I.

First, The Resurrection of Christ, was the strongest Proof of the most fundamental Doctrin in our Religion; viz. That Jesus Christ is the Son of God.

Which he demonstrated indeed in his life-time, by many miraculous Works; which were the Divine Te­stimony to him, that he was, what he said, the Son of God. And this, in the highest Sense of those Words; not on­ly sent to act in God's Name, and by his Authority, but begotten of him before all Worlds, being of one Substance with the Father: as the whole current of the Gospel teaches us; and as the Jews themselves seemed to understand him, when they accus'd him [Page 6] for saying, God was his Father, making himself equal with God, V. John 18. And this was said, upon oc­casion of such a miraculous Work, as none but God could effect.

But some were so malicious as to say, Such things were done by the Power of the Devil. And others, who were better minded, were still incredulous, and asked for a further Evidence, saying, What sign shewest thou, seeing thou dost these things? That is, took upon him to drive out those that bought and sold in the Temple, which he calls his Father's House. To which he answered in the Second of St. John's Gospel, v. 19. Destroy this Temple (speaking of his own Body, in which the Divinity really dwelt) and in three days I will raise it up again. Here he plainly fore-assigns his Resurrection from the dead, by his own Power; as the greatest Evidence that he was, what he pretended, the Son of God; in whose hu­mane Nature the Divine really inhabited. For these Words were, as if he had said, I have given you Signs, and wrought Wonders already, which if they will not convince you, then you must stay till my Resurrection, which will undeniably prove that which you question: It being impossible I should raise my Body from the dead, if I were not really the Son of God.

And thus we read also in St. Matthew, that ano­ther Company, upon another Occasion, asked him the same Question more than once, XII. 38. XVI. 1. and his Answer was, A wicked and adulterous genera­tion seeketh after a sign, (i. e. after so many Signs had been already given, it was a Token of a depraved dis­position to call for more) there shall none be given to them, but the sign of the prophet Jonas. This was all that remained for the Conviction of obstinate [Page 7] People: Such a wonderful thing as the Deliverance of Jonas out of the Whale's Belly, after he had been there buried three days: Or rather a far grea­ter Wonder; the Resurrection of Christ, after he had been so long actually dead, and buried in the Earth.

This was more than all the Miracles he had wrought while he was alive. Which was the Reason (as Theo­phylact observes) why he wrought none after his Resurrection; because that was the greatest, the most astonishing Miracle: Able, by it self alone, to prove that he was the Son of God. There needed no more, but only the Coming of the Holy Ghost, to prove that he was indeed risen.

If he had come from the Cross, as his Crucifiers de­sired; it had not been such a Wonder, as his Co­ming up out of his Grave, after they had seen him give up the Ghost upon the Cross. His rising to Life again, struck all his Enemies dead. They knew not what to say, but only that he was not risen. For if he were; then God (whose Power alone could raise a dead Man) had verified his Word, who said he was the Son of God: And condemn'd theirs, who not only denied it, but pretended that in saying so, he committed Blasphemy against God. If that had been true, God would never have coun­tenanc'd such an impious Person, by raising him to Life again: But have been more concerned, than they, to confute his Word, which had been very easily done; by letting him lie and rot in his Grave. For he having given this Sign, of his be­ing the Son of God, if it had not come to pass; all the Fame he had acquired by his Miracles, would have died with him. And it was impossible it should [Page 8] come to pass if he had been a Deceiver and Blasphe­mer; because God, who alone could raise him, would never have lent any Support to a Lye, and to a Lye whereby his Majesty was most highly af­fronted: much less would he have digged so deep into the Earth, (if I may so speak) as to fetch him to Life out of his Grave; that he might lay such a strong Foundation as this, for Faith in his Name. No, he himself had declared by the Mouth of Da­vid, the Royal Ancestor of this Person, that he would destroy all those that speak leasing (or Lyes), V. Psal. 6. And therefore would not have restored one to Life, whom they had destroyed upon that Account; if he had been indeed guilty of speaking Lyes: But rather have taken care that their Sentence might have been confirmed, by keeping him for ever in his Tomb.

But since our Saviour thus preached, that he was the Son of God; and since he asserted this, with as great Plainness at his Death, as he had done in his Life; and since he foretold his own Resurrection, and that by his own Power, and alledged it as the last and greatest Sign of his Truth in this As­sertion; he hath proved it beyond Contradiction, by rising again punctually at the time he appointed. Which is the Testimony of God to our Saviour; whereby he hath confirmed and established our Sa­viour's Word: And, in effect, said what he had said himself, That he is the Son of God. Which Truth is the great Support and Comfort of our Souls: God having laid help (as it appears by this) upon one that is mighty to save: Because he is really God, as well as Man. And therefore present to us at all times and in all places; privy to our most secret [Page 9] Thoughts and Desires, when we cannot speak a Word; able to Succor every one, throughout the whole World, who comes to God by him, and depends upon his Almighty Grace.

