yea too many are apt to deceive themselves saying that they do believe and repent and obey too and that they do many things and that they are better then many other men are Thus the Pharises Luk. 18. He can say God I thank thee I am not as other men are extortioners unjust adulterers or even as this Publicane And he did many good things too and yet he did but deceive himself In like manner Saul can meet Samuel with a great deal of confidence and say blessed be thou of the Lord I have performed the commandment of the Lord 2 Sam. 15.13 yea Samuel hath much a do to convince him He stands to it v. 20. Yea. saith he I have obeyed the voice of the Lord and have gone the way which the Lord sent me When as all the while he was in the very way of rebellion and stubbornesse ver 23. And are there not many who have far lesse to say for their works and yet can boast much more of their faith and though their words be never so evil and their communication never so corrupt and their actions never so vile yeâ— they can blesse themselves and thank God they have a very good heart and a strong faith and are as good christians and as sound believers as the best And what is this but as Mr. Shepard rightly calls it a bramble faith Sound believers p. 72. which indeed layes hold upon Christ but as the bramble doth upon our skin it only pricks and Scratcheth him causing nothing but reproach to his name and grief to his spirit Rom. 2.24 Phil. 3.18 19. And what will be the end of such deceit but as the Aposile saith destruction to them that trust to it Use 2 Lastly unto such as are true believers indeed this is a word of unspeakable and endlesse comfort Christ is the resurrection and the life to them All that ever he hath done or suffered hath been for them That he took on him the form of a servant and humbled himself to the death of the crosse was laid in the grave and for a time continued under the power of death That he rose again from the dead and ascended into heaven and sits at the right hand of the Majesty on high Whatever he was in his humiliaton whatever he hath been or is in his exaltation he hath been and he is wholy for believers For their sakes saith Jesus Christ I sanctify my self that they also might be sanctified through the truth Joh. 17.19 For their sakes I sanctify my self i.e. Offero me tibi in sanctam victimam Chrisost homil 81. Piscator in loc I offer my selfe an holy sacrifice And by once offering he hath perfected forever them that are sanctified Heb. 10.14 For their sakes it is hat he ever liveth making intercession for them Heb. 7.25 So that whatsoever times or changes may come they are sure it shall go well with them Even when there shall be signes in the sun and in the moon and in the stars and upon the earth distresses of Nations with perplexity as the sea and the waves roaring Luk. 21.25 When the sun shall become as sackcloath of hair and the moon shall become as blood And the stars of heaven shall fall unto the earth even as a fig-tree casteth her untimely figs when she is shaken with a mighty wind When the heavens shall passe away like a Scroule and the element shall melt with fervent heat the earth also and the works that are therein will be burnt up And every mountain and Island shall be moved out of their places And mens hearts shall fail them for fear And the Kings of the earth and he great men and the rich men and the chief captains and the mighty men and every bond man and every freeman shall â—ide themselves in the dens and in the rocks of the mountains And shall say to the mountains and rocks fall on us and hide 〈◊〉 from the face of him that sitteth on the â—hrone and from the wrath of the lamb â—et saith Jesus Christ unto believers when â—e shall see the son of man coming in a â—loud with power and great glory Even â—hen these things begin to come to passe â—â—en look up and lift up your heads for your â—edemption draweth nigh Luk. 21.28 â—ehold the day cometh that shall burn as â—oven and all the proud yea and all that do wickedly shall be as stubble and the day that cometh shall burn them up saith the Lord of hosts that it shall leave them neither root nor branch But unto you that fear my name shall the son of righteousnesse arise with healing in his wings Mal. 4.1 2 This is the portion of believers and of them alone a stranger doth not intermeddle with their joy To them only is Jesus Christ the resurrection and the life and to them he is so be their condition what it will He that believeth in me though he were dead yet shall he live Which brings me to the third point of doctrine raised 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 eternall in 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 All power saith Jesus Christ is given unto me in heaven and in earth Matth. 28.18 That is An absolute and supreme authority over all things both in heaven and earth is committed to the hands of Jesus Christ as he is mediatour for the good of his Church And if all power in heaven and earth be in the hands of Christ then he may do what he will in heaven and earth nothing can let him 1 He can remove all hinderances If any thing could hinder Jesus Christ from raising of believers unto life erernall death and hell would do it but these cannot I have the Keyes of hell and of death saith Jesus Christ Rev. 1.18 By his having of the keyes understand the power and authority of his office he hath the chief authority and command over these And these are the greatest and most powerfull enemies of believers Death is the king of terrours And Hell is the second death even death Job 18.14 eternal the utmost issue and effect of sin which is the sting of death Moreover death and hell are comprehensive viles they contain under them al the miseries of this life and of that which is to come if at least it may be lawfull to call in life weakness and sickness in the body shame and reproach to the name losses in the estate crosses in relations grief and vexation in the mind and lastly the separation of the soul from the body and of both from God and to be given up to the worm that never dieth and to the fire that never
