The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. That our Lord Iesus Christ,* 1.1 by the Almighty power of his own God-head, revived, and rose from the Dead; to the terror and consternation of his enemies, and the unspeakable consola∣tion of Believers.

That our Lord Jesus Christ, though laid, was not lost in the Grave; but the third day revived and rose again, is a truth con∣firmed to us by many infallible proofs as Luke witnesseth, Act. 1.3. We have Testimonies of it both from heaven and earth, and both infallible. From Heaven we have the Testimony of Angels, and to the Testimony of an Angel all credit is due; for Angels are holy Creatures and cannot deceive us. The Angel tells the two Mary's in the Text, he is risen. We have Testimonies of it from men, holy men, who were eye witnesses of this truth, to whom he shew'd himself alive by the space of forty days after his Resurrection by no less than * 1.2 nine solemn Apparitions to them. Sometime five hundred Brethren saw him at once, 1 Cor. 15.6. These were holy persons who durst not deceive, and who confirmed their Testimony with their blood. So that no point of Religion is of more confessed truth, and infallible certainty than this before us.

And blessed be God it is so. For if it were not, then were the Gospel in vain, 1 Cor. 15.14. Seeing it hangs the whole weight of our Faith,* 1.3 hope and salvation upon Christ as risen from the dead. If this were not so, then would the holy and divinely in∣spired Apostles be found false witnesses, 1 Cor. 15.15. For they all with one mouth constantly and to the death affirmed it. If Christ be not risen, then are believers yet in their sins, 1 Cor. 15.17. For our Justification is truly ascribed to the Resurrection of Christ, Rom. 4.25. While Christ was dying, and continued in the state of the dead, the price of our Redemption was all that while but in paying, the payment was compleated when he revived and rose again. Therefore for Christ to have continued alwaies in the state of the dead, had been never to have compleatly satisfi••d; hence the whole force and weight of our Justification depends upon his Resurrection. Nay had not Christ risen, the dead had perished,

1 Cor. 15.17. Even the dead who dyed in the Faith of Christ, and of whose salvation there now remains no ground to doubt. Moreover,

Had he not revived, and risen from the dead, how could all the Types that prefigured it have been satisfied? Surely they must have stood as insignificant things in the Scriptures, and so must all the predictions of his Resurrection, by which it was so plainly fore∣told. See Matth. 12.40. Luk. 24.46. Psal. 16.10. 1 Cor. 15.4.

To conclude, had he not risen from the dead how could he have been install'd in that glory whereof he is now possessed in heaven, and which was promised him before the world was upon the account of his death and sufferings. For to this end Christ both dyed, and rose, and revived, that he might be Lord both of the dead, and living, Rom. 14.9. And that in this state of dominion and glorious advancement, he might powerfully apply the vertues and benefits of his blood to us; which else had been as a pretious Cordial spilt upon the ground.

So then, there remains no doubt at all of the certainty of Christs Resurrection, it was so, and upon all accounts it must needs be so, for you see how great a weight the Scriptures hang upon this nail. And blessed be God it's a nail fastned in a sure place. I need spend no more words to confirm it, but rather choose to explain and open the nature and manner of his Resurrection, which I shall do by shew∣ing you four or five properties of it. And the first is this.

First, Christ rose from the dead with awful Majesty. So you [] find it in Matth. 28.2, 3, 4. And behold there was a great Earthquake, for the Angel ef the Lord descended from heaven, and came and rolled back the stone from the door, and sate upon it; his countenance was like lightning, and his rayment white as Snow, and for fear of him the Keepers did shake, and became as dead men. Humane infirmity was not able to bear such heavenly Majesty as attended the business of that morning. Nature ••ank under it. This Earthquake was as one calls it, Trium∣phale Signum. A sign of Triumph or token of Victory given by Christ not only to the Keepers and the neighbouring City, but to the whole world, that he had overcome Death in its own dominions, and like a conqueror lifted up his head above all his enemies. So when the Lord fought from heaven for his people, and gave them a glorious, though but Temporal deliverance, see how the Prophe∣••ess drives on the triumph in that Rhetorical Song, Iudg. 5.4, 5.

