strength of his faith, that foresees, and forecasts all the future difficulties and hindrances of his expectation, and overcomes them all, and is resolute against them. He considers death, and the consequences of death, rotttenness, and corruption: Can a body, when it is wasted, and consumed in the Grave, ever rise again? Yes, yes, saith Iob, Nothing is impossible to an omnipotent God; BI know whom I have trusted, and he is able to effect it. A weak Faith is glad to look off from these difficulties, and shrinks back at them: As Martha, considering Lazarus was four days dead, and began to putrefie, her faith began to fail her; it was too late now to remove the Grave-stone. But Faith in its strength, considers all these, urges these impossibilities, … and yet overcomes them: As Elijah in his dispute with Baals Priests, took all the disadvantages to himself; Pour on water, and again, Pour on more water, Faith shall fetch fire from Heaven to enflame the Sacrifice; so, saith Iob, Let me die, and not, and putrefie in Cthe Grave, nay, let the fire burn my body, or the Sea swallow it, or wilde Beasts devour it, yet it shall be restored to me; Death shall be praedae suae oustos, like the Lion that kill'd the Prophet, and then stood by his body, and did not consume it. Iob's faith laughs at impossibilities, is asham'd to talk of difficulties; with Abraham, considers not his own dead body, but believes above, and against hope; knew God would restore it.

2. A second print of Piety, is Alacritas fidei; the great alacrity and cheerfulness of his faith, against present discouragements. See how cheerfully he views the horrid face of death, now seizing Dupon him; looks upon his ulcerous body, the skin consumed and eaten with Worms (Tertullian saith, he play'd with the Worms) he surveys all the ghastly appearances, and approaches of death, confidently, comfortably, through this faith of the Resurrection. This blessed assurance makes him look Death in the face undauntedly. Alass we how doth any appearance of death affright us? If we see but another man die, the cold sweat, and the pale face, and the pangs of death upon him, how doth it dismay us. Iob finds all these in himself, and speaks comfortably of them. 'Tis ES. Augustin's pious counsel, Si times mortem, ama resurrectionem; If thou beest afraid of death▪ acquaint thy self with the hope of the resurrection. If a man go to prison, and be able to say, I know I shall be bayled, I have one who will quit my debt, and enlarge p. 269me, such an one fears not the Prison. Let death arrest us, Christ Ashall enlarge us. We are prisoners of hope, Zech. ix. How cheerfully did Iacob take his journey, when God spake to him, Gen. xlvi. Fear not to go down into Egypt, I will go down with thee, and I will surely bring thee up again. This hope made Iob, not onelyonly not to fear death, but even to desire it; Chap. xiv. Oh that thou wouldst hide me in the Grave; then he asks this question; If a man die, shall he live again? Yes, saith he, Thou shalt call, and I will answer thee, thou wilt have a desire to the work of thine hands. That's the second, Alacritas fidei.

3. There is yet another print of Piety, Sancta expectatio Fidei. BWhat is the thing his Faith longs for at the resurrection? It is the seeing of his Saviour, the beholding of God, the enjoying of his Redeemer. In my flesh shall I see God; and mine eyes shall behold him. 'Tis that that makes the resurrection comfortable; not that we shall live ever, but be ever with the Lord. It was small joy for Absalom to dwell at Ierusalem, and not be admitted to see the Kings face, 2 Sam. xiv. Heaven is not Heaven, but a place of confinement, without this glorious and blessed Vision. Though Moses, and Elias vanish on Mount Tabor, yet to see Christ in glory, is abundant happiness. Do occidere heliace; the glory of the CSun swallows up the glory of the lesser Stars. Whom have I in heaven but thee, and whom do I desire in comparison of thee? Psal. lxxiii. The good women at the Sepulchre this Day saw a Vision of Angels, but that contented them not, till Christ himself appeared. Iob knew he should enjoy the society of Saints, and Angels, sit down, and feast it with Abraham, and Isaac, and Iacob in the Kingdom of Heaven; but here is the height of his happiness; I shall see my Saviour. Heaven, as it is Coenaculum sponsi, the Guest-chamber for the supper of the Lamb, 'tis a place of comfort; but, as it is Thaelamus sponsi, the Bride-chamber of the Lamb, Dwhere the Spouse enjoys him whom her soul loves, it is the place of blessedness.

Thirdly, the last thing remains, that's Beneficium fidei, the use and benefit Iob makes to himself of this Meditation. And the benefit is threefold, suitable, and seasonable to a threefold condition in which Iob now was.

1. Iob was overlaid, and opprest with affliction. Suitable to this condition, this Meditation affords, Vim sustentaetivam; it supports his spirits amidst all his afflictions. Here is the patience of the Saints; mockings, and scourgings, and bonds, and imprisonments, Ethey endured them all, because they expected a better resurrection. Heb. xi. That blessed day will make amends for all. It was this hope that sustained S. Paul, kept him from fainting, 2 Cor. iv. Knowing, that he which raised up the Lord Iesus, shall p. 270raise us up also with Iesus,—and for this cause we faint not. AThus also he comforts, and cheers up other Christians. If in this life onelyonly, we had hope in Christ, we were of all men most miserable; But there is a Resurrection, after this life we have hope in Christ, and therefore of all men most happy. This assurance will stand by us, when all things else fail. It was Esau's confession, Behold, I am at the point to die, and what profit shall this birthright do to me? But, to be Filius resurrectionis, that Birthright will relieve us at our last agony, and support us comfortably. Iob felt the good of this Meditation, and he insists upon it; Here is Masticatio fidei, he chews it in his mouth, and Bsucks out the sweetness of it.

2. You may see Iob in another condition, transported with passion, and suitable to that, this Meditation it had Vim quietativam; a great virtue he found in it, to settle, and compose him. In the Verses going before, his spirit is stirred within him, he is full of complainings, and murmurings, and quarrellings with God, and expostulations; See how he rebukes, and allays these storms and tempests, with this Meditation; O my soul, keep silence unto God, for of him comes my salvation. Thus David stills discontents, Why art thou so troubled, O my soul? Why Cart thou so disquieted within me? I shall yet praise him. The day shall come, that I shall see his countenance, and for ever enjoy him. Mortale mori, is one ground of settlement against these perplexities, and Iob makes use of it, Chap. xiv. but, Mortuum reviviscere, is satisfaction with advantage; that will calm, and quiet all his complainings.

