THis part of the Chapter con­tains an Illuſtrious Commen­dation of Renowned Abra­ham, and that Faith whereby he receiv­ed the Promiſe to be the Father of ma­ny Nations; and is deſcribed three ways, viz.

1. By the nature of it, which he diſcovers to be ſincere; not only out­wardly profeſt, (though that was ne­ceſſary) but inwardly rooted. It was Faith before God, and found Acceſs into the Divine Preſence.

2. By the extent of the Relation between Abraham and the Faithful; and ſo, it is defined to be Ʋniverſal, as God is Father of all, Jews and Gen­tiles, without diſtinction of Nation, Sex and Condition. Spiritual, before him whom he believed; not Carnal, nor apprehended by men without a Revelation, 1 Cor. 2.14. The Natu­ral Man receiveth not the things of the Spirit of God, for they are fooliſhneſs to him, neither can he know them, for they are Spiritually diſcern'd.

3. From the ground of both, which is the Soveraignty and Almighty pow­er of God; ſet forth by two things, viz. Quickning the Dead, and call•ng things that are not as though they were.

This ſupported Ahrahams Faith a­gainſt all ſeeming Impoſſibilities; and i•the in•ended ſubject of this Diſ­courſe. In the Proſecution of which, I ſh•ll labour firſt to break the Shell, by expl•ining the words, as they ſh ll3 fall under conſideration, and then of­fer you the Kernel contained in it; Firſt I ſhall endeavour to unlock the Cabinet and then ſhew you the rich Jewels laid up in it; which you will find to be of great worth and uſe in theſe Cloudy days, wherein the Di­vine Providence hath caſt us.

For the former Branch; 1. Gods quickning the Dead.

A Short Sentence and diverſly un­derſtood by divers Divines. I con­ceive, the Reſurrection is hereby meant, preſent in Soul, future of Body; with ſome ſpecial Limitation to Abraham. As,

1. A raiſing of ſuch a Seed out of his dead Body. Rom. 4.19. And being not weak in Faith, he conſidered not his own Body now dead, when he was about an hundred years old, neither yet the dead­neſs of Sarahs Womb. i. e. Deſtitute of all natural power to conceive and quicken. Yet Abraham could ſet his Seal to it, by Faith, as being within the Limits of Gods power.

2. A recovering of that Seed alive from the dead, Heb. 11.19. Account­ing that God was able to raiſe him up, even from the Dead, from whence alſo4 he received him in a Figure; which to nature and humane apprehenſion was impoſſible. Yet this Abraham be­lieved, becauſe of the Lords All-ſuffi­ciency.

3. A reviving of the Body out of the Duſt, at the laſt Day: which A­braham believed the Lord was able, and would certainly do it.

The whole commends two things to our Learning.

Firſt, To quicken the Dead, is the Lords priviledge, an effect of his Al­mighty Power.

Secondly, That this Divine Privi­ledge ſhould be to us a Ground of Fai h.

For the former. See it promiſed, Iſa. chap. 26. ver. 19. Thy Dead Men ſhall Live, together with my Dead Body ſhall they Ariſe. To be underſtood either in a Phyſical or Moral Senſe; with the Concurrent Conſent of the Ancient and Learned Modern Expoſi­tors; who obſerve, that there is nothing more uſual for the Church, and Holy Men therein, to Support their Hearts above all Incumbent Af­flictions, and to Secure themſelves of the Comfort of promiſed Deliverance, notwithſtanding all the ſeeming Im­probability5 thereof, by the General Doctrine of the Reſurrection. And ſo, John 5,21,28. The Father raiſeth up the Dead and Quickneth them, even ſo the Son quickneth whom he will. On which Ac•ount Chriſt is declared to be the Son of God, by the Reſurrection from the Dead; R m. 1.4. First, Raiſing others; as he did the Rulers Daughter, to the Aſtoniſhment of all Beholders preſent at her Funeral; and the Widow's Son of Naim, who was carried without the City to his Grave; Chriſt ſtops the ſad Train, and Reſto­reth Life to the Young Man, and ſome­what more Dear than Life to his Mo­ther. And the more Signally to Tri­umph over Death, he Purſued it to its Fort, the Obſcurity of the Grave. Lazarus was buried for four Daies, his Carkaſs was Corrupt, but Chriſt called him from the Bottom of his Tomb with that Powerful Voice that Created the World; The Dead An­ſwers and comes forth to the Amaze­ment of all that ſaw the Glory of God, ſo Clearly Manifeſted. In all, he Teſtified his Godhead, and the Truth of his Calling and Doctrine. Thus he raiſed Moſes and Elias, and made6 them known to his Diſciples by ex­traordinary Revelation, to Evince his Doctrine not to be new, but the ſame in Subſtance with that Record­ed in the Law and the Prophets; both being repreſented by Moſes and Elias; who though they were raiſed before him, yet it was not without him, but by the Fellowſhip of his Reſurrection: As, though Light Riſeth before the Sun, yet it Riſeth not but by the Sun; and the Mace goeth before the Magiſtrate, but it doth ſo only to at­tend upon him.