II.

Secondly, This the Apostles had the greater rea­son to press, and imprint upon Mens Minds and Memories; because the Resurrection of Christ re­moved the greatest Scandal that lay in the way, to the Belief of this fundamental Doctrine, of his being the Son of God: which was the Of­fence of the Cross. This was a very great Stumbling-Block to the Jews (even to those, who had some good Perswasions of our Saviour) that he, who ap­pear'd as their King, should be crucified; that is, ex­posed to the most shameful and ignominious Death in the World. This they thought would expose them al­so, to the Laughter and Scorn of their Neighbours, if they should profess themselves the Followers of oue who died amongst Thieves: And whose Life was not valued, by the wise Men of their Nation, so much as the Life of a seditious Murderer. The Gentiles also thought this Foolishness, a meer sottish Humour of some dull People; to addict themselves to the Service of a Man, that hung upon a Gibbet, and there made a most shameful End.

And so they might have thought still, if it had not been for his Resurrection; which took away this Scandal: and made it appear, that it was no Folly nor Disgrace, to honour one, whom God had most highly honoured above all other Men. His Glory now shone the brighter; because the most base, ig­noble and infamous Death of all others, could not [Page 10] obscure it. He appeared now like this Sun; which after it hath been a while wrap'd up in a very thick Cloud, breaks forth with the greater Splendor.

This therefore was to be asserted, and firmly set­led, because it advanced him above all other Law­givers, whatsoever: who still lie in their Tombs; if their Ashes have not been long ago scattered in­to the Air, and blown no body knows whether. They have a Memory indeed in Story; but it is that they are dead: and have no Authority now to demand Obedience to their Laws.

This exalts our Blessed Lord and Saviour above the greatest Kings and Conquerors, that ever have been in the World: who after all their Atchieve­ments over others, were at last utterly defeated by Death; and so vanquished as never to recover their Thrones any more. Search after the Sepulchres of all the Caesars; read their Inscriptions, if there be any remaining; and that which seems to raise their Names, and to make them great, in truth depresses them and lays them low: since after the loftiest Titles upon their Monuments, they confess them to to lie buried underneath.

Here lies the Lord of all the Earth, was the high­est Stile wherein the goodliest Monuments of Earth­ly Monarchs could speak. But our Saviour's Tomb spake another Language; or rather the Angels of God told his Disciples when they came to visit it.

He is risen, he is not here. Why seek ye the living among the Dead? XVI. Mark 6. XXIV. Luk. 5. He is Caelorum Dominus, the Lord of the Heavens, as well as of the Earth; whether you shall see him ascend, and there he shall live for evermore. This great Lord never ceases to reign. He hath no Suc­cessor in his Kingdom: But, as God himself, sitteth King for ever and ever.

Which when the Nations of the World heard, and it was substantially prov'd, how could they chuse but say (notwithstanding the Scandal of the Cross) as they do in the Book of the Revelation?

Who would not fear thee, O LORD thou King of Saints? who would not glorifie thy Nome? for thou only art Holy; or Sacred. Thy Throne O God (as it is else where) is for ever and ever; the Scepter of thy Kingdom is a right Scepter: Thou lovest Righte­ousness and hatest Iniquity; therefore God, even thy God hath anointed thee with the oyle of gladness a­bove thy Fellows: that is, raised him above all the Kings that ever were.

Thus with respect to Christ himself, we ought to commemorate his Resurrection with the greatest Joy (as I might show, if it were not time to proceed to the other Particulars) because it was in Order to his own Advancement, to the Throne of Glory, as the Reward of his ignominious Sufferings.

III.

Thirdly, As his Resurrection did him more Ho­nour, than his Death had done him Disgrace: so it proved likewise that by his Death he had given to [Page 12] God, all the Satisfaction that he desired. And there­fore is most necessary to be firmly believed, and stedfastly preserved in our Memories, that we who do confess him, may all rest assured, that by his Blood, which he shed upon the Cross for us, he hath made a compleat Propitiation for the Sins of all the World.