perfected so that such as neither the multitude nor greatness of their sins or miseries can overthrow their faith But that they can and do believe that though they die yet that in Christ they shall live and that eternally may be said to die in the faith Thus it is said of Abraham and Sarah and Isaack and Jacob and their posterity that though they received not the promise that is the accomplishment of the grace promised whether it concerned their Salvation by the Messiah or the possession of the land of Canaan which was but a type of their inheritance in heaven yet they died in a stedfast belief and expectation of it and therefore it is said they all died in the faith Hebr. 11.13 And thus all that die in a firm perswasion of the remission of their sins and of eternal life in and thorough the merits and mediation of Christ may be said to die in the faith and such as do so inseparably cleave unto the Lord that death cannot separate them may be said to die in the Lord. And such are pronounced blessed Rev. 14.13 Such as do not thus die in the faith die in their sins If ye believe not that I am he ye shall die in your sins Jo. 8.24 And as there is no condemnation to them that are in Christ Jesus Rom. 8.1 that is by faith so there remaines nothing but condemnation to such as die without it But since all our comfort concerning our deceased friends depends upon their dying in the faith or at least upon our judging of them to be such I shall therefore in answer to the second Question endeavour to shew who they are that as we may judge do die in the faith And they are as I humbly conceive such as these 1 They that die in a sound and serious profession of the doctrin of faith He that abideth in the doctrine of Christ he hath both the father and the son 2 ep Joh. 9. Piscat in loc id est verum Deum novit ac proinde vitae aeternae particeps est He hath knows the true God and therefore is partaker of eternall life Joh. 17.3 2 They that die in a professed serious denyall and renouncing of their own righteousnesse Philip. 3.9 3 They that die in a serious profession of an unfained repentance of their sins and of all their aberrations from the rule of faith and life He that hath given us a command concerning him that shall trespasse against us seven times in a day and seven times in a day turn again to us saing I do repent that we should forgive him doth thereby manifest how charitable he would have us to be in judging of offenders when they professe repentance neither is the Lord lesse gracious towards sinners himself I said faith the Psalmist I will confesse my transgression unto the Lord and thou gavest the iniquity of my sin Psalm 32.5 4 Those that die in a serious profession of love and affection to God and his wayes and servants owning and approving of them and perswading others to the same duty 1 Joh. 4.7 12. Thus Abraham and Isaack and Jacob when they were on their beds or near dying gave such evident testimonies of their love to God and his wayes they have this testimony given them that they died in the faith 5 They who so stedfastly lay hold upon the mercy and grace of God in Christ for life and salvation that neither the temptations of Satan nor the allurements of the world nor the troubles of life nor terrour of death can cause them to faint or fall from the faith which they have professed but that they persevere therein unto the end These as I conceive we may and ought to judge that they die in the faith Infidells and reprobates are not wont to die thus See the difference between the penitent and impenitent thief the one dies owning and honoting of Christ the other up braiding reproaching and railing upon him Luk. 23.39 c. In our judging in these cases these or the like cautions are to be observed 1 We must know that we cannot judge of the finall estate of others by a judgment of faith or infallibility we have nothing revealed to warrant us in so doing and therefore our judgment being only conjecturall or at best but a probable opinion and no certain knowledge that it may be as indeed it ought to be a judgment of Charity it becomes us to be sober and moderate in judging of others and to that end we are to consider 2 What cautions the spirit of God speaking in the word hath given us against rash judgment Jam. 4.11 12. Why doest thou set at naught thy brother We shall all stand before the judgment seat of Christ. Every one of us shall give an account of himself to God Let us not therefore judge one another any more Rom. 14.10 12 13. Again judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the counsells of the heart 1 Cor. 4.5 The judgeing of the dead is indeed a a finall judgment which belongs not unto us but unto Jesus Christ It is true the saints shall judge the world that is they shall be present with and approvers of and consenters unto the judgment of Christ not that their judgment shall prevent but follow after the judgment of Christ 3 Our judging of others in our own thoughts must be such as we will be willing should come under the judgment of God how often do we find Christ bringing the Pharisees to shame for their evil and mis-judging thoughts See Matth. 