yet afterwards he saith Lazarus is dead His sicknesse was not unto death v. 24. in respect of Christ who could and would raise him up again Sharpius Symphonia loc 176. yet he was dead in respect of men by whom he could not be numbred amongst the living As Paul said of Eutichus when he was dead Act. 20.9 10. So may it be said of every believer even when he is dead his life is in him His grave is but his bed In mortis umbrajacet Jsa 57.2 and his death his sleep as Christ said of Lazarus when he was dead our friend Lazarus sleepeth v. 11. He sleeps in Jesus 1 Cor. 15.18 1 Thes 4.14 He is still united unto Christ he is a member of that body which lives eternally Calvin Death it self unto belivers is a deliverance from death And that of the Jews may be truly applyed unto them their grave is not the house of the dead but Both Chajim domus viventium the house of the living To the second though it should be understood of a spirituall death yet it is very suitable to the matter in hand And it is a forceable argument to confirm the faith of Martha in this that Jesus Christ was able to raise her brother again He that is able to raise the soul from the death of sin and to cause it to live the life of grace can also raise the body from death temporall unto life eternall in the last day and he that can raise the bodies of all the elect unto life eternall in the last day can raise the body of one man unto life temporall now Furthermore whereas he was sought unto for restoring of life to the body He answers that he was both able and ready to give more then they desired even life not only to the body but also to the soul Thereby taking an occasion from her insisting so much upon the life of the body to raise up her faith and to quicken her desires after the life of the soul which is of more necessary worthy concernment especially seing she was now conversing with one who had both these in his power to conferre And this was usuall with Christ to take occasion from mens discoursing of outward and corporall things to lead them on to spirituall things and from temporall to eternall as may be seen Johnn 4.13 c. Joh. 6.26 27. And this ariseth from that speciall respect which Christ bears unto the souls of his elect Whence it is that he makes it his first care useth more words and takes more paines to raise up Martha's dead faith then to raise up her brothers dead body And therefore he seemes to turn her off from the discourse of raising of her brother upon which she was so passionatly set and leades her into a discourse of spiritual life Although it be not to be doubted but that he comprehends under these expressions a double dispensation of grace viz. that he would raise the soul from a spiritual death to a spirituall life and the body from death temporall to life eternall a taste whereof he was now about to give in raising Lazarus from the dead I shall give you the Sum of all that hath been said by way of explication in this short paraphrase And it is as â—f Christ should have said Martha thou impliest by thy discourse that thou hast but low thoughts of me and my power and that thou imaginest me to be only the minister or dispenser of the resurrection that is such a one as only by prayer can obtain from another the power of raising the dead Thou lookest upon me only as a man that is a prophet and that by some more then ordinary grace and favour can prevail with God But thou must know and it is thy duty to believe that I am God as well as man and therefore that I am he who hath that power in and of my self by which I am able to raise and do raise the dead to life and that I am the very root and fountain of life by whom the dead do rise and the living do live whether naturally or spiritually temporally or eternally And also that he whosoever he be that by a true and lively faith doth lay hold and rely upon me as such whatsoever his condition may be yea though he were dead yet shall he live though he were dead in respect of the body yet by me shall he live again â—n the body Though he were dead in sin â—s every one is before he believeth yet by his faith in me shall he be raised up to live the life both of grace and glory I come now to the observations And first from the words absolutly considred as they propose the author efficient cause of the resurrection the life and as they contain an assertion of that absolute and independent power and interest which Jesus Christ hath in the resurrection and the life We may observe Obser 1 That Jesus Christ is the author of the resurrection and the life Or That Jesus Christ is the author and efficient cause both of the resurrection of the body and of the life both spirituall and eternall 2 From the subject of the resurrection and the life together with the qualification or limitation thereof or the person to whom only Jesus Christ is the resurrection and the life held forth in the second proposition in these words He that believeth in him Obser 2 We may observe that Such as do sincerly believe in Christ are the only proper and adequare subject of the resurrection and the life Or Such as sincerly believe in Christ are they and they only who by the power of Christ are or shall be raised from death to life spirituall and eternall 3 From the amplification of Christs power from the extent of it He can and will raise them be their condition never so desperate Though he were dead yet shall he live Obser 3 The power of raising of believers unto life spirituall