Sermon 22 March 1667

A SERMON Preached before the KING AT WHITE-HALL, On March 22. 1667. being Easter-day.

T HE efficacy of the Gospel dependeth not on the wisdom, industry, or ability of Man, but on the Blessing and power of God, who only can open the Heart to attend unto the Word spoken.

And therefore the Apostle doth often begin and end his Epistles with Prayer, as the best Key to open, and the best Seal to close the Doctrine taught.

Now because the sum of our Happiness here standeth in two things, That God is at peace with us, and that we live in obedience to him, and both these founded in the Covenant of Grace, Sealed by the Blood of Christ, the great Apostle, High Priest, and Shepherd of the Church, and ratified by the power of his Resurrection; therefore the Apostle hath so couched these things in this Prayer, that it may be a Summary both of his Doctrine touching the person and offices of Christ in this Epistle, and of the Exhortations unto stedfastness in Faith and Obedience frequently inferred therefrom.

The Words contain in them Two general parts: A Prayer, and Arguments to enforce it. In the Prayer we observe,

1. The Matter of it, perfection in every good work.

2. The Rule of our perfection in working, God's will.

3. The end of Doing his will, to please him.

4. The Principles of this Perfection, 1. God's peaceable Affection towards us in Christ. 2. God's Gracious working in us. Working in you that which is well-pleasing in his sight.

The Arguments are drawn, 1. from the Free Grace of God in an Everlasting Covenant. 2. From the Love of Christ, the great Shepherd of his Church, in purchasing all the mercies of that Covenant with the price of his own Blood. 3. From the power of God bearing witness to the Efficacy and prevalency of that Blood, in Raising Christ from the Dead. 4. From the Pastoral Office, wherein Christ applieth and dispenseth the Mercies of this Covenant, as the great Shepherd of the Sheep.

I begin with the Prayer, wherein we have a complete Character of Christian perfection in these few particulars:

1. An Internal work of God's grace in us, working in you. Good works begin not at the Hand, but at the Heart; we must be renewed in the spirit of our mind, and strengthened by God's Spirit in the Inner-man, as the Apostle speaks. He in the Philosopher who could not make a Dead Body stand, gave it over with this Conclusion, Oportet ut sit aliquid Intus. We may not judge of ourselves by mere External conformities; the Lip or Knee may be near, when the Heart is far off. We must try how our Consciences is freed from the allowance, and our Will from the love of Sin, What life of Grace is in our Heart, How our Soul stands in awe of God's Commandments. The outward Act may be dissembled, but no Man can love God in Hypocrisy; Again, the outward Act may be disabled, but nothing can hinder the Heart from delighting in God's Law. Every Man is that in God's Eye, which he is in his Spiritual Capacity. A Bodily service, like a Body, is Dead without a Soul to animate and enliven it.

2. Life of Grace within will produce work without. In vain do we please ourselves in the opinion of a good Heart, if there be an Evil Conversation. Grace in the Heart, like Leaven in the Lump, or Sap in the Root, will work its way into the whole Man. Where God gives one heart, he gives one way, Jer. 32. 39. The Wicked must forsake his way as well as his thoughts, and so find mercy, Isaiah 55. 7.

3. Christian perfection disposeth unto Every Good Work, causeth a Man to keep a good Conscience in All things. Sinceritie makes Obedience universal. He who out of the awe of God's Authority keeps one Commandment, must needs, on the same Reason, keep all, as Saint James argues, Cap. 2. 10. they being All alike Holy, and alike His. There is in Every good Christian a Concatenation of all Virtues and Grace. As the Child receives from the Parent Member for Member, So when Christ is formed in a Believer, he receiveth of his fullness Grace for Grace, John 1. 16. And therefore as one dangerous Wound may kill a Man, or one dangerous Leake sink a Vessel, So one presumptuous Sin may destroy a Soul. We must not therefore content ourselves with Herod 's progress, of whom it is said, that he did many things, Marc. 6. 20. But we must with David have respect unto all God's Commandments, and hate every False way, Psal. 119. 6. 128. This is our Commission, to teach Men to observe All things whatsoever Christ hath commanded. Matth. 28. 20. And this should be your Resolution, to say with good Cornelius, We are here present before God to hear All things that are commanded Thee of God, Act. 10. 3.

