Several discourses by the Most Reverend Dr. John Tillotson ... , being the fifth volume published from the originals by Ralph Barker ...

SERMON IV. Jesus, the Son of God, prov'd by his Resurrection. (Book 4)

ROM. I.4.

And declared to be the Son of God, with Power, according to the Spirit of Holiness, by the Resurrection from the dead.

ST. Paul in the beginning of this Epistle (according to his Custom in the rest) stiles him∣self an Apostle, particularly call'd, and set apart by God, for the preach∣ing of the Gospel; the main Subject whereof was, Jesus Christ our Lord; Who as he was, according to his

Divine Nature,* 1.1 the eternal Son of God; so according to his Human Nature, he was not only the Son of Man, but also the Son of God. According to the Flesh (that is, the Weakness, and Frailty, and Morta∣lity of his Human Nature) he was the Son of David, that is, of his Posterity by his Mother, who was of that House and Line. Made of the seed of David, according to the Flesh, v. 3. But according to the Spirit of Holiness; (that is, in regard of that Divine Power of the Holy Ghost, which was manifested in him, espe∣cially in his Resurrection from the Dead) he was demonstrated to be the Son of God; even according to his Human Nature; Declared to be the Son of God, with Power, according to the Spi∣rit of Holiness, by the Resurrection from the dead.

All the Difficulty in the Words, is concerning the meaning of this Phrase; of Christ's being declared to be the Son of God: The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which most frequently in Scripture does signify predesti∣nated, decreed, determined; but it likewise signifies, that which is de∣fined,

declared, demonstrated,* 1.2 put out of all Doubt and Controversy. And in this Sense our Translation renders it. As if the Apostle had said, that our Lord Jesus Christ, though according to the Frailty and Weakness of his Human Nature, he was of the Seed of David; yet in respect of that Divine Power of the Holy Ghost, which manifested it self in him, especially in his Re∣surrection from the Dead, he was declared to be the Son of God, with Power, that is, mightily, powerfully demonstrated to be so; so as to put the matter out of all Dispute and Con∣troversy.

And therefore following our own Translation, I shall handle the Words in this Sense, as containing this Pro∣position in them: That the Resur∣rection of our Lord Jesus Christ from the Dead, by the Holy Ghost, is a pow∣erful demonstration that he was the Son of God.

And it will conduce very much to the clearing of this Proposition to con∣sider these Two things.

First, Upon what Account Christ, as Man, is said to be the Son of God.

Secondly, In what Sense he is said to be declared to be the Son of God, by his Resurrection from the Dead. The Consideration of these Two Parti∣culars will fully clear this Proposition, and the Apostles Meaning in it.

First, Upon what Account Christ, as Man, is said to be the Son of God. And for our right Apprehen∣sion of this Matter, it is very well worthy our Observation, that Christ, as Man, is no where in Scripture said to be the Son of God, but with relation to the Divine Power of the Holy Ghost, some way or other emi∣nently manifested in him; I say the Divine Power of the Holy Ghost, as the Lord and Giver of Life, as he is call'd in the Ancient Creeds of the Christian Church. For as Men are naturally said to be the Children of those from whom they receive their Life and Being; so Christ, as Man, is said to be the Son of God, because he had Life communicated to him, from the Father, by an immediate

Power of the Spirit of God, or the Holy Ghost. First at his Concepti∣on, which was by the Holy Ghost. The Conception of our Blessed Sa∣viour was an immediate Act of the Power of the Holy Ghost, oversha∣dowing, as the Scripture expresseth it, the blessed Mother of our Lord: And then at his Resurrection, when after his Death, he was, by the Opera∣tion of the Holy Ghost, raised to Life again.

Now upon these two Accounts only, Christ as Man, is said in Scripture to be the Son of God. He was really so upon Account of his Conception; but this was secret and invisible: but most eminently and remarkably so, upon ac∣count of his Resurrection, which was open and visible to all.

