necessitate et possibilitate moriendi not alone from the actuality of death from which many others but from the power of ever being againe a prisoner to him And thus it is a comfort to the afflicated soule rent asunder and torne grievously with the pangs and girds of sinne a comfort I say it is to know that his Redeemer liveth that hee wanteth not a friend in the Court of heaven to behold the face of the great God of glory and earnestly to solicite him suit daily before him It is the Apostles conclusion Heb. 7. 2â— He is able perfectly to save them that come to God through him seeing that hee ever liveth to make intercession for them Many men we see doe floarish and lift up their horns on high while they have their Patrons in great mens houses who may be ready at every turne to see meanes of their preferment marry this a little cutteth their combe that they have not â— lease of their patrons life a thousand wayes there are oâ— bringing him to his end and then their hornes may shrinke as farre as they spread before but wee who rely upon Christ risen from the dead for our salvation are quit of this feare so that wee cast our hope the Anchor of our soule both firme and stedfast because Iesus is entered into heaven Sacerdes in aeternum never againe to see death an High Priest for ever Thus hath Christ led captivity captive and quit himselfe of death not so much for himselfe though herein he shewed the greatnesse of his power as for us whose chiefest good was to be procured therby as Iustification Resurreâ—it propter iustificationem nostram Rom 4 3. he by rising ratified the payment formerly made for our sinnes and Sanctification the thing which in the second place this Text giveth us to consider Consurrexist is cum ille You are risen with him A threefold Resurrection we read of in Scripture which doth depend upon Christs rising The one of those holy Saints of Iury which came out of the graves after his Resurrection and went into Ierusalem Matth. 27. 53. and thus it was peculiar to those few men the second of all the Saints in the world rising out of the death of sinne to the life of righteousnesse and this is especiall to that kind of men which are regenerate The third if not generall of all both Saints and wicked which some affirmâ— out of those words Christuâ— primitiae dormientium Cor. 1â— 20. Christ as man is the firâ—â— fruits of the lumpe of them that sleepe yet shall not be accomplished in the Saints till the enâ— of the world the day of judgement So that when we hearâ— that we are risen with Chriâ—â— we must not bee like Hymenaeâ— and Philetus to dreame thaâ— there is no more resurrection to come but that all is past already 2 Tim. 2. 17. but wee must learne to distinguish betweene the first and second resurrection the one to come at the end of all things the other to be every day by us practised for blessed is hee that hath his part in the first Resurrection Rev. 20. 6. The one is a morte simpliciter ad vitam sim liciter from death to life the other a morte quadam ad vitam quandam as Austine speaketh from the death of infidelity to he life of faith from the death of error to the life of truth from the death of iniquity to â—he life of righteousnesse so that this is a metaphoricall kind of rising from the dead and of this latter it is that the Apostle here speaketh of you are risen with Christ. Of which rising of ours wee may speake two wayes either in causa as it is referred to Christ the Author of it or in se as it may be considered in it selfe with the parts and members thereof the first included in these words with Christ the second in the other words you are risen For the first Christ is the cause of our rising two wayes exemplariter and efficienter both by way of patterne and example as wee have our rising from sinne mystically figured in his rising from the grave as also by way of power and communication as by his rising wee receive grace and strength to rise In the one he is to uâ—â— as the Copy to the child that writeth which giveth him nâ— ability to write but onely sheweth him in what sort he should frame and make his letters In the other he is like the expert Scrivener who guideth the childs hand and maketh him write according to the Copy Christ his rising propoundeth unto us both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we must rise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how we should rise but this is like the Law a yoake that we could not beare therefore also hee giveth us vertue which maketh us rise and helpeth us up againe if we once be downe 1. Christ is the cause of our rising by way of example in his Resurrection shewing us two things for our imitation 1. what must bee the end and scope of our whole conversation namely that wee may attaine the glory of the life to come and of this Gregory speaketh in his Morals There are saith he two wayes of all men in the body one before death the other after the