4. Christian perfection is Constant, holds out to a consummation and full growth, to a perfect Man, Eph. 4. 13. Keeps God's Statutes Always to the end, Psal. 119. 112. proceeds from an Heart thoroughly fitted, and composed for good works, as the Greek word 〈 in non-Latin alphabet 〉 importeth, So the Apostle saith of himself that he followed after, reached forth, and pressed forward in the Race of Christianity, Phil. 3. 12, 13, 14. as all true denominations are founded in habitual and permanent Qualities, We call not him a Red man who is so only with Blushing, nor him a Pale man who is so only with Passion; So sincere Piety is not in fits, pangs, or sudden flashes, but is sober, regular, uniform, constantly disposing the Soul unto Every good work.

5. Christian Perfection hath for its Standard and Measure the good and perfect will of God, inquireth what God the Lord will speak, Psal. 85. 8. teacheth us to deny our own Reason, and not dispute; to deny our own will, and not to rebel against the will of God; to say as Christ to his Father, Not as I will, but as thou wilt; or as Saint Paul in his Conversion, Lord what wilt thou have me to do? Great reason it is that the wisest Will should order, and that the Sovereign Will should Rule Every other Will which is subordinate unto it. And since we know that God requireth nothing of us but for our own benefit, (for our goodness extendeth not unto him) we should Even out of Self-love obey his will.

6. Christian Perfection proposeth as its ultimate end to please God, and to bring glory to his Name, is not guided by Carnal hopes or fears to please men, but chiefly regards God's eye and his approbation. So Abraham walked before God, so David set the Lord always before his face, so our Blessed Savior did always those things that pleased his Father. And great Reason it is, that the first of Beings should be the last of Ends; that we should study to please and bring glory to him, who in so doing hath promised to assist and reward us, and by not so doing is provoked both to disappoint and to destroy us.

Lastly, Our good works cannot please God, but in and through Jesus Christ. For 1. his Spirit and Grace are necessary to enable all our performances. 2. His Merits and mercy are necessary to pardon all our failings. Thus far the Matter of the Prayer Perfection in Every good work to do God's will.

We are next to Consider the Principles of these good works; which are,

1. God's peaceable affection towards us, The God of Peace. Enmity began at us, but Reconciliation begins at God, our destruction is of ourselves, But from him is our help, Hos. 13. 9. He came not only to save, but to seek and to find that which was lost, Luke 19. 10. When we were Sinners, obnoxious to Justice; Enemies, Exposed to wrath; without Strength, Unable to decline God's Justice, to withstand his Power, to prevent or escape his Displeasure; for him in this Case to send after his Creatures, his Enemies, that fled from him, that Rebelled against him, to be seech them to be reconciled unto God, to be content to be saved, to accept of pardon and peace, of glory and Blessedness, this is a love which passeth knowledge, which exceedeth the expression or Comprehension of Men or Angels.

And we must thus apprehend God as a God of Peace before we can be fitted for any good work. It is the Nature of Man, as the Historian, tells us, odisse quem Laeserit; We having by Sin wronged God, do after hate and fly from him, till he proclaim Pardon and Peace. Peter repented not of his Denial till Christ looked back upon him; the Tears which fell from his Eyes, were put into them by the Eyes of Christ. While Heaven in Winter is cold and tempestuous, the Earth is Barren, till the Sun return with warmoh and healing: So the Soul is fruitless, till the Light and favor of God shine forth upon it. We love him because he loved us first. 1 Joh. 4. 19. We Remember our ways when he is pacified towards us, Ezek. 16. 63. His pardon and goodness is the ground of our fear, There is forgiveness with Thee, saith the Psalmist, that thou mayest be feared. Psal. 130. 4. They shall fear the Lord and his Goodness, Hos. 3. 5. Godly men, saith Macarius, have Joy and Fear mingled together; the Joy which they have in God, Makes them Fear to offend him, They dare not grieve him that comforts them, nor use his Favors to his own dishonor.

The best way therefore to Abound in good works, to be kept in an Uniform and constant Love of God's holy ways, is to get our Hearts possessed with a Sense and assurance of Divine Love, that God is unto us in Christ a God of Peace; for where God speaks Peace, he brings Healing, Isai. 57. 19. The Peace of God wherever it is will Rule, as the Apostle teacheth us, Col. 3. 15. Assurance of Faith is an excellent means to have the Heart sprinkled from an Evil Conscience. Heb. 10. 22.