He himself said before he died, VI. Joh. 51. that he would give his Flesh for the Life of the World: that is, offer up his own Body unto God, a volun­tary Sacrifice, to preserve us from eternal Death. For he laid down his Life of himself, as he professed. X. Joh. 18. and without his Consent, no Man had power to take it away: And he truly laid it down: as the Blood of the New Testament, for the Remission of Sins, as he likewise himself speaks, just before his Death. XXVI. Mat. 28.

Now if his Blood had not been an acceptable Sacrifice unto God, upon this Account for which it was offered; or if there had remained any thing more to be done, which God required or expected from him, for the Expiation of our Sins (which was the End, he tells us, of his Sacrifice) God would not have raised him, out of his Grave. For that was not only to acquit him of all the pre­tended Crimes, for which the Jews unjustly con­demned him: But to free him also from the Ini­quity of us [...]l, which the Lord (as the Prophet speaks LIII. Isa. [...].) laid upon him; and to declare Publick­ly to al [...] [...]e World, that he had received full Sa­tisfacti [...]n for them, and demanded no more.

Nay, by his Resurrection God not only testi­fied that his Blood was most Precious in his Sight, and had obtained what he intended: but also enabled [Page 13] him to go with it himself into the Heavens; there to perpetuate this Sacrifice to the End of the World; and by Virtue of it make Intercession for us.

For we are to look upon his rising again after he was slain, to be in order to his doing just as the High-Priest under the Law did: who taking the Blood which had been shed at the Altar, on the great Day of Atonement, carried it into the most Holy Place, where the Glory of the LORD resided; and there presented it unto him: From whence, if he came forth alive, it was a final Declaration, that God was well pleas'd with the Sacrifice, and was at Peace with his People. In like manner did our Blessed Lord and Saviour, who is both our great High-Priest; and also our expiatory Sacrifice: af­ter his Blood had been shed upon the Cross, ga­ther it up again at his Resurrection, and go with it into the highest Heavens; there to appear with it, in the Presence of God for us. And from thence hath already begun to bless us, by sending the Ho­ly Ghost to us: as an undoubted Testimony, that his Blood hath made the Atonement, which he de­signed. Whereof we shall be more assured, at the consummation of all things; when we shall see him come in Person out of the most Holy Place, at the last Day; and appear alive the second time, without Sin unto Salvation. IX. Heb. ult.

But for the present it is Evident by his Resur­rection, and his sending the Holy Ghost (which Tertullian well calls his Vis vicaria, or his Power which supplies his Place, till he come again) that he hath fully expiated our Sins; so as to obtain an Eternal Redemption for us: and will also appear in Person to our Salvation; because he hath by the same Re­surrection [Page 14] overcome Death, which was the Punish­ment of Sin.

The Conquest of that was a sufficient Declarati­on, that Sin hath lost its Power over those, who by obedient belief on his Name are made one Body with him. They may be satisfied, that it can no more hold them for ever in its Chains, than it could him, whose Members they are. And consequently that their Sins (of which Death, as I said, was the Punishment) are certainly cancelled and blotted out: so that they may comfortably wait upon God, for his Son from Heaven, whom he hath raised from the Dead; even Jesus which delivers us from the wrath to come, 1 Thess. 1. 10.

Whereas, if he had not risen from the Dead, we could have had no assurance, no, not by his Death and Passion, of Remission of Sin: Because there would have been no Proof, that the Punish­ment of it (viz. Death) was taken away, without which we cannot be said to be forgiven. No, St. Paul openly professes, 1 Corinth. XV. 17. If Christ be not raised, your faith is vain: ye are yet in your Sins. They are not remitted, that is, but we are still liable to undergo the Punishment of them: It is not apparent that we shall be acquitted, and freed from that Obligation to suffer the Punishment of Sin; unless we believe Christ's Resurrection.

He made indeed a new Covenant in his Blood; which promises Remission of Sin: But what Assu­rance can we have, that his Blood is accepted with God for this End; and that Christ hath Power to make good his Promise, to pardon our Sins, to re­lease us from the Punishment of them; by deli­vering us from Death and from the Wrath to come: [Page 15] if he be not risen from the Dead? None at all, but as St. Paul there asserts just before v. 15. If Christ be not risen, then is our preaching vain; and your faith is also vain. We have no ground to pub­lish, nor you to receive, such great things as we promise: unless we are as sure of this, as we are that Christ died.

Therefore this was absolutely necessary to be e­stablished and settled in the Minds of Believers, by all the Labour and Pains the Apostles could take; that as Christ was delivered for our Offences (they are the Words of the same St. Paul, IV Rom. ult.) so he was raised again for our justification. But further I must add that,

IV.

