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power_n	body_n	natural_a	sow_v	2,624	5	11.4108	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

custome among the Jewes to wash the dead body before they did bury it as appears by that Acts 9. 37. Whom when they had washed Tarquinii cor pus bona faemina lavit unxit Ennius they laid her in an upper chamber The same custome also was among the Heathens The Jewes used also to imbalme the dead as appears by Ioh. 12. 7. and 19. 39 40. The Heathens also have used the same especially the Egyptians as both forraigne History sheweth and also sacred Gen. 50. Now though the Heathens did use these ceremonies vainly and superstitiously yet no question but the people of God had respect therein to the Resurrection shewing by these ceremonies which they used about the dead that they believed that the dead shall rise again Now there is no need of such ceremonies for that end the Article of the Resurrection being by the Gospell more fully manifested then before Yet this is of perpetuall observation that the bodies of the dead be decently buried as being in due time to be raised up againe Vse 2. Secondly this point touching the Resurrection doth teach us not to lament immoderately for the dead Lawfull it is to mourne in this case nature requires it and grace doth not forbid it as not extinguishing naturall affections but only rectifying them and setting bounds unto them Yea the Apostle reckons it among the grossest sins to be without naturall affection Rom. 1. 31. The Saints have expressed their affection in this kind Abraham mourned for Sarah Gen. 23. 2. Joseph fell upon his fathers face and wept when he was dead Gen. 50. 1. The godly made great lamentation for Stephen Acts 8. 2. Yea Christ himself wept at the grave of Lazarus Joh. 11. 35. Whereupon the Jewes that were present said Behold how he loved him v. 36. But this affection of sorrow for the dead must be moderate and that as in other respects so in this that the dead even in respect of the body do not perish for ever but at length shall rise againe This argument the Apostle useth to this purpose But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others that have no hope For if we believe that Jesus died and rose againe even so them also which sleep in Iesus will God bring with him 1 Thes 4. 13 14. Vse 3. The consideration of this point touching the Resurrection of the dead is of great force to comfort us in all afflictions and to animate us against the fear of death it self This did support Iob in his greatest extremity as appears Job 19. 25. 26. 27. by the words before cited and so it may well support all that truly fear God as Iob did Death which is the worst that can befall them is but as the pulling down of an old ruinous house to build it againe in a more excellent and glorious manner Or as if a statue of brasse or any other mettall being full of rust and decayed with age should be cast into a furnace and melted that so it may be made more pure and perfect then before Death in Scripture is often termed sleep as when a man sleeps he awakes again and rises up more lively and vigorous then he was before so shall the godly arise after death and be in a condition incomparably better then this which here they are in The Apostle shewes what a difference there is betwixt the body as now it is and as it shall be in the Resurrection It is sowne in corruption it is raised in incorruption It is sowne in dishonour it is raised in glory it is sowne in weaknesse it is raised in power it is sowne a naturall body it is raised a spirituall body 1 Cor. 15. 42 43 44. The hope of this Resurrection did incourage the Saints and servants of God to indure the greatest torments that their inraged adversaries could inflict upon them They were tortured not accepting of deliverance that they might obtain a better Resurrection Heb. 11. 35. Vse 4. Finally seeing there shall be a Resurrection of the dead it behoves us to labour whiles we are here that we may attaine unto a blessed Resurrection hereafter the Resurrection of life Joh. 5. 29. which is the Resurrection of the just Luke 14. 14. There shall indeed be a Resurrection of all both of just and the unjust Acts 24. 15. But as Christ said of Iudas It had been better for him that he had not been borne so may I say of the wicked It were better for them that they should not rise againe because they shall rise unto condemnation John 5. 29. But as for the righteous they shall so rise as to shine like the Sun in the Kingdome of their Father Mat. 13. 43. Let us labour that we may be partakers of this Resurrection And to this end we must here have our part in the first resurrection that Rev. 20. 6. of the soul from the death of sin to the life of grace and then the second death shall have no power over us More particularly first we must be incorporated into Christ by faith For he is the Resurrection and the life he that believeth in him though he were dead yet shall he live And whosoever liveth and believeth in him shall never die viz. eternally Iohn 11. 25. Christ is already risen from the dead and entred into glory and so in due time shall all that belong unto Christ that are members of his body He will change their vile bodies and make them like unto his owne most glorious body Philip. 