resurrection in the former all men walked wholly ignorant of the latter till Christ came in the flesh and by entering one himselfe pointed unto us the other by dying he led the life we enjoy by rising againe opened the way which we are to seeke teaching us by his example that this life is not to be loved for it selfe but to be tolerated for a better 2. By what meanes wee must attaine this end that is by holinesse of life and pious carriage and this patterne Saint Augustine telleth us of Resurrectione Domini configuratur vita quae hic geritur Christs rising fashions the whole course of the life wee live here and therefore said the Apostle we are ingrafted into the similitude of Christs resurrection that like as he was raised from death by the glory of the Father so we also should walkâ— in newnesse of life Rom. 6. 4. Thus is Christ as a Beacon seâ— upon the top of an hill his actions are our instructions he having given us an ensample that we should follow his steppes Now his actions they were of two sorts some morales which respected the fulfilling of the Law such as were his humanity meeknesse innocency obedience to parents magistrates and the like Others mediatoriae such as respected his office of Mediatorship as yeelding himselfe to death rising againe from the dead in both these is he a patterne unto us though not after the same manner In the former wee are to imitate him in the same kinde doing what he did though wee cannot doe it in the same degree therefore he the great Master calleth to all his Schollers to learne of him that he is humble and lowly Matth. 11. 29. And Saint Peter
at the Assizes in Bury Maurice Barrow Esquire then high Sheriffe of Suffolk The end of the second Sermon THE THIRD SERMOEN ON COLOS. 3. 1. COL 3. 1. If ye be risen with Christ seeke the things that are above IN Repentance are two things Aversio a malo Conversio ad bonum the loathing of what is evill by sorrow for it the pursuit of that which is good by longing after it Or to speake the same thing in other words Mortification whereby the world is crucified to the penitent and he unto the world and Vivification whereby his dead and beâ—ummed limbs are warmed in righteousnesle to live the life of God and bring forth the fruits of the spirit the former commeth unto him by vertue of Christs death we are buried with him into his death that the body of sinne might be destroyed the second by vertue of Christs Resurrection we are ingrafted with him into the similitude of his resurrection that like as Christ was raised from death by the glory of the father so we also should walke in newnesse of life Rom. 6. 4. This present Chapter presenteth unto our view both these Vivification in this first verfe If yee be risew with Christ Mortification in the 3. and 5 verseâ— You are dead mortifie therefore your members In the words read of which alone I am to intreat we have a double vivification one substantiall the o ther accidentall one of Christs body his resurrection from the grave wherein hee lay three dayes the other of our whole man his resurrection from the grave of sinne wherein nature hath buried us all Here is Christs rising and here is our rising both in their causality Christs rising is the cause that wee rise ye are risen with Christ our rising is the cause of our seeking heavenly things If yee be rison seeke the things that are above A Text which beside the generall doctrine of rising from sinne and seeking heaven matter necessary to be taught at all times is fitted likewise to the season one part pointing at Easter a feast not long since past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are risen with Christ another part pointing at the Ascension the feast wee now solemnize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things above among which Christ is the chiefe who having conversed with his Disciples by the space of forty dayes as on this day was taken up on high and exalted with great glory into his kingdome in heaven In the words I purpose to speake of three things 1. That glorious worke performed by our Saviour his resurrection this the Text neceslarily implyeth The Elect are risen with Christ therefore Christ is risen 2. The vertue of his resurrection in his members they are risen with him 3. The effect or fruit of their rising they seeke the things that are above for this conditionall conjunction if maketh this seeking a note of rising if you be risen you will seeke things above if you seeke not things above it is a plaine argument that you are not risen And first of Christs Resurrection of which while wee speake it is necessary that wee cast backe our eyes a little to that which was done but as two dayes before namely his buriall and intombing in the earth Quis enim ascendit idem qui descendit faith the Apostle Ephes 4. 