Fourthly, The Resurrection of Christ was neces­sary to be established in Mens Belief and in their Remembrance, because it was the verification of the whole Gospel: the great Proof of all that Christ had taught his Diciples: the Christian Religion in an Epitome: The Doctrine of Christ in one word. Which is the ground of that Speech of the Apo­stle, X. Rom. 9. If thou shalt confess with thy Mouth, the Lord Jesus, and believe in thine heart, that God raised him from the dead; thou shalt be saved. This he makes to be the Summ of Christian Belief; be­cause he that was perswaded of this, and openly acknowledged it, must unavoidably believe and own the whole Gospel. The truth of which, Christ sealed by his Blood; and God the Father sealed by raising him from the Dead. Which assured all that believed it, there was no other way to Life [Page 16] and Happiness, but that alone, which the Lord Je­sus, who is the way, the truth and the life, had de­livered.

And a far greater Testimony this was, which God gave to the Gospel; than had been given to the Law of Moses: for after he was buried, we hear no more of him, till our Saviour saw him in the holy Mount, together with Elias: where they dis­coursed with him of his glorious decease which he should accomplish at Jerusalem. Moses indeed wrought Miracles; he heard Voices from Hea­ven; there were Appearances of Angels to him up­on some Occasions; his Face shone, as our Saviour's did when he was transfigured: But as most of these were more frequent, and all of them more glori­ous in the giving of the Gospel; so, besides them all, the Author of it rose from the Dead, as he said he would, to prove that God, who had sent Prophets before, had now sent his Son to publish his Will unto the World.

If we believe this, then we are obliged, and there is no way to avoid it, to entertain all his Doctrine; to lay to Heart his Commands; to take upon us his Yoke, and submit our selves to the Government of his Laws: and that, as we hope to obtain remission of Sins, and eternal Bliss; which are promised to none but the Obedient. On the contrary, Tribu­lation and Anguish, Indignation and Wrath, are threatned to all those that do Evil: which the Re­surrection of Christ assures us, he will not fail to inflict upon them.

And here it will be fit to observe these two things, which are very manifest.

[Page 17] First, That the Resurrection of Christ most evi­dently proved, that no Man was bound any longer to observe any Laws formerly in force, which are not contained in the Law of the Gospel. But,

Secondly, That we are all thereby necessarily and indispensably tied, strictly to observe this Law, which Christ hath laid upon us.

I. First, I say, it proved the Dissolution of all former Laws, though of God's own making; and solemnly delivered by Moses unto the Jewish Nati­on. Who were very hard to be perswaded, that they needed no longer to trouble themselves with those carnal Ordinances; which required them to make a difference of Meats; to wash their Bo­dies after several Defilements; to wear only a certain kind of Garment, and offer such Sacrifices as Moses prescribed, (which were a very heavy bur­den to them) but only give up themselves to Christ, to be ruled by his easie and gentle Laws, of Tem­perance and Chastity, Meekness and Humility; Ju­stice and Charity; being ready to do good, and to forgive; as well as to worship God in Spirit and in Truth. For unto this the Jews objected, that God had made a Covenant with their Fathers, by the Ministry of Moses, requiring such Observances: And that they could not absolve themselves from that Bond, which they had received by being cir­cumcised: but stood in dread of being cut off (as the Law threatened) if they did not receive that Obligation, by Circumcision, to observe the whole Law of Moses.

