A discourse of the Resurrection shewing the import and certainty of it / by William Wilson.

A DISCOURSE OF THE Reſurrection, &c.

PART I. The Import of the Reſurrection conſider'd.

THE Doctrine of the Reſurrection is ſo plainly deliver'd in the Sacred Writings of the New Teſtament, that there are no ſort of Chriſtians but in ſome ſenſe or other do aſſert a Reſurrection; or however, would not be believ'd to deny a Doctrine, that is ſo plainly deliver'd. But yet there have been, and ſtill are ſuch, as do not believe ſuch a Reſurrection, as the Goſpel ſpeaks of: St. Paul tells us of Hymenoeus and Philetus, that they erred concerning this Truth, ſaying, That the Reſurrection was already paſt, 2 Tim. 2.18. And there are ſtill ſuch, as with them believe no other Reſurrection, but that which conſiſts in the Renovation of the Soul; which St. Paul ſpeaks of, Rom. 6.4, 5. when he ſtyles our walking in newneſs of life, a being planted together in the likeneſs of his Reſurrection. But now they, who underſtand nothing more by the Reſurrection but our Baptiſmal Renovation, or ſuch a Change of our Converſation from a ſinfull to a Holy way of living, which the Apoſtle makes our imitating Chriſt's Reſurrection to conſiſt in, do not believe the Reſurrection of the Body, which is the Reſurrection, that we are taught to expect.

And becauſe the Scriptures ſpeak of the Reſurrection of the Body; others by the Reſurrection of the Body underſtand no more but our living again in a Body after Death, not the ſame Body that dies, but a heavenly Body. But neither does this Notion of a Reſurrection anſwer to the account, that the Scriptures give us of it. And therefore, ſince there are ſuch miſtaken Notions of a Reſurrection among Men, it is neceſſary we ſhould conſider the true Nature and Import oſ it. And, 1. It implies that we ſhall return from a ſtate of Death, and live again; or that the Soul, which is ſeparated from the Body by Death, ſhall return from its ſtate of Separation to live in a Body again. 2. That we ſhall live in theſe very Bodies that are mortal, and die. 3. That we ſhall begin then to enter upon an Immortal life.

CHAP. I.

1. IT implies, That we ſhall return from a ſtate of Death and live again: Or, that the Soul, which is ſeparated from the Body by Death, ſhall return from its ſtate of Separation to live in a Body again. When we die, theſe Earthly Tabernacles fall down and go to the Duſt; and our Souls, which dwelt in them, take their flight and go to the place of unbodied Spirits. This ſeparation of Soul and Body is an effect of the Divine diſpleaſure upon us: It is to deprive us of that Particle of his Breath or Spirit, by which, when he made Man, he became a living Soul, Gen. 2.7. And accordingly, when he reſolved upon the Deſtruction of the Old World, he threatned them, That his Spirit ſhould not always abide in thoſe Men, 〈 in non-Latin alphabet 〉 , Gen. 6.3. i.e. Should not always lodge or inhabit in the Bodies of thoſe Men, as in a ſheath, as it is in the Original: My Spirit; i.e. The Breath or Soul that I breathed into Man when I made him: But I will ſurely puniſh them with Death, by taking from them the Spirit, which they abuſe by making it a Servant to the Fleſh. And now if this be a true account of the Nature of Death, it is plain, that in the Notion of it, it does not imply either a Deſtruction, or that ſleep of the Soul, which ſome Men dream of For all that this denunciation teaches us, is, That God, when we die, does withdraw the Soul out of the Body: And this he may do, though he aſſign it another place to live in, after he has taken it out of the Body. Now this we may much rather conclude from this Threat, than that it is put into a ſtate of Inſenſibility by Death. For it being a Threat to deprive Man of the Bleſſing he had given him, when he made him; the moſt Natural ſenſe muſt be this, I will puniſh theſe Men by taking away their Souls from them, and making them live a Vagabond life out of the Body, which I deſigned at firſt to be their proper habitation. 〈 in non-Latin alphabet 〉 , It ſhall not abide or dwell in the Body, but it ſhall ſtill abide or live, though out of the Body. And this notion of Death the Scripture does in other places take notice of: As in that mournfull Saying of Jacob, Gen. 37.35. 〈 in non-Latin alphabet 〉 I ſhall go to Hades to my Son mourning; i.e. To the place where his Soul was gone; for he believed, that his Body was devoured by wild Beaſts; And the hopes of dying the ſame Death could not be the thing that he comforted himſelf withall. So likewiſe that Expreſſion of the Pſalmiſt is to be underſtood, Thou wilt not leave my Soul in Hell, nor ſuffer thine Holy One to ſee corruption, Pſal. 16.10. i.e. Thou wilt not leave my Soul in Hades, the place where ſeparate Souls live out of their Bodies, nor my Body in the Grave. And accordingly our bleſſed Lord told the converted Thief, That that day he ſhould be with him in Paradiſe; which cannot be ſo underſtood, as if he ſhould that day go with him into Heaven; becauſe our Lord did not aſcend to his Father till forty days after his Reſurrection. And therefore the Creed does not only teach us, that he died, and what manner of Death he died, but that he was buried; i.e. His Body was diſpoſed of, as the Dead Bodies of all other Men are, and that he went down into Hell; i.e. During the time, that his Body was in the Grave, his Soul was in the place, where ſeparate Souls do live after Death.

But although the Soul, when it ceaſes to live in the Body, does ſtill live; yet when it leaves the Body, we, who conſiſt of a Soul and a Body, do die: And ſo long as the Soul does live without its Body, ſo long we are under the power of Death; And even that Soul, that ſtill lives, is in the ſtate of the Dead. So that the Reſurrection, which is deſign'd to be a Remedy of that Calamity, Death is to us, muſt be the freeing the Soul from that Vagabond ſtate, that the Diſpleaſure of God makes it to ſuffer out of its Body. It is the bringing the Soul, that lives, when we are dead, out of that ſtate, where it lives in a preter-natural condition without its Body, to live as the Soul of a Man was by God appointed to do, when he breathed it into a Body of Fleſh. I call the ſeparate ſtate of our Souls a vagabond and preter-natural Condition; becauſe when they go out of the Body, they leave their own proper Habitation, and wander into unknown Regions. And therefore St. Paul ſtyles our being in the Body a being at home; and when we die, in his ſtyle, we travel out of the Body, or go abroad, 2 Cor. 5. And according to the import of that Curſe, by reaſon of which we die, and go out of the Body, we ſhould for ever, like Vagabonds, that leave their native Soil, and roam about the World, have continued abroad; but that God in great Goodneſs to us has provided us a mercifull Saviour, whoſe buſineſs it is to take care of our Souls, when they leave their own Habitations, and in his due time to bring them back again to their homes. And therefore St. Paul, though he ſpeaks of this ſeparate ſtate as a thing no way deſirable in it ſelf, That no Man, how little reaſon ſoever he has to be in love with this World, does groan, for that he would be uncloathed, v. 4. Yet conſidering the ſafe hands our Souls are committed to, when they are abroad, does upon that reaſon ſpeak of this ſtate as a thing much more Eligible than to ſtay always here in the Body, though it is our home: We are always confident, knowing that whileſt we are at home in the Body, we are abſent from the Lord: We are confident, I ſay, and willing rather to be abſent from the Body, and to be preſent with the Lord, v. 6, 8. i.e. Though we do leave our Habitations, we are well pleaſed with our condition, becauſe we ſhall be under the immediate care of him, who at the laſt will brng us out of this exiled State, and reſtore us to our own Habitations again. Hence the Reſurrection is ſpoken of as our triumph over Hades, that receptacle or priſon of ſeparate Souls. 〈 in non-Latin alphabet 〉 ; O Hades, where is thy victory? 1 Cor. 15.55. The Sea gave up the Dead which were in it: and Death, and Hell, or Hades, delivered up the Dead that were in them: And Death and Hell, or Hades, were caſt into the lake of fire, Rev. 20.13, 14. i.e. Death will deliver up our Bodies which lie impriſon'd in the Grave; and Hades will deliver up our Souls that are there impriſon'd, and then an Everlaſting Being ſhall ſucceed.

The Reſurrection then does not only reſpect our Bodies, which ſee Corruption, but that Immortal part of us, which by Death is forced out of the Body, and driven like an Exile to live from home in a foreign Country, contrary to the Laws of its Nature. For the Reſurrection reſtores us that, which Death deprives us of, and brings back our Exiled Souls to their old native Dwellings. Although the Reſurrection will bring our Dead Bodies out of their Graves, yet this is not all that we are to underſtand by the Reſurrection; becauſe the raiſing a Dead Body to life, will not be the raiſing the Man that died, unleſs the ſame Soul and Spirit, that was ſeparated from it by Death, be re-united with it again. To breathe a New Soul into a Body, that is raiſed out of the Duſt, is rather the creating a New Man, than the raiſing an Old one: For the ſame Man, that died, cannot be ſaid to be raiſed to life again, unleſs the Soul be brought out of its Priſon, as well as the Body out of its Grave: For ſo long as the Soul is kept a Priſoner in the place, where ſeparate Soul live, we are as much in the ſtate of the Dead, as while the Body does lie in the Grave. This re-embodying the Soul, that by Death is compell'd to quit the Habitation it is at firſt born with, and to live abroad in an unknown Region, is the thing, in which our Conqueſt over Death does conſiſt; and conſequently is the Reſurrection, that the Goſpel ſpeaks of.

'Tis true, the Reſurrection has moſt uſually a reſpect to the Body, and does denote its leaving its Priſon, whither it is conveyed. But beſides this, the Holy Scriptures do ſpeak of the Reſurrection with a reſpect to the Soul, and that alteration of its ſtate, when it ſhall of a ſeparate Spirit become embodied a ſecond time; i.e. When it ſhall be brought out of its confinement, and returned to its own Habitation.

This is the meaning of that place, where the Sadducees are ſaid to have denied the Reſurrection; i.e. They were, as is plain from our Saviour's Anſwer, perſuaded, that Death does as well reduce the Soul to nothing, as the Body to Duſt: And that ſince after Death there is no part of us remains alive, there is nothing leſt to ground our hopes of a Reſurrection upon; becauſe there is nothing of us left, in reſpect of which the Reſurrection will be a Bleſſing; and conſequently, that there is no ſtate of life to be expected after this, becauſe Death does not only diſſolve, but deſtroy the very Principles of our Conſtitution. Our bleſſed Lord therefore, to prove to them, that there is a Reſurrection, makes uſe of an Argument, that proves, that the Soul is alive after Death; and conſequently, that there is another ſtate, in which, as Men, we muſt live an Immortal life: God is not the God of the dead, but of the living, ſaith our Saviour; i.e. The Souls of the great Patriarchs are alive ſomewhere, elſe God could not properly ſtyle himſelf The God of Abraham, the God of Iſaac, and the God of Jacob; and therefore they muſt riſe again.

Wherein the ſtrength of our Saviour's argument lies, I ſhall not now enquire: For it is enough to my preſent purpoſe, that he proves, there will be a Reſurrection, becauſe the Soul is ſtill alive. For this implies, that the Reſurrection will not only bring the Body out of its Grave, but the Soul out of its Priſon, and return it to its ancient Habitation; Otherwiſe the Soul's being alive, after we are dead, would no more prove a Reſurrection, than if it was extinguiſh'd. For how is it poſſible to conclude, there will be a Reſurrection, becauſe the Soul lives in its ſeparate ſtate, if the Reſurrection means no more than that the Body ſhall come out of its Grave, and that a new Soul ſhall be breathed into it? Our Bleſſed Lord undoubtedly meant, when he urged this to prove a Reſurrection, That the Soul, which after Death ſubſiſts without its Body, ſhall come out of its ſtate of Death, as well as the Body, becauſe it is ſtill alive; And by being united to the Body again, have a new way of ſubſiſting after Death; which ſecond ſtate of Men is that, which (as the Learned Hammond obſerves) is implied in the Reſurrection.

Obj. If it be enquired how we can be ſaid to riſe again, if the Soul, as well as the Body, be not laid to ſleep?

Anſ. I Anſwer, 1. That the Reſurrection does not only import a reſtoring life to that, which is dead, but the giving us another kind of ſubſiſtence than that, which we have after Death has ſeparated the Soul from the Body. So that though the Soul does live after Death, yet it does not live as it will do after the Reſurrection: It lives in a ſeparate condition from the Body, when Death has broken the Union; but the Reſurrection will reſtore it to its ancient way of ſubſiſting in a Body. And therefore,

2. The Reſurrection does reſpect us as Men, and is for the reſtoring us that Humane Life, which we are deprived of by Death: For though the Soul does live, yet it is not the Soul alone, that is the whole Man. And as we are ſaid to die, when the Soul leaves the Body, though the Soul ſtill lives in its ſeparate ſtate; ſo we are ſaid to riſe again, when the Soul that is Immortal, and does not ceaſe to live, when it is gone out of the Body, is reunited to the Body again.

And now if the Reſurrection does imply our returning from a ſtate of Death, and recovering a new life, or the bringing the Soul out of its place of confinement to its own proper Habitation. Before I proceed, let us conſider what Reflections this furniſhes us with. And,

1. We may hence inform our ſelves of the true nature and meaning of Death. And this is very neceſſary to be done, that we may not deſpiſe and give way to mean and contemptible thoughts of it, as if Dying carried nothing in it that was frightfull and amazing. It is certain, that thoſe of the Heathens, whoſe Names are tranſmitted down to us for the gallantry of their Minds, have generally gain'd this reputation from the ſlight opinion they had of dying. For it was reputed among them as a generous heroick Act, to lay violent hands upon themſelves, and by a draught of Poyſon, or a ſturdy Abſtinence, to put an end to their 〈1 page duplicate〉〈1 page duplicate〉 own Lives, when their Deſigns and Intereſts did not proſper according to their Minds, or they were in danger of falling by a publick Executioner. Now that which brought this way of Dying into ſo much credit with them, was their not knowing what Death is: They either were perſuaded, that nothing of us remains after Death; or if they had ſome dark Notices, that the Soul does ſurvive, they ſpoke very doubtfully of it, and were altogether ignorant how it lives, when it is gone out of the Body; but did believe, they did themſelves a mighty ſervice, when they thus eſcaped from a Temporal misfortune. And thus it often happens ſtill, that Men, when their Affairs ſucceed ill, revenge their ill fortune upon themſelves, and die rather than feel the ſmart of their Calamities. This is choſen as a Refuge from threatning Ills, and fled to as a Remedy of preſent Preſſures. But yet both the one and other of theſe are to be pitied: The former, becauſe they were governed by a belief, that the Soul, while it is in the Body, is a Priſoner, and that it vaniſhes into nothing when it is let out: And the other, becauſe a clouded Mind betrays them to deſperate Thoughts.

But beſides theſe, there are others, that think lightly of Death; for no other reaſon, but becauſe they think it a glorious thing to die like a Roman, without diſcovering any ſigns of fear: Such, I mean, who account it a bravery of Mind to out-face Death, who are govern'd by no other Principle than a ſuppoſed baſeneſs in Fear; and therefore are reſolved not to tremble, although they know not, but that they for ever loſe all that they account dear to them. This is a Temper that is of great account in the World: But what greater baſeneſs is it to fear loſing that, which we love and cheriſh, than to love and deſire that which we account good for us? For my part, I do not underſtand what great Vertue there is in living fearleſs of Death, or in being able to meet it without a dejected look, or undauntedly to expoſe a Man's ſelf to the danger of it, what-ever horrid ſhape it appears in; if he, who thus deſpiſes it, has nothing out of this World, that he can love or take pleaſure in; eſpecially when we conſider, that it is as natural to fear that, which is hurtfull and deſtructive to us, as to love that, which is good and beneficial. There is, I know, a contempt of Death, which is a noble Vertue; but it is only that which Religion does work the Mind to. For he, who knows he ſhall live again, has a great deal of reaſon to be fearleſs of dying. But what account can that Man give of his ſlight opinion of Death, who as little thinks of another Life, as he ſeems regardleſs of Death; and who, while he reſolves not to fear Dying, thinks not, and perhaps does not believe, he ſhall riſe again. Theſe Men undoubtedly know not, what it is to die; otherwiſe they, who have all the reaſon in the World to fear it, would never make it a Vertue not to be daunted or unconcern'd at it. For,

1. Death has not only a reſpect to our Bodies: It is not only the cloſing our Eyes, and ſtopping our Ears, and tying our Hands and Feet, and the rendring the ſeveral Members of our Bodies uncapable of performing the Functions of Life any more. It is not the depriving this Earthly Machine which now we ſee to move, and which we feed and cloath with art and care, of all ſenſe and motion. If Death was nothing elſe but this; I mean, if all the hurt, it did us, reſpected the Body only; ſuch as the letting out our Spirits, and congealing our Blood, and the turning the Body into a Carcaſe, and ſending it to a Grave; perhaps it might be as eaſie a thing for a Man to be fearleſs, as a Beaſt is inapprehenſive of it. For why ſhould a Man be more averſe to dying than a Brute, if he has nothing more to loſe? But when we cannot cure our ſelves of that Averſion we have to Death but by Religious Conſiderations, which is the way that good Men take; or by hardening our Minds to a ſtupid contempt of it, which is the method that bad Men grow fearleſs of it by; this ſhows, that Death is ſomewhat more than what our Bodies ſuffer by it. Yet,

2. It is not ſuch a ſtate of Inſenſibility, as ſuppoſes the Soul as well as the Body to be laid in a profound ſleep; and that it is out of ſuch a ſtate of Silence that the Reſurrection will awaken us, For there is nothing more plainly taught us in all the Holy Scriptures, than that the Soul does ſurvive the Body, and is in a ſtate either of Happineſs or Miſery, from the very time of its departure out of the Body. For how elſe could God in any ſenſe be ſtyled the God of the living, and not of the dead, if there be no part of us that lives after Death? For if the Soul as well as the Body falls aſleep, when Death puts an end to this lie, and ſo continues to ſleep as well as the Body till the Reſurrection gives new life unto it, the Soul is as much Dead as the Body till the Reſurrection does quicken it again. And if ſo, God muſt be the God of the dead, and not of the living, till at the Reſurrection he gives us new life. And beſides, the Parable of Dives and Lazarus does prove, that the Souls both of good and bad Men do live in another ſtate after Death. For how elſe could it be ſaid, that the one was carried into Abraham's Boſom, and the other tormented in Hell, if there were not two different States, in which the good and bad do live after this life? For if the Souls of all Men do ſleep from the day of Death, till that of the Reſurrection, then the Souls of Dives and Lazarus muſt have been in one and the ſame condition, which the Parable does not ſuppoſe they were. But,

3. It is the haling the Soul out of its own proper Dwelling to a Priſon, or the baniſhing it from its own home to a ſtrange unknown Region. It is not the ſetting it at liberty by breaking down the Walls of its Priſon, which has been of old, and ſtill is a very prevailing Notion: Sumus in his incluſi compagibus corporis. Eſt enim Animus coeleſtis ex altiſſimo domicilio depreſſus, & quaſi demerſus in terram, locum divinae Naturae, aeternitatíque contrarium, ſaith Tully. We are ſhut up within theſe fleſhly Walls: For the Soul was thrown down from its ſublime Habitation, and forced into an Earthly dwelling, a place contrary to the Divinity and Eternity of its Nature; which was the Opinion of Plato and his Followers, who ſuppoſing a Pre-exiſtence of the Soul, taught it was thruſt out of its Celeſtial Habitation into an Earthly Body for ſome fault; and therefore that Death did but reſtore it to its ancient State by ſetting it at liberty from the Body. So Hierocles diſcourſes, That it was by leaving the Fields of Vertue and Truth, deplumed and thruſt into an Earthly Body, 〈 in non-Latin alphabet 〉 , being baniſh'd Heaven, and made a Vagabond upon Earth. And therefore it is no wonder that they made light of Death, which, they ſuppoſed, did ſet them at liberty, and reſtored them to their firſt and moſt ancient way of living; Ex vita diſcedo tanquam ex hoſpitio, non tanquam ex domo; I go out of this life as from an Inn, not from home. Now according to this Notion of Life and Death, we have infinitely more reaſon to be weary of Life than afraid of Death, and to mourn the Birth rather than the Death of our friends.

But the caſe is quite otherwiſe, if we take a view of Death without any reſpect had to thoſe Conſiderations, that Religion furniſhes us with. For there is nothing more dolefull, no greater Calamity can befall a Man; and therefore there is nothing, that he has more reaſon to ſtand in awe of and tremble at. It is ſo far from breaking open the doors of a Priſon, and reſtoring our Souls to their priſtine liberty; that it pulls down its Houſe, and drives it like an Exile from its native Soil to live in an unknown place after an unuſual manner. The Body is not its Priſon, but its Houſe and Dwelling-place; and when Death takes it hence, it is not as from an Inn, where it never intended to ſtay long; but from the Habitation, where it would fain live its Immortal life, and where according to the appointment of our Creator it was deſigned to inhabit for ever.

Now that Death does mean thus much, is plain from the Doctrine of the Reſurrection, which is deſign'd to bring our Souls out of the Priſon whither they are carried to live in a Body again; which Doctrine God has made us acquainted with as a wonderfull Inſtance of his Mercy to us, and that great Bleſſing, which is to bear up our Minds againſt the Apprehenſions of, and ſad Averſions we have to Death. But now what Bleſſing would this be to us, and what Comfort would it afford us, if the reſtoring our Souls to their Bodies was to return them to a Priſon, and for ever to deprive them of their true and native Liberty? This would be ſo far from being matter of joy and comfort to us, that we ſhould riſe again, that we had reaſon to look upon it as a Menace, and bewail it as a Calamity as grievous as the Platoniſts ſuppoſe the firſt deſcent of the Soul into its Body to have been. For what comfort can it be to us to know, that our Souls, after they are reſtored to their liberty, (if their ſeparate condition be their true and moſt genuine way of living) they ſhall be caged up again at laſt ſo as never to recover their liberty more. But if it be an expreſſion of abundant Mercy to us; a matter, for which we are bound to bleſs the God and Father of our Lord Jeſus Chriſt, that he has begotten us again to a lively hope of riſing again by the Reſurrection of Jeſus Chriſt; we have no reaſon to think, that Death does us a kindneſs by ſetting our Souls at liberty from the Body as from a Priſon. It is in one reſpect a kindneſs, as we ſhall riſe again and live in pure and immortal Bodies; but conſider'd in it ſelf, if the Reſurrection will be a Bleſſing to us, it is a Calamity we ought to dread; for it imports an Execution of that frightfull Sentence, by which we ſtand condemn'd to loſe our Souls; that Sentence, that ſuffers not the Breath, that God has breathed into us, to abide with us. So that we have as much reaſon to be afraid of Death, as a Criminal has to dread a Jail, or an Exiled perſon to lament his Misfortune, when he is condemn'd to quit the Society of his friends and acquaintance to go into a ſtrange Country, perhaps to live among a Barbarous people, the Cuſtoms and Manners of whom he is unacquainted with.

2. We may hence obſerve, what Death is now to us, ſince we have the hopes of a Reſurrection. For by this, all that is terrible in it, is taken away, and we may look upon it without terrour and amazement. For though it ſnatches our Souls from us, and ſends them as Exiles to a ſtrange place, yet they go out of our Bodies with a comfortable hope of returning back again. That which makes the ſtate of an Exile ſo extremely melancholy and afflicting is, That he is not only deprived of the comfortable Enjoyments of his own Country among his deareſt Friends and Relations, but doom'd to ſpend all his days in a wandring condition among ſtrangers without either Home or Kindred. But now our Souls, when they are commanded out of our Bodies, do not leave them with any ſuch ſad and ſorrowfull Reflections, but go to their appointed place with joyous Hopes of being reſtored again after a time. And by this Conſideration it was, that the Apoſtle chear'd the Minds of the Theſſalonians, exhorting them not to ſorrow for thoſe that were aſleep, as others which have no hope, 1 Theſſ. 4.13. i.e. Not like the poor ignorant Heathens, who had no notice of a Reſurrection. For in this he makes the joyous condition of our Chriſtian ſtate to conſiſt, that we can rejoyce in hope; i.e. In that hope of having our Souls, which the diſpleaſure of God does not ſuffer to dwell long in our Bodies here, return'd us again, which we have by the Goſpel: Whereas the pitious ſtate of the Heathens lay in this, That they were without hope, Epheſ. 2.12. i.e. Without this hope; but were either altogether ignorant, or in great doubts what became of their Souls when they leſt their Bodies.

But the moſt comfortable Conſideration of all is this, That our Souls, though they are thus haled out of our Bodies, and ſent into an unknown World, yet they are under the care of a gracious Saviour. This is it, that alters the condition of ſeparate Spirits, from what it would have been, had not Death been conquer'd; that he who has triumph'd over Death and Hell, or Hades, has the inſpection and cuſtody of all thoſe pious Souls that enter there; that he is their Guardian, and will not ſuffer them to be loſt for ever.

Our Bleſſed Lord makes the goodneſs of Lazarus's Condition, when he died, to conſiſt in this, That he was carried by Angels into Abraham's boſom, Luk. 16.22. In which Expreſſion he undoubtedly intimates to us the great ſecurity, that hereby was given him, that even in that condition God was ſtill his God, which was the Bleſſing that was granted to Abraham, and by which our Bleſſed Lord tells us he is aſſur'd of a Reſurrection. His being in Abraham's Boſom does denote a participation of Abraham's Privileges. For as by the Excellency of his Faith, that great Partriarch got the glorious Character of being the Father of the Faithfull, ſo he is an Inſtance to us of all the good that God deſigns thoſe that believe as he did: And not only ſo, but he was, as it were, conſider'd by the Jews as the great Patron of all, that died in his Faith: That upon the account of the Covenant, that was depoſited with him, and the Promiſe that was granted to his Faith, God would certainly be a God to all that go whither he is gone. The Jews conſider'd Abraham, as we do Chriſt, to be the Corner-ſtone in whom all the Building of their Church, being fitly framed, grew to an Holy Temple, and the Head over all things to 'em; i.e. That principal Perſon, by means of the acceptableneſs of whoſe Faith all the Privileges they enjoyed, and the Bleſſings they hoped for, deſcended to them: And that therefore they could no-where be ſo ſafe, and reſt with ſo much hope as with him. For it was a common Opinion among them, that the Souls of good Men, when they left their Bodies, went to the place where Abraham was, and that there they lived with him as Children in the Houſe of their Father. To this ſenſe may that promiſe be applied, Gen. 12.3. In thee ſhall all families of the Earth be bleſſed. Which does not only ſignifie, that it ſhould be a Proverbial ſpeech among all people, that God would deal with them in this life, as he did with Abraham; but that in him, or by being under the Guardianſhip of his Faith all pious Souls ſhould be happy after Death. So that our Lord, when he tells us, that Lazarus was carried to Abraham's Boſom, ſpoke in the Language and the common Phraſe of the Jews who believed that the Souls of good Men, when they left their Bodies, went to the place, where Abraham as the Father of a Family has the chief place. For why is Lazarus ſaid to be carried into Abraham's Boſom, rather than the Boſom of Adam, Seth or Enoch, or of Iſaac or Jacob, whoſe Poſterity they were, but becauſe the Covenant upon which they depended, was at firſt lodged with Abraham; and that by being with him, he was ſecured of the utmoſt Bleſſing, that was intended in it: Theſe all, ſaith the Author to the Hebrews; i.e. The good Men of old that died, having obtained a good report through faith, received not the promiſe: God having provided ſome better thing for us, that they without us ſhould not be made perfect, Heb. 11.39, 40. i.e. They did not in their times receive the promiſe of the Reſurrection to an Eternal life, or it was not in the times of the Old Teſtament, that God had determined to conferr this Bleſſing upon them: But it was reſerved for the times of the Goſpel, when Chriſt having by the Sacrifice of himſelf ſatisfied for our offences, ſhould merit and receive the power of reſtoring us to an Immortal life. So that they did not receive the full of their Hope; but though they were ſecured of it, by being with Abraham, yet they were to wait the full completion of it till the times of the Reſtitution of all things. This then of old was the thing, that ſweetned Death to the Minds of thoſe brave Men, that died in the Faith of Abraham; that they ſhould go to that great Patriarch as Children to their Father's houſe, who was aſſured of a Reſurrection by having the Lord for his God.

But the Mind of every ſincere Chriſtian has a more powerfull conſideration to ſupport it, who goes out of the World in the favour of a mercifull Redeemer. Though the Soul be raviſh'd from the Body, and carried away under an Arreſt, as a Criminal to a Priſon; yet this is no terrible thing to a Chriſtian, who not only goes to that Houſhold of Faith, of which Abraham is the Father; but abides under the ſhadow of the Almighty, and is under the protection and care of him, who has the power of life, and whoſe ſecond appearing he waits for. There he reſts in hope, and rejoyces in the favour of his Lord, who, he knows, will not ſuffer him to be loſt for ever, but will remember him at the laſt, and grant him the Bleſſing by which he ſhall be perfected. But again,

3. This may ſerve to cure us of that fondneſs, we have for this life; to make us ſomewhat more indifferent towards it than uſually we are. It is indeed ſo conſiderable a Bleſſing to us, that we can enjoy nothing without it: And upon this account it is ſo dear a thing, and ſo deſirable to us, that when Age and Infirmities have drawn of our Spirits, and made it a burthen to us, we generally feel ſo much ſweet in it, that we can hardly be perſuaded to part with it with any content. It is for the ſake of this, that we riſe up early, and ſit up late, and employ the ſtrength of the Body, and the vigour of the Mind, to find out Proviſions to ſuſtain, and Remedies to prolong it.

There are a great many Conſiderations, which, if duly thought of, would go a great way toward the abating that over-paſſionate Love we have of it; for it is mortal, and that is ſuch a diſparagement to it, as ought to make us ſomewhat aſhamed of doating upon that, which we cannot keep; And while we have it, it is not to be maintain'd but with an abundance of coſt and care, a great deal of labour and toil both of Body and Mind. So that though Life be ſo valuable a thing, that we cannot but love and eſteem it; yet it is not this life ſurely, that is ſo deſirable: Nor would a Wiſe man ſet a value upon Life, if he was ſure he ſhould have no other life, but this. For who can be in love with Corruption and Miſery, or limit his Affections to Vexation and Sorrow? Who can be fond of a life, that is always ſo chargeable, and very often ſo tireſome a thing to us, as this is? This indeed might be a conſideration to incline us to think well of Death, though it does drive our Souls out of our Bodies; becauſe the Corruption and Filth of ſuch a Habitation is enough to nauſeate and make them glad to be rid of them. For what comfort can a Soul take in a Houſe that is ever and anon ready to fall about its Ears, and which daily toils and drudges it to find out ſome means to prop and repair it? What pleaſure can it be to a Spirit to live in ſo naſty a dwelling, that in every room and corner, from the higheſt to the loweſt, preſents it with nothing but ſtench and ſilthineſs? But if the miſeries and follies, with which this life is embitter'd, be not enough to wean us from it; if the Soul be not willing to leave the Body, though it is a dwelling, that affords it little pleaſure, becauſe it was not created to live alone; yet when we know, that after Death has ſent it abroad to live, we well know not how nor where, we ſhall receive it again at the Reſurrection. Methinks this is a very ſatisfactory Reaſon why we ſhould the leſs value this preſent life: For the Reſurrection does fully anſwer our deſires of life, and will for ever put an end to that Regret our Souls have to live out of a Body; and therefore it aſſures us of ſuch a life as is far more worth our having than this is. Was this all the life, that we have reaſon to look for, perhaps there might be ſome reaſon in that, why we ſhould love this life with all its troubles, and why our Souls ſhould be unwilling to leave our Bodies, as unpleaſant a dwelling as they have in them, becauſe a bad one is better than none at all. But when Death, which puts an end to this life, will it ſelf have an End, and our Souls ſhall not be left in Hell for ever, as the Pſalmiſt ſpeaks of our ſeparate condition, we ought in reaſon to have ſome kind thoughts for that life we ſhall riſe to, when Death and Hell are deſtroy'd. Did we know no more of it but this, That we ſhall live again; there is this reaſon, why we ought not to be only fond of this life, becauſe this is not the only life, we have to live. But when the life, we ſhall live, is Immortal and full of Glory, and our Souls ſhall never more be forced out of our Bodies, when we have once received them again; if we be found fit to live, we who hope to riſe to ſuch a life, have little reaſon to doat upon a life of ſorrow and vexation, and which Death will at laſt deprive us of: We, I ſay, have little reaſon to be fond of this, which muſt end even upon this account, becauſe we carry a fondneſs in us toward life: For this inclination ought much rather to be towards a life that is altogether free from all, that does diſcontent this.

4. We may hence obſerve the Folly of Atheiſm: For it teaches Men to deride, and make a mock at the very Bleſſing, which of all perſons the Atheiſt either is or ought to be moſt fond of; and for the making the moſt of which, he pretends to believe as he does. He believes that it is for the good of life for a Man to be at liberty to follow the ſwing of his own inclinations, and that nothing is a greater enemy to it than Religion; which, as he diſcourſes, does extremely ſour and embitter it by thoſe ill-natur'd reſtraints, that it lays upon us. And now is there any Man that ought to be ſo much afraid of Death, as this Man, who is unwilling that Life ſhould be ſour'd with any thing that is unpleaſant? Is there any thing that he ought to dread more than that, which will not only put an end to all his Enjoyments, but deprive him of that great Bleſſing which he is for improving to the utmoſt, and labours with all his Art and Skill to ſweeten it with all that is gratefull and pleaſant, as he pretends? It is indeed upon this reaſon, that he perſuades himſelf, there is nothing to be look'd for after Death. He loves this World ſo well, that he is not willing to believe there is another to be expected, after he is taken out of this, unleſs he ſhould live in the other, as he does in this. Let us eat and drink, ſays he, for to morrow we ſhall die: i.e. Let us make much of Life, while we have it, for we ſhall not enjoy it long: And the dead know not any thing, neither is there any device, or knowledge, or wiſdom in the Grave, whither thou goeſt. This is the ſubſtance of this Man's belief and reaſoning: But yet, I ſay, he of all Men ſhould not believe and reaſon thus; becauſe he ſpeaks againſt himſelf, and argues againſt his own Principles. For at the ſame time that he ſpeaks againſt Religion for being an Enemy to Life, he himſelf ſpeaks very meanly and contemptibly of it. The ſame reaſon, that makes him an Enemy to Religion, ought to make him the greateſt Enemy to Death, and to raiſe in his Mind the greateſt abhorrency of it: becauſe, according to his Opinion, it will for ever take away all that ſenſe, in the pleaſing of which, he places all his happineſs. He, who would not have Life rendered unpleaſant by any thing, ought above all things to ſtartle and tremble at the thoughts of Death, as the greateſt Enemy to Life.

All, that are perſuaded, there is another Life after this, are taught by this belief to have a very indifferent regard to this life; becauſe they know, that the loſs of this life is not the loſs of all the life they hope for. But now the Atheiſt is ſo much wedded to this life, that he places all his Happineſs in the delights of it, and cares not to think of any other. And therefore the thoughts of dying muſt certainly be very troubleſome to him, becauſe he is perſuaded, he ſhall for ever loſe that, which he would not have embitter'd, and that all his joys and pleaſures, all that he accounts good for him, are thereby for ever gone.

And now what a wofull condition is this Man in, who lives under ſuch a perſuaſion as this? He ſhows, he is no Enemy to Life, when he tells the World, That all, that he aims at, is the making Life as pleaſant and eaſie as 'tis poſſible to be. And yet that which he ſo much loves, he rallies upon, and pleaſes himſelf with the thoughts of loſing it for ever. Now if it be ſo gratefull to him to think he ſhall die never to live more, why is he ſo tender at all of Life? why does he ſeek out ways to make it pleaſant? why does he not live in a continual neglect and contempt of it, if it be ſo ridiculous a thing to live as he would perſuade the World it is, when he derides the Religious Man's hopes of living again, though he dies? But if Life be worth all the care and pampering, that he beſtows upon it, he of all Men ought not to make it his ſcorn. He pretends to be a very great friend to Life, while he undertakes to teach the World the beſt way of living. And yet at the ſame time, that he profeſſes ſo much kindneſs and friendſhip for Life, his Principles make him a perfect Enemy to it. He believes, that there is no more Life after this; but that, when once Death has cloſed his Eyes, he ſhall never wake more; and this Thought he ſo much pleaſes himſelf with, that he laughs at all, that do not believe as he does. And yet he tells the World, that he is an Atheiſt purely for the good of Life. He is an Atheiſt, becauſe he would not have his Life ſour'd with ill-natur'd Reſtraints, as he believes them; And yet becauſe he is an Atheiſt, he cannot endure to hear of a life that is Everlaſting, or of recovering his life again when he has loſt it.

