WE should not marvel that there are Heresics, for they are fore-told; or that so many are subverted by them: God therefore permits them that our faith may be tryed: There must be Heresies among you, that 1 Cor. 11. 19. they which are approved, may be be made manifest among you. The Envious man is diligent to sow his Tares among God's Wheat; the carnal mind enmity against God, ready to forgo Truth, and embrace Error; [Page 2] and the wise God for holy ends will have it for Hence it follows Heresies must be. We do not wonder that diseases are in the world, or that they are so catching and destru­ctive where they come; they are so common, and mens bodies so apt to be tainted, there is no ground of admira­tion: They are then too vain and inconsiderate, who either marvel or are oftended that this main Article of our Faith, the Resurrection of the Dead, is questioned by some, and oppugned by others in these days of light, wherein knowledge so much abounds. It is for the tryal of our faith, that it might be found unto praise and glory, and honour, at the appearing of Jesus Christ.

Now that you may not be as children, tossed too and fro, but strong in the faith, grounded and setled; I have deter­mined (by Gods assistance) to clear out this Fundamental points; therefore I beseech you open your ears and hearts, while on these words of Paul I shall pour out my Meditations: The Lord make my Doctrine drop as the rain, and my Speech distil as the dew; as the rain upon the tender Herb, and as the showers upon the grass.

The words are a part of Paul's Apologie, to that starcht speech of Tertullus at Cesarea before Felix the Governor: having cleared himself from some Misprisions, as to sedition, he comes to a confession of his Faith, v. 14. But this I con­fess, that after the way which they call Heresie, so worship I the God of my Fathers; believing all things which are written in the Law and the Prophets: and so v. 15. de­scends to this particular of the Resurrection, as a Funda­mental point; the well laying or razing whereof, is the establishment or downfal of the whole Fabrick of the Chri­stian Faith.

Paul professeth here his hope of the Resurrection, which is further amplified; First, by the efficient, God. Secondly, by the time of it, it is to come; it could not else be the ob­ject of his hope. Thirdly, by the subject matter, the dead; distinguished into good and bad, just and unjust. Fourthly, [Page 3] the consent of his Adversaries, which they themselves also allow. Before we proceed, we must clear it out to be not a Spiritual but Bodily Resurrection, not of the Soul, but of the Body; when the Body which by death faileth to the earth, is raised up again and quickned by the Soul; this is a second conjunction or re-union after separation, a second marriage after divorce: and this appears from hence, First, That it is said to be the object of his hope, and so to come; for the spiritual he had already. Secondly, It is of just and unjust; the spiritual admits no such distinction of persons, all are just who are partakers thereof.

It is somtimes expressed by living and awaking, and here by [...] from [...], to arise, the same in sense with resurgo, to rise up again; as when a man having ta­ken a fall, ariseth again; iterum enim surgendo resurgere dicitur Tertul, de re­sur. carnis., the subject of the resurrection is the same that falls; that which ariseth, must first be down. The soul being immortal, cannot be supposed to dy, and therefore not ashirmed to arise; therefore our bodies only are meant here: as in and by death there is a separation of soul and body, a resolution of the body into elements, and a disjun­ction of them after this resolution; so in the resurrection, a gathering of those elements into which our bodies are re­solved, the forming of our bodies out of them, and anima­tion of them by a perpetual and indissoluble union with the soul.

Now whereas the resurrection of the body is either par­ticular, of some men more especially, as the son of the wid­dow of Zarephath, and others; or general and common to all; the latter we speak to; for it is in the Text, of the just and unjust.

We shall first give you the proof of it, that there shall be such a resurrection; afterwards descend to the Explication of it; and lastly to Application.

First of the verity of it; this cannot be discovered by natural light, or demonstrated by Phylosophical Argu­ments Et ut carnis resurrectio ne­getur, de una omnium Philo­sophor [...] scho­la sumitur. Te [...] ▪ praeser. adver▪ haere.; [Page 4] to Phylosophers it seems strange, hard to be be­lieved, yea ridiculous; therefore they encouncer Paul, be­cause he preached unto him Jesus, and the Resurrection Acts 17. 18.; and some mocked Acts [...]. 3., and Festus for this judges Paul mad Acts [...]. [...]; and no wonder, for the power by which we are raised and manner how, is supernatural, and the principles thereof not of themselves obvious to the natural minde, but only to faith; which is the evidence of things not seen Heb 11. [...].: therefore faith Tertullian, Fiducia Christianorum resurrectio [...]; l. [...] [...]. caruis.; The resurrection of the dead is the faith of Christians. For this therefore we must repair to Scripture, which affords plain assertions and concluding reasons. For the first, among others these are remarkable that of David, I shall be satisfied when I awake with thy [...] Psal. 17. 15.; of his awaking out of the dust, when he should bear the Image of the heavenly. We have also Gods promise in Isaiah, [...] dead shall live, together with my dead body shall they arise; awake and sing ye that dwell in the dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Isa. 26. 19 And again in Daniel, Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt Dan. 12. 2.. Parallel to this is that of cur Saviour, Marvel not at this; for the hour is coming, in the which all that are in the grave 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 Ioh. 5. 28, 29. And as Christ promiseth, so Martha believeth a general resurrecti­on; I know that he shall rise agnin in the resurrection at Iohn 11. 24. the last day: This Paul affirms to be the hope of the pro­mise made of God unto the Fathers: Unto which (saith he) our twelve Tribes instantly serving God day and night, hope to come. Why should it be thought a thing incredible with you, that God should raise the dead Acts 26, 6, 7, 8.? The question imports the credibility and insallibility of it: it hath not reference (as I suppose) only to the resurrection of Christ, but to [Page 5] others also; or if Christ be here intended, the other may be hence inferred, as we shall clear in the reasons.

This Doctrine the Apostles taught, and for it the Ru­lers persecute them; Being grieved that they taught the People, and preached through Jesus the Resureection from the dead Acts 4. 2.. This also Paul testifies: For if we believe that Jesus dyed and rose again, even so them also which sleep in Jesus will God bring with him 1 Thes. 4. 14.. Compare v. 16. The dead in Christ shall rise first. This must of necessity be un­derstood of the Resurrection of the Body from natural death, not of the soul from sin or ignorance as some vainly suppose; because such as the death or sleep mentioned here is, such is the rising; But the sleep, and death specified, is not of ignorance, or sin; because it is such a sleep as fol­lows a mans conversion, and the revelation of God in the soul, and is consistent with communion and fellowship with Jesus Christ; for they are said to sleep in Jesus, and to be dead in Christ; v. 16. But a state of Spiritual death and ignorance is inconsistent with communion with Jesus Christ Eph. 2. 1. compared with v. 12. You hath he quick­ned who were dead in trespasses and sins. Of whom v. 12. he sayes At that time ye were without Christ. The same Doctrine is delivered in Phil. 3. 21. Who shall change our vile body, that it may be fashioned like unto his Glorious body, &c. The Libertines impudently affirm, it must be interpreted of deliverance from a state of ignorance and corruption; they mean, when it is manifested to a man, that sin is taken away; for (say they) it is onely sin that makes the body vile: But this cannot stand, because it is spo­ken of those who were before this Spiritually risen had the evidence of the Spirit in their hearts. Chap. 1. 29. Unto you it is given in the behalf of Christ, not onely to believe on him, but also to suffer for his sake. Such as did worship God in the Spirit, and rejoyced in Christ Jesus, and had no confidence in the flesh Phil. 3. 3., such as were after a sort perfect: v. 15. Whose conversation was in Heaven Phil. 3. 20., from whence [Page 6] they did expect Christ to change their vile body, &c. This was not yet done; besides, it is affirmed of the body, which is not the proper subject of such a Resurrection from ignorance, as they pretend; And our vile body shall be fashioned like unto Christs body; but that as we shall hereafter prove, was raised properly from a natural death to a natural life.

This is laid down as a Principle of the Doctrine of Christ, Heb. 6. 3. which cannot with any shew of Reason be interpreted of any other then a corporall Re­surrection; having spoken of the Resurrection of the Soul from a state of sin and ignorance, v. 1. where he menti­ons Repentance from dead works, and faith towards God; It cannot be imagined that in so short and pithy an ac­count as this is, he should repeat the same again in other words; and this will be yet more clear, if we compare this passage with the fact and Faith of the Martyrs; wo­men received their dead raised to life again, and others were tortured, not accepting deliverance Heb. 11. 35.. this was done through Faith, v. 33. Therefore by such to whom God was manifest, they were tortured and killed, for they ac­cepted not deliverance; What inducement? They expected a better Resurrection; What in this life? No, for they had no deliverance; if after death, what Resurrection could it be but of the body: Besides 'tis said, A better Resurrection; in reference to their best condition in this life.

And this is shewed unto John in Vision, I saw (faith he) the dead small and great, and the Sea gave up the dead which were in it, and death and the grave (as in the Marginal reading) delivered up the dead which were in them Apo [...]. 20. 12, 13.. This cannot be understood of any other then a bodily Resurrection. For first, it is general, Of all both small and great: Now all sorts do not rise Spiritually, some dy in their sins. Secondly, after they arise, they stand be­fore God, and are brought to judgement; But those who arise Spiritually, do not stand before God to be judged, [Page 7] as some of these here are, to be cast into the Lake of fire. v. 15. Thirdly, the dead here are said to be in the Sea, and in the Grave; and by them delivered up. Fourthly, some of them are said not to be written in the Book of Life; therefore it cannot be a Spiritual Resurrection; for all those who are so risen, are written in the Book of Life: Chap. 3. 4, 5. And those who are unclean, and work a­bomination, or make a lie; who attain not to the Spiritual Resurrection, are of that number which are not written in the Lambs Book of Life. Chap. 21. 2, 7. Isaiah 25. 8. Hos. 13. 14. With many other places might be produ­ced to evidence this Truth; but these may suffice for Po­sitive testimonies; we shall now repair to Reason.