3. Lastly, behold Iob in another condition; he is charged by his friends, with the sin of hypocrisie; and then this Meditation, it hath Vim apologeticam, 'tis his defence and apologie against that accusation. Against all their surmises and suspicions Dof his integrity, this he opposes for his justification; It is God that justifies me, who are ye that condemn me? 'Tis Christ, that is dead, and now risen again, he shall judge and acquit me. O! hypocrisie shrinks at the thought of death, trembles to hear of a resurrection. These painted Sepulchres till then, make a goodly shew; they are the beautifullest parts that are in the Church; but when the Vault shall be open'd, and all secrets disclosed; nothing will appear then, but horrour and confusion, rottenness and corruption. But truth and integrity appeals unto that great Trial; knows, that the Name that's written in Heaven, Eshall one day be cleared from slanders on earth. My witness is in Heaven, and my record is on high. That's the great avowment of Iobs truth, and integrity; till then, it matters not much what the world says of us. Lingua Petiliani, non p. 271est ventilabrum Christi; there lies an appeal of all mens censures, Ato that days trial, before the great Tribunal.

A joyfull appearance before which, He grant unto us, who as this Day overcame death for us, and opened unto us the Gate of eternal life, even Jesus, that hath delivered us from the wrath to come. To whom, with the Father, &c.

p. 273ON ABEASTER-DAY.

The Second Sermon.

ROM. viii. 11.

But if the Spirit of him that raised up Iesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.

IN this Context and passage of Scripture, the DApostle discourses the state and condition of a Christian. And having in the former part of this Epistle settled the truth of our Justification by the death of Christ, now he layes down grounds of comfort against those infirmities, and imperfections, that Christians find and feel themselves to be subject to.

1. He discovers these infirmities, chap. vii. I know that in me, that is, in my flesh, there dwells no good thing. Odi quod sum, non Esum quod amo. Aug. Epist. 106. The good that I would, I do not; the evil which I would not do, that do I. 'Tis that which S. Augustine calls, Rixa & jurgium, inter carnem, & spiritum; Hannah and Peninnah under the same roof, vexing each other; the one p. 274provoking, the other weeping; both disquieting the peace of Athe soul. And he who is Spiritual, like S. Paul, will heed and observe them; have his eye upon his thoughts and inward inclinations. The Naturalists say, that man hath two muscles in his eyes more then other creatures, that make him look upward. A Christian hath two more, to make him look inward, to search and descry the stirrings of his heart.

2. As he discovers them, so he bewayls and mourns for them. foreign; O wretched man that I am, who shall deliver me from the body of this death! See the spirit of S. Paul; he rejoyces in afflictions, but he mourns for corruptions. Vers. 35. Quis Bseparabit? He defies afflictions, the greatest of them: But, chap. vii. 24. he hath another exclamation, Quis liberabit? He groans under infirmities and corruptions, the least of them. Ey, here is the true mark of a Spiritual man; he chooseth affliction rather then iniquity. Affliction sits light, but sin sits heavy on him. Tu nôsti gemitus cordis mei, de hacre, & flumina oculorum meorum, saith S. Augustine, bewailing but one of his infirmities.

3. He finds, and layes hold upon help against them. Faith represents Christ, and his power ready to succour and deliver him; I thank God, through Iesus Christ my Lord. These infirmities Cfetch'd tears from S. Paul, but yet he doth not weep out the eye of Faith; looks up to Christ, as to his soveraign Antidote, to cure and recover him. And then,

4. He comforts himself against those many evils, that are consequent fruits arising from these infirmities. There are three main evils that arise from them;

1. These sinful infirmities; in themselves, have a condemning power in them; they deserve, in justice, no less then the curse of God, and eternal damnation. Papists, and others may sleight these first motions, and count them no sins; S. Paul judges them Ddamnable. Sin is so strong a poyson, that the least grain is deadly; and the Gospel doth not make them no sins, but makes them pardonable, (As God destroyed not the fiery Serpents, but provided a cure and remedy against them) in themselves damnable. Against this evil consequent, S. Paul finds a Consolation, vers. 1. There is no condemnation to them that are in Christ Iesus; that State and Condition, brings with it Pardon and Absolution.

2. A second evil consequent from these infirmities, is that Thraldome, and Captivity, and Vexation, which these remainders of sin bring upon the soul of a Christian. Though he hath Ehis pardon, yet his shackles and his bolts are still upon him. Though he be freed from the condemning power of these infirmities, yet still he suffers encumbrance and vexation from them. p. 275It is matter of great heaviness to the Saints, that they are thus Ahindred and encumbred; that they find such strivings and rebellions in themselves against the law of God; that the flesh should resist and oppress the spirit; that Hagar should insult over Sarah; the bond-woman over the free; that Ishmael should over-top Isaac; that Esau, in the womb of grace, should struggle with Iacob; that the house of Saul should still be quarrelling with the house of David. But against this, he comforts himself and others; The law of the Spirit hath made us free from the law of sin;—ye are not in the flesh, but in the Spirit, vers. 9.

3. A third evil is, that these infirmities, and remainders of Bsin, have a malignant power to make us subject to the law of death. Their very being in a Christian, is the seed and original of mortality.

1. Though sin be pardon'd by the death of Christ;

2. Though the dominion and power of it be broken and subdued by the Spirit of Christ; yet,

3. As long as it remains in us in the least and lowest degree, it makes us subject to the power of death.

Yet against this, S. Paul finds a double comfort:

1. This subjection to death is not total, 'tis but half a death; Cthe death of the body onelyonly. That, indeed, we are obnoxious to; but the soul hath escaped free from the snares of death. The body indeed is dead (that is subject to death) because of sin; but the Spirit, that is life, because of righteousness, vers. 10. Our chiefest and best part, the proper seat of misery, or happiness, that's put into a state of spiritual and glorious immortality. Fear not that, that kills the body, and can do no more; It is not a total death.

2. Even this bodily death to be undergone, 'tis not perpetual; Dthat's a second comfort. It hath a limit of time set to it. Death shall not alwayes gnaw upon us in the grave. The righteous shall have dominion over Death in the morning. Our bodies, in the holds of Death, are Prisoners of Hope; there will be an enlargement; Death shall be swallowed up, and abolish'd; the Power and Spirit of God shall free these mortal bodies, bring us, like Peter, asleep out of the dungeon. If the Spirit of him that raised up Iesus from the dead dwell in you.