and eternal in respect of all the degrees of it is so fully and absolutly in the hands of Christ that nothing can hinder him from raising of them when he will Secondly from the words relatively considered 1. As they contain a doctrin delivered and asserted by Jesus Christ for the correcting and curing of Martha's ignorance and errour concerning his almighty power and godhead Obser 4 To be rightly informed in the doctrin of the power and interest which Jesus Christ hath in the resurection and the life is an especiall meanes to cure the ignorance and to prevent the errour we are apt to be corrupted withall concerning the power and Godhead of Christ 2 Whereas Jesus Christ for the moderating quieting comforting of Martha's spirit now apt to exceed in mourning and grieving for the death of her brother doth especially make choise of and insist upon the doctrine of the resurrection the informing her in and affecting her with his
Obser 4 To be rightly informed in the doctrine of the power and interest which Jesus Christ hath in the resurrection and the life is an especiall meanes to cure the ignorance and to prevent the errours we are apt to be corrupted withall conceruing the power and Godhead of Christ That which hath been already spoken in the handling of the first observation I suppose may save me the labour and the time that otherwise might have been employed in inlarging upon this There you have heard that Jesus Christ is the author or efficient cause of the resurrection and the life And in the application we made use of it for the confirming of our faith in the Godhead of Christ I shall therefore adde no more for the proof or application of this point but only this That he which doth know and believe that Jesus Christ is the author and efficient cause of the resurrection and the life cannot doubt but that the fullness of the Godhead dwelleth in him bodily or substantially 2 From the words in relation to the context Whereas Jesus Christ for the moderating quieting and comforting of Martha's spirit now apt to exceed in mourning and grieving for the death of her brother doth especially make choise of and insist upon the doctrine of the resurrection and the life and the informing her in and affecting her with his absolute power in it and Soveraignty over it Obser 5 The observation is this Rightly to be informed in and to be affected with the doctrine of the resurrection and the life and of Christs power in it is of especiall use to comfort the sorrowfull and mourning friends of such as die in the faith I say to be informed to exclude ignorance and to be rightly informed to avoid errour I say first to be informed in it and then to be affected with it Because the information of the judgment must go before the motions of the will and that not only as a guide to conduct unto the right end but also as a counseller to advise unto the proper meanes and also as Gods minister in some sort to command that is not by any power or authority of its own but by manifesting what is the will of God whereunto our wills are to be subject and by proposing the promises and threats either to quicken the dullnesse or to check the unrulinesse of our affections And I say both to be rightly informed and affected because both are necessary To have the mind inlightned and the heart not affected is to have light without life and much affection without knowledge is but distempered passion Jam. 3.6 not unlike to hell fire which hath much heat but no light There is neither profit nor comfort in the want of either But to have the mind rightly informed in the truth of the docrine of the resurrection and the life and of Christs power and interest in it and to have the heart sincerely affected with it quiets the minde and revives the spirit And he that layeth his friend in the grave being perswaded of his interest in Christ will have his fears so tempered with hope and his grief with patience as it is with the husbandman Amos 9.13 in a time of peace when the plowman overtakes the reaper and the treader of grapes him that soweth seed Jam. 1.2 The believer is allwayes sowing and reaping together he reaps good out of evil and comforts from crosses and joy in temptations The life of a christian is much like unto that of those Troglodites in Ethiopia amongst whom it is said toto anno seritur ac metitur All the year they are sowing and reaping Scalig. Exercit 249. distinct 2. The use of this piont is to shew the vast difference that is between the sunerall mournings of Christians and heathens The heathens indeed made death a Goddesse because of her power beatting down all before her but yet they gave her no divine honours nor temple nor priest nor altar nor sacrifice nor festivall dayes because they looked upon her as one that did them all the mischief and from whom they hoped for no good And for a like reason they crowned Pluto by whom they signified death or the grave with the leaves of the Cypress tree The like is said of the Piâ—e tree which also for that cause is used by some for an emblem of death which as they say is a tree of that nature that being once cut down never buds nor grows again And therefore it is not to be marvelled at if they exceeded in sorrow for their dead Since it is manifest they were men without hope But for Christians it ought not to be so with them To such the Apostle speaks Brethren I would not have you to sorrow even as others which have no hope 1 Thes 4.13 Eph. 2.12 