Alluding to the most awful appearance of God, at the giving of the Law. Lord, when thou wentest out of Seir, when thou marchedst out of the field of Edome,* 1.4 the Earth trembled, and the heavens droped,* 1.5 the clouds also droped water. The moun∣tains melted before the Lord, even that Sinai, from before the lord God of Israel. Our Lord Jesus went out of the Grave in like manner and marched out of that bloody field with a pomp and Majesty becoming so great a conqueror.

[ .2] Secondly, And to increase the splendor of that day, and drive on the Triumph, his Resurrection was attended with the Resurre∣ction of many of the Saints who had slept in their Graves till then, and then were awakned and raised to attend the Lord at his rising. So you read Matth. 27, 52, 53. And the Graves were opened, and many bodies of the Saints which slept arose, and came out of the Graves, after his Resurrection; and went into the holy City, and appeared unto many. This wonder was designed both to adorn the Resurrection of Christ, and to give a specimen or hand∣sel of our Resurrection; which also is to be in the vertue of his. This indeed was the Resurrection of Saints, and none but Saints, the Resurrection of many Saints, yet it was but a special Resur∣rection, intended only to shew what God will one day do for all his Saints. And for present to give Testimony of Christs Resur∣rection from the dead. They were seen and known of many in the City, who doubtless never thought to have seen them any more in this world. To enquire curiously as some do, who they were, what discourse they had with those to whom they appeared, and what became of them afterwards, is a vain thing. God hath cast a vail of silence and secresie upon these things, that we might con∣tent our selves with the written Word, and he that will not believe Moses and the Prophets, neither will he believe though one arise from the dead, as these Saints did.

[ 3] Thirdly, As Christ rose from the dead with those Sa••ellites, or attendants, who accompanied him at his Resurrection; so it was by the power of his own God-head that he quickned and raised himself; and by the vertue of his Resurrection were they raised al∣so who accompanied him. It was not the Angel who rolled back the stone that revived him in the Sepulchre; but he r••sumed his own life, so he tells us, Ioh. 10.18. I lay down my life that I might take it again. Hence in 1 Pet. 3.18. He is said to be put to death in the flesh but quickned by the Spirit (i. e.) by the

power of his God-head o•• divine nature, which is opposed there to flesh or his humane nature. By the eternal Spirit he offered himself up to God, when he dyed, Heb. 9.14. (i. e.) by his own God-head, not the third person in the Trinity, for then it could not have been ascribed to him as his own act, that he offer'd up himself. And by the same spirit he was quickned again.

And therefore the Apostle well observes, Rom. 1.4. That he was declared to be the Son of God with power, by his Resur∣rection from the dead. Now if he had been raised by the power of the Father or Spirit only, and not by his own; how could he be declared by his Resurrection to be the Son of God? What more had appeared in him than in others? For others are raised by the power of God, if that were all. So that in this respect also it was a marvellous Resurrection. Never any did, or shall rise as Christ rose by a self-quickning principle. For though many dead Saints rose at that time also. Yet it was by the vertue of Christs Resurrection that their Graves were opened, and their bodies quickned. In which respect he saith, Ioh. 11.25. when he rai∣sed dead Lazarus. I am the Resurrection and the life, (i. e.) the principle of life and quickning, by which the dead Saints are raised.

Fourthly, And therefore it may be truly affirmed, that though [ 4] some dead Saints were raised to life before the Resurrection of Christ, yet that Christ is the first-born from the dead, as he is call'd, Col. 1.18. For though Lazarus and others were raised, yet not by themselves, but by Christ. It was by his vertue and power, not their own. And though they were raised to life, yet they died again. Death recovered them again, but Christ dieth no more. Death hath no dominion over him. He was the first that opened the womb of the Earth, the first-born from the dead, that in all things he might have the preheminence.

Fifthly, But lastly, Christ rose as a publick or common person. [ 5] As the first fruits of them that sleep, 1 Cor. 15.20. I desire this may be well understood; ••or upon this account it is that our Resurrection is secured to us by the Resurrection of Christ; and not a Resurrection only, but a blessed and happy one, for the first fruits, both assured and sanctified the whole crop or har∣vest.