1. The seed of the woman shall break the Serpents Arg. 1. head Gen. 3. 15.. Which is thus interpreted by John, 1 Epist. Chap. 3. v. 8. For this purpose the Son of God was mani­fested, that he might destroy the works of the Divel 1 Ioh. 3. 8.: And this is one of his works, for he is described as having the power of Death. So that either death must be destroyed, Heb 2. 14. and consequently the dead rise, or Christ must fail of his end in being manifested in the world.

2. God is the God of Abraham, Isaac, and Jacob, and Arg. 2. of all the Faithful; a God in Covenant with them, there Exod. 3. 6. fore their dead bodies shall rise; this our Saviour urged against the Sadduces in Vindication of the Resurrection, oppugned and denyed by them; But as touching the Resur­rection of the dead, have you not read that which was spoken unto you by God; saying, I am the God of Abra­ham, and the God of Isaac, and the God of Jacob? God is Mat. 22. 31, 32 not the God of the dead, but of the living. With this an­swer the people were possessed with astonishment, and the Sadduces put to silence; v. 33, 34. Whereas the Lord cals himself their God, many years after they were dead and rotten in their graves; it imports they must be alive to God, they all live to him. But that you may clearly see the force of this Argument, and wherein its strength lies, [Page 8] we must conceive; when God cals himself the God of Abraham, Isaac, and Jacob, he means a God in Cove­nant with them; to give out his All-sufficiency for their good, Gen. 17. 1. to be their Shield and exceeding great reward; removing all cause of fear, Gen. 15. 1. particu­larly iniquity, Acts 3. 25, 26. (the Fountain whence all evils flow) and supplying them with all good, out of his in­finite fulness, for this Covenant brings a blessing with it, Acts 3. 25. which Covenant is an everlasting Covenant, Gen. 17. 7. and made with him; not in respect of the Soul onely, but the body also; for else it were not a perfect Co­venant: These things premised, I thus infer;

1. That therefore by reason of this, Covenant, he will never leave them or forsake them; but should not the bo­dies of Abraham, Isaac, and Jacob rise, God should in that respect leave and forsake them, and not be All-suf­ficient to them; or their God in respect of their bodies; the very dust of the bodies of Abraham, Isaac, and Jacob, is in Covenant with him; and therefore shall in time be raised up again.

2. Forasmuch as sin (the cause of death) is taken away, therefore death, the wages of sin, shall de done away.

3. If the bodies of Abraham, Isaac, and Jacob shall not live, they are not perfectly blessed in Covenant with God; because their bodies (one part of them) are not.

And what hath been said of Abraham, is applyable unto all the Saints; God is their God, and therefore their dead bodies live to him, are in Covenant with him, have sin the occasion of death done away; and so shall be raised again, to be made perfectly happy with him.

3. A third Reason we draw from Mat. 22. 30. In the Arg. 3. Resurrection they neither marry nor are given in marri­age; but are as the Angels of God in Heaven. Which is thus rendred by Mark. 12. 25. When they shall rise from the dead, they shall neither marry, nor are given in marriage: To the same purpose Luke 20. 35. In this life, in the [Page 9] Resurrection from sin and ignorance, men marry, and o­thers are given in marriage; Marriage is honourable in all, and the bed undefiled; but Whoremongers and Adulterers God will judge Heb. 13. 4.. And again, Nevertheless to avoid For­nication, let every man have his own wife.

Besides, here we are not as the Angels of God, therefore Arg. 4. we expect another Resurrection.

Moreover, such a Resurrection is here affirmed and Arg. 5. proved by Christ, which the Sadduces denyed, but that was of the body after death; when the seven Brethren one after another, and the woman also were laid in the grave, Mat. 22. 23, to 29. What's the reason why our Saviour leaves more clear testimonies of the Prophets, and urge this of Moses? It may be answered, Christ brings not any testimony out of the Prophets, because (though they ac­counted them the writings of excellent men, and so read them, and heard them read in the Temple) yet they recei­ved no more then the five Books of Moses as Authentick, and of Divine Inspiration Sixt. Senens. Biblioth. l. [...] ­voce Traditio­nes.: Besides, they were wont to elude clear testimonies, as the Libertines now do; inter­preting them Allegorically, applying them to some other thing; and this proves the Resurrection of the dead [...] by consequence: Nor is there any evident mention of the Resurrection or the life to come in Moses, it being contain­ed in the common expressions of life and death, reward, and punishments; for Moses drift was by external and tempo­ral things, to lead that people to the consideration of Spi­ritual and Eternal.

The Resurrection of Christ: Thus the Apostle con­cludes; Arg. 6. If Christ be risen, we shal rise; But Christ is risen, therefore we must also arise; If Christ be preach­ed that he rose from the dead, how say some among you that there is no Resurrection of the dead? And if there be no Resurrection, then is not Christ risen 1 Cor. 15. 12,. Now if we be dead with Christ, we believe that we shall also live with him Verse 13.; And to the Thessalonians: If we believe [Page 10] that Jesus died and rose agatn, even so them also which sleep in Jesus, will God bring with him 1 Thes. 4. 14.. Nor was this the Doctrine of Paul onely, but of Moses and the Prophets before him; as he affirmeth of himself, that he said, No other things then those which the Prophets and Moses did say should come; that Christ should suffer and that he should be the first that should rise from the dead Acts 26. 22, 23.. If he be the first, then others must rise after him; yea, and by vertue of his rising; why else should it be deferred till his Resurrection? But how is Christs Resurrection the cause and evidence of ours? The Apostle clears it from our re­lation, which he expresseth in a figure or type of the old Law: Christ is risen from the dead, and become the first fruits of them that siept 1 Cor, 15. 20.. The first fruits offered to God, sanctifyed the rest of the Crop; therefore, If the first fruits be holy so is the lump Rom. 11. 16.; and they both have the same na­ture; Christ our first fruits is risen: This shewes both the cause and order of our Resurrection; we shall rise also, and by him.

To the same purpose in the Epistle to the Colossians, saith Paul, He is the Head of the body the Church the beginning, and the First-born from the dead Col. 1. 18. He as our Head rises, then we the body must come after; he is the Beginning, then he hath an influence upon us; and in rising gives us assurance we shall rise also; he is the First-born from the dead, or the First-begotten of the dead Revel. 1. 5., then his Brethren shall be remembred by him; he hath a dou­ble portion, that he might take care of the Family; if he live, they shall live also.

He rose not as a private Person, or for himself alone; life was given him as an Head and First-born to commu­nicate, that our emptiness might be supplyed out of his Treasury; it was in him not onely abundant, but redun­dant; it overflows; and therefore in his Resurrection, he is termed a Prince and a Saviour: The God of our Fathers raised up Jesus Acts 5. 30, 31., a Prince, and a Saviour: Or to be a [Page 11] Prince and a Saviour to dispense life unto his Subjects; be­cause I live ye shall live also ^h: And as his Personal Resur­rection Iohn 14. 19. is a cause, so a pattern of ours; he rose as a common person, and therefore he rose with a multitude; many Saints rose with him, and we said to be raised up together with him Eph. 2. 6., this the Apostle further illustrates by a compa­rison of two contrary causes; Adam and Christ producing two contrary effects, death, and life; Since by man came death, by man came also the Resurrection of the dead. For as in Adam all dy even so in Christ shall all be made alive. If 1 Cor. 15. 21, 22. any demand, Why then are we not presently raised, we are mortal and begin to dy even in our mothers womb? My answer is ready: Christ is the first fruits; both first fruits and lump are gathered; but first the first fruits, then the lump; Christ and they that are Christs, rise to heavenly glory, but each in his order; first Christ, then they that are Christs▪ we shall be gathered, but in our time appointed of the Father. The Inference you see is clear; If Christ be risen, then we shall rise also; and after the same manner.

How doth it appear that Christ is risen bodily? May not Quest. this be understood Spiritually and Mystically, not▪ Literally; Figuratively and not Properly? Why so? What should Answ. hinder but that it is literally and properly to be under­stood of the living again of that body of flesh and bones that suffered, dyed, and was laid in the grave? What ab­furdity will follow if we so conceive it? He rose again the third day according to the Scriptures? Why should we doubt, or wrest them to another sense, when no ill conse­quence can be urged in pretense thereof? And why else should Paul name his dying and being buryed, 1 Cor. 15. 4. if it were another kind of life and rising, then such as is answerable to his death and lying in the Earth?

And that we may not be faithless but believe, the Scriptures afford many convincing infallible Arguments in vindication of this Truth: First his many apparitions, He was seen of Cophas, then of the twelve 1 Cor. 15. 5. After that he was [Page 12] seen of above five hundred Brethren at once verse 6.. After that he was seen of James, then of all the Apostles verse 7.. And last of all he was seen of me also verse 8. saith Paul. Mark affirmes he was first seen of Mary Magdalen. John not onely re­ports that, but their discourse together Mark 16. 9.. Then of more women together Ioh. 20. 14, 15, 16, 17.; and saying, All Hail. And they came, and held him by the feet, and worshipped him. v. 10. Then said Jesus unto them, be not afraid, go tell my Brethren, that they go into Galilee, and there shall they see me Mar. 28. 9, 10.. Af­ter that he appeared in another form unto two of them (that is Disciples) as they walked and went into the Coun­try Mar. 16. 12.. While they communed together and reasoned (saith Luke) Jesus himself drew neer and went with them, but their eyes were holden that they should not know him Luke 24. 15, 16.. They discourse together, he preacheth unto them, and he adds; They drew nigh unto the Village whither they went, and he made as though he would have gone further verse 19, to 28.. But they constrained him, saying, Abide with us, for it is to­wards evening, and the day is far spent: and he went in to tarry with them. And it came to pass, as he sate at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him, and he vanished out of their sight verse 29, 30, 31, 32..