The Text then, 'tis the blessed Assurance, and Evidence of a Christians happy Resurrection. In it observe these four particulars:

1. Is the Condition, upon which it is promised, and we may expect it; If the Spirit of him that raised up Iesus from the dead dwell in you.

2. Is the main Cause and Efficient of this our Resurrection; p. 276'Tis he who raised up Christ from the dead.

3. Is the Acting and Performing of it; He shall quicken your mortal bodies.

4. Is the Ground and Reason of it; Because his Spirit dwells in you.

First, for the Condition, If. I call it a Condition, and yet it carries a threefold force in it:

I. It hath the force of a Connexion; it makes a Connexion with the former priviledges and comforts of a Christian.

1. No condemnation for sin, vers. 1. that's one comfort.

2. No dominion, nor power, nor absolute sway of sin; that's Ba second comfort.

3. No total, nor final, nor utter destruction by sin; Death is abolish'd; that's a third comfort.

It shews us a blessed concatenation, and linck of a Christians priviledges. Mercy, it begins in Pardon, and growes, and diffuses it self in Grace, and never gives over till it hath placed us in Glory.

1. Here is the fat Calf kill'd for us; the holy Lamb of God redeeming us from condemnation.

2. Here is the Ring put upon our finger, the Seal and CPledge of his Spirit; and,

3. Here is the choyce Robe of Glory and Immortality, that we are invested with. 'Tis a Connexion.

II. It hath the use and force of an Illation; But if. He deduces and proves our Resurrection out of former antecedent principles, and priviledges. The raising, and glorifying of our bodies, 'tis an appendix, and deduction from some other things. Our Resurrection is not so much a principle, as a conclusion of Faith; and it must be inferred, not by an Enthymeme, but by a Sorites; it hangs not upon one principle, but upon many; Not Dconclude, Praescivit, ergo glorificavit; but, He hath redeemed, he hath called, he hath mortified, and sanctified, therefore he will raise us, and at last glorifie us. These assurances are not immediate, and clear in themselves, but are contained in their causes. We must not presently affirm, I shall be saved, my body shall be raised; but it must be lawfully concluded, out of warrantable grounds; If I be justified, If I be sanctified, If the Spirit of God dwell in me; make sure of these, these are Evidences, and Arguments, and Pledges of our Resurrection. That's the second; it hath the force of an Illation.

III. It hath the force of a Caution, and necessary Proviso. And so it makes our Resurrection conditional. But how can that be?

1. Our Resurrection, 'tis absolute and necessary, ex exigentia p. 277Iustiti…; 'tis appointed for all men to come to Iudgment, AHeb. ix. The Resurrection shall bring the prisoners from the Jayl to the Bar. True, and yet it is conditional. That there shall be a Resurrection, 'tis grounded on Gods Justice; but the resurrection to Life, that's capable of a limitation, and condition; If I may attain to the resurrection of the dead, saith S. Paul, Phil. iii. 11. That there shall be an Assizes, and Jayl-delivery, is settled by Law; but how the prisoners shall speed, whether pardon'd, or condemned, there is hazard in that. On Phara…h's Birth-day, both Butler and Baker shall come out of Prison, but whether to Advancement, or Execution, is not so certain. But then,

2. This resurrection to Life, hath a certainty in it; Gods purpose hath determin'd it, Christs merits have purchased it. True, and yet it is conditional. Not any promise, or mercy on Gods part, but supposes, and requires conditions on ours. We cannot immediately from Gods purpose, or Christs merits, leap into heaven; but there are pre-requisite conditions, and subordinate means for our actual fruition. I strive, if by any means I may attain to the Resurrection, Phil. iii. The ladder to heaven hath many staffs, and steps, and degrees; many Iffs, and Conditions to be observed.

3. Our Resurrection, 'tis Articulus Fidei, a fundamental Article of our Faith, and yet limited with an If. Though in it self, never so infallible, yet a personal, and comfortable apprehension for our selves, depends on Condition. Let our Resurrection be never so certain in it self, yet, extra studium Sanctitatis, 'tis not certain to us. Without Holiness, no man shall see God, Heb. xii. He that hath this Hope, purifies himself, as he is pure, 1 Ioh. iii.

So then, for conceiving of this condition, we will take of it a double Consideration:

1. Let us consider it in the several Particulars:

2. Then, in the Summary drift, and purpose of it.

I. Take it asunder into Particulars; If the Spirit of him that raised up Iesus from the dead dwell in you. Here we have a description of the Holy-Ghost, by a three-fold Reference.

1. In reference to God the Father; so he is called The Spirit of Him; that is, of God the Father. The Holy-Ghost, is the Spirit of the Father.

2. The Holy-Ghost is described with reference to Christ; as it was the Spirit of the Father, raising Christ from the dead.

3. He is described in reference to us, by a gracious habitude, Eand relation to us; he is said to dwell in us.

1. Here is a blessed relation; he is the Spirit of the Father.

2. Here is a glorious operation, He raised up Iesus from the dead.

p. 2783. Here is a gracious Possession, He dwelleth in us.