9. Resurrection presupposeth falling and it is Tertullians Lib. de resur car note Cum audio Resurrectionem homini imminere quaeram necesse est quid eius cadere sortiâ—um sit None can know that Christ hath rose to life but hee that knoweth hee once fell by death See then after he had breathed forth his so blessed soule and committed it into the hands of his father how carefull just Ioseph was to interre his body wrapping it decently in linnen clothes with sweet odours as the Iewes used to bury thinking good soule that as he now was dead so he was to goe in statum mortuorum and that the same condition should befall him as did other men See now the amazed hearts of all his Disciples cast downe and doubting what was become of the hope of Israell they looked indeed that he should have beene a Savior but now because he would not they thought he could not save himselfe they looked that hee should have restored the kingdome to Israel but behold they now they wot well all hope of a kingdome to bee cleane gone from him having lost both kingdome and life and being conquered of the all-devouring grave Which of them all had not now his heart resolved into teares and his eyes full fountaines to send them foorth Which of them now hanged not downe his head for shame and thought himselfe mocked in following him But stay a while O yee afflicted soules expect but the dawning of the third day and your eyes shall well perceive that hee whom you thought to have beene among the dead is among the living your selves shall witnesse that he was not holden long of the sorrowes of death but hath loosed them breaking like a victorious Conquerour the gates of brasle and smiting the barres of Iron a sunder untying the bands of darknesse and of death and carrying them away with him as Sampson his type did the gates and bars of the City Azzah wherein he was inclosed the first day of the weeke is come et ecce non est hic looke for him no longer among the graves for he is risen He is risen the Iewes count this a fable for so it is noysed among them to this day That all his rising was but his Apostles theft their stealing away his body while the Watch-men slept and the Gentiles thinke it a meere imposture Habakâ—k so foretold Hab. 1. 5. and the event sheweth how truly Acts 1. 3. 41. that God wrought a worke in these latter dayes a worke which men would not beleeve no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be told it never so plainly But let Iew and Gentile be as incredulous as they will the Scriptures testifie and we must beleeve that Christ is risen What though all the world beside make this signe of Christs Divinity his Resurrection as a thing worthy to be spoken against yet amplectatur et gandeat Christianus the Christian must embrace it with joy and joyfully acknowledge that Christ is risen But not to stand upon this point which I would have but an Introduction to that which followeth observe in it onely three things briefly Suscitatum suscitans suscitati statum the thing raised the vertue raising it the estate of it being risen 1. The thing raised was his body which alone catched the fall and was layd low in the dust yet doe we referre this resurrection to the whole person when wee say Christ is risen because the soule was returned tothe body whose mansion hard entreaties e're-while made itleave and the Deity though in abstracto in it selfe uncapable of either falling or rising yet in concreto in his person because of that
willeth us when we are reviled not to revile again when we suffer not to threaten because Christ himselfe also did so 1 Pet. 2. 23. In the latter we are to imitate him by similitude translating that unto our spirituall life which he did as Mediator thus his dying teacheth us not to die the death of the body but of sinne to crucifie the flesh with the affections and lusts thereof and his rising againe teacheth us not to come out of the graves when we are buried alas it passeth the strength of all humanity but to arise from sinne the death of the soule Behold then apish man who art ready to follow every fashion a patterne worthy the looking upon an example worthy the following even thy Saviour rising Oh be thou a Saint and rise with him Dye he might but could not be overcome of death and therefore loosed the sorrowes of it So howsoever thou hast sinned yet bee not over-ruled by sinne suffer it not to reigne in thy mortall body Voluntarily went hee once into the darke bowels of the earth and there remained three dayes necessarily through the corruption of thy nature and voluntarily also through the depravation of thy will hast thou fallen into the depths of sinne and there hast laid three daies the day of thy conception for thou wert shapen in wickednesse the day of thy birth for thou wert polluted in thine owne blood the day of thy life hitherto for thou hast beene a stranger from the womb from the wombe hast thou erred as therefore thy death of sinne hath beene like unto Christs being in the grave so let thy rising from sinne bee comformed to the similitude of his Resurrection now the