Now that Christ did rise as a publick person representing and comprehending all the Elect, who are called the children of the

Resurrection,* 1.6 is plain from Eph. 2.6. Where we are said to be risen with or in him. So that as we are said to die in Adam, (who also was a common person) as the branches die in the death of the root; so we are said to be raised from death in Christ, who is the head, root, and representative of all his Elect seed. And why is he called the first-born, and first begotten from the dead, but with respect to the whole number of the Elect, that are to be born from the dead in their time and order also, and as sure as the whole harvest follows the first fruits, so shall the general Resurrection of the Saints to life eternal, follow this birth, of the first-born from the dead.

It shall surely follow it I say, and that not only as a consequent follows an antecedent, but as an effect follows its proper cause. Now there is a three fold causality or influence that Christs Resurrection hath upon the Saints Resurrection, of which it is both the merito∣rious, efficient, and exemplary cause.

First, The Resurrection of Christ is the meritorious cause of the Saints Resurrection, as it compleated his satisfaction, and finished his payment, and so our Justification is properly assigned to it, as before was noted from Rom. 4.25. This his Resurrection was the receiving of the acquittance, the cancelling of the bond. And had not this been done, we had still been in our sins as he speaks, 1 Cor. 15.17. And so our guilt had been still a bar to our happy Resurrection. But now, the price being paid in his Death, which payment was finished when he revived; and the discharge then received for us, now there is nothing lies in bar against our Resurrection to eternal life.

Secondly, As it is the meritorious cause of our Resurrection, so so it is the efficient cause of it also. For when the time shall come that the Saints shall rise out of the dust, they shall be raised by Christ as their head, in whom the effective principle of their life is. Your life is hid with Christ in God as it is,* 1.7 Col. 3.3. As when a man awakes out of sleep, the animal spirits seated in the brain, being set at liberty by the digestion of those vapours that bound them up, do play freely through every part and member of the body, so Christ the believers mystical head being quickned; the

spirit of life which is in him shall be diffused through all his mem∣bers to quicken them also in the morning of the Resurrection. Hence the warm animating dew of Christs Resurrection is said to be to our bodies, as the dew of the morning is to the withered langu∣ishing plants which revive by it, Isa. 26.19. Thy dew is as the dew of Herbs, and then it follows, the earth shall cast forth her dead. So that by the same Faith we put Christs Resurrection into the Premises, we may put the believers Resurrection into the Con∣clusion. And therefore the Apostle makes them convertibles, rea∣soning forward from Christs to ours, and back again from ours, to his, 1 Cor. 15.12, 13. Which is also the sence of that Scrip∣ture, Rom. 8.10, 11. And if Christ be in you, the body indeed is dead because of sin; but the spirit is life because of righte∣ousness, (i. e.) though you are really united to Christ by the Spi∣rit, yet your bodies must die as well as other mens; but your souls shall be presently upon your dissolution swallowed up in life. And then it follows vers. 11. But if the spirit of him that raised up Iesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you, (i. e.) though your bodies must die, yet they shall live again in the Resurrection; and that by vertue of the spirit of Christ which dwelleth in you; and is the bond of your mystical union with him your head. You shall not be raised as others are, by a meer word of power, but by the spirit of life dwelling in Christ your head, which is a choice prerogative in∣deed.

Thirdly, Christs Resurrection is not only the meritorious and efficient cause, but it is also the exemplary cause, or pattern of our Resurrection.* 1.8 He being the first and best, is therefore the pattern and measure of all the rest. So you read Phil. 3.21. Who shall change our vile body that it may be fashioned like unto his glo∣rious body. Now the Conformity of our Resurrection to Christs stands in the following particulars. Christs body was raised sub∣stantially the same, so will ours. His body was raised first, so will ours be raised before the rest of the dead. His body was wonderfully improved by the Resurrection, so will ours. His bo∣dy was raised to be glorified, and so will ours.