1^rst. Look upon the first Reference; the Holy Ghost is here called, The Spirit of the Father. These relations, in the sacred Trinity, are incomprehensible: He dwells in the thick darkness. Sanctius & reverentius haec creduntur, quàm discutiuntur. 'Tis safer to meditate on the gracious relations of God to us, then of those mysterious relations within himself. The light in the air is easier seen, then the body of the Sun. Briefly therefore, the Holy Ghost, is both the Spirit of the Father, and of the Son; proceeds alike from both of them. The denial of this truth, by the Greek Church, caused that great Schism▪ 'twixt the Eastern and Western BChurches; and (if we will believe Bellarmine) this errour was remarkably punished by God; the City of Constantinople being, on the Feast-day dedicated to the Holy Ghost, sackt and overthrown. However, the Christian faith acknowledges the Holy Ghost to be, the Spirit of the Father, and the Spirit of the Son. Sometimes he is called the Spirit of the Father, Iohn xv. 26. He is called the Spirit of truth, which proceeds from the Father. Luke xxiv. 19. The same Spirit is called, The promise of the Father; Both in procession and in mission; his being, and his sending Ccome both from the Father. Again, sometimes he is called (and that in truth and propriety of speech) the Spirit of the Son, Rom. viii. 9. If any man have not the Spirit of Christ, he is none of his, Gal. iv. 6. God hath sent forth the Spirit of his Son into your hearts. As the Spirit is the promise of the Father, so likewise he is the promise of the Son, Iohn xvi. He promised to send them the Holy Ghost, the Comforter. This procession from the Son, was sweetly, and aptly represented by that outward Sign and Ceremony, which Christ used in giving the Holy Ghost, Iohn xx. 22. He breathed on them, and said Dunto them, Receive the Holy Ghost. Spiratio, 'tis ab intra, it shewed the Spirit proceeded from him. The Apostles, they gave the Holy Ghost, but not spirando, it proceeded not from them. Christ gave it foreign, they gave it foreign, as S. Basil speaks; he by authority, they ministerially. S. Paul expresses it, Gal. iii. 5. They ministered to them the Spirit. The Holy Ghost then▪ being the Spirit of the Son, as well as of the Father, why then is he here called the Spirit of the Father?

1. Quia pater, fons Deitatis, the Father is the fountain, and original of the Deity; and doth communicate it, both to the ESon, and to the Spirit. Hence, Divines compare the Father to the Fountain from whence the water springs; the Son to the River and Stream that floweth from this Fountain; the Holy Ghost, to the Pool, or Sea, into which, both Fountain, and River doth p. 279run and flow. All one in the substance, yet distinctly apprehended Aby these resemblances.

2. Saint Paul here names the Holy Ghost, under this expression, The Spirit of the Father, as delighting to shew the consent, and concurrence of the whole Trinity in the work and carriage of our salvation. The Father, Son, Spirit, all joyned in this great Work. As in our creation, Let us make; so in our repair, and recovery, the power of the Father, the wisdom of the Son, the grace of the Holy Ghost, all concurred in this work. Thus Ephes. ii. 18. Through the Son, we have access by one Spirit to the Father. The Son recommends us, the Spirit conducts us, and the Father receives Bus. The gods of the Heathen, when one favoured, another opposed; Mulciber in Trojam, pro Troja stabat Apollo. One was against Troy, the other stood for it. Our God, Father, Son, and Holy Ghost, all set themselves to atchieve our salvation.

3. By this expression, the Apostle would send us to the Well-head of all grace, and teach us to whom to seek for the gift of the Spirit; the original donor of it is God the Father. Hence, He is called, The promise of the Father, Acts i. 4. We had need be set right in this point. S. Iames tells us, we are subject Cto mistake; Err not, my dear children; Every good and perfect gift comes from above, from the Father of lights, Iames i. 16. Lux à primo lucido. Our Saviour appropriates it to the Father, Luk. xi. 11. Your heavenly Father shall give the Holy Ghost to them that ask him. He hath abundance of spirit, as Malachi speaks. In all those diversities of endowments and operations that are in the Church, 'tis the same God that works all in all. It must teach us to whom to have recourse, even to this Fountain of holiness from whom it is communicated and conveyed to all that receive it. That's the first Reference; 'tis the Spirit of the Father.

2^d. Then here is a second Reference to Christ, in a miraculous operation; The Spirit of him that raised Iesus from the dead. God the Father, he raised Christ, by the Spirit from the dead. The point is observable, that the resurrection of Christ, is in a specimanner attributed to the Father, Acts ii. 32. This Iesus hath God raised up, and is by the right hand of God exalted; and Acts iii. 26. God hath raised up his Son Iesus. Indeed, we find the Resurrection ascribed to all the three Persons;

1. The Father, he raised him up; Him God raised up the Ethird day, Acts x. 40.

2. Christ, he is the author of his own resurrection; his Divinity was inseparably joyned to his Humanity; united not onelyonly to his living, but also to his dead body; and p. 280by virtue of that Union, he raised himself; He had power Ato lay down his life, and power to take it up again, Ioh. x. 18. As the Sun sets, and rises by his own motion.

3. The Holy Ghost raised up Christ; 1 Pet. iii. 18. He was put to death in the flesh, but was quickned by the Spirit.

So then all concurr; yet here it is especially attributed to the Father, for divers reasons;

1. In general, all actions of the Deity, originally, flow from the Father; As in being, so in all acting, and working, he is the first in order. Hence it is, that Christ ascribes all that he doth to his Father, Iohn v. 19. The Son can do nothing of himself, but Bwhat he sees the Father do; for whatsoever things he doth, these also doth the Son likewise. The Father, saith Christ, gave him those works to do.

2. The Father is said to raise Christ from the dead, because the Father in a special manner is the fountain of Life: As the Son is made known by the attribute of Wisdom; the Holy Ghost by the attribute of Love; so the Father is represented by the attribute of Life. Christ calls him, The living Father, Iohn vi. 57. 'Tis his glorious Title, The living God. It was S. Peters confession, Thou art the Son of the living God. And this life, the Father Ccommunicates to the Son, Iohn v. 26. As the Father hath life in himself, so hath he given to the Son, to have life in himself. This, Paul makes an act of Gods Paternity to raise Christ. His resurrection was a second generation, Acts xiii. 33. Thou art my Son, this day have I begotten thee. If thou be the Son of God, come down from the cross; Why? it is as good, If thou be the Son of God, rise up from the Grave.

3. The Father is here said to raise up Christ; His resurrection being the first step of his glorious exaltation, it is ascribed to the Father, rather then to himself, desirous rather his Father Dshould put the Garland of triumph upon his head, then he himself assume it. Thus the Scripture ascribes his Humiliation to himself, his Exaltation to his Father, Phil. ii. 7. He made himself of no reputation, he took upon him the form of a servant, he humbled himself, and became obedient; wherefore God highly exalted him. Usurping Adonijah, steps of himself into his fathers Throne. This is our ambition; Shun the work, but snatch the reward. Solomon will be placed by his father, anointed, and advanced to the Throne by Davids appointment. He that humbles himself shall be exalted; active in his humiliation, passive in his exaltation. EThus Christ, though he had power and authority to exalt himself; it had been no robbery, S. Paul tells us: yet he observes this gracious Oeconomy, makes his Father the approver of his obedience, the accepter of his merits, the rewarder of his passion, the author of his exaltation.

p. 2814. The Father is said to raise up Christ, purposely as a Aground of hope, and assurance to us, of our resurrection. For us to hear that Christ is risen by his own immediate power; weakness of Faith will object, Christ was God too; his Deity was united to his dead body, it was easie for him to take up his life; but we are nothing in our graves, but weakness and corruption. True, but this Scripture ministers more comfort; it tells us, That Christs resurrection was perform'd by the Power and Spirit of the Father; God reached out his hand to him, and rais'd him up. Here then is our comfort; The same Spirit of God is communicable to us, the same arm of Power may be reached out to us. BLook not upon thy weakness, but look upon Gods strength. He will employ the same Power for us, which he did for Christ, Ephes. i. 19. He will use the same exceeding great Power to usward that believe, which he wrought in Christ, when he raised him from the dead.