3. 21. 2. But if we would be thus conformed unto Christ in glory and happinesse we must be conformed unto him in grace and holinesse Every one that hath this hope purifieth himselfe even as he is pure 1 Iohn 3. 3. Paul having said that he believed that there shall be a Resurrection both of just and unjust addes And herein doe I exercise my selfe to have alwayes a conscience void of offence both towards God and towards men Acts 24. 16. As many as walke according to this rule peace shall be upon them and mercy Gal. 6. 16. The five and thirtieth SERMON LUK. 18. 30. And in the world to come life everlasting LIfe everlasting is the conclusion of the Creed and so S. Peter calls it the end of our faith even the salvation of our souls 1 Pet. 1. 9. For the words of the Text they were spoken by our Saviour and that upon this occasion Peter having seen how a certain rich man was rather willing to forfeit his portion in the world to come then to forgo his wealth that he had here in this world said unto Christ Lo we have left all and followed thee v. 28. Then Christ let him and the rest of his Disciples know that neither they nor any others should loose any thing by parting with all for his sake but should be well recompenced for it even here in

bono Deo Aug. de Civ Dei lib. 11. cap. 23. Rerum creatarum causa non est nisi bonitas Creatoris Ibid. cap. 21. other cause moving God to make the world but that he being good might make things that are good The goodnesse of the Creator as the same Author speaks is the cause of the creatures 4. Gods eternity He that made all things must needs be before all things he that made all things in the beginning must needs himselfe be without beginning and consequently eternall Before the mountains were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God Psal 90. 2 These excellent attributes of God shine forth and shew themselves in the work of the Creation and therefore let 's take notice of them let 's look upon the world and the creatures in it so as to see God his power wisdome goodnesse and eternity in them and let us praise and glorifie him for them Let us consider 1. That God expects this of us He made all things for himself Prov. 16. 4. that is for his owne glory that we might know and acknowledge so far forth as he is pleased to reveal it the excellency that is in him 2. That the other creatures in their kind do glorifie God by keeping the order in which God hath set them and by ministring matter unto us whereby to praise God Thus the Heavens declare the glory of God Psal 19. 1. and all his works do praise him Psal 145. 10. But we ought to praise and glorifie God not only objectively but effectively as being indued with reason and understanding whereby to do it All thy works praise thee O Lord and thy Saints shall blesse thee Psal 145. 10. Gods Saints will do it and so all should do it And even Galen a heathen man admiring Beza in Rom. 1. 20 the frame and composure of mans body could not but praise and extoll the Maker of it for his goodnesse that did move him his wisdome that that did direct him and his power that did inable him to make it so exquisitely as he hath done besides God hath made all the other creatures for us and therefore we are bound to glorifie him as for our selves so for them also When I consider thy Heavens saith David the work of thy fingers the Moon and the Stars which thou hast ordained What is man that thou art mindfull of him and the son of man that thou visitest him For thou hast made him a little lower then the Angells and hast crowned him with glory and honour Thou madest him to have dominion over the workes of thy hands c. Psal 8. 3 4 5 6. But alas how many turne Gods glory into shame as he complaines Psal 4. 2. Instead of glorifying him for the creatures they dishonor him by the creatures setting their hearts and affections on the creatures rather then on him They assemble themselves for corn and wine but they rebell against me saith he Hos 7. 14. Excellent to this purpose is that of Austine Deum ex illis lauda in artificem eorum retorque amorem ne in his quae tibi placent tu displiceas Aug. Confess Take occasion by the creatures to praise God and bring back your love from them to him that made them least in those things which please you you your selves displease God Vse 2. Secondly we must take heed how we judge of the creatures seeing they are Gods creatures The Apostle fore-tells that some would forbid the use of meats which God hath created to be received with thankesgiving 1 Tim. 4. 3 But he addes that every creature of God is good and nothing to be refused if it be received with thankesgiving v. 4. So Rom. 14. 14. I know and I am perswaded saith he by the Lord Jesus that there is nothing unclean of it self c. I feare not saith Austine the uncleannesse of the Non ego immunditiam obson●● timeo sed immunditiam cupiditatis Aug. Confess meat but the uncleannesse of the appetite The superstition of some is exceeding grosse who think they should be polluted if they should eat a little flesh in Lent or on a Friday though it be Gods creature at one time as well as at another and no more forbidden by him at one time then at another yet they will lie swear c. and fear no pollution See Mar. 7. 