For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him 1 Thes 4.13 14. They that die in the faith die in the Lord they sleep in Jesus Christ is still their head and they his members and if he be risen they must needs rise also As long as the head is above water the members cannot be drowned The heathen complaind that their dead were ingratefull Flebant Ver. Aeued l. 6. cineri ingrato suprema ferebant Though they cryed never so loud yet there was no reply though they performed never so many rites and services yet there was no return but for believers their faith speakes when they are dead Heb. 11.4 Their faith in God their covenant with God their prayers to him and all that ever they did or suffered for God are written in Gods book and are as so many speaking remembrancers before the Lord. Exod. 17.14 1 Sam. 15.2 Isa 37.35 Exod. 20.5 6. Deut. 9.27 Wicked mens evill works speak also but it is for vengeance upon their wicked off-spring the speaking of believers is for good to their posterity that walke in the same faith 2. Use This shewes what they are concerning whom their friends may thus comfort themselves in their death they are beliâ—â—â—rs and none but they None but such as believe in Jesus do sleep in Jesus and none but such as sleep in Jesus will God bring with him If ever we desire that our friends may have any thing to comfort themselves withall concerning us when we are dead we must be of the number of those that die in the faith otherwise we leave our friends comfortlesse and to mourn without hope But here it may be questioned 1 What is it to die in the faith 2 Who are they that as we may judge do die in the faith For answer 1 To die in the faith is to die in a constant dependance and reliance on the truth and faithfullnesse of God in the promises for remission of sins and life eternal in Christ in whom all the proses are yea and amen that is made and
diligence and delight Neither will it less profit you or prevail with you if you observe their practice as well as their precepts It being a great advantage and furtherance to our instruction when God gives us such for our guides as will confirm and clear up their rules by their own examples Non sic inflectere sensus Humanos edicta valent quam vita regentis Claud. de 4. Honori consolatu paneg You will find all means little enough to accomplish you with those vertues and graces which are requisite to your condition though you meet with precept upon precept line upon line one precept upon another and one example upon another As it is not a common measure that you should rest in so should the means by which you endeavour to attain it be more then ordinary To abound only in outward things is rather excess than excellency If you have only more wealth and higher titles than others therein doubtless you may exceed many good men and as many if not more bad men may exceed you To be rich and to abound in the things of the world is no more then is common to the wise and to the foolish to the righteous and to the wicked to be noble and the base But to be rich in good works and to excell in the endowments of the mind is peculiar unto them that are truly vertuous and noble Let it therefore be your endeavour to make it appear that as much as you are advanced beyond others in the favours of the world so much you are above them in the favour of God and in the vertues and graces of his Spirit Let not the bounty of God towards you in the things of this life be abused to serve either the lust of the flesh the lust of the eyes or the pride of life Lest while you take and use them rather as a possessor of that which is your own then as a Steward and Dispencer of that which is anothers you should be numbred among the men of the world which have their portion in this life Psalm 17 14 Luke 14.25 Luke 6.2 How sadly will it fare with him to whom it shall be said Son remember that in thy life time thou receivedst thy good things Wo unto you that are rich for ye have received your consolation Yea rather let it be your resolution whensoever the Lord shall bring them into your hands to use them as becometh a faithfull and wise Steward even as the instruments and ornaments of vertue and grace And then you shall be sure to be blessed when the Lord shall come and find you so doing In the mean time the season and opportunity of giving glory to God and gaining honour to your self by doing of good is but short and uncertain Neither is it so much a long life or a lasting Name as a good life and a good name that is desirable And that not to be attained by a far fetcht pedigree or by the Blazon or display of Heralds but by noble vertuous actions even your Orators and Poets being Judges Non perpetua fama Plin. ubi Sup. 47. sed bona concupiscenda est ea porro non imaginibus statuis sed virtute ac meritis prorogatur Virgil. Breve irreparabile tempus Omnibus est vitae Aeurid l. 10 sed famam extendere factis Hoc virtutis opus A mans whole life is but a day and youth is but the morning of that day and how swift are the wings of that morning how soon will your Sun ascend to its miridian And assoon decline and hasten towards its setting Ars longa vita brevis there is much work to be done and but a little time to do it He that will do his dayes work had need begin in the morning Let your best time be spent in doing of your best works Think not the prime and flower of your youth too good to be consecrated to God and his service It is no way becomming a noble and