1. Upon Account of his Concep∣tion by the Power of the Holy Ghost. That upon this Account he was called the Son of God, St. Luke most expresly tells us, Luke 1.35. where the Angel tells the Virgin Mary, that the Holy Ghost should come upon her, and the Power of the High∣est should overshadow her, and therefore

that Holy Thing, which should be born of her, should be call'd the Son of God. And this our Saviour means by the Father's sanctifying him, and sending him into the World; For which Reason he says he might justly call himself the Son of God, John 10.35, 36. If he call them Gods, unto whom the word of God came, and the Scrip∣ture cannot be broken: Say ye of him, whom the Father hath sanctified, and sent into the World, Thou blasphemest, because I said I am the Son of God? If there had been no other Reason, this had been sufficient to have given him the Title of the Son of God, that he was brought into the World by the Sancti∣fication, or Divine Power of the Holy Ghost.

2. Christ is also said in Scripture to be the Son of God, and to be declared to be so upon Account of his Resurrection from the Dead, by the Power of the Holy Ghost. His Resurrection from the Dead, is here in the Text ascribed to the Spirit of Holiness, or the Holy Ghost. And so in other places of Scripture, Rom. 8.11. If the Spirit of him that raised up Jesus from the Dead, dwell in you:

And, 1 Pet. 3.18. Being put to Death in the Flesh: but quickned by the Spirit; that is, he suffer'd in that frail mortal Nature which he assumed; but was rai∣sed again by the Power of the Holy Ghost, of the Spirit of God which resi∣ded in him. And upon this Account he is expresly said in Scripture to be the Son of God. Psal. 2.7. I will declare the decree; The Lord hath said unto me, Thou art my Son, this day have I begotten thee; to which perhaps the Apostle al∣ludes here in the Text, when he says that Christ was decreed to be the Son of God, by his Resurrection from the Dead. To be sure these Words, This day have I begotten thee, St. Paul expresly tells us were accomplish'd in the Re∣surrection of Christ; as if God by raising him from the Dead, had be∣gotten him, and decreed him to be his Son. Acts 13.32, 33. And we declare unto you glad Tidings, how that the Pro∣mise which was made unto the Fathers, God hath fulfilled the same unto their Children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.

He was the Son of God before, as he was conceived by the Holy Ghost; but this was secret and invi∣sible, and known only to the Mother of our Lord: And therefore God thought fit to give a publick and visi∣ble demonstration of it, so as to put the matter out of all question, he de∣clared him in a powerful manner to be his Son, by giving him a new Life after Death, by raising him from the Dead; and by this new and eminent Testimony given to him, declared him again to be his Son, and confirmed the Title which was given him before upon a true, but more secret Account, of his being conceived by the Holy Ghost.

And as our Saviour is said to be the Son of God upon this twofold Ac∣count, of his Conception by the Ho∣ly Ghost, and his Resurrection to Life by the Spirit of God: So the Scri∣pture (which does solicitously pur∣sue a Resemblance and Conformity between Christ and Christians) does likewise upon a twofold Account (answerable to our Saviour's Birth and Resurrection) call true Believers and

Christians, the Children of God; viz. Upon Account of their Regenerati∣on or new Birth, by the Operation of the Spirit of God; and upon Ac∣count of their Resurrection to Eter∣nal Life, by the Power of the same Spirit.

Upon account of our Regenerati∣on and becoming Christians by the Power and Operation of the Holy Spirit of God upon our Minds, we are said to be the Children of God, as being regenerated and born again by the Holy Spirit of God. And this is our first Adoption. And for this Reason, the Spirit of God conferred upon Christians at their Baptism, and dwelling and residing in them afterwards, is call'd the Spirit of A∣doption; Rom. 8.15. Ye have recei∣ved the Spirit of Adoption, whereby you cry, Abba Father; And Gal. 4.5, 6. Believers are said to receive the Adoption of Sons; God having sent forth the Spirit of his Son into their Hearts, crying Abba Father; That is, all Chri∣stians, for as much as they are rege∣nerated by the Holy Spirit of God, and have the Spirit of God dwelling in them, may with Confidence call

God Father, and look upon themselves as his Children. So the Apostle tells us, Rom. 8.14 That as many as are led (or acted) by the Spirit of God, are the sons of God.