That's the second Reference.

3^d. Now follows the third gracious Relation, and that is of the Spirit to us; that is a Reference of Inhabitation; He dwells in …s. A speech of great Emphasis, importing the near, and close, and intimate conjunction, and union, 'twixt the Spirit, Cand us: And this Inhabitation is expressed in Scripture, in a double Notion:

1. It is Domestica, & familiaris habitatio; 'tis Habitatio ut in domo; that is a near conjunction. Thus the Church is called, The house of the living God, 1 Tim. iii. 15. And, Heb. iii. 6. Whose house are we. And again, Ephes. ii. 22. We are built for an habitation of God, through the Spirit.

2. It is Sacra & Religiosa; 'tis Habitatio ut in Templo; that's more.

The first, In Domo, imports a near Conjunction.

The second, In Templo, inferrs a Sacred Presence.

Indeed, Gods Presence makes us a Temple, sanctifies, and consecrates us to holy Uses. 1 Cor. iii. 16. Know you not that you are the Temple of God, and that the Spirit of God dwells in you? Nay, not onelyonly our souls, but our bodies are hallowed to be a Temple. 1 Cor. vi. 19. Know you not that your body is the Temple of the Holy-Ghost?

For the understanding of this sacred Inhabitation, let us consider,

1. How the Spirit dwells in us.

2. What this dwelling implyes.

I. How doth the Spirit dwell in us?

1. This dwelling of the Spirit in us, 'tis like the Spirit it p. 282self, wholly spiritual; all in a mystical and heavenly manner. As Ais his Essence, so is his Presence, onelyonly spiritual. Papists enforce a bodily Presence of Christ; we must corporally receive him into our bodies. No, saith S. Cyprian, Nostra, & Christi conjunctio, non miscet personas, nec unit substantias; sed affectus consociat, & confoederat voluntates. foreign, 1 Cor. vi. 17.

2. This Inhabitation is performed in us by the production, and infusion of those saving Graces, which the Spirit works in us. As Luther speaks of the Soul, 'tis Officina Dei mei; 'tis the Work-house, where the Holy-Ghost frames, and fashions the new BMan in us. And though he dwells in us by every Grace, yet there are two special Graces, to which the Scripture ascribes the Inhabiting:

1. Is Faith; that's the Grace that lets in God into the soul, and gives him possession. Ephes. iii. 17. He dwells in our hearts by Faith. Infidelity excludes him; Faith receives and entertains him.

2. Is Charity; by it the Spirit dwells in us. God is love, and he that dwells in love, dwells in God, and God in him, 1 Iohn iv. 16. Love, amongst men, it is a cohabiting Cquality. Amor congregat; 'tis an associating virtue; tis the glew and cement of the world; it makes men dwell together. These two, are the two uniting Graces. Faith, unites to God mystically; Love, morally. 'Tis the formal union of the soul with God.

3. The Spirit dwells in us, not onelyonly by his gifts and graces, but really. The Holy-Ghost is present, and applies, and unites himself to a Christian. Our bodies are the Temples of the Holy-Ghost, not of his Graces, but of his own sacred Person. The Fathers, prove the Holy-Ghost to be true God in Substance, Dbecause he hath a Temple. None but God possesses a Temple. And, Habitatio, 'tis Actus Personae; properly, none but a person is said to Inhabit. Indeed, Substantially, the Holy-Ghost is every where; but yet Dwelling, adds to his natural Presence, a more special Habitude: He is tanquam in suo, where he doth Inhabit. A stranger may be present in an house, as well as the owner; but to be there by special Interest, as in his own Possession, so the Holy-Ghost is present in a Christian.

That's the first Consideration, How the Spirit dwells in us.

But,

II. What doth this Dwelling imply?

1. Dwelling implies Propriety, and special Right and Interest. It is a Possessive word. The soul, and body of a Christian, is Gods more immediate Possession; he hath the reference p. 283of a lord, and owner to it. Thus S. Paul tells us, 1 Cor. vi. 19. AYe are the Temple of the Holy-Ghost, and ye are not your own. A Christian is Gods upon a fuller right and title, then another man. All are his; as all wasts are the lord's of the Soil; but his lordship, and mansion-house, are more specially his. Such a reference hath a Christian to God. He is his, not upon common tenure, but by peculiar appropriation.

2. Dwelling implies Residency, and Continuance, and Fixedness of abode. A man is not said to dwell in an Inn, or in the house of a friend, though he sometimes be in them. A stranger, or a wayfaring-man, saith the Prophet Ieremy, turns aside, Bto tarry for a night. There a man dwells, where he resides, and abides constantly. So then, the Spirit dwells in a Christian; that is, he is constantly, fixedly in him, sets up his rest, makes him his Mansion; Here will I dwell, for I have a delight in it. Thus David expresses Gods residence in his Church, Psal. cxxxii. 13. The Lord hath chosen Zion, he hath desired it for his habitation: vers. 14. This is my rest for ever, here will I dwell, for I have desired it. Thus the Spirit fixes his abode inseparably to the soul of a sanctified man. His Graces have

1. Firmitatem radicis, they take root in us.

2. Perennitatem fontis, they are always springing, never decaying. The Annointing which you have received of him, abides in you, 1 Ioh. ii. 27. His Grace, 'tis laid in oyl; no waterish colours, that will wash off presently. Indeed, for his foreign, some such endowments, they are in a man, Per modum actus transeuntis, as Prophesie; but Saving Gr…ces, are Per modum habitus permanentis. According to some Graces, the Spirit comes and goes, saith S. Gregory; DRecessurus venit, & venturus recedit; sed sine quibus ad vitam aeternam non pervenitur, in elec…orum cordibus semper permanet; Saving Graces are never vanishing. That is a second residency.