generous spirit to offer up that which is worst to God to bestow the best and choicest wine upon the service of sin and to reserve nothing but the dregs for God Let not your youth be spent in making works for repentance in age That is the season which Satan most especially layes hold on to spread his nets and to lay his snares with utmost craft and subtilty and to press on his temptations with greatest violence because therein he finds the greatest success and still promiseth himself the easiest victory It was young Amnon whom he prevails with and draws to lust 2 Sam. 13. beg v. 28. ch 15. And young Absolom whom he wrought to murder and rebellion Prov. 7.7 It was a young man over whom the harlot prevailed Mat. 19. And it was a young man that would follow Christ no farther then he could carry his possessions with him And hence it is that the Apostle sees cause to warn young Timothy though a very good man to fly youthfull lusts 2 Tim. 2.22 and to mind Titus Tit. 2.6 to exhort young men to be sober minded That you may be the better able both to discern and to avoid such dangers Let the Word of God wherein you have been instructed dwell in you richly or plenteously in all wisdom Col. 3.16 and that will make you rich in wisdom even wise unto salvation 2 Tim. 3.15.17 17. and throughly instructed to every good work Psalm 119 9. When the Psalmist puts the question Wherewith shall a young man cleanse his way His answer is by taking heed thereto according to thy word Non erit hoc artis sed pietatis opus Let no day pass without consulting the Oracles of God Prov. 20.29 The glory of young men is their strength May it be your glory to be strong in the Lord Ephes 6.16 and in the power of his might and to be strengthned with might by his Spirit in the inner man Thus saith the Lord Let not the wise man glory in his wisedome neither let the mighty man glory in his might let not the rich man glory in his riches But let him that glorieth glory in this that he understandeth and knoweth me c. This was it that incouraged the Apostle to write unto young men 1 Jo. 2.13 12. because they were strong and the word of God abode in them and they had overcome the wicked one It was no less an honour then a comfort to good Obediah 1 Kin. 18.2 that he could say that he feared the Lord from his youth How was the Apostle filled with joy when he called to remembrance the unfained faith that was in Timothy 2 Tim. 1.5 which dwelt first in his Grandmother Lois and in his mother Eunice And Timothy by his stedfast persevering in the faith procured this honour unto his parents to have their names made as lasting as the Scriptures A serious
had to their brothers weaknesse and their own modesty Suitable whereunto is the message which they send wherein they prescribe nothing as to his comming or sending or doing but only commend-his case to Christ saying Lord behold he whom thou lovest is sick v. 3. and so leaving him to the freedom of his own will to do as seemed good unto him Which argues the sobriety ond meeknesse of their spirits that in a matter of the greatest weight even in a case of life and death they were so ready to submit unto his pleasure whereunto we have 2 The answer which Jesus Christ return'd by the messenger sent him wherein he aslures them of life and safety to the sick and of advantage to the glory of God and of Christ This sicknesse saith he is not unto death but for the glory of God that the son of God may be glorified thereby v. 4. And this we may be sure to gain by an hummble and submissive addresse to Christ in the sicknesse of the body though we may not be sure to be freed from death temporall yet we may be sure of comfort in the promise of being freed from death eternall However this ought to support the spirit of a Christian that Christ shall be magnified in his body whether it be by life or by death Phil. 1.20 3 The discourse which Iesus Christ had upon this occasion with his disciples wherein he signfieth to them his purposes to return into Judea to raize up Lazarus from death wherein he suffers not himself to be discouraged from his duty by the danger which they suggested might attend him in the doing of it with all giving them to understand that one special end which he proposed to himself in this undertakin was the strengthning of their faith v. 15. And not of theirs only but also the begetting increase and perfecting of faith in all the elect that remained yet to be called in And to that purpose this being one of the greatest and last miracles that ever he wrought while he was conversant in the world and also a most remarkable demonstration of his almighty power and Godhead He hath caused it the more particularly to be recorded by the Evangelist with all its circumstances As the place where it was don near Jerusalem they that doubted needed not to go far to inquire out the truth of it the time when it was near the Passeover when the Jewes in great multituds from all parts resorted to Jerusalem The means whereby he effected it were the same by which he still upholds the world even by the word of his power The witnesses in whose presence he did it they were many and those of all sorts men and women friends and foes some that believed and some that were hardned who went their wayes and accused him to the Phaisees ver 46. All which circumstances are so exactly recorded to the end that they which were present might the better remember it and that they which were absent might the