Discourses Proving Jesus to be the Messiah, Sermon 4
SERMON IV. Jeſus, the Son of God, prov'd by his Reſurrection.
ROM. I. 4.
And declared to be the Son of God, with Power, according to the Spirit of Holineſs, by the Reſurrection from the dead.
ST. Paul in the beginning of this Epiſtle (according to his Cuſtom in the reſt) ſtiles himſelf an Apoſtle, particularly call'd, and ſet apart by God, for the preaching of the Goſpel; the main Subject whereof was, Jeſus Chriſt our Lord; Who as he was, according to his Divine Nature, the eternal Son of God; ſo according to his Humane Nature, he was not only the Son of Man, but alſo the Son of God. According to the Fleſh (that is the Weakneſs, and Frailty, and Mortality of his Humane Nature) he was the Son of David, that is, of his Poſterity by his Mother, who was of that Houſe and Line. Made of the ſeed of David, according to the Fleſh, v. 3. But according to the Spirit, of Holineſs; (that is, in regard of that Divine Power of the Holy Ghoſt, which was manifeſted in him, eſpecially in his Reſurrection from the Dead,) he was demonſtrated to be the Son of God; even according to his Humane Nature; Declared to be the Son of God, with Power, according to the Spirit of Holineſs, by the Reſurrection from the dead.
All the Difficulty in the Words, is concerning the meaning of this Phraſe; of Chriſt's being declared to be the Son of God: The word is foreign, which moſt frequently in Scripture does ſignifie predeſtinated, decreed, determined; but it likewiſe ſignifies, that which is defined, declared, demonſtrated, put out of all Doubt and Controverſie. And in this Senſe our Tranſlation renders it. As if the Apoſtle had ſaid, that our Lord Jeſus Chriſt, tho' according to the Frailty and Weakneſs of his Humane Nature, he was of the Seed of David; yet in reſpect of that Divine Power of the Holy Ghoſt, which manifeſted it ſelf in him, eſpecially in his Reſurrection from the Dead, he was declared to be the Son of God, with Power, that is, mightily, powerfully demonſtrated to be ſo; ſo as to put the matter out of all Diſpute and Controverſie.
And therefore following our own Tranſlation, I ſhall handle the Words in this Senſe, as containing this Propoſition in them: That the Reſurrection of our Lord Jeſus Chriſt from the Dead, by the Holy Ghoſt, is a powerful demonſtration that he was the Son of God.
And it will conduce very much to the clearing of this Propoſition to conſider theſe Two things.
Firſt, upon what Account Chriſt, as Man, is ſaid to be the Son of God.
Secondly, In what Senſe he is ſaid to be declared to be the Son of God, by his Reſurrection from the Dead. The Conſideration of theſe Two Particulars will fully clear this Propoſition, and the Apoſtles Meaning in it.
Firſt, Upon what Account Chriſt, as Man, is ſaid to be the Son of God. And for our right Apprehenſion of this Matter, it is very well worthy our Obſervation, that Chriſt as Man, is no where in Scripture ſaid to be the Son of God, but with relation to the Divine Power of the Holy Ghoſt, ſome way or other eminently manifeſted in him; I ſay the Divine Power of the Holy Ghoſt, as the Lord and Giver of Life, as he is call'd in the Ancient Creeds of the Chriſtian Church. For as Men are naturally ſaid to be the Children of thoſe from whom they receive their Life and Being; ſo Chriſt, as Man, is ſaid to be the Son of God, becauſe he had Life communicated to him, from the Father, by an immediate Power of the Spirit of God, or the Holy Ghoſt. Firſt at his Conception, which was by the Holy Ghoſt. The Conception of our Bleſſed Saviour was an immediate Act of the Power of the Holy Ghoſt, overſhadowing, as the Scripture expreſſeth it, the bleſſed Mother of our Lord: And then at his Reſurrection, when after his Death, he was, by the Operation of the Holy Ghoſt, raiſed to Life again.
Now upon theſe two Accounts only, Chriſt as Man, is ſaid in Scripture to be the Son of God. He was really ſo upon Account of his Conception; but this was ſecret and inviſible: but moſt eminently and remarkably ſo, upon account of his Reſurrection, which was open and viſible to all.