[Page 18]Unto which the Apostle St. Paul gives satisfaction after this manner, (VII. Romans beginning) a Law (as you all know who are bred up under the Disci­pline of the Law) can have dominion over a Man, no longer than he lives under that Law. As for ex­ample, a married Woman, cannot be bound by the Law to her Husband any longer than he lives. If he die, she is so loose from her Husband, that though while he lived, she could not honestly marry ano­ther man, yet he being dead, she may give her self in marriage to another person, and be no Adulte­ress. This is the sense of the three first Verses of that Chapter. To which the Jews might reply; True, if we were no more bound to Moses his Law, than a Wife is bound to her Husband when he is dead, your Argument would be good: But how doth it appear that the Law of Moses is dead, as it supposes? For if it be not dead, we are still tyed to it by your own Confession. Unto this the Apostle goes on to give satisfaction in the fol­lowing Words, v. 4. Wherefore, my Brethren, (i. e. if you allow my Principle, then thus I demonstrate your Obligation to the Law ceases) ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him, who is raised from the dead, that ye should bring fo [...]th fruit unto God. In which Words he asserts, that by the Death of Christ (for that he means by his Body) there was an end put to their Law: From all Obligation to which they were as much released; as a Wife is from her Husband, when he is gone out of this World (that's the meaning of ye are become dead to the Law by the body of Christ) for the whole Law of Moses depended upon their Sacrifices; which all [Page 19] having respect to the Sacrifice of Christ, his Body being offered up, put a Conclusion to them (which could have no effect, if they continued them) and demon­strated they had no Obligation to observe that Law: But were left free now, to subject themselves to a new Law (which he calls being married to another) and they might easily know whose Law that was, even his who is raised from the dead. They were really absolved from the Mosaical Religion, by the Death of Christ's Body; as much as a Wife is from her Husband, when he is extinct: But that which fully convinced them of it, and moved them to embrace a New Religion, was the Resurrection of that Body of Christ from the dead. They could not have believed their Freedom, and so none would have forsaken their old Discipline, and betaken themselves to Christ: if his Resurrecti­on had not followed his Death; which solidly pro­ved the Efficacy of it to abolish the Law of Moses. For this being established, none could see any good Reason to adhere still to their former Rites and Ce­remonies: there being such a powerful Proof of the Authority of Christ, to take them all away, and set­tle a better way of living in their room; which the Apostle calls bringing forth fruit unto God.

And as this was an Argument to perswade the Jews to forsake their Rites, though appointed by God; so it effectually prevailed with the Gentiles to renounce their idolatrous Worship, as we read 1 Thess. 1. 9, 10. Ye know what manner of entrance we had unto you, and how ye turned from Idols to serve the living and true God; and to wait for his Son from hea­ven, whom he raised from the dead, &c. We have all great reason so to do, and to be exact and faith­ful in his Service: looking upon our selves as most [Page 20] strictly tyed to the Observance of those Laws, which are confirmed to be the Will of God, by such a Demonstration, as the Resurrection of him that gave them from the dead. This evidently shews, which is the other thing I mentioned.

II. That they are utterly inexcusable, who break loose from the Laws of Christianity; which hath ex­cused us from all other Obligations. For that very reason, we are the more strictly bound to obey the Gospel; because we are thereby absolved from the Law of Moses. The Resurrection of Christ doth not more effectually prove, for instance, that the Sacri­fices which he ordained (and such like Rites) are all abolish'd; than it proves the indispensable Obliga­tion that is upon us, to offer unto God continually, the Sacrifices which Christianity prescribes. Which are principally these.

First, The Sacrifice of a broken and contrite Heart: truly grieved for our Sins past, and sincerely resolved to do better for the time to come. That is, un­feigned Repentance, which was ever necessary be­fore that Law was given.

Secondly, The Sacrifice of our own Body, (XII. Rom. 1.) That is, of our selves to God: which we must devote to him, in Purity and Holiness, Temperance and Soberness, Meekness and Humility, and such like Vertues; which are infinitely more acceptable, than all the Beasts in the World.

Thirdly, The Sacrifice of Praise and Thanksgiving to God (XIII. Heb. 15.) who hath made us Parta­kers of his Grace in Christ: which shews us the way [Page 21] to be more happy, than we could possibly invent, had we the whole World at will.

Fourthly, The Sacrifice of all our Animosities and angry Resentments; which must be intirely gi­ven up to God, for this Reason: Because Christ our Passover, or Paschal Lamb, is offered for us: There­fore let us keep the feast, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1 Corinth. V. 7, 8. which was part of the Anthem yesterday. For it is vain to pre­tend to love God, if we hate one another. The Praises we bestow upon him will signifie nothing; if we jarr and quarrel among our selves. This will spoil all the Melody of our Psalms and Hymns and spiritual Songs; wherein at this Festival we laud his Holy Name.

Lastly, The Sacrifice of Alms seems to be the chief of all: which the Apostle would no more have us to forget, than the Resurrection of Christ from the dead, XIII. Heb. 16. But to do good, and to commu­nicate forget not; for with such sacrifices God is well pleased. He had been proving in the foregoing part of the Epistle, that Christ being risen from the dead, was not only gone into the Heavens: but there made an high Priest at the right hand of the throne of the Majesty in the Heavens, VIII. 1. whereby he can by vertue of his Sacrifice, once offered, do that for us, which the Priests of old could not, by all the Sacrifices which they offered daily: Bring us, i. e. into that high and holy place, by a new and living way which he hath consecrated for us through the veil; that is to say, his flesh, which he offered for us. From whence he infers, that as all Christians should hold [Page 22] fast their Profession, with a true Heart and pure Conscience: constantly induring with such a sted­fast Faith as was in the ancient Worthies whatsoever God pleases: Having Christ especially in their eye, the author and finisher of our faith, &c. So he at last, in the Conclusion of all, presses the great Du­ty of Charity; v. 1. of this XIIIth. Chapter, Let brotherly love continue. Which he illustrates by some instances, in the two following verses: and then, after some other instructions, renews his Exhortati­on, in these famous Words I have now mentioned: But to do good and to communicate forget not: for with such sacrifices God is well pleased. And let me press the same Duty upon you (before I proceed any further) as both the Feast which we keep, and the Place where we are assembled, and the Occasion of our meeting together require.