But though we are said to be Chil∣dren of God upon account of our Regeneration, and the Holy Spirit of God dwelling and residing in Chri∣stians; yet we are eminently so, upon account of our Resurrection to Eternal Life, by the mighty Power of God's Spirit. This is our final Adoption, and the Consummation of it; and therefore Rom. 8.21. this is called the glorious Liberty of the Sons of God, because by this we are for ever deliver'd from the Bondage of Corrupti∣on; and by way of Eminency, the Adoption, viz. the Redemption of our Bodies.

We are indeed the Sons of God be∣fore, upon account of the regenera∣ting and sanctifying Virtue of the Holy Ghost; but finally and chiefly upon account of our Resurrection by the power of the Divine Spirit. So St. John tells us, that then we shall be declared to be the Sons of God, after another manner than we are now:

1 Jo. 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. Now we are the Sons of God, (that is, our Adoption is begun in our Rege∣neration and Sanctification) but it doth not yet appear what we shall be; we shall be much more eminently so at the Resurrection. We know, that when he shall appear, we shall be like him.

But the most express and remar∣kable Text to this Purpose, is, Luke 20.36. where good Men, after the Resurrection, are for this Reason said to be the Children of God, be∣cause they are the Children of the Re∣surrection. But they who shall be ac∣counted worthy to obtain that World, and the Resurrection from the Dead, neither marry, nor are given in Mar∣riage, neither can they die any more; for they are equal to the Angels, and are the Children of God, being the Chil∣dren of the Resurrection. For this Reason they are said to be the Chil∣dren of God, because they are raised by him to a new Life; and to be made Partakers of that which is pro∣mised to them, and reserved for them. For all that are raised by the

Power of God, out of the Dust of the Earth, are not therefore the Chil∣dren of God; but only they that have part in the blessed Resurrection to Eternal Life, and do inherit the Kingdom prepared for them. Not those who are raised to a perpetual Death, and the Re∣surrection of Condemnation. These are not the Children of God; but the Chil∣dren of Wrath, and the Children of Per∣dition.

But the Resurrection of the Just, is the full and final Declaration, that we are the Children of God; not only because we are restored to a new Life, but because at the Resur∣rection, we are admitted to the full Possession of that blessed Inheritance which is purchased for us, and promised to us.

And the Spirit of God which is conferred upon Believers in their Re∣generation, and afterwards dwells and resides in them, is the Pledge and earnest of our final Adoption, by our Resurrection to Eternal Life; and upon this account, and no o∣ther, is said to be the Earnest of our future Inheritance, and the Seal

and Confirmation of it. Eph. 1.13. In whom also, after that ye believed, ye were sealed by that Holy Spirit of Pro∣mise, which is the earnest of our Inhe∣ritance, until the redemption of the pur∣chased Possession; that is, the Holy Spirit of God which Christians were made Partakers of, upon their sin∣cere Belief of the Christian Religi∣on, is the Seal and Earnest of our Resurrection to Eternal Life; as the Apostle plainly tells us, in that re∣markable Text; Rom. 8.11. If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quick∣en your mortal Bodies, by his Spirit that dwelleth in you.

I have been the longer upon this, because it serves fully to explain to us those obscure Phrases, of the Seal, and Earnest, and first Fruits of the Spirit, which many have mistaken to import some particular and spiri∣tual Revelation or Impression upon the Minds of good Men, assuring them of their Salvation. Whereas the Apostle intended no more by them, but that the Spirit of God which dwells in Believers, enabling them to mortifie

the deeds of the Flesh, and to bring forth the fruits of the Spirit, is a Pledge and Earnest to us, of a blessed Re∣surrection to eternal Life by the Pow∣er of the Spirit of God which now dwells in us, and is the same Spi∣rit which raised up Jesus from the dead. And in this Chapter, the Spi∣rit of God is said, v. 16. To bear wit∣ness to our Spirits, that is, to assure our Minds, that we are the Children of God; that is, that we are his Children now, and consequently Heirs of a glorious Resurrection to Eternal Life: For so it follows in the next Words, and if Children, then Heirs, Heirs of God, and joint Heirs with Christ; if so be that we suffer with him, that we may also be glorified together. And this being glorified together with Christ at the Resurrection, he calls, v. 19. the manifestation of the Sons of God. Thus you see how in Conformity to the Son of God, our elder Brother, we are said to be the Sons of God, because we are now regenerated, and shall at the last day be raised up to Eternal Life, by the Power of the Spirit of God. I proceed to the