And is it now a wiſe thing to be an Atheiſt, when every one, that is ſo, is taught by his Principles to thwart his own deſires; and to make it a part of his Wiſdom to deride the belief of enjoying that for ever, which he pretends to have a greater value for, and to conſult the good of more than any body elſe. If he be wiſe in being ſuch a friend to life, as he would have the World believe he is, when he would have nothing to interrupt or leſſen the joys and pleaſantries of it; why is he ſuch an Enemy to is, as to be unwilling the Faith of thoſe, that believe an Eternal life, ſhould be true? But if he be wiſe in ridiculing and oppoſing this Faith, why does he profeſs himſelf a friend to Life? Either he muſt be a fool in being contented, that this belief ſhould be falſe, or in loving Life ſo much as he does; Eſpecially, when we conſider it is for the ſake of Life, that he chuſes to believe as he does. Why is Life ſo precious a thing to him, that he cannot endure to think of any thing, that is troubleſome to it, when with a great deal of ſatisfaction he can think of loving it for ever? Atheiſm then is a very fooliſh thing, not only becauſe it makes a Man an Enemy to his own Life, but an Enemy to the Immortality of it, only that he may be thought the greateſt friend to it, by providing extravagantly for it now; as a fooliſh Heir ſells the Reverſion of an Eſtate, for the preſent Enjoyment of a ſmall pittance of it.

The Atheiſt will perhaps plead for himſelf, that he is no Enemy to a ſuture Life, but to the belief of it without Reaſon. And it is true, he is no Enemy to the Life, that he now lives; nor is there any reaſon that he ſhould, becauſe it is all he hopes for. But if he loves Life at all, why is he a friend to thoſe Principles, that will not ſuffer him to rejoyce in the hopes of a Reſurrection to Life again? He ſaith, he ſees no reaſon to believe this. Suppoſe he had well conſider'd the matter, yet methinks he ſhould not deride thoſe, who are perſuaded, there is good reaſon to believe it; but rather lament it as his misfortune, that he cannot diſcern the reaſon, upon which others ground their belief. For he, that ſo loves his Life, as to be unwilling to loſe it, ſhould at leaſt be very favourable towards a Doctrine, that promiſes the Reſtauration of Life again, and wiſh that he could ſee good reaſon to believe the Truth of it. But to laugh and make a mock at it, as if it was not worth wiſhing it was true, does not ſavour of that Wiſdom, which a love of Life ſhould prompt him to.

5. We may hence inferr the Reaſonableneſs of a Holy Life. Our Religion does wiſely command us to ſet our Affections on things above, and not on things on the Earth, and to have our Converſation in Heaven, becauſe our Life in this World will ſhortly have an End; and it is in Heaven that we muſt live an Everlaſting life: Upon which account it is very fit that we ſhould acquaint our ſelves with the Nature of the place we are going to, and how we muſt live when we come thither: And as he who is about to ſettle in another Country to ſend thoſe Vertues before-hand thither, which may be a maintenance to us, when we come thither. We, to be ſure, ought not ſo to live now, as if we were to live no more; for what will become of us, when we do live again, if we have made no proviſion at all for that life. The main ſolicitude that ought to fill our thoughts, is not how we may thrive and improve our Fortunes in this World; i.e. To put our ſelves into ſuch a condition, that while we live here, we need not fear either poverty, or the diſgrace that accompanies it; but what we muſt do, that when we are returned from the Dead, we may not be deſpiſed for our want of ſuch Vertues as are to ſupport that Life.

This ought to be the End of our Living now, becauſe we muſt live again: For a looſe inconſiderate way of living can be reaſonable upon no account, but either becauſe we ſhall never be taken away from a World of ſuch delights, as now we live in; or becauſe when we are once gone out of this World, there is nothing more to be expected. In either of theſe two caſes a Man might be allowed to provide for this life with all the care and ſolicitude, that he can, without thinking of any other: But if we muſt die, and after Death muſt riſe to Life again, the ſame reaſon, that obliges us to be carefull for this, ought alſo to prevail with us to provide for another life. We are very apt indeed to live here in this World, as if we ſhould never leave it; i.e. While there is marrow in our bones, and vigour in our ſpirits, we are very apt to forget we ſhall die: But yet there is no Man ſo ignorant or ſo inſenſible of the corruptible ſtate we are at preſent in, as to believe, he never ſhall. No, the Graves they meet with in every Church-yard, and the frequent Funerals of their friends or neighbours, are ſo many irresistible Notices of their own Mortality, and tell them the ſad ſtory, that this lovely World, they ſo much doat on, and they muſt part.

This then is not the reaſon, why Men live looſely; but generally they, who live wickedly, are apt to perſuade themſelves, that they ſhall never live again. And though it is the illneſs of their Lives does drive them to this perſuaſion, yet they diſcourſe the matter as if the reaſon, why they live no higher than this World, was, becauſe they were certain, there is no other. And it is true, that if they be right in their belief, they are not much to be blamed for their way of living; becauſe if there be no other life but this, a Man has nothing more to do, than to enjoy this the beſt he can. But then this is a tacit confeſſion, That if there be another life, they ought not to live as they do, becauſe a ſenſual way of living can only be ſuited to a World, that affords no other than ſenſible delights. And then let this Man think with himſelf, whether he does wiſely to live ſo here, as to put him out of conceit with another life, when all his unwillingneſs to live again will not hinder him from returning to a new ſtate of life. Let him think whether his way of living be ſuch, as he can approve of, and ſatisfie himſelf in, when it makes him rather to chuſe, ſince he cannot avoid dying, never to ſee nor hear any thing more, than to riſe and live again afterwards. And if a wicked Man can upon no other ſcore go on in his way with any tolerable eaſe, but by wiſhing he may never ſee day again, when once Death has cloſed his Eyes, how can we chuſe but think, that a Reſurrection to another life does, in the opinion of this Man, call for another courſe of life, than what he now lives. For if we we muſt riſe and live again after this, it is ſurely our intereſt and concern ſo to paſs through this life, as to carry along with us none of thoſe ſenſual Inclinations and Affections, as will not ſuffer us to live well in the next.

CHAP. II. The Reſurrection, as it denotes the raiſing our Bodies.

II. I Come now to conſider the Reſurrection, as it imports our living again in theſe very Bodies. A Reſurrection is a reſtoring life to the Body, that dies. For if it was not the ſame Body, that the Soul now lives in, that it ſhall be united to again by the Reſurrection, it could not be called a Reſurrection. To believe, that it ſhall inhabit a Body, but not the ſame Body, is to believe that God will make it a new Tabernacle, but not erect and raiſe up the old one. And how many ſubtilties ſoever Men of wanton Wits may frame to themſelves to puzzle this Article of our Faith, they ought to conſider, that they are undermining the very Doctrine of the Reſurrection it ſelf at the ſame time, that they attempt to prove it impoſſible, that the ſame Body ſhould riſe again. But I ſhall not examine thoſe curious Queſtions, with which vain Men endeavour to perplex this Doctrine. For ſince it is upon Revelation, that the Certainty of it depends, we are to have a Recourſe to that Revelation, that God has given us concerning it, to underſtand the true import of it. For what he has revealed, he will do; it is certain enough, that he has power to do. And if we know not how it can be done, it is becauſe we know not all, that God can do.

1. Then he has revealed, that he will raiſe up theſe very Bodies again in which we now live, and which ſee Corruption. Theſe Bodies, I ſay, which are the Inſtruments and Companions of our Souls in all the Actions and Labours of this life. It is, I know, inſiſted on as a thing very congruous to Reaſon, that the Body, which is a partner with the Soul in its good or ill in this life, ſhould likewiſe ſhare with it in the ſame in the life to come. But this is a way of arguing, that was not thought of, till we had received the Notices of this Doctrine another way. For the wiſe Heathens, who believed the Soul's Immortality, and that, when it goes into the other World, it is either adjudged to happineſs or miſery according to our Actions in this life, never thought of this argument to perſuade them into the belief of a Reſurrection. And it is very ſtrange that not one of thoſe great Men, that have diſcours'd of the Rewards and Puniſhments of the other life, ſhould not think of this reaſonableneſs, that the Body ſhould ſhare with the Soul in theſe to inferr a Reſurrection. Neither is it eaſie to apprehend why it ſhould be thought fit, that a clod of Earth ſhould have a reward or puniſhment for what is done, when it can do nothing that is deſerving of either. I know it is fit and abſolutely neceſſary the Body ſhould be raiſed ſince the Man, that does vertuouſly or wickedly, muſt be rewarded accordingly. But this Neceſſity cannot be made appear by any Congruity in the thing, that the Body ſhould partake with the Soul of its future Recompence; but only from that Revelation that tells us we muſt all appear before the Judgment-ſeat of Chriſt, that every one may receive the things done in his Body. We muſt all appear, we who now live in the Body; and every one, not the Soul only of every Man muſt receive the things done in the Body. Therefore our Saviour tells us expreſsly, That all, that are in their Graves, ſhall hear his voice, Joh. 5.28. All that are in their Graves; i.e. the ſame Men, that are dead; which cannot be true, if the ſame Bodies be not raiſed, that go to the Grave. No Bodies go to the Grave, but thoſe we now live in; and therefore the ſame Bodies muſt come out of their Graves, otherwiſe we ſhall not riſe the ſame Men we die; nor will thoſe that are in their Graves hear his voice. For if it was a new Body, that ſhould then be framed, and the putting our Souls into ſuch new Bodies could be ſtyled a Reſurrection of the Body, it could not be the Reſurrection of the Body, that is in the Grave: becauſe a Body, that is not yet made, is not a Body, that is in the Grave. And accordingly St. Paul teaches us, that it is this corruptible, that muſt put on incorruption; and this mortal, that muſt put on immortality, 1 Cor. 15.53. i.e. It is no other Body, that we ſhall riſe with, but that which is now ſubject to Corruption and Mortality, It is this Body, that dies and ſees Corruption: And it is this Body, that muſt riſe again freed from Corruption, and the power of that Law, that has ſubjected it to Mortality. And accordingly it is called the Reſurrection of the Body, and the Reſurrection of the Fleſh; which it could not be, if it meant no more than the giving us a Body, which never was a Body before; and the cloathing us with ſuch Fleſh, as never had been Fleſh.

The Apoſtle does indeed illuſtrate this Myſtery by the ſpringing up of Grain from the Seed that is ſown: which is only the ſame in kind with the Seed it grows out of. And thence he inferrs, that God gives it a Body, as it pleaſes him, and to every Seed his own Body; i.e. Grain of the ſame kind. But Similitudes are not to be interpreted too ſtrictly, nor to be underſtood to give a full and proportionable proof of the thing, they are deſigned to illuſtrate. So that we are not to conclude from hence, That it is only a Body of the ſame kind with that, which was buried, and corrupted in the Grave, that ſhall grow out of that, which is corrupted, as Wheat does out of Wheat, that has ſeen corruption: But that, as the Seed, which is ſown, does ſee Corruption, before it yields its encreaſe; ſo our Bodies, before they riſe, muſt likewiſe ſee Corruption. But ſtill, that they ſhall be the ſame Bodies, that die and ſee Corruption, that riſe again; he plainly teaches us, when he tells us, That it is this corruptible, that muſt put on incorruption; and this mortal, that muſt put on immortality.

Neither are we to think it enough to ſtyle it the Reſurrection of the ſame Body, though the Body, that riſes, ſprings out of any one ſmall Particle of that Body, that dies; which is an invention to ſatisfie the Atheiſt of the poſſibility of the Reſurrection of the ſame Body, though our Bodies, after they have lain long in their Graves, may poſſibly undergo innumerable changes by being mixt with other Bodies. For this is not to aſſert, as the Scripture teaches us, a Reſurrection of the ſame Body, but only of ſome ſmall part of it. Only ſo much of our Bodies in this caſe can be ſaid to riſe, as did belong to our Bodies before they ſaw Corruption; but all the reſt that the Reſurrection will give us, it muſt do ſo by a new Creation; for it is a contradiction to ſuppoſe that any one little portion of the Body, that dies, may, by Multiplication, or any other way, become all the parts and portions of which our Bodies did conſiſt. One part can be no more than one part; and if but one part ariſes, then all the reſt are loſt; and all that the raiſed Body will conſiſt of beſides, muſt be ſuch as it never had before. And what is this but to ſuppoſe, that it is a new Body, that is made, and not the old one, that is raiſed? For it is much more reaſonable, it ſhould be denominated from all that new quantity of Matter, of which it is framed, than from one ſingle Particle, that is old.

If then it be the Reſurrection of the ſame Body, that goes to the Grave, that the Scripture teaches us, as certainly it does, we are not to trouble our ſelves with thoſe Difficulties, that ſeem to thwart the belief of it; becauſe thoſe things that appear impoſſibilities to us, are none to God. We ought therefore to be very cautious, how for the removing the Cavils of unreaſonable Scepticks, we ſtart new Notions of a Reſurrection; leſt while we endeavour to remove the Objections, that are made againſt this Doctrine, we deſtroy the Truth of it: For a Reſurrection in its true Notion does certainly ſuppoſe a reſtoring of Life to the whole of that, which falls and dies; and not only to ſome part of it; for all that is added to the Old, is not raiſed, becauſe it never fell. This was the Reſurrection that the firſt Chriſtians believed and maintained, and which the Heathens quarrell'd with, and oppoſed Chriſtianity for. Had not this been the Doctrine, that was taught and believed by the Chriſtians, there would have been no reaſon for thoſe ſcoffs with which the Heathens loaded it as an impoſſibility, or a childiſh figment. For thoſe of them eſpecially, who, as well as Chriſtians, believed, that the World had a beginning, could no more ſuppoſe it impoſſible, that God ſhould make a new Body after this is turned to Duſt, than that he ſhould make a Man at the firſt. But that, which they could not conceive to be poſſible, was the reviving a dead Body: And therefore it was, that for the perplexing this Doctrine the more, they burn'd the Bodies of Chriſtians, whom they Martyr'd, and threw their Aſhes into the Air, or Sea, that the Winds or Waves might ſcatter them, thinking thereby to ſhame the Chriſtians into a Confeſſion of the Impoſſibility of ſuch a Reſurrection, as they expected. But,

2. They muſt be theſe Bodies made glorious and ſpiritual, fit for the Objects, and ſuitable to the Condition of the World, we ſhall then live in. It is ſown in corruption, it is raiſed in incorruption; it is ſown in diſhonour, it is raiſed in glory; it is ſown in weakneſs, it is raiſed in power; it is ſown a natural body, it is raiſed a ſpiritual body, 1 Cor. 15.42, 43, 44. Though they are the ſame Bodies, that riſe; yet they will not riſe with the ſame Qualities and Infirmities. They will be the ſame Bodies, but changed and improved to ſuch a condition, as is proper for a ſtate of much greater glory and perfection than that, in which we now live, is. Here our Bodies have diſhonourable and feeble Parts, are ſubject to the infirmities of Age, and the decays of Sickneſs; and at the beſt have thoſe Neceſſities about them, as require daily refreſhments of Meat, and Drink, and Sleep: But when we come out of the Grave, all this infirmity and weakneſs, this diſhonour and feebleneſs, this imperfection and corruption ſhall be left behind: And we, who went into the Chambers of the Dead, the food of Worms, ſhall come forth the companions of Angels; We, who go to our Beds of Duſt with that ſtench and rottenneſs, as compells our deareſt friends to bury us out of their ſight, ſhall come forth with Immortal Bodies, that ſhall neither need food nor raiment, nor any thing to ſuſtain them, as now they do. For as we have born the Image of the Earthy, have lived in ſuch a Body as Adam had, ſo we ſhall bear the Image of the Heavenly; i.e. We ſhall have ſuch glorious heavenly Bodies at the Reſurrection, as Chriſt now has: For fleſh and blood cannot inherit the Kingdom of God. Fleſh and Blood, ſuch as now we carry about with us: Bodies, that cannot live without food, and which by reaſon of the weakneſs and imperfection of their Senſes are oftentimes pained by that, which is their pleaſure: But what is corruptible, muſt put on incorruption; and theſe vile Bodies ſhall be changed and faſhioned like to Chriſt's glorious Body, Phil. 3.21. i.e. Such as his Body is, ſuch ſhall ours be, diſcharged of all that is their burden and ſhame, or that creates vexation or uneaſineſs here; and improved to that height in all its Powers, that we, who cannot bear the light of the Sun, when it travels in its ſtrength, whoſe Eyes water and are offended, when too much light pours in upon them, ſhall be enabled to live in ſuch glory, as is not yet revealed; and to walk in that inacceſſible Light, to which no mortal Eye can approach.

This Change is expreſs'd in Scripture by our riſing with ſpiritual Bodies, and bearing the Image of the Heavenly; which does not mean, that our Earthly Bodies ſhall be turned into Spirits. For then the life, we ſhould be raiſed to, would not be of the ſame nature with that, which we now live; i.e. It would not conſiſt in the vital Union of a Soul and a Body, but of two Spirits: For a Body turned into a Spirit, is no Body. But now that which the Scriptures teach us concerning a Reſurrection, is, That our Bodies ſhall come out of their Graves, and that we ſhall have the ſame Bodies, as well as the ſame Souls, though improv'd in their capacities and qualities: That the life, the Reſurrection is deſigned to reſtore us, is the life we loſe, becauſe it is ſtyled the Reſurrection of the Dead; which could not be, if it be a Body turned into a Spirit, that our Souls ſhall be united to: For then the Reſurrection would not unite it to a Body at all; i.e. It would not give us the life of a Man, which is the life, that Death deprives us of.

They, who contend for ſuch a Rarefaction of our Bodies into Spirits, tell us, That we ſhall have the agility and ſubtilty of Spirits, ſo as to be able to penetrate Bodies, and to be in a place, not as we are now by filling it, but as Angels are, who do not exclude any Body thence by being there. And this they ſuppoſe is the Nature of Chriſt's glorious Body, which is the pattern, after which the Reſurrection will faſhion ours. For to this purpoſe they inſiſt upon that Text of St. John, which tells us, That our Saviour enter'd into the room, where the Diſciples were met together, when the Doors were ſhut: As if St. John's meaning was, That he had paſſed through the Doors in the ſame manner, as a Spirit does. But now the Evangeliſt ſaith no ſuch thing; nor do I ſee, how any ſuch thing can be concluded from what he does ſay. The Words of the Evangeliſt are theſe; Then the ſame day at evening, when the doors were ſhut, where the Diſciples were aſſembled, for fear of the Jews, came Jeſus, and ſtood in the midſt, Joh. 20.19. In which he only tells us the time when, but nothing of the manner how he appeared; whether by paſſing through, or opening the Door, or any other way. That he came in the Evening, when the Doors were ſhut; i.e. At that time of the night, when, according to the Cuſtom of the Jews (who were not wont, ſaith Muſculus, to ſhut their doors in the day-time) the Doors were ſhut. Or if they give an account of ſuch a Miraculous way of appearing, as ſurprized the Diſciples; this does not neceſſarily oblige us to believe, that he came into the room as a Spirit, by piercing through the Doors: For he might preſent himſelf among them in a ſurprizing manner, though he did not pierce the Door; neither is it known, that Spirits do thus appear. So that it is no proof that the Reſurrection did turn his Body into a Spirit, becauſe he enter'd a room at that time in the Evening, when the Jews ſhut up their Doors; unleſs it be made appear, that he could no other way enter it, but by paſſing through the Door, and that Spirits are wont thus to enter. But that our Saviour's Body was not turned into a Spirit, and that the Miracle of his Appearance did not lie in his paſſing through the Door, he himſelf gave his Diſciples a ſenſible proof at this very time, when he ſhow'd them his Hands and his Side, and bid them Handle him and ſee, that it was he himſelf; i.e. The Man Chriſt Jeſus, that was crucified, and no Spirit, as they believed him to be; becauſe a Spirit has not fleſh and bones, as ye ſee me have, Luk. 24.39. When therefore the Scriptures tell us, that we ſhall riſe with ſpiritual bodies; the meaning is, that our Bodies, when the Reſurrection has reſtored us them, ſhall not need thoſe refreſhments of Meat and Drink, and Sleep, that now they ſtand in need of; but ſhall live as Spirits do, without putting us to charge and labour to maintain their life. And this our Bleſſed Lord teaches us in his Anſwer to the captious Queſtion of the Sadducees, whoſe Wife the Woman, whom the ſeven Brethren had ſucceſſively married, ſhould be at the Reſurrection; The children of this World, where one Generation goes, and another comes, marry, and are given in marriage; becauſe in a World, where we are mortal, this is the only way we have of preſerving our Names, and of living, when we are dead: But they, who ſhall be accounted worthy to obtain that World, and the Reſurrection from the dead, neither marry, nor are given in marriage, neither can they die any more, but are equal to the Angels, Luk. 20.34, 35, 36. i.e. They are equal to the Angels in this, That they ſhall die no more; and ſince they are in this equal to them, they ſhall live like them. For becauſe they themſelves will be Immortal, the reaſon of Marrying and giving in Marriage will be at an end.

And indeed there is a neceſſity, that our Bodies ſhould be thus changed, becauſe the World, we ſhall then live in, will not be the ſame as this is. For whether we ſhall aſcend to the higheſt Heavens, where Chriſt now ſits at the right hand of God; or whether we ſhall have our Habitations in that new Earth, that will be made, after this old one, which has been the Seat of ſo much Wickedneſs, is deſtroy'd, it is requiſite our Bodies ſhould be otherwiſe faſhion'd than now they are; that they may be ſuited to the Nature of the place, we ſhall dwell in. It is not a thing, that a Chriſtian can find any thing incredible in, that our Bodies, after they are raiſed, and improved by the Reſurrection, ſhould by the power of that Spirit, that raiſes them, aſcend into Heaven, and be capable of dwelling there. For the poſſibility of this is exemplified to us in the Aſcenſion of a Humane Body, that was dead, and roſe again, as we likewiſe ſhall die and riſe again. But now whether our Lord's Aſcenſion be to teach us, where we ſhall live, when we are riſen again or no; i.e. Whether we may conclude from thence, that we ſhall aſcend into Heaven, as well as we do, that we ſhall riſe again from the Dead, becauſe he did, is not eaſie to be reſolved. He told his Diſciples indeed, that in his Father's houſe are many manſions: And that one reaſon of his Aſcenſion was to prepare a place for them; and that at his ſecond coming he would receive them to himſelf, that where he is, they might be alſo, Joh. 14.2, 3. But it does not plainly appear from hence, that we ſhall aſcend and live with him in Heaven. The preparing the place, where we ſhall live with him, is the fruit of his Aſcenſion, and we are plainly taught in this, and other Texts, that when he comes again, we ſhall live with him in the place, that he has prepared for us; now he is in Heaven. But it is not evident that by his Father's Houſe, and the Manſions therein, we are to underſtand the Heavens, whither he is aſcended. He does intend thereby, 'tis true, the place that he prepares for us; now he is in Heaven, and where we ſhall live with him, when he deſcends again from Heaven. But why may we not underſtand by this place the New Jeruſalem, that St. John ſaith, he ſaw come down from God out of Heaven, Rev. 21.2. And indeed why ſhould St. Peter ſay, we look for new Heavens and a new Earth, wherein dwelleth Righteouſneſs; if that new Earth, which God will create, be not deſigned to be the Habitation of Men after the Reſurrection? It ſeems ſomething more natural and eaſie to be believed, that Man, who conſiſts of a material, as well as a ſpiritual Part, ſhould rather have his Habitation in that place, where he was made, and which is ſuited to the condition of his Nature, than to be carried to the place, where Angels and pure Spirits have their abode. St. Paul tells us, that we, which are alive, and the dead ſhall, when the Lord deſcends, be caught up together in the Clouds to meet the Lord in the Air: and ſo ſhall we ever be with the Lord, 1 Theſſ. 4.17. But his meaning is only this, That when he ſhall come to judge the World, we ſhall go forth to meet him, or ſhall be conducted or conveyed by Angels through the Air to the Judgment-ſeat; and after he has given Judgment upon the World, we ſhall for ever be with him; which does not imply that we ſhall be carried into Heaven, and there be with him, but where-ever he is, whether in Heaven or in the New Earth, that, as St. Peter ſaith, we look for, we ſhall ever be with him.

But let this matter be as it will; the place, where we ſhall be with him, does require a Change in our Bodies. If we muſt go to Heaven with him, Fleſh and Blood, ſuch as it is now, cannot inherit or enter into that Kingdom. And therefore ſome have imagin'd that our Bodies muſt be turn'd into Spirits, becauſe the Heavens above is the proper Habitation of Spirits. Or if we ſhall live with him upon Earth, it will be upon a New Earth, wherein Righteouſneſs is to dwell; an Earth renewed on purpoſe, that it may be a ſuitable dwelling-place for our renewed Bodies. And this proves that our Bodies muſt be exalted to a more excellent ſtate, purified from all thoſe corrupt Appetites that make ſuch a World as this is needfull to us. For if our Bodies ſhould riſe ſuch as they are now, this World, ſuch as it is, would be a Habitation proper enough for it, nay ſuch a one as they can only live in. But a World diſcharged from all its Vanity and Corruption does require an Immortal incorruptible Creature to live in it.

And now if the ſame Body, we now live in, muſt riſe again; and not only ſo, but riſe purified and exalted to a glorious Condition, according to the Improvements we now make in Vertue, let us conſider what Thoughts this ought to furniſh us with. And,

1. How ſatisfactory ought the Doctrine of the Reſurrection to be to us. The only reaſon, that Death is ſo formidable to us now, is, becauſe it puts an end to the life of theſe Bodies, that we extremely love and doat upon. 'Tis very uncomfortable to think, that we, who feel the Benefits of life, and have a quick and pleaſing ſenſe of the comforts and ſatisfaction of living in a World, that is furniſh'd with all things, that are delightfull to the Eye, and pleaſing to the Ear, and gratefull to all the Senſes, that belong to our Bodies, muſt ere-long languiſh away to a breathleſs Carcaſe: That our Eyes, that let in ſo many delightfull Objects, muſt be eaten out with Worms, our Ears ſtopt, and our Bodies crumbled to Duſt; and that we ſhall no longer enjoy either the fruits of our labours, or the benefit of thoſe deſigns, we have laid for the raiſing our Fortunes: But muſt bid adieu to our Eſtates, to our Pleaſures, to our Companions and Friends, never to hear nor ſee, nor rejoyce with them more in this life.

And now if Death upon this account is ſo melancholy a Conſideration; If it damps our Spirits, and chills our Blood to think of leaving theſe Bodies, that we are ſo well accuſtom'd to, and acquainted with; and a World where we have ſo many Intereſts and Engagements, and which we find ſo well fitted for us, to go to live in a place, we can give very little account of, and without theſe Bodies, which we know not as yet what it is to live without: How much contentment ſhould it be to us to have a Doctrine, that aſſures us, we ſhall live again in theſe Bodies, that we leave behind us, when we go into the other World with ſo much reluctancy and unwillingneſs.

Upon this account Religion ought to be very dear to us, and Atheiſm lookt upon as the moſt uncomfortable Opinion, that can be thruſt upon the World: becauſe among other miſchiefs, it deprives us of the hopes of having our Bodies reſtored to us again: which is the moſt comfortable thing, that a Spirit, which by the Law of its Creation is to live in a Body can think of. It muſt be a very uneaſie thing for an Atheiſt not only to think of leaving this World, but of loſing his Body (which is the only part of him, that he loves) for ever. This Man, above all others, muſt be extremely afflicted with the thoughts of dying; becauſe if his Opinion be true, he has nothing to love but his Body and this World. He muſt look upon himſelf to be only made for this World; and therefore it muſt be as grievous a thing to be haled out of it to a dark Priſon and a ſtinking Grave, where the Body he loves muſt be a feaſt to Worms and Vermine, and at laſt corrupt and periſh never to live more, as it is uſually to perſons born to plentifull fortunes to be turn'd out of their Houſes where they were born and brought up, or to ſee them tumbled into heaps and rubbiſh. So that one would think, that if it was only for the ſake of his Body, which he is ſo very tender of, he ſhould be as much over-joy'd to hear of a time, when he ſhall receive his Body again, as a poor Priſoner is, when he has liberty given him to return home; or he, who has ſeen his Houſe demoliſh'd by an Enemy, to ſee it by the Charity of a friend to riſe again out of its Ruins.

And ſo undoubtedly it is to every wiſe Man, becauſe it gratifies a very ſenſible deſire in us, and makes up the loſs we ſuſtain by dying. For it is the general belief of Chriſtians, that the Soul, after it is departed out of the Body, though it be in a happy ſtate, as the Souls of good Men certainly are, is not ſo perfectly happy, as it will be, when at the Reſurrection it is united to its Body again. Wherein the imperfection of its Happineſs does conſiſt, or from what Reaſon it is, that it is not ſo perfectly Happy, as it will be then, is not for us, who know ſo little of the condition of ſeparate Spirits, and how they live, to tell. But why may we not ſuppoſe that it carries along with it into the other World a ſtrong inclination toward the Body, it has left behind, which is either more or leſs violent as we either mortifie or indulge to it in this World? And ſo long as ſuch an inclination and deſire is not ſatisfied, it cannot be ſo compleatly Happy, as it will be, when it carries no unſatisfied deſire in it. This is certain, that Death, which divides the Soul from the Body, does offer Violence to it, and the ſeparate ſtate, in which it lives afterwards is preter-natural: And when it is rent from the Body againſt its own inclination, why may it not retain an inclination to its own true and moſt natural way of living again.

I know indeed, that the Souls of good Men by Faith and Reſignation to the Divine Will do ſave themſelves from that anguiſh and vexation, that ſuch a preter-natural way of living does vex the wicked Spirits of bad Men with. For as they leave the World with a great deal of regret, and many violent conflicts; ſo it is very likely, that they carry thoſe Reſentments for being forced out of a Body, that they love, along with them, as are their torment. But though the Patience and Reſignation of good Men does make Death more tolerable, and a ſeparate ſtate not to occaſion that vexation to them, as it does to the wicked; yet it is the hopes of a Reſurrection in them does overcome thoſe natural Reluctancies to Death, that are in us, and perſuades them with a conſtant Mind to bear with the loſs of their Bodies for a time in Obedience to the Divine Appointment. But had there been no ſuch promiſe, I do not ſee, how any Man could be content to part with ſo conſiderable a part of himſelf as his Body for ever. For in this caſe Death would be inflicted as a Curſe, and we ſhould go out of the World as Offenders, whom God is not reconciled to; i.e. Such Offenders, as muſt bear his Diſpleaſure for ever. So that however a good Man may with patience reſign himſelf to the Will of God, who has appointed, that all Men ſhall die, ſo long as he knows, that God is his friend, and has appointed a time too, when he ſhall have his Body reſtored him again: Yet it would be a great difficulty to compoſe his Mind to ſuch a temper, if after all his endeavour to pleaſe God, he was for ever to lie under his diſpleaſure. If there was no Reſurrection to be expected, he would want the only Motive, that could diſpoſe his Mind to ſuch a bearing Temper, as will make his ſpearate State tolerable. And although the hopes of riſing again does quiet the good Man's Spirit under the loſs of its Body, yet during its ſeparate State it muſt ratain a ſtrong Deſire towards its ancient Companion; becauſe to live in a Body is Man's natural way of living, and becauſe he needs a Conſideration to bear up his Mind under the thoughts of parting with it.

But it is not the living in any Body that will ſatisfie this deſire. For the inclination, that it carries with it into the other World, is towards the Body it left behind: And if it be not this Body, that the Reſurrection unites it to again, how can this Inclination be laid, and its deſire of living in its own Body be ſatisfied by being put into a new Body. The Reſurrection, by aſſuring us we ſhall live again, does ſpeak a great deal of comfort to us, who naturally are afraid of, and abhorr Death. But it would not be half ſo comfortable to us, as it is, if it did not give us hopes of living in theſe very Bodies, that we have taken a love to, and are ſo loth to part with. Now this is the great ſatisfaction, that it gives us: For it acquaints us, that theſe two intimate and ancient Friends, that are ſo hardly prevail'd upon to bid adieu to each other, ſhall meet again never to part more. The Soul is well acquainted with the Body, it now lives in, and has contracted ſuch an intimacy with it, that it is loth to leave it. And that alone, which can ſilence this diſſatisfaction, is the hopes of being united at the Reſurrection to the Body, it has already made trial of, and has ſuch an inclination to; whereas an unknown Body can give no relief in the caſe, becauſe it is unknown, what it ſhall be, and how we ſhall live in it.

And how then ought we to rejoyce in hopes of the Reſurrection, which will reſtore us the very Bodies, which we have ſuch a fanſie for. This Doctrine ſhould methinks be received by mortal Creatures with the greateſt greedineſs, even out of Love to our Bodies. We take a great deal of pains with them now to nouriſh and ſuſtain them, to repair their decays and to keep them alive; and yet for all this they muſt die: And why ſhould we not be overjoy'd with the thoughts of a Reſurrection, when we ſhall have the Bodies again, that we have taken ſuch a liking to.

2. It is very requiſite, we ſhould take that care of them now, that we may riſe with comfort; and that when our Souls come to inhabit them again, they may have a quiet and peaceable dwelling in them. For otherwiſe the thoughts of riſing again, and living in theſe Bodies after Death, will be ſo far from being comfortable, that it will fill us with terrible Reflections, and occaſion a World of vexation and trouble.

Now this will be the caſe of wicked Men. For there are Two things that will make it a dreadfull thing to them to riſe again.

1. That they muſt go into Bodies, that will vex and torment them with intemperate Appetites. 2. Into Bodies that they will be aſham'd of.

1. Into Bodies, that will vex and torment them with the rage of intemperate Appetites. The Souls of ſuch Men are in a very wretched condition: For they are ſtraitned with the ſame unhappy Dilemma, as the Leprous Men were, when Samaria was beſieged: If they ſtay out of their Bodies, their inclinations to them, will be their torment; but if they go into their Bodies again, the rage and extravagancy of ſuch Appetites as they can meet with nothing to gratifie them with, will miſerably diſquiet them. So that they will neither live at eaſe with, nor without their Bodies. The Reſurrection will ſatisfie the inclination they have to live in their Bodies again, by reſtoring them juſt ſuch Bodies as the ſenſuality of their tempers can take pleaſure in. But the Reſurrection upon this account will not be gratefull to them, becauſe it will reſtore them to ſuch Bodies as will call for the ſame enjoyments and gratifications, as here in this life they are pleaſed with, in that place where there is not one drop of water to cool a ſcorched Tongue. And oh what will be the Torment of being doom'd to unquenchable thirſts? What the miſery of a Spirit, that is ſhut up in a Body all on fire within by reaſon of Appetites, that find nothing to allay their fury?

This is the thing that makes wicked Men averſe to the thoughts of another life. It is not becauſe there is any thing in a Reſurrection, that the Reaſon of Man can find any fault with. For nothing can be more deſirable to a Man, that knows he muſt die, and yet has a mighty fondneſs for life, and the Body he now lives in, than the thoughts of living again after Death, and living too in thoſe Bodies, that Death deprives him of. But that, which makes bad Men ſo afraid of a Reſurrection, is the too great love they have for this World, and the pleaſures of a ſenſual life; ann that they, by their way of living, have put themſelves into ſuch a condition, that they can't live well nor happily any-where elſe: They would live, but they would live no-where but here, where they find all the pleaſures and delights they have any inclination to. And was it to ſuch a life that the Reſurrection would reſtore them, they would without queſtion be over-joy'd to think of living in their Bodies again, ſuch as they are. But ſince by purſuing the pleaſures of a ſenſual life, they render themſelves unfit for a glorious Reſurrection, and uncapable of living in a ſtate, where they ſhall meet with none of the delights, that they take pleaſure in, they chuſe to wiſh, that they may never live more: becauſe they are ſenſible their bodily Appetites, when they have nothing to pleaſe them, will make them miſerable. They, by gratifying their Senſes, and ſtudiouſly providing for the Pleaſures of the Body, ſet ſuch an edge upon their Appetites, that when they come into that other World, where there is neither Meat nor Drink to ſatisfie their Luxury, nor Riches nor Honours to gratifie their Covetouſneſs and Ambition, nor fleſhly Pleaſures to delight a ſenſual diſpoſition, will fill them with as much anguiſh and pain, as the Man who for want of Bread is forced to eat his own Fleſh. For it is not to be expected that thoſe Appetites, that have put a Man to a World of pain and trouble to ſatisfie them here, that by the violence of their cravings would ſuffer him to take no reſt, nor ſpare no coſt to give them ſatisfaction, but have compell'd him to conſume his ſtrength and impair his health, to waſte his Time and Eſtate to wound his Conſcience and loſe his God, ſhould be more modeſt and temperate, more ſparing and leſs vexatious, when it is not in his power to gratifie them. It will be the ſame Body, he muſt riſe with, which here in this life he has indulged and cheriſh'd, and whoſe Luſts he has fulfilled; And how is it poſſible, but the ſame Body ſhould look for the ſame Gratifications, and for want of them pine away and languiſh with inward regrets and anguiſh.