WE are here assembled in the House of God, to commemorate the wonderful Love and Power of God in the Resurrection of Jesus Christ from the dead. For which, I doubt not, you are all ready devoutly to offer unto him, the sacrifice of praise, giving thanks unto his name: as the foregoing words (v. 15.) exhort you. But the Apostle tells you further, that you must not content your selves, nor think to please God, with empty Praises and Acknow­ledgments: but remember to do good and communi­cate to the Necessities of others; for these are the Sacrifices which are most grateful to his Ma­jesty.

[Page 23]There was an express Command in the Law of Moses which we find often repeated, that when the Children of Israel came to worship the LORD, None should appear before him empty. Which was first ordained, I observe, when he enjoyned them to keep the Feast of the Passover, XXIII. Exod. 15. But it is afterwards explained to be meant also of the other two great Feasts (mentioned in the fol­lowing Verses) XVI. Deuteron. 16. Three times in the year shall all thy males appear before the Lord, in the place which he shall chuse, &c. and they shall not appear before the Lord empty. That is, without some Present unto him, as a Tribute of Thankful­ness for the Benefits they had received; and as an Acknowledgment, that he was the supreme Lord of all, and they but Tenants under him.

Which Precept is not less reasonable to be obser­ved now, than it was under the Law; but far more reasonable: He being our Lord by an higher Title, of our Redemption by Christ Jesus; and the Blessings of the Gospel, for which we make our thankful Acknowledgments, infinitely transcending their Deliverance out of the Bondage of Egypt, and the fruitful Seasons which they afterwards enjoyed in the Land of Canaan.

Therefore if not at all our holy Assemblies, yet at our principal Festivals (which are Three also) we are bound sure to bring along with us, some Alms and Oblations to our Almighty Benefactor. Particu­larly now at this Feast, which is answerable to their Passover; no Man ought to appear before the Lord empty: But full, at least, of most hearty Resolu­tions, that he will do some charitable Act or other; [Page 24] as a Token of his Gratitude to God, who hath done so much for him; and as a Recognition of his su­preme Dominion over all.

It is always a Christian Duty to contribute to the Relief of those that are in need: But now, at such a time as this, it is a piece of Worship: A part of the Divine Service; without which our solemn Feasts and Praises of God, will be but empty Sounds, and avail us Nothing.

Let us therefore be careful not to forget to do good; but together with the Sacrifice of Praise and Thanksgiving offer this most acceptable Sa­crifice; which God expects should attend upon the other.

Never fail to communicate to others; when you commemorate how bountiful God hath been to you. Especially now, when you remember the Lord Jesus was raised from the dead, to be your Ad­vocate with the Father, and to exercise the Office of a merciful and compassionate High-Priest for you in the Heavens; Let it raise and stir up in your hearts bowels of Mercy and Pity, for the Help and Relief of your distressed Brethren.

When you feel your Hearts moved to give thanks to God, saying with St. Peter I. 13. Blessed be the God and Father of our Lord Jesus Christ, which ac­cording to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead; let this grateful Sense of his Goodness, move you also to be merciful, as your heavenly father is merciful; that thereby you may excite others to bless him as well as your selves.

[Page 25]Do Good to the Poor and Needy, because he is so very Good to you, as to make you able to do Good to them. And the more Good God hath done any of you; look upon your selves as bound to do the more to others. For that was the Rule, which God gave for their Charity, at the Three great Festivals amongst the Jews, as you read XVI. Deut. 17. Every Man shall give as he is able, according to the blessing of the LORD thy God, which he hath given thee.

Consider now how God hath blessed every one of you here present, and then look upon your selves as engag'd to offer to him something proportiona­ble, for the Comfort of others, at this time: When you appear before him to thank him, for the great Blessings, of all sorts, which you enjoy by the Favour of his Goodness towards you. And that for these two Reasons.

