argument is this that the Jews saw they must either deny the Resurrection or necessarily grant that he was the Messias and therefore they tooke the best way they could for hindering any supposedness of it confessing that if the Resurrection was once probably blazed abroad the last errour would be worse then the first Matt. 27.64 and 42. Come downe now from the crosse and wee will believe said the chiefe Priests and elders Come up from the dead and wee will believe they could not but have confessed this to have been an argument much stronger and therefore Christ was the right Messias Vse 5 Fifthly If Christ be risen from the dead then he will undoubtedly also come to judgment for why rose he from the dead but to receive all power in heaven and in earth Matt. 28.18 and to have every knee bow unto him Phil. 2.10 And why received he this power but to execute it and make every knee bow unto him and where as yet appears this execution when there are so many stiffe-knees yet that will not bow unto him I meane disobedient ones that will not obey him and therefore certainly he will come one day to judgment when he shall make all them that will not bend now breake that will not bow now under his mercy bow then under his justice that will not now kisse the top of his golden Scepter reached out in grace and loving kindness be crushed by that Scepter-bruising them in displeasure see the connexion which Scripture usually makes usually joyning or subjoyning judgment to the mention of the Resurrection him hath God raised up the third day Act. 10.40.42 c. and what then and commanded us to preach unto the people c. so Act. 17.30.31 but now he commandeth all men every where to repent because he hath appointed a day in which he will judge the world by him whom he hath raised from the dead so 1 Thes 1.10 and to wait for his Son from Heaven and why what assurance for it why the assurance of his Resurrection whom he hath raised from the dead there is the assurance If therefore Christ be risen from the dead he will certainly also come to judgment he will not suffer the world alwayes to run so upon wheels to be so disorderly and full of confusion man rebelling against his maker the godly trampled under foot by the wicked servants riding on horseback and Princes going a foot the tayl standing where the head should be c. he will not alwayes suffer this confusion but those times of the restitution of all things shall come Act. 3.21 when every thing shall be restored to its own place when all gimmels shall be right when all disorder and confusion shall flee away when all things that offend shall be taken out of his Kingdome Vse 6 Sixthly If Christ be risen from the dead then sin is conquered for the sting of death is sin so long therefore as death had this deadly sting in it death could not have been conquered by any son of Adam every son of Adam being obnoxious to death by vertue of morte morieris thou shalt die the death though he had no sin in him actuall or originall but onely the imputation of Adams disobedience that Christ therefore a son of Adam rose victoriously from the dead victoriously never to returne thither again Act. 13.34 or death to have no more dominion over him Rom. 6.9 for otherwise Lazarus and others were raised from the dead but it was to returne thither again it must needs be that sin was conquered by him See the Scripture making this use of Christs Resurrection the foil and conquest of sin Act. 13.38 so Paul after he had urged and proved Christs Resurrection what infers he thereupon Bee it known unto you therefore that through this man is preached unto you forgiveness of sins so he was delivered for our sins and was raised again for our Justification Rom. 4.25 our Justification from sin is especially given to his Resurrection because by his Resurrection he did Demonstrate and make it plaine that sin was conquered his death would have done us no good if it had been possible that he could have beene holden by the power of death so Who is he that condemneth Rom. 8.34 it is Christ that dyed yea rather that is risen again what is the reason of this correction of this yea rather c was not Christs dying enough to free us from any condemning by sin yes but it was because it was the death of him that had power also to rise again c. and therefore the redemption of us from our sin appeared especiall in his powerfull Resurrection So in the present Chapter If Christ be not risen 1 Cor. 15.17 then are we yet in our sins implying that his Resurrection is the conquest of sin we have therefore what to answer all the infernall powers of Hell challenging us of sin even to answer them with the Apostle Who is he that condemneth it is Christ that dyed yea rather that is risen again c. Vse 7 Seventhly If Christ be risen from the dead then Piety and Religion comfort your selves that hope is in a strong redeemer and one that can deliver you out of the hand of all your enemies he that was too hard for death will be too hard for any of your enemies he hath slaine the great Goliah and is he not able then to put any weaker Philistim to flight for you he hath broken the barres of death and is he not able to breake the barres and gates of all the other enemies be comforted therefore against all feare and terrour Not a haire of your heads can perish without his providence and if it be his providence it is no great matter though yee lose your heads too they that can take your heads from off your shoulders cannot take your crownes from of your heads they may tumble your bodies into the grave they cannot seale the graves mouth upon them Well said St. Paul in comfort against all his enemies and all his afflictions 2 Timo. 1.10 and 12. I know whom I have trusted sc him that being risen from the dead hath abolished death and I am perswaded that he is able to keepe that which I have committed unto him against that day If Christ therefore be risen yee know whom yee trust even him that being raised from the dead hath abolished death and is able to keepe that which you commit unto him against that day Vse 8 Eighthly If Christ be risen from the dead then profaneness and irreligion beware your selves your disobedience is against as strong a revenger and one that is of as great power to confound his foes as to save his servants Their terrified hearts knew this Act. 2.36.37 who no sooner by St. Peters Sermon were they perswaded of the Resurrection and that God had made that same Jesus whom they