Secondly, Raiſing himſelf. John 10,18. I have laid down my Life, that I might take it again, no Man taketh it from me, but I lay it down of my ſelf; I have Power to lay it down, and I have Power to Raiſe it up again. Here is a glorious Manifeſtation of his Pow­er, that the Tomb could not Confine him, nor the Grave-Stone ſtay him; But throwing off thoſe Clogs, as Sampſon did his Withs, he ſhewed him­ſelf a while to his Beloved Ones, and ſo took his Joyous Aſcent to the Right hand of the Father. As Love•id Chriſt in the Grave, ſo Power Raiſed him from the Grave. Love7 Rockt him a Sleep, and Power Awak­ed him again. He broke through all Bars, Beat down all Oppoſition, and Sprang forth of his yeilding Duſt, as a Triumphant Conqueror over Death and Devils.

If it be objected, That Chriſt roſe from the Dead by the Glory of the Fa­ther, and that the Father raiſed him?

It is eaſily anſwered; This was not by way of ſupplement, to make up a­ny defect of power in Chriſt, but on­ly by way of conſent, to Chriſts own Power and Action; that ſo men might Honour the Son and the Father. John. 5.19,26. Or elſe, by the Glory of the Father, we may underſtand that Glorious Power which the Father gave unto the Son in the Fleſh, to have life from himſelf; becauſe that holy Spirit which immediatly quickned him, was both his and the Fathers, and ſo the Action was common to both. Thus like the P•…enix, he goeth out of the S•pulcher in the day of his Tri­umphs, al lighted and environ'd with Flames of Triumphant Glory.

3. Aſſuring others, by his lights and ſ•…en or, that they ſhall riſe again. 1. Cor. 6.14. He is called the firſt8 Fruits of them that Sleep. The Trium­phant Reſurrection of our Lord, is the Root and Hope of ours; with this he ſweetens the acerbities of our preſent life, and repleniſheth Hearts with the Antipaſt of their Immor­tality; for, he aroſe not barely in a Perſonal, but Publick Capacity; and though it were a Damnable Hereſy of Hymeneus, to ſay, That the Reſurrecti­on was paſt already; Yet it is a truth to ſay, that it is begun. He firſt, and we at his coming, 1 Cor. 15.25. By what is paſt in the head, we are aſſured of what is expected in his Members; for, his Reſurrection is a Pledge and Earneſt of theirs. He having paid our Debt, Death cannot detain us in Priſon for it. Yea, it is a beginning of ours, as before is noted; he being raiſed who is the Head, the Body muſt alſo follow. If the Elder Bro­ther be ſprung out of the Duſt, the Younger Brethren ſhall not ſtay there. The Vine-Plant being in Heaven, there the Branches muſt receive their Eter­nal Flouriſh.

Object. 1.Is it not ſaid, 1. Cor. 15.2. By man came the Reſurrection of the Dead?

A.It is〈 in non-Latin alphabet 〉, ſuch a man as is God alſo; from whoſe Will this large Soul of Nature had its motion, and who therein commandeth ſo univerſally, as he ſeems to hold the Heaven and Elements under here, to be inſtru­ments of his Wonders; it is he that lighted Stars at his Birth, and Eclip­ſed the Ancient Sun at his Death, and walked on the waters as on a Pavement of Marble. It is he, that cauſeth the Earth to caſt out her Dead.

Object. 2.Have not men done it?