third day breake forth into the light throw away thy grave-clothes the workes of darkenesse and put on the apparell of a man the armour of light It was that they say which made Alexanders souldiers so willing to attempt desperate matters that what he would have them doe himselfe first beganne and therefore was wont to say Eamus faciamus what you see mee doe doe you the same likewise Wee have here the same encouragement which they had Christ our head is risen before us to lead the way and shew us how wee should rise Et nos ideo surgamus de tumulo terrae saith Saint Ambrose having so good a President for our direction let us also rise 2. Christ is the cause of our rising by way of efficacy for by vertue of his Resurrection hath hee derived grace and strength to us all Mr. Calvins note is good upon this place That wee are not here invited onely by the example of Christ risen to follow newnesse of life sed eius fieri virtute docemur ut regeneremur in iustitiam this Text teacheth us that our regeneration is from the vertue of his Resurrection To small purpose had it beene for Christ to have gone before us in that which we could not doe unlesse he had enabled us also that we might doe it To teach a cripple how to goe or a dumbe man how to speake is a fruitlesse thing but to strengthen the feet and ankle-bones of the one to untye the strings of the others tongue this is the way to make them goe and speake So fareth it with us all my beloved wee were like that man possessed with Divels who abode among the graves sinne had so wounded us that we were cut off from the land of the living being dead in trespasses Ephe. 2. 1. what could it then have benefited us if one whose life was within him should walke and stirre that Christ who was quickened by the Spirit could come out of the grave surely nothing unlesse he that raised up Christ from the dead had also quickened our benummed soules then and not otherwise could wee arise it was therefore requisite that to his example set before us Christ should adde the communication of vertue to us that we might rise with him And this is that which the Apostle Paul speaketh Ephesians 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath quickned us together with Christ giving him the Spirit of life whereby he was raised from the dead and withall to us the life of the Spirit that we might rise from sinne And this is that medicinalis convenientia of Saint Austins wherby the Example of Christs rising is made effectuall namely the applying of medicines to out infirmities purging out all humours whereby we might be stayed in our corruptions and strengthening the vitall faculties for the exercise of spirituall things for as Christ dyed to take away from sinne the guilt the punishment and dominion which it got over man so that man might be said to be dead to sinne because hee no longer lived therein so did he rise againe to furnish man with all gifts and graces necessary for his soules salvation and every faithfull man is partaker as of Mortification by vertue of Christs death so of Vivification by vertue of his Resurrection For fuller perceiving wherof we must know that Christ is as the head his Saints the members Christ the root his Saints the branches as therefore the motion of the members and governing them in their actions proceedeth from the head where is the motive faculty in greatest vigour so doe the members of Christ his mysticall body derive from him the influence of grace whereby they are enabled to performe their functions de plenitudine eius Ioh. 1. 16. from him we draw of him we receive Now Christ is the head of his Church as Mediator and by his workes of Mediation most of all diffuseth life and motion and that sweetly in an analogy to the worke so his death giveth a motion to corruption the corrupting of the old man and his Resurrection a motion to quickening the quickening of the new man these two like maine channels convey whole streames of graces from him into the Church neither doth the disproportion of soule and body hinder this conveyance at all Christ rising in his body onely the soule of man being the proper subject of grace for it is not the vertue of the body raised that maketh this diffusion but the Divine vertue raysing the body scattereth abroad his graces per actionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this wonderfull act of God-man his resurrection and thus as Augustine Ser. 181. de temp observes Resurrectio simplex format resurrectionem duplicem Christs rising in his body causeth in his Saints a double resurrection the one of their bodies at the last day because his flesh is of the same masse with theirs the other of their soules continually because hee is the head of the whole man Behold then the vertue of Christs resurrection as Saint Paul calleth it Phil. 3. 10. the raysing vertue giving to him that was downe through infidelity saith to beleeve and stand up aright to him that was fettered in malice and could not stirre charity to walk in good workes because Christ lives therefore shall his