9.4 and 12.25 Luke 7.39 c. We must judge of others as we would be judged our selves for with what judgment we judge we shall be judged Mat. 7.1 2. and with what measure we mete it shall be measured to us again whether it be in mercy or justice 4 If we manifest our judgment to others we must be sure that it be according to truth and also that the manifesting of it is for the glory of God the edification of our neighbour and in discharge of our own duty that we have a call to it and that it is either necessary or very expedient and seasonable and that we shall be at least in danger of sin if we do it not Let us therefore take heed to our wayes that we sin not with our tongues Let us first commune with our own hearts and say to our selves every one apart is this my duty is this according to the rule what good shall I do in so doing have I a call to it at this time in this place and in this company And here the sad occasion of this solemnity may have its place to be spoken to And were I to speake of one that rather needed an Apology to excuse him then deserved an Elogy in his commendations I should require no more but to confine mine
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
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
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
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
absolute power in it and over it Obser 5 Rightly to be informed in and to be affected with the doctrin of the resurrection and the life and of Christs power in it is of especiall use to comfort the sorrowfull and mourning friends of such as die in the faith 3 Whereas Jesus Christ doth take occasion to moderate and improve Martha's mourning over her brothers dead body and her desire of having it raised up again to life temporall to minde her of the true and effectuall meanes of quickning and raising up her own dead soul to life spirituall and eternall Obser 6 When any are apt to exceed in mourning over their friends dead body wishing it might be restored again to life temporall It is seasonable to mind them of the most effectuall meanes of raising up their own dead souls to life spiritual and eternal The words of the text are few but fruitfull I may compare them to those few loaves and fishes which in the hands of the disciples seemed unto them by much too little to satisfy so many thousand hungry stomacks as then stood in need of refreshment But being blessed and broken by Christ they multiply so exceedingly that they become enough for all and to spare In like maner these words of Christ lookt upon with a carnal eie or as only in the hands of a man what are they among so many that every one should have his portion But if Christ by his spirit do blesse and dispense them in the way of his ordinance they will multiply and be enough for all Yea such is the nature of this food that every one may carry away the whole and yet never a one have ever the lesse To each of the observations I shall speake particularly but very briefly The first is this Obser 1 Jesus Christ is the author of the resurrection and the life Or Jesus Christ is the author and efficient cause both of the resurrection of the body and of the life both spirituall and eternall 1 That he is so is manifest in the text and therefore needs not any farther proof neither shall I adde any more but only this that we have Jesus Christ asserting his power and efficiency in the resurrection four several times in one and the same chapter viz. Joh. 6.39 40 44 54. and in the life both spirituall and eternall no lesse John 5.21 22 24 25 26. 2 How he is so I shall shew in these particulars 1 Jesus Christ is the author and efficient cause of the resurrection and the life as he is God not excluding the father or the spirit For it is said that the father raiseth up the dead and quickneth them Joh. 5.21 1 Cor. 6.14 And also that the spirit raiseth and quickneth the dead Rom. 8.11 The father by the son and through the spirit 2 Cor. 4.14 Opera Trinitatis ad extra sunt indivisa As he is the judge of the world so he is the resurrection both of the elect and reprobate Joh. 5.27 28. Even as the opening of the prison dores and the bringing forth of the prisoners is by the power and authority of the Judge So the opening of the graves and the raising of the dead is by the power and authority of Jesus Christ 3 As mediatour and so he is the author of the resurrection and the life of believers only And that 1 By his merit 1 Cor. 15 21 22. since by man came death that is by the merit of mans sin even by the sin of the first Adam By man came also the resurrection of the dead that is by the merit of the righteousnesse of Christ who is the second Adam 2 By his efficacy power and virtue whereby he quickneth whom he will He shall change our vile body Joh. 5.21 that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himself Phil. 3.21 3 By inchoation Christ is risen from the dead and become the first fruits of them that slept 1 Cor. 15.20 that is of believers Christ is to believers as the