And here since our God is a God of Peace, Our Savior a Prince of Peace, His Gospel a Covenant of Peace, His Church a City of Peace, compacted within itself, wherein, in the purest Age thereof, the Members were all of one Heart and one Soul, since we have all but one Spirit, one Faith, one Hope, one Baptism, one Common Salvation, as Saint Jude calls it; How should we all bewail the never enough-lamented Divisions which still Continue and woefully increase in the midst of the most considerable Protestant Nation in the Christian World? How should all of us besiege Heaven with United Prayers, with Uncessant Importunities for the peace of Jerusalem? How should All whom the God of Peace hath entrusted with the care of his House, looking strait forward, with a single Eye, and Unbiassed aim, to the Glory of God, the Interest of Religion, and Salvation of Souls, put forth their utmost and most Zealous Endeavors to close up these doleful Breaches which are amongst us? Rulers, by the Prophet, are called Healers, Isa. 3. 7. and it is recorded for the honor of Jehoash King of Judah that he took care for the repairing of the breaches of the House of God, 2 Reg. 12. 5. The Church of Christ in Heaven shall have no Divisions in it, and he hath taught us to Pray, that his will may be done on Earth as it is in Heaven. Why should we not with all Seriousness and Sincerity endeavor, as far as possibly may be, to Effect that, which we hope for in Heaven, which we Pray for on Earth? We read of Wise-hearted Men that they made several Curtaines with Loops and Taches, and so Coupled them to one another, that they became one Tabernacle, Exod. 36. The Lord thereby teaching us, that it is a work of special wisdom from Above, so to procure Order and Unity in his Church, that the Interest and Beauty thereof may be strengthened and preserved, that it may become Beautiful as Tirrah, comely as Jerusalem, Terrible as an Army with Banners. For certainly next to Truth of Doctrine, Purity of Worship, and Holiness of Life, there is nothing more necessary for promoting God's Honor, and Men's Salvation, for preventing all Atheistical prejudices against Religion, and departures to a common Adversarie, for strengthening the Interests of all both Governors and Governed in the Church, than the Peace and Unity thereof is. And so long as Ephraim is against Manasseh, and Manasseh against Ephraim, and both against Judah, we may Justly fear that God's Anger is not yet turned away, but that his Hand is stretched out still, as the Prophet speaks, Isai. 9. 21.

The next Principle of Perfection is God's Gracious Working in us, fitting, preventing, assisting us, unto the Good Works here prayed for. This Aide of Divine Grace is Necessary, 1. to our Habitual Aptness, 2. to our Actual working, 3. to our Progress and Perseverance in any good. All our good Works are begun, continued and ended only by God's Grace. Creatures which seek no higher Perfections than are to befound within the Sphere of their own Nature, may by the Guidance and force of Nature attain thereunto: But Man seeking a Supernatural Happiness, must be thereunto carried by the force of Supernatural Grace.

1. Then our Habitual Fitness is only from Grace, Our Sufficiency is of God, 2 Cor. 3. 5. of our Selves we are utterly Indisposed unto Good. This Indisposition Saint Austin hath reduced to Two Heads, Ignorantia & Difficultas. Ignorance in the Mind, the Natural man cannot know the things of the Spirit of God, 1 Cor. 2. 14. Difficulty, in the Will for want of Love, in the Heart for want of Sense and Softness, in all the other Faculties for want of Strength.

To the Removal of these Indispositions Grace is Necessary.

1. Grace only enlighteneth the Eyes by the Spirit of Wisdom and Revelation, Ephes. 1. 17, 18. Christ only giveth us an Understanding that we may know him that he is true, 1 Joh. 5. 20. we have received the Spirit which is of God, saith the Apostle, that we might know the things that are freely given to us of God, 1 Cor. 2. 12.

2. Grace only Removeth Difficulty, First from the Will, by a sweet and effectual persuasion inclining us to love God, by a secret and ineffable operation working in us, & veras Revelationes & Bonas Voluntates, as Saint Austin speaks.