3. Dwelling implies Command and Authority, and right of Disposal of all things. He who dwells, and possesses as an owner, doth like the Centurion; he saith to this, Do, and he doth it; to another, Go, and he goes. It was the law of the Medes and Persians, That every man should bear rule in his own house, Esther i. 22. So then, Doth the Spirit of God dwell in us? He Emust bear sway in us with all authority; he must rule, and govern, and order all in the soul of a Christian. His moti…ns, they must be commands. 'Tis a rule in Oeconomicks, Voluntas Superioris quomodocunque innotescit, vim praecepti obtinet. The Master p. 284of the house, the glance of his eye, the beck of his hand, must Afind obedience. 'Tis that which Paul practiseth, Gal. ii. 20. I live, yet not I, but Christ lives in me. Christ, and his Spirit, bore all the sway in S. Paul▪ s life. Christians must be foreign, acted, and managed all by the Spirit. S. Paul expresses it, Acts xx. 22. foreign, bound in the Spirit; carried by a strong guidance of the Holy-Ghost in all his conversation. Hath he vouchsafed to dwell in thee? Yield up thy self to his command and authority.

4. Dwelling implies Care, and Protection, and Provision. All that are within the Verge, are under Protection. The Master Bof the house is to see to all, and to provide for them. The good man of the house wakes soonest, and watches longest. Aristotle gives this rule in his Oeconomicks; foreign. The care of his house belongs to him. Nor is this Spirit of Christ wanting in this property. A Christian, possess'd by God, hath a Patent of Protection, a full supply of all comfortable provision. He will safe-guard his house, and protect it; he withstands all assaults made upon it. foreign, must be foreign; he resists the assaults that Satan makes upon it. He that destroyes the Temple of God, him shall God destroy. See the CPatent of Provision that God grants to his houshold; My servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty; my servants shall rejoyce, but ye shall be ashamed, Isai. lxv. 13.

For use;

1. It should teach us gladly to yield up our selves as Mansions for him to dwell and abide in us; not onelyonly to receive him guest-wise, or at some good time onelyonly, as at a Communion; but resign up all to him; give him the keys, let no room be shut up against him. Invite him to come in unto us, to Down and possess us; Turn in, my Lord, turn in to me.

2. When he hath taken up his dwelling, offend him not by any thing that may make him mislike, much less give over and forsake his dwelling. Res delicata est Spiritus Dei. Tertul. 'Tis not every rude and homely entertainment that will content him. Nobilem hospitem habes, O anima. O man, thou lodgest a glorious Inhabitant, study to please him. We must not grieve him, Ephes. iv. 30. much less resist him, Act… vii. least of all, despise him, Heb. x. 29. He will abide no longer than where he is observed. As the spirit of man stayes no longer in the body, then Eit is pliant to him; hinder it from working, and it forsakes us presently.

3. This Inhabitation of the Spirit in us, challenges a reverence of the souls and bodies of Gods Saints, as of the p. 285Mansion-place, where God himself abides. Violence to a Temple, A'tis counted Sacriledge; such a Prophanation, is no less then an Abomination to God. Neither scorn, nor cruelty, nor any unworthy usage to these Temples of the living God, but strikes at the face of God himself. Do you despise the house of God? saith S. Paul. As Christ saith, He that swears by the Temple, swears by it, and him that dwells in it; so, he that violates the body of a Saint, offers indignity to that God that dwells in it. Take heed of profaning your selves, being dedicated and devoted to the Holy Ghost. Thus S. Paul dehorts them from uncleanness; The body is not for fornication, but for the Lord, and Bthe Lord for the body. Portastis Dominum in corpore vestro, as the old Translation hath it. Possess them in Holinesse and Honour.

We have seen the particulars; Now,

II. Briefly take notice of the summary intent and purpose of this Clause, If the Spirit of him that raised Iesus from the dead dwell in you, he that raised Iesus from the dead, shall quicken your mortal bodies.

The Exigence, and Illation from this Conditional, is thus much; That Sanctification is a necessary Requisite to a glorious CResurrection. The expectation of future Glory, it must be founded upon present Grace. Thou will not give thine holy One to see corruption, saith David, Psal. xvi. Solum Sanctum non videbit corruptionem, saith S. Bern. 'Tis holiness that embalmes our dead bodies, and will keep them from corruption.

The many habitudes and references that Holiness hath to Happiness, Grace to Glory, will confirm this truth.

1. Grace in reference to Glory, it hath Rationem seminis. Everlasting life, it is called the fruit of holiness, Rom. vi. 22. and Galat. vi. 8. He that sowes to the Spirit, shall of the Spirit reap Dlife everlasting. Sementis hodie, & …ras messis, saith S. Chrysostom. This life is the Seed-time, the next life is the Harvest. If there be no Seed-time of Grace, never expect any Harvest of Glory.

2. Grace unto Glory, hath the respect of a First-fruits to the whole Crop, Rom. viii. 23. We that have the first-fruits of the Spirit, wait for the redemption of our bodies. The First-fruits dedicated the whole Harvest. These ripe Ears of Grace, are a blessed, assurance of the full Sheaves of Glory to be reaped hereafter.

3. Grace unto Glory, hath the respect of a Fountain to a Stream, or River, Ioh. iv. 14. The water that I shall give him, shall be in him, a well of water springing up to everlasting life. And what that Well of water is, he tells us, chap. vii. 39. This spake p. 286he of the Spirit, which they that believe on him, should receive. ADamm, or dry up the Spring-head, and the Streams flow not: we must begin at the Fountain of Grace, if ever we mean to attain to the Ocean of Glory.

4. Grace unto Glory, hath the respect of a pledge or earnest, or seal unto a full actual Possession, 2 Cor. i. 2. Who hath sealed us, and given the earnest of the Spirit in our hearts: And again, Eph. i. 13. Ye are sealed with that holy Spirit of Promise, which is the earnest of our inheritance, foreign &c. saith S. Chrysost. It seals up all, and is in stead of all. Theodosius made it a Law, That they who received not Bthe Pledge of Matrimony, should lose their Dowry. Without this earnest of Grace, we cannot expect the fruition of Glory. 'Tis like the red thread on Rahab's house; if we part with that token, we cannot escape.