live also because he is risen they shall rise together with him And are they risen together with him Then is here a lesson of humility for every Christian If thou findest life in thy selfe that thou art not benummed nor the spirit of drowsinesse is upon thee but that as a living member of Christs body thou art laden with fruit and doest those workes which become one that is alive see here the root upon which thou growest the fountaine from whence all this goodnesse of thine proceedeth even Christ by vertue of whose resurrection from the grave thou which before wert dead art now alive thou which before hadst sinned mortally art now raised eternally Sacrifice not therefore with proud Pelagius to thine owne net nor burne incense to thine owne yarne as if by them thy portion were fat and thy meat plenteous thinke not these good workes of thine to come from thine owne strength thine owne free will rightly used by thee but goe a little higher than thy selfe and know thy will to bee but a lower spheare quae non nisi mota movet which cannot of it selfe doe anything but in him who by his resurrection hath quickened and raised thee up into the estate of grace Dost thou beleeve that thou art risen with Christ Thou must so beleeve if thou beleevest the Scriptures I demand then Who separated thee And what hast thou that thou hast not received And if thou hast received it why boastest thou as if thou hadst not received it 1. Cor. 4. 7. Boast not then thy selfe either against thy fellow-branches for that thou art better than they or against the root as if thou grewest of thy selfe but know that the root beareth thee Rom. 11. 18. and therefore confesse both in humility and verity thy selfe to be an unprofitable servant and say with David Not unto mee O Lord not unto me Psal 115. 1. not unto me for my rising not unto me for the fruits of my rising but to thy Name bee the praise And thus much of our rising in causa as it proceedeth from Christs Resurrection which was the first thing The second is our rising in it selfe what it is for upon Christ his rising we are also risen and what then is our rising Surely our rising hath great similitude and likenesse with Christs rising Now in Christs rising we may especially observe three things 1. Corporis expulvere resuscitationem the bringing up of his body from the dust of death 2. Vnionem animae corpori resuscitato the uniting of the soule with the body risen 3. Vnitorum inseparabilem colligationem the impossibility of ever having his soule and body thus united to be served So must there be in our spirituall resurrection this rising with Christ these three things 1. The raysing of the soule from sinne which is the very dust and death therof 2. The uniting of it to God who is anima animae the very life and soule of the soule in whom it liveth moveth and hath it being not in nature only but also in grace 3. The knitting of these two God and the soule together in the perfect bands of love which may not be upon every little jarre broken but remaine inviolably for ever firme and sure 1. Wee must rise out of the grave of sinne sinne it is as death Saint Gregory elegantly sheweth us the Greg in Psal 142. estate of the dead sinner in sepulchro conscientia tumulatum c. he is buried in the sepulcher of his conscience is bound with the napkins of concupiscence is cast out from the sight of God is covered with hardnesse of heart is shut in with the stone of iniquity a miserable death As then God said to Elias in the Cave What dost thou here Elias Come out and stand in the Munt before the Lord 1. King 19. 9. So let mee sound this speech in the eare of the sinner covered over with the moulds of sinne What makest thou there thou sinner Come out of this Sepulcher of sinne if thou wilt appeare before the Lord in the land of the living To this the Scripture calleth when it biddeth us awake and stand up from the dead Ephes 5. 14. To mortifie our members which are upon the earth Col. 3. 5. To crucifie the old man that the body of sinne in us may be destroyed Rom. 6. 6. This is done by repentance sorrow for sinne breaking off sin leaving sinne which is the first degree of our rising the first step to life 2. Having risen from sinne we must also unite our selves unto God for hee is our life Deut. 30. 