2. Grace only removeth Difficulty from the Heart, by Softening it with such an efficacy, according to the Judgment of that excellent Father, Quae à Nullo Duro Corde respuitur. I will give them, saith the Lord, an Heart of Flesh, Ezek. 36. 26.

3. Grace only Removeth Difficulty from all other Faculties enabling them to do do all things through the strength of Christ, Phil. 4. 13. Not I, saith the Apostle, but the Grace of God which was with me, 1 Cor. 15. 10. Thus Grace is Necessary, ut Innotescat quod Latebat, ut suave Fiat quod non Delectabat, to make that known which was hidden from us, to make that sweet which was Irksome to us, as the same Father Excellently speaks.

2. Grace is Necessary to put this Habitual Fitness into Excercise. It is God that worketh in us both to will and to do of his good pleasure, Phil. 2. 13. It is God that Works all our Works in us and for us, Isaiah 26. 12. Certum est Nos facere quum facimus, sed ill facit ut faciamus, as Saint Austin speaks. It is true we are the Workmen when we do work, but it is he by his Grace who enableth us to Work.

3. Grace is necessary to our perseverance in well-doing, as the presence of the Sun is Necessary to the Continuance of Light in the House, He is able to Keep us from falling, as Saint Jude speaks, verse 24. Non Mihi sufficit, saith Saint Jerome, quod semel Donavit, nisi semper Donaverit, Peto ut accipiam, & cum accepero Rursus Peto: It is not enough for me that God giveth me Grace once, except he give it me always, I beg that I may receive it, and when I have received it, I beg it still. We must thus by constancy in Faith and Prayer Attend upon all the means of Grace, because Every Stepp of our Sufficiency depends upon it.

We now proceed unto the Arguments used by the Apostle for enforcing the matter of this Prayer, Drawn from the Mercy of an Everlasting Covenant, From the Blood of Christ whereby that Mercy was purchased for us, From his Resurrection whereby it hath been ratified and secured unto us; and Lastly from his Pastoral Office, whereby it is Administred and Dispensed for the Sanctification and Salvation of hi Church.

1. Then our God of Peace was Pleased to enter into a Covenant of Grace with Man, when he had violated the former Covenant; The Lord might have left us in our Lapsed Estate, as he did the Fallen Angels, Non Expectavit Angelos, sed praecipitavit, saith Saint Bernard. But he was more Merciful to sinful Man, who, since he fell not but by hearkening to the voice of a Tempter, should not perish without having provided for him the Blood of a Redeemer.

2. This Covenant is Founded and Established in the Blood of Christ. Sanction is essential to Contracts, which among the Ancients was done by Killing of a Sacrifice, of which Custom we find mention Jer. 34. 18, and it was Imitated by the Gentiles, Stabant, & Caesâ firmabant faedera porcâ. That then which the Scripture calls the Blood of the Covenant was that whereby the Covenant was ratified, or had its Sanction, as we read in Tacitus, Suetonius, Plutarch and others, of Leagues sealed by Drinking of Blood; So Servius the Gramarian will have Sanctio to come à Sanguine, & faedus à feriendo.

Now Christ by his Blood is the Mediator and Surety in this Covenant, as our Apostle telleth us, a Mediator to Reconcile, a Surety to Undertake, according to the several Articles whereby the Parties in Covenant stand Engaged each to other.

1. In behalf of God there is due unto him from Man Satisfaction to his Justice, and Obedience to his Law. Christ as our Surety hath in his own Person fully satisfied the Justice of God, and Rigor of the Law: and as our Head doth derive upon his Members the Grace of his holy Spirit, whereby they are enabled to perform such Evangelical Obedience, as the Covenant of Grace doth require, and accept.

2. In behalf of Man there is necessary Remission of Sin, Reconciliation unto God, Re estating in an Inheritance, Grace to make him Holy, Glory to make him Blessed. These things God in this Covenant of Grace doth promise to give unto us in Christ, who by the price of his Blood hath purchased them for us. Thus Christ as our Surety hath paid our Debt unto God, and as the Purchaser and Treasurer of his Father's Mercy, doth procure and perform God's Promises unto us.

