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riches, from pains to pleasure; but upon such terms they judged it not worth acceptance. They would not expose their louls 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 whiniags of their bodies. O that we were all in the lame resolutions with them.

fourthly, With-hold not, upon the pretence of the wants your own bodies may he in, that -which God and conscience bid you to communicate for the resreJhment of the faints, -whofe present ntcejsities 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 is urged as a motive to charity, Luke xiv. 13, 14" '' When thou.makest a "feast, call the poor, the maimed, the lame, the blind, and thou "shalt be blessed; for they cannot recompense thee, for thou "shalt be recompensed at the resurrection of the just." It was the opinion of an eminent modern divine |, that no man living, fully understands and believes that scripture, Mat. xxy. 40. "In as much as you 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^nd necessities, if that scripture Were but fully understood and believed?

Inference 3. Is Christ risen from the dead, and that as a public person and representative of believer?? Ho-w are -we all concerned, then, to secure to ourselves an interest in Christ, and, consequently, in this bleffed resurretlion? What consolation would be left in this world, if the hope of the resurrection were taken away? It is this blessed hope, that must support you under all the troubles of life, and in the agonies of death. The securing of a blessed resurrection to yourselves, is, therefore the most deep concernment you have in this world. And it may be secured to yourselves, if upon serious heart-examination, you can discover the following evidences.

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 Jesus Christ from the "dead." Christ's resurrection is the ground-work of our hope. And the new birth is our title or evidence of our interest in ;ti

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So that until our souls are partakers of the spiritual resurrection from the death of sin, we can have no aslurance our bodies shall be partakers of that blessed resurrection to life.

M Blessed aud holy, (laith the Spirit,) is he that hath part in "the first resurrection, on such the second death hath no pow"er," Rev. xx. 6. Never let unregenerated souls expect a comfortable meeting with their bodies again. Rife they shall by God's terrible citation, at the found of the last trump, but not to the same end that the saints arise, nor by the lame principle. They to whom the spirit is now a principle of santlification, to them he will be the principle of a joyful resurretlion. See then that you get gracious fouls now, or never expect glorious bodies then.

Evidence 2. " If yon be dead with Christ, you shall live a"gain 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. vi. 5. n/i^vret, 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 enforce the great gospel-duty of unity among themselves. But 1 would rather understand it, with reference to Christ and believers, with whom believers are, in other scriptures, said to fusser 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 Christ's death si. e.J 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 resurrection, shall come (like the animating dew) upon our dead withered bodies, to revive and raise them up to live with him in glory.

Evidence 7. If your hearts and nffetlkns be now -with Christ in heaven, your bodies in due time /hall be there also, and conformed to his glorious body. So you find it, Phil. iii. 20, 21, "For our conversation is in heaven, from whence we look for "the Saviour, the Lord Jesus Christ, who shall change our vile; *' body, that it may be sashioned like unto.his own glorious bo"dy f." " The body is here called vile, or the body of our

vUeness." Not as God made it, but as fin hath marred U,

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Not absolutely, and in itself, 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 ©f old broken battered silver, will be new cast, and wrought in the best and newest sashion, even like to Christ's glorious body. Whereof we have this evidence, that our conversation is already heavenly. The temper, frame, aud disposition of our souss is already so; therefore the frame and temper of our bodies in due time shall be so.

Evidence 4. If you strive now by any means to attain the resurrection of the dead, no doubt but you shall then attain what you now strive for. This was Paul's great ambition, " that by any "means he might attain the resurrection of the dead," Phil. iii. 11. He means not limply a resurrection from the dead, for that all men shall attain, whether they drive for it or no. But by a metonymy of the subject for the adjunct, he intends that complete holiness and perfection, which shall attend the state of the resurrection, ib it is expounded, ver. 12. So then, if God have raised in your hearts a vehement desire, and assiduous endeavour after a perfect freedom from sin, and full conformity to God, in the beauties of holiness; that very love of holiness, your present pantings, and tendencies after perfection, speak you to be the persons designed for it.