20. Therefore must we cleave to him if we meane to live else are we as a body without a soule a filthy carkasse It was to no purpose that the dry bones came together bone to his bone that the sinewes and flesh grew upon them that they were covered with skinne unlesse 〈◊〉 winds had breathed upon them also and they had lived for what difference betweene a dry bone and a senselesse body And to as smal end are we roused from the grave of sinne unlesse there be a spirit within that quickeneth for what excellency hath a carkasse unburied above that which is buried a man not righteous above him that is a sinner Life then is yet further required to our rising which because wee are members of a body is not to be had but in the body get faith therefore which ingrafteth into the mysticall body of Christ being ingrafted we shall bee partakers of the Spirit which diffusing it selfe through every member knitteth us to God to whom to be joyned is life Of this speaketh our Saviour Ioh. â—5 3. Abide in me and I in you As the branch cannot beare fruit except it abide in the Vine no more can you except ye abide in mee 3. Being united unto God and living this new life of raysed persons we must continue in this life even as Christ having risen from death now dyeth no more this is the true conformity to his resurrection whereas those that live to dye againe were rather risen in shew than truth moved artificially by some Engine to make them stirre than naturally by a vitall power of their owne and of this continuance excellently sings the Prophet Psal 92. 12. The righteous shall flourish like a Palme tree and spread abroad like a Cedar in Lebanon such as be planted in the house of the Lord shall flourish in the courts of the house of our God they shall still bring forth fruit in their age and shall be fat and well liking To conclude then this point Let all of us who professe our selves Christians and triumph in our Saviours resurrection let all of us I say rise with him as well he that hath beene dead but an houre or two hee that hath fallen lately as he that like Lazarus hath beene in the grave foure dayes and through his continuance in sinne beginneth to stinke in the nostrils of the Lord. Let not the young
unspeakable union with the manhood and communication of properties having rising truly attributed unto it Christ then rose but secundum humanam naturam in his Humanity and his Humanity properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the body which being to stand up from the dead was met by that glorious soule which for a time had departed from it Christ he was not as once his Disciples swallowed up with feare mistooke him and other since blasphemously have said in earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit a shadow a man of Ayre but he had a reall substantiall humane body like unto ours which as hee walked with all his life time and carried up with him to the Crosse at his death and left it after death to be buried by his loving Disciples so brought hee the same againe from the depth of the grave not changed in kinde but the very same behold me for it is I even I myselfe Luke 24. 39. Christ demonstrated his body to bee the same by certaine degrees one proofe being more strong than another 1. In that it had veram corporis effigiem a bodies shape and proportion therefore hee bid deth his Apostles behold and see him but so spectra spirits as they call them appeare in humane forme 2. In that it was solidum a fast solid body not thinne and subtill therefore he biddeth his Disciples handle him but this though it prove a body yet not the same 3. Therefore to take away al doubt and to shew indeed it was the same he calleth for Thomas who now might see his hands and touch his side his hands bored with the nayles his side pierced with the Souldiers Speare and then as faithlesse as he was before he became faithfull with the assurance of faith and cryed My Lord and my God Here then wee have to consider of these three things 1. The verity of Christs humane nature that the same body which hee brought from the wombe of the Virgin at his first being upon the earth the same hee brought againe from the womb of the earth when hee opened it the second time to tread upon it a maine pillar of our comfort that Christ tooke our flesh for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he tooke not our flesh wee are not saved by him 2. Here is the truth of his Resurrection the eleven incredulous Apostles the two Travellers to Emaus Mary Magdalen five hundred brethren at once a thicke cloud of witnesses all these saw all these testifie and we know their testimony is true that the same body which was hanged upon the tree the same did God raise up the third day having loosed the sorrowes of death 3. Here wee see with what bodies we shal arise at the day of Iudgement with these we have about us as Christ rose with his So Iob speaketh Iob 19. 26. Though after my skinne wormes destroy my body yet shall J see God in my flesh whom I my selfe shall see and mine eyes shall behold and none other for me And this is the thing raised But what great matter will the Atheist say is this that Christ rose againe Have not others risen which have beene longer dead than he It is true they have but marke the vertue Raising and you shall finde novum super terram a thing never heard of upon earth before they were raised Christ raised himselfe Lazarus must have the lowd call of Christ Joh. 11. 