5. Indeed there is so near a Conjunction twixt Grace and Glory, that the Scripture makes them both the same thing. Saint Peter calls Grace, The Spirit of Glory; The Spirit of God, and of Glory rests on you, 1 Pet. iv. 14. They differ but in degrees; as the Morning-light doth, to the light of the perfect-Day, Prov. iv. 18. Grace, 'tis the beginning, and day-break, and dawning Cof Glory, foreign, as there is some light before the Sun rises. Glory, 'tis nothing but gratia consummata; and the blessedness of Heaven, 'tis gloriosa sanctitas, holiness in the brightest hue, shining in its full lustre.

This makes the Scripture urge and enforce the necessity of Holiness, Follow holiness, without which, none shall see the Lord, Heb. xii. 14. &c.

We have done with the first Particular. The Condition upon which our Resurrection is promised; If the Spirit of him that raised up Iesus from the dead dwell in you: Now follows,

Secondly, The efficient cause of it; He that raised up Christ from the dead, shall quicken your mortal bodies; That is, God the Father, he will be the Author of our Resurrection.

Divers Reasons and Congruities, there are for this truth.

1. The first Founder of life, must be the Repairer and Restorer of it to us. As he first breathed life into us; so he will send forth his Spirit and renew us, and recall us back again. The interest he hath in us by our Creation, gives him the right to atcheive our Resurrection. Iob observed that, chap. xiv. 14, 15. If a man die shall he live again? Yes, yes, Thou shalt call and I Ewill answer thee; thou wilt have a desire to the work of thine hands. That hand which created us, shall again raise and restore us. Mine own I will bring back again, Psal. lxviii. 22.

2. The soul in death, returns to him that gave it. It is in his p. 287hand, and power, and custody, and so none but he can return Ait into the body, and re-unite it. Dives in Hell confessed this truth; Father Abraham, send Lazarus to my brethren. He hath the keys of hell, and of death, and of all the Chambers of the grave, Rev. i. 18.

3. He is the Restorer of life, in the Resurrection, as being the supreme Disposer of all Rewards, and Honours, and Retributions. As the King is the Fountain of all civil Dignity, and Honour, and he must dispense it; so all the Dispensations of Glory, are at his disposal. The Preferments in Heaven, are given to them for whom they are prepared, by the Father, Matth. Bxx. 23.

Now this Author of our Resurrection is specified, not barely by the mention of his name, or person, but represented under an expression of much hope, and assurance; He that raised Christ from the dead, that gives footing and fastning to our faith, that he will raise us also. That great work makes our Resurrection possible, and hopeful, and certain too.

There are many Praeludia Resurrectionis; many miraculous works in Scripture, that did sweetly prefigure our Resurrection, but none like this of raising Christ.

1. Enoch's Translation, that he saw not death, Gen. v. 24. God delivered him from the power and possession of death. That which was to him Gratia praeveniens, shall be to us Gratia subvenieus. He who exempted him from death, can rescue us.

2. Elijah's Rapture, and Assumption in a fiery Chariot; he likewise was exempted from the necessity of death; his exaltation was a type of our resurrection.

3. Aaron's Rod, a dry, dead piece of wood, made to bud, and flourish, and bring forth ripe fruit: that argues a Dpossibility that we shall revive, and renew our strength again.

4. The Garments of the Israelites for forty years, though used, and worn, yet decayed not. He who can preserve our Garments from wearing out, sure he can preserve our Bodies from perishing.

5. The three Children cast into a fiery Furnace, yet preserved; no smell of fire was upon them: that's a great assurance that the Furnace of the Grave shall restore us to Incorruption.

6. Ionas cast up again, when the Whale had swallowed Ehim; the Prophet slain by the Lion, but yet not devoured by him; both Praedae suae custodes; and hopeful and comfortable Assurances of our Resurrection.

All these are sweet Resemblances and Arguments of our rising p. 288again, but none like this; He that raised Christ from the dead, shall Araise us also. Christ's Resurrection,

1. Argues ours possible. S. Paul argues strongly from it; If Christ be risen again, how say some, that there is no Resurrection?

2. It makes ours probable, and easie. Death is now vanquish'd by Christs Resurrection. When the Prison door is set open, it is easie to escape.

3. It makes ours necessary: If the Head be risen, the Members must follow after. Christus non potest habere membra damnata. The living Head, must not be united to dead Members.

We have seen the Author.

Thirdly, What is the Action? He shall quicken our mortal bodies. Mortal bodies? Why not, Our dead bodies? That seems to be more. Mortuum sounds more then mortale. No, purposely the Apostle uses this expression in this point of the Resurrection. Mortale is a great deal more then …ortuum; To be raised à Mortalitate is a great deal more, then to be raised à Morte. It expresses three Excellencies of our Christian Resurrection.

1. It frees us à possibilitate mortis; it takes away the necessity, nay more then so, the possibility of death. Death shall Chave no more dominion over us. Not onelyonly death shall be swallow'd up in victory, 1 Cor. xv. but mortality shall be swallow'd up of life, 2 Cor. v. 4. Our Resurrection shall be according to the power of an endless life, as the Apostle speaks. This Resurrection far exceeds the Resurrection of Lazarus, and those others in Scripture. They were rais'd à morte, but not à mortalitate, The fit was rather removed then the disease cured. 'Tis a rule they have, Qui comitialem morbum habent, nè quidem diebus quibus morbo vacant, sani dicuntur; They who are troubled with the falling-sickness, upon their good dayes are not counted Dwhole. Now Mortalitas, it is Morbus caducus, our Resurrection cures us of that; the core of death is consumed, the root and fibrae of death, all stub'd up. Nay, our Resurrection sets us in an Immortality beyond that of Adam. He was endued with an Immortality, but not like this of ours. As was his liberty from sin, so was his immortality and freedom from death. Prima libertas fuit non peccare; and so Prima immortalitas was posse non mori. He might not have sinned, that was his Liberty; he might not have died, that was his Immortality. But the liberty from sin in heaven, is, Non Eposse peccare, there they cannot sin; so is our immortality, Non posse mori, that we cannot die: it takes away possibilitat…m mortis.