First, Christs body was raised substantially the same that it was before, and so will ours. Not another▪ but the same body. Up∣on this very reason the Apostle us••s that idential expression,

1 Cor. 15.53. This corruptible must put on incorruption, and th•• mortal immortality. Pointing as it were to his own body when he spake it, the same body I say, and that not only Specifically the same, (for indeed no other Species of flesh is so priviledged) but the same numerically, that very body, not a new or another bo∣dy in its steed. So that it shall be both the what it was▪ and the who it was. And indeed to deny this is to deny the Resurrection it self. For should God prepare another body to be raised instead of this, it would not be a Resurrection but a Creation; for non Resurrectio dici poterit, ubi non resurgit quod cecidit. That can't be call'd a Resurrection, where one thing falls and another thing rises as Gregory long since pertinently observed.

Secondly, His body was raised, not by a word of power from the Father, but by his own spirit. So will ours. Indeed the power of God shall go forth to unburrough sinners, and fetch them forcibly out of their Graves; but the Resurrection of the Saints is to be effected another way as I opened but now to you. Even by his spirit which now dwelleth in them. That very spirit of Christ which effected their spiritual Resurrection from sin, shall effect their corporal Resurrection also from the Grave.

Thirdly, His body was raised first, he had in this as well as in other things the preheminence; so shall the Saints in respect of the wicked have the preheminence in the Resurrection, 1 Thes. 4.16. The dead in Christ shall rise first. They are to attend the Lord at his coming, and will be knockt up ••ooner than the rest of the world to attend on that service. As the Sheriff with his men go for••h to meet the Judge, before the Jaylor brings forth his prisoner.

Fourthly, Christs body was marvelously improved by the Resur∣rection, and so will ours. It fell in weakness, but was raised in power, no more capable of sorrows, pains, and dishonours. In like manner our bodies are sown in weakness, but raised in strength, sown in dishonour, raised in glory. Sown natural bodies raised spiritural bodies as the Apostle speaks, 1 Cor. 15.43, 44. Spiritual bodies not properly but Analogically.* 1.9 No distempers hang about glorified bodies, nor are they thence forth subject to any of those natural necessities, to which they are now tyed. There are no flaws, defects, or deformities in the children of the Resur∣rection. What members are now defective, or deformed will then be restored to their perfect being and beauty, for if the univer∣sal death of all parts be rescinded by the Resurrection, how much

more the partial Death of any single member? As Turtullian speaks▪ and from thence forth they are free from the Law of mortality, they can die no more, Luk. 20, 35, 36. Thus shall they be im∣proved by their Resurrection.

Fifthly, To conclude, Christs body was raised from the Dead to be glorified, and crowned with honour. Oh it was a joyful day to him, and so will the Resurrection of the Saints be to them, the day of the gladness of their hearts. It will be said to them in that morning, awake and sing ye that dwell in the dust, as Isa. 26.19. O how comfortable will be the meeting betwixt the glorified soul, and its new raised body. Much more comfortable than that of Iacobs and Iosephs after twenty years absence, Gen. 46.29. Or that of Davids with Jonathan when he came out of the Cave to him, 1 Sam. 20.41. Or that of the Father of the prodigal with his Son, who was dead, and is alive, was lost, and is found. As he speaks, Luk. 15. And there are three things will make it so.

First, The gratifications of the Soul by the satisfaction of its natural appetite of union with its own body. For even glorified souls in heaven have such an appetition, and desire of re-union. Indeed the Angels who are pure spirits, as they never h••d union with, so they have no inclination to matter; but souls are other∣wise tempered and disposed. We are all sensible of its affection to the body now in its compounded state, we feel the tender care it hath for the body, the sympathy with it, and loathness to be sepa∣rated from it. It's said, 1 Cor. 5.6. To be at home in the body. And had not God implanted such an inclination to this its Taberna∣cle in it, it would not have paid that due respect it ows the body while it inhabited in it, nor have regarded what became of it when it left it. This inclination remains still with it in heaven, it reckons not it self compleatly happy till its old dear Companion and partner be with it, and to that sence some understand those words, Iob 14.14. All the daies of my appointed time, (i. e.) of the time appointed ••or my body to remain in the Grave, will I wait till my change (viz. that which will be made by the Resurrection) come, for it's manifest enough he speaks there of the Resurrection. Now, when this its inclination to its own body, its longings and hankerings after it are gratified with a sight and enjoyment of it again, oh what a comfortable meeting will this make it! Especi∣ally if we consider.