Second Thing I propounded to speak to, for the clearing of these words, namely, in what Sense Christ is said to be declared, or Demonstrated to be the Son of God by his Resurrection from the dead. By which the Apostle means these two things.

1. That by his Resurrection from the dead he was approved by God to be the true Messias, and vindicated to the World from all Suspicion of being a Deceiver and Impostor. And conse∣quently in the

2. Place, That hereby God gave Testimony to the Truth and Divinity of his Doctrine.

1. By his Resurrection from the dead, he was approved by God to be the True Messias, foretold by the Pro∣phets, and expected at that time by the Jews, and sufficiently vindicated to the World to be no Deceiver and Impo∣stor.

And for our fuller Understanding of this, we are to consider these two Things.

(1.) What the Apprehensions and Expectations of the Jews were concern∣ing the Messias. And,

(2.) What the many Crimes were which they laid to our Saviour's charge, and for which they condemned him.

(1.) What the Apprehensions and Expectations of the Jews were con∣cerning the Messias. And it is ve∣ry plain from the Evangelical Histo∣ry, that they generally apprehended these two things of him: That the Messias was to be the Son of God, and the King of Israel; and there∣fore that our Saviour, by affirming himself to be the Messias, did call himself the Son of God, and the King of Israel; John 1.41. Andrew tells his Brother Simon, We have found the Messias. V. 45. Philip tells Nathanael, We have found him, of whom Moses in the Law, and the Prophets did write; that is, the Messias. V. 49. Natha∣nael upon Discourse with our Savi∣our, being convinced that he was the Messias, owns him in these Terms; Rabbi, thou art the Son of God, thou art the King of Israel. John 6.69. Peter declares his Belief that he was the Christ, or the Messias, in these Words, We believe and are sure that thou art the Son of the living

God. This appears likewise from the High-Priest's Question to him, Matth. 26.63. Art thou the Christ, (that is, the Messias) the Son of the living God; or as it is in St. Mark, the Son of the Blessed; compared with Pilate's Question, Art thou the King of the Jews? And when he was upon the Cross, some reviled him under the Notion of the Son of God, Matth. 27.40. If thou be the Son of God, come down from the Cross: Others un∣der the Notion of the King of Isra∣el, v. 42. If he be the King of Israel, let him come down from the Cross. From all which it is plain that the Jews expected and believed, that the true Messias was to be the Son of God, and the King of Israel; and whoever was not so, was a Decei∣ver and Impostor. But our Saviour affirmed himself to be true Mes∣sias, and the Son of God. Now God by raising him from the dead, did abundantly vindicate him to the World, from all suspicion of Impo∣sture; and gave Testimony to him, that he was all that he said of him∣self, viz. the true Messias, and the Son of God.

Which will further appear, if we consider, (2dly,) What were the Crimes which the Jews laid to our Saviour's Charge, and for which they con∣demned him; and they were main∣ly these two, That by giving him∣self out to be the Messias, he made himself King of Israel, and the Son of God. Of the first of these, they accused him to Pilate; hoping by this Accusation to make him guilty of Sedition against the Roman Go∣vernment; for saying, that he was the King of Israel. Of the other they accused him to the Chief Priests, as being guilty of Blasphemy, in that not being the Messias, he call'd himself the Son of God. And upon this they laid the main stress, as being a thing that would condemn him by their Law. They charged him with this in his life-time, as appears by those Words of our Saviour, John 10.36. Say ye of him whom the Fa∣ther hath sanctified, and sent into the World, Thou blasphemest, because I said I am the Son of God? And when he was arraigned before the Chief Priests, they accused him of this, and he

owning this Charge, that he call'd him∣self the Son of God, upon this they judge him guilty of Death. Matth. 26.65, 66. Then the High-Priest rent his Cloaths, and said, He hath spoken Blasphemy; what further need have we of witness? Behold, now ye have heard his Blasphemy. What think ye? They answer∣ed, He is guilty of Death. And when Pilate told them, that he found no Fault in him, they still instance in this as his Crime, John 19.7. We have a Law, and by our Law he ought to die, because he made himself the Son of God.