1. Upon Account of his Conception by the Power of the Holy Ghoſt. That upon this Account he was called the Son of God, St. Luke moſt expreſly tells us, Luke 1. 35. where the Angel tells the Virgin Mary, that the Holy Ghoſt ſhould come upon her, and the Power of the Higheſt ſhould overſhadow her, and therefore that Holy Thing, which ſhould be born of her, ſhould be call'd the Son of God. And this our Saviour means by the Father's ſanctifying him, and ſending him into the World; For which Reaſon he ſays he might juſtly call himſelf the Son of God, John 10. 35, 36. If he call them Gods, unto whom the word of God came, and the Scripture cannot be broken: Say ye of him, whom the Father hath ſanctified, and ſent into the World, Thou blaſphemeſt, becauſe I ſaid I am the Son of God? If there had been no other Reaſon, this had been ſufficient to have given him the Title of the Son of God, that he was brought into the World by the Sanctification, or Divine Power of the Holy Ghoſt.
2. Chriſt is alſo ſaid in Scripture to be the Son of God, and to be declared to be ſo upon Account of his Reſurrection from the Dead, by the Power of the Holy Ghoſt. His Reſurrection from the Dead, is here in the Text aſcribed to the Spirit of Holineſs, or the Holy Ghoſt. And ſo in other places of Scripture, Rom. 8. 11. If the Spirit of him that raiſed up Jeſus from the Dead, dwell in you: And, 1 Pet. 3. 18. Being put to Death in the Fleſh: but quickned by the Spirit; that is, he ſuffer'd in that frail mortal Nature which he aſſumed; but was raiſed again by the Power of the Holy Ghoſt, of the Spirit of God which reſided in him. And upon this Account he is expreſly ſaid in Scripture to be the Son of God. Pſa. 2. 7. I will declare the decree; The Lord hath ſaid unto me, thou art my Son, this day have I begotten thee; to which perhaps the Apoſtle alludes here in the Text, when he ſays that Chriſt was decreed to be the Son of God, by his Reſurrection from the Dead. To be ſure theſe Words, this day have I begotten thee, St. Paul expreſly tells us were accompliſht in the Reſurrection of Chriſt; as if God by raiſing him from the Dead, had begotten him, and decreed him to be his Son. Acts 13. 32, 33. And we declare unto you glad Tidings, how that the Promiſe which was made unto the Fathers, God hath fulfilled the ſame unto their Children, in that he hath raiſed up Jeſus again, as it is alſo written in the ſecond Pſalm, Thou art my Son, this day have I begotten thee.
He was the Son of God before, as he was conceived by the Holy Ghoſt; but this was ſecret and inviſible, and known only to the Mother of our Lord: And therefore God thought fit to give a publick and viſible demonſtration of it, ſo as to put the matter out of all queſtion, he declared him in a powerful manner to be his Son, by giving him a new Life after Death, by raiſing him from the Dead; and by this new and eminent Teſtimony given to him, declared him again to be his Son, and confirmed the Title which was given him before upon a true, but more ſecret Account, of his being conceived by the Holy Ghoſt.
And as our Saviour is ſaid to be the Son of God upon this twofold Account, of his Conception by the Holy Ghoſt, and his Reſurrection to Life by the Spirit of God: So the Scripture (which does ſolicitouſly purſue a Reſemblance and Conformity between Chriſt and Chriſtians) does likewiſe upon a twofold Account (anſwerable to our Saviour's Birth and Reſurrection) call true Believers and Chriſtians, the Children of God; viz. Upon Account of their Regeneration or new Birth, by the Operation of the Spirit of God; and upon Account of their Reſurrection to Eternal Life, by the Power of the ſame Spirit.
Upon account of our Regeneration and becoming Chriſtians by the Power and Operation of the Holy Spirit of God upon our Minds, we are ſaid to be the Children of God, as being regenerated and born again by the Holy Spirit of God. And this is our firſt Adoption. And for this Reaſon, the Spirit of God conferred upon Chriſtians at their Baptiſm, and dwelling and reſiding in them afterwards, is call'd the Spirit of Adoption; Rom. 8. 15. Ye have received the Spirit of Adoption, whereby you cry, Abba Father. And Gal. 4. 5, 6. Believers are ſaid to receive the Adoption of Sons; God having ſent forth the Spirit of his Son into their Hearts, crying Abba Father; That is, all Chriſtians, for as much as they are regenerated by the Holy Spirit of God, and have the Spirit of God dwelling in them, may with Confidence call God Father, and look upon themſelves as his Children. So the Apoſtle tells us, Rom. 8. 14. That as many as are led (or acted) by the Spirit of God, are the Sons of God.