Anſwer.1. Stories of Men Raiſed by Men, are either Lies and Illuſions, as the Pythoniſt of Endor raiſed the Devil in Samuels Shape; and the Church of Rome maintain many Idle Stories of Dead men Raiſed, to Walk and Live after Death. Otherwayes, Dead Men neither walk nor appear in Body or Soul, after Death. Or, if there are any ſuch, They are extraor­dinary Permiſſions, for Secret Ends, only known to him that Permits them.

2. The Prophets and Apoſtles have done it, but in the Quality of Mini­ſters. So Eliſha raiſed the Shunamites Son, 2. Kings 4.34. And Peter raiſ­ed10 Dorcas, Acts 9.40. But not by their own Power. It only belongs to Chriſt to do this work, with an Original Power, which hath its Foun­tain in his Boſom; with an Abſolute Command, which receives no Modifi­cation in all Nature; with a Simple Will, which needs no other Inſtrument. It was by Divine Influence and Aſſiſt­ance in thoſe Prophets and Apoſtles, to confirm their Doctrine, and to draw the Church ſooner to believe.

3. It is the Divine Nature that is the Fountain of Life; he gives, takes, reſtores, to whom, when, and how he pleaſeth. As it is with the Sea for water and the Sun for light, in the former, all the waters are gathered together into an Ocean, where they grow into ſwelling heaps, and are the ſource of all the Streams that refreſh the Earth; and in the latter, that great Luminarie is the Veſſel, wherein the Lord hath gathered all light, which before was ſattered in the Heavens, but is now united in that bright Lamp, which, running like a fiery Chariot, might rule the day, and illuſtrate the earth, making it fruitful. Thus it is with the Deity for life, John 6.63. 11The Spirit quickneth, the Fleſh profiteth nothing; The words that I ſpeak unto you are Spirit and Life. And by this power he quickneth the Dead. So that it's clear, the work is his, who is Lord of nature, and holds the Keys of life and death in his own hands. His light only can diſpel the darkneſs, and his voice only can break the ſilence of the Grave.

The ſecond Doctrine comes now to hand, viz.

Doct. 2.That this Divine Privi­ledge ſhould be to us a ground of Faith.

Gen. 17.1. I am God all-ſufficient, walk before me, &c. Walk before me who am all-ſufficient, ſelf-ſufficient, O­riginal, Univerſal Good; the Pillar of Abrahams Faith. And the Apoſtle ſpeaks by way of wonder that any ſhould not believe it, Acts. 26.8. Why ſhould it be thought a thing incredi­ble with you, That God ſhould raiſe the Dead? Therefore it is that the Sacred Scripture doth frequently mind us of his power, to help our incredulitie; Numb. 23.19. God is not as man, that he ſhould lie, nor the Son of man, that he ſhould repent; hath he ſaid it, and ſhall he not do it? or hath he ſpoken, and12 ſhall he not make it good? And again, Is there any thing too hard for God? So, Math. 19.27. With God all things are poſſible. A main prop to an humble Suppliant, That ſeeing his own vile­neſs, and the Divine Excellencies, which are warming and enlightning, cryeth out, Lord if thou wilt, thou canſt make me clean, as it is recorded, Math. 8. •

2. This is the Rock, on which the weak Anchor of a Chriſtians Faith may firmly fix. You know Sampſons Riddle; Out of the Eater cometh forth Sweet. The reaſon why Chriſtians ſhould conſider the power of God; out of this ſtrong comes forth ſweet­neſs,

In the application hereof may be found,

Ʋſe 1.Matter of Correction, and that of two ſorts:

Firſt, of ſuch that make it too hard; denying the Reſurrection in opinion. As Pearls are diſſolved in Vinegar, ſo is Truth in hearts made bitter with Corruption. Thus we find many wick­ed and irregular Spirits, who having renounced the bleſſings of the other life, againſt the voice of nature in the order of the World, wherein we have13 the New Birth of Stars, days, Sea­ſons, Plants and Birds, who make a perpetual Image of the Reſurrection in the World; nay, againſt the touch of God, and impreſſions of verity on the very Gentiles, who have profeſſed the happineſs of the Soul in the other life and the Reſurrection, even on their Tombs, to deny the Reſurrection. So the Saduces of old, Acts 23.8. Hyme­neus and Philetus, 2 Tim. 18. which you may eaſily perceive, is not only to crack the eye of a reaſonable judgment, but alſo to pull out the eye of Faith, all pure and caeleſtial as it is.