Now this being the Crime which was charged upon him, and for which he was crucified, and put to Death; God, by raising him up from the dead, and taking him up into Hea∣ven, gave Testimony to him, that he was no Impostor, and that he did not vainly arrogate to himself to be the Messias and the Son of God. God by rai∣sing him from the dead, by the Power of the Holy Ghost, gave a mighty Demon∣stration to him, that he was the Son of God. For which Reason he is said by the Apostle, 1 Tim. 3.16. to be justified by the Spirit. The Spirit gave Testimo∣ny

to him at his Baptism, and by the mighty Works that appeared in him in his Life-time; but he was most emi∣nently and remarkably justified by the Holy Ghost, by his Resurrection from the Dead; God hereby bearing him Witness, that he was unjustly con∣demned, and that he assumed nothing to himself, but what of right did be∣long to him, when he said he was the Messias, and the Son of God. For how could a Man that was condemned to dye, for calling himself the Son of God, be more remarkably vindicated, and more clearly proved to be so, than by being raised from the dead, by the Power of God?

And, 2dly, God did consequently hereby give Testimony to the Truth and Divinity of our Saviour's Do∣ctrine. Being proved by his Resurre∣ction to be the Son of God, this proved him to be a Teacher sent by him, and that what he declared to the World was the Mind and Will of God. For this none was more likely to know, and to report truly to Man∣kind, than the Son of God, who came from the Bosom of his Father. And because the Resurrection of Christ is

so great a Testimony to the Truth of his Doctrine, hence it is that St. Paul tells us, that the belief of this one Ar∣ticle of Christ's Resurrection, is suffici∣ent to a Man's Salvation, Rom. 10.9. If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thy Heart, that God hath raised him from the dead, thou shalt be saved. The Reason is plain, because the Resurrection of Christ confirmed the Truth and Divini∣ty of his Doctrine; so that the belief of our Saviour's Resurrection does by necessary Consequence infer the belief of his whole Doctrine. That God rai∣sed him from the dead, after he was con∣demned and put to Death for calling himself the Son of God, is a demonstra∣tion that he really was the Son of God; and if he was the Son of God, the Do∣ctrine which he taught was true, and from God.

And thus I have shewn you, how the Resurrection of Christ from the dead, is a powerful Demonstration that he was the Son of God.

All that remains, is briefly to draw some practical Inferences from the Consideration of our Saviour's Resur∣rection.

1st. To confirm and establish our Minds in the belief of the Christian Religion, of which the Resurrection of Christ from the dead is so great a Confirmation. And therefore I told you that this one Article is mentioned by St. Paul as the Sum and Abridg∣ment of the Christian Faith; If thou shalt confess with thy mouth the Lord Je∣sus Christ, and believe in thy heart that God hath raised him from the Dead, thou shalt be saved. The belief of our Savi∣our's Resurrection doth by necessary consequence infer the belief of his whole Doctrine; for he who believes that God raised him from the dead, after he was put to death for calling himself the Son of God, cannot but believe him to be the Son of God; and consequently that the Doctrine which he delivered was from God.

2dly. The Resurrection of Christ from the dead assures us of a future Judgment, and of the Recompences and Rewards of another World. That Christ was raised from the dead, is a demonstration of another Life af∣ter this; and no man that believes the immortality of our Souls, and ano∣ther Life after this, ever doubted

of a future Judgment; so that by the Resurrection of Christ from the dead, God hath given assurance unto all men of a future Judgment, and consequent∣ly of the Recompences and Rewards of another World.