But though we are ſaid to be Children of God upon account of our Regeneration, and the Holy Spirit of God dwelling and reſiding in Chriſtians; yet we are eminently ſo, upon account of our Reſurrection to Eternal Life, by the mighty Power of God's Spirit. This is our final Adoption, and the Conſummation of it; and therefore Rom. 8. 21. this is called the glorious Liberty of the Sons of God, becauſe by this we are for ever deliver'd from the Bondage of Corruption; and by way of Eminency, the Adoption, viz. the Redemption of our Bodies.
We are indeed the Sons of God before, upon account of the regenerating and ſanctifying Virtue of the Holy Ghoſt; but finally and chiefly upon account of our Reſurrection by the Power of the Divine Spirit. So St. John tells us, that then we ſhall be declared to be the Sons of God, after another manner than we are now: 1 Jo. 3. 1. Behold what manner of Love the Father hath beſtowed upon us, that we ſhould be called the Sons of God. Now we are the Sons of God, (that is, our Adoption is begun in our Regeneration and Sanctification) but it doth not yet appear what we ſhall be; we ſhall be much more eminently ſo at the Reſurrection. We know, that when he ſhall appear, we ſhall be like him.
But the moſt expreſs and remarkable Text to this Purpoſe, is, Luke 20. 36. where good Men, after the Reſurrection, are for this Reaſon ſaid to be the Children of God, becauſe they are the Children of the Reſurrection. But they who ſhall be accounted worthy to obtain that World, and the Reſurrection from the Dead, neither marry, nor are given in Marriage, neither can they die any more; for they are equal to the Angels, and are the Children of God, being the Children of the Reſurrection. For this Reaſon they are ſaid to be the Children of God, becauſe they are raiſed by him to a new Life; and to be made Partakers of that which is promiſed to them, and reſerved for them. For all that are raiſed by the Power of God, out of the Duſt of the Earth, are not therefore the Children of God; but only they that have part in the bleſſed Reſurrection to Eternal Life, and do inherit the Kingdom prepared for them. Not thoſe who are raiſed to a perpetual Death, and the Reſurrection of Condemnation. Theſe are not the Children of God; but the Children of Wrath, and the Children of Perdition.
But the Reſurrection of the Juſt, is the full and final Declaration, that we are the Children of God; not only becauſe we are reſtored to a new Life, but becauſe at the Reſurrection, we are admitted to the full Poſſeſſion of that bleſſed Inheritance which is purchaſed for us, and promiſed to us.
And the Spirit of God which is conferred upon Believers in their Regeneration, and afterwards dwells and reſides in them, is the Pledge and earneſt of our final Adoption, by our Reſurrection to Eternal Life; and upon this account, and no other, is ſaid to be the Earneſt of our future Inheritance, and the Seal and Confirmation of it. Eph. 1. 13. In whom alſo, after that ye believed, ye were ſealed by that Holy Spirit of Promiſe, which is the earneſt of our Inheritance, until the redemption of the purchaſed Poſſeſſion; that is, the Holy Spirit of God which Chriſtians were made Partakers of, upon their ſincere Belief of the Chriſtian Religion, is the Seal and Earneſt of our Reſurrection to Eternal Life; as the Apoſtle plainly tells us, in that remakable Text; Rom. 8. 11. If the Spirit of him that raiſed up Jeſus 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.
I have been the longer upon this, becauſe it ſerves fully to explain to us thoſe obſcure Phraſes, of the Seal, and Earneſt, and firſt Fruits of the Spirit, which many have miſtaken to import ſome particular and ſpiritual Revelation or Impreſſion upon the Minds of good Men, aſſuring them of their Salvation. Whereas the Apoſtle intended no more by them, but that the Spirit of God which dwells in Believers, enabling them to mortifie the deeds of the Fleſh, and to bring forth the fruits of the Spirit, is a Pledge and Earneſt to us, of a bleſſed Reſurrection to eternal Life by the Power of the Spirit of God, which now dwells in us, and is the ſame Spirit which raiſed up Jeſus from the dead. And in this Chapter, the Spirit of God is ſaid, v. 16. To bear witneſs to our Spirits, that is, to aſſure our Minds, that we are the Children of God; that is, that we are his Children now, and conſequently Heirs of a glorious Reſurrection to Eternal Life: For ſo it follows in the next Words, and if Children, then Heirs, Heirs of God, and joint Heirs with Chriſt; if ſo be that we ſuffer with him, that we may alſo be glorified together. And this being glorified together with Chriſt at the Reſurrection, he calls, v. 19. the manifeſtation of the Sons of God. Thus you ſee how in Conformity to the Son of God, our elder Brother, we are ſaid to be the Sons of God, becauſe we are now regenerated, and ſhall at the laſt day be raiſed up to Eternal Life, by the Power of the Spirit of God. I proceed to the
Second Thing I propounded to ſpeak to, for the clearing of theſe words, namely, in what Senſe Chriſt is ſaid to be declared, or demonſtrated to be the Son of God by his Reſurrection from the dead. By which the Apoſtle means theſe two things.