Also the same day at Evening, When the Dis­ciples were assembled for fear of the Jewes, came Jesus and stood in the midst of them, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands, and his side: then were the Disciples glad when they saw the Lord Ioh. 20. 19, 20.. And saith Mark, He upbraid­ed them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen, Mark 16. 14. But Thomas was not with them, Ioh. 20. v. 24. He again appeared unto them when Thomas Ioh. 20. 26. was with them who because he had rashly said, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into [Page 13] his side, I will not believe; John 20. 25. therefore saith he to Thomas, Reach hither thy finger, and behold my kands: and reach hither thy hand, and thrust it into my side; and be not faithless, but believing: v. 27.

That this resurrection is not only spiritual, appears from Luke 24. 39. Behold my hands and my feet, that it is my self; Handle me, and see; for a spirit hath not flesh and bones as ye see me have: And from Luke 24. 42, 43. for he eats of broyled fish, and an honey comb.

Also the Sea of Tiberias, while they were a fishing, dis­courseth with them, works a miracle, eats bread and fish, John 21. 1, to 23.

A fourth time to the Disciples, on a mountain of Galilee, Mat. 28. 16. where they worship him, and receive a Commission to baptize and preach to the Nations, ver. 17, to the end.

Of these apparitiors (saith Luke) He shewed himself alive after his Passion, by many infallible proofs; being seen of them forty days, and speaking of the things pertaining to the Kingdom of God, Acts 1. 3. He manifested himself to their eys, by his visible presence, standing among them, walking with them, eating and drinking before them; to their ears, by audible words; to their hands, by touching of his flesh: and that they might be sure it was no delusion, he opens their understandings Luke 24. 45., works miracles, and con­fers on them the holy Ghost, and the gift of working won­ders Mark 16. 17, 18..

From Apparitions, let us come to Attestations; we have first the Testimony of Angels: He is not here, for he is ri­sen as he said; Come, see the place where the Lord lay: Matth. 28. 6. And go quickly, and tell his Disciples that he is risen from the dead. Vers. 7. And in Mark, He is risen, he is not here; Behold the place where they laid him, Mark 16. 6. But go your way, tell his Disciples and Pe­ter that he goeth before you into Galilee, there shall ye see him as he said unto you. In Luke, Why seek ye the living [Page 14] among the dead. Chap. 24. 5. Figuratively Spiritually this cannot be meant, but Properly and of a bodily Resur­rection; that which the women sought, the Angels affirm to be risen; what was crucified, what was laid in the Se­pulcher, what they came to embalm, what Mary thought had been taken away; John 20. 15. and that was the body of Jesus.

We have also the witness of the women Luke 24. 10., who first saw him after his resurrection, Mark 16. 10, 11. The two Disciples, vers. 13. The ten Disciples, vers. 20, 25. Con­fession of Thomas, John 20. 27, 28. and therefore is Ma­thias chosen with the eleven to be a witness hereof, Acts 1. 22, to the end. To this all the Apostles bear witness, Acts 2. 31. and 5. 30, Acts 17. 2, 3. Rom. 10. 9. 1 Cor. 15. 4. 5, 11, 12, 15, 20. Lastly, the Watchmen, enemies to Christ, Matth. 28. 11, 12, 13, 14, 15. Having such a cloud of witnesses, why should we doubt?

Hereunto might be added Prophesies Psal. 16. 10. Mark 9. 31. and 10. 34. and Figures aforegoing, Mat. 12. 40. Signes accompanying, and effects following it; as the Earthquake, the glorious Apparition of Angels, filling the Keepers of the grave with terror and amazement; for they did shake, and became as dead men; Mat. 28. 4. If the Resurrection were spiritual, why not the Earthquake also, and the descent of the Angels? and if these were but in fancy, how is it they became as dead men?

Let us next view the Sepulcher, the place where the Lord lay; Luke reports, when the women entred in, they found not the body, Chap. 24. 3. and the Angel saith, He is not here; Matth. 28. 6. Mark 16. 6. and they give the reason; For he is risen: Matth. 28. 6. Mark 16. 6. and is gone into Galilee: Did he rise in Spirit? Then he went in Spirit into Galilce. How impertinent is this an­swer to the occasion, their seeking the body of the Lord? and how is this a reason why he could not be in the grave, He is risen spiritually and mystically, therefore his body is [Page 15] not here? Can such non-sense (think you) be allowed the words of an Angel? If spiritual, how come the carnal Souldiers to know it? Besides, to what purpose did they affirm his Disciples came by night and stole him away? Matth. 28. 13. Sure we are, he was bodily in the Sepul­cher. To this the Libertines themselves (though sufficiently impudent) will consent. I demand, where is that body now? What is become of it? Is it annihilated? that can­not be; for it saw no corruption, Acts 2. 31. In the grave it stayed not; He is not here: shew us where it is, and it sufficeth. But this is beyond any revelation of theirs to de­clare: They must remain for ever silent in this point, or profess they cannot tell. That it was stolen away by the Disciples, the suborned Watchmen said, and that when they were asleep, Matth. 28. 13, 14, 15. If they were awake, why did they suffer it? If when they were asleep, how did they know it? but these men affirm they know not what; the body stole away they know not how: we can give a better account of it from the words of the Angels, It is risen from the dead, and ascended up into heaven, from whence he shall come again in like manner as he went up; to execute judgement upon all, to convince all that are un­godly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, Acts 1. 11. Jude 15.

He is gone from the Sepulcher, but the Linnen clothes and Napkin are left behind; John 20. 5, 7. this and the rolling away of the stone, Luke 24. 2. to me are a suffici­ent proof of his bodily resurrection.

Next if we consider his Ascension into heaven, we can­not be unsatisfied in his rising from the earth. This is re­ported Acts 1. when he had continued forty days on earth among his Disciples, he commanded them, being as­sembled together at Bethany (whither he had led them) to to wait for the promise of the Father; which was Baptism [Page 16] with the holy Ghost, which he then gave them assurance they should receive: and having told them they should be witnesses to him in Jerusalem, Judea, Samaria, and unto the utmost part of the earth: When he had spoken these things, while they beheld, he was taken up, and a Cloud re­ceived him out of their sight: vers. 9. and while they lock­ed stedfastly towards heaven as he went up, behold two men stood by them in white apparel, vers. 10. which also said, Ye men of Galitee, Why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven, vers. 11. What more plain then this? He went up bodily, and there continues; For the Heavens must receive him until the times of the restitution of all things; Acts 3. 21.

We might also clear this point from the efficacy of his Resurrection in those that believe the dispensation of extra­ordinary gifts to the Church; the descent of the holy Ghost, Signes and Miracles wrought by those that preach­ed in his Name: All which sufficiently confirm and seal our Faith in his bodily Resurrection. I shall add only one Argument more, and then touch upon some absurdities in­ferred by the Apostle from the denyal of this point,

Whatsoever manner of Resurrection these Dreamers fancy, the Jews that slew him took it to be a bodily one, the quickning of his dead body; for the chief Priests and Pharisees came together unto Pilate, saying; Sir, We re­member that that Deceiver said whil ehe was yet alive, af­ter three days I will rise again. Command therefore that the Sepulcher be made sure until 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 then the first. Pilate said, ye have a Watch, Go your way. make it as sure as you can. So they went and made the Sepulcher sure, sealing the stone, and setting a c Mat. 27. 62, 63, 64, 65, 66. Watch. If it were a spiritual Resurrection foretold, why did [Page 17] they fear, and use means to prevent the stealing of his body, in that they make this sure by guarding, stopping, and seal­ing the Sepulcher? It is evident they understood it of the resurrection of his body, and his Disciples meant no other; why else should they fear they would steal his body, and then give out he was risen? and why else did they after his resurrection assemble with the Elders, take counsel, give large money to the Souldiers, saying, Say ye his Disciples came by night, and stole him away while we slept, Mat. 28. 12, 13, which they did accordingly? v. 15. Doubtless such a resurrection it was as they denyed; but this was bodily: This the Apostles preached, and this the Chri­stians believed. From the denyal whereof (among other) there arise these absurdities, as Paul affirms; Then is our preaching vain, 1 Cor. 15. 14, and your faith is also vain; v. 14. we are found false witnesses of God; v. 15. Ye are yet in your sins, v. 17. Then are they also which are fallen asleep in Christ, are perished. v. 18.

All which are inconsistent with the Christian faith; therefore Christ is bodily and properly risen from the dead. So much hath bin said in proof of Christ's resur­rection, I should be astonished at the unbelief of any, but that I am taught faith is the gift of God Eph. 2. 8.; and the same power required to beget faith, as raised Christ from the dead Eph. 1.: and that the Disciples themselves (though it were foretold by Christ before his death) were not for a time so clear and stedfast. but dark and staggering in this point: Luke 24. 21. We trusted that it had been he which should have redeemed Israel; and beside all this, to day is the third day since these things were done. Some of them, though they had heard from Mary, that he was alive and had been seen of her, believed not; Mark 16. 11. for as yet they knew not the Scripture, that he must rise again from the dead; John 20. 9. but their words seemed unto them as idle tales, and they believed them not: Luke 24. 11. Yea two of them travelling to Emmaus, though cer­tain [Page 18] women of their company had declared unto them that they had been at the Sepulcher, found not his body theres but had seen a Vision of Angels, which said that he was alive: and though two of them which had been with them, went the Sepulcher, and found it even so as the wo­men had said, only they saw him not; notwithstanding all this, they believed not: For which cause Christ appears un­to them & reproves them sharply, O fools and slow of heart to believe all that the Prophets have spoken; Luke 24. 25. these went and told it to the residue; neither believed they them; Mark 16. 12, 13. Therefore Christ afterward appearing to them as they sate at meat, upbraided them with their unbelief and hardness of heart, because they be­lieved not them which had seen him after he was risen; Mark 16. 14. At this appearing they were terrified and affrighted, supposing that they had seen a spirit; Luke 24. 37. And Thomas (though it had been declared unto him by the rest of the Apostles) resolved with himself, with­out seeing and feeling the print of the nails, and thrusting his hand into his side, not to believe; John 20. 25. No wonder then, if when we preach the Resurrection of Christ, and of the dead by him, some wonder, others doubt, some oppose, others laugh, as if they had heard strange incredi­ble, ridiculous things to day.