Secondly, The excellent temper and state in which they shall meet each other. For as the body shall be raised with all the improve∣ments and endownments imaginable which may render it amiable and every way desireable, so the soul comes down immediatly from God out of Heaven shining in its holiness and glory. It comes perfumed out of those Ivory Palaces, with a strong scent of Hea∣ven upon it. And thus it re-enters its body and animates it again. But

Thirdly, And principally that wherein the chief joy of this meeting consists, is the end for which the glorified soul comes down to quicken and repossess it. Namely, to meet the Lord, and ever to be with the Lord. To receive a full reward, for all the labours and services it performed to God in this world. This must needs make that day, a day of Triumph and Exaltation. It comes out of the grave, as Ioseph out of his prison to be advanced to highest honour. O do but imagine what an extasie of Joy, and ravishing pleasure it will be for a soul thus to resume its own body, and say as it were unto it, come away my dear, my ancient friend, who servedst, and sufferedst with me in the world; come along with me to meet the Lord, in whose presence I have bee ever since I parted with thee. Now thy bountiful Lord hath remembred thee also, and the day of thy glorification is come. Surely it will be a joy∣ful awaking. For do but imagine what a Joy it is for dear friends to meet after long separation, how do they use to give demonstrati∣ons of their love and delight in each other by Embraces, Kisses, Tears, &c. Or frame but to your selves a notion of perfect health, when a sprightly vivacity runs through every part; and the spirits do as it were dance before us when we go to any business. Especi∣ally to such a business as the business of that day will be; to receive a Crown and a Kingdom. Do but imagine then what a Sun-shine morning this will be, and how the pains and agonies, cold sweats, and bitter groans at parting will be recompenced by the joy of such a meeting?

And thus I have shewed you briefly the certainty of Christs Re∣surrection, the nature and properties of it, the threefold influence it hath on the Saints Resurrection, and the conformity of ours unto his in these five respects. His body rose substantially the same, so shall ours. His body was raised by the spirit, so shall ours. Not by the God-head of Christ as his was, but by the Spirit who is the bond of our union with Christ. He was raised as the first begotten from the dead, so the dead in Christ shall rise first. His body was

improved by the Resurrection, so shall ours. From the conside∣ration of all which

Inference 1.

We Infer,* 1.10 That if Christ was thus raised from the dead, then death is fairly overcome, and smallowed up in Victo∣ry. Were it not so, it had never let Christ escape out of the Grave. The prey of the terrible had never been thus rescued out of its paws. Death is a dreadful enemy, it defies all the Sons and Daughters of Adam. None durst cope with this King of terrors but Christ. And he by dying went into the very den of this Dra∣gon, fought with it and foiled it in the Grave its own territories and dominions, and came off a Conqueror. For as the Apostle speaks, Acts 2.24. It was impossible it should hold or detain him. Never did death meet with its over match before it met with Christ. And he conquering it for us, and in our names, rising as our representative, now every single Saint triumphs over it as a vanquisht enemy, 1 Cor. 15.55. O death where is thy Sting? O Grave where is thy Victory? Thanks be to God, who hath given us the Victory through our Lord Iesus Christ. Thus like Ioshua they set the foot of faith upon the neck of that King, and with an holy scorn deride its power. O death where is thy Sting? If it be objected that it's said, 1 Cor. 15.26. The last enemy that is to be destroyed is Death. And if so, then it should seem the Victo∣ry is not yet atchieved, and so we do but boast before the Victory. It is at hand to reply, that the Victory over death obtained by Christs Resurrection is twofold, either personal and incompleat, or general and compleat. He actually overcame it at his Resur∣rection in his own person perfectly, and vertually for us as our head, but at the general Resurrection of the Saints (which his Resurrection as the first fruits assures them of) then it's utterly vanquisht, and destroyed. Till then it will exercise some little power over the bodies of the Saints, in which respect it's called the last enemy. For sin the chief enemy that let it in, that was conquered utterly and eradicated when they died; but death holds their bodies in the Grave till the coming of Christ, and then it is utterly to be vanquished. For after that they can die no more,