1. That by his Reſurrection from the dead, he was approved by God to be the true Meſſias, and vindicated to the World from all Suſpicion of being a Deceiver and Impoſtor. And conſequently in the
2. Place, That hereby God gave Teſtimony to the Truth and Divinity of his Doctrine.
1. By his Reſurrection from the dead, he was approved by God to be the True Meſſias, foretold by the Prophets, and expected at that time by the Jews, and ſufficiently vindicated to the World to be no Deceiver and Impoſtor.
And for our fuller Underſtanding of this, we are to conſider theſe two Things.
(1.) What the Apprehenſions and Expectations of the Jews were concerning the Meſſias. And,
(2.) What the many Crimes were which they laid to our Saviour's charge, and for which they condemned him.
(1.) What the Apprehenſions and Expectations of the Jews were concerning the Meſſias. And it is very plain from the Evangelical Hiſtory, that they generally apprehended theſe two things of him: That the Meſſias was to be the Son of God, and the King of Iſrael; and therefore that our Saviour, by affirming himſelf to be the Meſſias, did call himſelf the Son of God, and the King of Iſrael; John 1. 41. Andrew tells his Brother Simon, We have found the Meſſias, v. 45. Philip tells Nathanael, We have found him, of whom Moſes in the Law, and the Prophets did write; that is, the Meſſias. v. 49. Nathanael upon Diſcourſe with our Saviour, being convinced that he was the Meſſias, owns him in theſe Terms; Rabbi, thou art the Son of God, thou art the King of Iſrael. John 6. 69. Peter declares his Belief that he was the Chriſt, or the Meſſias, in theſe Words, We believe and are ſure that thou art the Son of the living God. This appears likewiſe from the High-Prieſt's Queſtion to him, Matth. 26. 63. Art thou the Chriſt, (that is, the Meſſias) the Son of the living God; or as it is in St. Mark, the Son of the Bleſſed; compared with Pilat's Queſtion, Art thou the King of the Jews? And when he was upon the Croſs, ſome reviled him under the Notion of the Son of God, Matth. 27. 40. If thou be the Son of God, come down from the Croſs: Others under the Notion of the King of Iſrael, v. 42. If he be the King of Iſrael, let him come down from the Croſt. From all which it is plain that the Jews expected and believed, that the true Meſſias was to be the Son of God, and the King of Iſrael; and whoever was not ſo, was a Deceiver and Impoſtor. But our Saviour affirmed himſelf to be the true Meſſias, and the Son of God. Now God by raiſing him from the dead did abundantly vindicate him to the World, from all ſuſpicion of Impoſture; and gave Teſtimony to him, that he was all that he ſaid of himſelf, viz. the true Meſſias, and the Son of God.
Which will further appear, if we conſider, (2dly,) What were the Crimes which the Jews laid to our Saviour's Charge, and for which they condemned him; and they were mainly theſe two, That by giving himſelf out to be the Meſſias, he made himſelf King of Iſrael, and the Son of God. Of the firſt of theſe, they accuſed him to Pilate; hoping by this Accuſation to make him guilty of Sedition againſt the Roman Government; for ſaying, that he was the King of Iſrael. Of the other they accuſed him to the Chief Prieſts, as being guilty of Blaſphemy, in that not being the Meſſias, he call'd himſelf the Son of God. And upon this they laid the main ſtreſs, as being a thing that would condemn him by their Law. They charged him with this in his life-time, as appears by thoſe Words of our Saviour, John 10. 36. Say ye of him whom the Father hath ſanctified, and ſent into the World, Thou blaſphemeſt, becauſe I ſaid I am the Son of God? And when he was arraigned before the Chief Prieſts, they accuſed him of this, and he owning this Charge, that he call'd himſelf the Son of God, upon this they judge him guilty of Death. Matth. 26. 65, 66. Then the High-Prieſt rent his Cloaths, and ſaid, He hath ſpoken Blaſphemy; what further need have we of witneſs? Behold, now ye have heard his Blaſphemy. What think ye? They anſwered, He is guilty of Death. And when Pilate told them, that he found no Fault in him, they ſtill inſtance in this as his Crime, John 19. 7. We have a Law, and by our Law he ought to die, becauſe he made himſelf the Son of God.