But how strange soever it is to the natural man, it hath been an Article of Faith in all Ages since Christ; as might be proved by Fathers, and other Champions of the Chri­stian Faith, Councels Creeds, Histories from Christ to our times. But we suppose it sufficiently made out by what hath been spoken and written, as it were with a sun-beam in the Scriptures, that he who runs may read it. We have been the more liberal in allowance of our time and pains upon this Theam, because this is the first and chief foundation-stone upon which our resurrection is founded, the main prop by which it is supported, the example unto which it is conformed, and the fountain whence it is [Page 19] derived, and therefore the most eminent evidence by which it is cleared.

We proceed to the Apostle's next Argument; the end Arg. 7. of our Redemption, and the absurd consequent of the con­trary Doctrine: If in this life only we have hope in Christ, we are of all men most miserable. The Argument may be formed thus (this being presupposed, If there be no resur­rection of the dead, then Christians have onely hope in this life) If in this life only Christians have hope in Christ, then they are of all men most miserable; But Christians are not of all men most miserable, Therefore they have not hope in Christ only in this life.

The consequence is clear, for of all men, they in this life are most subject to afflictions; Whom the Lord loveth, he chasteneth, and scourgeth every son he receiveth: What son is he whom the Father chasteneth not? But if ye be with­out Heb 12. 6, 7, 8. chastisement, whereof all are partakers, then are ye bastards, and not sonst. They usually have the bread of affliction given them to eat, and water of affliction to drink; yea waters of a full cup are wrung out to them, when others fare delictiously every day; their chain is made heavie, when others walk at liberty; they are brought low, when others are lifted up; their heaven is covered with darkness, clouds, and thick darkness, when others have clearness and serenity, the sun continually shining in his brightness; their condition admits variety of revolutions, but these have no changes; therefore if there be no hope to them of a better state in another world, they are of all men most miserable. But the Christian Faith and Scriptures makes them of all men most happy, yea, and on­ly them happy: Christ hath purchased, God promised, the Spirit sealed better things to them then what other men have, or themselves enjoy in this world; they are again and again pronounced blessed, nine times in so many verses, Math. 5. 2, to 12. the manifold repetitions, and particular instances of their blessedness, notes the firmness and fulness [Page 20] of it; They are blessed with all spiritual blessings in the heavenly places in Christ, Eph. 1. 3. Freedom from all evil, fruition of all good; particularly, deliverance from the evil of death: Christ hath delivered them, who through fear of death, were all their life time subject to bondage; Heb. 2. 15. How are they delivered from death, or the fear of death, if ther bodies shall for ever remain under the power of it, and never be set at liberty? This all men desire, sith death is the King of Terrors, and the Saints hope for; we our selves groan within our selves, waiting for the Adopti­on, the Redemption of our body, Rom. 8. 23. Just they are before, and God is manifest in them, yet they wait for the Redemption of the body, viz. from the grave, and those evils they are incumbred with in the world: They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat; Rev. 7. 16. God shall wipe away all tears from their eys, there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are past away; Rev. 21. 4. Shall all this be in this life? Is all this in mysterie? If so, how is it fulfilled? Or, is it in death to the Saints? In­deed there is no hunger, thirst, heat, tears, sorrow, crying, or pain; but yet they have not all promised, how in death is this accomplished, there shall be no death? But this is not all a Christians hope, immunity from evils, there is a re­compense of reward to come; positive good, and that after death: Therefore (saith Christ) when thou makest a feast, (this command binds all our life long, while there is occa­sion and opportunity of feasting) call the poor, the maimed, the lame, the blind, and thou shalt be blessed; for they can­not recompense thee, but thou shalt be recompensed at the re­surrection of the just; Luke 14. 14. that this is not in this life, is manifest from that parallel, Heb. 11. 35. They (the Saints) were tortured, not accepting deliverance, that they might obtain a better resurrection: and from Rev. 11. 18, and the Nations were angry, and thy wrath is come, and the [Page 21] time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and them that fear thy Name, small and great. This is the promise mentioned, Heb. 11. 39. and perfecti­on v. 40. which the Patriarchs received not: These all ha­ving obtained a good report, through Faith, received not the promise; the Apostle speaks of men dead long before, and dying in Faith, that they received not the promise: God being faithful, it must be received in due time; in soul they can not receive it in full after death; the time of receiving it, is when all are made perfect; God having pro­vided some better thing for us, that they without us should not be made perfect: Of this perfection God will have all partakers together; and this perfection cannot be without the Resurrection of the body; and this very thing is par­ticularly affirmed of Abel, Noah, Abraham, Sarah, Isaac, and Jacob; these all dyed in Faith, not having received the promises, but having seen them afar off, and were perswad­ed of them, and imbraced them, and confessed that they were Strangers and Pilgrims on the earth. While they lived, they received not the promises, but saw them at a distance, in respect of time and place; they looked not for them in that time or Country, for then and there they were Strangers and Pilgrims; and that we might not re­strain it to any one particular Country or more, they take the whole earth in, saying, that in it they were Strangers and Pilgrims; and hence the Apostle concludes, v 14. They that say such things, declare plainly that they seek a coun­try, What country? not an earthly; and truly, if they had been mindful of that country whence they came out, they might have had opportunity to have returned; but now they desire a better country that is heavenly; v. 16. and this in the close of this verse he calls a City prepared of God: For God is not ashamed to be called their God for he hath prepared for them a City; and this is not theirs only, but the inheritance of all Saints: Here we have no continu­ing [Page 22] City, but we seek one to come. Chap. 13. 14. Which is expressed by life If we be dead with him, we shall also live with him. 2. Tim. 2. 11. Eternal and everlasting life. The gift of God is eternal life Rom. 6. 23. This is the will of him that sent me, that every one that seeth the Son and believeth on him, may have everlasting life; and I will raise him up at the last day Ioh. 6. 40.. If it be eternal and e­verlasting, and for the perfection of it require a raising up at the last day, how is it limitted to this life? And for his assurance, Christ tells him that he hath it already; Who so eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. v. 54. He may be as sure of it, as if he had it already, or he hath it begun in him in a way and tendency to perfection; grace is glory in [...], glory grace consummate: We are changed from glory to glory; 2 [...]. vlt. This life is begun, but ends not here; it's not of the soul onely, but of the body also; therefore Christ adds, I will raise him up at the last day. And of this we cannot miss, for he prefixeth a double as­severation, to strengthen. our Faith; Verily, verily, I say unto you, He that believeth on me, hath everlasting life v, 47. and tells us it was his business to accomplish his Fathers will; I came down from Heaven, not to do mine own will, but the will of him that sent me, v. 38.

Of this also Peter testifies, When the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away 1 Pet. 5. 4.. If we receive it while we live, what becoms of it when we dy and shall be no more? If my soul must ani­mate another body, another takes my Crown, or it perish­eth, however (as to me) it fadeth; but the Text sets ano­ther day when this Crown shall be received, and we first wear it; when the great Shepherd shall appear: This appa­rition is not Spiritual to the soul, onely in believing; so he had already appeared in those to whom he here writes Chap, 1. 2, 3. But this, when the Crown shall be put on, is to come; hear what the great Shepherd himself speaks, as [Page 23] to the time, manner, and end of his appearing; When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory, Mat. 25. 31. And before him shall be gathered all Na­tions, and he shall separate them one from another, as the Shepherd divideth the Sheep from the Goats. v. 32. But that is not till the end of the world, Mat. 13, 30, 37, 38, 39, 40. To the same effect is that of Peter, Epist. 1. Chap, 1. v. 3, 4, 5. Who hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead. To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for us. Who are kept by the Power of God through Faith unto salvation, ready to be revealed in the last time. This inheritance and salvation we have not in this life, for we hope for it; it is reserved in Heaven for us, and we are kept for it, and it shall not be revealed till in the last time; and He that overcometh, shall inherit all things, Rev. 21. 7. Besides, it is incorruptible and fadeth not away, which cannot stand with any state of the Saints in this life.

Nor is this only fairly concluded from, but plainly asserted in Scripture to be after death; whereas Hypocrites and un­believers have no hope in death, Iob 27. 8. the faithful have; I would not have you ignorant brethren, concerning them that are asleep, that ye sorrow not as others which have no hope, 1 Thes. 4. 13. This hope is in death, as appears by the Apostles scope to comfort the Saints, and raise up their spirits, which are apt to be sadded, and deject­ed, with the disease of their beloved friends; and from v. 14. If we believe that Jesus dyed and rose again, even so, them also which sleep in Jesus will God bring with him.

For this cause did Paul desire to be dissolved; Having a desire to depart, and to be with Christ, which is farre better Phil. 1. 23.. He speaks of dying, and that bodily, not spiritu­ally; as a way to a life and state farr better then the pre­sent: [Page 24] sent: Nor was it Paul's desire onely, We that are in this Tabernacle groan, being burthened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life, 2 Cor. 5. 4. When he saith, not that we would be unclothed, but clothed upon; that Mor­tality might be swallowed up of Life: He plainly declares this state not to be while we are Mortal, and that when this Mortality shall be swallowed up of Life, a Christian shall not onely be unclothed, and stript of his burthensome, vile, and filthy garments; but be arayed afresh with those that are light, pure, and precious.

