A FRVITFULL SERMON, ON 1 COR. 15. 18, 19 Written By WILLIAM PEMBLE of Magdalen Hall in Oxford. LONDON, Printed by R. Y. for john Bartlet at the sign of the gilt-Cup in Cheapside. 1629. To the Reader. We do find (Christian Reader) great opposition made against our Faith, not only by our Affections, but chiefly by our Reason; for when our Faith is encountered by our Affections, we do gather many times some succour from our Reason; but when our Faith is laid at by our Reason, the tentation is not more strong than dangerous. For if our Reason get the better of our Faith in any particular, our Affections follow amain: And such tentations, where they once take, do shake and stagger the strongest Christians. Men, I know, are most an end wedded to their passions, and do live more after their * Arist. Eth. l. 10. c. 9 perturbations, than their reason: and therefore there is little good to be done on the mind of a man till his a Arist. Phys. 7. c. 13. &. Eth. l. 10. c. 9 perturbations be at some quiet. Now where our Reason is guided by Faith and the Word, there it doth good upon our passions: but where our Reason goes by its own principles, and not by the Word, there our affections are the worse for our Reason; and a man shall never come to deny all his Affections, till he have first denied his Reason. But blessed be God, Faith is our b 1 john 5. 4. victory, and it doth not only quiet the Affections, but at last it doth so triumph over Reason itself, that men are willing to become c 1 Cor. 3. 18. fools that they may be wise. The d Arist de interp. c. 3. part. 6. understanding of a man rests not till it be satisfied; and nothing can give full and ultimate satisfaction to the intellect and mind of a man, till by Faith it be captivated to the obedience of e Vid. Aquin. 1. 2. q. 109. a 2. ad 1. Arist. ad Eudemum. l. 7. c. 14. text. 216. God, and f 2 Cor. 10. 5. Christ: and when that is once done, than Reason follows the light of the Word, and the Affections follow the light of Reason. And hence it is, that our Faith doth adhere with most firmness to those Principles and Articles of our Creed, wherein Reason is quite at a stand. I will make my instance in the Article of our Resurrection; a Point, by the consent of all I know (but g Pac. comment. in Arist. de anima, cap. 5. sect. 5 one) utterly above the whole element of nature, reason in itself doth not only deny it, but deride it, a Art. 17. 32. Plin. l. 7. c. 55. Philosophers hisse at it. b Luke 24. The Apostles themselves in that their greatest tentation did for a time look somewhat strange upon it. But yet we see when their Reason was denied, and their Faith took place, c Art. 2. & passim. they were not more willing to live and dye upon any Doctrine of Salvation, than upon this of the Resurrection; and to believe this, is a mere Act of Faith alone. d Chrys. Quod Christus sit Deus. Aug. ep. 112. c. 3. Scot in l. 3. Sent. d. 24. q. unica sect. ad primum principium. One, perhaps two of the Apostles, saw his death, none his Resurrection: And 'tis observed, that it was so ordered by the Providence of God, that this main Point of Divinity might be believed by the Apostles, and delivered over by them to the Church of the Gentiles, as a mere act of faith, and not of sight: Faith being the evidence of things not seen, and the just living by faith, and not by sight. Faith than doth most in those Points of Divinity, wherein reason is most opposite. A proof whereof the Lord gave in the Author of this Sermon, who a few days before his last sickness, preached this Sermon as touching the Resurrection, by a sweet & secret providence of God, the better to fit himself for his last Enemy. He was a man full of wit, learning, & strength of reason; & yet against the worst that Satan could do, reason yielded, his Faith wrought out all disputes, and he was so firm in this Point, that he rejoiced that his body should not wait so long for the Resurrection as do the bodies of the Patriarches. Reason said nothing, faith did all, and set him in that height & strength of belief, that he believed here without doubting: Albeit whilst we live here we do * 1 Cor. 13. 9 know but in part; yet an imperfect faith may, and doth bring forth a a Rom. 4. 21. Col. 2. 2. full assurance, sith faith is a grace given, because & only whilst we are imperfect, and when once we are made complete, than our faith b 1 Cor. 13. ult. doth cease. The c Lib. 9 epist. fam. ep. 1. Orator blamed himself, for that when he was in trouble he did not walk by his own Principles: But this our Divine, what he delivered in this his last farewell, he fully believed in his sickness. Let us pray, that as he, so we may live by faith, & not by reason, both whilst we live, & when we die: & then we shall find the truth and comfort of this, That faith, when it's once made strong, doubteth least of those things, against which our reason disputeth most. Blessed is he that believes, and sees not. Thine in Christ jesus RICH. CAPEL, 1 COR. 15. 