Now this being the Crime which was charged upon him, and for which he was crucified, and put to Death; God, by raiſing him up from the dead, and taking him up into Heaven, gave Teſtimony to him, that he was no Impoſtor, and that he did not vainly arrogate to himſelf to be the Meſſias and the Son of God. God by raiſing him from the dead, by the Power of the Holy Ghoſt, gave a mighty Demonſtration to him, that he was the Son of God. For which Reaſon he is ſaid by the Apoſtle, 1 Tim. 3. 16. to be juſtified by the Spirit. The Spirit gave Teſtimony to him at his Baptiſm, and by the mighty Works that appeared in him in his Life time; but he was moſt eminently and remarkably juſtified by the Holy Ghoſt, by his Reſurrection from the Dead; God hereby bearing him Witneſs, that he was unjuſtly condemned, and that he aſſumed nothing to himſelf, but what of right did belong to him, when he ſaid he was the Meſſias, and the Son of God. For how could a Man that was condemned to die, for calling himſelf the Son of God, be more remarkably vindicated, and more clearly proved to be ſo; than by being raiſed from the dead, by the Power of God?
And, 2dly, God did conſequently hereby give Teſtimony to the Truth and Divinity of our Saviour's Doctrine. Being proved by his Reſurrection to be the Son of God, this proved him to be a Teacher ſent by him, and that what he declared to the World was the Mind and Will of God. For this none was more likely to know, and to report truly to Mankind, than the Son of God, who came from the Boſom of his Father. And becauſe the Reſurrection of Chriſt is ſo great a Teſtimony to the Truth of his Doctrine, hence it is that St. Paul tells us, that the belief of this one Article of Chriſt's Reſurrection, is ſufficient to a Man's Salvation, Rom. 10. 9. If thou ſhalt confeſs with thy Mouth the Lord Jeſus, and ſhalt believe in thy Heart, that God hath raiſed him from the dead, thou ſhalt be ſaved. The Reaſon is plain, becauſe the Reſurrection of Chriſt confirmed the Truth and Divinity of his Doctrine; ſo that the belief of our Saviour's Reſurrection does by neceſſary Conſequence infer the belief of his whole Doctrine. That God raiſed him from the dead, after he was condemned and put to Death for calling himſelf the Son of God, is a demonſtration that he really was the Son of God; and if he was the Son of God, the Doctrine which he taught was true, and from God.
And thus I have ſhewn you, how the Reſurrection of Chriſt from the dead, is a powerful Demonſtration that he was the Son of God.
All that remains, is briefly to draw ſome practical Inferences from the Conſideration of our Saviour's Reſurrection.
1ſt. To confirm and eſtabliſh our Minds in the belief of the Chriſtian Religion, of which the Reſurrection of Chriſt from the Dead is ſo great a Confirmation. And therefore I told you that this one Article is mentioned by St. Paul as the Sum and Abridgment of the Chriſtian Faith; If thou ſhalt confeſs with thy mouth the Lord Jeſus Chriſt, and believe in thy heart that God hath raiſed him from the Dead, thou ſhalt be ſaved. The belief of our Saviour's Reſurrection doth by neceſſary conſequence infer the belief of his whole Doctrine; for he who believes that God raiſed him from the Dead, after he was put to death for calling himſelf the Son of God, cannot but believe him to be the Son of God; and conſequently that the Doctrine which he delivered was from God.
2dly. The Reſurrection of Chriſt from the Dead aſſures us of a future Judgment, and of the Recompences and Rewards of another World. That Chriſt was raiſed from the Dead, is a demonſtration of another Life after this; and no man that believes the immortality of our Souls, and another Life after this, ever doubted of a future Judgment; ſo that by the Reſurrection of Chriſt from the Dead, God hath given aſſurance unto all men of a future Judgment, and conſequently of the Recompences and Rewards of another World.