14. c. to 23. Vse 3. Thirdly we must have a care how we use the creatures we may use them but we may not abuse them 1 Cor. 7. 31. Vse the world as not abusing it We must use the creatures 1. Soberly Take heed least at any time your hearts be over-charged with surfetting and drunkennesse Luk 21. 34. We must so use the creatures as that we may be more fit to glorifie the Creator and to do him service Whether ye eat or drinke or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. 2. Righteously so as not to oppresse defraud or any way wrong others in the use of them It must be our bread Mat. 6. 11. we must come lawfully by it have a just right to it We command and exhort by our Lord Jesus Christ that with quietnesse they worke and cat their own bread saith the Apostle 2 Thes 3. 12. Bread of deceit saith Solomon is sweet unto a man but afterwards his mouth shall be filled with gravell Prov. 20. 17. And again to use the creatures righteously is to use them not only not to the hurt of others but also to the good of others viz. so as to succour and relieve others with them He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise Luk. 3. 11. This is a work of righteousnesse Break off thy sins by righteousnesse and thine iniquities by shewing mercy to the poor Dan. 4. 27. He hath dispersed abroad See Beza on Mat. 6. 1. and given to the poor and his righteousnesse indureth for ever Psal 112. 9. 2 Cor. 9. 9. Nabal argued like a fool as he was saying Shall I take my bread and my water and my flesh that I have killed for my shearers and give it unto men whom I know not whence they be 1 Sam. 25. 11. Cast thy bread upon the waters Eccles 11. 1. Is it not to deal thy bread to the hungry Isa 58. 7. It is not so thine but that thou must communicate to such as stand in need all thou hast is Gods he is the Lord of all and thou art but his steward and therefore must dispense that which he hath committed unto thee not as thou pleasest but as he appointeth As every one hath received the gift so minister the same one to another as good stewards of the manifold grace of God 1 Pet. 4. 10. 3. Religiously 1. In faith so as to be perswaded of the lawfulnesse of the use

are delivered from Satan Now shall the Prince of this world be cast out said Christ when the time of his death was at hand Joh. 12. 31. For asmuch as the children are partakers of flesh and blood he also himselfe took part of the same that thorough death he might destroy him that had the power of death that is the devill Heb. 2. 14. The devill is there said to have the power of death though that properly belong unto God for it is he that killeth and he that maketh alive 1 Sam. 26. Deut. 32. 39. because by the malice of the devill man became guilty of sin and so liable unto death Christ by his death hath vanquished Satan and freed those that belong unto him from Satans power Therefore they that believe in Christ are said to be brought from the power of Satan unto God Act. 26. 18. and to be delivered from the power of darknesse Col. 1. 13. 3. We have right unto eternall life Had not Christ died we had been uncapable of life that life which is to come This was signified by that Gen. 3. 24. where it is said that Adam having sinned God drove him out viz. of Paradise and he placed at the East of the garden of Eden Cherubins and a flaming sword which turned every way to keep the way of the tree of life By reason of sin the life to come eternall life which was shadowed by that tree of life was inaccessible unto us we could have no accesse unto it but Christ by his blood hath made a new and living way for us Heb. 10. 20. And for this cause he is the mediator of the new Testament that by means of death for the redemption of the transgressions that were the first Testament they which are called might receive the promise of eternall inheritance Heb. 9. 15. And in the two verses following is shewed why the new Covenant that God hath made with his people is called a Testament because it is of force by Christs death For where a Testament is there must also of necessity be the death of the testator For a Testament is of force after men are dead otherwise it is of no strength at all whiles the testator liveth Neither doth this make for the Popish opinion of Limbus Patrum as if before Christs death none did go to heaven and enjoy the happinesse of the life to come For Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. The death of Christ was of force as well before as since Christs coming they that did believe in Christ to come did enjoy the benefit of his death as well as they that now since his coming do believe in him Ob. But may some say notwithstanding Christs death yet still all die Answ True but not so as otherwise had it not been for Christs death they should have died For 1. By the death of Christ all that believe are altogether freed from the second death over such the second death hath no power Revel 20. 6. 2. The first death to believers is as no death but an entrance into life even life eternall Blessed are the dead which die in our Lord from henceforth yea saith the Spirit that they may rest from their labours c. Revel 14. 13. The souls of the faithfull being separated from their bodies do immediately enter into happinesse which made the Apostle say that to die was gain unto him Phil. 1. 