43. or else had hee slept his long sleepe Elizeus with the touch of his bones set a man upon his feet who was cast dead into his Sepulcher 2 King 13. 21. yet long and long may Elizeus lye in the grave himselfe waiting to bee raised by another because hee cannot raise himselfe Hence came Saint Bernards distinction Aliorum resurrectiones vel suscitationes potius they had externall force raysing them Christ alone internall as hee saith of himselfe I have power to lay downe my life and I have power to take it againe Joh. 16. 18. But what then meant Peter to say God raised up Iesus Acts 2. 32. and Paul Christ was raised from death by the glory of the Father Rom 6. 3. The answer is plaine that Christ may be considered two wayes 1. Ratione unitae Deitatis as he was God as well as man and so wee may say his body resumed the soule which before it lost and the soule came againe to the body which before it left the Divinity of Christ which never left the Humanity but was united unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working this wonderfull conjunction 2. Ratione natura create he may bee considered in his passible humane nature which was raysed and this had not that great power in it selfe but was raised by the God-head both of the Father himself for opera Trinitatis ad extra sunt indivisa in these outward actions the persons of the Trinity concurre joyntly so that when God the Father raiseth the Sonne rayseth also and therefore might truly say of the Temple of his body In three dayes I will raise it up againe Ioh. 2. 19. and herein did Christ plainly shew himselfe to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightily saith the Apostle Rom. 1. 4. for super as evadere ad auras hic labor hoe opus est It passeth the bounds of all humane strength to unwind it selfe out of the snares of death Let then the accursed Arrian call into question the God-head of our Saviour let him imagine this rising to proceed from the assistance of the Deity present with him not from the verity thereof in him but let us following the rule and light of Scripture acknowledge the bright beames of his Divinity amidst the most dusky clouds of his Humanity confessing him to be God one with the Father and co-equall as upon other grounds so among the rest upon this That once he was dead but is now alive once he was buried but the third day risen This is the second thing the power whereby Christ was raysed The third is his state being risen and this was a state of immortality hee had privilege from future death hee dyed indeed but it was but once Being raysed from the dead hee dyeth no more death hath no more power over him Rom 6. 9 Others being raised must passe the second time the streights of death the anxiety whereof being once acquainted with it must surely bee great horror to thinke that once againe they must goe through them but Christ having once made spoile of that All-ruling Tyrant hath so over-mastered him that he durst never since set upon him Therefore is it the Motto of the Sonne of man I am alive and I live for evermore Rev. 1. 18. Others rising was in this imperfect that being actually freed from death and ransomed from his captivity yet are they subject every houre to become his thralls and to be catched in his ginnes but Christs rising was perfect in that hee was freed non a morte solum sed a
from this time forth for evermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end of the fourth Sermon THE FIFTH SERMON ON IOHN 4. 20. IOH. 4. 20. Our Fathers worshipped in this Mountaine THese words are a part of that Discourse which passed betweene our Saviour and a woman of Samaria In which discourse three things are observable The party with whom Christ talketh The occasion of the talke and the discourse it selfe The Party it is a Woman it so falling out by the Providence of God that shee should be the first among the Samaritans that heard the sound of the Gospell and become an Apostle as it were to all her neighbours in shewing them the Messias that so the privilege of all sexes in Christ might appeare and that as Saint Gregory hath well observed Quia Ho. 25. in Evang. mulier viro prapinavit mortem mulier viris annuntiaret salutem because a woman at the first beganne to man in the cup of death a woman here should beginne to men in the cup of life The occasion of the talke was this womans denying to give Christ water because hee was a Iew whereupon he who was ready to take the least opportunity of doing any spirituall good taketh upon him to instruct her in that shee never heard before The discourse that passed betweene them was especially of two things for other things are inserted by the way and they are The Water of Life and The true worship of God The former beginneth vers 10. continued to 16. The other beginneth vers 20. continued to the 27. The words of the Text belong to the latter part of the Discourse which concerned the Worship of God and they are spoken by the woman who doth in