Matt. 22.30 In the Resurrection they neither marry not are given in marriage but are as the Argels in Heaven not a Resurrection to a state of immortality but onely to the state of their former naturall life subject to death again But as for our Saviours Resurrection he rose so as now no more to returne to corruption Act. 13.37 and death now to have no more dominion over him Rom. 6.9 and as himselfe saith Rev. 1.18 now to be alive for evermore I am he that liveth and was dead and behold I am alive for evermore Ans 2 Secondly For those Matt. 27. either they rose not till after Christs Resurrection as most thinke so that the graves indeed opened at his death but the dead bodies arose not till after Christs Resurrection And the graves were opened c. sc those there abouts in Mount-Calvary or else if they rose before his Resurrection then they rose either upon dispensation onely for a time to lay down their bodies again or if to retaine their bodies for ever as glorious bodies then Christs Resurrection was in order of nature though not of time before theirs because through the power and vertue of his Resurrection they were raised seeing as he is said in the Councell and foreknowledge of God to be a Lambe slaine from the foundation of the world and therefore nothing hinders but that Christ was the first fruits because all that rose before Christ either rose onely to a naturall life or if not yet onely upon dispensation for a time to lay down their bodies again or if to retaine their bodies for ever yet by the power and vertue of Christs Resurrection preconceived in Gods counsell as the fountaine and cause of their life and Resurrection And so wee may see Act. 26.23 how Christ was to be the first that should rise from the dead and here the first fruits of them that slept and the first borne from the dead Col. 1.18 because he rose onely by his own power I have power to lay it down c. and because never to return to corruption again Qu. 2 A second question is about the wicked whether and how they are to be raised seeing Christ cannot be said to be their first fruits whether and how therefore are they to be raised whose Resurrections are not hallowed and consecrate in Christ 1 Cor. 15.22 in whom are all to be made alive Ans 1 First That they shall rise there is no question John 5.28 29. The houre is coming in the which all that are in the graves shall heare his voice and shall come forth c. Act. 24.15 and have hope towards God which they themselves also allow that there shall be a Resurrection of the dead both of the just and of the unjust Ans 2 Now secondly How they shall be raised whether in and by Christs Resurrection or no For this we are to know that Christ by his Resurrection was made Lord and onely Potentate of every creature Act. 2.36 and therefore received power over quick and dead Phil. 2.11 that he might be able to bring again from the dead all the wicked and disobedient as their judge to punish them and all his own as their Saviour to glorify them Wherefore by Christs Resurrection both the wicked and the godly shall be raised but the wicked as the members of Satan onely to be damned the godly as members of his own body to be saved The wicked by a power upon them onely from without the godly by a power upon them from within inhaerent in them as his own members as the head by an inward influence quickens the body whereas the wicked shall be quickned by an outward influence onely upon them as the sun by an outward influence upon putrified slimy matter animates and quickens frogs and toads and therefore those that he quickens by that inward influence he shall make glorious like himselfe whereas those that he quickens by an outward influence only shal not participate of his glory like as those creatures which the sun quickens though the sun be a glorious body yet they are not so but filthy abominable wretched creatures frogs toads c. Well then for the cause of our Resurrections consider first a morall judiciall cause sc the justice of God requiring that we should all receive in our bodies according to that which we have done in our bodies and therefore that we should be raised again And secondly a physical effecting cause sc the Lordly soveraigne power of Christ risen from the dead effecting the Resurrection of the wicked as their judge to make them comformable in torments to the Divell their head and effecting the Resurrection of the godly as their Saviour to make them comformable in glory to himselfe their head and of these he is onely said to be the first fruits because he shall onely hallow and dedicate these unto God in a glorious Resurrection like unto his owne bringing the whole harvest of them without losing one eare into the same barne and Heavenly repository whereunto he the first fruits is already come And therefore