Such a Body muſt riſe again, becauſe Chriſt is riſen for our Juſtification; i.e. As I ſhall ſhew hereafter, has acquitted us from the puniſhment due to the firſt Tranſgreſſion, which is the Power and Eternal Dominion of that Death, that we now die. But it muſt riſe to die a ſecond Death, to receive a ſecond and more fatal Sentence; becauſe it wants that Spirit of Life, which ſhould preſerve it from Death: And is laden with ſo much new Corruption of its own, as will not ſuffer it to live for ever, after it is riſen again.

2. Into Bodies they will be aſhamed of. Such Bodies as will not riſe ſuch pure and glorious Bodies as the Reſurrection is deſigned to make them. For it is not to be hoped, that a Body, that is laden with more Corruption than it brought into the World with it, ſhould riſe pure and glorified: That a Body, that is deſtroy'd by its own Exceſſes and Debaucheries ſhould riſe ſo ſtrong and vigourous as to be able to live for ever in a glorious and happy State. Such as Men make their Bodies here in this World, or ſuch as they are when they part with them, ſuch will they be, when they receive them again. The Reſurrection will indeed reſtore thoſe Bodies pure and glorious, whoſe Luſts have been mortified, and which by being kept under a ſtrict diſcipline, have been the inſtruments of Righteouſneſs; but thoſe that have been made the ſlaves of Sin, and debauched with a vicious Converſation, muſt ariſe bloated with Intemperance, and deformed with all the marks of Luſt and Wickedneſs that here they have contracted.

And now with what ſhame will ſuch Men receive their Bodies with all thoſe marks of Ignominy and Diſgrace, that here they imprint upon them? How will they hang their heads when they ſee the Righteous cloathed upon with Bodies of Light and Glory, beautified with all the Graces and lovely Features that belong to heavenly Bodies, and their own loathſome with the ſtains and filth of foul Impurities: They that be wiſe ſhall ſhine as the brightneſs of the Firmament; and they that turn many to Righteouſneſs, as the Stars for ever and ever: But ſome ſhall awake to ſhame and everlaſting contempt, Dan. 12.2, 3. They ſhall call upon the Mountains to fall on them, and the Hills to cover them, when they ſhall ſee the vaſt difference between the glorified Bodies of the Righteous, the exalted condition of thoſe that have waited for that ſolemn day, and their own. How will it fret and vex their Souls to ſee their own deformity, and to ſee themſelves deſpiſed and deteſted for it by all that glorious Aſſembly. They ſhall awake to ſhame: i.e. They ſhall wiſh themſelves out of ſight of all the World, when they ſee with what viſe Bodies; Bodies that upbraid them with their own guilt, and bear the marks of thoſe Vices they have indulged to. What confuſion will it give the unclean perſon to behold the filthy Scarrs and naſty Ulcers, that his ſin has given him! With what a dejected Look will the intemperate Man appear, with all that fire in his Eyes and Face that will betray his Luſt! With what a ſad damp upon their Spirits will thoſe Men look, who ſhall come forth with Tongues ſwoll'n and bliſter'd with all thoſe Oaths and dreadfull Blaſphemies, wherewith they have rudely aſſaulted the Name of God!

And if this be the caſe of bad Men; if it be upon this Reaſon, That a Reſurrection is no comfortable Doctrine to them, ſurely it behoves hoves us to take great care how we uſe our Bodies now: That we don't make them ſo vile and corrupt, that we neither can, nor can with credit live in them again: That we don't abuſe them by Rioting and Drunkenneſs, by Exceſſes and Debaucheries, by thoſe Senſualities and Wickedneſſes, which will ſo exaſperate our Appetites, as to make them an everlaſting torment and ſhame to us. Alas, Men know not how much miſchief they do themſelves by indulging to Senſuality and Worldlineſs: For there Spirits are thereby made ſo fleſhly, that they cannot rejoyce in the Company of pure and naked Spirits, nor live without their Bodies in any kind of eaſe: And yet the Bodies, they deſire to live in, are ſo wretchedly corrupted, that when they are embodied in them again, they cannot live in them again without a great deal of ſhame and vexation, if they can live in them at all. 'Tis therefore the Apoſtle's Exhortation not to yield our members weapons of unrighteouſneſs to ſerve ſin, but to yield our ſelves unto God, as thoſe that are alive from the dead, and our members as inſtruments of righteouſneſs unto God, Rom. 6.13. i.e. Not to yield our Tongues inſtruments of Rancour and Spight, Malice or Envy, by giving vent to thoſe Evil Paſſions in Railings and Curſings; nor our Eyes the inſtruments of Wantonneſs, by conveying impure Flames into the Soul; nor our Hands the inſtruments of Revenge, by executing the bloody Commands of that furious Paſſion, and the like; but all of them the Inſtruments of Piety to God, and Charity to our Neighbours. And there is a great deal of reaſon for this, becauſe we muſt riſe again; and when we riſe, our Bodies will be ſuch as we now make them. If we make them Inſtruments of Sin, the Corruption, wherewith ſuch a courſe of life does over-charge them, will not ſuffer them to live, when they are riſen; but will bring upon them a worſe Death, than that, which Adam's Tranſgreſſion has ſubjected us to. And there is no way to receive them pure and glorious from the Grave, but by purifying them now from all filth and corruption, by conquering thoſe Luſts, that will otherwiſe deſtroy us, and taming thoſe Appetites, that will otherwiſe be our Everlaſting torment: If ye through the ſpirit do mortifie the deeds of the body, ye ſhall live, Rom. 8.13. i.e. If we ſet our ſelves with indignation againſt our fleſhly Luſts, and reſolve no longer to pleaſe our Bodies, we take an aſſured courſe to live: But if we live after the fleſh, we ſhall die. For ſo long as we live to our Bodies, and make proviſion for our Fleſh to fulfill the Luſts thereof, we cheriſh and indulge that, which at firſt brought us into a mortal condition. And there is no way to exchange a corruptible for an incorruptible Body, but by ceaſing to humour our bodily Inclinations, and gratifie our ſenſual Appetites. For by doing this, we raiſe our Souls from a Bed of Corruption; and God, as the reward of our Vertue, will at the laſt make our Bodies immortal too.

3. If the Reſurrection will reſtore us our Bodies in ſo glorious a condition again, let us conſider how proper a Remedy the hopes of this is to thoſe Fears of Death, that now haunt us. Death is terrible indeed; and that which makes it ſo frightfull to us, is becauſe it robs us of our Bodies, and turns them into Duſt. It cloſes our Senſes, and ſuffers us no more to ſee the Glories of a World, that we have been ſo long acquainted with, nor to taſte the ſweets that are in bodily Enjoyments: The dead know not any thing, ſaith the Wiſe-man, neither have they any more reward, for the memory of them is forgotten: Alſo their love, and their hatred, and their envy is now periſhed: i.e. They are neither in a capacity to do themſelves or others either good or harm; neither have they any more portion for ever in any thing that is done under the Sun, Eccleſ. 9.5, 6. i.e. They have no profit from any of thoſe uſefull Arts and Inventions, that are owing to the ingenuity of Men here in this World: They receive no benefit from the Riches and Pleaſures, the Pomps and Splendours, that this World is ſtored with: There is no deſire, no knowledge nor wiſdom in the Grave, whither thou goeſt, v. 10. No proſecuting of any uſefull ſtudy, nor reaping the benefit of other Men's labours. And if it was to be thus with us for ever, Death would be a moſt uncomfortable proſpect.

But although Death does deprive us of all this, yet we have little reaſon to ſtand aſtoniſh'd at the thoughts of dying, when we know, we ſhall not only receive our Bodies again, but receive them freed from Corruption. For this will be a ſufficient compenſation for all that we can loſe by dying, becauſe we ſhall receive all we loſe far more perfect than now we enjoy it. If we did well conſider the thing, it would upon another account appear a very fooliſh thing to lament our condition, becauſe it is mortal, and to terrifie our ſelves with the thoughts of leaving a World, where we have indeed a great many delightfull Entertainments for our Senſes. For whether we be pleaſed with it or no, we muſt die; And it is not very wiſely done to let the thoughts of that, which we cannot help, be troubleſome and diſquieting to us. Upon this account, we ought ſurely ſo to manage our ſelves, as we would do, if we were in a ſtrange Country, where though we meet with very delightfull proſpects to tempt us to love it; yet we don't upon the account thereof think it fit ſo to fix our Thoughts and Affections there, as to make it a hard matter to us to leave it again.

But though this be a Conſideration, that ſhould make a wiſe Man neither afraid nor unwilling to die; yet we are not altogether ſo wiſe; but we need other Conſiderations, that are capable of ſatisfying our deſires of life, and of removing that which is the cauſe that Death is ſo terrible to us. And of this nature is the thoughts of a Reſurrection: For this is a Doctrine, that tells us, we ſhall recover all the Life and Senſe, that we loſe by dying; and inſtead of the Glories of a corruptible World, be entertain'd with ſuch glorious Sight and charming Hallelujahs as our Eyes and Ears never ſaw nor heard in this life.

4. Let us conſider the folly of being fond of them as now they are. One of the greateſt temptations, that we are ſubject to in this life, does ariſe from the great Love of, and concern we have for our Bodies. For though we have Souls as well as Bodies, and our Souls are of infinite more value and worth in themſelves, as they are the Breath of God, and that part of us, which makes us Men; and of infinitely the neareſt concern to us, as they are that part of us, that makes us capable of Everlaſting Happineſs or Miſery: Yet when the Intereſts of theſe two Parts of us do thwart each other, and both cannot be attended to at the ſame time, we ſeem to ſet much leſs by our Souls than our Bodies. And though we profeſs to believe, that our Bodies deſerve not half the care, that our Souls do, yet we make the Intereſts of our Souls to give place to thoſe of our Bodies. Our Souls ſeem to lie at a further diſtance from us, and are not ſo much within our ken, as our Bodies are: We don't ſo ſoon feel what they want, nor are we ſo ſenſible what we are like to ſuffer by neglecting them, as when we loſe an oportunity of providing for our Fleſh. Although Knowledge and Vertue be as neceſſary for the Soul, as Food is for the Body; and our better part does languiſh and decay for want of them, as much as our fleſhly part does for want of the Neceſſaries of this life, yet we don't feel the pain of a Soul, that languiſhes for want of its proper nouriſhment, ſo much as we do the weakneſs of a ſtarved Body. And therefore whatever the Soul ſuffers, we think our ſelves under ſo indiſpenſible an Obligation to take care of our Bodies, that we afford little time for the improving of the Soul. There is no Argument more common, whereby we excuſe our ſelves from the Exerciſes of Religion, which are deſigned to nouriſh the Spiritual life of the Soul, than the urgency and great neceſſity of our Secular concerns; i.e. Thoſe Affairs, by which the Body is to be provided for. And when this Neceſſity is pleaded, Conſcience muſt be ſatisfied, and the Soul muſt not complain of its being almoſt famiſh'd. But this fondneſs for our Bodies is the occaſion of much worſe Evils than the bare neglect of the Soul. For it is the occaſion of all that Injuſtice and Oppreſſion, that want of Faith and Truth, that Theft and Rapine, that is committed in the World. For why do Men cheat and cozen, but for the ſake of their Bodies? Why do they lye for a little advantage, or invade their Neighbour's property, and take away by force and violence that, which is another Man's, but only that they may be in a better condition to feed and pamper their Bodies, to indulge and gratifie their fleſhly Luſts? Did not Men love their Bodies too much, there would be none of theſe miſchievous Vices in the World.

And yet the Bodies we ſo much doat upon, and for whoſe ſakes we do ſo much miſchief to our ſelves and others, are Bodies that muſt die and periſh: Bodies, that are now ſubject to innumerable Infirmities, and carry ſo much Imperfection in them, as ought to make us aſhamed of them, or at leaſt to carry very indifferently toward them.

But what a ſhamefull thing is it ſo to love a Lump of mortal Fleſh, when there is a time coming, that unleſs by our Senſualities we diſappoint our ſelves, we ſhall receive them raiſed from their Beds of Corruption, and cloathed with Immortality and Glory? Did we only conſider, that ere-long they muſt be laid in the Duſt, and that then all our thoughts and projects for things relating to this life will be at an end, it would check that extravagant love we have of them. But how much more, when we conſider, that we ſhall receive them again ſo ſpiritualized, that they will no more need the things, that now we endeavour to pleaſe them with. Let us look forward to that time, when unleſs, we ſpoil them now, they ſhall be improved to ſuch a perfection, and it will ſurely put us out of countenance to think of our folly in doating on them now ſo much, when there is ſo little in them, as deſerves our love. Our Bodies are, 'tis true, a part of us; and we cannot but love that, which is ſo near to us. Neither does Religion charge a due care of them as a ſin. But it does tell us, and our own Reaſon tells us, that it is an unaccountable folly to be ſo doatingly fond of corruptible Duſt, as to pamper and deck theſe Earthly Bodies, as if they were now in their beſt and moſt glorious Condition: And to be guilty of ſuch Sins now for the ſake of them, as will deprive us for ever of them again, when we ſhould receive them Immortal. When they come out of their Graves free from thoſe extravagant Appetites and unruly Luſts, that now prompt us to ſuch methods of pleaſing them, as carry a great deal of danger in them, (as they will do, if we receive the Wiſdom that Religion teaches us) they will then be highly worthy of our Value and Eſteem. And then it will be a proper time to begin to love them, when there is nothing cleaves to them, that we ought to be aſhamed of.

5. How meanly ought we to think of thoſe pleaſures, that here in this World we are capable of. The only reaſon why we affect them, is, becauſe they are gratefull to our Bodies. And it is certain, that God has had that regard to our Bodies, as to furniſh a World with all that is delightfull to ſenſe to be our Entertainment. But yet we make too much uſe of this Argument, when we fly to it as a Reaſon. why we may lawfully and without offence uſe this World as generally we do. The pleaſures of this life are for the making Life chearfull and comfortable; and where lies the fault then, if in a World of ſo much trouble and vexation, where we are doom'd to labour and miſery, we endeavour to make a life of labour and ſorrow as eaſie to us as we can.

This is the Argument, by which ſenſual Men reaſon themſelves into an unmeaſurable fondneſs for every thing, whereby Senſe is gratify'd, and the Body delighted. 'Tis this gives reputation to the ſportings and frollicks of Wit, even when they paſs the bounds of Innocency, and unmannerly break in upon the moſt ſacred things. For a Jeſt is ſo luſcious a thing, that it goes down glibly; and often carries with it very horrid Prophanations. 'Tis this does reconcile Men to Company and Drinking, and the waſhing away of Cares and the lightning the Spirits does too often iſſue in very great Immoralities. Upon the ſame reaſon it is, that Men let themſelves looſe to all extravagant Jollities of a ſenſual life, and grow enamour'd of this World, becauſe it is a place ſo well ſtored with Entertainments for our ſenſitive Part.

But although the Pleaſures of this World do appear very conſiderable to us, and are extremely taking with us, when we conſider our Bodies, as they are now; yet how meanly would they appear to us, if we conſider'd, that all the ſuitableneſs, that is in them, is owing to the preſent imperfection of them: But that when we receive them again purified and improved, nothing of this nature will be delightfull to us. How little pleaſure ſhould we take in feaſting a wanton and luxurious Appetite, or in adorning a Carcaſe, that muſt die and return to Duſt, or in any of the moſt delicious Enjoyments of this life, did we think that all this Care is laid out upon a Body, that is corruptible and mortal: And that this ſame Body, when it is raiſed to its moſt perfect ſtate, will as much loath and abhorr all theſe things, as a Beggar rais'd to a plentifull Fortune does the Rags, he was once clad with. At the Reſurrection, though we ſhall live again in theſe very Bodies, yet there will be no Eating nor Drinking, nor any gratifying of Senſe with any of thoſe delights, that now we reckon the very Comforts of this life: But we ſhall either deſpiſe them, or be as much deſpiſed and ſcorn'd for our inclinations toward them, as the Beggar, who being advanced to a great Eſtate, does rather delight in a Barn and a wandring Life, than a Palace, and the reſpects that belong to his Fortune. And why ſhould we for the ſake of theſe Bodies, which then will be above them, value and love the delights of this ſenſible World, as the beſt and only Pleaſures we are capable of. If we would judge of the Delights of this World from the Capacities of our Bodies, the beſt way would be to take an account of them from their Relation to our Bodies, when they are in their beſt and moſt exalted Condition. And then I am ſure they would appear very mean and contemptible. We cannot, 'tis true, paſs our Lives comfortably here without living upon and enjoying this World. But yet it is very fit we ſhould be mortified to this World, and enjoy the pleaſures of it very ſparingly, becauſe we muſt live again in another World; and the Bodies that are now pleaſed with the Enjoyments of this, will, if they be fit to live there, find no more pleaſure at all in them. And the only way to cure us of our too great fondneſs for worldly things, is to conſider how little pleaſure we ſhall take in them, when we live again; how baſe and contemptible all the Temptations, that here court us to Voluptuouſneſs and Luxury, will appear, when we are in ſo good a condition, that we ſhall be able to live without the moſt needfull Enjoyments that now we have.

CHAP. III. The Reſurrection conſider'd, as it is an Entring us upon an Immortal Life.

III. I Come now to conſider the Reſurrection, as it is the beginning of an Immortal Life. We ſhall not only then begin to live again, and to live in theſe Bodies, which Death deprives us of, but to live an Immortal life. 'Tis the great reproach of that Life, we now live, that it is mortal; becauſe by receiving it mortal, we receive it with the mark of God's diſpleaſure upon it: And Mortality does detract ſo very much from Life, that it leaves us very little Life to boaſt of. But when we riſe again, we ſhall for ever be freed from that, which is ſo much the reproach of Life: And the Life, we ſhall then begin to live, will be the ſame, that Adam ſhould have lived, had he not brought a Curſe upon himſelf and us; i.e. It will be the Life, that God in our Creation deſign'd us for.

Was the Reſurrection only deſign'd to reſtore us the Life we loſe, when we die? I mean, juſt in the ſame imperfect condition we now enjoy it, we ſhould be apt to rejoyce in it as a Bleſſing; and to fetch Arguments from thence to lay the Terrours of Death: becauſe it is much better to be in a living than a dead State: Better is a living Dog, than a dead Lion, ſaith the Wiſe-man, Eccleſ. 9.4. i.e. The moſt contemptible Creature, that has Life, is in a much better condition, than the moſt noble, that wants it: For to him that is joyned to all the living there is hope; i.e. He that is alive, does by virtue of that principle of Life, that is in him, reap much comfort and ſatisfaction from a proſpect of all the good, he is capable of.

This Notion ſome have carried ſo far, as to perſuade themſelves, that the Damned, who undergo Everlaſting Torments, are in a much better condition, than if they were in a ſtate of Annihilation. Becauſe though they live in the moſt miſerable condition, yet they live. And they who live do enjoy ſome good; whereas they, who have no life, enjoy no good at all. Upon which reaſon they conclude it is much more Eligible to be, than not to be, and to live, though in the greateſt miſery, than not to live at all. But I muſt confeſs, that I don't apprehend the fineneſs of this kind of arguing: Neither does it appear, that any Man does ſet ſuch a value upon Life, as to be content to live the moſt deplorably wretched life, ſo that he can but live. For Miſery, when there is nothing to allay it, does ſpoil the pleaſure, and take away the very deſire of living. But however, ſuch a life, as we now live, is acceptable enough to us, though in the courſe of it we do meet with many troubleſome Circumſtances. Our ſenſibility of this we make appear by that daily care we take, and that great expence we are at to find out Remedies to put off Death as long as we can. For though there be vexatious paſſages in this life, yet we generally feel they are tolerable; or when they ſwell to a bulk exceeding our ſtrength almoſt, yet we often ſee, that the greateſt of Temporal Evils are not very long, and upon that account we hope we may out-live them: So that although it was to no better a life than this is, that we ſhould riſe again, yet we ſhould be well ſatisfied with the thoughts of a Reſurrection: And the rather, becauſe this is a life, that we are well acquainted with, and know the worſt of; and by having made a trial of it, do know how to paſs through it with ſome tolerable eaſe and comfort.

But yet there is one Evil, that attends this life, which nothing, that we enjoy in it, can make tolerable; and that is the Certainty of Death. So that were we only to riſe to a Mortal life, this thought, that we muſt die again, would much abate of our eſteem of a Reſurrection. For the thoughts of a Reſurrection can never be ſufficient to fortifie our Minds againſt the Fears of Death, if after we are riſen again, Death will ſtill take its turn to carry us to our Graves: For in this caſe there is nothing after Death to bear up our Minds againſt ſo great an Evil.

But this is not the Life we ſhall riſe to, but a Life that Death ſhall have no more power over: This corruptible muſt put on incorruption, and this mortal muſt put on immortality; and then ſhall be brought to paſs the ſaying that is written, Death is ſwallowed up in victory: O Death, where is thy ſting? O Grave, where is thy victory? 1 Cor. 15.54, 55. And among all the other advantages of that Life, we ſhall then enter upon, St. John reckons this, That there is no more Death, Rev. 21.4.

But the great Queſtion is, How we can be ſaid to begin to live an Immortal Life then, when the Soul that lives in theſe Bodies, is an Immortal Principle now, and does not loſe its Life by being ſeparated from the Body; but does continue to live, when the Body is returned to Duſt? To this I ſay, that though the Soul be Immortal, and does not ceaſe to live, after it has left the Body, yet the Man, that conſiſted of a Body and a Soul, does: And the Life that the Soul lives, is not that Life, which a Man by Dying loſes. For though the Soul be a principal part of us, yet it is but one part, and the Body is another; and it is in the vital Union of theſe two parts, that the Life of Man conſiſts. And as it is this Life, that Death deprives us of, ſo it is this Life that the Reſurrection will reſtore us; And this Life will then begin to be Immortal. It is not the Soul, that will then begin to be Immortal: For Immortality is the privilege of this part of us, even while it is now in the Body: But the Immortal Life, we ſhall then begin to live, is the Life we now live only made Immortal: i.e. When the Reſurrection has united the Soul and Body together again, this Union will never more be broken. So that an Immortal Soul ſhall then live in an Immortal Body for ever.

And it is in this ſenſe we are to underſtand the Scriptures, when they ſpeak of our putting on Immortality, and the Goſpels bringing Immortality and Life to light. For if we conſider the Immortality of the Soul, that was a Principle acknowledg'd and believed long before the Goſpel was preach'd. So that it cannot be the making our Souls Immortal, when it tells of our putting on Immortality: Now is it the Soul's Immortality that is brought to light by the Goſpel; for that was known long before. But the Immortality and Life, that we owe our knowledge of to the Goſpel, is that indiſſoluble Union of Body and Soul, which will begin at the Reſurrection. And now from hence we may obſerve,

1. That it is then only we ſhall begin to live. We date our Lives from the time we come into the World, and reckon, that we have lived through ſo many Ages of our Infancy, our Childhood, our Youth, our Manhood, and Old Age, when we arrive to three or fourſcore Years. This is a Life, that we account very long; and when ſo many Years have not drawn it off, we reckon it deſerves a great deal of reſpect and reverence. And yet all this Life, which makes ſuch a noiſe among us, and is of ſuch mighty repute with us, is only the Dregs and Relicks of that Life, which the Curſe, that is come upon us, has taken from us. That livelineſs and vivacity, that belong'd to innocent Man, is ſinn'd away, and gone: And the Spirits, that are left us, are the very Refuſe and Bottom of what we were once ſtored with. And becauſe theſe ſerve to feed Life, and are not run off ſometimes till three or fourſcore Years, we perſuade our ſelves, that we live a great while. And yet if we arrive to the utmoſt length of Life, the trueſt account, that can be given of it, is this; That we have been ſo many Years a Dying. For the firſt ſtep, we take into the World, is toward our Graves. And though we live to ſee Thouſands fall beſide us, and Ten thouſand at our right hands, before it come nigh us; yet all that can be ſaid of us, is this, That we die a more lingring Death than others.

And beſides; a Life of fourſcore or a hundred Years is ſo ſhort, in compariſon of that, which is Eternal, that it does not, in the ſtyle of Scripture, deſerve the name of Life. It is ſtyled Vanity, and compared to a ſhadow to inſtruct us; that it has nothing of Reality in it, And when it is once ſpent, what is become of all thoſe Years, that we are ſaid to live? Though Man be ſo ſtrong, that he comes to fourſcore Years, yet is his ſtrength then but labour and ſorrow; for it is ſoon cut off, and we flee away, Pſal. 90.10.

But when the Reſurrection gives us Life again, then it is, that we ſhall in the moſt proper ſenſe be born to live. For then we ſhall receive all that ſpirit and vigour, that we have loſt; ſo much Spirit, that Eternity ſhall never waſte it. And if we account a Life of fourſcore Years venerable, how much Reverence ought we to have for a Life, that has no Death at the end of it.

Now this is the Life, we ſhall be born to, and begin to live, when at the Reſurrection our Souls take poſſeſſion of our Bodies again. And could we but with ſteadineſs enough apply our Minds to the conſideration and meaning of Immortality, this Life would appear ſo much like a Vapour or a ſuddain Flaſh, that gives us no time to conſider, whether it be any thing or no, as would abate of that reſpect and value we have for it. For, 'tis ſure, we can then only be ſaid to begin to live, when we begin to feel our ſelves free from Corruption, and the Approaches of Death.

2. We ſhall then begin to live that Life, we are appointed to. For a mortal and corruptible Life was not that, which God deſign'd and made us for; But it is the Curſe, that Sin has let in upon us, the Puniſhment God has ſubjected us to for Adam's Tranſgreſſion: By one Man ſin enter'd into the World, and Death by ſin, ſaith the Apoſtle, Rom. 5.12. i.e. The Mortal ſtate, we are now in, is owing to Adam's Diſobedience. For had not he diſobey'd the Command, not to eat of the Tree of Knowledge, we had not known what Death meant. In his ſtate of Innocency he was a Probationer for Immortality; and the Law, that threatned him with Death in caſe of his Diſobedience, did implicitly at leaſt aſſure him of Immortality, if he did not diſobey. For it implies, that as while he was innocent, he was not condemn'd to a Mortal condition; ſo on the other hand, he was not adjudg'd to Immortality; but that Life and Death were ſet before him to be the Rewards of his doings.

Whether Immortality was a natural Privilege of innocent Man, and the Mortality, that we are now ſubject to, was a natural Effect of his Eating the forbidden fruit, or no? i.e. Whether his Body, which was made out of the Duſt, was naturally ſubject to thoſe decays, which at laſt turn ours into Duſt again? Or whether it was ſo built, that no Time or Age could poſſibly have impair'd it, if he had not eaten of a fruit, that tainted his Vitals, is a queſtion that we need not much trouble our ſelves about? For what-ever we believe in this caſe, yet it is certain, that Mortality and Death, even according to this nice Speculation, came upon him and us by his tranſgreſſing the Law, that upon pain of Death forbad him to eat of ſuch a Tree. Thoſe who ſuppoſe he was made Immortal; i.e. That Immortality was conferr'd upon him in his very Creation, do underſtand no more by the Command not to eat of the fruit of the Tree of Knowledge, but only a Caution to avoid a fruit, that would kill him of it ſelf. Now as to this matter, it may ſeem reaſonable enough to believe, that a Body, that was not created Corruptible, as Adam's was not, would not have diſſolved to Duſt again, as ours do, if he had not corrupted it by ſin. For though his Body was made of the ſame matter, as ours are, yet it was in a far more perfect ſtate. In us the Appetites of the Body are broken looſe, and grown extravagant; and the Principles of our Conſtitution are not ſo equally pois'd, at to prevent thoſe decays and languiſhings, which at laſt iſſue in Death. The rage of our Appetites often deſtroy us, by being the occaſion of Intemperance and Exceſſes in Eating and Drinking and bodily Pleaſures: And the predominancy of ſome of thoſe Humours, that belong to our Bodies, is the occaſion of Diſeaſes in us, and a natural reaſon why we die. But while Man was innocent, though he did ſtand in need of Meat and Drink to nouriſh and ſuſtain his Body, yet his Food was wholſome, and his Appetites ſo temperate, that he was in no danger of dying either through the illneſs of his Body, or by an extravagant Exceſs. And ſince the ſeveral Humours of his Body were at peace, the good and ſound Conſtitution of Body, with which he was created, did exempt him from thoſe decays and infirmities, that let Death in upon us. He was, 'tis true, made out of the Duſt, as we are, and needed the ſupports of Meat and Drink as we do: And on that account it is plain, that he was not Immortal, but that there was one way at leaſt, that it was poſſible for him to die, though not ſo many as do deſtroy us. Hunger and a want of food would certainly have kill'd him, as well as it will us, or elſe there needed not ſuch a proviſion of food have been made for him in Eden. But yet as he was ſo well provided for, that there was no danger of his dying this way: So his Body, though formed out of the Duſt, was ſo well built, that Age and Infirmity would have made no Impreſſions upon it.

And beſides, we are to conſider, that the Ground being not under a Curſe, as it is now, his Body could naturally be no more ſubject to Vanity, than the Earth out of which he was made. For why may we not ſuppoſe, that the Earth was not then, what it is now, as it is ſuited to the Condition of our Mortal ſinfull ſtate, no more than it will be the ſame it is now, when we come out of our Graves to live in that New World, that will be prepared for us, when we have ſhook off our Corruption. And as the Renovation of our Bodies does require, that there ſhould be New Heavens and a New Earth for us to live in: So the Earth, in which innocent Man lived, was ſuch as was proper for him to inhabit. It was not ſurely ſuch as now it is, ſince a Curſe has come upon it for the ſake of Man; i.e. Even out of Charity to Man, that he who is under a Curſe might have a proper Habitation to live in. And when the Earth out of which Adam was taken, was not ſubject to the Bondage of Corruption, under which it now groans, his Body, though framed out of the Duſt, was not for that reaſon to reſolve into Duſt again.

But though he was not naturally Mortal, neither was he naturally Immortal. For a Creature, that is made Immortal, does not ſtand in need of Meat and Drink, that he may live; neither could it have been in the power of the forbidden fruit to have kill'd an Immortal Creature; becauſe, what-ever is naturally Immortal, cannot die; And therefore is not in danger of being hurt by Poyſon, or the Sword, or any other Inſtrument of Death. So that it is not good ſenſe to ſay, He was naturally Immortal, and yet that the Fruit he was forbidden to Eat of could naturally kill him. For what can kill that, which cannot die?

And beſides; Why was the Tree of Life planted in the Garden, if Adam was created Immortal? It was not ſurely for ſhow only, but for uſe, as all the other Trees, even that of Knowledge undoubtedly were? For though there was good Reaſon to prohibit a Tree of Knowledge to a Creature, that was by his own induſtry and endeavour to improve himſelf in Knowledge and Vertue; yet perhaps he was at laſt to have been allowed the liberty of Eating that Fruit as the Reward of his Labour, and for the higheſt improvement of his knowing Faculty, if by Care and Diligence he applied himſelf to that which was his great Duty and Buſineſs. It is not to be thought ſurely, that God planted the Tree of Knowledge in the Garden merely for the hurt of his Creature, or to become a Temptation to him to ruine himſelf; but rather for his good, had he waited the time, that God in his Wiſdom had appointed to reward him with that fruit, whereby all his further ſearch after Knowledge ſhould have been ended, by having this Wiſdom and Knowledge, he by his own Induſtry had acquired, ſecured and perfected. But when by a haſty ſtep he endeavour'd to gratifie his Appetite of Knowledge by becoming like unto God, knowing Good and Evil at once, without any labour of his own, his Appetite became vicious; and his Attempt was ſuch a Breach of the Order, and a Tranſgreſſion of the Method that God had appointed him, that he denied him the benefit of the Tree of Life, and condemn'd him to a Mortal condition.

And therefore the ſubtil Serpent, when he tempted Eve to Eat of this Fruit, ſpoke a Truth, when he told her God does know, that in the day you eat thereof, your Eyes ſhall be opened, and ye ſhall be as Gods knowing good and evil, Gen. 3.5. He knew the vertue that was in this Tree; and therefore it is ſaid, that when they had eaten, their Eyes were opened, v. 7. But the miſchief of the Temptation lay in this, That they were prevailed upon to Eat of it before their time, before they were prepared and qualified for it, or fitted for ſo great a Benefit as was deſigned them in it. And therefore it was that God turned them out of the Garden, leſt they ſhould Eat likewiſe of the Tree of Life, and live for ever: i.e. Leſt they ſhould make themſelves Immortal, when by ſetting their Appetites at liberty they had made their improvements in Vertue more difficult than they would have been; and when in the Condition they were in, Immortality would have been no Bleſſing. For I don't ſuppoſe, that the Tree of Life was planted in Eden to repair the decays of a mortal Body; but that by Eating of it they might be made Immortal, when by a courſe in Vertue and Piety they were become fit for a Tranſlation to that place, where they ſhould no more need Meat or Drink to ſupport their Lives. And therefore St. John tells us, that in the New Jeruſalem, that glorious City, we ſhall after the Reſurrection dwell in for ever; There is the Tree of Life, whoſe Leaves are for the Healing of the Nations, Rev. 22.2. i.e. Whoſe Fruit ſhall make us Immortal, as the Tree of Life in the midſt of Paradiſe, ſhould have made Adam, had he not diſobey'd the Divine Command.

The Sum of all is this; Adam was created in ſo ſound and healthfull a State, that Age and Infirmities could not Naturally have prevail'd over him: But as he was not Naturally ſubject to Death, ſo neither was he Created in an Immortal Condition. But Life and Death were ſet before him; and as he was a Probationer for Immortality, ſo God having created him Innocent, left it to his own choice, whether he would live or die: i.e. Whether by Obeying he would procure to himſelf, when the time of his Tryal was over, a grant to Eat of the Trees of Knowledge and of Life, or whether by diſobeying God he would be debarr'd of this privilege; and inſtead of being tranſlated to a ſtate where he ſhould live without Food, as the Angels do, be doom'd to a Life of Sorrow and Labour. So that as Mortality was the Judgment, that came upon him for his Sin; ſo Immortality was the gift God would have beſtow'd on him for his Obedience, had he improved himſelf for it.

This then being that perfection of Life, that God, when he made Man innocent, deſign'd him for. The Reſurrection, 'tis plain, is deſign'd to reſtore us to that way of living, that God in our Creation fitted us for. For although Man was not created Immortal, yet it is plain he was created for an Immortal Life; becauſe God put an Immortal Principle into theſe Bodies of Clay, which now are Mortal. For why ſhould he unite two ſuch Principles together, and make it Natural for an Immortal Soul to live in a Body, if he did not deſign they ſhould live always together? And if this was the way of living, that Man was intended for in his Creation; the Life, that the Reſurrection is deſigned to give us, is the ſame Immortal Life, that we were Created for: For he that over-cometh; i.e. maketh thoſe Improvements in Vertue, as Adam ſhould have done, ſhall, after he is riſen again for the confirming of Life to him, eat of the Tree of Life, which is in the midſt of the Paradiſe of God, Rev. 2.7. i.e. We ſhall be made Immortal as Adam ſhould have been.

The Life we now live, which is ſubject to Diſeaſes and Death, is not the Life, that God gave us; but the ſorry Remains of that Life, which he appointed us to. It is only ſo much as has been left us: But at the Reſurrection we ſhall begin to live like Men. For then our Immortal Souls ſhall be united to Immortal Bodies. And the Life, we ſhould have lived, if we had never ſinned, will then Commence, when Corruption and Mortality, which are the Puniſhments of Sin, ſhall be changed into Incorruption and Immortality, which are the glorious Privileges of the Sons of God.