19, 20. If in this life only we have hope in Christ, we are of all men the most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. THe Disputes of the blessed Apostle in this whole Chapter, is to prove a Resurrection of the dead, against the error of the Epicures and Sadduces. The main Argument whereby he proves it, is this. If Christ be risen, than the dead shall rise. But Christ is risen: Therefore the dead shall arise also. The minor, that Christ is risen, the Apostle proves from the third Verse unto the twelfth; by the Scriptures, by the witness of the Twelve Apostles, and more than five hundred Brethren, to whom he appeared after his Resurrection, and lastly by his own Testimony, unto whom Christ showed himself after his ascension into heaven. The mayor, That if Christ be risen, the dead must rise too, the Apostle begins to prove at the twelfth Verse. [Now if it be preached that Christ is risen from the dead, how say some among you, that there is no Resurrection of the dead?] This foul inconsequence the Apostle confutes in the next Verse, by the absurdity that would follow thereupon, That if there be no Resurrection of the dead, then is not Christ risen. Upon which absurdity, other absurdities would also follow, That if Christ be not risen, than the Apostles preaching, and testimony touching Christ's Resurrection, were false, and that the Corinthians faith in Christ is vain. If Christ be yet in his grave, they and all that believe in Christ, be yet in their sins, they that are dead in the Faith of Christ are perished, and gone to hell in their sins, they that live in the faith of Christ are of all men most unhappy, without reward here, and sure of punishment hereafter. But Christ being raised from the dead, these absurdities are taken away, the Apostles are true in their preaching, and all men are happy in believing in Christ put to death for sin, and raised from death for our justification. (If in this life only we have hope in Christ, we are of all men most miserable. But now Christ is risen &c.) This is in brief the dependence of the words. The parts are, as the Verses, two: 1. An absurdity upon the denial of a truth. That Christians are of all men in worst condition, is an absurd assertion. But yet 'twere true, if after this life they had no hope of Happiness. And hopeless they must needs be, if Christ be not risen, and themselves shall not rise. [If in this life only etc.] 2. A removal of this absurdity, by an affirmation of the Truth; Christians are not unhappy men, for why [Christ is risen] having overcome sin and death: And this is not for himself, but for their sakes: He [is become the first fruits of them that slept] that as himself by his own, so they by his power, shall certainly arise unto immortal life and glory. Of these things in order very plainly. The first Instruction I desire you to observe, is this, that True Christians are more unhappy than any other men, if their happiness be confined to this life only. If death bring to an end their lives and their hopes both at once, they that believe in Christ are in a worse estate, than Epicures, Atheists, and other ungodly persons, who while they live with their fill of pleasures, Christians inherit sorrows and troubles. No Profession in the world so uncomfortable, as that of true Religion, take once away from the godly man the hope of Heaven. If Christ be beneficial unto him but only till he die, as good 'tis to be any thing, as a Christian. You may soon see it to be true, if you cast your eyes upon the state of true Christians in this life. We are of all men most miserable, saith the Apostle. Whom means he? We Apostles and Ministers of the Gospel; Or, all we Christians that believe in Christ? He means both sorts, Ministers and People. 1. For Ministers: They are more miserable than any other Christians; of all others they are most exposed unto troubles, and that in regard of the nature of their Office. They by their preaching and Ministry do bid defiance to the powers of darkness, they proclaim themselves open Enemies to Satan and his Kingdom. If others be Soldiers, they be the Captains, and stand foremost in the face of the Enemies, and nearest of all to danger. Whence it follows, That what ever mischief the Prince of the darkness of this World, or his servants, the children of disobedience, can invent against them, they shall be sure to feel it, if force or craft can lay it on them. Satan ever aims at the fairest: Smite the Shepherd, and 'twill be easy to scatter the Sheep: Slay a King of Israel, and the rest of the Army will soon rout. [The world hateth me (saith Christ) because I testify of it, that the works thereof are evil] john 7. 