Or, in practice; Let us eat and drink for to morrow we ſhall die, 1 Cor. 15.32. Of thoſe, I mean, who drown their Souls in their Bodies and would have no time to live longer, than they have to ſin, and when there is an end of ſin­ning, wiſh there would be an end of living. And well it would be for them, if living like Beaſts, they might be annihilated like Beaſts. Thus men do err, not knowing the power of God. That God, who out of no­thing Created all things, can certainly reduce many things into one. When the Body is gone into a thouſand ſub­ſtances,14 he can eaſily make an abſtra­ction, and bring that Body together a­gain; as a Chymiſt, out of ſeveral Metals mingled together can abſtract one from the other, the Silver from the Gold, and the Alchimy from the Silver, and reduce every Metal to its own kind. Thus ſhould we much more believe of God, that he is able to extract and reinveſt every Soul with its own Body, though they are ming­led and confounded with many other Subſtances.

The Perſecutors of the Primitive Chriſtians burnt their Bodies into Aſhes and caſt them into the River, and all, ad tollendam ſpem Reſurrectio­nis; but all in vain, for even they alſo ſhall ariſe to a better Reſurrection; for, at the Shrill Voice of the laſt Trumpet, the greateſt Jaylors ſhall ſurrrender up all their Priſoners; all the ſcatter'd Duſt of Adams Seed ſhall ride upon Windy Wings, till it meet together in a collected Body. All the Creatures in the world, that have made their Meat of mans fleſh, ſhall finde that they have eaten Mor­ſels too hard for the digeſtion of their weak Stomach, Iſa. 26.19. The earth15 ſhall caſt forth her Dead, as a woman doth an untimely Birth; the Grave ſhall be in travel with the Dead, and ſhall be delivered of them.

Secondly, Such as make this work too eaſie, ſaying they can quicken them­ſelves; againſt all ſenſe and common reaſon. It is to maintain a propo­ſition ridiculous to all humane under­ſtanding. Can any thing make it ſelf? neither can any reaſonable Creature raiſe it ſelf to an higher rank of being than it is. A Stone cannot make it ſelf a Tree, to have growth and life; nor can a Tree make it ſelf a Beaſt, to have ſenſe, nor a Beaſt make it ſelf a man to have Reaſon, nor a Rational man make himſelf a Saint. Or elſe, aſcribe it to the Ordi­nary courſe of Nature, depriving the Lord of his Royal Prerogative.

Ʋſe 2.Here is matter offered of ſtrong conſolation and encouragement to the holy ſeed of Abraham; you believe in him who can quicken the dead. For your ſakes, let me take leave, a little to open this Cabinet, that you may view the excellency of this powerful God in whom you believe; and be ſure the proſpect will be very pleaſing.

Death, and ſo the Dead, may be conſidered three ways:

1. Politice; There is a Death of Kingdomes and States; as there is a riſing and flouriſhing, ſo there is a de­caying and dying, they ſpring, flouriſh and dye; the goodlieſt, and ſtatelieſt Politick Bodies that ever the earth bore, though animated with the ſearch­ing Spirit of the moſt profound Poli­cie, ſtrengthned with the reſolution and valour of the moſt Unconquer'd, ſight­ed with Eagles eyes, of largeſt depths, and comprehenſions of States and Crowns, adorned with never ſo many proſperities, and Triumphs; yet like the natural Body of a man, they have their revolutions and decays. Moſt apparent, in the ruines of the Roman Empire, once a glorious Body; and the once ſplendor of the Turkiſh Monarchie, and the Venetian Ariſto­cracy, which ſprang from the moſt contemptible beginning; with the Spaniſh State, which once appear'd like a Comet, threatning deſtruction an•giving Laws to all the Nations round about her. The Beams and Raſ•ors of a State may be ſo link•together, ſo tenton'd and ſet into one17 another, as might embolden a bare Po­litician to determine it an indiſſolu­ble Conſtitution: But God under­mines all with the Breath of his Mouth. And Politicians have obſerved, that the longeſt liv'd State on Earth, ſuf­fers great alterations and Periods within the compaſs of four or five hundred years.