2. This Expression of quickning our mortal bodies, it brings p. 289with it a second excellency, a freedom from infirmities, diseases, Aand weaknesses; they are foreign, sprowts that grow from this root of death. It will free us from all the sad sequels of mortality; No infirmity or deformity, or indecency, no pains, or diseases. Lame Mephibosheth shall leap; blind Isa…c shall see clearly; and ulcerous Lazarus shall be whole and sound.

3. It brings a third Excellency; it will free us, à miseria. Miseries and afflictions, and vexations, they are the concomitants of our mortality; this resurrection shall exempt us from them too. Saint Iohn assures us of it, Rev. xxi. 4. God shall wipe away all tears from their eyes, and there shall be no more death, neither Bsorrow, nor crying, nor any more pain; all these are passed by.

I come,

Fourthly, To the last thing, that is, the ground and reason of all, Because his Spirit dwells in you. The inhabitation of God's Spirit, that's the ground of our Resurrection. And the force and evidence of this reason may be deduced into these Particulars;

1. The dwelling of Gods Spirit in us, is a ground of our resurrection, because it is Vinculum Unionis; the Spirit is the bond of our union, and conjunction with Christ. By it we are incorporated into his holy Body, and made members of it; Now Cthen, if our head …ise, all the members must rise with it; If the Head be in Heaven, the members shall not for ever perish in the Grave. Not a bone of his was broken. This union by the Spirit, 'tis like the touch of a Load-stone, it will attract, and draw us to him, that where he is, we shall be also. It is spoken of his hypostatical, but it is true also of his mystical union, Quod semel ass…mpsit … dep…suit. Christ will part with none of his members. Father, I will that where I am, they shall be also. Because I live, ye shall live also, Iohn xiv. 19.

2. This inhabitation of the Spirit grounds our resurrection, Dratione proprietatis. Our bodies by this inhabitation, are consecrated to be a possession of the Holy Ghost; and the Temple of God must not be destroyed. What Christ said of his own body, it is true of ours; Destroy this Temple, and I will raise it up again. Necesse est Spiritui reddatur Templum suum, saith Tertul. Gods Spirit takes pleasure not onelyonly in these living Temples, but owns them when they are dead; takes pleasure in the dead bones, and favours the dust of them, Psal. cii. As Philosophers say of the Soul, it is Artifex sui domi…ilii, it frames its own house of the body; so the Spirit of God repairs, re-edifies, rears up this Fabrick Eafter it is taken down.

3. This Inhabitation of the Spirit, works our resurrection, as being the Auhor of both that initial grace that entitles us, and gives us claim to the state of a resurrection; Regeneration makes p. 290us Children of the Resurrection; as also, because it is the author of Athat final grace, which plucks up the root, eats out the core of our mortality. Till then, as there be Primitiae gratiae, so there are Reliquiae peccati; Those remainders of sin dispose us to death; but our final and finishing grace roots up those Fibrae peccati; and sin, being abolish'd, death hath no dominion over us.

So then, for use of all,

1. Is the Habitation of the Spirit the ground of our Resurrection? doth that give us interest into the resurrection of Christ? Sure then,

1. The benefit of this resurrection belongs onelyonly to them, Bwho have the Spirit of Christ, dwelling in them. The wicked, and reprobate, they have no share in Christs resurrection; Not but that Christ raises the wicked at the last day; but this he doth, officio Iudicis, not beneficio Mediatoris; by the authority of his supreme Judicature: All shall hear his voice, his summons shall raise them out of their Grave; but the fruit, and benefit of his mediation, or resurrection, extends not to them.

1. Not by way of Merit; he communicates no merit in the world to come to those, who have no interest in his merits in this present world.

2. Not by way of any actual efficacie; there's no influence of Christ, but into his own members; all influence of grace and virtue, either tends to union, or flows from it.

3. Not by way of Example. Christs resurrection is not so much as the Pattern and Samplar of theirs; there's no assimilation 'twixt Christ and the wicked. They do not bear the Image of the second Adam; they are not planted into the Similitude of his death or resurrection. He is the resurrection, and the life to them that believe, DIohn xi.

2. Besides; the Resurrection that Christ merited, and communicates, is a beneficial, and beatifical Resurrection. Meritum sonat in bonum; the resurrection of the wicked tends to damnation. Better not rise, then rise to perdition. Better stay in prison, then to be brought to execution. This rising, destroys not death, but increases, and redoubles it. In short,

3. The Resurrection of the wicked, 'tis no fruit of the Gospel, but a sequel of the Law; not flowing from the second Adam, but is consequent upon the first; no part of the Promise, EThe seed of the woman shall bruise the Serpents head; but a part of the Threatning, Thou shalt die the death; soul and body, both to be destroyed.

2. Shall we be raised, because his Spirit dwells in us? See p. 291the sweet fruit, and benefit of giving place to Christ, and his ASpirit, and devoting our selves to be an habitation to him; he richly requites us for his habitation. See how Satan uses the bodies he possesses, Luke ix. 39. foreign, He rent, and tore them; Oh! the Spirit of God keeps, and preserves them. As men say of their houses: Better Lett them Rent-free to some that will use them well, and keep them in repair, then for Rent to others, that will havock, and spoil them; If Satan possess thy body, besides the base usage he will put it to, he will make it a sink of sin, a dung-hill of corruption, a rendevous of unclean Spirits; all the Rent he pays thee, will be ruine, and destruction. BBut, if Christs Spirit possess thee, besides the honour which his presence puts upon thee (if the King be in a Cottage, he makes it a Court) he will secure it, and maintain it, and make it good to thee.

Use thy body, and devote it to sensuality, it will end in corruption; devote it to God, and his Spirit, it will rise to immortality. S. Paul speaks, 1 Cor. vi. 13. Meats for the belly, and the belly for meats; and what will become of it? God shall destroy both it and them. But, the body is for the Lord, and the Lord for the body; and then what follows? Vers. 14. God hath both Craised up the Lord, and will also raise up us by his own power.

Dos immortalitatis; Immortality, 'tis the Dowrie that God assures to the body; The body is not for Fornication, but for the Lord; and he assures this Dowrie, even a blessed Resurrection;

Which God grant for his sake, who is the Resurrection, and the Life. To whom, &c.