firsts fruit to all the rest of the fruits be and therefore if all the fruits sanctified through the Sanctification of the first fruits then so shall all believers be raised by the resurrection of Christ The use of this point is to confirm our faith in the doctrin of the Godhead of Christ None can raise the dead of himself and in his own name and by his own power but God only And hence by his raising up of himself he is said to have been declared to be the son of God with power Rom. 1.4 And this was one of those signes by which he evidenced himself to be the Christ to John's disciples Math. 11.5 in that by him the dead were raised up And as the resurrection of the dead is one of those principles or fundamentalls of the doctrine of Christ which are most necessary for all Christians to know and believe Hebr. 6.1 2. So to know and believe that Christ is the author or principall efficient cause of it is no lesse the duty of all that professe to believe Jesus Christ to be the son of God which is another article of our faith And therefore to the end that Jesus Christ might fully confirm Martha in the faith of his Godhead he thoroughly instructs her concerning his power and efficency in the resurrection which if she should receive she must also necessarily believe him to be God And accordingly it followes when Christ puts her to the question ver 26. Believest thou this she readily answers ver 27. Yea Lord I believe that thou art the Christ the son of God The truth is the doctrin of the resurrection is a difficult point Durius creditur resurrectio carnis quam una divinitas saith Tertulians That is the rection of the body is harder to be believed thence it is saith he that hereticks commonly begin l. de resurrectione carnis p. 46. n. 2. with the resurrection of the body and thence having shaken the hope of the resurrection they ascend at length to the questioning of the Deity Which is the reason he gives for his dealing first with that subject That so the saithfull being Sufficiently confirmed in this they might be the better grounded in all the rest As if they should be weakned in this they would be doubtfull in all the rest Fiducia christianorum ibid. p. 45. resurrectio mortuorum saith the same Author The hope of a christian is the resurrection of the dead Tolle spem resurrectionis resoluta est observantia omnis pietatis Chrisostom in Mat. 22. Take away the hope of the resurrection and all esteem of religion is vain If there be no resurrection of the dead saith the Apostle 1 Cor. 15. then is Christ not risen if Christ be not risen then is our preaching vain and your faith is also vain and ye are yet in your sins ver 13. c.
goeth out Now thy dominion over these is in the hands of Jesus Christ he hath them all in his power and at his dispose He hath vanquished all these enemies and triumphed over them And by death destroyed him that had the power of death that is the devil And delivered them who through fear of death were all their life time subject unto bondage Heb. 2.14 15. He hath led captivity captive And he must raign till he hath put all his enemies under his feet 1 Cor. 15.25 He shall have a full and absolute conquest over them They shall be so thoroughly subdued that they shall never rise again 2 As he can remove all hinderances and oppositions that nothing may resist him So he can command all helps furtherance what ever may be requisite He can command the sea to give up the dead that are in it and death and hell to deliver up the dead that are in them Rev. 20.13 even with more ease and better successe then a conquerour can command his captives that are at his mercy He can give power to all meanes that they shall be effectuall if he speake but the word it shall be done By the word of the Lord were the heavens made and all the hosts of them by the breath of his mouth and all power both in heaven and earth is in his hands as was shewed even now And if this be so that the power of raising of believers from death to life spirituall and eternall be so fully and absolutly in the hands of Jesus Christ then how much doth this commend and magnify the priviledge and happinesse of believers He that is their Lord and Master their brother and friend head and husband who is so inseparably and unchangably theirs and hath loved them better then his own life hath all things in his own power life and death both temporal and eternall are in his hands and he can dispose of them at his pleasure so that they may boast and glory in this saying with the Psalmist He that is our God is the God of salvation Ps 68.20 And I may say unto every believer as the women said unto Neomy Blessed be the Lord which hath not left thee this day whithout a kinsman who shall be unto thee a restorer of thy life and a nourisher of thine old age for thy daughter in law which loveth thee which is better to thee then seven sonnes hath born him And blessed be God for Jesus Christ whom he hath given unto thee and who hath loved thee better then his own life behold even he it is that hath the power in his own hands to be the restorer of thy life yea the raiser of thee up unto eternal life And it is better that it is in the hands of Christ then in the hands of any friend in the world were there but such a power put into the hands of a father or brother or kinsman or friend we should be apt to rejoyce in it and to esteem it a great priviledge and yet it is possible they might faile us But it is