where it is said here that all shal be made alive in Christ it is meant onely of his own members that by an inward quickning influence upon them from him their head shall be revived to the same glorious kind of life with himselfe Matt. 25.46 Rom. 6.23 and 8.13 which indeed is onely in Scripture phrase the proper life and the other but an eternall living death And that these are onely meant the next verse showes where these all that are to be made alive in Christ are called Christs but for the wicked they are none of his he owns them not they are the limbs of the Divell and none of his members Vse First If Christ be risen as the first fruits to ensure the glorious Resurrection of his then let this admonish every one of us as we desire to be made partakers of this glorious Resurrection so to endeavour to belong unto these first fruits sc to Christ the first fruits doe not blesse the tares and cockell and darnell and all filthy weeds that grow among the Corne but onely the good Corne If we would be blessed therefore in Christ the first fruits let us not be tares c. in Gods field the Church but let us be good Corne otherwise the parable will read us our destinies Gather together the tares and bind them in bundles to burne them in bundles to burne them there is the destiny of the tares Matt. 13.30 But gather the wheat into my barne the wheat is blessed in the first fruits but the tares their lot is to be burned they are nothing belonging to the first fruits to be blessed and ensured in them no man when he offered God his first fruits desired a blessing upon the tares and weeds that grew in his field but upon the good Corne as therefore wee desire to have
tormenting anxious feares for our owne deaths as being assured that Christ is not onely risen from the dead but risen as the first fruits to ensure the glorious Resurrection of all those that belong to him This use of thankfulness for so great a blessing the Apostle makes Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 which hath begotten us againe to a lively hope by the Resurrection of Jesus from the dead And here St. Paul in the present Chapter O death where is thy sting O grave where is thy victory Thanks be to God which giveth us the victory through our Lord Jesus Christ And indeed he that considers what death is backed with sin and the unalterable Law of God can easily be moved to thankfulness for victory over it through our Lord Jesus Christ and his death and Resurrection Seventhly if Christ be risen as the first fruits c. then let these bodies of ours be sacred and holy to him here which we looke should be glorious and happy in him hereafter in him as glorified members of him a more glorious head he will never make him a glorious member that is not first a holy member never deliver him from the bondage of death that does not seeke first to be delivered of sin never deliver him from the corruption of the grave that does not seeke first to be delivered from the corruption of lust If it were possible that any member of Christ in Heaven should either be a sinfull member or a poor contemptible member sooner should it be a poor contemptible member then a sinfull member our Saviour sometimes here upon earth had a vile contemptible body but never a sinfull body looke we therefore that these bodyes of ours should be happy and glorious in him hereafter let them be sacred and holy to him here Think with thy selfe when gluttony and drunkenness dishonours thy body is this drunken body fit to be a member of Christs glorious body when filthyness and uncleanness defiles thy body is this filthy body fit to be a member c thinke with thy selfe when violence bribery injustice cozenage and trading Legerdemanie cleaves to thy hand is this hand fit to be a member of Christs glorious body c when pride envy avarice adultery sits in thy eye is this eye fit to be a member of Christs glorious body c when profane and cursed speaking horrible swearing slandering backbiting c. furres thy tongue is this filthy furred tongue fit to be a member of Christs glorious body c How does the Apostle reason against the abusing of the body by the sinne of fornication 1 Cor. 6.13 Now the body is not for fornication but for the Lord and is it fit that that body that is the Lords body looks to be raised up a glorious member of him already a glorious head is it fit that body should be for filthyness and fornication If we will needs so dishonour our selves as to make our bodyes the members of harlots let us know that Christ will not so dishonour himselfe as to make the members of harlots his own members If therefore Christ be risen as the first fruits c. he will not have like Nebuchadnezzars image the head to be of gold and any of the members though the very feet the lowest to be of base clay and dirt Eighthly If Christ be risen as the first fruit then let us be bold to venture these bodies of ours be it unto the death in behalfe of him and his glory who dyed for us and rose againe to ensure the glorious Resurrection of these bodies our bodies are not so sure our owne now that we have them and are clothed with them as when they are off at his bidding he does but lay them up in a sure wardrobe to restore us them again far better then we doft them off so much deceived were those heathenish persecutours that burning the Christians gathered up the ashes of their bodies and threw them into the river Rhone to be carried away who knowes whither that they might make the Christians without all hopes of the Resurrection but little knew they that they had a head in Heaven that as those bones by prophecying came together bone to his