easier believe it Ut inde rem pene natura sua incredibilem diligenti circumstantiarum descriptione credibilem redderet To the end that a mater which in its own nature was in a manner incredible by an exact description of all its circumstances might be rendred apt to be believed 4 We have also here at large set down that consolatory discourse which Jesus Christ held with Martha upon the occsiaon of the death of her brother Wherein we may observe the course which Christ takes and the subject which he makes choise of to comfort and restore her grieved and afflicted spirit And that is the doctrine of the resurrection and of life eternall wherein he especially laboureth to regulate and confirme her faith As to the main that there should be a resurrection she no way doubted but concerning the power of Christ and his interest in that work she did much need to be farther instructed In the 21. v. She seemes too much to confine the power of Christ to his corporall presence Lord saith she if thou hadst been here my brother had not died As if according to his Deity he were not every where present or as if the distance of place could hinder his power from working of miracles In the 22. v. she seemes to ascribe all the power that Christ had to do any thing for her unto the prevailency of his prayers to God Implying that she did not believe that he was able to do it of himself when she saith but I know that even now whatsoever thou wilt aske of God God will give it thee And whereas v. 23. Christ had promised that her brother should rise again v. the 24. She captiously diverts it or turns it off applying it to his rising again in the resurrection of the last day As if Christ could not make good his word till then or as if the consolation which she might receive from the doctrin of the last resurrection were but of light concernment This weaknesse or wavering of her faith Christ corrects in the words of my text where he informs her that he is not only the ministeriall or instrumentall cause as she seemed to suppose but the very author and principall effioient cause of the resurrection and the life I am the resuerection and the life c. Which words I shall consider 1 Absolutly as they are in themselves 2 Relatively with respect to the context 1 As they are considered absolutly they contain two distinct affirmative propositions In the first of which we have anassertion of the power and interest which Jesus Christ hath in the resurrection and the life Jesus said unto her I am the resurection and the life In the second we have the specification of the proper and adaequate subject or materiall cause of the resurrection and the life and that is the believer He that believeth in me shall live Whereunto he also adds an amplification of his power from the extent of it and that both in respect of the quantity of the Subject it reacheth to every one that believeth be they never so many He that believeth it is indefinitly expressed in this verse but yet explained in the next verse to be understood as universall where he saith whosoever believeth in me And also in respect of the quality of the subject whatsoever his condition may be be it never so desperate Though he were dead yet shall he live 2 As they are considered relatively 1 They are inferred by way of argument for the correcting and curing of Martha's ignorance unbelief and Errour 2 For the moderating and quieting of her passions now apt to be distempered by immoderate grief 3 For the regulating and improving of the present dispensation of providence in the death of her brother and of her mourning upon that occasion Before I come to the observations I shall endeavour to unfold the terms And 1 in order to the opening of the first propositon I shall shew what we are to understand
righteousnesse and sanctification and redemption his meaning is that Jesus Christ is he that doth make us wise and righteous and holy c. So here when Christ saith I am the resurrection it is as if he had said I am he that doth raise the dead Martha had said concerning her brother I know that he shall rise again in the resurrection at the last day And Christ replyeth in effect Thou mayest as well believe that he may be raised now Per quem tunc resurget po test modo quia ego sum resurrectio August since he is present by whom he shall be raised then for saith he I am the resurrection and I can as easily do it now as then I am the resurrection and the life first the resurrection and then the life quia prior est restitutio a morte in vitam quam vitae status Calvin the restoring from death to life is before the state of life The resurrection from the death of sin must go before the life of grace and the resurrection both from death temporall and death spirituall must go before a full enjoyment of the life of glory This may suffice for the opening of the terms of the first proposition I come now unto the Second He that believeth in me shall live In which proposition we have the proper subject of the resurrection and the life He that believeth the act that qualifieth and diposeth that subject and that is faith The object that gives life and virtue to that act and that is Christ he that believeth in me And lastly the grace that is promised to reward and crown it and that is life He that believeth in me shall live The subject of the resurrection in generall is that which is fallen as hath been said The subject of the resurrection at the day of judgement are the dead bodies