impossible that Christ should faile Yea it is better then if it were in our own hands for had we such a priviledge and were but left to the liberty of our wills as Adam was we should be as apt to commit a forfeiture as he was And therefore that the foundetion of God might stand sure and that the Lord might know who are â—is He hath reserved it in a surer hand God hath raised up the Lord and will also raise up us by his own power 1 Cor. 6.14 and 2 Cor. 4.14 But here it may be Questioned that if there be such a full and absolute power in the hands of Christ of raising up believers when he please and that to life spiritual and eternal in respect of all the degrees of it even a full power of raising them up from the death of sin to the life of grace and of recovering them after all their relapses the raising them up to higher degrees and at last to raise them from death naturall to life eternall and from the grave to glory Quest 1 1 Why should Jesus Christ suffer so many of those whom the farther hath given him to lye so long dead in their sins before he raise them up to live the life of grace Quest 2 2 Why should it be so long ere he raise them up to perfection in grace Quest 3 3 Why should he suffer the bodies of believers which are holy the temples of the holy ghost and members of his own body to lie so long in their graves to corrupt and putrify and that there should be no difference between the condition of the believer and unbeliever neither that their dust shall be capable of being distinguished the one from the others For answer unto these though there were no other reason to be given but this in generall that it is the will and good pleasure of God to have it so yet that were sufficient to set bounds to our curiosity in inquiring after the reasons of his dispensations But yet it may be farther said though all that I shall adde will be in order to the better understanding of that Ans 1 To the first That Jesus Christ doth suffer many of those whom the father hath given him to lie long dead in their sins before he raiseth them up unto the life of grace I answer first Negatively 1 He doth not do so by all some are sanctified and raised up in the very womb 〈◊〉 1.15 Jer. 1.5 and from the womb Some in their youth and some not untill they are ready to drop into the grave 2 That he raiseth up some sooner or more early then others doth not proceed from any worthiness that is in one more then another either in respect of birth that one is born of better and more gracious parents then another or that one hath had better education then the other or that the one hath better natural or acquired parts or hath had better means or opportunities or naturally had better inclinations to be wrought upon Manasseh the son of good Hezekiah who in all likelihood as he had the priviledge to be born of a very Sincere and gracious father who doubtlesse was not wanting in the duty of a father either in precepts example or prayers besides other good meanes were not wanting neither for any thing that appears did he want parts to apprehend and approve them And yet we see it was long ere he was raised up Josiah the son of wicked Amon in a worse time and under lesse means and yet he is raised up betimes 2 Chron. 34.3 3 I answer affirmatively It is 1 To manifest the liberty and power of his own will in the dispensation of his grace It is in his power to do with his own as he please Neither have they that were called in at the first hour reason to boast of themselves or to envy at
others that come in after them that they are made equal unto them Nor they that are raised up as it were in the last hour cause to murmur that they had not a more early call Mat. 20.15 Is it not lawfull saith he for me to do what I will with mine own 2 To magnify the exceeding riches of his goodness in his for bearance long-suffering untill the sinner hath filled up the measure of his iniquity and is become in a manner ripe for judgment and when in mans apprehension nothing was to be lookt for but that the reward of his hands should be given him As who would ever have thought having seen Manasseh acting over all those horâ—id abominations 1 King 21 Idolatries witchcrafts murthers with all their severall aggravations even to an obstinate resisting 2 Cron. 33 10 and rejecting the means which were vouchsafed him for his reformation that yet the Lord should retain any thoughts of mercy and grace towards such an Apostate And that even then he should cause a spirit of light and life to enter into him and to raise him up by a sound and thorough repentance and to cause him to live the life of grace This must needs be to the praise of the glory of his grace and to provoke men Gal. 1.24 to glorify God in them and to cry out O the depth of the riches not only of the wisdom and knowledg of God as the Apostle in another case but also of the bounty and love of God our Saviour Ro. 11.33 not unto the wise and prudent not unto the righteous or just which need no repentance Psa 68.18 Tit. 3.3 4 5 But to the rebellious also to the foolish and disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Act. 9.1 Even while they are yet breathing out threatnings and slaughter against the Saints Surely may they say it is not by works of righteousnesse which we have done but according to his mercy that he saveth us Quest 2 To the second question why it is so long ere he raise up believers to perfection in grace seeing it