Luk. 20.35. And then shall be brought to pass that saying that is written, death is swallowed up in Victory. Then, and not till then will that conquest be fully compleated in our persons, though it be already so in Christs, incompleatly in ours, and then compleatly and fully for ever. For the same word which signifies Victory, doth also signifie Perpetuity, and in this place a final or perpetual conquest. And indeed it drives but a poor trade for present, smi∣ting only with its Dart, not with its Sting, and that but the believers body only, and the body but for a time remains under it neither. So that there is no reason why a believer should stand in a slavish fear of it.

Inference 2.

* 1.11Is Christ risen, and hath his Resurrection such a potent and com∣fortable influence into the Resurrection of the Saints. Then it is the duty and will be the wisdom of the people of God so to Govern, dispose, and imploy their bodies as becomes men and women that un∣derstand what glory is prepared for them at the Resurrection of the Iust. Particularly,

• First, Be not fondly tender of them, but imploy and use them for God here. How many good duties are lost and spoiled by sin∣ful indulgence to our bodies? Alas, we are generally more solici∣tous to live long, than to live usefully. How many Saints have active vigorous bodies, yet God hath little service from them. If your bodies were animated by some other souls that love God more than you do, and burn with holy Zeal to his service, more work would be done for God by your bodies in a day, than is now done in a month. To have an able healthy body, and not use it for God for fear of hurting it, is as if one should give you a strong and stately Horse, upon condition you must not work, or ride him. Wherein is the mercy of having a body except it be imployed for God? Will not its reward at the Resurrection be sufficient for all the pains you now put it to in his service?
• Secondly, See that you preserve the due honour of your bodies. Possess them in Sanctification and honour, 1 Thes. 4.4. O let not those eyes be now defiled with sin, by which you shall see God. Those ears be in-lets to vanity, which shall hear the Alaleujahs of the blessed. God hath designed honour for your bodies, O make them not either the instruments, or objects of sin. There are sins

• against the body, 1 Cor. 6.18. Preserve your bodies from those defilements for they are the Temples of God; If any man defile the Temple of God, him will God destroy, 1 Cor. 3.17.
• Thirdly, Let not the contentment and accomodation of your bodies draw your souls into snares, and bring them under the power of Temptations to sin. This is a very common case. O how ma∣ny thousands of pretious souls perish eternally, for the satisfaction of a vile body for a momen••? Their Souls must, because their bo∣dies cannot suffer. It is recorded to the immortal honour of those worthies in Heb. 11.35.* 1.12 That they accepted not deliverance, that they might obtain a better Resurrection. They might have had a Temporal Resurrection from death, to life; from reproach, to honour; from poverty, to riches; from pains, to pleasure; but upon such terms they Judged it not worth acceptance. They would not expose their souls, to secure their bodies. They had the same natural affections that other men have. They were made of as tender flesh as we are, but such was the care they had of their souls, and the hope of a better Resurrection; that they listned not to the complaints and whinings of their bodies. O that we were all in the same resolutions with them.
• Fourthly, Withhold not upon the pretence of the wants your own bodies may be in, that which God and conscience bids you to commu∣nicate for the refreshment of the Saints; whose present necessities require your assistance. O be not too indulgent to your own flesh, and cruel to others. Certainly the consideration of that reward which shall be given you at the Resurrection, for every act of Christian Charity; is the greatest spur and incentive in the world to it. And to that end it's urged as a motive to Charity, Luk. 14.13, 14. When thou makest a feast call the poor, the maim∣ed, the lame, the blind, and thou shalt be blessed; for they cannot recompence thee, for thou shalt be recompensed at the Resurrection of the Iust.* 1.13 It was the opinion of an eminent modern Divine, that no man living fully understands and believes that Scripture, Matth. 25.40. In as much as ye have done it to one of the least of these my brethren; ye have done it unto me. How few Saints would be exposed to daily wants and necessities, if that Scripture were but fully understood and believed?