universally both of good and bad The subject of the resurrection and the life or from the death of sin to life spirituall and eternall are all and only the elect which the father hath given unto Christ for all they and only they do come unto him by faith Joh. 6.35 37 39 40 44 47 53 54. All and only they do performe that act whereby they become fitly qualified and disposed to partake of such a grace And that not only in generall way as they are a body but every one for himself every one that is thus to be raised by Christ is to believe for himself The just shall live by faith Therefore he saith He that believeth in me And yet he spakes indefinitly so that it is all one as if he had said every one that believeth in me as Joh. 6.40 or whosoever believeth in me as in the next verse after the text Which notes also the object of faith Jesus Christ And to receive and rest upon him as the Christ the son of God as the only author of life and Salvation is to belive in him as appears by Martha in her answer v. 27. which is also the same with Peters Mat. 16.16 And He that beliveth in Christ is every one that by a true faith doth lay hold and rest upon Christ for life and salvation And he that thus believeth in him shall live that is shall live spiritually and eternally He shall forthwith receive that life which shall never have an end He shall never die that is spiritually and eternally This also may serve for the unfolding of the terms of the second proposition I come in the third place to the amplification of the power of Christ in these words Though he were dead yet shall he live Wherein he sets forth the exceeding greatnesse of his power in regard of the extent of it and that 1 In respect of the quantity or number of those that are to be raised up be their multitude never so great howsoever dispersed of whatsoever nation kinred or tribe whether Jews or Gentiles Barbarians Scythians bond or free 2 In respect of their quality be their condition never so desperate yet he that believeth whosoever believeth every one that believeth Though he were dead yet shall he live That is say some Though he were dead in the body Piscat in loc yet shall he live again the body unto life eternall Menoch in loc as he that believeth not shall rise again but unto death eternall Or though he were dead Cartw. Metaph. in loc yet seing I am the resurrection and the life if it be for the glory of God I can and will as often as I please restore him unto life again nether need I stay for the last day There are others that understand it especially of the spiritual death of the soul Calvin Maldonat or of the souls being dead in sin and by the power of Christ to be quickned to a new and spirituall life yet not without respect to the body which though dead naturally yet by his power should be raised up again But which way soever of these two the words are to be understood there may arise a doubt 1 If Christ speakes of the death of the body how doth he require faith of the dead can the dead believe The dead praise not the Lord neither any that go down into silence Psal 115.17 And as they can not praise him so neither can they believe in him In death there is no remembrance of him Psal 6.5 They that goe downe into the pit cannot hope for thy truth Isaiah 38.18 2 If he speake of the spiritual death of the soul by sin and of the raising up of such to the life of grace what is this to the businesse in hand The question is of restoring life to Lazarus his dead body and he speaks of giving life to the soul that is dead in sin For answer unto these there is no doubt but that Christ's answer to Martha is both proper and pertinent though every one may not so readily apprehend it But to the doubts themselves To the first we may say that he doth not require faith of the dead sensu composito that is that those that are dead in body should believe but of the living as if he should have said He that while he liveth doth believe in me though he were even now dead yet shall he be raised up again and live in the body and that eternally and thus he seemes to explain himself in the very next words where he saith whosoever liveth and believeth in me shall never die Again when he saith though he were dead yet shall he live it is to note either his omnipotency in that he can and will give life unto him and cause even the dead to live Or that although he be dead in respect of us yet he is still alive in respect of Christ in whom all believers live and shall never die And thus he is to be understood when he saith of Lazarus his sicknesse that was not unto death v. 4. and
absolute power in it and over it Obser 5 Rightly to be informed in and to be affected with the doctrin of the resurrection and the life and of Christs power in it is of especiall use to comfort the sorrowfull and mourning friends of such as die in the faith 3 Whereas Jesus Christ doth take occasion to moderate and improve Martha's mourning over her brothers dead body and her desire of having it raised up again to life temporall to minde her of the true and effectuall meanes of quickning and raising up her own dead soul to life spirituall and eternall Obser 6 When any are apt to exceed in mourning over their friends dead body wishing it might be restored again to life temporall It is seasonable to mind them of the most effectuall meanes of raising up their own dead souls to life spiritual and eternal The words of the text are few but fruitfull I may compare them