3. We ſhall then be freed from the Reproach of Mortality and Corruption. The Reproach I call it; for there can be no greater Reproach to a Creature, that was made for Immortality, than to die: And eſpecially when we conſider, that Death is the Puniſhment of Sin, and that we die for our Diſobedience to our Creator and Soveraign Lord. In this caſe Death puts us to open ſhame in the ſight of all the World. We ſeem to have a Natural ſenſe of the fault, that is the occaſion of it, when we lament the Funerals of our Friends and Relations: And the natural dread and horror of Death, that is in all Men, does expreſs a mighty Regret, that ſuch a thing as Mortality and Corruption ſhould belong to us, who have an Immortal Principle within us.

We go out of the World like Criminals; and can any thing grate more upon an ingenuous Mind, than to think we die, becauſe we are under an offence, and we condemned to die? And had not our gracious Redeemer born our Shame for us, and appeas'd the Wrath that is come upon us, and made it a more eaſie thing to enter upon another ſtate, with what ſhame and horror, with what confuſion and diſorder can we imagine that our Souls would have crept out of theſe Bodies? For in this caſe they would have been dragg'd like Apprehended Malefactors, to that ſeparate ſtate, whither they go, when they leave the Body, as to a Gaol, over which the Devil has the power: For, according to St. Paul's Expreſſion, he has the power of Death, Heb. 2.14. i.e. Death would have deliver'd our Souls into his hands, as a condemn'd Criminal is put into the hands of an Executioner: They would have been conſigned over to him, who has the power over that State whither Death ſends us. And oh, with what Vexation and Anguiſh would they have been tormented, to think that all this was come upon them by the juſt Judgment of God! Think with how much ſhame a Man, that was born to a plentifull Eſtate, appears among Men, or is haled to a Priſon, when by his Folly he has reduced himſelf to Beggary and Rags; and the common Reproach of all, that knew him, is, See the Man that has undone himſelf by his Extravagancies. And how much more grievous would it have been to us, had not Chriſt by dying and riſing again taken away our Reproach, to have been pointed at by Angels, when we had gone into the other World without the Bodies, that by the Law of our Creation we were appointed to live in? and when we had fall'n under the Power and Dominion of Evil Spirits, to have had it ſaid of us, That we were the Spirits of Men, and had brought our ſelves into that Condition by our own Folly, and want of Conſideration? But Chriſt by Death has deſtroyed him that had the power of Death; and by going to the place of ſeparate Spirits, has taken poſſeſſion of it as his own Kingdom in right of his Conqueſt over the Devil. And the Reſurrection he has aſſured us of, will free us from our ſhame: For then Death will be ſwallowed up of Victory, and we ſhall appear in the World, and live like our ſelves again. This will be the day of our Triumph and Joy, when that, which is ſown in diſhonour and weakneſs, ſhall riſe in glory and power. And becauſe we go out of this World with the expectation of a Reſurrection, we may appear before the Inhabitants of the inviſible World without any dread or ſhame, becauſe we ſhall there live in hope under the protection of a mercifull Redeemer.

4. This may inform us of the Difference between this Life, and that we ſhall then live. We ſhall live in the ſame Bodies indeed, but not in Bodies, that carry ſuch marks of diſhonour and ſhame in them, as now they do, nor ſuch a Life as now we live. For the great difference between them is this, That now our Bodies are frail and brittle, and we carry the great valuable Treaſure of Life in Earthen Veſſels, that are ſubject to decay; and which erelong will be broke to pieces and loſe the Treaſure, that is put into them. But then they will be purified to a Heavenly frame, and no longer ſubject to thoſe innumerable Chances, that beat upon, and at laſt break them down. Here it is only that little ſcantling of Life, which Sin and the Divine Wrath have left us, that we enjoy; but there we ſhall have that full portion, that God in our Creation ſet before us, and what through the Redemption of his Son, we are reſtored to the Hopes of. Here we live ſubject to a thouſand Miſeries and Infirmities, and are put to daily trouble to repair the decays of a corruptible Nature; and at laſt, after all the ſupports and refreſhments of Meat and Drink, or the Remedies of Phyſick, our Spirits run off, and the Grave becomes our Habitation. But then we ſhall have a Life, (unleſs by our own folly we treaſure up ſo much Wrath, as will not ſuffer us to live, and we our ſelves carry Miſery along with us;) a Life, I ſay, that no Sorrow ſhall embitter, no Wants weary and diſquiet with Labour and Solicitude, and which will be able to ſuſtain it ſelf for ever without any of thoſe Succours and Remedies, that our preſent Neceſſities call for. There will be none of that thoughtfulneſs for to morrow, which now often breaks our Reſt, and embitters our Lives; no ſweating for Bread to maintain Life; nor any of thoſe Anxieties, which here the fears of loſing, what we have, do perplex us with. For there the Reaſon of all this will be taken away, becauſe we ſhall then enter upon a World repleniſh'd with all, that Humane Nature can deſire; and the Life we ſhall live, will have none of thoſe Exigences, that ſuppoſe imperfection in us.

That which makes this Life ſo full of vexation and ſorrow is the Curſe that is come upon our ſelves, and that which is come upon the Earth for our ſakes. For it was but fit, that the Earth ſhould be changed, when Sin had alter'd the Nature of us, that were to live upon it. And ſince a Mortal and Corruptible Creature muſt live a Life of Sorrow and Labour, it was requiſite the Earth ſhould be deſpoiled of that fertility, that gave innocent Man an eaſie Maintenance, and be Curſed to bear Briars and Thorns for a Creature, that was to fetch his Food out of it with Sweat and Sorrow. Now what wonder is it, that the Life of Man, which is not to be ſuſtain'd but by his own Labour, ſhould begin to be over-run with Cares and Solicitudes, when that fertility which fed him with Eaſe, began to leave the Earth; and inſtead of the Fruits of Paradiſe, he ſaw Briars and Thorns ſpring up all about him. 'Tis Natural when our Bread fails, and we ſee a ſcarcity of Proviſion begin to appear to have our Cares heightned, and our Heads fill'd with Thoughtfulneſs. So that our Solicitudes and Anguiſh for the things to ſuſtain Life, are but like the ſcramblings of Children, when they are afraid the things they value, ſhould all be ſnatch'd from them. For when the Earth began to fail Man of that plentifull and eaſie Proviſion, with which in Innocency he was fed; it is no wonder that, like Men afraid, leſt the whole World ſhould fail us, our Deſires grew impatient, and made us reſtleſs and thoughtfull.

But now in the other World, when we live again, we ſhall not want the things that are needfull to us now; and all that we ſhall need to make that Life perfectly Happy, will be abundantly provided for us. Then the Curſe, that took away our Bleſſings, will it ſelf be taken away; And the New Heavens, and New Earth, that God will then create, will no more be an occaſion to us of thoſe vexatious Solicitudes, that the Poverty of this World begets in us, than any Exigencies in our Nature will. We ſhall riſe with Bodies renewed; i.e. Freed from all the ill Conſequences of our firſt Apoſtaſie, and we ſhall live in a World renew'd too; i.e. Freed from the Effects of that Curſe, that brought forth Briars and Thorns in it; I mean, which is the Cauſe of all the Miſeries and Sorrows of this Life. For they who ſhall be accounted worthy to obtain that World, and the Reſurrection from the Dead, can die no more, for they are equal unto the Angels, Matt. 26.36. What that means, we cannot tell, becauſe it is little, that we know as yet of the ſtate and condition of the other World. But this it teaches us, That we ſhall be Immortal, and live juſt ſuch a Life as they do: Not ſuch a Life of Labour and Toil and Miſery, as now we do, becauſe the Curſe, that is the cauſe of it, will then be taken off.

5. Let us conſider how much Reaſon we have to prepare our ſelves for another Life. Life is ſo valuable a thing to us, that we judge it worth all the tireſome Journeys we take, and the irkſome Labour we are at to lay up ſomething for the ſuſtaining of it. 'Tis for the ſake of Life that we even chuſe to Drudge our Bodies in continual Toil, and to expoſe Life it ſelf to very great Dangers. For had we none of thoſe wants, that put us to pain, and create Thoughtfulneſs in us, could we live without Labour and Induſtry, we ſhould chuſe to ſit ſtill and to enjoy Life with eaſe.

And if we are content to undergo ſo many Hardſhips for a Life, that is Mortal; if we believe there is a Neceſſity upon us to follow our Callings, and to be intent upon our worldly Intereſts, that we may provide thoſe Neceſſaries of Life, without which we ſhall certainly die; and which when we have them, will not long preſerve the Lives, we labour for: With how much greater care ought we to lay up for the Life to come, a Life that nothing can deſtroy but our own Folly and Negligence? Do we judge him an improvident Man, who takes no thought at all for to morrow; but expects that Providence without his own induſtry and fore-caſt ſhould ſupply his Neceſſities? And do we make no Reflections upon our own fooliſh Improvidence, when while we are thoughtfull, and labour for food and raiment to preſerve a Life that we muſt part with, we leave all the care of an Immortal Life to the Goodneſs and Mercy of our heavenly Father without any ſerious Conſiderations, what we are to do to qualifie our ſelves for it.

Immortality is, 'tis true, the Gift of God; and all that at laſt he beſtows it upon, muſt acknowledge, that it is owing to his Goodneſs and Mercy. But he has no-where told us, that he will give it to thoſe, that are unworthy of it. St. Paul tells us, That it is to thoſe, who ſeek for glory, and honour, and immortality, that he will give Eternal life, Rom. 2.7. And in this conſiſts his Revealed Mercy, that he will raiſe and give Life again to a Creature, that his Juſtice takes away Life from. But then it behoves us to take care, that when we have it, we don't loſe the Benefits and Advantages of it: And by neglecting thoſe Improvements, whereby we are to prepare our ſelves for it, to put us out of a condition of living happily, when we have it.

'Tis Holineſs alone can qualifie us for a glorious Immortality; and this we may be ſenſible of, becauſe the Mortality and Miſery we now labour under are the fruits of Sin. And there can be no way to make our ſelves Immortal and Happy, but by abandoning that which at firſt made us Mortal and Miſerable. So that if we ſtill go on to corrupt our ſelves by the illeſs of our doings, though we do riſe again after Death, Miſery will follow us; and a more dreadfull Condemnation than that which in Adam we fell under, will come upon us.

PART II.

II. I Come now, in the Second place, to conſider what Certainty we have of the Truth of this Doctrine. One would think, that no Doctrine ſhould meet with a more eaſie Reception than this of the Reſurrection; And that the love of Life ſhould ſo ſtrongly incline us to the belief of it, as not to ſuffer us to expect ſo full a Proof, and plain an Evidence, as we do for Matters, that we are not ſo much intereſted in. But yet as gratefull a thing as it is to live, and as willing as we are to have thoſe things to be true, which are for our good, we mightily boggle at the Difficulties, that are in a Reſurrection, and will hardly allow it poſſible, that God ſhould raiſe the Dead. It appears very unaccountable to us, that a Body, that has undergone ſo many Thouſand changes, ſhould at the laſt ariſe the ſame it was. And that every Atom, that belongs to it, ſhould, after they have been carried to the furtheſt part of the World perhaps, meet together, and make up the ſame Body. This is an Objection, with which the incredulous believe this Doctrine is ſufficiently puzzled, and that no Wit of Man can make it appear ſo much as poſſible, that ſuch a thing can be; viz. That the ſame Body, that dies, ſhould riſe again, when perhaps the Duſt, of which that Body was made, has belong'd to a thouſand Bodies.

But though this be a Difficulty to us, does our Reaſon tell us, that it is ſo too to an Almighty and All-wiſe God? Though we can give no account, where or how the Duſt of every Body ſhall be found, yet we may conceive, that every Duſt is ſome-where; and that That which is to be found ſome-where, is not impoſſible to be found by an All-wiſe God, whoſe Eyes go through the World.

This alone is ſufficient to prove it poſſible, without having a recourſe to any Parallel Inſtances in Nature. And, for my part, I muſt profeſs, that I don't underſtand, how any thing of this Nature, can ſo much as make it appear to be poſſible. We have been told that the Succeſſion of the Summer to the Winter, and the ſpringing of the Day after a dark Night, and the like, do bear ſome kind of Reſemblance to a Reſurrection. But how does it appear, that it is poſſible a dead Body ſhould riſe and live again, becauſe we ſee there is a Succeſſion of Days and Nights; and that after a cold Winter, we have a warm Spring, that fetches Plants and Flowers out of the Earth. For theſe things have thoſe certain Cauſes in Nature, which don't at all belong to a Reſurrection. This will be the Work of God's Almighty Power; And that he will make uſe of his Power to this purpoſe, is no way to be known but by Revelation. No concluſion can be made, that becauſe God in the firſt Creation of all things did make the Viciſſitudes of Day and Night, and ſo frame the Motions of the great Luminaries of the World, that we ſhould have Winter and Summer, and that Plants and Flowers ſhould ſeem to wither and die at the Approach of Winter, and to revive again when the Spring returns; That therefore it is poſſible the Dead Bodies of Men ſhould return to Life again. For how can we poſſibly conclude that a Body, that dies and ſees Corruption, may riſe again, becauſe we ſee Flowers and Plants that do not die in Winter, to put forth and flouriſh in Summer. Theſe things have their own Natural Cauſes: But to know the Poſſibility of a Reſurrection, we muſt have a Recourſe to the Will of God, becauſe this is a matter that depends upon his pleaſure. For if he will do it, it is enough to ſatisfie us, that the thing is poſſible, becauſe it is to be the Work of Omnipotency. And it is no more impoſſible for an Almighty God to gather together the ſcatter'd Duſt of a Dead Body, and to make that a Body again which has already been one, than to make a World out of Nothing.

Now that we have ſuch a Revelation, none that conſult the Scriptures, and believe them to contain the Oracles of God, can make any doubt of. And for the better ſatisfying us, he has exemplified the poſſibility of it in the Reſurrection of Chriſt, and furniſh'd us with an aſſured Priniciple to ground our Expectation upon, by raiſing him for our Juſtification.

CHAP. I. The Reſurrection, as Revealed.

1. FIrſt then I ſhall conſider what ground of Certainty we have in the Holy Scriptures, that there ſhall be a Reſurrection. And as to this matter, it is to be obſerved, that the Scriptures of the Old Teſtament do ſpeak very ſparingly of it. And although before our Saviour's coming it was, no doubt, the belief and expectation of good Men, yet their Faith and Hope were grounded upon no expreſs Revelation of it. And the Reaſon was, becauſe in this conſiſted the Grace, that in the days of the Meſſiah ſhould be procured for, and communicated to Mankind. Upon which account the full Diſcovery of it was reſerved to him, who by conquering Death was to aſcertain the Truth of it to us.

If it be enquired, whence then good Men of old had their Notice of it: I anſwer,

1. That it was contained in the Promiſe made to Adam, that the Seed of the Woman ſhould break the Serpent's Head. For the Expreſſion of breaking the Serpent's Head muſt mean, that he, who was promiſed, ſhould by diſpoſſeſſing the Devil of that power he had gain'd over the Souls of Men, deliver us from the Calamity, that by the Serpent's ſubtilty we were fall'n into. Now this Calamity was Mortality, and that Power of leading the Captived Souls of Men to that inviſible ſtate where the Devil exerciſes a Tyrannical Authority, that he had gain'd over us. And becauſe the Serpent by his Subtilty had brought this miſchief upon us, God promiſes that the Seed of the Woman ſhould bruiſe his Head; i.e. He would out-wit him by the Seed of that Woman, whom he had deceived; and deprive him of the fruit of his Subtilty by reſtoring Immortality to Man, whom he had brought under a Curſe. Thus, no doubt, Adam underſtood this Promiſe, which aſſured him of a Deliverance from the Curſe he was fall'n under. For how could he be freed from the Curſe, that Sin had brought upon him, but by having the Life, which the Juſtice of God ſentenced him to loſe, aſſured to him again? Or how could the Serpent's Crafty deſign to deprive him of an Immortal Life be diſappointed, but by a Promiſe that gave him hopes of riſing again to Life? And therefore St. Paul obſerves. That as in Adam all die, ſo in Chriſt ſhall all be made alive: Implying, That as Death was the Curſe, that came upon us by the firſt Tranſgreſſion; ſo it was a Reſurrection from the Dead, that was promiſed to Adam. Becauſe that Promiſe not only teaches us in general, That God deſigned us ſome great Bleſſing by the Seed of the Woman; but that the Bleſſing ſhould be a Remedy to the Miſchief, that by the Serpent's Subtilty was fall'n upon us.

2. The Promiſe made to Abraham of giving him and his Seed the Land of Canaan does imply it. For this Promiſe was not made to his Poſterity alone, but to him alſo: All the Land, which thou ſeeſt, to thee will I give it, and to thy ſeed after thee, Gen. 13.15. Now though this Promiſe was not made good to him, nor his Sons, who were the Heirs of the Promiſe; but, as the Apoſtle ſaith, they ſojourned in the Land of Promiſe, as in a ſtrange Country, Heb. 11.9. Yet God made himſelf known to him, and to Iſaac, and Jacob to be their God: By which he would have them to believe him to be that faithfull God, that keepeth Promiſe. And accordingly it was by Faith that they ſojourn'd there, though as Strangers; believing, that though they did not live to ſee the Promiſe made good, yet there would come a time, when God would be mindfull of them, and put them into a full poſſeſſion of it: Theſe all, ſaith the Apoſtle, died in faith not having received the Promiſes; but having ſeen them afar off, and were perſuaded of them, and embraced them, and confeſſed, that they were ſtrangers and pilgrims on the Earth, v. 13. And therefore when they were dead, God ſtill ſtyled himſelf The God of Abraham, the God of Iſaac, and the God of Jacob, to let their Poſterity know, that he was mindfull of them, and of the promiſe he had made them. From which Text our Bleſſed Saviour convinced the Sadducees, that they ſhould riſe again: i.e. Though they did not receive the Promiſe in this Life; yet, becauſe God had aſſured them he was their God, they ſhould aſſuredly live again, and enjoy the Benefits of it.

The deſign of the Argument was to teach that Sect, that denied a Reſurrection, that in this Text God had given the Jews a ſufficient ground for the Belief of a Reſurrection, becauſe God is not the God of the dead, but of the living. It is not ſufficient to ſtyle him the God of the living, though there be no Reſurrection, only becauſe the Souls of Men do live in a ſeparate ſtate. For though the Soul of Abraham be alive, yet Abraham is dead. And if Abraham was not to live again, he could not, with a Reſpect to Abraham, be ſtyled the God of the living. The meaning of our Saviour's Argument is this; That though Abraham, Iſaac, and Jacob be dead by vertue of that Curſe, that is come upon all Men; yet they muſt riſe again from under this Curſe; becauſe, though they are dead, they are not conſigned over to the Power of that Evil Spirit, who has the Power of Death; For God ſtill ſtyles himſelf their God; which implies, that their Souls are in a place of ſafety under the protection of God, where they reſt in hope of ſeeing the accompliſhment of the Promiſe made to them. For the leaſt that we are to conclude from hence is, That God has reſerved ſome ſpecial favour for them. But what friendſhip could he be ſuppoſed to bear them, if he was reſolved they ſhould bear the Curſe for ever, that took away their Lives? He could not ſurely ſtyle himſelf their God, if he had forſaken them for ever. For to be a God to any one, does at leaſt ſignifie, that he deſigns ſome great Good to ſuch a perſon. But what great Good can he deſign for thoſe, whom he has forgotten, and leaves to bear thoſe Marks of his Diſpleaſure, with which they go out of this World? If then God has not totally forſaken them, as his being their God does imply, that he has not; though they be dead, becauſe of the Doom that was paſs'd upon Adam; yet they are not by Death deliver'd as Captives into the hands of him, that has the Power of Death, but ſhall be deliver'd out of that ſtate of the Dead, where they live under the protection of God, becauſe he is their God.

Or we may take the deſign of our Saviour in order to the aſſerting the Doctrine of the Reſurrection to have been only to over-throw that Belief of the Sadducees concerning the Annihilation of the Soul, upon which they grounded their disbelief of a Reſurrection. And indeed to them, who believed there was no Reſurrection, becauſe they believed the Souls of Men are extinguiſh'd by Death, it was ſufficient for the proving there is a Reſurrection, to prove, That the Souls of Men do live in a ſeparate ſtate after Death. Becauſe this was to deſtroy the foundation, on which they grounded their Belief. And 'tis ſure, if our Souls did not remain alive after Death, there would be no part of us, that could be ſenſible of the Miſchief, that Death is to us; nor of the Bleſſing a Reſurrection will be to us: But ſince our Souls do continue alive, the Hopes of a Reſurrection does ſpeak ſo much favour toward them, who do not live like themſelves; while they are out of the Body, as does abundantly anſwer the Expreſſion of God's being their God. For if God be their God, he will certainly ſatisfie ſo Natural a deſire as that of a ſeparate Soul towards its Body is; i.e. He will bring the Soul out of its ſeparate ſtate; and raiſe the Man, that is dead.

Thus then of old, from the time that Man became Mortal, has this Doctrine been Revealed. And although there are no ſuch expreſs Texts in the Old, as there are in the New Teſtament for it; yet all that conſider the import and deſign of theſe Promiſes made to Adam and Abraham, muſt grant that nothing leſs than the Reſurrection from the Dead was intended in them. They are the Promiſes upon which God founded his Church in the two firſt periods of it, as now the Chriſtian Church is upon that clear diſcovery, we have of a Reſurrection. And becauſe the Church is the ſame it was in all Ages, the foundation likewiſe muſt be the ſame. And as in the time of Adam's Innocency it was the Hopes of an Immortal Life, that was the Encouragement he had to maintain his Innocency; ſo, ſince we became Mortal, it is the ſame Hope, wherewith God encourages us to return to and perſevere in our Duty; only with this difference, That now we are to be made Immortal by conquering Death. Thus the Seed of the Woman will break the Serpent's Head, and God will ſhow himſelf to be Abraham's God.

CHAP. II. The Reſurrection, as Exemplified to us in the Reſurrection of Chriſt.

II. I Come now to conſider what Ground of Certainty we have for this Doctrine, as it is Exemplified to us in the Reſurrection of Chriſt. And this is ſuch a ſenſible Demonſtration of the certain Truth of it, that none can reaſonably make the leaſt doubt of it, who does not call in queſtion the Truth of Chriſt's Reſurrection. For if it be certainly true, that Chriſt is riſen from the Dead, this is a ſufficient Anſwer to all thoſe Objections, wherewith wanton Wits endeavour to puzzle this Doctrine. For no Argument can be good, againſt which there lies plain matter of fact. Let them pretend never ſo much Impoſſibility in the caſe; yet ſince we can tell them of a Man, that was dead, and is alive again, all the Impoſſibilities, that they talk of, come to this, That it is impoſſible a Man ſhould know all that God can do.

There are Two things then that I ſhall do.

1. Conſider the Certainty of Chriſt's Reſurrection. 2. What Ground of Certainty we have from thence, that we ſhall riſe again.

SECT. I. Of Chriſt's Reſurrection.

I. In ſpeaking of Chriſt's Reſurrection, I ſhall, 1. Conſider the Certainty of it, That he did riſe. 2. By what Power he roſe.

1. That he did riſe again; i.e. That the Body in which he ſuffer'd, which was dead, and buried, and which lay three days in the Grave, was raiſed again out of the Grave, and is aſcended into Heaven. That the ſame Jeſus, who was Born of the Virgin Mary, and lived a true and proper Life, as we do, among the Jews, for above Thirty years, and whom they took and put to Death as truly, as they did the two Malefactors that were Crucified with him; That Jeſus, I ſay, who under-went as real a diſſolution of Soul and Body, as any other Man, that is born into the World, does, did riſe again the ſame Man both in Body and Soul, as before he was Crucified.

This is the Doctrine, that the Apoſtles were appointed to publiſh to the World, that by being convinced, that a Man, who died, as we do, was raiſed again, we might believe, that there is forgiveneſs with God; i.e. That the Puniſhment that is inflicted on us for Sin, will not be Eternal: Ye Men of Iſrael, hear theſe words; Jeſus of Nazareth, a Man approved of God among you by miracles, and wonders, and ſigns, which God did by him in the midſt of you, as ye your ſelves alſo know: Him, being delivered by the determinate counſel and foreknowledge of God, ye have taken, and by wicked hands have crucified and ſlain, whom God hath raiſed up, having looſed the pains of Death, Act. 2.22, 23, 24. The ſum of which is this; That as it was the ſame Jeſus, who was approved of God among them by Miracles, and Wonders, and Signs, that the Jews crucified; ſo it was the ſame Jeſus, that they had crucified and ſlain, that God raiſed up.

This is an Article, in which, upon the account of the Curſe, we are fall'n under, we are ſo nearly concern'd, that the Apoſtles did mainly inculcate it, as if the Preaching the Reſurrection of Chriſt was to preach the whole of Chriſtianity. And God took care, we ſhould have as full an Evidence of the Truth of it, as any Matter of Fact can poſſibly be proved by. The Apoſtles, I ſay, were mainly concern'd in perſuading the World to the belief of this Doctrine; not that this is all, that Chriſtianity requires us to believe, but becauſe the other Articles of our Faith do either terminate in this, and by conſequence muſt be believed, when we believe this; or elſe are not of that moment to us as this is. This is an Article that ſets before us the Mercy we ſtood in need of; the Mercy of being deliver'd out of the Hands of our Enemies, and of having Life and Immortality, the Bleſſings, we loſt in Adam, brought to light. And therefore the Reſurrection of our Lord was accounted of that moment in our Religion, that the Office they conſider'd themſelves Ordain'd to, was this of being Witneſſes of his Reſurrection, Act. 1.22. And accordingly this Doctrine St. Paul did in a peculiar manner recommend to the thoughts and care of Timothy: Remember this, that Jeſus Chriſt, of the ſeed of David, was raiſed from the dead according to my Goſpel, 2. Tim. 2.8.

This then being ſo conſiderable an Article of our Faith, I am to conſider what Evidence we have of the Truth of it: For, as the Apoſtle ſpeaks, if Chriſt be not riſen, then is our Preaching vain, and our Faith is alſo vain, 1 Cor. 15.14. i.e. The Chriſtian Religion is of no uſe to the World. The Evidence then, that we have to prove this, though it be not ſuch as does carry an infallible Certainty in it, yet is ſuch as is ſufficient to ſatisfie any unprejudiced perſon: Becauſe it is all the proof, that a Matter of Fact, as this is, is capable of: For we have the Teſtimony of ſeveral Hundreds, that ſaw, and convers'd with him, after he was riſen; and that for forty days had both opportunity and liberty to examine the Truth of it throughly, and to ſatisfie all the Doubts, that roſe in their Minds concerning it. And beſides, we have good reaſon to believe, that his greateſt Enemies were convinced of the Truth of it. And they, who will not admit of this as a ſufficient proof, may as well queſtion the Truth of every thing we ſee; whether thoſe be Men or no, that we live among: nay, whether we our ſelves be not Spectres and Walking-Ghoſts. But,

1. We have the Teſtimony of ſeveral Hundreds, that ſaw, and convers'd with him after he was riſen, and that for forty days had both opportunity and liberty to examine the Truth of it throughly. The firſt Reporters of his Reſurrection, were Mary Magdalen, and Mary the Mother of James, Joanna, and the other Women that were with them, who came in the dawn of the firſt day of the Week to the Sepulchre with Spices to Embalm his Body. God hereby in his wiſe Providence provided a Confutation of the Calumny of the Scribes concerning his Diſciples ſtealing his Body out of the Sepulchre. Now it will hardly be ſuppoſed, that they ſhould come with a deſign to take away his Body, who were ſollicitous how they ſhould rowl away the Stone: Neither is it probable, that they ſhould feign the ſtory, that he was riſen, who thought of nothing but Anointing and Embalming his, Dead Body.

Theſe Women, to whom he firſt appeared after his Reſurrection, brought the glad Tidings to his Diſciples, to whom he afterwards ſhewed himſelf alive by many infallible proofs, being ſeen of them forty days, and ſpeaking of the things pertaining to the kingdom of God, Act. 1.3. The two firſt that ſaw him were Peter and Cleophas, as they were Travelling to Emmaus. After that he appeared to the Eleven the ſame Evening, as Peter and Cleophas were giving an account what had happen'd to them in the way, and how he was known of them in breaking of Bread. And to convince them he was no Spirit, as they ſuppoſed, but the ſame Jeſus, that was Crucified, he ſhow'd them his Hands and his Side, and offer'd them the ſame ſenſible proof, that it was he himſelf, as ſatisfies every Man, that he, whom he ſees, ſpeaks to, and eats with, is a Man and no Spirit. His next Appearance was to the Eleven, when Thomas was with them; to remove whoſe incredulity, he offer'd all the ſatisfaction; without which he had declared, he would not believe. After this he, by Appointment, appear'd in a Mountain of Galilee to the Twelve, where he was ſeen, as St. Paul ſaith, of above five hundred Brethren at once. After which he was ſeen of James, then of all the Apoſtles: And laſt of all he was ſeen of me alſo, ſaith the Apoſtle, as of one born out of due time, 1 Cor. 15.6, 7, 8.

Now that, which I mention all this for, is to prove the certain Truth of this Matter of Fact from theſe three Things: 1. That it is well atteſted. 2. That they, who were the firſt Reporters of it, could not be deceived. 3. That it could be no contrivance.

1. It is well atteſted. The Teſtimony of two or three Witneſſes has always been accounted ſufficient to eſtabliſh every Truth. This is enough not only to determine thoſe Controverſies, that happen among Men, but to diſpoſe of the deareſt Intereſts Men have in this life. For though the Teſtimony of a ſingle Witneſs may be doubted, becauſe, though he ſpeaks Truth, there is much difficulty to know, that he does ſo: Yet the concurrence of many in delivering the ſame thing is allow'd for a certain Evidence of the Truth of it, untill it can be made to appear, that all thoſe many ſpeak only by report. For in that caſe they bear no Teſtimony at all to the thing in Queſtion, but only to the Report. Or that it appear there is a Combination among them; for then, though they be many, yet they are but one Witneſs, though the Matter be true. 'Tis thus likewiſe that we come to the Knowledge of Perſons and Actions of paſt Ages. And no Man makes any queſtion whether there were ſuch Perſons as Pompey and Julius Caeſar, or whether they did ſuch things as are reported of them; becauſe they have been deliver'd down to us by Perſons, that either knew them, or had ſufficient means inform themſelves of the Truth of what was reported concerning them.

Now thus it is, that the Truth of Chriſt's Reſurrection is deliver'd down to us: I mean, 〈1 page duplicate〉〈1 page duplicate〉 we depend upon the Teſtimony of ſuch a Nuber of Witneſſes, who ſaw and convers'd with him for forty days, and received inſtructions from him, and afterwards beheld him aſcend into Heaven, as ſeldom any Matter of Fact is Eſtabliſh'd by. And ſince we have the ſame Evidence for this Matter, as we have for the Truth of all Hiſtory, no Man ought to call the Truth of it into queſtion, untill he has made it appear, that the Perſons, that were the firſt Reporters of it, were of no credit, or that they contrived the ſtory. This is expected from all, that except to the Teſtimony of any perſon: For no Man's Teſtimony ought to be laid aſide, till it is ſome way or other ſufficiently invalidated; becauſe it ought not to be taken for granted concerning any perſon, that he is a Knave, till it be proved, that he is ſo.

2. That they who were the firſt Reporters of it were not deceived. Their Teſtimony is this; That they divuiged nothing, but what they were Eye-witneſſes of; i.e. They preached, That Chriſt was riſen, becauſe they had ſeen him alive again. It is poſſible indeed, that our Eyes may be deceived in what they ſee; and that which we judge to be a Man, may prove an Apparition. But though at ſometimes our Senſes may impoſe upon us, yet they ſeldom do, but we know of it; and eſpecially if we have time to examine any Object, we can hardly be deceived in our Judgment of it, or at leaſt we ſeldom live long under the Cheat. And indeed it would argue a Man extremely inclined to Scepticiſm to queſtion, whether theſe be real Bodies, we our ſelves have, or thoſe be real Men, that we live with, becauſe it is poſſible our Eyes may be deceived; and that be no-body, which we take to be one; and thoſe no Men, which we believe are ſo. For though we may be thus miſtaken, yet no-body doubts, but there are ways, whereby we do know, we are not miſtaken, when we judge him to be a Man, whom we ſee and ſpeak withall. Now whatever it is, that ſatisfies us, that the Men we converſe with are not Apparitions; the ſame certain Proofs had the Apoſtles, that That Jeſus, who was crucified, was alive again. For if our Senſes do not always deceive us, what ſhould hinder, but that they ſhould tell, as well as other Men, that they were not deceived in this matter.

And indeed, if we conſider the whole account we have of their Evidence, it will appear, they could not be deceived, any more than we our ſelves are in the view of a plain ſenſible Object. For he was ſeen of them forty days; ſo that they had time to recollect themſelves, and throughly to examine the Truth of what they ſaw. And beſides, a miſtake of this nature does not uſe to lie on this ſide; I mean, Men do not uſe to miſtake a Spirit for a Man. It may ſometimes fall out, that a Man may be miſtaken for a Spirit; but the Appearance of a Spirit is generally with that ſurprize, as frights us into an Apprehenſion of ſomething unuſual. And thus it happen'd in this caſe. For the Diſciples, when firſt Jeſus appear'd to them, were ſo terrified and affrighted, ſuppoſing they had ſeen a Spirit, that to convince them he was no Spirit, he ſhow'd them his Hands and his Feet: And it was with much difficulty, that he brought them to a belief, that it was the very Body, that hung upon the Croſs, that he appear'd to them in.

And beſides, it is plain from the whole ſtory, that they were not prepared before-hand with a belief, that he ſhould riſe again, for an eaſie reception of this Doctrine; nor did their own Credulity diſpoſe them to it. But, on the other hand, ſo hard were they to believe, that they could not be perſuaded, that he was riſen, till by many infallible proofs being ſeen of them forty days, they were aſſured, it was he, that was Crucified: Nor durſt they venture upon publiſhing what they had ſeen, till by the Deſcent of the Holy Ghoſt they were animated with new Courage. And it is worth our notice by what ſteps they were led to the Belief of this Doctrine. The firſt account was from the Women, that went early on the firſt day of the Week to Embalm his Body; That when they came to the Sepulchre, they found it empty, and had ſeen a Viſion of Angels, that ſaid he was alive. But this wrought ſo little upon them, that they looked upon it as an idle report. The next was from Peter and Cleopas, to whom he joyned himſelf, as they were Journeying to Emmaus; and having inſtructed them out of the Scriptures, that he was to riſe again, he opened their Eyes, and made himſelf known to them in breaking of Bread. But neither this account, nor his appearing to them afterwards, had any other Effect upon them, than to fill them with wonder, and put them into a fright, till being called upon to handle him and ſee, that he had Fleſh and Bones, which a Spirit has not, they were convinced. Now it is ſurely hard to conceive, that they, who were ſo hard to believe, and ſo cautious leſt they ſhould be impoſed upon, that they would not take it upon the credit of others, and could not be convinced but by undoubted ſigns, ſhould yet at laſt be deceived.

3. As little Reaſon is there to believe, that it was a Contrivance. For how can we believe, that they, who were ſo much afraid of being impoſed on themſelves, ſhould agree together to impoſe upon the World? or that they ſhould be the forgers of a ſtory, which they could hardly be convinced was true?

I ſhall not here inſiſt upon it, That they were under no Temptation to contrive this ſtory upon the account of Advantage. For all the Advantage lay on the other ſide, becauſe the Rulers and thoſe in Authority among the Jews were concern'd in point of Honour and Intereſt to ſtifle it; and would without queſtion have paid ſufficiently to have bought them, as well as they did the Souldiers from divulging what they had ſeen. The bringing the Blood of the Meſſiah upon them was a thing they were very jealous of. For they knew, that they ſhould for ever loſe their credit with the People, if it ſhould once be believed, that they were the Murderers of their ſo long expected Meſſiah. And when it was the Intereſt of thoſe in Authority to prevent the ſpreading of this Doctrine, what advantage could poſſibly tempt to the forging of it? What End could a few poor illiterate perſons drive at, that ſhould be profitable to them in contriving a ſtory ſo contrary to the humour and intereſt of their Rulers? Had they ſought their own Advantage, they would never have framed a Lye to that purpoſe, when they might have compaſs'd this End much better by ſpeaking the Truth. And beſides, they could not but be ſenſible, that a Contrivance of this nature, would be ſure to expoſe them to the ſpight and diſpleaſure of thoſe, who had the Power in their hands: And is it likely that they, who were afraid to own themſelves to be his Diſciples, when the Jews took him to put him to Death, would be the Authors of ſo dangerous a Lye for his ſake?