7. As it hated and persecuted him, so it will ever do to his Ministers and Ambassadors. So long as there is in the World a faithful Minister to reprove sin, and wicked persons that love to commit sin, there will ever be malice and despite used against them. Whence at all times so many discontentments have been bred against godly Ministers, by froward and disobedient People, who, loving to do evil, and hating to be reproved, have not spared, to the utmost of their malicious might, to heap vexations and sorrows upon them, by whose Ministry the glad tidings of peace and good things have been brought unto them. When Ministers weep in secret for the sins of their People, when they pour out prayers and tears for their salvation, when they behold their stubborness and disobedience against the Word with sad and heavy hearts, when they have spent their strength and life amongst them, wasting themselves in labour to do them good, and after in grief to see so little good done on them, what's their recompense for all their good will, but hatred, derision, a mock and scoff, some injury, unjust vexation, some malicious accusation or other? Woe is me (saith jeremy in a passion, seeing how miserably he was used by his Countrymen) [Woe is me, my mother, that thou hast borne me a contentious man, and a man that striveth with the whole Earth] Ier 15. 10. Poor Prophet, what harm had he done them? [I have neither lent on usury, nor men have lent to me on usury, yet every one doth curse me] Wronged them he had not in civil dealings; in his Ministry he had faithfully declared unto them the will of God, reproved them of their sinful abominations, foretold them of God's heavy wrath ready to fall upon the whole state: was this that for which they curse him, rail at him, persecute him, count him an enemy to the State, and not worthy to live? Yea this was cause enough. Doth he foretell the destruction of jerusalem? nay then he is a traitor presently, he weakens the hands of the men of War, he seeks not the good, but the hurt of the People, jer. 38. 4. Mad men that will be valiant and victorious in spite of God: and therefore are ready to slay his Prophet for telling them the truth, that God will not help them. Doth he sharply and boldly reprove the sins of the People? why that's not to be endured. Come, say the People, jer. 18. 18. [Come let us imagine some device against jeremiah] let us pick a hole in his coat, let us lay a plot to bring him in trouble. Is he so free of his tongue? nay then [Letoy us smite him with the tongue] revile him, raise some slander upon him, forge some accusation to bring him in question: and as for his talk, [Let us not give heed to any of his words] What rage and tumult is there if Christ once be preached among the Gentiles? what blustering and ado if a Paul come once amongst beastly Ephesians, and learned but idolatrous Athenians? Wit nor Vice may not endure his presence. Let a Minister that is faithful to God, and true to men's souls, plainly, yet meekly, reprove men for their ignorance, pride, covetousness, usury, false dealing, adultery, swearing, etc. if they can, they will even make him weary of his life: what ever may be done by bitter speeches, unkind and injurious dealing, he may be sure to look for it. Well may St. Paul say, We are of all men most miserable: We Apostles, and Ministers of the Gospel, are in far the worst case of all men, who, like Beacons upon Mountain's tops, stand open continually to all tempests raised against us by wicked men and spirits. In all this vexation lighting upon the faithful Ministers of Christ jesus, what other comfort in this life have they but this, that what ever ill success there be in their Ministry, whatsoever miseries lie upon their persons, yet their Work is with the Lord, and their Reward is with their God? Take away this hope in Christ for the life to come, and ye leave them the most forlorn men in the world. 2 For true Christians, they are more miserable than all other men: and that in regard of the Nature of true Religion which they profess, which agrees not with the good liking of the world; and therefore it cannot agree with that, nor them that sincerely profess it. [If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world; therefore the world hateth you] saith Christ of all the Elect, john 15. 19: They are men of another generation, their lives are not like other men's: and therefore the world wonders at them as at some strange Bird or Beast. Their courses run bias from other men's, and stand opposite to their ungodly practices: So that when they look upon them, to their great displeasure, they always see in their well doing, a real reproof of their own evil doing. But if at any time they be so venturous as in words also to reprove them, than there is no patience to be had. If Lot but once say, [Brethren, I pray you, do not so wickedly] the Citizens of Sodom grow choleric strait way: This fellow will be a judge and ruler, he must carp and find fault, [Nay we will deal worse with thee, than with them] say those Beasts in the shape of men, Gen. 19 9 So now, these precise men mar all: a man cannot sweat, or drink drunk, or talk filthily, or in any thing do otherwise than he should do, but strait way they are reproving, admonishing, exhotting: so that a man cannot live quietly by them, nor displease God, but they'll take offence at it. Hence are all malicious devices and practices