3. This Covenant is an Everlasting Covenant, so called by the Prophet Isaiah 55. 3. as by Saint John an Everlasting Gospel, Rev. 14. 6. Though the manner of its Dispensation in several Ages of the Church hath been Divers, yet the Substance is one and the same forever: Varta Sacramenta, Fides eadem, as Saint Austin speaks.

A Covenant founded in Everlasting Love, the Gifts whereof are without Repentance, Rom. 11. 29. A Covenant Ratified by the Oath of God to show the Immutability of his Counsel therein, Heb. 6. 17. A Covenant of the Sure Mercies of David, Isai. 55. 3. of a Kingdom which cannot be moved, Heb. 12. 28.

Lastly a Covenant, the Benefits whereof are forever, Everlasting Salvation, Heb. 5. 9. An Eternal Weight of Glory, 2 Cor. 4. 17. An Inheritance Incorruptible, and that Fadeth not away, 1 Pet. 1, 4.

Now if we consider Each of these Three Particulars, we shall find them Weighty Arguments unto that Holiness and Perfection which the Apostle here prayeth for.

1. The whole substance of the Covenant is Frequently in the Scripture comprised and re-capitulated in these two words, I will be their God, and they shall be my People.

And if he be Our God we must be Holy; for it is written, Ye shall be Holy, for I the Lord your God am Holy, Levite. 19. 2.

And if we be His People we must be Holy, for he Saves his People from their Sins, Matth. 1. 21. He purifies unto Himself a Peculiar People, zealous of good works, Tit. 2. 14.

Yea Our Holiness is one Principal branch of those good things which in the Covenant of Grace are promised unto us. I will put my Fear in their Hearts, that they shall not depart from me, Jer. 32. 40. I will give them an Heart of Flesh, that they may walk in my Statutes, Ezek. 11. 19, 20. I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall Keep my Judgments and do them, Ezek. 36. 27. The Law doth but Command, but the Covenant supplieth Grace to do, in Sincerity, though not in Perfection, what the Law Requires; Lex imperat, Fides impetrat, as Saint Austin speaks. The Law was given by Moses, But Grace to perform the Duties of the Moral Law, and Truth to accomplish the Prefigurations of the Ceremonial Law came by Jesus Christ, John 1. 17.

2. The Blood of Christ, whereby the Covenant of Grace is established, and the Sure Mercies of David purchased for us, is an invincible Argument unto Holiness of Life, For the Blood of Jesus Christ cleanseth us from all Sin, 1 John 1. 7. The Blood of Christ purgeth our Conscience from Dead Works to serve the Living God, Hebr. 9. 14. By the Blood of Christ we were redeemed from our vain Conversation, 1 Pet. 1. 18, 19.

In Christ crucified Faith sees his Infinite Love in Giving Himself for us, and this Love of Christ constraineth us to Live unto him who died for us, 3 Cor. 5. 14, 15.

In Christ crucified Faith sees the Justice of God against Sin, who spared not his own Son, but delivered him up for us all. and this works in the Heart an Hatred against Sin, and an endeavor to avenge the Blood of Christ upon it. And it works a Fear of Sin, for if Sin brought a curse upon the Sacrifice, it will much more bring it upon the Sinner, if the Sacrifice be despised. Where Sin is found it will be punished. Sin forsaken and repented of hath been found on the Sacrifice, and hath there been punished: Sin unforsaken and unrepented of remains yet upon the Sinner, and so long he himself is under the Curse which is Due unto it. For Christ did not Dye to Protect us in our Sins, but to Deliver us from them; He died to save the Sinner, but withal to destroy the Sin. He therefore who resolves to Hold fast his Sin, doth Interpretative resolve to let go Salvation.

Again the Apostle teacheth us thus to Argue, We are not our own, for we are Bought with a Price, Therefore we must Glorify God in our Body and in our Spirit which are God's, 1 Cor. 6. 19, 20. For Quod emitur transit in potestatem Ementis. In the Imperial Law a Person redeemed became the Servant of him that Redeemed him, per Modum Pignoris, till he could pay back his Ransom. Certainly Christ did not purchase us with so Precious a Price as his Own Blood, that we should continue the Servants of Satan and Sin still, which he came to Destroy. Yeare Bought with a price, saith the Apostle, be ye not the Servants of Men, Much less of Sin: 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.