This decay is, 1. In matters Eccleſi­aſtical, concerning Religion. As the Church prays, Pſalm. 80.18. Quicken us, we call upon thee. And the power of Chriſt Shines marvellouſly in the great Empire of his Church, which the Father hath put into his hands, to build, raiſe and cement with his Blood, illuminate with his Light, and nouriſh with his Body. To confirm which, the Hiſtorian hath obſerv'd, how the Doctrine of the Albigenſ•s was pre­ſerved, notwithſtanding all enemies; and he hids all the Privy Counſellours of Nature, who can tell where the Swallows lie all the Winter, and how at the Spring they have a Reſurrecti­on from their ſeeming deadneſs; Let them, ſ•i•h he, alſo inform u•, in what inviſible Sanctuary, this Doctrine did lurk, in ſpice of•ll oppoſition and Per­ſecution;18 and how it reviv'd out of its Aſhes, at the coming of Luther. And withal he obſerves, that in thoſe parts of France, where the Albigen­ſes were moſt cruelly handled, now the Proteſtants (the Heirs of moſt of their Tenents) moſt Flouriſh.

2. In matters Civil, touching the Law and matter of Government; as the Lord promiſed, Iſa. 26.19. Thy Dead Body ſhall live, &c. Before, they complained of very hard labour, and that they brought forth nothing but Wind; now, thy Dead Body ſhall Live. Which ſome refer to the Ba­bylon•ſh Captivity, wherein they were as Dead Bones in the Grave, without any Strength, Wiſdom, or viſible hope of being delivered; yet though they ſeemed ſo very much decayed, as if they were quite withered and Conſumed with Calamity and Death, he promiſed to raiſe them again, and Clo•h them with Beauty and Glory Thus the Lord quickens the Dead. If he burn his Phenix, out of the very Aſhes he will raiſe another.

2. Phyſice; And that is the Death of the Body, of which we have ſpoken already. The E•rth ſh•ll caſt forth her19 Dead. This is eaſie to God, to whom Miracles are as eaſie as natural ope­rations. A Miracle being nothing elſe but a new Creation.

3. Ethice; Which is the Death of the Soul; Two fold, Firſt, Tempo­rary; either by the abſence of Grace or Divine Diſcretion; when Man is indeed Dead, or as a dead thing, in his own apprehenſion, the Lord quick­neth. You who were Dead he quickneth. Man is Impotent and weak, like a dead Member in the Body, he is in himſelf without Strength: And as the Organs can make no ſound, unleſs Breath be cauſed to enter into them, ſo neither can a dead Soul make any Harmony, till God breathe into it, by his Bleſſed Spirit. Secondly, Eternal, when the perſon is actually cut off from all hope, and irrecoverably ſhut up in the eternal Abyſs. So, the Lord doth not, he will not quicken, Luke 16.26. There is a great Gulf, a Dia­mond Wall between Hell and Para­dice, ſo that they who paſs from earth to Hell cannot return, &c. Tali pri­vatione non Datur Progreſſus; That Gulf being fixed by the immutable and immoveable Decree of God.

Q.How doth the Lord quicken the Dead?

Anſw.1. By ordering all that falls out in the World, for the good of his People, Ezek. 37.12,13. Thus ſaith the Lord God, Behold, O my Peo­ple, I will open your Graves, and cauſe you to come ou•of your Graves, and bring you into the Land of Iſrael; and ye ſhall know that I am the Lord, when I have opened your Graves, O my Peo­pl•, and br•ught you up out of your Graves. When things were brought to a dead L•f•,•hen he puts to his hand, his Strength is m•de known; and when the danger is moſt felt, then his hel­ping Arm is moſt welcome. When the Daughter of the Ruler of the Sy­nagogue was dead, then Ch iſt appea­red moſt advantagiouſl, Mark 5. That was the word he wait•d for, and longed to hear. As Al•xander the Great ſolaced himſelf with the great­neſs of his Peril in Indi•, Tand m par Animo meo periculum video; So fa­reth it with our abſolute Monarch of the World, it is Joy to his heart to protract his time, till he ſee the height and maturity of danger, that ſo he may get the more honour. While things are but dying, there is21 hope in nature, and in reſpect of us; but when they are quite dead, there is hope, if we look up to God, and believe him who quickneth the Dead. We need not meddle with the great Current of his Counſels; his Power in the object of our Faith. He can make light in the midſt of duskie Nights, and Havens in the moſt for­lorn Shipwrack; and if we were with him in the Shadow of Death, what ſhould we fear in the Arms of Life?