The conſideration whereof ought to have a mighty influence upon us, more eſpecially to theſe three purpoſes.
1ſt. To raiſe our minds above the preſent Enjoyments of this Life. Were but men convinced of this great and obvious Truth, that there is an infinite difference between Time and Eternity, between a few days and everlaſting Ages; would we but ſometimes repreſent to our ſelves, what thoughts and apprehenſions dying Men have of this World, how vain and empty a thing it appears to them, how like a Pageant and Shadow it looks, as it paſſeth away from them; methinks none of theſe things could be a ſufficient temptation to any Man to forget God and his Soul; but notwithſtanding all the preſent delights and allurements of Senſe, we ſhould be ſtrongly intent upon the concernments of another World, and almoſt wholly taken up with the thoughts of the vaſt Eternity which we are ready to enter into. For what is there in this World, this vaſt and howling Wilderneſs, this rude and barbarous Country which we are but to paſs through, which ſhould detain and entangle our Affections, and take off our Thoughts from our Everlaſting Habitation, from that better, and that heavenly Country, where we hope to live and to be happy for ever?
2dly. The Conſideration of the Rewards of another World ſhould comfort and ſupport us under the troubles and afflictions of this World. The hopes of a bleſſed Reſurrection are a very proper Conſideration to bear us up under the evils and preſſures of this Life. If we hope for ſo great a Happineſs hereafter, we may be contented to bear ſome Afflictions in this World; becauſe the Bleſſedneſs which we expect will ſo abundantly recompence and outweigh our preſent Sufferings. So the Apoſtle aſſures us, Rom. 8. 18. We know that the ſufferings of this preſent time are not worthy to be compared with the Glory that ſhall be revealed in us. The conſideration whereof was that which made the Primitive Chriſtians to triumph in their Sufferings, and in the midſt of all their Tribulations to rejoyce in the hopes of the Glory of God; becauſe their Sufferings did really prepare and make way for their Glory. So the ſame Apoſtle tells us, 2 Cor. 4. 17. 18. Our light Afflictions which are but for a moment, work for us a far more exceeding and Eternal weight of Glory; whilſt we look not at the things which are ſeen; for the things which are ſeen are Temporal, but the things which are not ſeen are Eternal.
3dly, and laſtly, The aſſurance of our future Reward is a mighty Encouragement to Obedience and a Holy Life. What greater Encouragement can we have than this, that all the good which we do in this World will accompany us into the other? That when we reſt from our labours, our works will follow us? That when we ſhall be ſtript of other things, and parted from them, theſe will ſtill remain with us, and bear us company? Our Riches and Honours, our ſenſual Pleaſures and Enjoyments will all take their leave of us, when we leave this World; nay many times they do not accompany us ſo far as the Grave, but take occaſion to forſake us, when we have the greateſt need and uſe of them: but Piety and Virtue are that better part which cannot be taken from us. All the good actions which we do in this World will go along with us into the other, and through the Merits of our Redeemer procure for us, at the hands of a Gracious and Merciful God, a Glorious and Eternal Reward; not according to the meanneſs of our Services, but according to the Bounty of his Mind, and the vaſtneſs of his Treaſures and Eſtate.
Now what an encouragement is this to Holineſs and Obedience, to conſider that it will all be our own another day; to be aſſured that whoever ſerves God faithfully, and does ſuffer for him patiently, does lay up ſo much Treaſure for himſelf in another World, and provides laſting Comforts for himſelf, and faithful and conſtant Companions, that will never leave him nor forſake him?
Let us then do all the good we can, while we have opportunity, and ſerve God with all our might, knowing that no good action that we do ſhall be loſt and fall to the ground, that every Grace and Virtue that we exerciſe in this life, and every degree of them, ſhall receive their full recompence at the Reſurrection of the Juſt.
How ſhould this inſpire us with Reſolution and Zeal and Induſtry in the Service of God, to have ſuch a Reward continually in our Eye? how ſhould it tempt us to our Duty, to have a Crown and a Kingdom offered to us, Joys unſpeakable and full of Glory, ſuch things as Eye hath not ſeen, nor Ear heard, nor have entered into the heart of man? And ſuch are the things which God hath laid up for them who love him heartily, and ſerve him faithfully in this World.