What Christ, Paul, and Peter avouch, doth John from the same Spirit testifie; Rev. 14. 13. And I heard a voyce from Heaven saying unto me, write, Blessed are the dead which dy in the Lord, from henceforth; yea saith the Spi­rit, that they may rest from their labours, and their works do follow them. Spiritually we cannot understand this, without manifest injury and violence to the Text; a man may Spiritually dy, and yet not presently rest from his la­bours, as the words import; or if it be supposed the rest promised may follow the death specified at a distance, namely somtime after, when a man naturally dies; how is this the peculiar priviledge of those that dy in the Lord? For all shall so rest, (though they never be partakers of this Spi­ritual death in Christ, if there be no resurrection of the dead body; and how do their works follow them? then how are they then blessed that shall be no more, or at least not what they were before; whose souls being fired out of their old habitation, take to themselves other dwelling places, and so return again to their former labours? If it be affirmed they may be happy in Heaven, though their bodies rise not, Tertullian shall answer for me; Quomodo foelices si ex parte perituri? how can they be happy, who in part are pe­rished? Happiness is a state of perfection, but the soul se­parate from the body is incompleat and imperfect; and therefore cannot be happy, till both it and the body be [Page 25] united, to make one perfect man: Again I reply, there is no happiness, glory, or good thing promised to soul or bo­dy, but in Christ raised from the dead; grant the body is not raised, you must yeild also Christ is not raised; and so doing you raze the very foundation of all our felicity, the house of our hope in all particulars thereof, must fall to the ground; therefore, If there be no Refurrection of the dead, and our hope onely in this life, we are of all men most mise­rable: Which is Pauls second ground in this Chapter, whereof conceiving our selves to have spoken sufficiently, we proceed to a third.

The Universality, Perfection, Integrity, duration of the Arg. 8. Kingdom of Christ, and his victory over his and our e­nemies, then cometh the end when he shall have delivered 1 Cor. 15. 24. up the Kingdom to God, even the Father; when he shall have put down all Rule, and all Authority and Power; v. 24. For he must reign till he hath put all enemies under his feet. v. 25. The last enemy that shall be destroyed is death. v. 26. He shall not deliver up his Kingdom, until he hath abolished all his enemies; as Satan soliciting to sin; sin proceeding from the will of man, and death the wages of sin. The first was conquered once on the Cross, the se­cond daily by his Spirit, the third by his appearing in the flesh at the last day; although death be overcome that it cannot hurt Believers, yet is it not perfectly abolished, nor they restored to a perfect life, until the Resurrection of the body.

Pauls next Argument is, the Testimony, Judgement, or Arg. 9. Confession of those who were Baptized [...] in our translation thus: Else what shall they do which are bap­tized for the dead; if the dead rise not at all, why are they then baptized for the dead? v. 29.

Letting pass other expositions of these words two especi­ally are most famous and considerable: The first, that Paul alludes to a custome among the Catecumeni or Novices in the Faith; who in danger of death desired and recei­ved [Page 26] Baptism, that thereby they might both evidence, and strengthen their Faith in the Resurrection; of this practise Epiphanius makes mention Et hac de causa traditio, quae ad nos de­venit, eundem Sanctum Apo­stolum dixisse aiunt, si omnino mortui non Re­surgunt, cur & Baptizantur, pro ipsis? cae­terum alij recte hoc dictum in­terpretantes dicuat quod morti vicini, si fueriut in Pietatis doctrina instructi ob hanc spem ante obitum lavacro digni fiunt; ostendentes quod qui mortuus est, etiam resur­get, & ob id indiget remissione pectatorum per lavacrum. Epiph. l. 1. Tom. 2. h. 28. l Vossij Thes. Theol. de Resur. carnis. th. 18. & Piscator: Anal. & Schol. in 1 Cor. 15. 29.. This supposed, the Apostle thus argues; Else, what shall they do who are bap­tized for dead, if the dead rise not at all why are they then baptized for dead. A second sense is given of this Argu­ment, and much contended for by learned and judicious men; the practiss of some among them that were baptized over the graves and dead bodies of the Martyrs and other Saints, in testimony of their dying to sin, and assured ex­pectation of their own, and their Resurrection over whom they were Baptizedl.

Another Argument is drawn from the Testimony, that Arg. 10. is, the judgement and faith of the Confessors, who adven­ture and lay down their lives for Christ and the Gospel; Why stand we in jeopardy every hour? v. 30. We give our backs to the smiters, and our cheeks to them that pluck off the hair; we hide not our face from shame and spetting, we count not our lives dear unto us, but continually carry them in our hands as ready to lay them down for the Gos­pel; always bearing about in the body, the dying of the Lord Jesus. And are alwayes delivered unto death for Jesus sake 2 Cor. 4. 13. 11.. We are killed all the day long, and accounted as sheep for the slaughter Rom. 8. 36.. Some of the Saints have had tryal of cruel mockings, and scourgings: yea moreover, of bonds and imprisonment, They were slaned, they were sawn asunder, they were tempted, were slain with the sword: they wan­dred about in sheep-skins, and goat-skins, being destitute, affiicted, tormented. Of whom the world was not worthy, they wandred in deserts, and in mountains, and in dens and caves of the earth Heb. 11. 36. 37. 38.. Others were tortured, not ac­cepting [Page 27] deliverance; what think you moved them hereto? doubtless the hope of glory laid up for them in another world; it was that they might obtain a better Resur­restion verse 35..

Certainly these men were beside themselves, too much inconsiderate zeal had made them mad, thus to expose their persons to the rage of unreasonable men; and hereby prepare, treasure up, and sharpen instruments of death for their own tormenting; life, liberty, and ease are so sweet, death, bonds, and pain so bitter, they must play the madmen to some purpose in the presence of the world, to exchange the one for the other, without hope of recom­pence in the life to come: But we know light, and under­standing, and excellent wisdom is found in them; Who a­mong the sons of men, of so wise and understanding hearts? To whom is given the spirit of wisdom and revelation in the knowledge of Jesus Christ; they saw with other eyes then those bruits, who think they shall dy like beasts, and do expect no other portion then what they have in the flesh; sure the Spirit of the holy God made them quick of understanding in his fear, by whom it was given them, not onely to believe, but to suffer for his sake. And certainly, God is not unrighteous, to forget their work and labour of love which they have shewed toward his Name Heb. 6. 10., but will do unto them according to the kindness they have done un­to him; with this Paul comforts the Thessalonians, It is a manifest token of the righteous judgement of God, that ye may be accounted worthy of the Kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to re­compense tribulation to them that trouble you: And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels 2 Thes. 1. 5.. This recompense shall be, when the Lord shall be revealed; not in this life to the Soul, so he was revealed to the Thessalo­nians before; but after death, when he shall come from Heaven, and attended with the Angels of his might; so he [Page 26] comes not in this present life to any that after dy, only to those that shall live, till the great day of the Lord; and this was the Apostles encouragement and consolation in their afflictions: Our light affliction which is but for a mo­ment, worketh for us a far more exceeding and eternal weight of glory; 2 Cor. 4. 17. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are Temporal, but the things which are not seen are Eternal. v. 18

And what Paul speaks of the Saints in general, he pro­tests of himself in particular; I protest by your rejoycing which I have in Christ Jesus our Lord, I dy daily. v. 31. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me if the dead rise not? His hazards and sufferings were not once or twice but daily; and those not ordinary, but grievous; his life was little better then a continual dying; he fought with beasts at Ephesus; unreasonable, savage, cruel men, rather beasts then men; which some understand of that uproar raised by Demetrius the Silver-smith, who made Shrines for Diana, Acts 19. 23, 24. &c.

Others take the words properly, and that not without reason: It was usual in the Roman Empire, to condemn Malefactors to fierce and cruel beasts, that contending with with them, they might delight the beholders; and being overcome by them, suffer for their deeds: This was the lot of Ignatius and other holy Martyrs, through the malice, and for the pleasure of their enraged persecutors; and there­fore no wonder that Paul makes mention of sighting with beasts at Ephesus; What though Luke pass it by? are there not [...] memorable things by him omitted, which Paul reports of himself? 2 Cor. 11. 25. Thus Ambrose, Theo-doret, and others understand Paul; and Nicephorus hath a large narration hereof Niceph Hist. l. 11. c. 25.; some things in him perhaps may be fabulous, but that all should be so, is more easie to af­firm then prove; however it be, whether by men or beasts, [Page 27] Paul's dangers and pressures in Asia (by his own confession) were very great, even above his strength, insomuch that he despaired of life, and had the sentence of death in himself; 2 Cor. 1. 8, 9. Did he undergo these things after the manner of men? That is, according to humane reason and prudence, or as some men are wont to do, for glory and honour in the world; or as others, for the good of their Countrey? These inducements could have no place in Paul, or the rest of the Martyrs; but the expectation of a glorious Resurrection. For it no way beseems a wise man to lay himself open unto so many and grievous calamities, for a false and feigned thing that hath no other being then in the brains of some foolish, fantastical, or deceitful men; and such must the Gospel be, if there be no Resurrection of the dead.

The Apostles last Argument is drawn from another ab­surd Arg. 11. consequent of the contrary doctrine; If there be no Resurrection of the dead, then let us eat and drink, for to morrow we dy: v. 32. Lude, Bibas, Comedas, post mortem nulla voluptas, was a familiar proverb among the Epicures. This is it the Apostle out of Isaiah 22. alledg­eth here; and in other language he seems to speak thus, If there be no Resurrection of the dead, wherein rewards are given to the just, and punishments to the unjust, but that after death the same state and condition is common to all without difference or distinction; certainly sensual delights and pleasures of this life, are not so base and inconsiderable as the Gospel affirms them to be, but somthing more of worth and value is found in them to raise the rate and esti­mation of them in the minds of men, nor is there cause why they should not be most vigorously prosecuted, and highly accounted of by all sorts of men in the world, who can­not but be judged very injurious to themselves, who caus­lesly straiten themselves in the use of their liberty, and abridge themselves of any ways, means, and methods of making provision for, or sacrificing to their own lusts and [Page 31] desires; and those of all men may be thought most wise, provident, and vertuous, who are so far indulgent to their humors and desires, as to make no scruple of adventuring on any course that hath a tendency to their sensual satisfa­ction; and consequently those who by the Spirit of God are declared the only wise ones upon earth, are indeed and truth the grand fools and mad-men of the world, who without cause do lay so many stumbling blocks in the way of their present peace, ease, and felicity: But we know the truth of the Gospel hath branded this Doctrine in the Fore-head, for beastly and damnable Falshood and For­gery.