But there is one thing further that renders it improbable, that this ſhould be forged, and that is the great Credit, that it quickly gain'd in the World. For the Jews, who Murder'd him, were ſo nearly concern'd to ſtifle this report, though it was true, that they would never have ſuffer'd it to have paſs'd, if it had been falſe. They who gave Money to the Souldiers to tell a Lye for the ſaving their Credit, would be ſure to ſift into this report very narrowly, and right or wrong to object all they could againſt the Truth of it. So that when after the mighty Oppoſition, it met with, it ſpread and gain'd Belief among that People, who had reaſon to be afraid of receiving it; it is an Argument that all the Wit of theſe great Men could object nothing, that could make it appear to be a Contrivance.

But we have not only Arguments to perſuade us, that it is improbable the Diſciples ſhould contrive this report; but ſuch as will ſatisfie any reaſonable Men, that they could not. For if there had been a Confederacy, the Deſign muſt have been laid by them in a General Meeting of them all together. But ſo far from this, that the Apoſtles were not the firſt, that ſo much as thought of his being riſen: And when they were firſt told it, they neither gave credit to the Report, nor were they all preſent, when the firſt tidings of it was brought to them. For the Two that Travell'd to Emmaus, had heard nothing of his appearing to Mary, when he appear'd to them: but only that certain Women, who had been at the Sepulchre, had declared, that they found not his Body, and that they had ſeen a Viſion of Angels, which ſaid that he was alive, Luk. 24.22, 23. And how then could this be a Contrivance, when they did not all come to the Knowledge of it at the ſame time, and in the ſame way? Thoſe that ſtay'd at Jeruſalem had their Notice of it from the Women, that had ſeen him; and thoſe, that were upon their Journey, were acquainted with it by his appearing to them. So that it could not be contrived at Jeruſalem, becauſe the Two that Travell'd to Emmaus had not their firſt Notice of it there; nor could they contrive it upon the way, becauſe they at Jeruſalem knew of it before they return'd back. Neither could contrive it, becauſe it was known to both in two different places, before either of them knew, that it was known to the other at all; and was believed by the one, when the other made light of it. But further.

2. We have good reaſon to believe, that the greateſt Enemies of our Lord were convinced of the Truth of this Doctrine. For having taken away his Life as an Impoſtour, they wiſely took care, that they ſhould not be impoſed upon by a falſe report, that he was riſen from the Dead: For they came to Pilate, ſaying, Sir, we remember, that that Deceiver ſaid, while he was yet alive, After three days I will riſe again: Command therefore that the Sepulchre be made ſure untill the third day, leſt his Diſciples come by night, and ſteal him away, and ſay unto the people, He is riſen from the dead: ſo the laſt Error ſhall be worſe than the firſt: And accordingly they made the Sepulchre ſure, ſetting a watch, and ſealing the ſtone, Matt. 27.63, 64, 66. Here was as much care taken to prevent a Cheat, as was poſſible. But that, which they deſign'd as a means to prevent any ſuch Report, is a ſtrong confirmation of the Truth of it. For now we are aſſured, that his Diſciples did not ſteal him away, becauſe they could not. They might with more probability and better ſucceſs have reported this ſtory, had they been leſs cautious to prevent the believing it to be true. So that ſince after all this they ſpread this report, That his Diſciples came by Night and ſtole him away, which they took ſo much care they ſhould not do, they have furniſh'd us with a good Reaſon to believe, that they themſelves were perſuaded, that he was Riſen.

And this I ſhall endeavour to make appear, by conſidering the ſeveral Circumſtances of the ſtory. They that were appointed to guard the Sepulchre were ſenſible of the Earthquake, ſaw the Heavenly Meſſenger, that rowled away the Stone; and being affrighted thereat, haſted to the City, and gave an account to the Chief Prieſts of all that was done. Thoſe very Perſons, whom they had employ'd as Miniſters of their Spight and Envy to prevent ſuch a Report, are employ'd by God to be the firſt Meſſengers of his Reſurrection. And when their own Servants and Miniſters did atteſt this to them, they could not except againſt them as Intereſted perſons. And indeed the courſe they took to ſtop the Souldiers mouths, does prove, they were convinced in their Conſciences, that he was Riſen. For why did they give Money to them to report ſo improbable a ſtory, That he was ſtollen away by his Diſciples? Which if we ſuppoſe true, why did they hire them to report it? Every diſ-intereſted perſon would conclude, they rather deſerved to be puniſh'd for their Negligence, than rewarded for their Service: And to have had ſomewhat elſe given them rather than Money, if they were of that bad mind, that they would not ſpeak the Truth, unleſs they were bribed. And, if it was not true, this very Action of the Prieſts in ſuborning the Souldiers to ſuppreſs the Truth with a Lye, does prove, they were convinced, that what the Souldiers told them was true, elſe there would have been no need of a Bribe to ſuppreſs their Teſtimony. But as to the Report it ſelf: How improbable is it, that his Diſciples, who fled from him, when he was taken by the Jews, ſhould of a ſuddain take ſo much courage to attempt ſuch an Enterprize? What can we ſuppoſe ſhould induce them to it? What advantage would his dead Body be to them, that they ſhould venture upon an Armed Band to take it away? The Reaſon, why they followed him, when he was alive was becauſe they truſted, it was he, that ſhould reſtore the Kingdom to Iſrael; but when he was dead, they had given up all theſe hopes.

The only Reaſon that a Jew can give for this bold attempt, was a deſign to draw the People after them, and the more eaſily to make themſelves to be followed. And therefore the better to accompliſh their purpoſe, they took the Dead time of the Night, while the Souldiers were aſleep. This is a ſtory, that ſufficiently diſcovers how weak and indiſcreet Malice is. For there are a great many things, that make it appear the Publiſhers of it never conſider'd what they ſaid, or how it was poſſible to make it good. For it will hardly gain credit, that Souldiers, Men inured to Watchfulneſs, ſhould be negligent in ſo important a buſineſs. Or, if this be ſuppoſed, That all of them ſhould be taken with Sleep juſt at the ſame time: Or, if they were, That the Diſciples ſhould know it: Or, if all this be ſuppoſed, That a thing of this nature ſhould be done with ſo little ſtir; A Sepulchre broken open, and a Body carried away with ſo little noiſe, as not to awake one of the Guard. But that, which will moſt poſe an indifferent perſon to conceive is, That the Souldiers ſhould be aſleep, and yet know, that his Diſciples ſtole him away: If they were aſleep, how could they know this? And if they did know ſo much, who can believe they were aſleep, when it was done? All this ſerves for nothing more than to convince us of the Truth of our Old Proverb, Lyars had need have good Memories: And that they, who ſet this report on foot, had ſomewhat elſe in their Eye, than to tell Truth.

The particular improvement of this I ſhall wave, till I come to conſider, what that aſſured Principle is, which the Reſurrection of Chriſt does furniſh us withall for the grounding our Hopes of a Reſurrection upon.

SECT. II.

II. I come now to conſider by what Power he roſe. And this I ſhall do, becauſe the Scriptures ſeem to ſpeak variouſly of it; ſometimes that it was by the Power of his Father; and at other times that it was by his own Power. St. Paul, Rom. 4.25. ſpeaks in ſuch a manner, as if it was not by his own power, but by the power of another, that he was raiſed. He was raiſed again; which implies, that the reuniting his ſeparated Soul to his dead Body, and the reſtoring him to life again was effected by the power of another, and not by his own. And accordingly St. Peter ſpeaks more plainly, that it was God that raiſed him up: Whom God hath raiſed up, having looſed the pains of death, Act. 2.24. Which he intimates to us in applying that of the Pſalmiſt to his Reſurrection: Thou wilt not leave my Soul in Hell, neither wilt thou ſuffer thine Holy One to ſee corruption, v. 27. And again, This Jeſus hath God raiſed up, whereof we all are witneſſes, v. 32. which is very loftily expreſſd by St. Paul, Epheſ. 1.19. That we may know, what is the exceeding greatneſs of his power to us-ward, who believe according to the working of the might of his power, which he wrought in Chriſt, whom he raiſed up from the dead.

But although we are taught, that he was raiſed, and that it was God, that did raiſe him, yet we are in other places of Holy Scripture aſſured, that he did raiſe himſelf, and that it was by his own Power, that he roſe: Deſtroy this Temple, ſaith he of himſelf, and in three days I will raiſe it up: This he ſpake of the Temple of his Body, Joh. 2.19. Some ſuppoſe, that Chriſt did nothing more in the raiſing of himſelf, but lift himſelf up, and come out of the Grave, when God had given him Life again. But this comes far ſhort of our Saviour's meaning, who in this Expreſſion had a reſpect to ſuch a Miracle and Sign, as ſhould ſufficiently prove him to the Jews to be the Meſſiah. But what great matter is it for a Man, when he is reſtored to Life, to come out of his Grave? What greater Power could this prove to be in him, than in any other Man that ſhall riſe at the laſt day? Now that he ſpoke of quickening his dead Body, will appear, if we conſider the words. Deſtroy this Temple; i.e. Take away my life; and I, by taking it up again, will give a convincing proof of a Divine Power in me. The Words thus taken are a very proper Anſwer to the Jews, who ask'd a ſign of him. For no greater ſign of his being the Son of God could be given than this, That he is the Lord of Life; and that when he was dead and buried, he would raiſe himſelf to Life again. This is indeed beyond the reach of Humane Reaſon, and ſo ſurely, that which he deſigned for a ſign ought to be. For what ſign would it have been to the Jews, if it had been accountable to them? But yet it is the ſame Truth that he has with a great deal of care inculcated upon us: I lay down my life, that I might take it up 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 take it again, Joh. 10.17, 18. And upon the account of this Power he is ſtyled the Reſurrection and the Life; i.e. That perſon, that has power to give Life to the World. In theſe Texts then it is as plainly aſcribed to himſelf, that he raiſed himſelf; as in others, that he was raiſed by God.

But the great Diſſiculty is; How he, who was raiſed by God, can be ſaid to have raiſed himſelf. For can that, which is done by another, be properly ſaid to he done by a Man's ſelf? Or if it was done by himſelf, how could it be done by another? Can the Scripture be true, both when it ſaith, he was raiſed; i.e. by God; and that he did riſe; i.e. by his own Power. Here Reaſon is at a loſs, as well as to know by what Power he could raiſe himſelf, when he was dead.

Now the Deſign of the Holy Scriptures is to teach us theſe things.

1. That it was by the Divine Power, that he roſe. And to this purpoſe it is ſaid, That he who was dead and buried, was raiſed again: becauſe the raiſing a dead Body is the Work only of an Omnipotent God. 'Tis no leſs Power can give Life to a Man, when he is dead, than that Infinite Power, which at firſt made him a living Creature. It muſt be the ſame hand, that puts the Machines of our Bodies together again, when they are fall'n in pieces, as at firſt framed them. Upon which reaſon the raiſing Chriſt from the Dead is aſcribed to God, becauſe it belongs only to him to give Life, who has Life in himſelf, and is the Author of Life; and the raiſing a Dead Body can only be the Act of Omnipotence. This is no more than Humane Reaſon does eaſily apprehend a great deal of probability in. For why ſhould it be thought a thing incredible, that God ſhould raiſe the Dead? But the great Difficulty is, How he, who was Dead, could raiſe himſelf?

2. Therefore this inſtructs us, That he had the Power of an Omnipotent God. The Reſurrection is, in St. Paul's ſtyle, the working of the exceeding greatneſs of the Divine Power, Eph. 1.19. And ſince Chriſt did riſe by his own Power, what Power could this be leſs than that exceeding greatneſs of Power, that is in God? When therefore he tells us, that he roſe by his own Power, and that he had Power to take up his Life again, he would have us to conſider him to be more than a Man: That however he humbled himſelf to the Death of the Croſs, when he was deliver'd for our Offences, yet he had that Infinite Spirit and Power, that is able to quicken a Dead Body, and which would not ſuffer his Body, when laid in the Grave, to ſee Corruption. And therefore the Apoſtle obſerves, that he was declared to be the Son of God with power according to the ſpirit of holineſs by the Reſurrection from the dead, Rom. 1.4. i.e. Since the raiſing a dead Body to life again is the Act of Omnipotency, his raiſing himſelf from the Dead is a proof of his having that Omnipotent Power, that can raiſe a dead Body. It was by the Power of God, that he roſe; but this Power was in himſelf, and therefore it was by his own Power, that he raiſed himſelf. So that the Holy Scriptures in theſe different ways of ſpeaking teach us what to believe concerning him. That he was not only a Man ſubject to the ſame Infirmities as we are, in which reſpect none but God could reſtore him to Life again, when he was dead; but that he was equal to the Father, being the Son of God, according to that Spirit of Holineſs, which can quicken a dead Body; in which reſpect he had Power-both to lay down his Life, and to take it up again.

And now ſince it was by this Power, that can raiſe a dead Body, that he roſe, and this Power was in him,

1. Let us conſider how little reaſon we have to ſtand aſtoniſh'd at this thing, That Chriſt, when Dead, ſhould raiſe himſelf to Life again. It is indeed but very fit, that they, who know not who, or what manner of perſon he was, ſhould ſtumble at this Doctrine. For nothing can be more difficult than that they, who believe he was no other than a mere Man, though a very Holy Man, ſhould believe, that when he was Dead, he could raiſe himſelf to Life again. For to believe this of any Man, though never ſo Holy, is to believe, that he has Power to do that which none but God can do: And yet at the ſame time to believe, that he has not that Power of God, by which alone this can be done. And no Man can blame them for not believing things that are contradictory to Reaſon. But what Contradiction is it to believe, that he, who has the Power of God, can by vertue of that Power do all, that the Power of God can do. If it does not exceed the Power of God to raiſe a dead Body, what difficulty can there be in believing, That he who had this Power could raiſe himſelf. 'Tis not expected, that we ſhould believe, that a Man by his own Power, much leſs a dead Man, that has loſt even the Power of a Man, ſhould raiſe himſelf, becauſe this is above the Power of a Man to do: Neither does the Scripture teach us any ſuch thing. But that, which it teaches us, is this; That Chriſt laid down his Life and took it up again by his own Power; and yet this Power, by which he was raiſed, was the Power of God. And what ſhould hinder, but we may believe, that he could do that by vertue of his Divine Power, which no Man can believe, that he could do by the Power of a Man. For it is as agreeable to Reaſon to believe, that he, who has the Power of God, and do all that God can do; as that he, who has no more than the Power of a Man, can do no more than a Man can do. Let us but allow him to be, what he was, the Son of God, according to the Spirit of Holineſs; and it will be no aſtoniſhing thing, that he, who was God as well as Man, could do that, which none but God can do.

2. Let us conſider how much Reaſon we have to believe, that he is able to raiſe us likewiſe. He himſelf has told us, That God ſo loved the World, that he gave his only begotten Son; that whoſoever believeth in him, ſhould not periſh, but have everlaſting life, Joh. 3.16. i.e. That the deſign of his Life and Death was to reverſe the Sentence of Death, that we are fall'n under, and to provide a ſafe retreat for our Souls in the other World, where when they come thither, they ſhall live under his protection in hopes of being reſtored by him to their Bodies again. Upon which account he ſtyles himſelf the Life of the World, and the Reſurrection and the Life, to teach us, that we are to ground our Hopes of living again after Death upon him. And accordingly he informs us, that the Power of raiſing the Dead, as well as of judging the World, is committed to him: Marvel not at this, for the hour is coming, in which all that are in their Graves ſhall hear his voice: And ſhall come forth, they that have done good into the Reſurrection of Life, and they that have done evil unto the Reſurrection of Damnation, Joh. 5.28, 29. And the Apoſtle makes the general Reſurrection of the Dead to the effect of Chriſt's deſcending to judge the World: The Lord himſelf ſhall deſcend from Heaven with a ſhout, with the voice of the Arch-angel, and with the Trumpet of God; and then the Dead in Chriſt ſhall riſe firſt, 1 Theſſ. 4.16. Thoſe Expreſſions of his deſcending with a ſhout, the Voice of the Archangel, and the Trumpet of God, denote the Magnificence of his appearing, and the mighty Power wherewith he ſhall raiſe the Dead. For in theſe Expreſſions the Apoſtle alludes to the ſeveral ways of gathering Aſſemblies, and eſpecially to Tribunals, to denote, that when Chriſt appears again he will give a general Summons for all Fleſh to appear before him.

Now the Hopes of a Reſurrection is ſo agreeable to us, that the Scriptures frequently make uſe of it, as the beſt ſupport for the bearing up our Minds under the preſſures of this life. And what better aſſurance can we have of this, than that it is committed to him, whoſe Errand into the World was to reſtore Life unto it, and who in his own Reſurrection has given us a proof of his Power to do it. Let the unreaſonable Sceptick ſtart Objections to perplex our Faith: Let the Atheiſt, like thoſe at Athens, mock at the Doctrine of a Reſurrection: Let both the one and the other pretend it never ſo impoſſible, that our Souls, when they have left our Bodies, ſhould be brought back again into them; or that our Duſt, when it is ſcatter'd, and has ſuffer'd ſo many changes as they talk of, ſhould be gather'd together again; yet we know, and have had a proof of the Power of him in whom we believe. We have ſeen his Triumph over Death and Hell in his own Reſurrection: And what Difficulty can it be to him who has ſpoiled Principalities and Powers, and triumph'd over them, who has conquer'd Hell or Hades, and of a Priſon has made it a place of Safety and Refuge for departed Souls to give them the fruits of his Victory, and to ſummon them before him when he appears the ſecond time? What Difficulty can it be to him, who has a Divine Power to find out that, which is not loſt, as certainly the Duſt of our Diſſolved Bodies is not? 'Tis a Divine Power that we depend upon for our Reſurrection; and he, who has promiſed us, that he will raiſe us up at the laſt day, has given us a proof of his Conqueſt over Hell and the Grave. That which he bids us hope for is not beyond the Power of his Spirit; for he has that powerfull Spirit, that can quicken a Dead Body, and make it habitable again. For that Spirit by which he raiſed himſelf is able to quicken and raiſe us likewiſe.

And therefore that portion of his Spirit, that he here communicates to us, is ſtyled the Earneſt of our Inheritance, as a pledge given us in hand to aſſure us of what he will do for us. And ſince it is a portion of that Spirit, by which he roſe from the Dead; we are to conſider it as a ſecurity he has given us, that we ſhall riſe too: If Chriſt be in you, though the Body be dead, becauſe of ſin; i.e. Though it is a Body, that Death has the Power of, that we now live in, becauſe Sin has corrupted it, yet the ſpirit is life, becauſe of Righteouſneſs, Rom. 8.10. i.e. The Spirit is our ſecurity, that we ſhall live again, becauſe its Office is to heal our Nature, and to take away that, which is the cauſe of Death. And if the ſpirit of him, that raiſed Jeſus from the dead, dwell in you; i.e. If you have the ſame Spirit of Holineſs that was in him, he, that raiſed up Jeſus from the dead, ſhall alſo quicken your mortal bodies by the ſpirit, that dwelleth in you, v. 11. For that Omnipotent Spirit, by which he roſe, will produce the ſame Effect upon all, in whom it dwells.

CHAP. III. The Aſſuured Principle upon which Chriſtianity teaches us to ground our Hopes of a Reſurrection: viz. As Chriſt roſe for our Juſtification.

III. THE Third thing that the Certainty of a Reſurrection depends upon, is that Aſſured Principle, that God has furniſh'd us with, by raiſing Chriſt for our Juſtification. And in conſidering the Import of this, and how aſſuredly it ſatifies us, that we ſhall riſe again, I ſhall do theſe Two things: 1. Conſider what Juſtification means. 2. In what ſenſe Chriſt roſe for our Juſtification.

SECT. I.

1. I ſhall conſider what Juſtification means. But I ſhall not here concern my ſelf to give an account of the ſeveral Acceptations of this word among other Writers, but only to ſtate its proper ſignification, as it is a principal Doctrine of the Chriſtian Faith; and what that peculiar Privilege is, which St. Paul, who does mainly and more fully inſiſt upon it in his Writings, than any other of the Sacred Writers intendeth by it. And for the better underſtanding it, we muſt conſider, that it is a Juridical Term, and is properly the Act of a Judge, and has a reſpect to his Sentence. And accordingly in Scripture it ſometimes ſignifies to do Juſtice in general, whether by acquitting or condemning a perſon, that ſtands charged with a Crime according to the true and ſtrict Merits of his Cauſe. In which ſenſe the Prophet Iſaiah uſeth it, chap. 43.9. Let all the Nations be gather'd together, and let the People be aſſembled; i.e. Call a Court, and let them bring forth their Witneſſes, that they may be juſtified; i.e. that Juſtice may be done them. In other places it ſignifies the acquitting or diſcharging an accuſed perſon from the Puniſhment, that the Law threatens the Crime with, that he is charged with. This Juſtification or acquitting an accuſed perſon is either Legal, according to the Rules of ſtrict Juſtice, or it is of Favour and Grace. The former is the acquitting and Innocent perſon, or the declaring him, who has ſtood his Tryal, not to be guilty of the Crime charged upon him. In which ſenſe it is taken in the following Texts, Deut. 25. If there he a Controverſie between Men, and they come into Judgment, that the Judges may Judge them; then they ſhall juſtifie the Righteous, and condemn the Wicked; i.e. They ſhall proceed according to ſtrict Juſtice, and give Sentence according to Right; the ſame Sentence as the Law gives in the Caſe, without any partial reſpects to the Perſons, whoſe Cauſe is before them: He that juſtifieth the Wicked, and condemneth the Juſt, even they both are an Abomination to the Lord, Prov. 17.15.

The latter is the diſpenſing with the Rigour of the Law, and remitting the Puniſhment, that a guilty perſon has deſerved, in favour, or in reſpect to the Mediation of an acceptable perſon. And of this nature is that Juſtification, which St. Paul ſpeaks ſo frequently of; and which the Chriſtian Religion, which is a Law of Grace, does make known to the World. For if God's juſtifying us did mean no more than his declaring thoſe to be Juſt, who Legally are ſo, there would be no ſtanding before him: If thou, Lord, ſhould'ſt mark iniquity, O Lord, who ſhall ſtand? Pſal. 130.3. There would be no eſcaping from Death, when once it has laid hold upon us, if there was not forgiveneſs with God: for he that tranſgreſſes a Law, that threatens Death, muſt die by that Law, unleſs Mercy interpoſes. The Law, that condemns him, does for ever determine of his Condition: And it is not poſſible that ſuch a perſon ſhould be Juſtified but by a Pardon. When therefore God juſtifies a Sinner, he does not Paſs the ſame Sentence upon him as the Law, he has tranſgreſſed, does: For then there could be no ſuch thing as Juſtification at all in our Circumſtances. For whom the Law condemns, God muſt do ſo too, if his Judgment be Legal. But when he juſtifies a Sinner, he juſtifies him, whom the Law condemns. And when he does this, it muſt be by remitting the Severity of the Law, and ſparing the Life of the Offender out of mere Grace and Mercy.

And of this nature is the Juſtification, that the Goſpel ſpeaks of; only with this difference, That it does not only reſpect us as Sinners, ſuch as by Tranſgreſſing the Divine Law have deſerved to die, but ſuch as for our Diſobedience are already condemned to die. So that it is God's Act of Mercy towards Adam's condemn'd Race, whereby through the Mediation of his Son he is pleas'd to remit the Sentence of Death, that in Adam we are fall'n under; and to reſtore us to a ſtate of Probationerſhip for Immortality and Glory. For my part, I know of no other Juſtification, that the Goſpel, which is deſigned to be a Remedy to the Miſchief, that by the firſt Tranſgreſſion is come upon us, ſpeaks of as a Bleſſing we are already poſſeſs'd of, but this of acquitting us ſo far from the Sentence that is already paſs'd upon us; that we ſhall not die Eternally, becauſe we are already condemn'd to die, but ſhall aſſuredly live again.

I know indeed, that in our Goſpel-ſtate we ſtand in need of Mercy for innumerable Sins, that we are daily guilty of; and for all the Sins, that we do commit, the Goſpel does aſſure us of Pardon upon our ſincere Repentance; i.e. that God will juſtifie us. But it is not upon account of this Mercy, that we are in a juſtified ſtate, but of that favour alone, that has remitted Adam's fault to us, and aſſures us of a Reſurrection to Life again. But after this we muſt expect to undergo another Trial, whether we deſerve the Forgiveneſs, that is with God; i.e. Whether our Repentance for our own Sins, and our Endeavours to do the Will of God in our Goſpel; i.e. Our juſtifying ſtate have been ſo ſincere, that he will accept of it. And this will be, when the Author of our Religion ſhall come to try, whether we deſerve the Life, that he will raiſe us to. Then he will juſtifie all his ſincere Followers; but his Juſtifying at that day means his accepting and approving of the ſincerity of our Faith and Repentance according to the very Terms of the Law of Mercy, that he has given us to live by. But then this ſuppoſes, that we are in a juſtified ſtate, as we are diſcharged from the Eternity of the Puniſhment, that Adam's Tranſgreſſion has expoſed us to, otherwiſe we could not riſe again, nor would there be any need of a ſecond Judgment to be paſs'd upon us. By being thus juſtified, our Gracious Redeemer puts us into the ſtate of Probationers for Immortality. So that ſo long as we are in this World, we are in our ſtate of Trial, whether we will chuſe Life or Death; not in ſuch a juſtified ſtate, that we may aſſuredly ſay of our ſelves, that we ſhall undoubtedly be glorified. For thus we ſhall not be juſtified, till our Lord comes the ſecond time to try, what uſe we have made of that Mercy, that ſet Life and Immortality before us. But for the clearing this matter, I ſhall obſerve,

1. That our Juſtification is a delivering us from a ſtate of Condemnation. For nothing is more plain in the Holy Scriptures, than that it does ſuppoſe a Judgment to be already paſs'd upon us; and that we are in a condemn'd condition. For it is that Mercy whereby we are diſcharged from ſome puniſhment, which we have deſerved and are adjudged to. It is not God's declaring our Innocency, or a Legal adjudging us to an Immortal ſtate; becauſe the Law, whereby we ſhould have been thus Juſtified is Tranſgreſs'd, and we are condemned to die for that Tranſgreſſion. Thus indeed Adam would have been Juſtified; for if he had not ſinned, he would not have deſerved to die; and if he had not merited Death, according to the Law of entire Nature, by which he was to live, he muſt have lived an Immortal life; i.e. He would have been made Immortal, without being juſtified from Death, as now we muſt. In this caſe there would have been no need of Mercy to aſſure Immortality to him, that had no Crime for Mercy to pardon, nor no Puniſhment for Grace to ſave him from.

But the caſe is not thus with us: For the Scripture ſaith he has concluded all under ſin, Gal. 3.22. i.e. He has already given Judgment upon us, and therefore his Juſtifying us cannot be by declaring us Righteous according to the Law of Integrity; but by acquitting us of the ſin, he has concluded us under. And what other Judgment is it, that the Apoſtle has a reſpect to in this Expreſſion, but that which he gave upon Adam, when for his Diſobedience he condemn'd him to die. God, 'tis true, does in a ſecret and inviſible way govern and judge the World in all Ages of it. He hurls contempt upon Princes; he humbles the proud, and makes a Land barren for the wickedneſs of thoſe, that dwell therein. And when he does any thing of this nature, he concludes that ſinfull People under their own Sins, whom he puniſhes for their Wickedneſs. But yet theſe and ſuch-like Calamities, though they are the Judgments of God, and argue him to have paſs'd a doom upon ſuch a People: Yet it is ſecret, and does not determine of Men's ſtate and condition any further than as to the Temporal comforts of this life. But the ſin, that the Scripture tells us, we are concluded under, does reſpect all Men, and the Judgment it ſpeaks of, had finally determin'd of our ſtate, had not Mercy interpoſed. And of this nature was the Sentence, that God paſs'd upon Adam: For his Judging him was of the ſame nature, as the great Judgment at the End of the World will be. It was open, and by way of Proceſs and Accuſation. Adam was cited, charged, admitted to plead for himſelf, and at laſt convicted and condemned. And this Sentence did determine of the final condition of Mankind appointing him and his Poſterity irrevocably to Death. So that he had died immediately, and this Wrath of God would have lain upon us for ever, had not the Divine Mercy contrived a means to juſtifie and ſave us. And ſince it is by vertue of that Sentence, we all die, we are concluded under the guilt of Adam's ſin: i.e. We know our Doom, and what we are to expect upon the account of that corrupt and mortal Nature, that we receive from him.

If then Juſtification be from ſome puniſhment, that we are already condemned to ſuffer, it muſt be from this of Dying; becauſe no other Sentence is as yet paſs'd upon us. And unleſs we be diſcharged from this, it is in vain that we have a new Law given unto us: For we are not capable of Immortality till we are pardon'd the fault for which we are condemned; and no Man can qualifie himſelf for a Bleſſing, that he is not capable of. This is the account of Juſtification, that St. Paul gives us, when he oppoſes it to Condemnation, and makes it to conſiſt in the Aboliſhing of Death: Foraſmuch as the Children are partakers of fleſh and blood, he alſo himſelf took part of the ſame, that through Death he might deſtroy him, that had the power of Death, that is, the Devil; and deliver them that through fear of Death were all their life-time ſuject unto bondage, Heb. 2.14, 15. i.e. The reaſon of Chriſt's Incarnation and Death was, that he might bear our Puniſhment, and ſet our Minds at reſt, which upon the account of that Sentence, that doom'd us to die, are full of Anxiety and Trouble at the thoughts of loſing a Life, that we are ſo fond of. He under-went all that we account an Evil in Death; His Body was turn'd to a Carcaſe, and his Soul went to Hell, or the place whither Death tranſports our Souls, that ſtate where the Devil deſigned when he robb'd us of our Immortality, to erect a Tyranny over the Souls of Men; where having vanquiſh'd that wicked Spirit, he return'd triumphant with the ſpoils of our Enemy to his Body again: And therefore, as St. Paul ſaith, there is no condemnation to thoſe that are in Chriſt Jeſus, Rom. 8.1. In which words he has not a reſpect to the laſt Judgment, in which all Fleſh ſhall be Eternally ſentenced either to an Immortal Life, or an Eternal Death; as if no Chriſtian need to fear being condemn'd at that day. For there are, no doubt, many vicious and leud Chriſitians, that will be judg'd unworthy of the Name they bear, and of the Hopes that belong to it. But his meaning is, that they are abſolved and acquitted from the Sentence of Death, that Adam and his Poſterity long ſince received; that their Souls being reſcued out of his hands, who has the Power of Death, ſhall at the Reſurrection return in a Triumphant manner to their Bodies again; which is the great Privilege we have by Jeſus Chriſt. For theſe words are an Inference from what he diſcourſed in the foregoing Chapter, where he conſider'd and complain'd of the Miſery of Man's Natural ſtate, as we are obnoxious both to Sin and Death: Oh wretched Man that I am, who ſhall deliver me from the Body of this Death? Rom. 7.24. And ſets before us the Goodneſs of our Chriſtian ſtate, which aſſures us of pure and glorious Bodies, Bodies perfectly deliver'd from Mortality, and thoſe corrupt Affections, and Appetites, which Adam's Sin has let looſe upon us: I thank God through Jeſus Chriſt our Lord, v. 25. So that they who are in this ſtate, and take care to approve the things that are Excellent, that they may be ſincere and without offence till the day of Chriſt, are in as good a condition, as if Sin and Death had never enter'd into the World: For there is no Condemnation to thoſe that are in Chriſt Jeſus: i.e. By Chriſt we are deliver'd from the Body of this Death, or this Mortal ſinfull Body; And ſhall for ever enjoy the benefit of this Deliverance, if we walk not after the Fleſh, but after the Spirit. And in this reſpect Jeſus Chriſt is ſtyled the ſecond Adam in oppoſition to the firſt, from whom Sin, Mortality and Death are derived to us. That as by the Apoſtaſie of the firſt, we are condemned to die, by the Obedience of the ſecond we are diſcharged from ſo dreadfull a Puniſhment, and reſtored to the Hopes of living again. And this he diſcourſes more fully in the fifth Chapter, where having obſerved the Calamity of that Mortal condition, we are doom'd to, by reaſon of Adam's Tranſgreſſion; he magnifies the Grace of God in this reſpect, That through the Redemption we have by Jeſus Chriſt, we are deliver'd from this Effect of Adam's Offence: As by the offence of one, Judgment came upon all Men to condemnation: i.e. As all Men were condemned to die for Adam's ſin, even ſo by the Righteouſneſs of one, the free gift came upon all Men to juſtification of life, v. 18. i.e. All Men were diſcharged from the ſeverity of this Sentence, and allowed the liberty of providing for a Life, that is Eternal; as if they had never ſinn'd, nor ever been condemn'd to die. It is true, the Apoſtle diſcourſes as if it was not Adam's ſin alone, but our own too are the Reaſon why we die; and conſequently, that our Juſtification is not from Adam's Offence only, but from thoſe many, that we are guilty of. By one Man ſin enter'd into the World, and Death by ſin: and ſo Death paſſed upon all Men, for that all have ſinned, v. 12. i.e. All Men die as well as Adam, becauſe all have ſinned as well as he: For untill the Law ſin was in the World. And again, Death reigned from Adam to Moſes, even over them that had not ſinned after the ſimilitude of Adam's tranſgreſſion, v. 13, 14. i.e. All that lived between Adam and Moſes died, though they did not Tranſgreſs a poſitive Law as Adam did, but only ſinn'd againſt the Law of Nature.

But if we look a little narrowly into the Apoſtle's diſcourſe, the contrary will be evident. For when he inſtanceth in a time, when there was no Law, that condemn'd Men to die for their own Offences, his deſign is to prove, that the Sin and Judgment, that paſs'd upon Adam, does reach to all Men: For what account elſe ſhall we give, ſaith he, of the Death of thoſe, that died before the Law of Moſes was given. They ſinn'd, 'tis true; but that could not be the Reaſon why they died, becauſe they were not under any Law, that threatned them with Death, if they ſinned; and therefore ſince they died, it could be by vertue of no other Law, but that by which Adam was Judg'd and Condemn'd. He does ſay indeed, that Death paſs'd upon all Men, for that all have ſinned: Yet Sin is not imputed where there is no Law, which was the caſe of all, that lived between Adam and Moſes. The ſumm then of the Apoſtle's diſcourſe is this, That Adam's Sin, and the Judgment, that was paſs'd upon him, is the Reaſon, why all Men die; but we are not to think, that Men die only for Adam's Sin in ſuch a ſenſe, as if themſelves were not Sinners: For though all have ſinned, yet all die becauſe of Adam's Sin.

Obj. But if this be the meaning of the Apoſtle, how comes it to paſs, that he tells us, afterwards, that the free gift is of many offences unto Juſtification?

Anſ. To which I reply; That though by the undertaking of our gracious Mediatour, we are juſtified from our own particular Offences; i.e. Are put into ſuch a ſtate, that we have no reaſon to fear being condemned, when we come to anſwer for our own Actions, if with ſincerity we conform our Lives according to the Rules of the Goſpel, though we be guilty of many Errours and Miſtakes: Yet it is plain from what he diſcourſed before, that it is Adam's Offence alone is the reaſon, why we die; becauſe it is for Adam's Offence alone, that we are born Mortal, and are under a Sentence of Condemnation. But by being juſtified from Adam's Sin and Condemnation, we, by ſincerely ſubmitting to the Law of Grace, are acquitted of all thoſe particular Sins, that in our Natural ſtate we are guilty of. Becauſe Adam's Sin being the Root and Original cauſe of our own particular Offences, by being diſcharged from the Puniſhment, that Adam's Sin brought upon Mankind, we, upon our embracing the Law of Grace, are accepted by God to a liberty of working out our own Salvation, notwithſtanding our own Sins. The many Offences, that the Apoſtle here ſpeaks of, are thoſe that in their Natural ſtate Men are guilty of. For of theſe alone he ſpoke in the foregoing Verſes, when for the proving it was for Adam's Tranſgreſſion that we all die, he inſtanced in thoſe, that lived between Adam and Moſes, who were not under the Government of any other Law, but that of Nature; and therefore did not die for their own particular Offences. And of theſe he tells us the free gift is to Juſtification as well as of Adam's Sin; becauſe by being diſcharged from the Puniſhment of Adam's Tranſgreſſion, we ſhall not be condemned for thoſe, that no poſitive Law does threaten with Death. But as for thoſe Sins, that in our Chriſtian; i.e. our Juſtified ſtate we are guilty of, we muſt be juſtified or condemned for them by the Sentence of our Mediatour according to the very Voice of the Law, that he has given us to live by.