The Apostle maketh mention of the Fellowship of Christ's Sufferings, and our being made conformable to his Death, Phil. 3. 10. wherein our Old Man is Crucified with him, that the Body of Sin might be destroyed, that henceforth We should not serve Sin, as the same Apostle speaks. For that is to be done to Sin in us, which was done to Christ when he was made Sin for us.

The Death of Christ was a Violent Death, Christ having no Sin in himself could not have died otherwise than as a Sacrifice: So Sin in us would never die of itself, Omnis Peccator Peccat in Suo AEterno. It must therefore be Judged, condemned, and destroyed, as the Apostle speaks, Rom. 6. 6. Rom. 8. 3.

Again, the Death of the Cross was Servile Supplicium, as Historians Usually call it; whereunto the Apostle seemeth to allude, when he saith that Christ took upon him the form of a Servant, and became Obedient unto Death, Even the Death of the Cross, Phil 2. 7, 8. Thus should we treat Sin as a Base, Vile, and Servile thing, not suffering it to reign or have Dominion over us, as the Apostle speaks, Rom 6. 12. 14.

Again, the Death of the Cross was In same Supplicium, Christ endured the Cross and despised the shame, saith our Apostle, Heb. 12. 2. So Sin should be put to shame by us. A Sinner in his Baptism and Repentance doth, as Gregory Nazianzen Flegantly Expresseth it, 〈 in non-Latin alphabet 〉 , put Sin to open shame, What Fruit had Ye in those Things whereof you are now ashamed, saith the Apostle, Romans 6. 21.

Lastly, the Death of the Cross is frequently called in Historians Summum Suppluium a Cruel and a Cursed Death. We shou • d show no Mercy to Sin. Christ would not Drink the Vinegar and Ga • l, which some Learned Men (as I Remember) think was a Cup of Astonishment to Dull his Senses against the Pain of Death, Thereby teaching us, if so, to refuse any Anodynes or Stupesactives which might take away the sense of sin from us. Thus the Blood of Christ is to cure Sin, and not only to Cover it. One of the surest Comforts of the pardon of Sin is its dying in us, for the Life of a Christian should be a showing forth of the Death of Christ.

3. The Everlastingness of the Covenant of Grace is an Impregnable Argument unto Holiness of Life. There is no Real fruit in Sin, the Promises thereof are all false and deceitful. Gehazi promised himself Gain, but got a Leprosy. Balaam pursued Honor, but met with a Sword. Achan found a Wedge of Gold, but it cleaved asunder his Soul from his Body. The only fruits of Sin are, Shame if we repent, and Death if we do not repent, Rom. 6. 21.

But whatever Fruit we can promise ourselves from Sin, it is all but vanishing and Transitory, The pleasures of Sin are but for a Season, Heb. 11. 25. the World passeth away, and the Lusts thereof, 1 John 2. 17. Our Sin will Leave us nothing to keep Company with forever, but a polluted Soul, and a Guilty Conscience. Now what a Folly is it for Men that are themselves Immortal, who must have a Being as long as there is power in God to preserve it, as long as there is Truth in God to make good the promises of Eternal Life to them that Serve him, and the threatenings of Eternal Death to them that Despise him, not to provide an Happiness of equal duration with themselves? to prefer the false and dying Comforts of the World, before the Pleasures which are at God's Right-hand for evermore? O let us learn by a sincere and serious Holiness of Life, to secure unto ourselves the Mercies of an Everlasting Covenant, O let us Remember what a God we have to do withal, and Dread to provoke him, because his wrath is Eternal, Who amongst us can dwell with Everlasting Burnings? and resolve to serve him with Reverence and Godly fear, Because he will render unto them, who by patient continuance in well-doing, seek for Glory, and Honor, and Immortality, Eternal Life, Rom. 2. 7.

And let the perpetuity of his Covenant teach us constancy in our Obedience. If he repent not of his Mercy, neither should we repent of our Duty; if he save us to the uttermost, we should serve him to the uttermost. There will be an End of our Labor and Pain in serving of him, there will be no End of his Love and Grace in saving us. No comparison between a few Tears of Godly Sorrow, and a whole River of Endless Pleasures; between our weak and momentary Duties, and a far more exceeding and Eternal weight of Glory.