First, Because the Commemoration of Gods Bene­fits to us, of whatsoever kind they be, necessarily ob­liges us (nay, if we have any sense, naturally inclines us) to make some suitable return to him. Who need­ing nothing himself, bids us give it to those that do: and he will take it, as bestowed upon him. And

Secondly, Because it is the very intention of this particular Benefit, which we now commemorate, viz. Christs Resurrection from the Dead; to raise up our hearts above this World, and to quicken us to all good Works: of which these Sacrifices are the chief. So that he hath but a Name to live, who still re­mains covetous; and for whom no body is the bet­ter. He is dead and buried in earthly affections, and is not risen with Christ: for if he were, he would [Page 26] seek the things that are above (as the Apostle speaks III. Colos. 1.) Lay up treasure in heaven, and not set his heart on things here beneath.

And accordingly we find this blessed fruit of the Resurrection of Christ, as soon as ever it was pub­lished, in the first Converts to Christianity. For all that believed (II. Acts. 44.) had all things common, and sold their possessions and goods, and parted them to all men, as every man had need. Immediately, that is, their minds were quite taken off from this World; and they apprehended nothing more necessary, than to make provision for another World, where Christ is: by imploying all that they possessed here, in the best manner they could, for his service. As you are further informed IV. Acts. 33. if it be rightly understood; with great power the Apostle gave witness of the Resurrection; and great grace was upon them all. This [...] or GRACE was Charity: as appears by the proof he gives of it, in the next words; Neither was there any among them that lacked; for as many as were possessed of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles feet: and distribution was made unto every man as he had need.

You are not bound indeed to sell all you have, and give it away to pious uses, as they did (which was practised only at Jerusalem, and in no other Church; for some special reasons, not now to be mentioned) but yet you must not keep all you pos­sess to your selves; for the Apostles expected some of this Good Fruit in all other Churches, where they sowed the Seed of the Gospel. Which was wonderfully fruitful in some Churches; particu­larly [Page 27] those of Macedonia: who brought forth, as I may Say, an hundred Fold. For such was the Grace of God bestowed on them, that in a great trial of affliction, the abundance of their joy and their deep poverty, abounded unto the riches of their libera­lity: for they gave to their power, nay, beyond their power; praying the Apostle with much intreaty to re­ceive their gift, &c. 2 Corinth. VIII. 1. 2. &c. By which Noble Example St. Paul provokes the Corin­thian Church (v. 7.) to a pious Emulation of those excellent Christians; that as they abounded in every thing, in faith, in utterance, and knowledge, &c. so they might abound in this GRACE also.

And the like Fruit the Preaching of the Resur­rection hath brought forth in abundance, among your worthy Ancestors in this great City: else we should not have had such a large Catalogue of good Works, as I am now to report to you, of a a great Number of poor Children, and other poor People maintain'd in the several HOSPITALS under the pious Care of the LORD MAYOR, Commonalty and Citizens of the City of LONDON, the Year last past.

Here followed the Report.

V.

Fifthly, That the Resurrection of Christ is a most evident demonstration of future Rewards in the o­ther World, to all that live godly in Christ Jesus. For, as it verified his whole Gospel, of which this is a Part, that they that believe in him shall have ever­lasting life: So it is an Instance and Example of the Truth of it; that they who do well shall not go unrewarded, how ill soever they be used here. For our Lord is the first fruits of those that sleep: and hath shown by what is done for him, what he will certainly do for us. And it is to be consider­ed also, that he hath power, by his Resurrection, to perform his own Promise: The Gift of Eternal [Page 33] Life is in his own hands. For this is the record, that God hath given us eternal life, and this Life is in his Son. He that hath the Son, hath life; and he that hath not the Son, hath not life, 1 John V. 11, 12. That is, all the Witnesses to the Truth of Christianity, testifie this; that God will give us Eternal Life; and that it is in his Son's Power to bestow it: And therefore he that is a Christian, (i. e. sincerely and effectually believes on his Son) that Man may be confident of Eternal Life.

VI.

Sixthly, Which is the most powerful Encourage­ment to patient continuance in well doing, though after all the good we do here, we should suffer never so much for Righteousness sake. This, as well as the former, would deserve to be enlarged, if I had room for it in this Discourse; which is to be con­fined within the bounds of a Sermon. Which though I am unwilling to transgress, yet I beg leave to say a few words of this last thing; because my Text hath a particular respect to it.