2. By infuſing Grace and working Life. The Method or order he ob­ſerves is, Firſt, to kill by the Law, and then to quicken by the Goſpel. Firſt, he Wounds, and then Heals; He uſeth Rod•, but ſuch as are dipt in Balm. And ſo the Lord quickens daily, and often wo•ks a Miracle; and this in be­ſtowing Pow•r upon his Son•o quick­en; and thoſ••re by degrees drawn by Chriſt to him•…lf, and united to him b•Life Commu•…d to them. As th•S•…reſ•…in the heart, re­t•…ns〈…〉•…lf, and ſends fo•th〈◊〉into•…y united part,•e wo•n•…i•h and the whole there i••ontin i y, John 5.25. Verily I ſay unto you, The Hour is coming and22 now is, when the Dead ſhall hear the Voice of the Son of God, they ſhall hear and Live. John 14. and 19. Becauſe I live, ye ſhall live alſo.

3. By returning every Body his own Spirit. Ezek. 37.5. I will cauſe Breath to enter into you, and ye ſhall live. The ſame Body that dies ſhall riſe again. According to the hope of bleſſed Souls, who after the Viſion of God, do yet hope for the Reſurrecti­on of their Bodies, to which they moſt ardently wiſh to be reunited. As they, who are repreſented under the Altar, Revel. 6. and at the Tribunal of Juſtice, ask vengeance of their Blood, are inſtantly Cloathed with White Garments, in Token of that bright Fleſh, which is to be joyned to their Immortal Spirits. However ſome have conceived, that the Soul ſhall be cloathed with a new Body; which if it ſhould be granted, what would the Reſurrection be, but a new Cre­aton?

This Doctrine of the Reſurrection, is ſuch, that it is too deep for Reaſon to wade, you muſt let Faith ſwim. It is infinitely above Reaſon to ima­gine, and we have ſcarce Faith enough23 to believe it. Have an Eye to Chriſt, reſt on the Almighty Power. And ſo let me add in the next place.

3. An Uſe of Inſtruction, and that in two things.

First, Never to diſpair,

1. Not of the State, ſhould that be as low as Iſrael, Ezek. 37.11,12. Son of Man, thoſe Bones are the Houſe of Iſrael, behold, they ſay our ſtrength is dryed, and our hope is loſt; we are cut off for our parts; Therefore Pro­phecy and ſay unto them, Thus ſaith the Lord God, Behold, O my people, I will open your Graves, and cauſe you to come up out of your Graves, and bring you into the Land of Iſrael. Though things ſeem to Humane Apprehenſi­on, helpleſs and hopeleſs, look up to the Supream Power, who can, beyond all our thoughts, make thoſe who dwell in the Duſt, to awake and Sing. This Doctrine ſpeaks good news in that reſpect. There is Balm in Gile­ad, and a Phyſician to heal, and this Phyſician yet dwelleth in our Hemiſ­phere, with Healing under his Wings. Deſpair not, though it be brought ſo low as the Diſciples, John 21.5. who had no Meat: This Lord can turn24 Stones into Bread. Let us all pray, Lord increaſe our Faith!

2. Deſpair not of others, who are dead, and have a long time lain in the Grave of Sin. Only ſpeak to and for them; as Ezek. 37.9. Come from the four Winds, O Breath, and breathe upon theſe Slain, that they may Live. You that have Sick, Dying, yea, Dead Relations, Children, Servants, Neigh­bours, Let your Bowels yearn over them; Lift up a Prayer for them; the Prayer of Faith may Heal the Sick, and Save a Dead Soul. No better Phyſick to be given at a Dead Lift, in the moſt deſperate Caſe, than Prayer. All you that have felt the Diſeaſe of Sin, and the Powerful Mercy of Chriſt, learn to pity others, and hope for their Healing and Quickning. He can turn noiſom Dunghils into Mines of Gold, Brands of Hell into Light­ſom Stars in his Firmament.

3. Deſpair not of your ſelves; though you have no Spiritual Life, but are all over like a Dead Carkaſs; yet wait at the gate of this great Phy­ſician; there may be a Time of Love come, Ezek. 16.6,8. He works at all hours. You may Reap if you25 Faint not. Deus veſter eſt Deus Vi­vificus.