them three things at once 1. She findeth fault with Christ for magnifying Ierusalem as the onely place where God would bee worshipped 2. Shee extolleth her fathers worship in that mountaine which was neere unto the City 3. Shee tacitely uttereth her owne resolution that shee would continue to worship after the manner of her fore-fathers for the words are to bee considered two wayes either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple proposition containing in them a narration of things done Her fathers had worshipped in that mountaine Or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Praemisse or Antecedent to a Conclusion which this woman meant to inferre there from for shee hath a further reach in them than a bare affirmation namely hence to approve her owne and her peoples worship that they also might lawfully worship in that Mountaine as well as their fathers had done So that this speech of the woman is like Iacobs sheepe varicolor speckled partly white partly black hath something good in it something bad That which was good in it is two-fold 1. The matter of her speech it relates a truth her fathers worshipping in the Mountaine 2. Her uttering it declares that shee had an eye to the service of God practised in former times To her fathers worship That which was bad is this That shee was too much addicted to her fathers Religion and resolved upon that ground because her fathers had done so to live and dye in so worshipping whether shee did right or wrong I will speake of this speech both these wayes that what is good in it wee may bee provoked to follow what ill in it wee may be moved to avoyd And first of what was good in it and there in of the matter her fathers worship in the mountaine This Mountaine it was Gerazim situated neere unto the City of Sichem Judg 9. 7. There the Patriarch Iacob at his returne from Labans house built an Altar Gen. 33. 20. Of this worship of Iacob is this speech mainely meant Her father worshipped for as the Iewes boasted of Abraham their father so boasted the Samaritans of Iacob their father as you may see vers 12 Now the thing here related Iacobs worship in the mountaine may give us to observe this point The worship of God was of old wont to bee performed on mountaines he appointed them especially to bee the places of his Service as if that were true of God which the servants of Benhadad said 1 Kin 20. 23 Dii eorum Dii montium the God of Israel is the God of the mountaines Thus was Abraham commanded to offer up Isaac to God upon a mountain Gen. 22. 2. It was Gods charge to Moses that he should come up into the mountaine Exod 19 20. The Prophets charge to David Ascende in aream Goe up unto the threshing floore of A raunah 2 Sam. 24. 18. When Solomon built that glorious Temple hee set it upon the mountaine of Moriah 2 Chron. 3. 1. Yea our Saviour himselfe when hee prayed went into a mountaine Luk. 6. 12. By this serving God in the mountaine God taught the Iewes who had all things in types and figures and us likewise to whom the morall appertaineth that when wee come to worship God wee must lift our soules to heavenly cogitations So the Apostle Heb. 10. 22. Draw neere to God with a pure heart And David of himselfe Psal 25. 1. Vnto thee O Lord doe I lift up my soule For as if a man be in the bottome of a deepe pit he may call lowd to them that walke above and not bee heard so if our hearts be drowned in worldly things we may cry oft enough Lord Lord to God that is in heaven above and not be regarded The old use of the Primitive Church is still well retained among us that the people at the Communion should bee admonished by the Pastor sursum corda lift up your hearts and they againe should answer as well apprehending his speech Sursum habemus ad Dominum wee lift them up unto the Lord. For Application of the point It justly condemneth those that come to Church as if they came to Market and talke with God as with a Chapman never thinking of any preparation or reverence in regard of the glory of God never thinking of any exaltation of the mind by heavenly meditation because wee are on earth and God in heaven but we come besmeared with the dregs of filthinesse and worldly affaires so hanging on and prossing us downe that wee cannot goe into the mountaine to meet God but lye groveling in the vallies that if God will come to us so it is we are resolved not to goe up to him but let us know beloved that God in this sense may be truly sayd not to be the God of the Vallies hee loveth not to dwell with this earthy and muddy generation which flutter alow the ground creepe or walke upon it but cannot take the wings of Devotion and send up their soules as a Bird to the hills the hills whence commeth all their helpe hee loveth to dwell with those Divine soules who have their conversation in heaven and are ravished out of themselves and choking cares when they come to worship him I conclude this speech with that of Iames