2. Then Juſtification puts us into a poſſibility of living again after Death for ever. For ſince it is the taking off from us the Curſe, that is come upon our Nature for the publick Tranſgreſſion of our firſt Parents, it takes away that, which is the Cause, why we die; and which, if it was not taken away, would for ever hold us in a ſtate of Death. The Reaſon why we die, is, becauſe God has doom'd us to it; and that which is the Reaſon, why we die, would be a Reaſon too, why we ſhould never live again, if God in Mercy had not pitied our Condition, and abſolved us from the Guilt, for which we are condemned to die. For as it is upon the account of God's Wrath, that we die; if we had for ever lain under that Wrath, we muſt for ever have continued in a ſtate of Death; i.e. according to the Sentence God had paſs'd upon us, we had forfeited the Immortality of that Life, that conſiſts in the vital Union of the Soul and Body. So that the import of the Sentence of Death, we fell under, was nothing leſs than an Eternal ſeparation of the Soul and Body. A Doom, that adjudged the Body to Duſt for ever, and the Soul to live without its Body under the Dominion of that Evil Spirit, that ſeduced us, and the dreadfull Marks of the Divine diſpleaſure for ever.

And as this is the meaning of that Judgment to Condemnation, that is come upon all Men; ſo the meaning of that free gift, that is come upon all Men to Juſtification of Life, is the hopes of riſing again to that Immortality we loſt. For by Juſtifying us, God acquits us from the Puniſhment, he had condemn'd us to; and by withdrawing that Wrath from us, which ſentenced us to an Eternal Diſſolution of the Soul and Body, he puts us into a hopefull condition of living again for ever. As when he condemn'd us, his Juſtice laid us under an obligation of ſatisfying his Wrath by a perpetual ſeparation of our Souls from our Bodies. So when he juſtifies us, his Mercy re-inſtates us in his Favour; and by diſcharging us from the Curſe, we are fallen under, gives us an Aſſurance, that Death ſhall not be Eternal, but that there will come a time, when our Bodies ſhall come out of their Graves, and our Souls and Bodies ſhall happily by united again. So that,

3. Juſtification is an Act of mere Mercy and Goodneſs. It is mere Grace and Favour, that ſpares the Life of a Criminal, when he is condemn'd to die. For in ſuch a caſe, he can have no hopes of living, unleſs he who has the Power of Life and Death does by reverſing the Sentence ſave him from the Puniſhment. Whereas a Law, that allows him the liberty of atoning for his fault, by doing ſomething, that ſhall carry Merit in it, does put it into his own Power to eſcape the Puniſhment. Now God's juſtifying us is not by declaring, that though we have done that, which his Law condemns, yet we have done that which according to the Terms of his Law muſt acquit us; but by declaring, that though he has condemned us for Tranſgreſſing a Law, that threatned us with Death, yet he will not inflict the Puniſhment upon us in its utmoſt rigour, but of his own Goodneſs will give us our Lives again. And accordingly the Apoſtle informs us, That after the kindneſs and love of God our Saviour toward Man appeared, Not by Works of Righteouſneſs, which we have done, but according to his Mercy he ſaved us: That being juſtified by his Grace, we ſhould be made Heirs according to the Hope of Eternal life, Tit. 3.4, 5, 7. In which words he informs us, that we are not juſtified as Innocent perſons, or ſuch as having merited our own Lives, cannot be condemn'd without Injuſtice. Not by Works of Righteouſneſs, which we have done; i.e. Not becauſe we have done nothing worthy of Death, or having deſerved to die, have expiated our faults by ſome meritorious Works. For Juſtice it ſelf is no dreadfull thing to thoſe, that have not deſerved to die, or that have merited their Lives. The former way we all ſhould have been Juſtified, if we had not loſt our Innocency; for then it would have been by rewarding an innocent and ſinleſs Creature with a legal Recompence, the adjudging a Creature, who had not merited Death, to an Immortal ſtate. And the latter was the way, that the Jews depended upon; who were perſuaded that their legal Services were highly meritorious in the ſight of God. The Vanity of which perſuaſion St. Paul does frequently expoſe; and lets us know, that we are Heirs of Life upon no other account, but becauſe the kindneſs and love of God our Saviour hath appear'd to us; and becauſe Mercy and Grace have interpoſed in our favour, and the forfeiture of Eternal life is remitted to us. And accordingly the Goſpel is not only ſtyled The Goſpel, and Word of Grace; i.e. That Diſpenſation, wherein God does make known his abundant Goodneſs to us, whom his Juſtice had doom'd to die; or that Revelation wherein he acquaints us with his good will to us in remitting the rigour of that Puniſhment, we are condemned to ſuffer. But Eternal life; i.e. The life we ſhall live after the Reſurrection has united our Souls to our Bodies again, is ſtyled the Gift of God, to inform us, that all the Hopes we have of living after Death does depend upon the good pleaſure of God.

The Immortality, 'tis true, which was to have been the Reward of Adam's Innocency, was the Gift of God too. For no Creature can be Immortal, but whom God makes ſo: But yet an innocent Man was both capable of Immortality, and would have had a legal Right to it as the Reward of his Innocency. But God's juſtifying a Criminal, Condemned Race, is his removing a legal incapacity for Eternal life, before we can be in a condition of receiving it as a Reward for any thing we can do.

Obj. The Scripture, 'tis true, aſcribes our Juſtification to Faith: And if Faith be the Reaſon or Condition of our Juſtification, how can that be the ſole Act of God's Mercy, which is not granted us but upon ſuch a Condition?

Anſ. To which I reply; That our Juſtification is of two kinds: The one is from the Judgment, that is come upon us to Condemnation; The other is to that Eternal life, which in this we are Probationers for. The former is by way of mere Grace and Favour, not by Works of Righteouſneſs, which we have done, and is the foundation of that Hope, which is the Motive wherewith our Religion perſuades us to a Holy Life. And this our Saviour ſtyles a paſſing from Death unto Life, or to a Liberty to take care of our Lives again. The other is in a legal way, by thoſe Works of Righteouſneſs, that the Law of Grace, we are obliged to live by, does require of us. The benefit of the former we enjoy in this Life, as it puts us into ſuch a Condition, that we may labour in hope: The other is what we expect when our Lord ſhall come the ſecond time unto the Everlaſting Salvation of his faithfull Servants. And this is the meaning of the Apoſtle, when he ſaith, The free gift is come upon all Men unto Juſtification of life. Where, by the free gift, we are to underſtand God's mercifull acquitting us from the Judgment, that in Adam came upon all Men; And this free gift is come upon all Men, that by living according to the Goſpel, we might provide for Eternal life; and at the laſt be juſtified or declared meet to be partakers of Eternal life according to the Terms of this New Covenant, by which we are to work out our Salvation. The ſumm then of this matter is this:

1. That upon the account, and for the ſake of his Son's Death, God of his mere Goodneſs has remitted the Sentence of Death, that we, as Adam's Poſterity, are born under. And thus we are in a Juſtified ſtate here in this Life. Thus St. Paul tells us, We are juſtified freely by his Grace through the Redemption, that is by Jeſus Chriſt, whom God hath ſet forth to be a propitiation through Faith in his Blood, to declare his Righteouſneſs, that he might be juſt, and the juſtifier of him, that believeth in Jeſus, Rom. 4.25, 26. Where the Apoſtle makes our Juſtification to be that Act of his Goodneſs, whereby through the Mediation of his Son he diſcharges us from the Obligation to ſuffer Eternal Death, that his Juſtice had laid us under. The only difficulty in theſe words is, That the Apoſtle ſeems to make Faith the Condition of our Juſtification; ſaying, Whom God hath ſet forth to be a propitiation through Faith in his Blood. But the meaning is not, That God does only pardon thoſe that believe; for how then could our Saviour tell us, That all, that are in their Graves, ſhall hear his voice; and that thoſe, that have done ill, ſhall come forth, as well as thoſe, that have done well. Which implies, that all Men are thus far Pardon'd: For none, that are condemn'd to die, can have their Lives given them again, but by vertue of a Pardon. But the meaning is, That God ſet forth his Son to render him ſo propitious to us, as to accept of the Righteouſneſs, that is by Faith, to our Everlaſting Juſtification. So that,

2. Being thus by the Divine Mercy put into a Juſtified ſtate, God has given us a new Law, by which, he expects for the time to come, we ſhould govern our Lives.

3. That the Righteouſneſs, which God accepts of, and will reward with Eternal life, is the Conformity of our Lives to this new Law of Faith, that he has given us.

4. That at the laſt we muſt undergo a publick Trial, when the Juſtice of our Mediatour will declare thoſe to be Juſt and Righteous, who live according to this Rule. So that the Juſtification, that is by Faith, does properly relate to the Sentence of our Mediatour, whereby at the Day of Judgment he will declare the ſincere Obſervers of his Will to be Righteous. And therefore the Apoſtle ſaith, We are juſtified freely by his Grace; i.e. Have our Lives, which we had forfeited in Adam, reſtored us in Chriſt, that he might be Juſt, and the Juſtifier of him that believes: i.e. That his juſtifying the ſincere Chriſtian at the laſt might be an Act of his Juſtice: Or, that when we come to be Judged at the laſt day, Juſtice may declare the Righteouſneſs of the ſincere Chriſtian. So that the Juſtification that is by Faith, denotes a freedom from the Danger of that ſecond Death, that the Goſpel threatens thoſe, that diſobey it with. It is a ſecond diſcharge from another kind of Puniſhment, than that we are condemn'd to as the Sons of Adam, and does ſuppoſe us to be in a Juſtified ſtate from the Judgment, that by one Man's offence is come upon all Men: Or rather it is God's owning our Righteouſneſs to be according to the Goſpel Rule; that Righteouſneſs, I mean, which has the promiſe of Eternal life.

Obj. If it be ſaid, that according to this account, no Man is juſtified by Faith at all in this life, but that all the privilege we can be ſaid to have by believing is, that we ſhall be juſtified at the Day of Judgment; whereas the Scripture ſpeaks of it as a privilege that belongs to our Faith in this life.

Anſ. I anſwer; That it no otherwiſe belongs to it, than as it gives a Right to, and aſſures us of it, when our Gracious Mediatour ſhall come to Judge us. Faith, I mean the believing the Goſpel to be the Rule of our Righteouſneſs, and living according to it, is the fulfilling of that Law of Grace, that our Saviour has inſtituted; and accordingly this Law does juſtifie thoſe, that thus fulfill it in this life; i.e. It denounces no Judgment againſt them. But who have this Faith, that the Law of Chriſt approves of, and promiſes Eternal life to, and who want it, will be the work of the future Judgment to diſcover. So long as we live by the Rules of the Goſpel, this Law of Chriſtian Righteouſneſs does aſſure us, that the Reward it promiſes does belong to us; i.e. that we have a Right to it. But whether we ſhall receive it, does not depend upon the preſent Sentence it gives of our caſe, but upon that which will be paſs'd, when the time of our Trial is over. For the Faith, which is ſaid to juſtifie us, may be renounced, and the Goſpel diſobey'd; and in this caſe we cannot be ſaid to be in a Juſtified ſtate by vertue of the Faith, we once had, or the Obedience we once paid to the Goſpel. It juſtifies the goodneſs of our Lives for the time paſt, if they have been according to this word of Faith; but whether it will juſtifie us to Eternal life, is not to be ſaid till we have finiſh'd our Courſe and ſtood our Trial. So that this is not the Juſtification, which we have by vertue of Chriſt's Mediation; For that is a State we are already put into, and is a Bleſſing that belongs to us in this life; whereas this is a State, we ſhall be put into, when we are judged again.

4. Then Juſtification is a ſtate of Trial, how we will uſe ſo great Mercy as God vouchſafes us therein. For had there not been a Reverſal of the Sentence, that doom'd us to die, we muſt have died without Mercy, and without Hopes of ever living again. Then all our Prayers and Tears and Repentance would have been of no advantage to us for the bettering our Condition, and preſerving us from Death: But Juſtice would require that we ſhould ſuffer the Puniſhment, we were condemn'd to. Judgment being given upon us, there remained nothing but a fearfull looking for of the Execution of it, which all the moſt earneſt Sollicitations and Entreaties, we could make, would not have ſaved us from. For to be in a Condemn'd ſtate, is to be Dead in Law; And he that is in ſuch a condition, has loſt his opportunity of preſerving himſelf by obeying the Law, that has already condemned him. Such was our caſe, when God had given Sentence upon us; for then it was too late to think of preventing our dying Eternally, and falling under God's Wrath, when we were already under it.

But by acquitting us from this Sentence, he had ſet Life and Immortality before us again, and puts us to a new Trial, whether we will grow wiſe by ſo great a danger, as we have eſcaped, and take warning by the Judgment, that came upon us in Adam, to ſave our ſelves for the future from the Wrath to come. It is a very great miſtake, if we believe our being in a Juſtified ſtate does certainly aſſure to us an Immortal life; and is a Reaſon, why we may be confident, that we ſhall not be condemned in the Judgment to come. There would be no reaſon of another day of Judgment, if Juſtification did import thus much: Neither is St. Paul to be underſtood in this ſenſe, when he ſaith, Who ſhall lay any thing to the charge of God's Elect? It is God that juſtifieth, who is he that condemneth? Rom. 8.33, 34. For his deſign was to encourage the Chriſtians of his time to a ſtedfaſtneſs in the Faith, notwithſtanding the Rage and Violence of their Perſecutours. For though they were condemned and put to Death for the ſake of Chriſt, yet the Sentence of their Enemies ſignified nothing to, and could do them no great hurt, becauſe it took away a life, that God would reſtore them with advantage. It is God that juſtifies; and ſince he has ſo far remitted his own Sentence, that you ſhall riſe again, who is he that condemneth, or preſumes to take away your life? He delivers you over to a Death, that will not hold you long, becauſe God has juſtified you. Juſtification then aſſures us, that we ſhall riſe again, though Divine Juſtice has condemn'd us to die: But it does not aſſure us, that we ſhall certainly live for ever, when we are riſen, becauſe that depends upon the Improvement, we make of the Mercy God has ſhown us. For unleſs we be ſo qualified, as the Goſpel requires we ſhould, we muſt be condemned, and die another Death. The ſtate, that Adam was created in, was a ſtate of Trial. For though he was Innocent, and conſequently free from all the vexation and perplexity, that Guilt occaſions; yet he was neither ſo perfect nor ſo happy, as God deſigned he ſhould make himſelf. The Innocence, in which he was created, does not imply, that he was made as perfect, and as excellent a Creature, as if was poſſible for him to be: I mean, that his Soul was ſo ſtored with all Spiritual and Divine Perfections, that he could not poſſibly by Improvement make himſelf a more noble and excellent Creature than he was. He had, without queſtion, all thoſe Perfections, that are Natural, otherwiſe he could not have been ſufficiently qualified for ſuch an Improvement of himſelf, as God expected from him. He was, I mean, perfectly free from that Cloudineſs of Mind, that ſuffers us not to diſcern things, as they are, and had none of that falſe Biaſs upon his Will, as renders a vertuous Courſe difficult to us. But yet theſe Natural Perfections were capable of Improvement. For though as he was no way diſpoſed to Vice, ſo he wanted thoſe diſpoſitions to Vertue and Goodneſs, which are not acquired but by repeated Acts; and which when they are laid in the Mind, do give Reaſon a greater ſtrength and vigour, and do the more readily turn the Will to the Approbation and Choice of Vertue. Now that this Improvement of his Mind to ſuch a confirm'd ſtate, that Temptations ſhould neither hurt nor reach him, was his buſineſs, is evident from that Threat of being hurl'd into a Mortal ſtate, if he diſobeyed the Law of his Maker, that the Scripture gives us an account of.

This ſhows that he was a Probationer for Immortality, and that this was to be the Reward of his Labour, when by the Practice of Divine Vertues, he had exalted his Nature to an Impeccable ſtate; I mean, when he had laid ſuch ſtrong Inclinations to Vertue in his Mind, as to live in the Practice of it by a Natural diſpoſition.

And as this was the ſtate, Adam was created in, and is the Natural ſtate of all Mankind, becauſe the Powers of our Nature, if there was no Corruption in us, are not ſo pure and excellent, but they may be ſtill Exalted; The miſchief, that Sin let in upon us, was the putting an End to this ſtate, by ſubjecting us to the Wrath of God. For when God gave Judgment upon Adam, had not his Mercy laid a deſign to recover us, all hopes of advancing our ſelves to an Immortal ſtate, had been at an End. And conſidering how low our Souls ſunk into Senſuality by yielding to the Temptation, that undid us, there was no Moral poſſibility, that we ſhould raiſe our Nature, ſo corrupted, to a ſtate of Impeccability again. So that the Judgment that God gave upon us, and the ſtate he doomed us to, was no other than the Natural conſequence of our Apoſtaſie. Upon which account we have no Reaſon to complain, that he has dealt ſeverely with us in condemning us for one Sin, becauſe that one Sin put us into ſuch a condition, that we could never have improved our Nature to ſuch an Excellency as Innocent Man might, and was required to do. Men are very apt to think it hard, that God ſhould give ſuch a Sentence upon Adam, and in him upon us, as took from us the liberty of trying, whether we could recover, what he had loſt, and by a greater Application of our Minds over-come all thoſe mighty Difficulties, that Sin had laid in our way to the Perfection, we were to aſpire after. But they, who think it hard, do not conſider the waſte, that Sin had made in our Natural Powers; and that it would have been no kindneſs to have tried us any longer in that way, as Adam was to have improved himſelf, but a Cruelty; becauſe we could not. For it would have been a very hard thing to have held us to that Duty, which we are utterly diſabled for.

And now ſince it was upon theſe Terms, that God plac'd Man in this World, and the Duties of our entire Nature were become Morally impoſſible, when he determined to put us upon another Trial, he juſtified us from the Sentence, that he had paſſed upon us for our Miſcarriage in the firſt. And this I take to be the great Bleſſing and Advantage of our being in a Juſtified ſtate; That being diſcharged from Death as a Puniſhment of Sin, i.e. from the Eternity of it, we are tried by the Divine Mercy, whether the Hopes of Immortality will yet make us dutifull and obedient to him. God's juſtifying us is to put us into our Original ſtate of Probation for an Immortal Life. For as his condemning us put an End to this ſtate, becauſe they, whom he condemns, have loſt the opportunity for Improvement: So his Pardoning takes off the Impediment to Improvement, and puts Life again into our hands to take care of. But when, I ſay, it puts us into our Original ſtate, I do not mean that, which Adam was in, before he ſinn'd; for ſuch an Improvement as he was capable of making, before Sin had corrupted his Nature, is not poſſible to us. But the Original ſtate, I ſpeak of, is that of being Probationers for Heaven, though the Trial, we are put to, is ſuited to the infirmity of our Condition. It is not expected, that we ſhould live as Innocent Man might have done, nor improve as he ought to have done; for God has condeſcended to ſuch a Righteouſneſs, as our maimed Powers are able to reach to. A Righteouſneſs, that is by Faith; and it is expected, that we ſhould be ſincere and hearty in our Obedience to this Law of Grace, though we cannot arrive in this Life to ſuch a ſtate of Impeccability, which was the Work, and was to be the Aim of Innocent Man. And to this purpoſe we are Exhorted to work out our Salvation, and by a patient continuance in well-doing to ſeek for Glory and Immortality; which, and many other places of Scripture, would be inſignificant, if we were not to conſider this Life as a ſtate of Trial. For to what purpoſe are the Exhortations of this Nature, if we muſt ſtill die as condemn'd Criminals, that have no right to Life at all? When therefore theſe Exhortations are made to us, they ſuppoſe, we are diſcharged from the Sentence, that will not let us live; and that if we make but a good uſe of this Mercy, the former Sentence will not be rigorouſly executed upon us; but that we ſhall live again, and when we do live again, ſhall be Immortal. But if we neglect ſo great Salvation, and continue to preferr the Pleaſures and Enjoyments of a Senſual life, before the Joys and Glories of an Immortal ſtate, though we do not ſuffer the Death, we are doom'd to, when God ſo ſolemnly Judg'd Adam to die; yet, which is worſe, even after we are riſen to Life again, we muſt undergo a ſecond Judgment, and be condemn'd to die a ſecond time.

SECT. II. How Chriſt roſe for our Juſtification.

II. I Come now to conſider in what ſenſe Chriſt is ſaid to have riſen for our Juſtification. From whence not only the Certainty, that there is a Reſurrection, but, that we ſhall riſe again, will appear. Now his riſing from the Dead is an Exemplification of the great Bleſſing of our Juſtification. For a Creature, that dies, can no otherwiſe be Juſtified; i.e. diſcharged from ſuch a Puniſhment, but by riſing to Life again. So that Chriſt's riſing for our Juſtification does imply theſe things.

1. That God diſcharged him from the Puniſhment, that he bore for our Offences. 2. That he has received Power to juſtifie us.

1. His riſing for our Juſtification, means his being diſcharged from the Puniſhment, he ſuffer'd for our Offences. If we conſider his Reſurrection with a reſpect to himſelf, and his Sufferings as perſonal, none can deny, but God did in a very glorious manner bear witneſs to his Innocency thereby, and acquit him of thoſe Crimes, wherewith his Accuſers charged him, and that unjuſt Sentence, that his Enemies gave upon him. When he was taken by wicked hands, and haled before a Judge; when he was accuſed, condemned and executed upon a Croſs between two Thieves, he appear'd as a vile Criminal in the Eye of the World, according to what the Prophet Iſaiah ſpoke of him long before; We eſteem'd him ſtricken and ſmitten of God and afflicted; i.e. That a juſt Providence had deliver'd him up to ſuffer a deſerved Puniſhment. But when he roſe to Life again, he was juſtified in the ſight of Angels and Men to be that Holy and Innocent Perſon, that had done nothing worthy of Death. This his Enemies were ſo ſenſible of, that when his Apoſtles publiſh'd to the World, how that he was riſen again, they exclaim'd againſt them, and by Threats and ſevere Uſages endeavour'd to ſilence them, becauſe they brought his Blood upon them. This was a viſible Juſtification of his Innocence: For no other way was more effectual to take away his Reproach, and to procure him Honour among Men, than by giving him the Life, that was taken from him.

This indeed was his own Perſonal Juſtification. But it teaches us, That it is not agreeable to the Nature of Juſtice, that Death ſhould hold thoſe that are Innocent. And although we cannot plead our Innocence to excuſe our ſelves from Dying, yet when the Offences, for which we die, are pardoned, Juſtice can no longer conſider us as under an Offence. For ſince Death is a Puniſhment for our Offences, the ſame Mercy, that pardons the Offence, does likewiſe remit the Puniſhment; i.e. it gives us a Right to our Lives. And it is but juſt, that we ſhould have our Lives reſtored; i.e. that we ſhould riſe again, when Juſtice can no longer treat us as Offenders by keeping us under the Power of Death.

And in this ſenſe God by juſtifying his Son, has likewiſe juſtified us. For though he was Innocent, yet for the accompliſhing the Redemption of Mankind he was content to charge himſelf with the Sins of the whole World. And as it was by Sin, that Death enter'd into the World, he, who would bear our Tranſgreſſions, was, according to the juſt Judgment of God, that doom'd ſinfull Man to die, appointed to bear our Puniſhment likewiſe. So that his Reſurrection is not only an Argument, that God looked upon him as a Righteous Perſon, that had been unjuſtly condemned to die, but as a Perſon, that having ſufficiently ſatisfied for the Offences for which he died, Juſtice had no right to keep under the Power of Death. As it was an Atteſtation of his Innocence, and the ſpightfull Accuſations, that his Enemies loaded him with, it was an Act of Juſtice; i.e. it was Juſtice that acquitted him from the unjuſt Sentence of Pontius Pilate. But as it was a freeing him from the Puniſhment of the Offences for which he was deliver'd, it was a mercifull Diſcharge from an Obligation to Puniſhment. So that ſince he was deliver'd for our Offences, and died becauſe a Sentence of Death was paſs'd againſt Offenders, his Riſing again is a viſible Declaration of that Mercy, that pardons Offences. For he, who dies upon the account of Sin, muſt riſe from under a Sentence of Condemnation, when he returns to Life again. And thus it was, that Chriſt roſe: He roſe from under a Curſe, and was deliver'd from Death, not as a Calamity, but as a Puniſhment. And ſince his Reſurrection was of this nature, let us conſider, in what reſpect it is for our Juſtification. Now as to this matter, we may obſerve theſe things.

1. That by riſing from the Dead, he has given us an inſtance, that it is poſſible, that a Creature, that is condemn'd to die, becauſe of an Offence, may riſe again. 2. That that Juſtice, which has condemn'd us to die, is fully ſatisfied, and therefore we ſhall riſe again. 3. That his Reſurrection was not a Perſonal Privilege, but the Triumph of our Repreſentative and Mediatour, over Death; and conſequently a publick Diſcharge of Mankind from the Sentence of Condemnation.

1. That by riſing from the Dead, he has given us an inſtance, that it is poſſible, that a Creature, that is condemn'd to die, becauſe of an Offence, may riſe again.

One of the greateſt Difficulties, that lies againſt this Doctrine, is this; That we are condemn'd to die by the juſt Judgment of God, and undergo it as a Puniſhment of our Sin. For is it poſſible that a Puniſhment, when it is inflicted, a Sentence after it is executed, ſhould be reverſed? A condemn'd Perſon, before the Sentence is executed upon him, may be reprieved and pardon'd. And if we were not deliver'd over to Death at all; i.e. if we did not ſee Men die, it might eaſily be believed, that we could live an Immortal life. But when we are condemn'd, and die, becauſe we are condemn'd, it appears too late to hope for a Pardon after the Puniſhment is inflicted.

But this will be no ſuch difficulty, if we conſider, that the Divine Mercy provided, that the Death, we are adjudged to, ſhould not be Eternal by promiſing, before Sentence was given upon us, That the ſeed of the Woman ſhould bruiſe the Serpent's head. So that although Juſtice did require, that we ſhould loſe our Lives for ever as Malefactours do, and does, 'tis true, inflict ſuch a Death upon us, as for ever ſeparates us from this preſent World, what Difficulty can there be in a Reſurrection, which reſtores us no more, than what Divine Mercy reſerved for us, when his Juſtice condemn'd us; and is the fulfilling of that Original Promiſe made to Adam. Had we been condemn'd never to live again neither in this life nor in another, Mercy could not have ſaved us, when once the Sentence had been executed up us: becauſe a Pardon would then have come too late to ſave us. But when it is only a Death, that deprives us of the Hopes of living again in this life, that we are condemned to; our being condemned to ſuch a Death, cannot render it impoſſible, that we ſhould live again in another. This is the difference between the Death, that we are all condemned to already, and that, which wicked Men, will be condemned to in the Day of Judgment. This deprives us only of the Hopes of living again in this life, but not in another; and therefore a Reſurrection from the Death, we are now condemned to, is not impoſſible upon the account of the Sentence we are fall'n under. But that will deprive them of all hopes of living again after it, becauſe there is no other World beyond that for them to hope to riſe to. So that wicked Men, when once they are condemned to loſe the next life, muſt die Eternally; becauſe it is impoſſible, that any Mercy ſhould ſave them, who are condemned both to loſe this life and the next too, beyond which there is no other life to be expected. But after this life there is another; and though we are condemned to loſe this life for our Offences, yet we may hope to live again in another, becauſe the Divine Goodneſs has, by giving us a Saviour, taken care, that we ſhall not die Eternally in the next World, unleſs we abuſe and ſin away his favour in this.

And this poſſibility of living again, which is the thing, that is intended at the leaſt by our being juſtified from Death, is exemplified to us in the Reſurrection of Chriſt. For he was condemned to die, and for the ſame Offences too for which we are condemned to die. And ſince after he was crucified and ſlain according to the determinate Counſel and Foreknowledge of God, he was raiſed again; it is a proof of the poſſibility of our riſing again to another life, though we are condemned to loſe this. If we be condemned to die for our Offences, ſo was Chriſt deliver'd for them too; and if he, who ſuffer'd the Puniſhment of our Sins, did riſe again, why may not we hope to live again after Death, though we do ſuffer the Puniſhment, we are condemned to? It is certain, that it is not impoſſible, we ſhould riſe again, becauſe we are condemned; becauſe he, who was condemned to undergo the ſame Puniſhment, as well as we, did riſe again. For if our being condemned does oblige us to a Death, that is Eternal, then Chriſt could not have riſen, who ſuffer'd for Sin as well as we. There is, 'tis true, this difference between his Death and ours, That he died for no Sin of his own, as we do: But yet it was upon the account of the ſame Sentence, that he died, which obliges us to die likewiſe. And this is ſufficient to ſatisfie us, that it is poſſible for us to riſe again, though we are condemn'd; and that the Sentence, that obliges us to die, is not irrevocable. But further,

2. His being diſchaged from the Puniſhment of Sin proves, that the Juſtice, that condemn'd us is ſatisfied, and that the Divine Mercy will ſave us. For though he died for no Sin of his own, but ours; yet he died to another End, than we ſhould have done, if he had not died. He died to bear the Malignity of our guilt, and to ſatisfie Divine Juſtice by making an atonement for us: Which if he had not done, we muſt have periſh'd for ever under our guilt, without any hopes of ſatisfying the Juſtice, that has condemn'd us. Death, as inflicted upon us, would have been for the ſatisfaction of Juſtice; but it would have been by bearing the Vengeance of it for ever: whereas he died to ſatisfie it by the Meritoriouſneſs of his Obedience. And ſince he died for this End, his Reſurrection is a publick Declaration of the Power of that Mercy to Sinners, that he has procured for us. It not only proves, that it is poſſible for a condemn'd Perſon to live again, though he does undergo the Puniſhment, that he is doom'd to ſuffer; but that, as the Apoſtle ſaith, being juſtified by his blood; i.e. being acquitted from the Obligation to ſuffer an Eternal Death, by his laying down his Life for us, we ſhall be ſaved from wrath through him, Rom. 5.9. i.e. From that Wrath, we ſhould otherwiſe have lain Eternally under: For if God commended his Love towards us, in that while we were yet ſinners, Chriſt died for us; much more being reconciled, we ſhall be ſaved by his life, v. 8, 10. i.e. We have good reaſon to conclude from the Reſurrection of Chriſt, that we ſhall riſe again, becauſe it gives us a view of the ſucceſs of his undertaking, when he died for us. It ſhows that we are in a ſtate of Mercy and Grace; and that though we go out of this World under an Arreſt, yet our Debt is diſcharged by him, who became our Surety.

It was but fit that Divine Juſtice ſhould ſentence us to Death, when we preferr'd a Mortal before an Immortal condition; and ſo far corrupted our Nature, as render'd it impoſſible, we ſhould live. For in this caſe, the Juſtice, that condemn'd us, took nothing from us, but what we had forfeited and loſt. And beſides, a Malefactour has no reaſon to complain of the ſeverity of that Law, that takes away his life, when by violating it, he has render'd himſelf unfit to live. This was our caſe, till Divine Juſtice was ſatisfied; and ſince that Juſtice, that condemn'd us, is ſatisfied, 'tis in the power of Mercy to ſave us, by reſtoring us the life we had forfeited. And what Mercy can do, the Reſurrection of Chriſt is a ſufficient Aſſurance, that t will do; becauſe it is for the ſatisfying us, that the Guilt, for which we die, is remitted, and that we are under the benefit of a Pardon.

Whether the Mercy of God be of that nature, that he could without a ſatisfaction have given us our Lives, that his Juſtice takes from us; and we might depend on it for Salvation, though Chriſt had not died, is a queſtion not becoming a Chriſtian to make. For we can know no more of the Nature of God's Mercy; i.e. how far he will, or how far he can in honour extend it, than he has revealed to us. And if he had no-where reveal'd, that his Mercy is of ſuch a nature, why ſhould we think it is? His Mercy indeed is infinite; and it is an infinite Mercy, that he ſhould ſend his only begotten Son upon ſuch an Errand. And if this be the Mercy, that he has revealed, and which he would have us depend upon, 'tis a vain preſumption to fanſie either that there is Mercy with him of another nature for Sinners, which we may depend upon, than that which he has revealed; or that his Mercy is not ſuch, as we have an account of.

And if we conſider his mercifull Nature, without a reſpect to the Revelation, he has given us of it, 'tis hard to ſay, whether it be ſo mercifull as to pardon thoſe, whom his Juſtice, condemns, only for his Mercies ſake. For though he be mercifull, and on that account, we may hope he will, yet we have as much reaſon on the other hand to fear he will not upon the account of his Juſtice. And eſpecially when we conſider him as the Governour of the World, our own Reaſon will tell us, that ſuch Mercy is not to be ſuppoſed to belong to him, which will render him deſpiſed and contemned. For in this caſe, we are not to conſider, what the Compaſſions of his mercifull Nature may incline him to do, but how he may beſt maintain his own Honour, and keep us the Reputation of his Government. And although Clemency does very well become a Governour, yet it ought to be ſuch Mercy, as will not weaken that Awe and Reverence, as is due to Authority. Now the Mercy of a Soveraign is not to pardon all Offendours; nor any too eaſily, becauſe the End of Government is to reſtrain Wickedneſs; which could not be done, if none that offend, were made Examples to others. So that Mercy is to be directed by Wiſdom; i.e. it is the Office of Wiſdom to conſider, when, and upon what conſiderations a Criminal is to be pardon'd, otherwiſe the not puniſhing a Criminal is not Mercy, but Remiſsneſs.

If then it was juſt, that Adam and his Poſterity ſhould be condemned to a Mortal condition, when Humane Nature was corrupted, it was not fit, that the wiſe Governour of the World ſhould deliver us from our Mortal ſtate, without making known the ſeverity of that Juſtice, that ſhould awe the World for the future. But this could not be done without inflicting the Puniſhment either upon us, whom his Juſtice has condemn'd, or ſome other perſon as our Repreſentative. So that conſidering God as a Governour, who was to take care of the Honour of his Juſtice, and the Reputation of his Wiſdom, the only Mercy he could ſhow us, that would do us any good, was this of delivering our Mediatour for our Offences. For by laying our Iniquities upon him, he has taken that wiſe method, that he can be juſt in juſtifying us; i.e. in giving us our Lives, that his Juſtice condemn'd us to loſe.

If it be ſaid, that he could have promiſed us our Lives again upon our future good deportment without a ſatisfaction; ſuch a deportment, I mean, as that which he is willing to accept of from us. For unleſs he had condeſcended as low as the Goſpel does, ſuch a promiſe of pardoning us what was paſt would not have carried that Mercy in it, that we need, who are diſabled for ſuch an Improvement, as was expected from innocent Man. So that they, who ſuppoſe, that God's Mercy is of that nature, that he could without a ſatisfaction have remitted what was paſt to the truly Penitent; and that his revealing ſuch Mercy to us, would have been ſufficient encouragement to a Pious behaviour for the future, muſt ſuppoſe likewiſe a Remiſſion of the Rigour of the Law of perfect Obedience, as well as of the Sentence he paſs'd upon us. And allowing thus much, I anſwer,

1. That this would have been Mercy indeed, but not ſuch Mercy as would have ſecured an Awe and Reverence of him in the Minds of Men. For they who ſuppoſe this, may as well go on ſuppoſing, That in caſe of our neglect of this ſecond Law, there is ſtill further Mercy to be hoped for, till they ſuppoſe he is ſo mercifull as to forgive where there is no Repentance.

2. That ſuch a Promiſe would not have been a ſufficient Encouragement to a Holy Life: The great Motive to live well, is the Hopes we have of returning to Life again, after we are dead. And if this Doctrine has with ſo much difficulty found belief among Men, though the Poſſibility of it has been Exemplified by the Reſurrection of our Lord, how much more ſhould we have objected the Impoſſibility of it. And therefore when God would deliver us from the fears of Death, it was neceſſary he ſhould make uſe of ſuch a method as was ſufficient to this purpoſe.