against the godly: they be the men whom the world hath accused as the worst of malefactors, disgraced as persons most contemptible, persecuted as worthy to be driven from the society of men. In the times of the Primitive Church, if any thing were amiss in the Roman State, the Christians presently are cried out upon, they must smart as the cause of it; If it rain not at all, or too much, if lightning and thunder do any harm, if the Legions miscarry, than away with the Christians, to the rack, the fire, the sword, the Lions, etc. So now in the Christian world, all the blame of the trouble must lie on the reformed Churches; albeit what is their fault? except it be that they are innocent. But were the Churches of God rooted up out of the world, and all the Synagogues of God destroyed in the Land, why then 'twere well, the world would be at peace and unity: although the world stand but for the Church's sake. In short [Every one that will live godly must suffer persecution] 2 Tim. 3. 12. What, must? Yea: and that in a peaceable Church as well as a troubled. He must suffer persecution of the heart, of the tongue, or of the hand. He shall be hated if not reviled, reviled if not smitten, smitten if not slain. Besides all which molestations from the world, infinite are those troubles wherewith every godly soul is assaulted by Satan, and its own corruption: a hard and continual task it hath in fight against the spiritual wickednesses in high places, in striving against so many lusts, and disordered affections that cannot be easily governed. Many bitter storms it feels of temptations, sorrows, and fears; which makes them oft cry out for grief of heart, and causeth their bones to wax dry, and the powers of their body to fail. This now is the [Generation of God's children] as David speaks, Psal. 73. 15. this their lot to be daily punished, and chastened every morning, when others live at ease and prosperity. So that if ye take from these the hope of future blessedness by Christ, the heart will soon break, when there is left them nothing but misery. Alas, what is the temporal reward of Piety, if after death a man must suffer eternal misery? Poor is the contentment that can be found in Virtue and Religion, if it stretch no further than to the end of this life; if after death there be nothing, or nothing but misery. Cut from a man his hope in Christ for her● after, and then the Epicures counsel will seem good, [Let us eat and drink, for tomorrow we shall dye.] Let us take our pleasure while we may. If we die as Beasts, and come to nothing, then le's live as Beasts too: Or if we must dye worse than Beasts, and our souls go into misery, as we must, if Christ do us good no longer than we live; why then what avails it to joy in Virtue and Religion, to follow an empty name of goodness, when nothing is got by it after death, and for the present nothing worth the desiring? Le's restrain our eyes and our hearts from no pleasures that may be procured. Let Virtue be only our stalls to win honour, where men out of error esteem highly of it: among others, love we Vice where virtue is banished. All comes to one then, be vicious, and be but miserable hereafter; be virtuous, and be no less. Such wild and desperate resolutions, that notwithstanding our Christian Faith, do yet take place in too many men's hearts, might then be reckoned of all to be good wholesome counsel, if the day of our death were the utmost period of time, beyond which no happiness were to be enjoyed. We see then the Point to be plain enough, That true Christians, barred of their hope in Christ for the life to come, are more miserable than other men: because all are alike hereafter; and for this life the godly miss of those contentments which the wicked enjoy. Nay more miserable, not only than men, but than Beasts also: seeing Beasts dye, but are not judged after death; they come to nothing, but not to misery, as men out of Christ do. The Uses of this Instruction shall be two: Use 1. To lesson us how to judge of the State of the Church, and also of private Christians: namely, That we judge not of them according to outward appearance, but that we judge righteous judgement. He that looks on them with a carnal eye, considering them in their present condition, without relation to Christ, and their future happiness by him, shall see no great matter to win his desire toward them. For the Church her glory is not of this World. She is comely, but sunne-burnt with afflictions and persecutions, she lies among the pots in poor and despicable estate, when the Synagogue of Satan ruffles in all pride and pleasure. The whore of Rome is clothed with scarlet and all gallantry, Re. 17. 4. She lives in abundance of pleasures, Rom. 18. 