bone so by but speaking unto them could make all those ashes come together were they never so scattered with the four winds Euseb 5. see how this the ensurement of our glorious Resurrections in and by Christ is made a speciall ground and motive in Scripture for our sufferings 2 Cor. 4.14 Act. 20.20 1 Cor. 15.32 Gal. 6.12 so we believe and therefore speake speake without concealment of any part of the truth of the Gospel though thereby we procure our selves great persecution at the hands of the Jews and what is the ground of his boldness Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus so 1 Tim. 6.13 Exhorting Timothy to constancy in the Gospel whatsoever befell upon it 2 Tim. 2.8 upon what ground does he it sc this Remember that Jesus Christ of the seed of David was raised from the dead Rev. 2.8 c. so the Lord exhorting the Church of Smyrna to endure tribulation for his names sake upon what ground does he it sc this these things saith the First and the Last which was dead and is alive c. And so though you dye in his cause feare not he will make you alive againe if therefore Christ be risen as c. Ninthly If Christ be risen as the first fruits let us while we are in these bodies of ours be constant and abundant in all good works knowing that our labour none of it all shall be lost but a day shal come when if we could be sorry for any thing it should be especially for this that we have slugged it so much in the work of godliness Let not thine heart envy sinners Prov. 23.17 18. for surely there is an end even that end 1 Cor. 15.24 and thine expectation shall not be cut off And have hope towards God Act. 24.15 16. that there shall be a Resurrection c. and herein do I exercise my selfe to have a conscience alwayes void of offence both towards God and man And here in this Chapter after the Apostle hath sufficiently proved Christs Resurrection and also our glorious Resurrection in him This is the very use he makes of it in the last verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore my beloved be ye stedfast setled grounded confirm'd in the infallible faith of Christs and your Resurrections and unmoveable not onely setled but unmoveably setled that nothing be able to shake you from that stedfastness not the violence of Tyrants persecuting you not the subtilty of Philosophers seeking to circumvent you and if you continue thus stedfast and unmoveable in this your faith what will then follow but that you should abound not be spare and scanty but abound and that not when you are ready to lay downe these bodies of yours onely but alwayes Abounding alwayes in the work of the Lord. FINIS
glorious successe likewise in their preaching to convert so many of the Jews Act. 6.7 even a great company of priests themselves and such numbers of the gentiles unto the faith these speake the Resurrection these are not the works of one that lyeth in the power of death Let me tell you there is more in that of S. Paul then every one thinks If thou confesse with thy mouth the Lord Jesus Rom. 10.9 and shalt beleeve in thy heart that God hath raised him from the dead thou shalt be saved Let me tell you further that the paucity of good livers shews plainly the paucity of true believers for this point If I did verily beleeve that Christ were risen from the dead and all power now given him in Heaven and in earth Matt. 28.18 would I so slovenly serve him as I do my service to him is such as if he were rotting in the grave and not sitting at the right hand of the Father why do I therefore Cozen my selfe and others with a vaine conceit that I beleeve the Resurrection Lastly let me tell you that if we do in some measure believe Christs Resurrection yet the more evidences and arguments to show it the sweeter and stronger growes our faith The things indeed to be beleeved cannot be demonstrated by reason but yet this may be demonstrated by reason that it is very reasonable to beleeve them or to speake with S. Aug. that they may be demonstrated by reason 1. Quòd non sit stultum talia credere deinde quòd sit stultum talia non credere first that it is not a foolish thing to beleeve those things and furthermore that it is a foolish thing not to beleeve them The more evidences and arguments therefore to demonstrate the too too reasonablenes of Christs Resurrection the sweeter and stronger growes our faith Forasmuch as many have taken in hand Luke 1.1 c. that thou mightest know the certainty of those things wherein thou hast been instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though at my first Catechizing in the principles of Religion I should simply beleeve the Articles of faith yet to know the certainty of them much establisheth my faith Hereunto tends that Rom. 1.11 for I long to see you that I may impart unto you some spiritual gift to the end you may be established and night and day praying exceedingly that wee might see your face and might perfect that which is lacking in your faith 1 Thes 3. namely by further doctrine and proofe of the Gospel more and more evidence the truth of it unto you That therefore the Christian may know the certainty of this thing wherein he hath been Catechized namely Christs Resurrection from the dead the third day he rose again from the dead these things may sufficiently do it First the prediction or testimony of the Old Testament Secondly the testimony of so many eye witnesses especially the Grand-Jury of the Apostles to whom he often appeared in the flesh after the Resurrection Thirdly the testimony of the spirit which after his Resurrection and Ascension Christ sent down among his Apostles and Disciples to give them extraordinary