21. And v. 23. that he desired to be dissolved and to be with Christ which was far better And the bodies of believers shall also in due time be raised up and together with their souls be made partakers of eternall blisse Christ by his death hath overcome death so that they that believe in him shall not be overcome by it not so as for ever to remain under the power and dominion of it I will ransome them from the power of the grave saith Christ I wil redeem them from death O death I will by thy plagues O grave I will be thy destruction Hos 13. 14. To which place the Apostle alludeth saying O death where is thy sting O grave where is thy victory And he addes the sting of death is sin and the strength of sin is the Law But 〈…〉 ks be unto God who giveth us victory thorough Jesus Christ our Lord 1 Cor. 15. 55 56 57. Vse 1. Here then is consolation for us in respect of the guilt of sin and the fear of wrath as due for sin Do our consciences accuse us doth Satan throw his fiery darts at us The meditation and application of Christs death is sufficient to quiet our consciences and to repell Satan and all his assaults Who shall lay any thing to the charge of Gods Elect it is God that justifieth Who is he that Turbatur conscientia sed non perturbabitur qui● vulnerum Domini recordabor condemneth it is Christ that died Rom. 8. 33 34. My conscience saies one is troubled but it shall not be orewhelmed for I will remember the wounds of the Lord Jesus Vse 3. But as Christ died for sin so must we die unto sin thus must we be conformed to his death or els we can expect no benefit by it We thus judge saith the Apostle that if one died for all then were all dead And that he died for all that they that live should not henceforth live unto themselves but unto him that died for them and rose again 2 Cor. 5. 15. They are therefore most foolish and absurd who think that because Christ died for them therefore they may live as they list As if Christ by his death had purchased not freedome from sin but freedom to sin this is to turn the grace of God into lasciviousnesse and to deny the only Lord God and our Lord Jesus Christ Jude v. 4. But we have not so learned Christ Ephes 4. 20. our very Baptism doth teach us another lesson The Apostle having said Where sin abounded there grace hath abounded much more Rom. 5. 20. To prevent the abuse of this doctrine he addes presently after What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead unto sin live any longer therein Know ye not that so many of us as were baptized into Christ were baptized into his death Therefore we are buried with him by baptisme into death c. Rom. 6. 1. 2 3 4. So Col. 3. 2 3. Set your affections on things above not on things on the earth for ye are dead viz. unto sin and v. 5. Mortifie therefore your members that are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is idolatry This mortifying of sin and dying unto sin imports 1. A serious and setled purpose to eschew sin I said that is I purposed I resolved I will take heed unto my waies that I offend not with my tongue Psal 39. 1. I am purposed

the power of death but wilt raise me againe from the dead And so consequently the Article of Christs descending into hell whereof these words are the foundation imports no more but that Christ went into the other world was in the state of the dead and under deaths dominion to wit untill his Resurrection This Exposition keeps the propriety of the words and the order of the Creed neither is there any thing that I know of weight against it The Hebrew word Sheol and the Greek Hades which are rendred sometimes hell do signifie the estate of the dead or the power of death Hell and destruction are before the Lord Prov. 15. 11. Jansenius a learned Writer of the Church of Rome upon the place notes that by hell and destruction Per infernum perditionem significatur status mortuorum non solum damnatorum ut nos ferè ex his vocibus auditis concipimus sed in genere status defunctorum Jansen ad loc is signified the state of the dead and not onely of the damned as we usually when we hear these words do conceive but the state of those in generall that are departed out of this life Thus also Genebrard another Romish Author and a skilfull Hebritian on Psal 30. 3. as we reckon Ab inferno id est è statu mortuorum liberasti Geneb ad loc where David sayes O Lord thou hast brought up my soul from Sheol hell our Translators have the grave Genebrard I say interprets it thus From hell that is out of the state of the dead hast thou delivered me And so that Psal 89. 48. What man is he that liveth and shall not see death and shall he deliver his soul from the hand of Sheol of hell So * Viz. That in the Booke of Common-Prayer Infernus significat totum mortuorum statum Gen. ad loc one of our Translations hath it the last Translation hath of the grave that likewise doth Genebrard expound in like manner though first he would draw it to their fained Limbus before-mentioned yet upon second thoughts which use to be wiser he addes Hell doth signifie the whole state of the dead And it is evident that by hell there cannot be meant the hell of the damned for David would not make it a thing impossible for any to escape that hell as he doth make it for any to escape the hell that he speaketh of Therefore by hell he must needs mean either the grave and then the word soul is not taken properly or the state of the state of the dead from which without extraordinary dispensation none is exempted Thus also is the Greek word Hades used 1 Cor. 15. 