'Tis true, we die ſtill, thought the Sentence of Death be remitted; but yet to die, becauſe we have ſinned; and to be pardoned, becauſe Chriſt was deliver'd for our Offences, are not unaccountable. At leaſt ſuch an account of our Dying ſtill, though we are Juſtified, may be given, as is ſufficient to juſtifie the Divine Wiſdom; and ſuch an account too, as will, I doubt not, reconcile a ſtate of Mortality with a ſtate of Pardon. We die ſtill, though we are pardon'd; becauſe we have ſo corrupted our Nature, that it is impoſſible, we ſhould live without a Miracle. But yet though we do die, the Reſurrection of our Redeemer, who roſe to Life again, after he ſuffer'd as a Sinner, is an evident proof of our being pardon'd the extremity of that Death, we ſhould have ſuffer'd, we are not juſtified ſo as not to die, becauſe the Reſurrection is our Juſtification, or at leaſt the fruit of it. But ſince we muſt not die to periſh for ever, unleſs we fall under another Sentence, when we return to Life again, we ſhall feel and rejoyce under the ſenſe of that pardon, that has deliver'd us from Death. For though we are not pardon'd, ſo as to be exempted from dying, yet it is by vertue of a Pardon, that we ſhall be deliver'd from Death at the Reſurrection. This is the Juſtification that the Death of Chriſt has procured, and his Reſurrection does declare. For his Reſurrection is a ſatisfaction to us, that there is nothing will keep us for ever in the Grave, when we go thither; and that our Souls ſhall not be left in Hell, becauſe the opening of that Priſon is proclaimed by his Reſurrection: Becauſe I live, ſaith our Saviour, ye ſhall live alſo, Joh. 14.19. i.e. My Reſurrection rection will ſatisfie you, that there is another Life after this; and that at the laſt, though you die, becauſe Offenders, Death will be ſwallow'd up of Victory, becauſe I have conquer'd it.

3. Therefore his Reſurrection was not a Perſonal privilege only, and on that account only the Juſtification of his own Innocence, but the Triumph of our Redeemer over Death, and the publick Diſcharge of the Repreſentative of Mankind from a condemn'd ſtate; and therefore is for the Juſtification of all the ſinfull Poſterity of Adam. Had his Death been only a misfortune upon himſelf, for an Innocent perſon may be put to Death by violent hands, though he has not deſerved to die, Juſtice would require, that he who loſt his life without any fault, ſhould have it reſtored for the Juſtification of his Innocence. So that if we ſhould conſider Chriſt as a moſt Holy and Innocent perſon only, a perſon that knew no Sin, there is no queſtion, but after ſo much Violence as he ſuffer'd from the wicked Hands of the Jews, Divine Juſtice would have vindicated him from ſo unjuſt a Sentence, as was paſs'd upon him, by raiſing him from the Dead, and giving him that Life again that had been wrongfully taken from him. Upon which reaſon, no doubt, that ancient Opinion, that the Holy Martyrs, who bravely ſought the good fight of Faith, and were ſlain for the Teſtimony which they held, ſhould riſe firſt, was grounded: It being looked upon as a thing very equal and righteous with God to Honour thoſe with this Prerogative, who loſt their Lives for the ſake of Chriſt and his Goſpel.

But had his Reſurrection been only for the juſtifying of himſelf, it would have given no encouragement to thoſe, that die, becauſe in an Offence, to hope they might live again likewiſe. The utmoſt then, that could have been concluded, would have been this; That if at any time after there ſhould be any Man, that lived as Holily, add deſerved Death as little as he did, Divine Juſtice would do them the ſame right as it did him, if their Lives ſhould be violently torn from them, as his was. But ſince he undertook to deliver a ſinfull Race from Death by becoming a Curſe for us, he roſe as our Triumphant Redeemer, not for his own Juſtification only, but ours. And his Reſurrection does not only proclaim to the World, that Divine Juſtice will not ſuffer an Innocent perſon, who is unjuſtly condemn'd, and with Violence put to Death to lie for ever under the Power of ſo unjuſt a Sentence: But that Divine Mercy has pardon'd the Offences, for which we, who are under a Sentence of Codemnation, do die; and will not ſuffer us, who die for our own faults as Criminals, to lie for ever under the Sentence, that is paſs'd upon us. For,

1. His Reſurrection was a Juſtification from guilt. For ſince he bore our Sins, when he died, we are not to conſider his Reſurrection as the Juſtification of an Innocent perſon only, but of a perſon laden with Iniquity. And if we may inferr, That it is agreeable to Divine Juſtice to reſtore a perſon that lives as much without Sin as he did, his Life again, if it ſhould be wrongfully taken from him, becauſe he thus juſtified the Innocence of his beloved Son; the leaſt that we can conclude from his riſing from under a Curſe, and the burthen of our Sins, is, That our Sins, and the Curſe, that is come upon us, are not of that weight, but that we may likewiſe hope to riſe from under them. But further,

2. It informs us, that our whole Nature is Redeem'd and Hallowed. And therefore the Holy Scriptures repreſent him as another Adam to inform us, that he bore the ſame Relation to us in all he has done to reſtore Life to the World, as Adam did, when by his Fall and Puniſhment Sin and Death came upon us: As in Adam all die, ſo in Chriſt ſhall all be made alive, 1 Cor. 15.22. i.e. As Humane Nature was corrupted and made Mortal by Adam's Tranſgreſſion, and the Sentence of Death, that he fell under, came upon us, who are his Poſterity; ſo Humane Nature is quickned and revived in Chriſt; and his Reſurrection is the great Inſtance of that Grace that remits to us the Puniſhment, we are condemn'd to. He is as well the Root from whom Immortality and Life are derived to us, as Adam was the Root, from whom came Mortality and Death. And upon this Reaſon he is ſtyled the firſt-fruits of the Dead. Now is Chriſt riſen from the dead, and become the firſt-fruits of them that ſleep: For ſince by Man came Death, by Man came alſo the Reſurrection of the Dead, v. 20, 21. i.e. A Reſurrection to another Life is come by Man in the ſame manner, as Death came by Man. For as we are all condemned in Adam, ſo we are all acquitted from Death and made alive in Chriſt. So that he is the firſt-fruits of them that ſleep, not only as he was the firſt Man, that after Death roſe to an Immortal Life, but as his Reſurrection is the conſecrating Humane Nature afreſh, or the taking of the Curſe, that in Adam came upon us. In this Expreſſion the Apoſtle alludes to the Jewiſh Cuſtom of offering the firſt-fruits of all their Encreaſe unto God; which Oblation did not only ſanctifie the Fruits that were offer'd, but conſecrated the whole Harveſt. And that, which he informs us, is this; That God, by raiſing up Jeſus from the Dead, has Hallowed us to an Immortal Life.

Obj. If it be objected, that this is to put wicked Men into a Juſtified ſtate.

Anſ. I reply; That without doubt they have this advantage be the Death of Chriſt that with the reſt of Mankind, they are acquitted from the Condemnation, that is come upon us in Adam, elſe no reaſon can be given, why they riſe from the Dead, and why they muſt be judg'd and condemn'd again for their own faults; which ſuppoſes, that here in this Life they are in a ſtate of Probation. That they ſhall riſe again, is as plainly revealed to us, as that every good Chriſtian ſhall. Marvel not at this, ſaith our Saviour, for all that are in their Graves ſhall hear his voice, and ſhall come forth: they that have done good unto the Reſurrection of life, and they that have done evil unto the Reſurrection of Damnation, Joh. 5.28, 29. All that die; the bad as well as good muſt riſe again, becauſe the bad as well good do die. And if the bad as well as good muſt ariſe, it muſt be becauſe they are freed from the Condemnation, that came upon all Men in Adam. For if they ſtill lie under that Curſe, the Wrath that kills them, would for ever give Death a power over them: Neither would there be any reaſon, why they ſhould riſe again to receive another Sentence, if they be not freed from the former, and reſtor'd to a poſſibility of ſaving their Souls. So that ſince they muſt riſe to receive another Sentence for their own faults, it implies, that they were in the ſame condition in this Life with thoſe that made a better uſe of the Mercy, that is granted us; i.e. That they were pardon'd as to the Sentence that was given upon Adam, but that they muſt be condemned, becauſe their own Sins will not ſuffer them to live, when they are riſen; which will be ſo much the more dreadfull, as it will be the Sentence of a Redeemer that came to ſave them. And now let us conſider, what improvement we may make of this. And.

1. Let us conſider how comfortable a ſtate we are reſtored to. It is, as I have obſerved, a ſtate of Pardon and Forgiveneſs; A ſtate that frees us from the Terrours of Divine Juſtice, and puts us under the favourable influences of Grace and Mercy, and gives us the liberty of a ſecond Trial, whether we will chuſe Life or Death. And therefore the Apoſtle takes notice of it as the peculiar Privilege and Bleſſing of our preſent Condition, that we are not under the Law, but under Grace, Rom. 6.14. We are not under the Dominion of Juſtice, that condemns, but under the Rule of Mercy, that juſtifies us. The Law has condemn'd us, and it is certain juſtly enough, becauſe it gives no other Sentence upon us, than what by corrupting our Nature ſin does naturally oblige us to ſuffer. For it is naturally impoſſible, that a Creature, that is corruptible, ſhould not ſee Corruption. But being juſtified by the Divine Grace, we are put into a Condition of gaining that Immortal life, that we are condemned to loſe. So that though Corruption and Mortality be the Natural fruits of Sin, yet the Mercy, that is procured us by the Mediation of Jeſus Chriſt, does give us a comfortable proſpect of riſing to an Incorruptible and Immortal ſtate. He, who is riſen for our Juſtification, is made Head over all things to his Church; i.e. Has a Soveraign Authority given him to diſpenſe the Grace and Mercy, that he has purchaſed with his Blood. He has Erected a Kingdom diſtinct from that, which, as the Creatures of God, we are Members of; and in that place too, where the wicked Spirit deſigned to Erect an Everlaſting Empire over the Souls of Men. For, as he tells us, Rev. 1.18. He has the Keys of Death and Hell. A Kingdom of Grace, which permits us to work out our own Salvation in this life, and aſſure us of an Everlaſting deliverance from the hands of our Enemies in the other World, and thereby eaſes our Minds of thoſe Apprehenſions, which our being under the Dominion of his Father's Juſtice fills our Minds with. For his Rule and Authority is that of a Gracious Lord, who has power to forgive Sins, and to beſtow Life upon thoſe, who have deſerved to die; and who muſt infallibly have periſh'd for ever, if we had continued under the ſtrict Government of Juſtice. So that our Condition is of the ſame nature, with that of a condemn'd perſon, who has his Life reſtored him by Favour and Grace, and has the liberty of making his Fortune under the protection of that Authority, that he had offended. The Kingdom we belong to, is not that of Juſtice, that condemns the leaſt Tranſgreſſion, but the Mercy of a Redeemer, who calls us to Repentance. and aſſures us, he will protect us from the ſeverity of Wrath, if we ſubmit to his Authority. And then,

2. How much reaſon have we to rejoyce in the Religion, that Chriſt has inſtituted: For it is not only his Inſtitution, who roſe for our Juſtification, but brings us the Glad-tidings of that Mercy and Grace, which alone can compoſe the Minds of perſons, that are condemn'd to die. It is enough to ſatisfie us, that it muſt be very favourable to us, that it is the Inſtitution of a Saviour. For we may be ſure, that nothing ſevere can come from him, who came into the World to work deliverance for us. Who can believe, that he, who had no other Aim, but the propitiating Divine Juſtice, and the interceding for Mercy toward a ſinfull condemn'd Race, would lay us under any hard Circumſtances, or publiſh to the World any other thing than the Mercy he came to procure for us. Since his deſign was Gracious, his Religion muſt be ſo too; for as the deſign of Natural Religion is to ſet before us the Nature, and to give us the Character of God the Author of it, ſo the deſign of Chriſtianity is to give us the Character of our Redeemer. And therefore it can contain nothing leſs than the mighty Arguments of Love, wherewith he courts our Obedience, and the higheſt Inſtances of that Mercy, that was the End of his aſſuming our Nature, and dying for us.

It is a Religion indeed, that has highly improved our Duty, and reſcued Holineſs from that Corruption, wherewith the depraved Minds of ſinfull Men had ſoil'd it. But that which does in a peculiar manner recommend it to us, is the Tidings it gives us of Gods being reconciled unto us, and the Hopes of an Immortal life, it preſents us with, by being deliver'd from that Judgment to Condemnation, that Divine Juſtice has paſs'd upon us. Had its deſign been only to rectifie our miſtakes concerning our Duty, and to give us a fair view of the true Luſtre of Holineſs, it would not have contain'd Mercy enough to ſave us; becauſe the only Mercy that can ſave a condemn'd Malefactour, is that which pardons his fault. It is indeed a great Inſtance of the Excellency of this Religion, that it gives us the beſt, and moſt noble Character of the Divine Nature, and furniſhes us with the beſt Rules of Life: But the great Grace of it conſiſts in the Hopes it gives us of a Reſurrection, by acquainting us, how our Redeemer was deliver'd for our Offences, and raiſed again for our Juſtification. And if then we believe, that we are under an Obligation to any Religion, methinks the Chriſtian Religion ſhould meet with an eaſie Entertainment among Men. For it is the only Religion in the World, that can ſpeak ſatisfaction to the Minds of condemned Wretches, as we are: Becauſe it does not only ground our Hopes of Mercy upon the Gracious Nature of God, but the compaſſionate Undertaking of a mercifull Mediatour. It does not only acquaint us in the general, that God is Mercifull; but ſets before us the Nature of that Mercy, that we are to truſt in. The only Aim of Natural Religion is to acquaint us with our Duty, and the Deſert of our Actions. But what can this ſignifie to a Creature, that is already condemn'd, becauſe he is in an Offence, to know the Duty he has tranſgreſs'd, when withall he knows he muſt die, becauſe he has done ſo: And to have the Excellency of that Law revealed unto him, by which he might have improved himſelf to an Immortal condition, when he knows he has diſabled himſelf, and loſt his opportunity for ſuch an improvement. Such a Knowledge can only ſerve to heighten his Affliction; and the more lively the Repreſentation of his Duty is, the more ſtinging muſt his Torment be. Before we can be benefited by the plaineſt Repreſentation of our Duty, and the beſt Rules of Life, the Wrath of God, that we are fall'n under, muſt be averted; and no other Religion, but that, which aſſures us it is ſo, can be of any Advantage to us. For a Religion, that aſſures us we are in a Juſtified ſtate, as the Chriſtian Religion does, gives us encouragement to perfect Holineſs, by aſſuring us our Labour ſhall not be in vain, becauſe we are in a ſtate of Improvement. It is too late to call upon us to work out our Salvation, if we lie under a Sentence of Condemnation for not doing it. We muſt firſt be ſaved from this Wrath, before we can be in a poſſibility of ſecuring to our ſelves an Immortal life. And that is the only Religion, that ſuits our preſent ſtate, that importunes us to a Holy life, by acquainting us with ſuch Mercy, as we ſtand in need of. And there is no Man ſurely can quarrel with, or be an Enemy to ſuch a Religion, but who is an Enemy to his own Soul, and carries a Mind in him, that is diſpoſed for no Religion at all.

3. This may perſuade us of the Reaſonableneſs of the great Duty of believing, which the Goſpel ſo frequently and ſo earneſtly inculcates upon us. The believing I mean, not only thoſe Principles of Natural Religion; the Being of a God, and Providence; the Immortality of the Soul, and a future ſtate of Retributions; but thoſe Doctrines of Revealed Religion, which acquaint us with the Methods of Divine Wiſdom and Goodneſs for the delivering us from Death.

As to the Principles of Natural Religion, there is none, that owns any thing of Religion, but does own likewiſe, that the believing them is a reaſonable and neceſſary Duty, becauſe there can be no Religion at all without it. And the believing the Principles of Revealed Religion is as reaſonable and neceſſary, becauſe there can be no Chriſtanity without it. By Revelation we have a plainer account, and a more diſtinct and certain Knowledge, 'tis true, of all the Principles of Natural Religion, than we could have it; and in this reſpect it is of great uſe for the furthering that Piety and Holineſs, without which we cannot ſee God, nor live an Immorral life. But it was not for the making theſe things known only, that God ſent his Son into the World: For though it was neceſſary that, when he would once more make a trial of our Faith and Obedience to him, he ſhould rectifie thoſe miſtakes, that we were run into, concerning the firſt Principles o Religion; yet it was firſt of all neceſſary, that he ſhould put us into ſuch a condition, that the hopes of ſucceeding in our Endeavours after Holineſs might be an encouragement to us. Now this is the thing, that he has Revealed to us in the Goſpel, and 'tis the being perſuaded of this aſtoniſhing Mercy, that is the Faith, which Chriſtianity preſſes upon us.

And beſides, conſidering our preſent Circumſtances, the belief of the Principles of Natural Religion is not enough for us, who have corrupted our Nature. This Faith was ſuited to the ſtate of Innocent Man before he was doom'd to a Mortal Condition. But ſince we feel our ſelves Mortal, and know we muſt die, what encouragement can our knowing there is an Immortal ſtate for ſuch, as improve themſelves for it, be to us to aſpire after it, when we know we are Mortal, and cannot avoid dying? Surely ſomething more is needfull to encourage us to do our utmoſt to prepare our ſelves for it than the Faith, that was the foundation of that Religion, whereby Innocent Adam was to have made himſelf Immortal, becauſe we cannot become Immortal as he might have done. For unleſs we believe that we ſhall live again, though we die, we are ſo little concern'd in that Life, that is Eternal, that we ſhall never upon the bare believing, there is ſuch a Life, and that Man was made for it, be perſuaded to the Practice of Holineſs, becauſe ſuch a Belief does not perſuade us, that there is ſuch a Life for us.

The Soul, 'tis true, is Immortal, and will live for ever after Death has ſeparated it from the Body. But for ought that any Man knows, 'tis ſo much the worſe for us, that it is, if it muſt always live in ſuch a ſtate, as is not Natural to it. For it is very plain that it leaves the Body with a great deal of Reluctancy: And I don't believe that they who are no friends to the believing the Doctrines of Redemption and Juſtification, as they mean our being reſtored to the Hopes of a Reſurrection by the Death and Paſſion of Jeſus Chriſt, are ſuch friends to Death, that they part with their Bodies very eaſily. And this I think proves, that they could be very well content, that their Bodies were as Immortal as their Souls, and that they might live an immortal life in their Bodies. It is not the Soul's Immortality, that contents them, however they may ſeem to put a good face on't, and make a Vertue of Neceſſity. For they look upon Death as a great Calamity at leaſt; which no Man could do, was he perſuaded, that Death would put him into his beſt State and Condition. Now what does all this mean, but that a Reſurrection is very acceptable to us, and that without it we in our Circumſtances cannot have that Immortality, which Adam by the Principles of Nature was encouraged to hope for. I dare ſay, that they can be very well contented, that God would raiſe their dead Bodies again ſo improved, as we believe he will. And upon what account then can they except againſt the Reaſonableneſs of that Faith, which they can be contented ſhould be true, and own to be neceſſary to make the belief of another State a compleat and ſufficient Motive to a Holy Life. The Apoſtle obſerves, that without Holineſs, it is impoſſible to pleaſe God; and therefore that he, that comes to God, muſt believe, that he is, and that he is a Rewarder of them, that diligently ſeek him, Heb. 11.6. And accordingly he gives us a large Catalogue of brave Men, that by Faith ſubdu'd Kingdoms, wrought Righteouſneſs, and obtained the Promiſes. Which implies, that we ſhall never be perſuaded to deny our ſelves the preſent Enjoyments of this life, and keep our ſelves within the meaſures and bounds of Religion, unleſs we believe, there is another Life, and a God, that will reward us there. And therefore ſo much Faith as this is, was a Duty, that Adam, while he was Innocent, was obliged to; becauſe though he was Innocent, he was a Probationer for Immortality. And it was requiſite, that he, who was a Probationer for Immortality, ſhould believe there was ſuch a State, and that there was a God, that would reward him with it, if he did improve himſelf to the perfection it belong'd to, for the encouraging him to do his Duty. But ſo much Faith as was ſufficient to encourage an Innocent Man, is not enough for us, who are guilty, and condemn'd to die, becauſe we are ſo. For Innocent Man might by improving his Nature; i.e. by doing his Duty make himſelf Immortal: But we who are guilty and condemn'd can do no ſuch thing, becauſe we are not in a ſtate of Trial, if we be not freed from the Curſe, that is upon us. And that which is needfull to put us into ſuch a ſtate muſt be a part of our Faith, if we do believe, that we have a proſpect of Immortality; i.e. We muſt believe, that God has juſtified us, that we may apply our Minds like Probationers for Immortality to that Improvement of our ſelves, that is to qualifie us for it.

4. This is a further Conſideration that ought to reconcile us to the Thoughts of leaving this World. I have obſerved with how much ſatisfaction we ought to go out of this World, becauſe the Reſurrection will reſtore us both our Souls and Bodies again; i.e. Will bring our Bodies out of their Graves, and our Souls out of that place where they live in a Praeter-natural ſtate out of their Bodies: But the thoughts of our being in a Juſtified ſtate ought to raiſe our Minds much higher, and to fortifie them with more Reſolution and Courage when we come do die, becauſe it ſets before us the Reaſon and Ground of our Hope, and eaſes our Minds of that which is the moſt ſtinging Conſideration in Death. Death is, as I have ſaid, very terrible to us upon many accounts; It hales us out of a World that cloaths us with ſolt Raiment, and gorgeous Apparel, and feeds us with rich and ſumptuous Delicacies, and furniſhes us with delights for the Eye and Ear, and every Senſe: All which muſt be very troubleſome to a ſenſible Creature. But that which is moſt grievous in it is, That it comes upon us as a Puniſhment, and that we die by the juſt Judgment of God upon us. And how much comfort muſt it give us to think that we are diſcharged from that Condemnation, which is the ſevereſt Conſideration in Death? How may it revive our Spirits, and raiſe our Heads, to think, That though in Adam all die, yet in Chriſt ſhall all be made alive? To know that we are juſtified in the Reſurrection of him, who died for our Offences, is ſuch a healing Conſideration to our Minds, as leaves nothing in Death, that is troubleſome, but thoſe little Averſions, that Nature has to a Diſſolution.

It is, 'tis true, and always will be difficult matter to meet Death without concern, and ſomething of conſternation, becauſe there is ſomething praeter-natural in it. But yet how unwilling ſoever Nature is to ſubmit to ſo hard a fate, yet we know, we muſt; and ſince the Law, that has appointed us to die, is irreverſible, the only wiſe thing, we have to do in ſuch Circumſtances, is to reconcile our ſelves to the thoughts of dying, as well as we can, that we may go out of the World with as little diſquiet and averſion to a thing, that we cannot help, as is poſſible. And the only Conſideration, that is ſufficient in this caſe, is this of our being in a Juſtified ſtate, and that we know the Reaſon of that Hope, which alone is ſufficient to bear up our Minds. For with what peace and ſatisfaction may we go to our Graves, when we know, that the place our Souls go to, will not be an Eternal Priſon to them, and that Death is not inflicted as an Eternal Puniſhment.

5. Let us conſider with how much care we ought to live, while we are in this World. For ſince we are acquitted from Condemnation, we are not in ſo hopeleſs a Condition, as thoſe that muſt die without Mercy. For the Grace and Favour of God, that has remitted to us that Sentence, has favour'd us with an opprtunity of eſcaping from the Wrath, that is Eternal. This is the favour, that he publiſhes to the World in the Goſpel; and that which he calls upon us to do, is to lay hold on this opportunity, and to make a good uſe of it: The grace of God; i.e. the Goſpel, which brings, or acquaints us with this Salvation, teaches us to deny ungodlineſs and worldly luſts, Tit. 2.12. For it ſets Life and Death before us; i.e. it lets us know, that God is willing to try us once more, and therefore favours every Man, as he did Adam with the Liberty of chuſing for himſelf, which of theſe two he pleaſeth. And ſurely it is but a juſt and reaſonable Expectation, that we ſhould lay hold of the opportunity that is put into our Hands, of eſcaping for our Lives: That if Death be ſo terrible a thing to us, as we make it, and we cannot very eaſily brook being condemned for a fault, that is none of ours, we ſhould be very carefull for the future not to do any thing, that may provoke God to condemn us for our own faults, and be extremely fearfull of offering Violence to our ſelves, and having our own Hands in the blood of our Souls. It might be judg'd a hard Law by us, that the fault of others ſhould be charged upon us; and that we ſhould be under a Condemnation to Death, becauſe our firſt Parents ſinn'd; Therefore he calls upon us to look to our ſelves, and tells us there is no more occaſion for complaint as if the Children's teeth were ſet on edge by the ſowre Grapes, that our Fathers have eaten. For he has remitted to us that Sentence, that aſſigned us over to the power of Death, and has privileg'd us with the liberty of taking care of the Life, we are ſo unwilling to loſe. And if Life be ſo precious a thing to us, as by our Apprehenſiveneſs of Death we would be thought to account it, what a wretched Madneſs is it, while we are complaining of the hardſhip of our Circumſtances, as we are condemn'd in Adam, to take ſo little care of it, now it is put into our own hands to ſecure it, as if it was all one to us, whether we lived or died? If Death be an indifferent thing to us, why do we tremble at it? Why does the near approach of it put us into terrible Agonies? Why do we ſeem to account it a hard fate to be doom'd to die for a fault, that was not in our power to help? But if it be as really frightfull, as it appears, why ſhould we neglect ſo favourable an opportunity of providing for our future ſafety, as it put into our hands? This will be a very great Aggravation of the Folly and Miſery of wicked Men, when they come to be condemn'd to a ſecond Death, that there will be no altering of that Sentence, no more Mercy to be expected for the delivering them from the Wrath that their own faults will then bring upon them. Oh how many ſad Reflections will it occaſion to think, that they have twice forſeited Life, and that it is in ſpight of Mercy and Grace, that they have deſtroy'd themſelves by their own ſaults; That they have been tried a ſecond time, whether they would chuſe Life and Immortality, but have made no better a choice for themſelves than their firſt Fathers did: So that the Mercy, that deliver'd them from the Death, they were condemn'd to in Adam, was thrown away upon them; and which will not a little add to the Miſery of the ſecond Doom, as much as they fear'd dying, they have yet made it their choice. And ſince this will be the Fate of all Men, that neglect ſo great Salvation, ought we not to be carefull how we uſe it? Surely after ſuch an eſcape as this is, there is great reaſon, that God ſhould expect, that we ſhould look well to our Ways, and be very watchfull over our ſelves for the future. That when-ever any ſenſual Appetite begins to be over-craving, or the Riches, Pleaſures, or Honours of this World do tempt us to Covetouſneſs or Oppreſſion, to Senſuality or Intemperance, to Pride or Ambition, we ſhould call to mind the Danger we have eſcaped, and that we ſhall periſh with ſcorn and contempt, if we let our Love of our Bodies undo us twice. This uſe we ought to make of our being in a Juſtified ſtate; for ſince the Sentence of Death is remitted, we have a fair opportunity put into our Hands of ſecuring a Life, that is Immortal. But if we loſe this opportunity, we ſhall ſorfeit our Lives again, and all the Mercy, that would ſave us.

2. His being raiſed for our Juſtification, does imply his receiving Power and Authority to juſtifie us. And here we are to conſider Two things: 1. That he is inveſted with Power and Authority to deliver us from Death. 2. That this Power he received when he roſe from the Dead.

1. That he is inveſted with Power and Authority to deliver us from Death, 1. By raiſing us again out of our Graves. And in this reſpect he is ſtyled the ſecond Adam, in whom all ſhall be made alive in oppoſition to the firſt, in whom all died, to denote him to be the Author of Life to a condemn'd World, as the firſt Adam was the Author of Death to a race, that was deſigned for Immortality. But yet he is not the Author of Life and Immortality only as he was merited it, as Adam's Offence has entailed Death upon us; but as he is that Perſon, whom the Father has conſtituted to be the Diſpenſer of that Grace and Mercy, that pardons the Offences, for which we die, and to communicate that Spirit of Life, by which we ſhall riſe again at the laſt day. In which reſpect it is, that he ſo often ſtyles himſelf the Life of the World, and the Reſurrection and the Life, by which he informs us of the great Authority, the Father has put into his hand; and that the Nature of that Office, which as the Mediatour between God and Man be executes, is for the diſcharging us from that Obligation to die Eternally, which was the fruit of Sin. As the Father hath life in himſelf, ſo has he given to the Son to have life in himſelf, Joh. 5.26. i.e. He has made him the Lord of Life, and given him Power to beſtow it: For as the Father raiſeth up the dead, ſo the Son quickneth whom he will: i.e. He, as well as the Father, has the Power of Life in his Hand. We are not to underſtand this Expreſſion as if there were ſome, whom he would not reſtore Life unto, but that the Power of giving Life, which he has received is unlimited, ſo that he can give and take away Life to and from whom he pleaſes. Verily, verily I ſay unto you, the Hour is coming and now is, when the Dead ſhall hear the voice of the Son of God; and they that hear ſhall live.

Thus the Scripture does conſtantly repreſent the Power of aboliſhing Corruption and Death to be in the Hands of the Son of God. And that Renovation of all things when the Creature that now groans under Corruption ſhall be redeemed from Vanity and Corruption, and reſtored to an indiſſoluble ſtate, will be the work of him, that came to redeem us from Death. For as the Father is the firſt Fountain of Life, from whom all Creatures received Life and Being in the firſt Creation of all things; ſo the Son is appointed to be the Fountain of Life to all things again, when the World ſhall be created a-new, and put into ſuch a ſtate as ſhall endure for ever. For we are to conſider, that when God firſt made the World, it was a much more excellent thing than now it is, being deſigned to be the Habitation of Innocent Man. But when Man fell, and loſt his Innocency, all this viſible Creation ſuffer'd with him, and was accurs'd for Man's ſake; i.e. It was put into a ſtate proper for a Creature, that was doom'd to Labour and Sorrow to dwell in: Curſed is the ground for thy ſake, in ſorrow ſhalt thou eat of it all the days of thy life: Thorns alſo and Thiſtles ſhall it bring forth to thee, Gen. 3.17, 18. Of what nature this Curſe was, is not eaſie to tell. But however, thus much it plainly imports, that the Nature of this World was much alter'd for the worſe, and that it does not nouriſh us now, as it would have done, had we not been doom'd to a laborious and mortal Life. But this is not all: For the Scriptures repreſent it as ſuch a Change, as that which we our ſelves have undergone; when inſtead of Immortality, Mortality and Corruption ſeiz'd us. And that at the laſt this World muſt undergo a purgation by Fire, by means of which it will be reſtored to its ancient incorruptible State: The Heavens being on fire, ſhall be diſſolved, and the Elements ſhall melt with fervent heat: Nevertheleſs we, according to his promiſe, look for new Heavens and a new Earth, wherein dwelleth Righteouſneſs, 2 Pet. 3.12, 13. Which is the thing that St. Paul means, when he tells us, That the earneſt expectation of the Creature waiteth for the Manifeſtation of the Sons of God, Rom. 8.19. i.e. The viſible Creation waits for that time, when we ſhall become the Sons of God, being the Children of the Reſurrection; at which time it will be freed from its Curſe, as well as we ſhall be deliver'd from the Wrath, that is come upon us: For the Creature was made ſubject to vanity, not willingly, but by reaſon of him, that hath ſubjected the ſame in hope: Becauſe the Creature it ſelf alſo ſhall be deliver'd from the bondage of corruption, into the glorious liberty of the Children of God, v. 20, 21. i.e. As it does partake of our Curſe, ſo it ſhall of our Bleſſing, when we riſe to an Immortal life, being new made.

And as the firſt Creation was the work of the Father, who has Life in himſelf; i.e. from whom all that Life, that is in the World, is Originally derived. So the ſecond Creation, when all things ſhall be put into a laſting incorruptible State, will be the work of the Redeemer of all things: For he came to give Life to the World, and to be the reſtorer of all things; i.e. to take away the Curſe, under which we and all this viſible World, do ſuffer. The Authority, that is conferr'd upon him, is for the repairing thoſe breaches, that Sin has made in our Nature, and for the putting a diſorder'd World into its right indiſſoluble Frame. And therefore the account, he gives us of himſelf and his Errand is the giving Life to the World: I am come, that they might have life, and that they might have it more abundantly, Joh. 10.10. or in a more perfect and excellent degree than here they have. He does, 'tis true, give us a Specimen of his Power in the Renovation of our Souls in this Life, which is the firſt beginning of that Life, that he came to beſtow upon the World. But the great Exerciſe of his Authority will be at the Reſurrection, when all that are in their Graves ſhall hear his voice and come forth, which will be his great Act of juſtifying us perſonally from the Sentence, that has appointed us to die. The Spirit, that he communicates for the raiſing us to a new and holy Life is ſtyled the Earneſt of our Inheritance. For nothing can be a more lively Emblem of our future Reſurrection, when we ſhall be deliver'd from Death, than that New life, we are raiſed to here by the Power of his Spirit. For it is every whit as great an Inſtance of his Power to quicken and revive a dead Soul to its own Spiritual life, as to raiſe a dead Body to life again. And this is a great Evidence, that God has given him Power to juſtifie a condemn'd World, becauſe that Spirit by which we begin to live again to God, is derived from him: For if the Spirit of him, that raiſed up Jeſus from the dead, dwell in you; he that raiſed up Chriſt from the dead ſhall alſo quicken your mortal Bodies by the Spirit, that dwelleth in you, Rom. 8.11. i.e. The Spirit, whereby Chriſt does now raiſe us to a New life, will likewiſe quicken our mortal Bodies, and give New liſe to us after Death. But this is not all that is meant by his Power to juſtifie us. For,

2. He has Power and Authority given him as the Supreme Judge of the World to acquit us Eternally from Death, or when we are riſen to give us Eternal life. And this is a diſtinct thing from God's juſtifying us from the Sentence paſs'd upon Adam. His raiſing us to life again after we are dead, is owing to our Juſtification from that Sentence. For had not he by dying ſatisfied the Juſtice, that takes away our Lives, we ſhould not riſe again to Life. But whether we ſhall live for ever, after we are riſen, or die again, does depend upon that Sentence, that as our Judge he will paſs upon us: God has appointed a day, in which he will judge the World in Righteouſneſs, by that Man, whom he hath ordained, ſaith St. Paul, Act. 17.31. i.e. God has given him Power to take an account, how Mankind has uſed the Mercy, that he has favour'd us with, and to declare, who according to the Goſpel are worthy of Eternal life, and who are not; and accordingly to determine of our Eternal condition, either by juſtifying us to Eternal life, or condemning us to a ſecond Death. And this he intimates to us in the fore-mentioned Text; I am come, that they might have life, and that they might have it more abundantly. That they might have life; i.e. That I might by raiſing them from the Dead reſtore them the Life, that Death deprives them of. And that they might have it more abundantly; i.e. That I might juſtifie them to a Life, that is Eternal, when at the Reſurrection they are Judged a ſecond time. His Reſurrection, 'tis true, does aſſure us, that we are now in a Juſtified ſtate; i.e. That we are acquitted from the Sentence, that has paſs'd upon Adam; and that in reſpect of this Juſtification, we ſhall certainly riſe to Life again. But though we be abſolved from that Sentence, we muſt expect another to be paſs'd upon us, which will finally and eternally ſave us from Death, if when we appear before that great Tribunal, he that is to Judge us does find, we have not neglected ſo great Salvation, and ſinn'd away the favour, that has been granted us. And this Power to abſolve us for ever from Everlaſting Death, is given to him, who came into the World to ſuffer for our Offences, and roſe again for our Juſtification. And therefore the Apoſtle to the Hebrews tells us, That as it is appointed unto Men once to die, and after Death the Judgment: So Chriſt was once offer'd to bear the ſins of many; and unto them, that look for him, ſhall he appear the ſecond time without ſin unto ſalvation, Heb. 9.27, 28. i.e. Though we die by vertue of that Sentence, that God gave upon us in Adam; yet Chriſt having undergone the Puniſhment for us, we ſhall not die Eternally by vertue of that Sentence: For Chriſt, who bore our Sins, will come again to Judge us; and then ſhall all his faithfull Servants be Eternally acquitted from that more dreadfull Curſe, that he will denounce againſt all, that have loſt their opportunity to ſave their Souls.