is in his power to give them perfection as soon as a being 1 It may be answerd that it is not through any defect on Christs part but through the incapacity of the subject Christ by one offering hath perfected forever them that are sanctified Heb. 10.14 that is he hath done all that was required on his part for the perfecting of them by the merit and efficacy of his death he hath purchased for them and bestowed upon them reconciliation with God remission of sins the purification of their consciences and eternall redemption But such is the incapacity of the subject that is of believers in respect of that masse of corruption that is allwayes resisting of the workings of Christ by the spirit that it will not suddenly be subdued There are many graces to be exercised and improved which cannot be perfected on a sudden knowledge and faith and Love and hope and patience must have time to grow in The spirituall man as well as the naturall hath different estates to be passed thorough an estate of infancy and childhood before a full stature A child though of never so able and learned a teacher cannot presently be made a perfect Schollar it is a work of time The master may have much to communicate but he must be content to waite the time till the Scholar be able to receive it I have many things to say unto you saith Jesus Christ to his disciples but ye cannot bear them now Joh. 16.12 I could not speake unto you brethren as unto spiritual but as unto carnall 1 Cor. 3.1 2 Hebr. 5.11 12 13 14. even unto babes in Christ I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet now are ye able 2 The ordinary way of Christs working is in the use of meanes Now the meanes by which he raiseth up the elect from the death of sin to the life of grace are his ordinances which he hath also appointed Rom. 10 14.1 Cor. 1.21 1 Pet. 2.3 2.2 Ephes 4.11 12 13 Col. 1.28 for their building up unto perfection which they in time attaine unto by the effectuall working of his spirit Whereas should they be as soon perfected as they are regenerated many prophesies promises and institutions of Christ in his word would remain unaccomplished and uselesse 3 Jesus Christ doth take the more time 2 Tim. 3.16 17. for the raising up of believers unto perfection That he may have the better oportunities for the glorifying of â—he wisdome and power of the truth â—nd faithfullnesse and of the patience â—nd goodnesse of God The Lord could as soon have given â—nto the children of Israel the possession of the land of Cannan as the promise of it Act. 13.18 but chose rather to delay them for a long time in Egypt And to suffer their manners forty years in the wildernesse that he might get him honour by the destruction of his enemies and preservation of his people In like manner though he could as suddenly perfect as regenerate believers yet he takes more time that he may the more advance his own name in the manifestation of his speciall providence over them and in the better preparing them for glory Quest 3 To the third question it may be an 〈…〉 1 That the Lord pleased to 〈◊〉 the members of his mystical body to he so long in their graves even untill the number of their brethren be fullfilled that the members may be perfected together Such is the answer which is given by the Lord himself to them that were slayn for the word of God and for the testimony which they held when they cryed with a loud voice saying How long Lord holy and true doest thou not judge and avenge our bloud on them that dwell on the earth And it was said unto them that they should rest for a little season untill their fellow-servants also and their brethren that should be killed as they were should be fullfilled Rev. 6.9 10 11. 2 They are suffered to rot and putrifie and to be turned into dust and to be mingled without distinction That the power of God may be the more manifested in their resurrection and because the time of setting a difference between the righteous and the wicked is not till then vid. Petr. Martyr iâ—â— 2 Reg. c. 4. f. 280. B. I have done with the observations arising from the text absolutely considered I come now unto those which have been raised from it as considered with relation to the context The first whereof being the fourth in order is taken from the words as they containe a doctrine delivered and asserted by Jesus Christ for the correcting and curing of Marthas ignorance and errour concerning his almighty power and Godhead Whence we have observed that
auditors to the rules last mentioned But blessed be God this eminent person of whom I am to speake was one whose tongue and pen were so ready to be employed in the behalf of others in their distresse that though I should be silent yet even they whose potent and successefull orator he hath often prov'd would stand forth and praise him in the gates The Scriptures which are to be our rule in all our undertakings are not sparing in giving an honourable memoriall to the dead We find three instances of men of different tempers David performs this office more then once In the 2 Sam. 1. We have him lamenting not only over Jonathan a good man and his faithfull friend but also over Saul a very bad man and his professed enemy that fought his life Yet in respect of his usefullness to the common-wealth of Jsrael he will not let him pass without a laudatory commemoration of whatsoever was praiseworthy in him with concealment of his vices And Abner though none of the best