holines of life extraordinary power to work miracles extraordinary boldnes and zeale to preach the Gospel extraordinary successe in preaching it these things could not be done by one that was in the power and hands of death but by one that was set down at the power and right hand of the Father And first the prediction of the Old Testament is a good argument to the Christian to beleeve Christs Resurrection Codicem portat Judaeus undo credat Christianus librarii nostri facti sunt quomodo solent servi post dominos codices ferre ut illi portando deficiant illi legendo proficiant Aug. Ps 56. because he sees he is taught to beleeve no new thing but that onely which hath been so often and so long agoe foretold by those Scriptures which the very Jew the maine enemy to the Resurrection cannot deny nay zealously maintaines The Jews carry the bookes by which the Christians may believe they are become our book-carriers even as servants carry their masters bookes after them that whereas the one are weary with carrying the other may profit by reading But where are these predictions of the Old Testament surely had we all those places which our Saviour alledged to the two Disciples beginning at Moses and all the Prophets Luke 24.37 and expounding to them in all the Scriptures the things that concerned his passion and his glory we should be marvellously furnished or had we those which it's likely S. Peter used in his Sermon Act. 3.24 All the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes or those by which Apollo so mightily convinced the Jews Act. 19. shewing by the Scriptures that Jesus was Christ Act. 28.23 and those whereby Paul continued perswading the Jews concerning Jesus from morning till evening both out of Moses and the Prophets we should be richly furnished understood we all these But howsoever let these express places prove the Resurrection First that of the sixteenth Psalm urged by St. Peter Act. 2. My flesh shall rest in hope because thou wilt not leave my Soul in Hell nor suffer thy holy one to see corruption Secondly that of the second Psalm urged by S. Paul Act. 13. Thou art my Son this day have I begotten thee manifestly declared thee to be my very son now by my raising thee from the dead Rom. 1.4 Thirdly that of Esay 52.14 15. As many were astonied at thee c. so shall he sprinkle many nations the Kings shall shut their mouths at him for that which hath not been told them shall they see c. And that of Esay 53.10 When thou shalt make his Soul an offering for sin he shall see his seed he shall prolong his dayes c. Fourthly not to name more particulars all those places prove this that show he must conquer death for how should he conquer death for others that were deteined by it himself Esay 25.7 he wil destroy in this mountaine the face of the covering cast over all people and the vail that is spread over all nations Hos 13.14 And I will ransom them from the power of the grave Fiftly all those places that speak of his everlasting Kingdome Vnto us a child is borne Esay 9.7 and the government shall be upon his shoulders of the increase of his government and peace there shall be no end c. these and many other the like places may assure us against Jew or Gentile that for the Resurrection or any other mystery about the Saviour of the world we believe no new thing but that onely which often and long agoe hath been foretold by those Scriptures that were highly magnified not onely by the Jew but also by the Gentile when Ptolomy that
and down the world that our Fathers and our Preists and our Prophets have told us such strange things of should be made subject to him Nay is it credible that he that was this great God would be so borne so bred so crucified would so dye and be buried that majesty would be cloathed with such vileness that power and omnipotency would dwell with such weakness that life and immortality would embrace and shake hands with death and the grave So incredible is this Doctrine that all the cheife heresies of old were either against the true Divinity of our Saviour as the Arians Photinians c. or the true humanity as the Simonians Manichees Marcionites c. or the true union of Divinity and humanity into one person as the Nestorians Eutychians c. so unworthy thought they it was that the great God in one and the same person should become man or so overworthy that meane man should in one and the same person become God so that you may know our Saviour had good reason to say of Peters confession Mat. 16.17 whom do men say that I the son of man am Quodcunque Deo indignum est mihi expedit c. Natus est Dei Filius non pudet quia pudendum est moriuus est Dei Filius prorsus credibile est quia ineptum est sepultus resurrexit certum est quia impossibile est Tert. de Carne Christi Thou art Christ the son of the living God This is such high Philosophy that he that was the son of man he the same should be the son of the living God that our Saviour might well say Flesh and blood hath not revealed this unto thee And this that Christ crucified should be the Saviour of the world that Paul might well say we preach Christ crucified unto the Jews a stumbling blocke and unto the Greeks foolishnes Whatsoever seemes unworthy of God is for me expedient c. the son of God is borne I am not ashamed of it because it seemes a thing not to be ashamed of and the son of God dyed this is altogether credible because it seemes absurd and after he was buried he rose again this is certaine because it seemes impossible And therefore Secondly it might have offended as an incredible Doctrine incredible that he that seemed to be but a poore weake crucified