1 By the resurrection 2 By the life 3 How Christ is said to be the resurrection and the life 2 In the opening of the second proposition I shall shew 1 Who it is that Christ meanes by these words he that believeth in me 2 How he that believeth in him shall live 3 In the opening the words whereby the power of Christ in raising of the dead is amplified I shall shew what is meant by these words though he were dead yet shall be live First the resurrection is somtimes taken in the Scripture figurativly What is ment by resurrection Ro. 6.4 5 Eph. 2.5 6 5.14 Colos 3. 1 Rev. 20.6 Rivet in Psal 16. p. 120 Rom. 6.4 Resurrectio prima est transitus a morte peccati ad vitam gratiae Sixtus Senens Biblioth Sanct. l. 6. Annot. 347. est spiritualis omnium salvandorum ex morte peccati reviviscentia Pareus in loc Mortuorum resurrectio dicitur Mortuorum itaque vocabulo non est nisi quod amisit animam de cujus facultate vivebat Corpus est quod amittit animam et amittendo fit mortuum ita mortui vocabulum corpori competit Porro si resurrectio mortui est mortuum autem non aliud est quam corpus corporis erit resurrectio Resurrectio est ejus quod cecidit Tortullian adversus Marcion l. 5. p. 308. 309. n. 17. edit Basil 1562. Caâ—o est quae moâ—te subruitur ut exinde a cadendo cadavere enuncielu Resurrectio caducae rei est i.e. carnis Idem carnis resur de l. p. 56 57. n. 14. for the raisin again of the soul from the death of sin to the life of grace which is called a passing from death to life Joh. 5.24 This is called the first resurrection which is nothing else but regeneration the efficient cause where of is Jesus Christ and this is only of the elect And it is also taken properly for the raising up of the body which was fallen by death And yet not of the body without the soul Anima est quae corpus 〈…〉 but as death doth dissolve that union and conjunction which is between the soul and the body so the resurrection shall restore it whence it is also called a regeneration Mat. 19.28 Piscat in loc Musc in Ps 2. p. 22.6 Bâ—cause as in the first birth a man 〈◊〉 brought forth consisting both of soul anâ— body so in the resurrection which is as another birth he shall be raised uâ— an intire man consisting both of soul anâ— body Briefly The resurrection properâ—â— taken is a supernaturall act of God whereby the same soul is reunited 〈◊〉 the same body to the end that the same person even the same intire man may be presented in the day of judgment to receive the rewards or punishment of his forepassed life Job 19.26 27â— 2 Cor. 5.10 This also is twofold according to the differing condition of the persons that are to be raised up The hour is comming in the which all that are in thâ— grave shall hear his voice and shaâ—â— come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Joh. 5.28 29. By which iâ— appears that of the resurrection thuâ— properly taken Jesus Christ is also the author and efficient Secondly by The life we are to understand principally life spirituall and eternall together with all the degrees of it from its beginning in grace to its perfecting in glory in that it is such a life as is the fruit and consequent of faith as he immediatly expounds it when he saith He that believeth in me shall live never die This is indeed the life by way of excellency whereof Christ alone is the fountain and spring when he is called the Prince of life Act. 3.15 he that hath life in himself and from whom it is derived unto others who by faith draw it from him as water from a fountain According to that of Paul Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God All mankind by nature are in an estate of death and no one of them is put into an estate of life Calvin but he that is risen from the dead none can rise from the dead but by him who is the resurrection none can live but by him who is the life He that hath the son hath life and he that hath not the son hath not life 1 Joh. 5.12 In a word the life here spoken of is chiefly life spiritual and eternal begun in grace and to be perfected in glory unto which life there is no true way but by him who is the way the truth and the life Joh. 14.6 And thus you have heard what we are to understand by the resurrection and what by the life In the third place I am to shew how Christ is the resurrection and the life And I find it expressed by a learned author somewhat to this effect Christ Lanc in colos 3. as God is the resurection and the life properly and efficiently As man and as he hath died for our offences and was raised again for our justification so he is the resurrection and the life materially Cartw. Harm in loc as mediator and so he is the resurrection and the life formally even in and by whom they rise and live As he is the head of the body the Church so he is the life of the members by which they are raised from the dead and are alive unto God and do live the life of God that is the life of grace here and shall at last with him also live the life of glory When Christ who is our life shall appear then shall ye also appear with him in glory Colos 3.4 To speake a little more particularly to the words Whereas he saith I am the resurrection and the life Singula verba emphatica Sunt Every word hath its force I and not another nor by prayer to another nor by the power of another but of my self and by mine own power I am not I have been or I shall be but I am This is a manner of speakeing which is most proper unto God who is ever the same and by thus speaking he would have us to know that it is alwayes in his power to do it when he will by whom he will and as he pleaseth For as the father raiseth up the dead and quickneth them even so the son quickneth whom he will Joh. 5.21 He speakes in the present tense time past is not and time to come is not yet Tempus praesens est tantum tempus Time hath no being but at present I am the resurrection more Hebraeorum aftes the manner of the Hebrews He useth the abstract for the concrete but in an active sense As when the Apostle saith 1 Cor. 1.30 He is made unto us wisdom and
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