Thus far out of Paul have we proved the Resurrection Arg. 12. of the Dead. God's justice requires it that every man in body as well as soul may receive according to his works; in this life all things come alike to all, there is one event to the righteous and to the wicked, to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath; Eccles. 9. 2. therefore it is necessary there should be a judgement, wherein the just may be visibly and openly honoured, ac­quitted, and rewarded; the unjust, shamed, condemned, and punished. Therefore saith Paul, We must all appear be­fore the Judgement seat of Christ, that every one may re­ceive the things done in his body, according to that he hath done, whether it be good or bad; 2 Cor. 5. 10. and this is a righteous thing with God; 2 Thes. 1. 6. which the Con­science it self bears witness to, Rom. 2. 15. and for execution hereof, Christ is appointed Judge of quick and dead, and Acts 10. 42. 2 Tim. 4. 1. 1 Pet. 4. 5. Acts 17. 31. He hath appointed a day, in the which he judge the World in righteousness, by that man whom he will hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead: And this cannot be done without raising the dead; Therefore the twenty four Elders Rev. 11. 18. make the time of raising [Page 30] the dead, judging and rewarding men according to their works, to be all one.

And as the Justice, so the Wisdom of God is herein Arg. 13. engaged; It is not the part of a wise man to be frustrated and disappointed of the end of his Workmanship. God hath made man after his own Image, for the manifestation of his Glory, and communication of his Goodness, Wis­dom, Righteousness, &c. that by this means he might per­petually serve and glorifie him, and be for ever made happy by him. This is not in this present life, therefore in an other.

His Truth also is concerned in it, its the promise made Arg. 14. unto the Fathers, Acts 26. 6, 7, 8.

Besides, Christ is Lord both of quick and dead, Rom. Arg. 15. 14. 9. the body sure comes under his government, and belongs to his Dominion; And will this Prince suffer these for ever to be lost in the grave?

Also the names given unto death will afford us somwhat Arg. 16. for our satisfaction in this point; It's called a Sleep, and this imports an awakening; a lying down, which presupposeth a rising up again, Job 14. 12. a Change; and therefore it is not the utter annihilation or perishing of the Crea­ture. Iob 14. 14.

And as for the Saints, such is their Relation to God Arg. 17. and Christ in Covenant; they are his Workmanship, Spouse, Building, Body, Temples, Friends; and can we in reason imagine they shall be so forgotten of him as to remain for ever in the dust? These Relations engage him to raise them up again; and the same Spirit that raised Christ, dwels in them, and becomes an assurance of their Resurrection; Rom. 8. 11. Therefore saith Job, speaking of the Resurrection, Chap. 14. 15. Thou shalt call, and I will answer thee: Thou wilt have a desire to the work of thine hands; and God saith Ise. 26. 19. Thy dead men shall live, my dead body shall they arise; so some read the words, they are his body though dead, dead in the grave, but [Page 30] alive to him in Covenant: Upon this very ground the p postle expects a Resurrection, 1 Cor. 6. 13, 14. The Body is for the Lord, and the Lord for the Body; What then? And God hath both raised up the Lord, and will also raise up us by his own Power. They are given unto Christ, and shall not be lost, but raised up by him, John 6. 39. This is his Fathers Will; and Christ is so obedient a Son, he can omit nothing, but readily sulsus all his pleasure. And so sure are the Saints of being raised up, that they are said to be raised up already in Christ; and hath raised us up together, Eph. 2. 6. this Henoch's tran­slation, Heb. 11. 5. Eliah's taking up into heaven, 2 Kings 2. 11. Jonah's delivery from the Whales belly, Jonah, 2. 10. the rising of particular men before, with, and after Christ; and both the Sacraments confirm, and the Spirit in­wardly seals; this the Patriarcks believed, why else do they Heb. 11. 13. confess themselves strangers and Pilgrims?

I hope by this time you are so fully satisfied in this point, that nothing more is necessary to be added for your esta­blishment, who are not engaged to your own wills, or gi­ven up to a spirit of slumber, but are willing to submit to the evidence of Scripture, and to have your Judgements rectified, and opinions tryed by that sacred rule; what hath been spoken doth sufficiently demonstrate the infallibility of our Position. Yet that the madness of gainsayers may be more manifest, and their mouths altogether stopped, we shall subjoyn the testimony and consent of Christians, Jews, Mahumetans, and Heathens, acknowledging for substance what hath been by us asserted.

That this was the Faith of all the Orthodox Church since Christ's time, is no difficult undertaking; those who are acquainted in any measure with the ancient records, and modern Writings of those who have either as Historians reported the state of the Church, or as Champions main­tained her cause, cannot be ignorant of this thing; that in all Ages since Christ it hath been a received and unquesti­onable [Page 33] principle among those who professed themselves Christians, except some few, whose abominable and blas­phemous doctrines, and beastly practises, have justly brand­ed them for bruitish Heretiques. In testimony hereof, the Decrees and Creeds of Councels, Symboles and Apologies of particular men, the Churches Champions in several Ages; Solemnities and Ceremonies at the Funerals of the dead might be produced; but we pass these by, as of par­ties in this matter.

That it was the belief of the Jews, both ancient and modern, you may sce in Galatinus de Arcanis Catholicae lib. 12. c. 2. Veritatis ^t, and Menasseh Ben Israel his book de Resur­rectione Mortuorum; the Pharisees believed a Resurrecti­on, Acts 23. 8. In the corrupt times before Christ, they took an Oath of the high Priest, when he entred into the Holiest of all, lest he should incline to the Sadduces Cunaeus de Republ Jud., the form whereof was this; We adjure thee by him who caused his Name to dwell in this House, that thou change not any thing of that we shall say to thee. Many corruptions and superstitions indeed were mingled with it; it is suffi­cient for our purpose they believed the main. In the times of corruption and apostacie they desired to be buried in their clothes, as Monasseh Ben Isracl testifies in the Treatise aforesaid; and he among others, instanceth in R. Irmihah, he said, Clothe me in a pure and white garment, put on my Stockings, and my Shooes, and give me my staff in my hand, that when God calls, I may be ready and pre­pared. It is the thirteenth Article of their Creed, compo­sed by R. Moses Ben Maimon, who dyed Anno Mundi 496 Buxtorf Synagog. Jud. c. 1. after the Jews usual acount and Anno Domini 1104. Hence I suppose they had so many Solemnities about the Dead, Funeral Rites and Customs, Washing, Embalming Weems Jud. Law. l. 1 c. 44. Ezek. 24. 17., Laying the Body in a Bed of Spices, and burning sweet Odours over it *, Feasts Drusius in Ecclesiasticum, c. 30. v 25. setting Meat upon the Graves of the Dead *; the Burial ended, they comforted the Living after this manner; Sit Consolatio tua in Coelis; and after­wards [Page 34] repeated that of Isaiah 25. 8. He will swallow up death in victory, and the Lord will wipe away tears from off all faces: and Psal. 72. 16. They of the City shall flou­rish like grass of the earth: They writ upon the Tombs Sit Anima ejus in fasciculo vitae, cum caeteris justis, Amen, Amen, Selah; and called the Church-yard [...] The House of the Living, because there they are living to the Lord Weeins Jud. Law, l. 1. c. 44.: and Abraham confesseth himself a stranger in the land of Canaan, Gen. 23. 4. declaring thereby, he sought another and a better Countrey, where God had prepared for him a City; Heb. 11. 13, 14, 16. And having sojourned sixty yeers in these lands, he never purchased foot of Inhe­ritance Acts 7. 5. till now for his dead, nor for any, though many belike dyed in his house, but for Sarah; as the for­mer testified his faith, abiding there as in a strange Coun­trey, Heb. 11. 9. So this purchase of a grave sheweth the like for a general Resurrection of the dead Ainsworth on Gen. 23. 4.; what the faith of Job, Moses, David, and other Patriarks was we have shewed before in proof of the point.

And this also doth Mahomet and his Worshippers ac­knowledge, and therefore use great Ceremonies about the dead, praying for them, and saying, God can easily raise men up again, who first created them of nothing: and in hope hereof they are encouraged to do many good works, and couragiously hazard, and cheerfully lose their lives in defence of their Religion.

Lastly, this also is assented unto by Heathers; we shall name some of many; Zoroastres held all should return to life Lod. Vives ex Theopomp., Democritus Plin. Hist. l. 7. c. 55., Plato Est certe o Coebes maxime omnium ut mihi videtur, ex mortuis revi­viscentes homines fiunt; mortuorum supersunt animae, atque bonis melius est malis vero peius, in Phoedone., Chrysippus Lactantius Instit. l. 7. c. 23., Seneca Desinunt ista, non pereunt, etiam mors quam pertimescimus ac recusamus intermittit vitam non eripit, veniet iterum qui nos in luce reponet dies, aequo animo debet rediturus exire. Epist. 36. ad Lu­cilium., Valerius [Page 35] Flaccus Patet olli Janua Lethi: At (que) iterum remeare licet: Comes [...] Additur & pariter terros at a; square [...],, Virgilius O Pater anne aliquas ad coe um hinc ire putandum est Sublimes animas, iterum (que) ad tarda reverti Corpora? quae lucis miseris tam dira Cupido?, Claudianus Quos ubi per varios annos per mille figuras Egit Lethaeo purgatos flumine tandem Rursus ad humanae revocant primordia formae., Phocylides [...]., were of the like perswasion, and many passages there are in the Sybils to this purpose Lactant. Instit. l. 7. c. 24..