There are but Two Arguments more, which being both Peculiar to the Day, and the Solemnity thereof, I shall very briefly conclude with.

The former is drawn from Christ's Resurrection, Who brought again from the Dead the Lord Jesus. But why is Christ said here, as often elsewhere, to be raised by God the Father, when we find it done by his own power, Destroy this Temple, and in Three days I will raise it up, John 2. 19. I have power to Lay down my Life, and I have power to take it up again, John 10. 18. I answer two things. First the Spirit whereby Christ was Quickned, as Saint Peter Expresseth it, 1 Pet. 3. 18. was the Spirit of the Father, and of the Son and so the Action Common to Both. Secondly, Hereby the Father, to whose Justice the Debt was due, by letting Christ out of Prison, Acknowledged a Satisfaction of Judgment. Christ died as a reputed Transgressor, He was Numbred with the Transgressors, Isai. 53. 12. But he Rose a Justified Person, and declared the Son of God with power, Rom. 1. 4. for owning whereof before, as for Blasphemy, they Accused and Condemned him, John 10. 33, 36. John 19. 7. Now this Doctrine of the Resurrection is likewise a Notable Argument to enforce the Duty here prayed for. We find deliverance out of Captivity Largely described by a Resurrection, Ezek. 37. 1, 13. and Even this figurative Resurrection is used as a special Argument to enforce the Duties of the whole Decalogue. I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of Bondage, Thou shalt have no other God's before me, &c. In like manner, the Resurrection of Christ being a deliliverance from a greater Captivity, is an Excellent Argument unto Holiness of Life; for God, having raised up his Son Jesus, sent him to bless us, in turning us away from our Iniquity, Act. 3. 26. That like as Christ was raised from the Dead by the Glory of the Father, so we also should walk in Newness of Life, Rom. 6. 4. The Life of Christ is diffusive and Communicative, Because I Live, Ye shall Live also, John 14. 19. Christ rose to declare his Victory over all our Enemies, the greatest whereof is Sin, in the Subduing whereof and Quickening us unto New Obedience, the self-same Power is Exerted upon the Hearts of Sinners, which was wrought in Christ when he was Raised from the Dead, as the Apostle insinuateth, Eph. 1. 19, 20. Eph. 2. 1, 5. Col. 2. 12.

The Resurrection of Christ is a Ground of Holiness, Per modum causae Efficientis & Exemplaris.

1. By way of Efficiency, called the Power of his Resurrection, Phil. 3. 10. whereby we are risen with him, as the Apostle speaks, Col. 3. 1. He from his Grave, and We from our Sin; For He being the Head, and We the Members, we have a Communion with him in the good things of the Head. Being a Risen and a Living Head, he will not have a Dead Body. God is not the God, nor Christ the Head, of the Dead, but of the Living.

2. By way of Pattern, His Resurrection is an Exemplar of our Sanctification. 1. He Rose to Life, not as a Ghost or Spectrum, but as a Victor, to teach us not to content ourselves with Dead shows of Holiness, but to live the Life of God. 2. He Rose to an Heavenly Life, to ascend unto his Father, Teaching us to have our Conversation in Heaven, and our Affections set upon things above where Christ is. 3. He Rose to an abiding Life, to die no more, now no more to return to corruption, Rom. 6. 9. Acts 13. 34. So should we unto such a Repentance as is not again to be repented of, 2 Cor. 7. 10. 4. He Rose to Life speedily, very Early in the Morning, Luke 24. 1. Teaching us, as the Psalmist speaks, to make haste, and not delay to Keep God's Commandments, Psal. 119. 60. Rise as Early as we will he is up to save us, before we are to serve him. 5. He Rose to a victorious Life, He came not forth bound as Lazarus, but he left the Grave-clothes behind him, John 20. 6, 7. So should we rise from Sin, never to be bound or entangled in it more. A Sealed-stone, a Watch of Soldiers could not hinder his Resurrection; no Fears or Prejudices should dismay us, or Keep us in the Grave of Sin, when Christ calls us out. In our Spiritual Resurrection, there are Ever, More with us, than against us. We should Keep these Evidences of our Communion with Christ in his Resurrection clear and unquestionable; for we must rise with him unto Holmess, before we can rise with him unto Glory. No Man can rationally hope to be like unto Christ in Blessedness hereafter who doth not purify himself, that he may be like unto him in Holiness here; No Man can sincerely desire consummate Holiness, who is an Enemy to inchoate Holiness.