2. This Power to juſtifie us; i.e. to deliver us from Death by raiſing us to Liſe again, and acquitting us as our Judge at the laſt day, he received, when he roſe from the Dead. For then it was, that he enter'd upon the publick Adminiſtration of the Affairs of his Kingdom, and was made of God both Lord and Chriſt. Then it was, he received a Name, that is above every Name, and was dignified with the Honour of being Head over all things. Thus he himſelf told his Diſciples after his Reſurrection, That all Power was given unto him both in Heaven and Earth, Matt. 28.18. By which he means the Power of that Kingdom, that by vanquiſhing him, that has the Power of Death he has obtained; The Power of pardoning Sin, and raiſing the Dead, and giving Eternal life to all, that faithfully and ſincerely ſerve him. The God of our Fathers, ſaith St. Peter, raiſed up Jeſus, whom ye ſlew and hanged on a Tree, Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance unto Iſrael, and remiſſion of ſins, Act. 5.30, 31. In which words the Apoſtle informs us, that the Power God has given him, is the Power of diſpenſing that Grace and Mercy, that he has obtain'd for us: The Power of delivering us from Death, and of juſtifying us as our Judge to Eternal life: And that this Power God advanced him to, when he raiſed him from the Dead. 'Tis true, while he was in this World, he ſtyles himſelf the Reſurrection and the Life, and tells us, That God had given him Authority to execute Judgment, becauſe he is the Son of Man. But yet in theſe Expreſſions he means no more than that he was the Perſon, who was deſigned by his Father to this Eminent Dignity and Power of aboliſhing Death, and Judging the World, and giving Life and Immortality to mortal Men. And of this he gave a convincing proof by raiſing Lazarus from the Dead. But yet the Life he reſtored Lazarus to was not that Immortal life, which he will give his ſincere Followers, when he utterly deſtroys Death; but the ſame Mortal life, that he was poſſeſs'd of before. But the Power of raiſing us to an Immortal life, which he gave a proof, that he was deſigned to be inſtated in by raiſing Lazarus from the Dead, was not conferr'd upon him, till he was riſen from the Dead. Then it was that he enter'd upon his Regal Office, and was inveſted with that Power and Authority by which he has put all Enemies under his feet. He is ſat down on the right hand of God, ſaith the Apoſtle, expecting till his Enemies be made his foot-ſtool, Heb. 10.12, 13. Deſigning at the End of all things to ſubdue Death, which is the laſt Enemy he is to deſtory, and in a moſt ſolemn and glorious manner to deliver his faithfull Servants from their Captivity and all Power of Death for the ſuture, and to put them into an actual poſſeſſion of that immortal life, that they live in an expectation of ſrom him.

And now if Chriſt be thus riſen for our Juſtification, or that he might receive Power to juſtifie us, Let us conſider,

1. What Reaſon we have to depend upon him for Everlaſting life. This is that Faith, that he expects from us, and which in the Goſpel we are ſo frequently exhorted to. A believing that Death is vanquiſh'd by the Power of our Mediatour, when he roſe from the Dead; and that we ſhall aſſuredly riſe again to Life, becauſe our Redeemer, who has over-come Death, has the Power of raiſing us to Life again, and of juſtifying us to Eternal life in his Hands.

It is not a believing that there is a God: For though ſuch a Faith does much contribute to the comfort of our Lives, when we know, that he is reconciled to us, yet it ſerves only to fill us with terrour and aſtoniſhment, if his Wrath does ſtill lie upon us. Nor is it a believing only, that he employ'd a great Prophet to make our Duty more plain, and to give us the beſt Rules, and the moſt excellent Example of a Holy Life. For ſuch a Revelation can be of no advantage to us, if our former Offences, for which we are condemned, are not pardon'd. Neither is it a believing, that though Sin be ſtrong and prevalent in us, yet we are not one jot the leſs Juſt, becauſe we commit Sin, as ſome ſpeak; but by being united to Chriſt, who has fulfill'd all Righteouſneſs, we have all Righteouſneſs, that is needfull to poſſeſs us of Everlaſting life: i.e. That God has put all into the Hands of his Son; and that we have nothing more to do for the gaining Eternal life, but to believe, that Chriſt has done all for us. For all that we can do, will not make us one jot the more Juſt and Righteous in the ſight of God; i.e. Nothing more qualified for Eternal life, than we are without it. Now that this is not the Faith, that the Goſpel requires of us, is evident from hence, That the Goſpel does all along ſuppoſe us to be in a ſtate of Probation for Eternal life, which this Faith does not. For it ſuppoſes we are as ſafe, as we can be by believing the things, that Chriſt has done and ſuffer'd for us; and that by means of this Faith his Righteouſneſs is ours; and that this Righteouſneſs, which is ours by believing, is the only Righteouſneſs, we have to truſt to for Eternal life. Now if this be ſo, we muſt deprive Chriſt of two of his Offices; viz. his Prophetick and Regal Offices. For having fulfill'd all Righteouſneſs for us, there was no need of his diſcharging the Office of a Prophet by interpreting the Mind of God, and preſcribing Rules of Life to us; nor of executing the Office of a Prince in governing us by Rules of Righteouſneſs, who have all Righteouſneſs in him. And beſides, To what purpoſe are all the Motives and Exhortations to do Righteouſneſs, which we meet with in the Goſpel? Why is a Day of Judgment appointed to take an account of our Doings, if believing, that he has done all for us, be all the Duty that our Eternal Happineſs depends upon? St. Paul tells us, That we muſt all appear before the Judgment-ſeat of Chriſt, that every one may receive the things done in his Body according to what he hath done, whether it be good or bad, 2 Cor. 5.10. And if we muſt be Judg'd for all that we our ſelves do in this Life, it is certain that we have ſomewhat more to do than to believe, that Chriſt has done all for us.

The true account then of this Matter is this, That Chriſt, by ſuffering Death, having born the Puniſhment, that in Adam we were doom'd to, has procured us a full diſcharge from that Puniſhment; i.e. God has juſtified us, ſo that there is no need of our doing Righteouſneſs, that we may riſe again from the Dead; becauſe that which Chriſt has done and ſuffer'd, has procured us this Mercy, and we may depend upon him for it. Of this Mercy God has given us an Aſſurance by raiſing him from the Dead. For his Reſurrection is for our Juſtification, or a certain Evidence, that God has juſtified us, as his Death was for our Offences, or the Puniſhment, that the Juſtice of God has doom'd us to. But then, though this Juſtification be only owing to the Merits of Chriſt, yet we muſt do Righteouſneſs, that we may for ever enjoy the Benefits of it; and if we do not this, our Mediatour himſelf will condemn us again. So that being diſcharged from the Obligation to die as Malefactours, we are to take care of our Lives leſt we die again by the Sentence of our Redeemer; i.e. We muſt add to our Faith all Chriſtian Vertues, which are neceſſary to qualifie us for Everlaſting life, leſt the Goſpel condemn us again.

This is that Mercy, that the Goſpel declares to us. And accordingly the Faith, that it requires of us, is the believing, that God ſent his Son into the World upon this Errand; and that being juſtified by his Death, we ſhall not only aſſuredly riſe again, but by obeying the Goſpel, we ſhall aſſure to our ſelves Everlaſting life. So that the Faith, that the Goſpel requires of us, does ſuppoſe we are in a Juſtified ſtate; i.e. diſcharged from the Sentence of Death, that paſſed upon us in Adam; and is required of us not as the only Righteouſneſs, whereby we are to make our ſelves Immortal, but as an Encouragement to perfect Holineſs, that we may be juſtified to Everlaſting life, when we are Judged by our Gracious Redeemer.

And it is by this Faith, that God makes a Trial of the Sincerity of our Hearts, whether we dare depend upon the Power he has given his Son to raiſe us again, and to give us Eternal life. For he expects, that we ſhould leave this World as Abraham did his native Country and his Father's Houſe, though we know not the World we go to, when we leave this, with a firm belief in his Promiſe of being raiſed to a better life. And for the better confirming our Faith, the performing it is committed to the care of him that is riſen, and has received Power to deſtroy Death. For his Reſurrection is an Inſtance, that Death is not an Enemy too powerfull for him to vanquiſh. And ſince he is inveſted with that Power, by which his own Body was raiſed, what greater aſſurance can we have, that Death ſhall be aboliſhed, than this; That he who has undertaken to aboliſh it, has that Power, which can deſtroy Death. But eſpecially our great Certainty in this caſe does ariſe from hence, That the doing of this is committed to his care, the buſineſs of whoſe Life and Death was to deliver us from Death. And is there any Reaſon to fear, leſt he, who has loved us, and laid down his Life for us, ſhould at laſt fail us of the Bleſſings, that he came to mediate for us, and which he has dearly purchaſed. If he will ſuffer his Blood to be vilely caſt away, and the Price of our Redemption to be loſt, we may queſtion whether he will finiſh the Salvation, that he came to procure us. But if he has any value for his own Blood, any ſenſe of his own Sufferings, any regard to his own Merits, we cannot but believe that he, who has gone through the Tragical part of his Undertaking, will undoubtedly Triumph at the laſt in the total deſtruction of Death. For what better and ſafer hands can this Power to deliver and ſave us be lodged in than the hands of our Saviour? For he, to be ſure, will ſuffer nothing to be loſt, that he came to ſave, and which he has Power to ſave.

This I have inſiſted on, becauſe ſome who believe that Chriſt roſe again, cannot ſee any Reaſon from thence to believe that we ſhall riſe again too.

Now there are but Two things, that I can think of, that can be an occaſion of diſtruſt in the caſe.

1. That this Power was not given him to this purpoſe. 2. If it was, we are not certain, that he will make uſe of it. Now we are ſufficiently ſecured againſt any fears of this nature. For,

1. If he has any Power at all given him, it muſt be to this purpoſe. For none can be ſaid to have a Power to do a thing given him, which he is not to do by the uſe of that Power. A Power which is not to be made uſe of, is no Power at all; and it could not be ſaid, that Chriſt has Power given him to raiſe us, if this Power, that is given him, be ſufficient to do this, and yet he is not permitted to uſe this Power to this purpoſe. Now that he has ſuch a Power, his own Reſurrection is a ſufficient proof. For upon the ſame Reaſon that we believe he roſe from the Dead, we muſt believe that he has Power to raiſe the Dead; becauſe the Scriptures that teach us the one, do teach us the other alſo. So that if he has the Power of raiſing us committed to him, it muſt be to this purpoſe, that he may raiſe us. And,

2. We have great Reaſon to believe, that he will make uſe of this Power to this purpoſe. For will not he accompliſh his own undertaking? Will he not finiſh the thing, that he has been ſollicitous for? Has a Malefactour any reaſon to doubt, whether his Life ſhall be ſaved, when his friend, that has with Coſt and Charge been long ſuing for his Pardon, has it at laſt in his own hands? No, we are ſecured by the Love of our Redeemer, that the Power, he has received, will be made uſe of for our deliverance. For where can ſuch a Power be better lodged than with him, whoſe great concern it is to have us ſaved. Thus the Apoſtle does argue upon this matter: If when we were Enemies, we were reconciled to God by the Death of his Son; much more, being reconciled, we ſhall be ſaved by his Life, Rom. 5.10. i.e. If he loved us ſo much, when we were Enemies, as by dying to reconcile us to God, can we believe that he loves us the leſs now for having loved us ſo much before? Or, that after he has procured ſuch a Power of delivering us from Death, he will not do what he was ſo deſirous ſhould be done. He who died, that we might live, will undoubtedly give us Life, now that he has the Power of giving Life conſerr'd upon him. This is the Faith, that the Goſpel requires of us; and it is ſo well grounded, that nothing can be more reaſonable. But,

2. Since Chriſt has received Power to juſtifie us, by raiſing us from the Dead, and giving us Eternal life; This may inſorm us, wherein the Mercy of the Goſpel does conſiſt. This is a Matter worthy our Conſideration, becauſe there are ſo many, that miſtake it. There are few or none ſo little acquainted with the Circumſtances of our Nature, but are ſenſible, that we ſtand in need of a great deal of Mercy to ſave us. And this Univerſal acknowledgment, that it muſt be Mercy, that ſaves us, is an acknowledgment likewiſe, that no other Religion, but ſuch a one, as is ſounded upon Mercy, is ſuited to the Natural condition of Mankind. A Religion, that only teaches us our Duty, and what improvement is neceſſary to qualifie us for Immortality, is not now ſo adapted to our Nature, as when Man was Innocent. For, becauſe there are ſtrong Averſions in us to that which is good, Senſual inclinations, that render man. Sins very gratefull to Fleſh and Blood, and by that means give Sin ſuch a power over us, that the Conqueſt of one Sin is many times the labour of a Man's life; we are not in a Condition to improve our ſelves for Immortality, as Innocent Man might.

But though this is the Acknowledgment of all Men, and the Goſpel upon that account does contain the beſt Religion, we can be under the Government of; yet the Mercy of the Goſpel, which is the Mercy we want, is not ſo well conſider'd, but that many, who believe it is Mercy muſt ſave them, do reſt upon ſuch Mercy, as will not ſave them. For that which many found their Hopes upon is the ſimple Conſideration of the mercifull Nature of God, without any regard to any particular Inſtance, wherein he has Exemplified to us, the Mercy, he would have us depend upon. For becauſe Mercy is an Attribute, that belongs to the Divine Nature, they perſuade themſelves, that nothing ſevere can be dreaded from a God of Mercy. Thus bad Men bear up their Spirits under the preſſure of their guilt, and put by thoſe Terrours, wherewith the Conſideration of God's Juſtice would affright them into an amendment of Life, and at laſt make a ſhift to go out of the World without any great ſenſe of their Danger. For if they muſt appear before a Juſt and Holy God, yet the God, that will Judge them, has the Bowels and Compaſſions of a Father. And this Thought lays all frightfull Apprehenſions of his Juſtice. They conſider not that Death is the Wages, or the juſt deſert of Sin, and that by carrying their Sins along with them into the other World, they carry that along with them, that the Juſtice of God has already condemn'd, and does puniſh them for, when they die. They think not that while they do wickedly, they deſpiſe the Mercy that God has ſhown us, and even throw away their own Lives, which the Divine Mercy by juſtifying them from a Sentence of Condemnation has put into their own power to ſave.

It is evident indeed, that their own Conſciences being witneſſes they do that, which deſerves Death, I mean the Eternal loſs of their Souls, when they have a recourſe to Mercy for their hopes of recovering them again, when they are loſt; i.e. When they are ſeparated from their Bodies, and ſent into the other World to live among Curſed Spirits. For why elſe ſhould they expect to receive their Souls again from the Hands of Mercy rather than of Juſtice, if they were not conſcious to themſelves, that they juſtly loſe them? And ſince they are conſcious of this in their own Minds, what reaſon have they to think that God will not do that, which their own Conſciences tell them they have deſerved? And there is this further to prove the Folly of ſuch a Hope, that they ſee the Mercy, they truſt to, does not ſave them from the Puniſhment of Sin. But Death deprives them of their Souls, and Juſtice ſends them into the other World; and no Mercy, but ſuch as is Revealed, can aſſure them, that they who die by the Hand of Juſtice, ſhall have their Souls reſtored to them again, when once they have loſt them. For thoſe who were not informed of this matter by any Divine Revelation, never thought of ſuch a thing as a Reſurrection; though they did believe, that Mercy was an Attribute, that belonged to the Divine Nature.

Neither does the Mercy of the Goſpel conſiſt only in revealing to us, that God is Mercifull. For there needs no Revelation to ſuch a purpoſe. And a Revelation of this nature would be of no great uſe to us, if the Extent of his Mercy was not made known to us in ſome particular Inſtance, that might encourage us to depend upon it, and aſſure to us the Certainty of the Bleſſing, that we hope for from his Mercy: i.e. If he had not Reveal'd to us, what we are to Hope for, and upon what grounds we are to build our Hopes. For to hope in his Mercy only, becauſe he is Mercifull, is to hope for nothing that is certain; and that can afford but cold comfort to Creatures that know they muſt be miſerable for ever, unleſs he ſhows 'em ſuch a ſpecial Favour and Mercy, as they ſtand in need of. And it is obſervable, that they who build their hopes of Mercy at large, do talk very much at random, as if they knew not what to hope for, and were altogether unskill'd in the ſtate and condition of another life.

Further, it does not conſiſt in preſcribing to us the moſt perfect Vertue in the Rules and Example of our great Lord. For though this be an Eminent part of the Goſpel-Mercy and Goodneſs, yet it would be no Mercy, if we were not put into a condition of obeying the Goſpel with Hope. For what Mercy is it to have the moſt exalted Vertue ſet before us, if we cannot attain unto it, and yet muſt periſh, if we do not? Or if though we could attain unto it, we muſt die by reaſon of a former Sentence. For it is too late for a Malefactour to apply himſelf to that Obedience, that the Law requires, when he is already condemned for tranſgreſſing it: Neither can he receive any Benefit from the beſt Informations concerning his Duty, till he is acquitted from the Sentence, he is fall'n under. And therefore Zacharias in his pious Hymn, celebrated the Mercy of the Goſpel upon this account, That being deliver'd out of the hands of our Enemies, we may ſerve God without fear, Luk. 1.74.

Once more, It does not conſiſt only in God's Revealing to us, that he will forgive us our Sins upon our Repentance, and not charge the many Errours of our Lives upon us, if we do our beſt to perfect Holineſs. None muſt deny, but this is a very great degree of Mercy, and that the Goſpel does acquaint us, that there is ſuch Mercy with God. For it encourages us to turn from Satan to the living God by the Promiſe of Forgiveneſs, and aſſures us of Everlaſting life upon the Sincerity of our Obedience. So that he, who applies his Mind with the greateſt care and induſtry to improve himſelf according to the Rules of the Goſpel, will be acquitted even by the very Juſtice of his Redeemer, when he comes to be Judged, though he has not a Righteouſneſs every way compleat to plead at that day.

But though this be a very mercifull Condeſcention, yet it does not ſet before us the utmoſt height of that Mercy that the Goſpel ſets before us. For it further lets us know, That God's juſt Sentence of Death upon us is remitted, without which all his other Mercy would have been to no purpoſe. And that as upon this account St. Paul exhorted the Corinthians, 1 Epiſt. 15.58. We may be ſtedfaſt, unmoveable, and always abounding in the work of the Lord, foraſmuch as we know that our labour ſhall not be in vain in the Lord; i.e. Becauſe we are aſſured we ſhall riſe again from under our former Sentence, and be rewarded with Everlaſting life. And therefore this is ſtyled the Hope of the Goſpel, Col. 1.23. to denote it to be the peculiar Mercy, wherewith it encourages us to live according to the Laws of Chriſt. The grace of God which brings Salvation, or makes known our being diſcharged from Death as a Puniſhment, and that therefore we ſhall riſe to Life again, teaches us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly and godlily in this preſent World, looking for that bleſſed hope, Tit. 2.11, 12, 13. i.e. That Immortal life that this Mercy encourages us to labour for: For he that has this hope (which no Man could have, unleſs he was freed from Condemnation; i.e. Juſtified) purifies himſelf as God is pure, 1 Joh. 3.3. And ſtill for our greater encouragement, the Goſpel lets us know, that this Mercy is merited, and that the Hopes of riſing to Life again, which we are begotten to, is founded upon the Redemption, we have by Jeſus Chriſt, and the price of our Mediatour's Blood. That there is forgiveneſs with God, becauſe Divine Juſtice is ſatisfied, and the Power of Juſtifying us to Eternal life is committed to him, who has ſuffer'd the Puniſhment of our Sins. This is that height of Mercy, that the Goſpel reveals to us. 'Tis Mercy, that is procured for us by the Death of our Redeemer, and Exemplified to us in his Reſurrection: And therefore we know, what it is, that we are to expect from him. 'Tis Mercy, that we have a right to upon the account of the Price, that has been paid for it; and therefore we know, that it is juſt with God to reſtore us the Lives we loſe. In a word; it is Mercy, that is in the Hand of our Mediatour, that has conquer'd and triumph'd over Death; and on that account we have a full Aſſurance, that he will remember his own Mercy, and compell Death and the Grave, to give up the Dead that are in them. The Mercy of the Goſpel then is a ſufficient encouragement to us to do our Duty, becauſe it does not leave us at Uncertainties, as thoſe Hopes do, which are grounded only upon the Mercifull Nature of God. It is owing to the Mercifull Nature of God, that we have the Hopes of Immortality. But that Reſurrection to Life, which is the great Grace of the Goſpel, is not a thing, that we are ſtill to depend upon the Will and good Pleaſure of God for: For it is already granted us. And though it is the Gift of God, it is a Gift in the Hands of our Surety, who is entruſted with the Power of giving Life.

3. Since he has received Power to Juſtifie; i.e. to Raiſe us, and to give Eternal liſe to his ſincere Diſciples; This may inform us, what Honour and Reverence is due to him. And this is a Matter well worth our Conſideration, becauſe there are a ſort of Men, that diſcourſe as if Chriſt had no Power in Heaven, but that of a Favourite; and therefore that the Honour we are to give him, is not that Religious Worſhip, wherewith we Honour the God of all Power. And it muſt be granted, that if he has not the Power of a God, that Power which can raiſe the Dead, and give Eternal life, he is not to be Honoured as we Honour God; i.e. We muſt not give him that Worſhip and Reverence, as belongs only to him, who has Infinite Power and Majeſty. But then on the other hand it is plain too, that if he has Power to do thoſe things for us, which none but God can do, and to beſtow thoſe Bleſſings, which none but God can beſtow, it muſt be acknowledged, that the Honour that belongs to God, does likewiſe belong to him. For then we muſt Honour him as a Perſon, that is endued with Infinite Power, the moſt Glorious Majeſty, and the moſt Excellent Soveraignty; i.e. As that Perſon, whom God has conſtituted in his place and ſtead to manage the Affairs of his Everlaſting Kingdom, and to diſpenſe the Bleſſings that none but God can give. And if we muſt Honour him as a Perſon, that has the Glory, and Majeſty, and Power of God, we muſt Honour him with the ſame Honour, as we Honour the Father.

And of this nature is the Honour, which the Scriptures require us to give him. For they ſpeak much more Magnificently of that Power, he is Exalted to, than they do, who allow him only a Power of Interceſſion for us. For they ſpeak of him as a Perſon, that is inveſted with Power to give all, that he has interceded for. And that this Power was conferr'd on him, when he firſt preſented himſelf before his Father as our Interceſſour after his Reſurrection; i.e. When he enter'd into the Holy of Holies with the Blood of Atonement. Then he interceded for us, when he firſt appear'd in the Preſence of God for us; and having by his powerfull Interceſſion procured that we ſhould reap the fruits of Labour and Conqueſt, he was honour'd with the Power of beſtowing what he interceded for. So that it is a trifling Queſtion to ask, what need there is, that he ſhould intercede for that, which he has a Power to give. For his Interceſſion is to be conſider'd as antecedent to his Inveſtiture into his Eminent Dignity and Authority. For having prevail'd with his Father through the Merits of his Blood, when he enter'd the Holy of Holies as our High-Prieſt to grant us Life and Immortality upon the Terms of that Law, that he had given us, for our greater ſecurity the Power of giving Life and Immortality is committed to him by his Father. So that now we are to look upon him as the Lord of Life; i.e. that Perſon, who has Power to reward our Services with Eternal life. And therefore St. Paul ſtyles him the bleſſed and only Potentate, the King of Kings, and the Lord of Lords, who only has Immortality, to whom belongs Honour and Power everlaſting, 1 Tim. 6.15, 16. Intimating him both to have the great Power of God, the Power of giving Everlaſting life, which only the Power of God can do; and a right to the Honour, which belongs to the Power and Majeſty of God. And in this reſpect he is ſtyled the Brightneſs of his Father's Glory, the expreſs Image of his Perſon; and is ſaid to uphold all things by the word of his Power; To be made ſo much better than the Angels, as he has by Inheritance obtain'd a more excellent name than they, Heb. 1.3, 4. All which does relate to the great Place and eminent Authority, that he holds in Heaven. And becauſe of the Greatneſs of his Majeſty, all the Angels of God are required to worſhip him, v. 6. God has highly exalted him, and given him a name that is above every name; That at the name of Jeſus every knee ſhould bow, of things in Heaven and things in Earth, and things under the Earth, Phil. 2.9, 10. That he ſhould be Honour'd by every Creature, with Religious Worſhip, as the great Soveraign of the World. The ſame Honour that Natural Religion teaches us to give to God, Chriſtianity obliges us to give to Chriſt: For where-ever the ſame Power and Authority is, there the ſame Honour and Reverence is due.

He is, 'tis true, advanced to this great Dignity, and, as he teaches us, has received this Power of the Father. But we are not to imagine upon that account, that a lower Degree of Honour is due to him, than that which we give to the Father. For it is the Divine Power and Soveraignty, that is in his Hand; and if our higheſt Veneration and Reverence be due to the Divine Power and Soveraignty, they muſt be due to him that has them. And beſides, if he has the Divine Power in his Hands, it argues him to be that God, that is capable of it. For to ſuppoſe him to be a Creature, and yet to have a Divine Power, is to ſuppoſe a Creature, that has an Infinite Capacity: And what does that mean leſs, than that a Creature is capable of being made a God. If then he has a Divine Power, as the Power to forgive Sins, to raiſe the Dead, and to give Eternal life certainly is, he muſt have Infinite Abilities to render him capable of ſuch a Power. For Infinite Power and Authority is too big for any Being of a Finite Capacity to manage. And if he has that Infinite Ability, that is requiſite to make him capable of managing Infinite Power, he muſt have thoſe ſuperlative Excellencies as render him a proper Object of Religious Worſhip. For as his own Perſonal Capacity qualifies him above any Created Being for the Exerciſe of a Divine Power, ſo it is that, upon which his Right to Divine Honour is grounded.

This is that Honour, that he himſelf lays a claim to, when he tells us, That the Father judgeth no Man, but hath committed all Judgment to the Son: That all Men ſhould honour the Son, even as they honour the Father, Joh. 5.22, 23. And that we may not believe, that it is barely upon the account of the Power, that is given to him, that he makes this claim, he tells us, how well qualified he is to diſcharge the Truſt, that is repoſed in him, by having Life in himſelf: As the Father raiſeth up the dead, and quickneth them; ſo the Son quickneth whom he will, v. 21. i.e. He is qualified in himſelf for the Exerciſe of ſuch a Power: For the Father has not only entruſted him with the Exerciſe of this Power, but has given him to have life in himſelf, v. 26. And therefore he that does not Honour the Son; i.e. does not give him that Honour, that is due to the Divine Power and Eſſential Life of the Father, does not Honour the Father; i.e. He does not Honour that Power and Life, upon the account of which the Father is to be Honour'd by the Creatures he has made and governs.

4. Since he has received this Power, we may obſerve upon what Reaſon it will go worſe with wicked Chriſtians at the laſt, than with ignorant Heathens. That it will do ſo, our Saviour has aſſured us in thoſe dreadfull Denunciations againſt Chorazin, Bethſaida and Capernaum, the Cities where he frequently taught and wrought his Miracles: Wo unto thee Chorazin, wo unto thee Bethſaida; for if the mighty Works, that have been done in you, had been done in Tyre and Sidon, they would have repented long ago in Sackcloth and Aſhes: But I ſay unto you, It ſhall be more tolerable for Tyre and Sidon at the Day of Judgment, than for you. And thou Capernaum, which art exalted to Heaven, ſhalt be brought down unto Hell: For if the mighty Works which have been done in thee, had been done in Sodom, it would have remained untill this day: But I ſay unto you, It ſhall be more tolerable for the Land of Sodom in the Day of Judgment, than for thee, Matt. 11.21, 22, 23, 24. And that there is a great deal of Reaſon it ſhould be ſo, is evident from hence, That wicked Chriſtians ſin againſt that Mercy, and deſpiſe that Salvation, that the Heathen part of the World know nothing of: For all the Mercy that Heathens have by the Death and Reſurrection of Chriſt, is, that they ſhall aſſuredly riſe again from Death; becauſe Chriſt, who died for our Offences, has diſcharged all Mankind from Death, as it is a Puniſhment of Sin. But how the great Judge will deal with them, when they are riſen, we know not; becauſe the Mercy, that ſhall be ſhown them, is not revealed. Chriſt by the Power he has received, will raiſe them to Life again, though they know not of it. But when they are riſen, they will not be Judged, for not improving this Mercy; becauſe they know nothing of it neither. Neither have they that Revelation, that aſcertains to Chriſtians both their Duty and Reward; and therefore ſhall not be condemn'd for not improving themſelves to that height of Vertue, that the Chriſtian Religion teaches.

But now the caſe of wicked Chriſtians is quite otherwiſe: For they muſt riſe to anſwer for all the abuſe of that Mercy, that the Goſpel acquaints them with. And they muſt die again, becauſe they have deſpiſed that Life, that they muſt then loſe, when it was in their Power to have ſecured it. Though they have the means of knowing, that they ſhall not for ever loſe their Souls upon the account of the Judgment, that came upon all Men to Condemnation in Adam; and that they are favour'd with a new Trial, whether they will chuſe Life or Death, they loſe the time of their Trial, and muſt die, becauſe they chuſe Death. And this will aggravate their Condemnation, that when they were favour'd with the care of their own Souls, they fooliſhly loſt the time in which God put them to their choice whether they would live or die. So that when they are condemn'd again, it will be a ſtartling Conſideration to them, that they muſt die for their own neglect of themſelves; and that they have taken no warning by their former Condemnation, but have to no purpoſe been pardon'd the fault, for which they loſe this preſent life.

And beſides, it will beget terrible Reflections in them, when they come to conſider, that the Judge, before whom they ſtand, is he that came into this World to deliver them from Death by vanquiſhing that ſubtil Enemy, that betray'd us into Mortality: That it is he, that will condemn them, that when he appears the ſecond time, comes with Power to ſave; i.e. to conferr upon us the fruits of his bloody Victory: And that he will condemn them, becauſe they have taken their Souls out of his hand, when he had deliver'd them, and have deliver'd them up again to the ſlavery of thoſe Evil Spirits, out of whoſe power he had reſcued them. So that their Condemnation will be with the greateſt Indignation for diſappointing the Hopes, and thwarting the Deſign of him, that has procured a Power from his Father to ſave. It will be with bitter Wrath and Vengeance for deſerting the protection of a Saviour after all the Sweat and Blood, that he was at the expence of, to deliver them. Thoſe mine Enemies, that would not that I ſhould reign over them, bring hither, and ſlay them before me, Luk. 19.27. And oh with what Conſternation and Agonies in their Souls will they then be tortured, when they ſee the direfull Executioners of that terrible Sentence coming upon them to ſeize them, and that they muſt loſe their Lives again, which they have but juſt received, and, which is worſe, to loſe them within the ſight of Immortality. He will condemn all that do Unrighteouſneſs, but a wicked Heathen will not fall under ſo much Wrath as a wicked Chriſtian, becauſe he ſins only againſt the Light of his own Mind, and loſes the Benefit of that Salvation, that he never heard of: But that which will heighten the wicked Chriſtian's Condemnation, is this, That he has received the Grace of God in vain, and muſt be condemn'd by him, whoſe Kindneſs they have been frequently told of, and whoſe Mercy they have been courted to accept of and to improve. Oh! with what weight will the Wrath of a Redeemer fall upon the Heads of wicked Chriſtians? How ſcorching will that Juſtice be, which the Love and Mercy of a Saviour will be forced to give way unto? Becauſe you would none of my Counſel, but have deſpiſed all my Reproof, and trampled on my Blood, and turned my Grace into Wantonneſs; Therefore ſhall ye eat the fruit of your own Ways, and be filled with your own Devices: Go ye curſed into everlaſting burnings. Such a Sentence out of the Mouth of a Saviour will come with ſuch Aſtoniſhment and Horrour, as no Heathen has any reaſon to dread.

Neither is this the worſt of their caſe. For every one, that calls himſelf a Chriſtian, does profeſs to have put himſelf under the protection of their Redeemer's Mercy. And therefore every Chriſtian, that does wickedly, muſt expect to die without pity, becauſe he renounces his Truſt in that Mercy, without which, when he embraced the Chriſtian Religion, he declared he could not be ſaved; and repenting of his ſubjection to his Saviour, revolts from him, who alone has the Power to juſtifie. The caſe of the Heathens is pitiable, becauſe of their Ignorance. And therefore the Apoſtle tells us, God winked at the time of the Heathen Ignorance; He ſeem'd to over-look their Follies, and out of mere pity to take no notice of their Miſtakes. But what Mercy can they expect, who make light of that Mercy, that calls them to Repentance, and puts it into their Power to provide better for themſelves than their firſt Parents did.

5. We may hence likewiſe obſerve how little reaſon we have to dread a future Judgment. There are a great many Conſiderations, that are ſufficient to remove thoſe Fears, that the thoughts of that Great Day are apt to terrifie us with. For he who is appointed to Judge us, is the Man Chriſt Jeſus. He is a Man, that is ſenſible of all the Infirmities, that we labour under, and does carry in his Bowels the Affections, and tender Compaſſions of a Man toward us: In that he has ſuffer'd, being tempted, he is able, or very inclinable, to ſuccour them that are tempted, Heb. 2.18. For what ſevere or terrible thing can we fear from a Man like our ſelves? What unkind or hard Sentence have we reaſon to dread from him, who is our Brother? Will not he, who took part of Fleſh and Blood, be very tender to the Infirmities of his own Nature? Though it be a terrible thing to appear before a Juſt and Righteous God; becauſe the Juſtice of a God is very frightfull, yet it can be no very frightfull thing to appear before a God made Man, becauſe we are well acquainted with the Tenderneſſes, that are in the Nature of a Man.

Or if this Conſideration be not enough to reconcile our Thoughts to a Judgment to come, becauſe we too often ſee, that the Paſſions of Men make them violent and injurious, cruel and oppreſſive toward each other: Yet he is a Man not ſubject to the like Paſſions, as we are, nor tainted with thoſe Vices, as corrupt our Nature, and render it a difficult thing oftentimes to converſe with thoſe of our own kind. But he is a Man famed for Meekneſs and Humility, for Love and Charity, for Mercy and Compaſſion. So that he is qualified with all thoſe ſoft and tender Vertues, that we our ſelves would deſire ſhould be in him, that is to Judge us. And ſince we muſt be Judged, we would wiſh for ſuch a Judge, as he is.

But this is not all; for the moſt comfortable Conſideration of all is this, That the Power to Judge us, that is committed to him, is a Power to juſtifie and acquit us from Death. He has merited a Power to give Life to the World; and therefore when he appears the ſecond time, it will be to the Salvation of all, that wait for him by raiſing them from the Dead, and giving them Eternal life. So that his Judging the World will be an executing of that Power of giving Life, that he has received. It will be with the Pardon, that he has mediated, in his hand; and for the delivering us, who now are appointed to die from any more fear of Death for the future.

He will, 'tis true, when he appears, be cloathed with that Majeſty, that will be terrible to his Enemies, and, as a Righteous Judge, give a very dreadfull Sentence upon all the workers of Iniquity. But yet though he will condemn to a ſecond Death thoſe, that he finds not worthy of Life, and as well concern himſelf for the Intereſts and Reputation of his Father's Juſtice, as our Everlaſting Welfare: Yet it is plain, that the giving ſo ſevere a Sentence is beſides his purpoſe, and as well contrary to the Office as the Inclinations of a Redeemer; becauſe he will raiſe even thoſe to Life again, whom he thus condemns. His raiſing them to Life again will demonſtrate even to thoſe, that muſt die again, that it is for the diſpenſing of Mercy, and the acting like a Saviour, that he does then appear: That the primary End of his appearing is for the reſtoring Liſe to Mortal Creatures: 〈1 page duplicate〉〈1 page duplicate〉 For why elſe will he raiſe them to Life, whom he will afterwards condemn to another Death, but to let the World ſee, that he deſigns Life for all, if Mercy it ſelf can but ſave them. The true and proper find then of his ſitting in Judgment will be the diſplaying the Mercy of a Redeemer, the diſtributing the price of his Blood, and the communicating the Everlaſting Grace of the Goſpel. He came to ſave that, which was loſt; and to be ſure he will not caſt away any, that he came to ſave: nor eaſily condemn, when his buſineſs was to deſtroy Death. He will Judge us, who will raiſe us to Life again; And to be ſure he, who then gives us our Lives, will not eaſily, and without very great Reaſon, take them away again.

And now how terrible ſoever it is to us to think of undergoing a Trial of our Actions before a juſt Judge: Yet is it not enough to eaſe our Thoughts, to think, that this Judgment will be terrible to none, but ſuch as have no Reaſon to hope in his Mercy; but that all whom Mercy can ſave, the Bowels of a Mediatour will deliver from Condemnation? What more favourable Judge can we expect than ſuch a one as has purchaſed us, and has purchaſed Eternal life for us: Such a one as comes with Power to juſtifie and ſave all whom Mercy can deliver, and who lets us ſee his Inclination to give us Life, by freeing us from a Sentence of Condemnation, when he raiſes us out of our Graves.