Secondly, be Inſtructed, to prepare dayly for the generall Reſurrection, for the coming of the great day of God, wherein he may give you new Bodies, Immortal, Agile, Incorupti­ble, Priviledged with Favours, and Gilded with the Bright Splendours of the Body of Chriſt Jeſus. You are haſting towards that Eternal Eſtate every day. Forſake, Forſake the Love of theſe ſleight Cottages, thoſe poor Ant-hills, which Enthral ſo many Spirits, deveſted of thoſe Divine Seeds which bud under Generous and Hea­venly Breaſts.

1. Uſe the means, and look through them to Chriſt; ſtill ſaying, I have a Dead Heart, O Lord, ſome quick­ning Grace! Chriſt is not of more Power then Sympathy. You hath he quickned, who were Dead.

2. Be thankful for Spiritual Life, in Poſſeſſion or Expectation. In this God hath done more for you, than if he had made you Princes of the Earth. In this, he hath done more for you, than if he had made you Angels. O be thankful! God in Quickning you,26 hath done more for you, than if he had given you the World. Let your Hearts and Mouths be filled with Praiſes. It is a Mercy calls for your higheſt Praiſes in the Days of Eternity.

THe Second Branch of the Text which Illuſtrates the Omnipotent Soveraignty of Chriſt, comes next to be Conſidered, viz.

Calling things that are not, as though they were.

An Effect or peculiar Property of the Deity, whereby God (with ſpecial Reference to Chriſt the Son, who ap­peared to Abraham, and in wh•m he believing was juſtified) is deſcribed.

The words are few, the Sentence ſhort, and hard to be underſtood: not how it is a ground of Faith; that eaſily follows; but how〈 in non-Latin alphabet 〉, ſhould be in the Divine Underſtand­ing〈 in non-Latin alphabet 〉, how the God of Truth ſhould Congruouſly and truely call things that are not, as though they were; this is difficult to conceive.

For the Clearing and Opening of it, to the weak Capacity of man, ſome have and may, provided it be done with Reverence, Sobriety, and27 Reference to the Scripture chiefly (for we cannot ſpeak of God, but as he hath ſpoken of himſelf) take Oc­caſion to diſcourſe,

1. Of the Infinite Eſſence, Compre­hending and Repreſenting all that ever ſhould have being, to the Divine Underſtanding.

2. Of the Infinite Preſence, and drawing together the whole Succeſſi­on of time, as if preſent, not Imagi­narily but really, and Coexiſting with all time. I am that I am; i. e. The Abſolute Being, the Independent and firſt Original of all Eſſences; Jehovah, the Alpha and Omega.

But while they have gone about in their own words to bring this Infinite Myſtery under mans finite Capacity, they have left it more Obſcure. I conceive it ſafer to be Contented with Scripture Phraſes, not as Moulded this or that way by humane Reaſon, but as they lye in the Text, viz. in Ʋniverſalibus, Large and General Ex­preſſions, and not deſcend to curious Particulars; rather falling under an awful Adoration and Beleif, than an exact Extrance on any ſuch Subject, beyond what we may be aſſured is Re­vealed. 28This is to be wiſe to Sobriety:

Eſpecially, Conſidering,

Firſt, Our great Apoſtles Admi­ration, Rom. 11.33. O the Depth of the Riches of the Wiſdom of God! where obſerve a Difference between Wiſdom and Knowledg. Knowledg is of things to come, though Inconvenient and Diſallowed; Wiſdom of things convenient and approved. As the excellent Dr. Twiſs, (Contr. Jackson) hath noted. And alſo his Impoſed Silence, 2 Cor. 12.4. His unſpeak­able words, not Lawful for any to ut­ter. It is not for you to know — Acts 1.

Secondly, The raſh and preſumptuous Adventure of ſome School-Divines, who, affecting Novelty and Obſcurity, deliver things hard to be underſtood (if not Impoſſible to be ſo) about the Divine Attributes, thoſe ſcorching and Peircing Beams, that others may fear to hear or read. Such curious Pries there have been into this Ark and Cabinet of Gods Secrets, not meaſu­rable by the line of Humane Reaſon, or faſhionable by the Plummet of any Created Underſtanding. And there­fore we ſhould ſtill cry out, with that great Doctor of the Gentiles,〈 in non-Latin alphabet 〉!