The consideration whereof ought to have a mighty influence upon us, more especially to these three pur∣poses.

1st. To raise our minds above the present Enjoyments of this Life. Were but men convinced of this great and obvious Truth, that there is an infinite difference between Time and Eternity, between a few days and everlasting Ages; would we but sometimes represent to our selves, what thoughts and apprehensions dy∣ing Men have of this World, how vain and empty a thing it appears to them, how like a Pageant and Sha∣dow it looks, as it passeth away from them; methinks none of these things could be a sufficient temptation to any Man to forget God and his Soul; but notwithstanding all the present delights and allurements of Sense, we should be strongly intent upon the concernments of another World,

and almost wholly taken up with the thoughts of the vast Eternity which we are ready to enter into. For what is there in this World, this vast and howling Wilderness, this rude and barbarous Country which we are but to pass through, which should de∣tain and entangle our Affections, and take off our Thoughts from our Ever∣lasting Habitation, from that better, and that heavenly Country, where we hope to live and to be happy for ever?

2dly. The Consideration of the Re∣wards of another World should com∣fort and support us under the troubles and afflictions of this World. The hopes of a blessed Resurrection are a very proper Consideration to bear us up under the evils and pressures of this Life. If we hope for so great a Happiness hereafter, we may be con∣tented to bear some Afflictions in this World; because the Blessedness which we expect will so abundantly recom∣pence and outweigh our present Suf∣ferings. So the Apostle assures us, Rom. 8.18. We know that the sufferings of this present time are not worthy to be compared with the Glory

that shall be revealed in us. The con∣sideration whereof was that which made the Primitive Christians to tri∣umph in their Sufferings, and in the midst of all their Tribulations to re∣joice in the hopes of the Glory of God; because their Sufferings did really prepare and make way for their Glo∣ry. So the same Apostle tells us, 2 Cor. 4.17, 18. Our light Afflicti∣ons which are but for a moment, work for us a far more exceeding and Eternal weight of Glory; whilst we look not at the things which are seen; for the things which are seen are Temporal, but the things which are not seen are Eter∣nal.

3dly, and lastly, The assurance of our future Reward is a mighty En∣couragement to Obedience and a Holy Life. What greater Encou∣ragement can we have than this, That all the good which we do in this World will accompany us into the other? That when we rest from our la∣bours, our works will follow us? That when we shall be stript of other things, and parted from them, these will still remain with us, and bear us company? Our Riches and Ho∣nours,

our sensual Pleasures and Enjoy∣ments will all take their leave of us, when we leave this World; nay many times they do not accompany us so far as the Grave, but take occasion to for∣sake us, when we have the greatest need and use of them: but Piety and Virtue are that better part which cannot be taken from us. All the good actions which we do in this world will go along with us into the other, and through the Me∣rits of our Redeemer procure for us, at the hands of a Gracious and Merciful God, a Glorious and Eternal Reward; not according to the meanness of our Services, but according to the Bounty of his Mind, and the vastness of his Treasures and Estate.

Now what an encouragement is this to Holiness and Obedience, to consider that it will all be our own another day; to be assured that whoever serves God faithfully, and does suffer for him pa∣tiently, does lay up so much Treasure for himself in another World, and pro∣vides lasting Comforts for himself, and faithful and constant Companions, that will never leave him nor forsake him?

Let us then do all the good we can, while we have opportunity, and serve God with all our might, knowing that no good action that we do shall be lost and fall to the ground, that every Grace and Virtue that we exercise in this life, and every degree of them, shall receive their full recompence at the Resurrection of the Just.

How should this inspire us with Re∣solution and Zeal and Industry in the Service of God, to have such a Reward continually in our Eye? how should it tempt us to our Duty, to have a Crown and a Kingdom offered to us, Joys un∣speakable and full of Glory, such things as Eye hath not seen, nor Ear heard, nor have entred into the heart of man? And such are the things which God hath laid up for them who love him heartily, and serve him faithfully in this World.

Notes

• * 1.1

  Vol. V.
• * 1.2

  Ser. 4.