Where the Heathens lighted their candle, we will not now enquire, being little to our purpose; it sufficeth they had so much light in their great darkness, to make a disco­very of this hidden Mysterie. Mahomet doubtless had it from the Scriptures; as also the Jews, for unto them were committed the Oracles of God. Thus have we the consent of Adversaries, and those very ancient (some of them) to confirm our Faith in this Article. This I urge not as a ground of our Belief, but as an evidence of the Antiquity of this Doctrine, and the entertainment it hath had, and now hath with the enemies of our Religion; that it may not be objected to us as a novel opinion, and in the judge­ment of wise and rational men, impossible of improbable.

Having proved this point, we now address our selves to a further explication of it; and first of the subject or matter thereof: As all shall rise, so in the very same nume­rical body that dyes Aquileiensis Ecclesia in sym­bolo dicebat credo Resurre­ctionem carnis hutus. Vossij Thes. Theol. de Resur. carnis.; the same for substance, figure, form, members, lincaments: To prevent mistakes herein, we must so conceive this Identity of the body which is raised, with that which dies; hat it doth not import the raising of all the same matter, and restoring to the very same condi­tion [Page 36] it had before the same numerical body in divers ages and times, admits of great variety; it is otherwise in child­hood, then youth; middle age, then old age; otherwise in health then sickness; and when there is an integrity of all members, then when the same is maimed; nor doth all the same matter continue from first to last, from a mans birth to his death; but some part is by hunger and other wayes wasted, and supply made by nutrition; no, nor is there the same quantity in respect of extention of the mat­ter, but sometimes augmentation▪ other some diminution; not the same stature in Infancy as afterward; yea, the com­plexion is mutable, the external feature, and internal tem­per changed, and yet we hold the body to be the same; because there is remaining of the Original matter to the end of a mans days; notwithstanding the flux and reflux of the matter in part; the same humane shape and feature, sufficiently to distinguish him from other creatures; and when any part is exhausted, there is a present supply, suita­ble unto the former: So that the Identity of our bodies at the Resurrection, with these we now have, doth not necessarily enforce a restitution of all that matter of which our bodies here have been constituted; [...] nor the same state and condition in all respects, but so farr as is proper and peculiar to us, numerically to distinguish us from other men. That thus the same body shall rise, is evident; for otherwise it were not a Resurrection, but transformation, or chang­ing from one to another, or a Creation and production of new ones not a raising of the old: Besides Immortality in­corruptibility, power glory, spirituality, are promised to this very body; He that raised up Christ from the dead, shall quicken your mortal body, Rom. 8. 11. And this cor­ruptible must put on incorruption, and this mortal must put on immortality, 1 Cor. 15. 53 In duere in­corruptionem, quantitativam & eandem nu­mero essentiam, digito▪ demon­strans, magis e­nim expresse non poterat lo­qui nisi cutem suam manibus te [...]eret [...].. All that are in the graves shall hear his voice, and shall come forth, Joh. 5. 28, 29. And again, the same body that overcoms, shall wear the Crown; the same that suffers, shall reign with [Page 37] Christ; the same that sins, shall be punished; and not others for them: Every one shall receive the things done in his body, according to that he hath done, 2 Cor. 5. 10. And those that shall be found alive when Christ comes, shall be changed onely, not have other bodies given them; and its not likely they shall have this preheminence above the dead.

That of Phil. 3. 21. affords several Arguments for proof hereof. He shall change, [...] He shall change the fashion of our bodies: not the substance, 1 Cor. 7. 31. formes, members, lineaments: The fashion of the world passeth away, not the substance, but [...] the figure or fashion of the world: Again, he shall change [...] our vile body; it is in respect of its vile and miserable condition by reason of sin; it notes the state of our body now, and what they shall be; our body is the same as before the fall, for sub­stance, but not for condition; its an humbled and vile body now, but thus it shall not remain. And it shall be made like to the glorious body of Christ; that was the same for substance, form, though not for qua­lity and state, as we proved before; and is clear from Joh. 2. 19. Destroy this Temple, and in three days I will raise it up. In short, those reasons which we before urged in proof of the Resurrection, prove the raising of the same body.

As for those parts and members of the body, as heart, head, &c. which are necessarily required to fit it for con­junction with the rational soul, neither just nor unjust shall want them; the matter shall be organized and fashioned into such members; for otherwise they could not be men, and so not indeed raised.

Secondly, as for those integral parts of man, which are not absolutely necessary, but onely for his further perfecti­on; as fingers, toes, armes, feet, &c. It is plain that the just shall not want any one of them; it will not stand with [Page 39] a state of perfection to be defective in any member, there­fore lost members shall be restored to the Saints in glory: And because the unjust have offended God in all their members, making them the instruments of unrighteousness; it is probable therefore they shall not rise without any of them they formerly had▪ though they wanted them at the dissolution. As for those members which they never had, why they should be restored, I see no cause; but as the E­lect shall not be wanting in any thing that conduceth to happiness and glory: so to the wicked nothing shall be added which may diminish their misery and infamy; onely the blind are to be restored, that they may see him whom they have pierced, and behold their Judge; and the deaf, that they may hear him to their terrour.

And whereas there are some things pertaining to the nature of man in respect of his present state, and according to the common and ordinary course of Nature, as humours, seed, milk, &c. We suppose that both shall have those things that are recessary, in the number of which, we do not comprehend superfluous or excrementitious humours, or those which are of Nature intended for generation; as seed, or nutrition of another, as milk, of which there shall be no use; of those things which humane nature cannot here want, as blood, I conceive this shall be restored also; yet to some this seems rather agreeing to a natural than a Spiritual body: And although some members are of no use in the Resurrection, yet for as much as of the Orga­nical members there is a double relation, the first of mat­ter to the form, so their end is the perfecting and adorning the body or of an Organ to an active Principle; so the end is operation, though there be no need of some members as to operation; yet in respect of ornament and perfection of the body, they are not in vain, or superfluous, but ne­cessary in the Resurrection; so that though there be no use, yet there shall be distinction of the Sex.

As to the quantity and stature of the body, some con­ceive [Page 38] all shall arise at the same stature to which they should have come, and beyond which they should not have gone, if Nature had not erred; but this we shall not assert, or undertake to determine.

The bodyes of the unjust shall be made immortal and incorruptible, but passible: they shall receive their bo­dies, not for Ornament, but torment; for they must be tor­mented, and suffer the wrath of the Almighty for ever and ever; therefore it is necessary they should dy no more, but remain for ever without natural helps, that they may be punished without intermission.

The Saints shall be raised to a perfect and glorious e­state, they shall be like Christs glorious body, Phil. 3. 21. and like the Angels of God, Mat. 22. 30.

1. In Immortality, Neither shall they dy any more. Luke 20. 36. This mortal must put on immortality. 1 Cor. 15. 5 [...]. And we groan, that mortality might be swallowed up of life. 2 Cor. 5. 4. And death is said to be swallowed up in victory, 1 Cor. 15. 54. So that there shall be no more death, Apoc. 21. 4. Death it self being cast into the lake of fire, Apoc. 20. 14. Others raised before Christ, and some after by the Apostles, dyed again; but to these shall be no dying, for such was Christs life; Christ being raised from the dead, dyeth no more, death hath no more domini­on over him, Rom. 6. 9.

Our life shall be parallel to eternity; the body before the Fall was immortal, therefore did God place in Paradise the Tree of Life, as a Sacrament of that immortality he should have enjoyed in his innocent state: The long life of Adam and the Fathers, was the Reliques of that im­mortality man had before the Fall. And this is the state of the holy Angels, their days are the days of Eternity. God is immortal by Nature; thus he only hath immorta­lity, 1 Tim. 6. 16. The Angels and souls of men by Creation; Adam's body by condition, if he brake not Covenant with his Maker, ours hereafter by special grace [Page 40] in the Resurrection; for the cause removed, the effect must cease; sin is taken away, therefore death also in due time must be removed; the Guilt of sin is taken away in Justi­fication, the Reign of it in Conversion, the Acting of it in Death, the last Effect in the Resurrection. Adam before the Fall was Potentially mortal, as the effect proves; he should have been immortal, if he had kept the conditions of the Covenant; those that are raised, shall be so confirmed that they cannot dy; for they shall not be in a capacity of sin­ning which brings death; they have not this immortality upon such termes as Adam had.

2. In Incorruptibility, and Impassibility, they shall not suf­fer any thing that can hurt, afflict, or impair them; It is 1 Cor. 11. 43. 52. 53. [...] sown in corruption, it is raised in incorruption. The dead shall be raised incorruptible: this corruptible must put on incorruption. Now our bodies by hunger, thirst, diseases, labcur, grief, &c. are wasted every day, and at last whol­ly corrupted in our dissolution; but after the Resurrection they shall continue in the same state. The Manna which by man could not be kept one day without putrifaction, by the Divine power was preserved in the golden Pot for many ages; Aegyptians by embalming bodies, kept them from corruption many hundred years; and why may not an immortal body be kept from corruption by an Omni­potent God? And thus also shall the Saints be as the Angels.

3. In Power, It is sown in weakness, it is raised in 1 Cor. 15. 43. Power: Here it is weak and sickly, then it shall be strong, vigorous, and healthy; the strength of Sampson and other mighty men in a fallen state, shew what Adams was by Creation, and what [...] shall be in the Resurrection; for this is a restauration of what we lost, and of further per­fection. The powerfulness of the body in the Re­surrection comprehends,

1. Activeness in the execution of all those actions which are suitable to it; our bodies now are impotent, and [Page 41] so indisposed to perform all those actions that belong to them, and unserviceable to the soul; yet when this great change shall come, they shall be made able to act perfect­ly; they shall be observant of, and subservient to the souls desires; and whereas now their gravity doth hinder their motion upward, they shall then like Eagles, mount up in­to the Ayr, and convey themselves whither they please, for they shall be filled with the Spirit: An Egg cannot mount upward while it is without life, but when it is quickened and filled with spirits, it moveth, and mounteth on high. A Bird is an heavy body, yet by her wings she can raise her self from the earth, and fly swiftly in the Ayr. Iron may be so formed by Art, that it shall not sink, but swim upon the water; and why should this motion of our bodies after the Resurrection be thought incredible? Christs body could move upward, for it ascended into Heaven, and ours shall be like it; when he comes, we shall be caught up to meet the Lord in the Ayr. 1 Thes. 4. 17.