The Last Argument is drawn from Christ's Pastoral Office, The Great Shepherd of the Sheep, of whom the Angel foretold that he should be Great, Luke 1. 22. A Great King, A Great Prophet, A Great High Priest, The Chief Shepherd, Great in Power, and this Power Acted by Great Love, and both Quickned by Great Interest: For he is Lord of the House, the Sheep are His Own. All which Power, Love and Interest he will put forth to Save to the uttermost those that come unto God by him, for Every Office of his is by him powerfully administered, to the Sanctification and Salvation of his People.

1. As a Shepherd He Rules and Governs his People with a Scepter of Righteousness, bringing into Captivity their Thoughts unto his Obedience, causing them with all Chearfulness to submit unto his Sovereignty, and to choose much rather to be ordered by his Will, than to be left unto their Own.

2. As a Shepherd He Leads them by his Heavenly Doctrine and most Gracious Example into the ways of Truth and Holiness; Causing them to walk as he walked, to follow his Steps; and as the Angel of God's presence, treading forth their way unto the Heavenly Canaan for them.

3. As a Shepherd he Heals all their Sicknesses, whereof Sin is the chief: This is his name the Lord that Healeth us, Exod. 15. 26. For this End he was wounded, that by his Stripes We might be Healed, He a true Bethesdah, whose waters are for Healing, A Tree of Life, whose Leaves are for Healing, A Sun of Righteousness, whose Wings are for Healing, No Sickness, no Death, is too hard for him, He hath raised Dead Men from the Bed, from the Biere, from the Grave, from Dry Bones; No Man's Doubts or Fears, No Man's Sins or Temptations should Keep him from coming with a Lively Faith, with Godly Sorrow, with unfeigned Repentance unto Christ for Mercy; of all Sinners they who feel most need of him, are most welcome to him, and whosoever so come, he will in no wise cast them out, John 6. 37.

Lastly, as a Shepherd he feedeth his People not only with his Holy Word, but with his own most precious Body and Blood. In the Law, the Passover, after it had been Sacrificed unto God, was to be Eaten in a Feast by them that offered it, Deut. 16. 2, 5, 6, 7. Conformably whereunto, Christ having been Sacrificed for us, is in his Last Supper, as a Perpetual Feast, fedd on by us. And as no Man might Eate of the Legal Sacrifice in his Legal Uncleaness, No more can we be welcome unto the Lord's Table, if we come thither in Impenitency and Spiritual defilement. Christ our Passover is Sacrificed for us, therefore we must Keep the Feast, not with the Leaven of Malice and Wickedness, but with the Unleavened Bread of Sincerity and Truth, 1 Cor. 5. 8. We come unto the Lord's Table for Fellowship with Christ in his Sufferings, that being made conformable unto his Death, we also may be Dead unto Sin, as the Apostle speaks. We come thither to Exercise that Faith in Christ crucified, which the Scripture assureth us doth purify the heart, and work by Love. We come, as to receive the Seals of the Sure Mercies of David unto us, So to renew our Covenant of Obedience and Service unto him, to Dedicate and Offer up our Selves as Living Sacrifices holy and acceptable unto God. Lastly, We come to the Lord's Table to profess our unfeigned Love and Thankfulness unto Christ for the unspeakable Benefits of his Passion; and this is Love, saith the Apostle, that we keep his Commandments; this is Thankfulness, that we order our Conversation aright, as becometh the Gospel of Christ, adorning the Doctrine of God our Savior with Lives suitable to the strict and severe Precepts of his Word, For herein, saith Christ, is my Father Glorified in that you bring forth much Fruit. That We may in this manner bring Glory unto God, and testify our Fellowship with Christ in his Sufferings, That we may thus evidence the Sincerity of our Love and Thankfulness unto him for the unspeakable Benefits of his Death and Passion, The God of Peace who brought again from the Dead the Lord Jesus, the Great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make us perfect in every Good Work to do his Will, working in us that which is well-pleasing in his sight, through Jesus Christ. To whom be Glory for Ever and Ever.