man should be the great God and Saviour of all or as incredible that he that was this great God and Saviour of all would be a poore weake crucified man Thirdly As a Doctrine too high for the world to embrace wallowing in flesh and blood what high Doctrine was it to teach the proud world the humility of Christ Jesus the uncharitable world the love of their very enemies the unchast world the restraint even of an unchast looke the revengefull world not to resist evill but rather if one smite him on the right cheeke to turn to him the left also The sturdy stomackfull world to seeke reconcilement with ones brother the gripple pinch-penny world to be liberall in almes the covetous carking world not to lay up treasures on earth not to be thoughtfull about to morrow but let to morrow take thought for it selfe in a word the profane dissolute world to tuck up their loyns of their mind and to be sober and walke unto a precise circumspect walking in all godliness and honesty Say any one now even the best here that considers from the experience of the reliques of his own corruption yet in him what a hard thing it is for the proud spirit to be taught the humility of Christ Jesus c say if the doctrine of the Gospel might not well have offended as a Doctrine too high for the world c. Fourthly As a Doctrine bringing still the crosse and persecution with it No sooner was any converted to the Gospel but presently blows flew thick about his ears and the Divell raised up a storme of persecution against him even a mans enemies proved they of his own houshold the father betraying the son to death c. so inseparable an attendant of the Gospel in the primitive times was the crosse and persecution that the Apostles still where they preached the Gospel preached the Doctrine also of enduring tribulation So Paul and Barnabas went through Lystra Icenium and Antioch confirming the Souls of the Disciples and exhorting them to continue in the faith And that wee must through much tribulation enter into the Kingdom of God Act. 14.22 So your selves know that wee are appointed thereunto to endure afflictions for verily when we were with you we told you before that we should suffer tribulation even as it came to passe 1 Thes 3.3 4. 2 Tim. 3.12 So all that will live godly in the world shall suffer persecution Say therefore they that consider what the wisdom of the flesh is namely to thinke it good sleeping in a whole skin good hearkning to S. Peters Counsell to our Saviour telling how many things he should suffer at Jerusalem and there be killed c. Spare thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not these and these things befall thee Matt. 16.22 Say if the Doctrine of the Gospel might not also have offended as a Doctirne bringing the crosse with it Fifthly As a Doctrine that invited to all that hard matter and hard task of the crosse by no other promises then future of another world it should cost them here if they would be right Christians the denying of themselves the mortifying of their pleasures their plucking out their right eyes their cutting off their right hands and feet c. Moreover it would cost them the enduring the crosse the suffering shame the going still with their lives in their hands but reward here they should looke for none onely believe if they would Matt. 5.12 Matt. 19.28 Luke 14.14 Act. 3.19 great should be their reward in Heaven great in that regeneration great in that Resurrection of the just great in those dayes of refreshing from the presence of the Lord great in that coming of his to be glorified in his Saints and admired of all them that believe 2 Thes 1.10 Col. 3.3 your life is hid with Christ in God But in the meane time they must possesse their Souls in patience live by faith work all things and endure all things as seeing him that is invisible and looking for that reward which is invisible what a snub and hinderance thinke you was this likely to have been unto flesh and blood hankering still after the present things and loving to believe no more then it sees what a snub and hinderance from embracing that doctrine that invited unto such high doings and such deep sufferings upon promises onely hereafter and in another world whereof they had no other assurance then that Heb. 11.1 Now faith is the substance of things hoped for and the evidence of things not seene and therefore whence but from the power
crucified both Lord and Christ but presently they were pricked in their hearts and said unto Peter and the rest men and brethren what shall wee doe It made their hearts pant to thinke they had offended him that now being risen from the dead was made both Lord and Christ and so able to take what terrible revenge he would of them Consider what is written in Matt. 21.44 There our Saviour bringing out the 118. Psal a Psalme of the Resurrection cites this text The stone which the builders refused is become the head stone of the Corner he adds that whosoever shall fall on this stone through disobedience offend and stumble against it shall be broken it shall worke commonly his rume and confusion for this world but on whom soever it shall fall it shall grind him to powder on whom soever Christ at his second coming shall with all the weight and might and vehemency of indignation fall he shall then make powder and meere mish-mash of him Comparate vos cum Judaeis illi contempserunt pendentem in ligno vos contemnitis sedentem in coelo Aug. de verbis Domini 45. If therefore Christ be risen you now speake not a word nor doe a deed against the son of man but against him that is declared to be the Son of God Compare your felves with the Jews they contemned