yet he hath an honorable interrement and a funerall oration and all the people are called in to mourn over him and the King himself followeth the bier lamenting and weeping over him And if any should ask the reason why so much ado for Abner What saith David know you not that there is a prince and a great man fallen this day in Israel 2 Sam. 3. A man that was usefull and apt to be an instrument of much good to his people in such a time as that was for the making up and healing of the breach that was then between the tribes and was now ready to be employed in that work And such the Scriptures as it is conceived sometimes call good men As Micah 7.2 The good man is perished that is say some The usefull man that might be instrumentall for good is cut off and taken away perished as to his place and people and that in such a time wherein he might have done much good and wherein he could ill be spar'd In which sense also is that text probably to be understood Rom. 5.7 Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die By the righteous understanding one that is in himself a righteous and vertuous man By the good such as have deserved well of us from whom we have received good So that it is as if he had said though for an ordinary man though godly one would hardly die Willet in Rom. 7. Q. 11. parag 7. yet for a good man that is some eminent usefull man he would not only be ready with the Galathians to pluck out his eies but also to lay down his life And doubtlesse at least in this sense we may say a good man is fallen a usefull man that would have been instrumentall for much good and that in a time when there is most need of such and when he could but ill be spar'd But I shall not rest in this there are some things that deserve a remembrance in his severall relations In his relation unto God In respect of his faith he was no self-justiciary he trusted not to his own righteousnesse But professed his full assurance of the free pardon of his many and great sins through the only merits of Jesus Christ on whom he layed hold as his only Saviour and redeemer In respect of his repentance He was sensible of the burden of his sins complaining of indisposition and deadness of his heart unaptnesse unto good and of the thronging in of vain and unprofitable thoughts which were ever ready to trouble and distract him when he would willingly be doing of his duty And that he found the time of the sicknesse of the body an ill time for spirituall exercises And although in the time of his health he was carefull to attend the Lords work upon the Lords day constantly frequenting the publike worship of God both morning and evening most usually present with the first and was also carefull to have the worship of God kept up in his family as being desirous that both he and his house might serve the Lord Yet neither that which he performed in publike or private did satisfy him But that in the time of his sicknesse when it pleased God to put him upon the calling of himself to remembrance and to affect his heart with the thoughts of his spirituall estate He professed that there was nothing that troubled him but his sin And that sin which God most especially set home upon his spirit and for which in a day of solemn seeking unto God he made it his earnest desire that God might be sought unto in his behalf for the pardon of it was his neglect of duty It is that which most of us little think on in the time of our health when we slight or neglect an ordinance of God an opportunitie of worshiping God and of doing good to our souls that the remembrance of this will be bitterness in the end In the time of our sicknesse when the spirit of God instead of bringing to remembrance the consolations of God in his word shall only remember us of our slighting and neglects of of the word and then instead of giving us repentance God by death shall sweep us away in our sins and judgment shall find us as death leaves us and when we look for comfort we meet with nothing but rebukes How sad will our condition be The sluggard saith the wise man Prov. 20.4 will not plow by reason of the cold therefore shall he begge in harvest and have nothing As he that is slothfull in his particular calling may justly expect to be in wants when others are reaping the fruit of their Iabours So he who in his life time which is the time of spirituall plowing is negligent in the duties of his generall calling In the day of judgment which is the time of harvest with the foolish virgins and the rich Glutton shall begge in vaine Such as for fear of cold or love of ease do now carelessely neglect the publike assemblies and ordinances of God or heedlessly or unprofitably attend them shall begge at last for grace and comfort and be sent empty away Pro. 1.24.28 Only herein the riches of Gods grace is to be magnified if he give us to see the evil of it and to repent in time Think of this I beseech you who ever you are that at such times as when the ordinances of God are dispensing can content your selves either to lie sleeping in you beds or to be walking in the streetes or sitting in a Tavern or Alehouse or following the sevice of your lusts when you should be waiting on the service of God Looke to it God will make you sorry for this another day I am bold to commend the example of this servant of God to your consideration who thought it not below himselfe to professe his desires to be humbled before the Lord for neglects of