Inference 3.

* 1.14Is Christ risen from the dead, and that as a publick person and representative of believers? How are we all concerned then to se∣cure to our selves an interest in Christ, and consequently to this blessed Resurrection? What consolation would be left in this world, if the hope of the Resurrection were taken away? 'Tis this bles∣ed hope that must support you under all the Troubles of life, and in the Agonies of Death. The securing of a blessed Resurrecti∣on to your selves, is therefore the most deep concernment you have in this world. And it may be secured to your selves, if up∣on serious heart examination you can discover the following Evi∣dences.

Evidence 1. First, If you are regenerated Creatures, brought forth in a new nature to God, for we are begotten again to a lively hope, by the Resurrection of Iesus Christ from the dead. Christs Resurrection is the ground-work of our hope. And the new birth is our title or evidence of our interest in it. So that until our souls are partakers of the spiritual Resurrection from the death of sin, we can have no assurance our bodies shall be partakers of that blessed Resurrection to life.

Blessed and holy (saith the Spirit) is he that hath part in the first Resurrection, on such the second death hath no power, Rev. 20.6. Never let unregenerated souls expect a comfortable meeting with their bodies again. Rise they shall by Gods terrible Citation, at the sound of the last trump; but not to the same end that the Saints arise, nor by the same principle. They to whom the spirit is now a principle of Sanctification, to them he will be the principle of a joyful Resurrection. See then that you get gratious souls now, or never expect glorious bodies then.

Evid. 2. If you be dead with Christ, you shall live again by the life of Christ. If we have been planted together in the likeness of his death, we shall be also in the likeness of his Resurrection, Rom. 6.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.15 Planted together, some refer it to believers themselves, Jews, and Gentiles are planted together in Christ. So Erasmus, believers grow together like branches upon the same root; which should powerfully inforce the great Gospel duty of unity among

themselves. But I would rather understand it with reference to Christ, and believers; with whom believers are in other Scrip∣tures said to suffer together, and be glorified together, to die together, and live together, to be Crucified together, and buried together all noting the communion they have with Christ, both in his death and in his life. Now if the power of Christs death, (i. e.) the mortifying influence of it have been upon our hearts; killing their Lusts, deading their affections, and flatting their appetites to the Creature; then, the power of his life, or Resur∣rection shall come like the animating dew upon our dead withered bodies, to revive and raise them up to live with him in glory.

Evid. 3. If your hearts and affections be now with Christ in Heaven, your bodies in due time shall be there also, and con∣formed to his glorious body. So you find it, Phil. 3.20, 21. For our conversation is in heaven, from whence we look for the Saviour;* 1.16 the Lord Iesus Christ; who shall change our vile body; that it may be fashioned like unto his own glorious body. The body is here called vile, or the body of our vileness. Not as God made it, but as sin hath marred it. Not absolutely and in it self, but relatively, and in comparison of what it will be in its second edition, at the Resurrection. Then those scattered bones, and dispersed dust, like pieces of old broken battered Silver, will be new cast, and wrought in the best and newest fashion: even like to Christs glorious body. Whereof we have this evidence, that our conversation is already heavenly. The temper, frame, and disposition of our souls is already so; therefore the frame and temper of our bodies in due time shall be so.

Evid. 4. If you strive now by any means to attain the Re∣surrection of the dead, no doubt but you shall then attain, what you now strive for. This was Pauls great ambition, that by any means, he might attain the Resurrection of the dead, Phil. 3.11. He means not simply a Resurrection from the dead, for that all men shall attain whether they strive for it, or no. But by a me∣tonymy of the Subject, for the Ajunct; he intends that compleat holiness and perfection which shall attend the state of the Resur∣rection so it is expounded, vers. 12. So then, if God have raised in your hearts a vehement desire, and assiduous endeavour aft••r a perfect freedom from sin, and full Conformity to God in the

beauties of holiness; that very love of holiness, your present pant∣ings, and tendencies after perfection; speaks you to be persons de∣signed for it.