3. She dares say, I sit as Queen, and am no widow, and shall see no mourning. She laughs, when other Churches weep in tears of blood. Therefore do many judge her blessed, and these miserable: and many turn in thither. Indeed were her hope only in this life, their choice were good: miserable were she if always Militant and never Triumphant. But we have learned of our Apostle, not to judge of the Church of God by her miserable outside that appears to us in this life. Let her be poor and persecuted, driven into wildernesses, and caves of the earth, 'twas so of old, when Idolatrous Gentilism swagered it in glorious Temples by Law and force of sword. Be she a few to many, mean to mighty; 'twas so ever. What if she seem to be now driven into a corner of this western World, so that the Adversary may conceive hope, that now there needs but one push more to thrust her into another Coast, or to sink her in the Sea? let us not for all that judge the worse of her, nor leave the Temple of God, to run over to the Temples of Idols and Idolaters. For private Christians, the same Rule must be followed, for them also not to judge them by their state in this life. Indeed if we look upon them while they are here disgraced as the offscouring of the world, scorned by great men, injured by all men, driven into obscurity, and trodden under foot from rising up in the world; if we see Daniel lodged among Lions, Paul and Silas in the Stocks, and at the whipping Post, the Martyr's bodies melting in the flames, if we behold them tried by mockings and scourge, by bonds and imprisonment; when we see them stoned, he wen asunder, tempted, slain with the sword, wand'ring up and down in sheepskins, and in goates-skins, being destitute, afflicted and tormented, wand'ring in Wildernesses, and Mountains, and Dens, and Caves of the Earth, as in Heb. 11. 36, 37, 38. in this case, who but would judge them to be miserable men? Again, when we see a poor Christian frequent in prayer and hearing, strict in his life, fearful to take liberty, where others sin with boldness, often in fasting to humble his soul, and beat down his body, see his heart full of grief, his eyes run down with tears for his own sins, and for the sins of the Land wherein he lives, behold him toiling under the burden of sin, wearied out with spiritual conflicts in his encounters with Satan, and that sin that still dwells in him: And now, seems not such a one in thy eyes to be a contemptible and miserable wretch? Well, judge not by the sight of thine eyes, be not thou a fool to esteem such a one mad: though for the present it appear not what such a one shall be, yet know, that when Christ shall appear, he shall appear with him in glory; and therefore whatever his estate in this life be, yet his end shall be with honour. Use 2. This teacheth us in general, that no man is a happy man, who looks for no other happiness but in this life. If in this life only there be hope, Christians be of all most miserable; but yet all others also be miserable too. For why? their happiness which here they have, is but for a few years, and after that comes death, than judgement and everlasting misery. Ah my Brethren! 'tis a woeful estate for one to be [A man of this world, whose portion is in this life] as it is Psal. 17. 14. When all the happiness a man cares for or looks after, is this, that he hath money enough, friends enough, store of lands and livings, great honours, much ease, variety of pleasures, with such other things as serve only to the filling of our bellies, and satisfying of a few base and earthly affections: Yet this is all which most men desire, and whereafter their hearts do run all days of their lives; they never look higher than these lower parts of the world. What pity is it to see a man, so noble a Creature, borne unto immortality, and an everlasting being, yet to spend a fifty or sixty years in this life, and yet scarce ever think seriously of another world, till there be no remedy, but that he must go out of this? Brethren, take we notice of this fault, and know we that this world is not our resting place: let us now forsake it in our affections, and let our lives testify, that we be such as seek after a Country, not earthly, but heavenly, where we shall have a more enduring substance than all the treasures of this world. Thus much of the first point, from the 19 Verse. I come unto the next words, wherein the Apostle confutes the former absurdity, showing that godly Christians are not to be accounted more miserable than all others, forasmuch as their hope in Christ is for the life to come, as well as this life. But now, saith he, Christ is risen. Yea, might they say, but what is that to us? Very much; for he rose that we might rise, [He is become the first fruits of them that slept] He is the first that rose from the dead, and is the cause to raise all others up. The Instruction that briefly we learn from hence, is this, that The Resurrection of Christ is the cause of our Resurrection to life and glory. This the Apostle intends, when he saith jointly together, Christ is risen and become the first fruits of such as sleep, i. e. are dead. Christ may be called the first fruits of them that rise from death, in a double respect: 1. Because Christ was the first that rose from death. which we must understand with some limitation: for it is certain, that others were raised from the dead before Christ's Resurrection, as we read of diverse in the Old and New Testament: but here is the difference between them and Christ; 1. They rose by the power of Christ, Christ by his own power. He had power, as to lay down, so to take it to himself again. Being God as well as man, of himself he was able to quicken his own body. So could not they. 2. Christ rose, but died no more: the others rose unto life, but died again; as Lazarus, etc. who tasted twice of temporal death. So then Christ was the first of all the dead, that raised himself unto an everlasting life. 2. Because Christ is the cause why all men else rise from the dead. This is chiefly intended by the Apostle, when he saith, Christ is the first fruits of them that sleep. The first fruits were by the Law, Deut. 26. 1. & seq. to be offered unto the Lord, before such time as the jews might eat of the rest of their harvest. By that oblation the whole harvest was sanctified unto their lawful use; as it is Levit. 23. 14. And therefore the Apostle saith, Rom. 1. 16. [If the first fruits be holy, so is the whole lump] namely, after the consecrating of the first fruits all the remainder might lawfully be used in a good and holy manner. From this custom the Apostle draws the Metaphor, calling Christ the first fruits of the dead. Namely, that as by them all the rest of the store was consecrated; so in and by the body of Christ rising out of his grave, the bodies of all the Elect shall receive this power and privilege, to break asunder the bands of death, and return to life and blessed immortality. Which comes to pass in a twofold regard: 1. Because of the inseparable Union which is between Christ and the Church. The first fruits are a part of the whole lump, and of the same nature with the whole: So is Christ and the Church; he is the head, they are the members of the same body; he is the stock and root, they the branches of the same Vine. And therefore the Life, which is in Christ the Head, is diffused into the Members; the juice which is in the root, flows forth into the branches. A living head will not be coupled with a dead body, nor will that true Vine bear any withered branches. Whence in verse 45. of this 15. chapter, Christ the second Adam is called [A quickening spirit] because of that divine power which is in him, to make alive both souls dead in sin, and bodies rotten in their graves. 2 Because Christ's Resurrection hath taken away all impediments of our glorious Resurrection. If Christ had been held in the grave, the reason had been because he could not overcome death, and make full payment of the price of our Redemption. But now Christ, having broken in sunder the bars of the grave by his Resurrection, he hath manifestly declared, that our Ransom is fully made, Hell & Death & the Grave overcome, God's Wrath appeased: and therefore that now there is nothing that should hinder our Resurrection to life and glory. Even as after the consecration of the first fruits, the jews might lawfully use their other store without impediment: So Christ having died and rose again for this very end, to take out of the way whatsoever thing might hold us in death and destruction, there is now nothing can have dominion over us to throw our souls to hell, or detain our bodies in the grave. But here a Question arises, touching the Resurrection of the wicked at the last day: Shall not they arise also, and that by the power of Christ? I answer, They shall arise by the power of Christ. But here we must observe, that Christ is to be considered in a double respect: 1. As he is head of the Church, 2. As he is judge of the whole world. The godly are raised by the power of Christ as Head of the Church, from whom descends into his members that quickening power, which gives life unto the bodies of the Saints, joining righteous souls unto glorious bodies, in a blissful Union for ever * Col. 1. 18. He is the head of the body, the Church, who is the beginning and first borne etc. The wicked arise by the power of Christ, as he is judge of the world, who having all power and judgement committed to him, by his sovereign command brings together those damned souls unto their miserable bodies, that so he may execute upon both to the full, the judgement of eternal vengeance. Now even in respect of these, Christ may be said to be the first fruits of the dead; namely thus, That if the judge be risen, they must also be made to rise that are to be judged. This is most excellently expressed by Christ himself, john 5. 