The Apostle, you heard in the beginning, had ex­horted his Son Timothy to endure hardship as a good Souldier of Jesus Christ; and not to flinch from his Duty, though he encountred in the discharge of it never so many difficulties. Which he knew he would easily overcome, if he did but remember Jesus his Lord and Master, of the seed of David; and how he was raised from the dead according to his Gospel. This was sufficient to inspire him with Courage and Resolution, if he always kept it in mind. For [Page 34] what if he was persecuted? What if he was re­proached, and vilified, and turned out of doors, &c. So was David; so was Jesus; who was every way of the seed of David: Both as he was born of that Family; and as he endured the like Per­secutions and vile Usage from the Pharisees, as David had from Saul: But both their Sufferings, David's and and his, ended at last in a Kingdom; and, as St. Paul saith elsewhere of our Saviour, Though he was crucisied through weakness, yet he lives by the power of God, 2 Cor. XIII. 4.

Let us then be of good courage, for because he lives we shall live also: And where he is, there shall his faithful servant be also. So he hath told us himself; who is the faithful and true witness; the first begotten from the dead; the Prince of all the Kings of the Earth: Who will never suffer those who are faithful to him, to lose by his Service; but beget them all again, after they are dead unto an endless and heavenly Life; that they being Chil­dren of the Resurrection, may reign with him in his celestial Kingdom.

Ye have heard, saith St. James, v. II. of the pati­ence of Job, and have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy. For all his Affliction concluded, in a far more flourishing Condition than he enjoyed before they befel him: And if we could believe, what is added in some Copies of the LXX to that Book, he was also made Partaker of such an Honour, as set a special mark of God's Favour upon him; and declared how highly he valued his Patience. For after the last words of that Book of Job according to the Original (So Job [Page 35] died old, and full of days) some Greek Copies add, [...], &c. It is written also that he should rise to life again, with those whom the Lord raiseth up. The word [...] (again,) saith Olympiodorus, denotes that he should have another Resurrection here, besides that which he had from Poverty and Misery to a splendid State of Prospe­rity: and that was when Christ rose from the dead. When the graves were opened, and many bodies of Saints which slept arose, and came out of the graves after his Resurrection, and went into the holy city, and appeared unto many, XXVII. Matth. 52, 53. Now by Suidas and others it appears, that there was a Tradition which some believed, that Job was among those Saints that arose with our Saviour; which if it be true, was to demonstrate the high Esteem that God hath of humble Patience; which moved him to do this Man the Honour of accompanying our Saviour at his Resurrection, who had been so me­morable for this Vertue. For so Suidas his words are, He triumphed gloriously after his Agonies; he set up his Trophies: Not such as those in the Olympicks, or other celebrated Games among the Greeks; but far more honourable. For besides what God restored to him of worldly Blessings before he died, this was [...], the last and greatest Prize which he won, to rise to Life again with our Savi­our, when he overcame Death.

But howsoever that be, we have a more sure word (as St. Peter speaks) upon which to build our Faith, and support our Patience in well doing. For if we believe that Jesus died and rose again, even so, them also which sleep in Jesus, will God bring with him. 1 Thess. IV. 14. For he will appear the se­cond [Page 36] time (as you have hear'd) and when Christ who is our life shall appear; then shall we also appear with him in glory. Faithful is he that called you▪ who al­so will do it. Therefore be faithful unto death, and he will give you a crown of life.

Thus I have shown you, there was more to be seen in an empty Sepulchre; than when the Corps was in it.

For if our Lord be risen, and be not there (a [...] the Angel said) then we see, he was the Son of God. We see him that by suffering death was made a little lower than the Angels, crowned with glory and honour. We see that God is reconciled unto Sin­ners; and that Death hath lost its Sting. We see the Gospel is the Rule, according to which we ought to order our Life. We see our high an [...] heavenly calling in Christ Jesus. And Lastly, w [...] see that as glorious Things are laid up in store fo [...] those that love and obey him; so nothing can sepa­rate us from the Love of God in Christ Jesus ou [...] Lord.

And therefore, my beloved Brethren, be ye steadfast [...] unmoveable, alway abounding in the work of the Lord for asmuch as ye know that your labour is not in vai [...] in the Lord, 1 Corinth. XV. 58.

Now the God of Peace that brought again from t [...] dead our Lord Jesus, that great Sheperd of the Sheep through the Blood of the everlasting Covenant,

Make you perfect in every good work to do his wi [...] working in you that which is well pleasing in his sigh [...] through Jesus Christ; to whom be glory for ever a [...] ever Amen. XIII. Hebr. 20, 21.