Evid. 5. If you are such as do good in your Generation. If you be fruitful and useful men and women in the world, you shall have part in this blessed Resurrection, Ioh. 5.29. All that are in the Graves shall hear his voice, and shall come forth; they that have done good, unto the Resurrection of Life. Now it is not every act materially good,* 1.17 that entitles a man to this priviledge; but the same requisites that the School-men assign to make a good prayer; are also necessary to every good work. The person, matter, manner, and end must be good. Nor is it any single good act, but a series and course of holy actions, that is here meant. What a spur should this be to us all, (as indeed the Apostle makes it, closing up the Doctrine of the Resurrection with this solemn ex∣hortation, 1 Cor. 15. Last, with which I also close mine) There∣fore my beloved brethren, be ye stedfast unmoveable, alwaies abounding in the work of the Lord; for as much as you know, that your labour is not in vain in the Lord.

Thanks be to God for his unspeakable Gift.

Notes

• * 1.1

  Doct.
• * 1.2

  Joh. 20.14. Mark. 16.12. Joh. 20.19. 1 Cor. 15.6. 1 Cor. 15.7. 1 Cor. 15.8. Joh. 7.26. Joh. 21.1.2. Luk. 24.36.
• * 1.3

  In morte erat solutio in motu, ant ut aiunt, in fieri; verum in Resurrection: completa fuit, ••••de nostri justificatio sea à debito absolu∣tio, non morti, sed Resurrectio∣ni Apostolo me∣ritò tribua∣••••r, &c. Mac∣cov. loc. Com. •••• 809.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  Est incedere cum pomp•• & Maj••state.
• * 1.6

  Genus huma∣nu•• in pa••••nte primo, ve•••••• in radice putru••t. Greg.
• * 1.7

  Proximum in∣strumentum sive ••e••es sonni est cerebrum, u••pote is quo spiritus anima∣••es frig••fiunt & co••de••santur, aut etiam resolv••ntur & dissipantur proximè, tanquam in p••opria spi••ituum ani∣malium officina, & in quo etiam radices nervorum obstru••nt••r, per vapores, ne spiritus ani∣males sensui communi servire aut in partes reliquas inferiores corporis propagari liberè possint. Keckerm. Syst. Phys. p. (mihi). 441.
• * 1.8

  Optimum in ••••oquoque gene∣re, est regula & ••ensura cete∣roram.
• * 1.9

  Membri detru••∣catio vel obtu∣sio nonne mo•••• m••mbri est! Si u iv••rsal••s mors Resu••rectione rescinditur▪ quanto maj••s portionalis. Tur. de Resur.
• * 1.10

  How far short do we come of the primitive Christians whose faith in the Resurre∣ction, and con∣tempt of death Cyprian th••s expresses. ••ente integra, side firma vir∣tute robusta pa∣rati ad omnem Dei voluntat▪ ne fimus pavo••e mortis omni excluso; i••∣mortalitatem quae sequitur cogitamus. Et cum accersitio∣nis propria dies venerit, incun∣ctanter & li∣benter ad domi∣••••m ipso vocan∣te venimus. Cypr. sect. 5. de laps. Quod i••terim morimur, ad i••mo talitatem morte transgre∣dimur non est ••xitus, sed transitus, &c. Cyprian, ubi s••p. Absorpta est mors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in perpetuum ex Hebraeo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod & victorian sig••ifi••at, & perpe••nitatem Class. Rhet. sac. p. 468.
• * 1.11

  Infer. 2.
• * 1.12

  N••mo potest in ha••••ita, & infutura ••aude∣re; ne••ess•• est u••am amittat, q••i al••eram vult possidere. Aug.
• * 1.13

  Mr Marshall.
• * 1.14

  Infer. 3.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In unum co••∣cres••re vel co∣al scere.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Si bonus bora facit benè ad bonum.