Evidence 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, John v. 28, 29. " All "that are in the graves shall hear his voice and {hall come forth; "they that have done good unto the resurrection of life." Now it is not every act materially good, that entitles a man to this privilege; but the same requisites that the % schoolmen 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 sioglegood act, but ^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 exhortation, 1 Cor. xv. 58. with which I also close mine) " Therefore, my beloved brethren, be ye stedsast, "unmoveable, always abounding in the work of the Lord, "for as much as ye know that your labour is not in vain in "the Lord."

Thanks be to God for his unspeakable gift.

% Si bonus bona facit bene ad bonum. i. e. if one is good, he docs what is good, in a good manner, and for a good end.


Wherein the Ascension of Christ is opened, and variously improved, being the second Step of his ExAltation.

John xx. 17. Jesus faith unto her, Touch me not: for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.

IN all the former sermons we have been following Christ thro' his humiliation, from the time that he left the blessed bosom of the Father: And now having sinished the whole course of his obedience on earth, and risen again from the dead; we must, in this discourse, follow him back again into heaven, and lodge him in that bosom of ineffable delight and love, which for our sakes, he so freely left. For it was not his end in rising from the dead, to live such a low animal life as this is, but to live a most glorious life, as an enthroned King in heaven; upon which state he was now ready to enter, as he tells Mary in the text, and bids her tell it to the disciples, " Go, tell my brethren, "that I ascend to my Father," 6r.

Tn the former verses you sind Mary waiting at Christ's sepulchre, in a very pensive frame; exceedingly troubled, because siie knew nor what was become of Christ, ver. 15. In the next verse, Christ calls her by her name, Mary; she knowing the voice, turned herself, and answered, Rabboni. And as a soul transported with joy *, rushes into his arms, as desirous to clasp and embrace him. But Jesus said, "Touch me not," itc.

J In which words we have Christ's inhibition, "Touch me "not:" Strange that Christ, who rendred himself so kind and tender to all, that not only admitted, but commanded Thomas to put his singer into his wounds, should forbid Mary to touch him; but this was not for want of love to Mary; for he gives another reason for it presently, "I am not yet ascended;" i. e, say some, the time for embracing will be when we are in heaven. Then and there shall be the place and time, we shall embrace one another for evermore." So Augustio. Or, thou dotest too

'* Mary would embrace Christ, out of her preat love to him, ancj joy that she had seen him again in the flesh. Bucer. on the place.

much upon my present state, as if 1 had now attained the very «*uif, culminating point of my exaltation. When as yet 1 am not ascended; so Cameron and Calvin expound it. Or lastly, Christ would signify hereby, that it was not his will and pleasure in so great a juncture of things as t'his, to spend time now in expressing (this way) her affections to him; but rather to shew it by hasting about his service. Which is

The second thing observable, viz. his injunction upon Mary, to carry the tidings of his resurrection to the disciples. In which injunction we have,

First, The persons to whom this message was sent, my hrethren, so he calls the disciples. A sweet compilation, and full of love. Much like that of Joseph to his brethren, Gen. xlv. 4. save only that there is much more tenderness in this than that; for he twits them in the same breath with what they had done against him; "I am Joseph your brother, whom ye fold but in this it is, "Go, tell ray brethren," without the least mention of their cowardice or unkindness. And,

Secondly, The message itself. "Tell my brethren, I ascend "to my Father, and your Father; to my God, and your God;" «,«£«<»<», / ascend. It is put in the present tense, as if he had been ascending; though he did not ascend in some weeks after this; but he so expresses it, to shew what was the next part of his work, which he was to act in heaven for them; and how much his heart was set upon it, and longed to be about it, "I "ascend to my Father, and your Father; to my God, and your "God." Not our Father, or God in common; but mine and yours in a different manner. Your's by right of donation, mine in a different manner. Your's by right of dominion, mine (in reference to my human nature) not only by right of creation, though so too; but also by special covenant and confederation. * By predestination of my manhood, to the grace of personal uion, by designation of me, to the glorious office of Mediator. My Father, as I am God, by eternal generation. As man, by collation of the grace of union. And your Father by spiritual adoption and regeneration. Thus he is my God, and your God; my Father, and your Father. This is the substance of that comfortable message, sent by Mary to the pensive disciples. Hence the observation is,

Doct. That our Lord Jesus Christ, did mt only rife from the

* Mr. Henry Jeanes's Second part of the mixture of scholastics! Sod practical divinity, p. 2J.3.

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