55. O Hades O hell so our Translators in the Margent render it though the Textuall reading be O grave where is thy victory There is no other hell but the state of the dead and the power of death which is vanquished and destroyed at and by the Resurrection of which the Apostle there speaketh So Rev. 20. 16. Death and hell were cast into the lake of fire that is death and the power of death For the hell of the damned the place of torment cannot there be meant by hell that hell being the lake of fire into which hell there spoken of is cast The meaning of the words is that at the Resurrection there shall be no more death nor any power of death any where but only in that lake of fire the place where the damned are in torment whose condition because of the wretchednesse of it is called death the second death Rev. 20. 6. And thus both Ecclesiasticall and Heathen Authors do use the word Hades making all that are dead and so under the power of death to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in inferno See B. Usher in hell as we English it And thus have some of the ancients expounded Christs descending into hell This is the Law of humane necessity saith Hilary Humanae ista Lex necessitatis ut consepultis corporibus ad inferos animae descendant Quam descensionem Dominus ad consummationem veri hominis non recusavit Hil. in Psal 138. that when the bodies are buried the souls descend into hell he means by hell the state of the dead in generall and the power of death keeping the soul separated from the body which descent the Lord Christ to prove himself true man did not refuse in like manner other of the Ancients S. Peters words also do confirm this Exposition Acts 2. 24. where speaking of Christ he saith Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden by it The word in the Originall signifies to be holden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force and strong hand to be holden under ones power and dominion And to prove that Christ could not possibly be thus held by death he alledgeth the testimony of the Prophet David who speaking in the Person of Christ said Thou wilt not leave my soul in hell So that by Peters Commentary upon these words of David it appears that Christs not being left in hell signifies nothing els but his not being left under the power of death from which he was freed by his Resurrection of which Peter saith that David did speak in those words Acts 2. 31. And consequently Christs being in hell which is implied in these words of David Thou wilt not leave my soul in hell and expressed in the Creed imports nothing els but his being under the power of death under which he was kept for a while though not long So that of S. Paul Rom. 6. 9. Christ being risen from the dead dieth no more death hath no more dominion over him that also intimates that Christ being dead untill he rose from the dead death had dominion over him not whether he would or no but through his own permission Joh. 10. 18. Ob. But may some say according to this Exposition there is nothing more signified in the Article of Christs descending into hell then in the other that he died Answ I answer Yes there is more signified in the one then in the other For that Christ died imports only that his soul was separated from his bodie but that he descended into hell imports that his soule and bodie continued for a while in the state of separation to wit untill his Resurrection when they were again united one to the other Such difference as there is betwixt B. Usher birth and life here such also is there betwixt death and descending into hell Death performs its work in a moment but hell continues this work to wit the separation of the soule from the body untill the body rising again the soule and it are reunited together Therefore it may seem to be said Rev. 6. 8. that hell followed after death and thus both soul and body are said to be in Sheol or Hades or hell whilest they remaine separated one from

would have been of none effect For how could we have believed that he by his death had redeemed us from death even eternall death and destruction if he himself had been so swallowed up of death as for ever to lie under the power and dominion of it Therefore the Apostle saith that Christ was delivered for our offences and rose again for our justification Rom. 4. 25. And if Christ be not risen your faith is in vain you are yet in your sins 1 Cor. 15. 17. And as Christs resurrection was thus necessary in respect of our redemption the forgivenesse of our sins Ephes 1. 7. Rom. 8. 