to those few loaves and fishes which in the hands of the disciples seemed unto them by much too little to satisfy so many thousand hungry stomacks as then stood in need of refreshment But being blessed and broken by Christ they multiply so exceedingly that they become enough for all and to spare In like maner these words of Christ lookt upon with a carnal eie or as only in the hands of a man what are they among so many that every one should have his portion But if Christ by his spirit do blesse and dispense them in the way of his ordinance they will multiply and be enough for all Yea such is the nature of this food that every one may carry away the whole and yet never a one have ever the lesse To each of the observations I shall speake particularly but very briefly The first is this Obser 1 Jesus Christ is the author of the resurrection and the life Or Jesus Christ is the author and efficient cause both of the resurrection of the body and of the life both spirituall and eternall 1 That he is so is manifest in the text and therefore needs not any farther proof neither shall I adde any more but only this that we have Jesus Christ asserting his power and efficiency in the resurrection four several times in one and the same chapter viz. Joh. 6.39 40 44 54. and in the life both spirituall and eternall no lesse John 5.21 22 24 25 26. 2 How he is so I shall shew in these particulars 1 Jesus Christ is the author and efficient cause of the resurrection and the life as he is God not excluding the father or the spirit For it is said that the father raiseth up the dead and quickneth them Joh. 5.21 1 Cor. 6.14 And also that the spirit raiseth and quickneth the dead Rom. 8.11 The father by the son and through the spirit 2 Cor. 4.14 Opera Trinitatis ad extra sunt indivisa As he is the judge of the world so he is the resurrection both of the elect and reprobate Joh. 5.27 28. Even as the opening of the prison dores and the bringing forth of the prisoners is by the power and authority of the Judge So the opening of the graves and the raising of the dead is by the power and authority of Jesus Christ 3 As mediatour and so he is the author of the resurrection and the life of believers only And that 1 By his merit 1 Cor. 15 21 22. since by man came death that is by the merit of mans sin even by the sin of the first Adam By man came also the resurrection of the dead that is by the merit of the righteousnesse of Christ who is the second Adam 2 By his efficacy power and virtue whereby he quickneth whom he will He shall change our vile body Joh. 5.21 that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himself Phil. 3.21 3 By inchoation Christ is risen from the dead and become the first fruits of them that slept 1 Cor. 15.20 that is of believers Christ is to believers as the firsts fruit to all the rest of the fruits be and therefore if all the fruits sanctified through the Sanctification of the first fruits then so shall all believers be raised by the resurrection of Christ The use of this point is to confirm our faith in the doctrin of the Godhead of Christ None can raise the dead of himself and in his own name and by his own power but God only And hence by his raising up of himself he is said to have been declared to be the son of God with power Rom. 1.4 And this was one of those signes by which he evidenced himself to be the Christ to John's disciples Math. 11.5 in that by him the dead were raised up And as the resurrection of the dead is one of those principles or fundamentalls of the doctrine of Christ which are most necessary for all Christians to know and believe Hebr. 6.1 2. So to know and believe that Christ is the author or principall efficient cause of it is no lesse the duty of all that professe to believe Jesus Christ to be the son of God which is another article of our faith And therefore to the end that Jesus Christ might fully confirm Martha in the faith of his Godhead he thoroughly instructs her concerning his power and efficency in the resurrection which if she should receive she must also necessarily believe him to be God And accordingly it followes when Christ puts her to the question ver 26. Believest thou this she readily answers ver 27. Yea Lord I believe that thou art the Christ the son of God The truth is the doctrin of the resurrection is a difficult point Durius creditur resurrectio carnis quam una divinitas saith Tertulians That is the rection of the body is harder to be believed thence it is saith he that hereticks commonly begin l. de resurrectione carnis p. 46. n. 2. with the resurrection of the body and thence having shaken the hope of the resurrection they ascend at length to the questioning of the Deity Which is the reason he gives for his dealing first with that subject That so the saithfull being Sufficiently confirmed in this they might be the better grounded in all the rest As if they should be weakned in this they would be doubtfull in all the rest Fiducia christianorum ibid. p. 45. resurrectio mortuorum saith the same Author The hope of a christian is the resurrection of the dead Tolle spem resurrectionis resoluta est observantia omnis pietatis Chrisostom in Mat. 22. Take away the hope of the resurrection and all esteem of religion is vain If there be no resurrection of the dead saith the Apostle 1 Cor. 15. then is Christ not risen if Christ be not risen then is our preaching vain and your faith is also vain and ye are yet in your sins ver 13. c.