Thirdly, Conſidering how difficult a Paſſage it is; Nature helps little, and God hath ſpoken little of himſelf. How dangerous is it to Err? Homo ſum non Intelligo ſecreta Dei; Inveſti­gare non Audeo; hoc ipſum Temerita­tis genus eſt: ſaith Salvian, Lib. 3. de Guber. Dei. And it was a grave and ſerious Speech of Seneca, worthy the Conſideration of the greateſt Divines, Nunquam nos Verecundiores eſſe debe­mus, quam de Deo Agitur. It ſhould not ſeem ſtrange, if ſtrucken with thoſe Rayes which dazle the Eyes of Seraphins, we yeild to his Greatneſs, and diſcourſe in the Secret Myſteries of the Scripture, with great Modera­tion, and take heed that neither our Thoughts nor Tongues proceed any further, than the Bounds of Gods word do extend. We ſhould be wil­ling to be Ignorant, where our great Maſter would not let us know. And, Neſcire velle quae Magiſter maximus nos ſcire non vult, Erudita Inſcitia eſt: as Scaliger hath expreſſed it. To all which I ſhall add that weighty Con­ſideration of Renowned Calvin, who, Lib. 1. Inſtit: cap. 13. Sect. 21. Speaks to this Effect, How may the30 Mind define the Immeaſurable Eſſence of God unſeen? and therefore with Moulin, Haec Perobſcura ſunt, et iimide et Religioſe Tranctanda.

I ſhall therefore in handling this Text before us, do, as Men uſe to do in great Rivers or deep Waters, keep cloſe to the ſhoar, and Labour to have firm ground to walk by, both in Ex­plaining and after in concluding thoſe plain Truths thence ariſing, moſt uſe­ful for us.

For Explication, we may take No­tice of three things.

1. The Subject, implyed, He; the Meſſiah, the Mediator. Chriſt was he that appeared to Abraham; Chriſt it was in whom he believed. He gave being to things that had no beings in the Creation. He blew the Univerſe into an Exiſtency by the Breath of his Mouth, and by his Fiat reared the Heaven and Earth with all therein; and he preſerveth them in being, and Reſtoreth them in and by the Reſurrection. An Invincible Ar­gument of Chriſts Divinity againſt the Arrians and Servetians, with o­ther Enemies, who will not that Chriſt ſhould Reign over them, and will not31 Honour him with any perſonal Exi­ſtence, till he was born into the world of the Virgin-Mary; they not being able to bear ſo Reſplendent a Light, have endeavour'd to obſcure it by the Fumes of their Brains.

2. The Work, Call. Taken e­ſpecially three wayes in the Holy Scriptures: And ſo

1. For the Knowledge of God, Iſa. 42.6. I the Lord have called them in Righteouſneſs. Chap. 43.1. Fear not O Jacob, I have Redeemed thee, I have called thee by my Name,〈 in non-Latin alphabet 〉, Vo­cavit, is uſed in both Texts. And ſo in the 147 Pſal. 4. He telleth the Number of the Stars, he calleth them all by Name.

And this, either of things in Act, that have been or ſhall be; called Scientiam Purae Viſionis; or of things Poſſible; Called Scientiam pro Sim­•licis Intelligentiae, ſo far as they are knowable.

2. It is taken for the Power of God•alling: i. e. Cauſing not only things•hat have no actual Exiſtence, to ap­•ear as being; but giving them be­•ng in time. So, in the Creation he•alled for Light, Fiat, and there was32 Light; and ſo of other things; he calleth them into being, by his No­ble and Divine manner of working, which the Scripture calleth Creation, bringing them from not being to a be­ing, producing the matter of which they conſiſt, preparing and ſitting it, as now it is, Inveſting it with all thoſe Forms and Admirable Qualities, or which all the Motions of their Nature do depend. And elſe-where, it i•ſaid, he called for Famine and the Sword i. e. he Commanded and Effectuall•Cauſed them, Pſal. 105.16. Jer 25.29.

3. It is taken for the Manifeſtatio•of both, in diſpenſing Means and di•poſing his Creature, according to th•Right and Dominion he hath ove•them as Creatures. Rom. 8.30. & 9. •…I will call them my People which were•…my People &c.

3. Here is the Effect of this Wor•〈 in non-Latin alphabet 〉, &c. Things that are•as though they were. Not beings aft•a manner, are cauſed to be.

While ſome underſtand it of t•firſt, others of the Second, I cannot•ſee Reaſon, why we may not unde•ſtand it of all. And ſo they offer to o•Conſideration,

1. The Omniſciency of Chriſt Jeſus, our Mediatour.

2. The Omnipotency of our God, in whom we believe.