23. so was it also in respect of the redemption of our body How could we have expected the resurrection of our bodies if Christs body had not been raised up If the Head had not risen again how should the members rise again The resurrection of the members depends upon the resurrection of the Head the resurrection of Christians upon Christs resurrection as the Apostle shews at large 1 Cor. 15. Vse 1. Now if Christ rose again then how wretched and miserable are the Jews who wil not believe Christs resurrection but as their fathers did so do they still impugne and oppose it S. Matthew relates that when the souldiers that were set to guard Christs sepulcher went and told the chief Priests what had happened they gave them large money that they might say that whiles they slept Christs Disciples came and stole them away And this saying saith he is commonly reported among the Iews untill this day Mat. 28. 11. 15. Now consider a little what an absurd and foolish fable this was which yet the Jews were so ready to believe 1. How improbable that a few weak timorous men who but a few daies before did forsake yea one of them forswear Christ yet now should be so valiant or rather fool-hardy as to adventure to steal Christ out of the grave knowing that a guard of souldiers was purposely set to prevent such a designe 2. Suppose they should have so far adventured as some of them to espie whether the souldiers were asleep or no yet how could they assure themselves that the souldiers should continue asleep untill they had dispatched that for which they came Yea how could this be there being a great stone for them to roll away from the mouth of the sepulcher which could not be done without making such a noise as to awaken some of the souldiers at least if they were asleep before 3. Grant the Disciples should have had such courage as to attempt the businesse and such happinesse as to effect it yet would they have been so foolish and unwise as to stay at the sepulcher to unloose the cloaths in which Christs body was wrapped Would they not rather have hasted away with the body as it was buried and have loosed the cloths then when they had more leisure to do it and might do it with more safety But the linnen cloths were found lying in the grave and the napkin that was about Christs head not lying with the linnen cloths but wrapped together in a place by it self Ioh. 20. 6. 7. And 4. if the Disples could break thorough all difficulties and get Christs body away with them yet could they put life into it when they had it But Christ after his passion by many infallible proofs shewed himself alive Act. 1. 3. otherwise it is senslesse to imagine that the Disciples having so deserted Christ when he was alive would have so constantly preached and avouched his resurrection as they did And lastly the very tale doth sufficiently confute it self and shew its own absurdity For if the souldiers as they said were asleep how then could they tell that Christ was taken away by his Disciples it might be otherwise as indeed it was for any thing thar they did know Vse 2. Secondly Christs resurrection serves to demonstrate Christs divinity The divinity of Christ and his resurrection so mutually help to demonstrate each other His resurrection is demonstrated by his divinity as the effect by the cause and his divinity by his refurrection as the cause by the effect That which God the Father speaks unto Christ Psal 2. 7. Thou art my Son this day have I begotten thee the Apostle refers to Christs resurrection Act. 13. 32. 33. And we declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us in that he hath raised up Iesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee The Apostle by this day shews that the day of Christs resurrection is understood not that then Christ was first begotten of the Father and became the Son of God for he was so from all eternity Mic. 5. 2. but then when Christ rose again he appeared to be the Son of God his begotten Son God of God one and the same God with the Pather Thus the same Apostle saith plainly that Christ was declared to be the Son of God with power according to the spirit of holinesse by the resurrection from the dead Rom. 1. 4. Christs divine nature before did lie hid under the infirmity of his humane nature but by his rising from the dead it did look forth and shew it self Ob. Some may say many others as we find recorded both in the old and in the new Testament did rise from the dead besides Christ yea many before Christ and how then doth his resurrection demonstrate his divine nature Answ I answer Christs resurrection did excell the refunction of others in a twofold respect For 1. Others did rise again but so as to die again the life to which they rose was this mortall life But Christ arose to life immortall Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 2. Christ arose by his own vertue and power which none ever did or shall do but he only Destroy this Temple said Christ meaning his body and in three daies I will raise it up Joh. 2. 19. I lay down my life said he that I may take it up again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again Joh. 10. 17. 18. Now except Christ were God it had not Resurrexisse per se ex mortuis in vitam nisi Dei natura non potuit Hilar. de Trin. l. 7. been possible for him to raise himself from the dead this is not competible to a meer humane nature Ob. But may some object it is said in the Text and in other places that God raised up Christ therefore it seems he did not raise himself but was raised by another Answ This doth not follow Christ both was raised of God and also did raise himself As man so God did raise him up as God so he rose of himself