him when he hung upon the crosse you contemne him when he sits in Heaven Obs 2 Second Observation That Christ is not onely risen but risen as the first fruits to sanctify and ascertiane our Resurrection as the first fruits under the law being offered to God were for the sanctifying and procuring a blessing upon the whole harvest now this that Christ is risen as the first fruits by his Resurrection to sanctifie and warrant our Resurrections divers things confirme it First The example of those that he actually brought with him from the dead when himselfe rose Matt. 27.52.53 And the graves were opened and many bodies of Saints which slept arose this little rast before hand showes what his Resurrection shall be powerfull unto hereafter even unto the raising of the dead bodies of the Saints that sleepe he set but two or three prisoners free but the goale-delivery of all his he will performe hereafter as he is powerfull to execute so he is wise not to precipitate and hasten counsels but stay the fulness of time Secondly The vertue of his life and Resurrection to revive us diverse speeches of himselfe show as that As the living Father hath sent me John 6.57 and I live by the Father so he that eateth me even he shall live by me live by me so that I will raise him up at the last day as foure times in that Chapter he repeats that phrase Againe that speech to Martha talking with him about her brother Lazarus his death I am the Resurrection and the life c. Also that Now is the bour come that the Son of man should be glorified John 11.25 verily verily John 12.23 except a corn of wheat fall into the ground and dye it abideth alone but if it dye it bringeth forth much fruit Thirdly The vertue of his life and Resurrection to revive us two speciall appellations of his in Sciripture show namely the appellation of an Head and the appellation of a Captaine of a head he being as a head unto his Church and the Church the very body and members of him their head if the body and members shall not be revived there is no life in the very head it selfe the head would derive life unto the body hence from this union betweene the head and members are we said to be already quickned together with him raised together with him Eph. 2.5 nay set down together with him in heavenly places Col. 2.12 The other appellation is of a Captaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he is called the Captaine of life yee killed the Captaine of life whom God had raised from the dead Act. 3.15 c. It became him for whom are all things Heb. 2.10 to make the Captaine of their Salvation perfect through sufferings if Jesus therefore be a Captain of life and Salvation he is not onely to save himself but his Companies also that follow his colours he is not a Captaine of life and Salvation but of death and dectruction that lets his company perish in the field though himselfe come safe off without any hurt Fourthly So enfolded one in the othe◠is Christs Resurrection and our Resurrection that the one is made to imply the other so when the Apostle preached especially Christs Resurrection yet the Priests and Sadduces tooke it so as preaching our Resurrection through him As they spake unto the people Act. 4.1.2 the priests c. came in upon them being greived that they preached through Jesus the Resurrection of the dead So St. Paul in his Apology before the Pharisees and the Sadduces instead of making his Apology for Christs Resurrection turnes it into the generall about our Resurrection as indeed the one enfolding the other so he might set the Pharisee and Sadducee together by the ears that so while the Wolves fight the Lambe might escape Act. 23.6 Men and brethren I am a Pharisee of the hope and Resurrection of the dead c. Lastly To name no more authorities consider the very next verse of my text and there you have Christ made the author of life and Resurrection as Adam of death for since by man came death by man came also the Resurrection of the dead And in the five and fortieth verse you have another comparison that as the first Adam was made a living Soul sc to become the fountaine of naturall life to all his posterity So the second Adam Christ was made a quickning spirit sc to become the fountaine of spirituall or Heavenly life to all his The first Adam was made a living Soul the secend Adam was made a quickning spirit Now before we come to the Uses a question or two is not unseasonable to be made and answered Qu. 1 First How Christ is the first fruits of all that slept 1 King 17. seeing the widow of Sareptaes son was raised to life by Elias 2 Kings 4. and the Shunamites son and a dead man by touch of Elisha'es bones 2 Kings 13. and three by our Saviour himselfe in his life time sc Jairus his daughter in the chamber uncarried out the widows onely son upon the biere carried out at the gates of the City and Lazarus having been four dayes in the grave how therefore was Christ the first fruits seeing these and those also as it may seeme Matt. 27.52 were raised before him Ans 1 For Answer Observe first That for all them that were raised to life except perhaps those Matt. 27. there was no proper Resurrection not such a Resurrection as we professe in our Creeds not such a Resurrection as that