God of Israel it is not forgotten Be you therefore perswaded to be alwayes doing of more good your selves lest you should be found guilty of the same neglect you condemn in others And intreat the Lord with all earnestness that whereever he gives a large estate he would also give a large heart or else it is but in vain for us to looke for a large hand I hope that which hath been spoken may be of some use for the support of such as are mourning over their dead But yet if any shall exceed the last observation raised from the text relatively considred may be of some advantage to them Which is this When any are apt to exceed in mourning over their friends dead body wishing it might be restored again to life temporal It is seasonable to mind them of the most effectual meanes of raising up their own dead souls unto life spiritual and eternal Thus dealt Jesus Christ with Martha here she is ever minding and speaking of the death of her brother and of the raising up of his body And Christ takes her off to a more serious and profitable consideration of the spirituall and in some respect dead estate of her own soul and of the meanes of quickning and raising it up to the perfection of life spiritual and eternal And believe it this is the greatest concernment we have to look after even the resurrection of our souls and to that end we are to lay hold upon Christ by faith which is the only means of raising up and quickning dead souls He that live and believeth in me shall never die Believest thou this saith Jesus Christ to Martha Thou hearest that Christ is the resurrection of the body from death temporall and of death spiritual and eternall and that he that believeth in him shall never die but doest thou believe Believest thou this What would it have availed Martha if Christ should have raised up Lazarus his dead body frow the grave and have left her own foul to lie dead in sin And what would it availe us if Christ should now raise our dead friend to life temporall and not raise our dead souls unto life eternall Let us stirre up our selves to take hold on God let us live the life of faith and we shall be so far from being over grieved at the death of our friend that we shall joyfully entertain our own We shall be as willing to leave the world as the tired mariner is to leave the sea after he hath been spent with the tediousness of a long dangerous voyage after he hath passed many a painfull day and tedious night and bitter storme with much longing expexctation and yet sees no land If at length he once more comes within ken of that his whished shore how is he then ready to leap for joy and to cry out with him in the poet Italiam Italiam primus conclamat Achates Virg. Aneid l. 3. Oh my friends my companions be of good chear behold I see I see that so long lookt for and desired shore Behold yonder is the place of our rest the habitation of our parents and wives and children and kinred and friends It seems to me as if I saw how they rejoyce at our arrivall Oh slack not but hast that we may be in their bosomes Even so is it with the dying believer he is come within sight of heaven and is ready to cry out with Steven even then when his enraged enemies were round about him and that cut to the heart and gnashing on him with their teeth He can then cry out and say looking up stedfastly unto heaven Behold I see the heavens opened and the son of man standing on the right hand of God How willing and cheerfull is he to bid the troublesom inconstant and envious world adieu being now ready to enter into that haven of rest the armes of his saviour Let us be sound and stedfast in the faith let us be servent in charity constant lively and a bounding even to the full assurance of hope Let us live in a conscionable and cheerfull exercise of every grace and let patience have her perfect work for asmuch as we know in so doing our labour will not be in vain in the Lord. This will evidence that we have our part in the first resurrection and blessed and holy are such for over them the second death shall have no power FINIS Curteous READER These bookes following are printed for and sold by Edward Prwster at the Crane in Pauls Church-yard 1661. MR. Elton his Commentary on the 7.8 9. Chap. of the Romans foll Mr. Hildersham his 108. Lectures on 4th Iohn foll Mr. Hildersham his Lectures on 51. Psal foll Mr. Georg Newton his Commentary on Iohn 17. foll Dr. Iermium on all the Proverbs foll Bp. Williams his right way to the best Religion wherein at large is explayned the principle heads of the Gospel foll The Largest Church Bible foll Mr. Pryns Hidden works of darknesse brought to light foll Mr. Ball his Treatise of the nature and life of faith 4. Mr. Ball his larg and small Catt 8. Mr. Bonthams Christian conflict Mr. Baxter of Crucifying the world by the crosse of Christ 4. Dr. Burges several select sermons preched before the Parliament 4. A collection of several select sermons preched before the Parliament 4. Mr. Cawdrey of the Inconsistency of the Independent way with Scripture and its self 4. Mr. Cawdrey he Answers to G. Firmium about Baptisme The Agreement of the associated Ministers of Essex and Chester Canans Calamity or the destruction of of Ierusalem 4. Mr. Coohe learned Treatise of Babtisme 4. Mr. Collye of the Salbate and against free admission to the sacrament severall sermons of Mr. Paul Baycon Mr. Barlowes guid to Glory 4. Mr. Calvin on Ieremiah 4. Mr. Negus of faith and obediance 4. Mr. Ienkins sermons 4. Mr. Ienkins his answer to Iohn Goodwin 4. Mr. Gattaker against Lilly 4. Galleni Opuscula Varia Annotonic 4. Spelinam consilia foll Spelinam Psalterium Saxonicum 4. Mr. Geree against Anababtists 4. Mr. Josselynes state of the Saints departed Gods cordiall to comfort the Saints remaining a live 8. Mr. Randoll on 8th Romans 4. Mr. Randoll on the Church 4. Dr. Hollidayes Motives to a good life in ten sermons 4. Mr. Rutherfords divine right of Church Government 4. Dr. Potter of the Number 666. 4. There is now in the presse a book entituled Fides Catholica or a vindication of the Church of England c. by Mr. William Annand Minister of Gods word at Leighton in Bedford-shere
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