26, 27. [As the father hath life in himself, so likewise hath he given to the son to have life in himself] namely, to quicken by virtue thereof the souls of his Elect in Regeneration, and the bodies of his Elect in the Resurrection. It follows, [And he hath given him power also to execute judgement, in that he is the son of man] Thus he hath also to do with the reprobate and wicked, by his power to pull them out of their graves, like roads out of their holes, and after to throw their bodies with their souls into the pit of perdition. For than it follows, Verse, 28, 29. [Marvel not at this, for the houreshall come, in which all that are in the graves shall hear his voice. And they shall come forth that have done good unto the Resurrection of life, and they that have done evil unto the Resurrection of condemnation.] Let thus much suffice for opening of this Point. I come to some Application. Use 1. To strengthen our Faith in the Article of the Resurrection from the dead. This is a point which is hardly believed, and to natural Reason it seems incredible. But let us not dispute, where God plainly affirms the matter: rest we ourselves upon his power and promise, never doubting, but what hath been done in the first fruits, shall be done to the whole lump. The grave hath lost her Victory over the body of Christ; and she shall not recover it against our bodies. Use 2. To teach us whence to fetch true Consolation unto our hearts, in regard of the hard estate we are to endure in this present world. Christ is risen, and we by him shall rise to glory; and therefore be our condition never so miserable in this life, yet happy men we are, that are heirs to so much blessedness hereafter. Upon this nail hangs all comfort; and, Brethren, know that it is fastened in a sure place, and will not deceive us in time of need. Are we Ministers? why let us (as the Apostle speaks, 2 Cor. 6. 4.) approve ourselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses; in stripes, in prisons, in tumults, in labours; by watchings, by fastings, by purity, by knowledge, by long suffering, by kindness, by the holy Ghost, by love unfeigned; by the Word of Truth, by the power of God, by the armour of Righteousness on the right hand and on the left; by honour and dishonour, by evil report and good report, etc. as the Apostle there goes on. In all this travel and painfulness, let this rejoice our souls, We serve a Master will see us well rewarded. Christ in whom our hope is, he is risen: and with him shall we arise also, who in that day shall give unto us the crown of Righteousness, which is laid up for us: as the Apostle comforts himself, 2 Tim. 4. 8. Art thou a private Christian, walking in thine integrity, and faithfully endeavouring to fear God and keep his commandments? and dost thou for this suffer contempt? is thy soul filled full with the mocking of the wealthy, and despitefulness of the proud? is thy name put out as an evil doer? art thou at all hands disquieted by unjust vexations? Faint not, forsake not thy profession for this, but rather glorify God in this behalf. Look unto the recompense of reward, and hold fast the hope of eternal life in Christ jesus. Art thou travailed under the burden of sins and afflictions, assaulted with continual temptations and fears? yet lift up thy heart, and wait, there is a day of refreshing that comes shortly from the presence of God. Grieve not to see thyself in pain, when others wallow in pleasures; choose rather to rejoice in that sorrow which will end in joy, than to desire those pleasures whose issue is destruction. Think it not much to part with thy country, thy children, thy possessions, thy life, if the world will take them from thee for Christ and his Gospel sake: all these and much better than these shall be restored to thee in the resurrection of the just. When Christ requires it, spare not to give that body of thine to the fire, which in a short time by sickness will fall to the ground: know, 'tis as easy for Christ to give it thee back again out of the flames, as out of the dust. In banishment, in prison, in poverty, in temptation, in death, comfort thy heart with the meditation of jesus Christ risen from the dead, and of thy Resurrection by him. Say with thyself, Yet I am not miserable, so long as my Redeemer is happy; he lives, and I shall live with him; these tears will one day be wiped away: though all fail, yet Christ will not fail me; my hope in him shall never be cut off, no not in death. Men may take from me my goods, they cannot rob me of my grace; banish me from my country, but not from heaven; take from me my life, but not my happiness. No, my faith, my heaven, my happiness, all is in his keeping that will safely preserve them for me, and me to them. My beloved Brethren, I beseech you let our hearts be employed in these thoughts, and make we this use of the present Solemnity. Such Meditations fit this day, this season, all seasons. To end, grow hence into a firm Resolution to be faithful in doing Gods will, there is a certain reward for this: to be patient in suffering adversity, there is a sure remedy and ease for it. No evil shall hurt thee, now death, and the grave, and sin, are vanquished for thee: no good thing shall be wanting unto thee, now that Christ by rising from the dead hath brought life & immortality unto thee. Wherefore in nothing be dismayed, but be steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know, that your labour is not in vain in the LORD. FINIS.