a blessed Resurrection let us labour to belong to the first fruits It is strange that we should thinke to continue nothing but very tares and stinking weeds in Gods field and thinke at harvest time to be carried home into his barne as the best Corne. Beloved however it prove with us that many a tare and filthy weed may be brought home among the good Corne and many a good eare of Corne left behind in the field yet at that harvest the end of the world not one tare in Gods field shall be brought home into his barn nor one eare of good Corne left behind to rot in the field Let us therefore strive to belong unto the first fruits if we look to be blessed in the first fruits Secondly If Christ be risen as the first fruits then let this confirme all them that belong unto the first fruits in the assured blessed hope of their undoubted glorious Resurrection if the poorest despised member of Christs body shall not rise again to glory then Christ himselfe is yet in the power of death death gnawes upon him It is the Apostle himselfe that is thus bold But if there be no Resurrection from the dead 1 Cor. 15.13 then is Christ not risen the Head is not in Heaven if any of the members shall for ever rot in the earth Observe how still the Scripture makes the blessed hope that is in us of our Resurrections to rest and build it selfe upon Christs Resurrection Job 19.25.26 so Job I know that my Redeemer liveth is one that death hath no power over and that he shall stand at the latter day upon the earth and what then Job what if thou knowest that why I know then that I shall not alwayes be wormes meat but though after my skin wormes destroy this body yet in my flesh shall I see God So the Apostle having prayed that God would give the Ephesians enlightned minds to know the excellency of the happiness that awaits them in Heaven in these words That yee may know what is the hope of his calling Eph. 1.18 and what the riches of the glory of his inheritance in the Saints Lest they should thinke But how should wee ever attaine this happiness wee poore mortall corruptible creatures that dayly dy and rot and putrify in the grave and no signe of any such ensuing glory therefore he prayes withall that they may know the greatness of Gods power in raising up Christ from the dead as an assurance that he will also raise up them And that ye may know what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead verse 19.20 because as it follows he raised up Christ to be the Head over all things to his Church which is his body the fulness of him which filleth all in all and therefore Christ is maimed and imperfect without his body His body therefore doubtles shal be assumed at last to him body and head to make one perfect man and one full Christ Till we all come in the unity of the faith Eph. 4.13 and of the knowledge of the Son of God unto a perfect man c. what firmer hope therefore of our Resurrections then that wee are thus to be the fulness of Christ who should otherwise be a maimed Christ an imperfect Christ a halfe Christ a head without a body Further for this point makes that which the Apostle hath Phil. 3.10 That I may know him and the power of his Resurrection and the power of his Resurrection to me ward to raise mee up also by an influence of the head upon the members after all my fellowship with him in his sufferings 1 Pet. 1.21 Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God sc nothing doubting but that he would also raise you up having raised him up your first fruits Rev. 1.18 I am he that liveth and was dead and have the keyes of Hell and of death have the keyes he slipt not out onely himselfe deceiving the keeper but he came out powerfully with keyes in his hand to let out also whomsoever of his he would he did not indeed as Samson did with the door of the gate of the City Gaza carry away the door and all that whosoever would might go forth but onely tooke away the keyes of the door to let out and lock in still whom he would Thirdly If Christ be risen as the first fruits then let this comfort us against the feare of death if we reckon of a day wherein he that dyed for us and rose again will for that which is sowne in corruption raise it again in incorruption which is sowne in dishonour raise it in glory sown in weakness raise it in power which is sowne a naturall body raise it a spirituall body Why should we much be afraid of death death doâ—s but spoil us of our rags to give us robes does but pull downe our old ruinous house to reare up a new one and a stately one in the roome We know that if our earthly house of this tabernacle were dissolved 2 Cor. 5.1 we have a building of God a house not made with hands he that now fears death much hath but either a little faith or an ill conscience and no marvaile if these two be afraid to dye the one looking at death as an end of all his hopes and the other as the beginning of all his misery But a good faith and a good conscience will not feare that which it knows can neither hold it nor hurt it it knows that Christ is risen as the first fruits and it knows that it belongs to those first fruits it knows what that means John 6.39 This is the Fathers will that of all which he hath given me I should lose nothing but should raise it up again at the last day And that and if Christ be in you the body is dead because of sin Rom. 8.10 but the spirit is life because of righteousness And that Heb. 2.14 Forasmuch then as the children are partakers of flesh and blood he also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death the Divell He knowes that that which was spoken in a figure to the Jews shall in the very letter be performed to him and all Christs members Esay 26.19 Thy dead men shall live together with my dead body shall they arise awake and sing yee that dwell in dust c. and that which was a parable to them shall be a truth to the Saints That the valley of dry bones that were very dry Ezek. 37.5 the four winds shall blow upon them and breath shall come into them and they shall live and stand up upon