2. Nimbleness, Strength puts Agility into bodies, makes them more quick in motion; Asahel was swift as a 2 Sam. 2. Roe: Our bodies must be more perfect, being conformed to Christ, who was so quick in motion, that he vanished out of sight, when he had shewed himself to his Disciples. Luke 24. 31.

3. Unweariedness, now we are soon tyred with action by reason of weakness, but then we shall be so strong and lively, that we shall be unwearied in all our actions and motions.

4. In Glory, It is sown in dishonour, it is raised in glory: Which glory stands in the integrity, beauty, and 1 Cor. 15. 43. splendor of all members; they shall be raised perfect, ha­ving no deformity, through defect of convenient members, or congruous quantity, or through accession of some mem­ber or part, inconvenient or disproportioned in scituation, or uncomliness in any kind whatsoever; the body which is now foul, filthy, without beauty, or splendor, shall be [Page 42] made lightsome, clear, and shining, clothed with heaven­ly glory and Divine light. When Christ was transfigured on mount Tabor, his Face did shine as the Sun, and his raiment was white as the light. Mat. 17. 2. It may well be supposed, it hath no less, but rather greater beauty now, since hi is entred into his glory; for some reasons this glory might be vailed before his Ascension, but the Apostle is plain for his glorious state now, and ours in conformity thereto: Who shall change our vile bodies, that it may be fashioned like unto his glorious body, Phil. 3. 21. and we shall be like him. 1 Joh. 3. 2. The glory of his transfiguration was a fore runner, not of his own only, but of our glory also in heaven; the same it was for Essence with what he had af­terward, though, different in circumstance and degrees; that onely for a season, but this for ever; that transient, this per­manent; Psal. 45. Christ in the flesh was fairer then the sons of men in his low estate, white and ruddy, the chief of ten thousand: Cant. 5. And is he not beautiful, being highly exalted at the right hand of God? This beauty is made up of the integrity of his body in respect of the number, or­der, and perfection of his members, and proportion in co­lour, and exceeding brightness, and heavenly splendor; and such shall be our glory and beauty of our bodies in the world to come; now we have blemishes, but then we shall have none; yea, not onely our imperfections shall be done away, but a new beauty conferred on us. In all Is­rael there was none to be so much praised as Absolom for his beauty. From the soal of his foot, even to the Crown of his head, there was no blemish in him: 2 Sam. 14. 25. Of the Nazarites 'tis said, they were purer then Snow, they were whiter then Milk they were more ruddy in body then Rubies. Lam. 4. 7. Moses face shone so, that he put on a Vail when he spake to the people; and of Stephen 'tis said, they that sate in the Councel, looking stedfastly on him, saw his face, as it had been the face of an Angel. Acts 6. 25. All that glory I conceive no glory, in comparison of this at [Page 43] the Resurrection; When 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. Dan. 12. 2. And the Righteous shine forth as the Sun in the King­dome of the Father. Mat. 13. 43. We shall all have the same glory for Essence, but not [...] degrees; but as there is one glory of the Sun, another glory of the Moon, and ano­ther glory of the Stars, and one Star differeth from another Star in glory, so also is the Resurrection of the dead. 1 Cor. 15. 41, 42. All Stars are not of one magnitude, nor all Saints the same in glory; all shall be fair, pure, clear, beautiful, and delightful to behold, having all mem­bers of a comly proportion, and amiable colour, and shi­ning in glory; no deformity by defect, redundancy or dis­proportion in any part, in respect of matter or colour.

5. Spirituality; It is sown a natural body, it is raised a Spiritual body: 1 Cor 15. 44. not for substance, but qualities, conditions, and gifts of the Spirit, being by the Divine power sustained and acted immediately.

1. Whereas now it is supported by natural helps, Food, Physick, Fire, Clothing, &c. then God shall be all these to the body; They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat, Rev. 7. 16. For the Lamb which is in the midst of the Throne shall feed them, and shall lead them to living Fountains of water. v. 17. Moses, Elijah, and Christ were preserved forty days without food on earth, why should not our bodies be preserved thus without means for ever in heaven?

2. It shall be under the guidance, conduct and com­mand of the Spirit, immediately in all its motions and actions; here the soul immediately caries and commands the body, but there the Spirit of God both soul and body where it listeth, and acts as it pleaseth without difficulty or weariness; they shall wholly give up themselves to the command of the Spirit.

[Page 44] We now proceed to the efficient cause of this great work; and that can be no other then God. It's a miracu­lous work, and a new Creation; and so above the power of Nature to effect; and proper to God, who is the Au­thor of Nature. The ancient Rabbins said, There be three [...] Menass. Ben Israel, de resur. [...]. 2. c. 1. Keys in the hand of the blossed God, which are not com­mitted to any Legate; the Womb, the Rain, and the Re­surrection of the Dead; that is, He maketh the barren to Bear, causeth the Rain, and raiseth the Dead. This is that Dew in Isa. 26. 19. Thy Dew is as the dew of Herbs, or as the dew of light, the morning dow, which refresheth, recreates grass and the herbs, and causeth them to flourish; thy Dew, the Divine Power by which thy dead shall be quickned and revived, is as the Dew that falleth on the Herbs; it shall so raise them, as the Herbs that are decay­ed and withered, are raised up by the morning Dew; and comfortable heat and influence of the Sun. God who quick­neth the Dead, as Rom. 4. 17. Who quickneth all things, 1 Tim. 6. 13. Which raiseth the Dead, [...] Cor. 1. 9. it is an Act common to all the three Persons, Father, Son, and Spi­rit; The Father raiseth up the dead, and quickneth them; John 5. 21. and the Spirit, Rom. 8. 11. The Son, John 5. 21. Even so the Son quickneth whom he will: There­fore Christ promiseth it, I will raise him up at the last day, John 6. 40. 44, 54. and John 11. 25. I am the Resurrection, and the Life: How is that? Not Formally, but Causally; I am the Cause of the Resurrection and Life that any man hath; None rise or live but by me. This from Christ's mouth the Apostles preached and belie­ved, knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus; 2 Cor. 4. 14. Thus in Jerusa­lem they taught the People, and preached through Jesus the Resurrection of the Dead: And also at Athens, Paul preached Jesus, and the Resurrection; Chap. 17. 18. And thus doth he answer the first Adam; As in Adam all dy, so in Christ shall all be made alive; 1 Cor. 15. 22. [Page 45] All good and bad by his Power, for he hath the Keys of Hell and Death; Apoc. 1. 18. He hath Power as God, and Commission from God (as man) to raise the Dead: This he doth by vertue of his Office, all Judgement being committed to him as the son of man. Therefore Raising the Dead, and Judging them being raised, are put together, John 5. 21, 22, 27. He shall at the last day by his voice awaken all that are a sleep in the dust; They that are in the grave shall hear his voice; John 5. 28. As the natural Voice raiseth him that sleepeth, so the Voice of Christ raiseth the Dead; it is likely that shall be a real and articulate voice, namely, such a one as shall sound out some such sentence as this, Arise ye dead, and come to Judgement.

But in an especial manner Christ is the cause of the Saints resurrection, as he is their Head; First, He is an effective principle of rising to all his Members, therefore called the Beginning, the First-born of the Dead, Col. 1. 18. The first Fruits of them that slept, 1 Cor. 15. 20. and a quickning Spirit, 1 Cor. 15. 45. The power by which we are raised, is with Christ per modum redundantiae, it abounds in him, even to overflowing; there is not only a sufficiency of power for his own rising, but a redundancy for ours also: All things tending to our salvation are in his hands, he is entrusted with power for our good, as in other things, so in this, the raising of our bodies: He hath not life for his own person alone, but treasures of life for every member; as he hath life in himself, so it is com­municated to all his members. We have it from him by way of Influence; Christ, God-man, raiseth us; the pow­er not humane, but divine; the same by which his own body was raised; yet his Humanity concurring thus far, the Deity not raising us without the Will and consent of the humanity: Yea, as man, he desires, purposeth, pro­miseth the raising of our bodies.

Secondly, He is the meritorious cause, he hath pur­chased [Page 46] life for his, and redeemed them from death by a price, taken away sin the cause of death, satisfied divine Justice, and so procured full and compleat Redemption for them; He was delivered for our offences, and was raised again for our Justification, Rom. 4. 25. and if we be justified, then we shall also be glorified.

3. He is the exemplary cause; we shall be conformed to him in this also. He was raised, as a pattern and exam­ple to all his Members, holding forth the manner of their resurrection in his; Who shall change our vile body, that it may be fashioned like unto his glorious body, Phil. 3. 21. the Resurrection that he shewed in himself, he hath pro­mised to us.

The Final cause or end of the Resurrection, the glory of God in the patefaction of his God-head, Truth, Mercy, Justice, Power, Wisdom, and Providence; that the whole man may be judged before the Tribunal of God, and all men receive according to their works, 2 Cor. 5. 10. that as soul and body have served God, or sinned together, so they may be rewarded or punished together; that the Saints with Christ their Head, may both in soul and body be for ever blessed in heaven, and the wicked with Satan their head, be eternally tormented in hell. Although all rise, yet is there a different end and issue of their resurrection; to some it is a resurrection to life and glory, who are there­fore called the children of the resurrection, Luke 20. 36. to others a resurrection to death, shame, and condemnation, Dan. 12. 2, 3. John 5. 28, 29. therefore were the Saints buried together, and strangers apart, because they expected a better resurrection.

But when shall these things be?

In the end of the world, Mat. 13. 39, 40. at the last day, John 6. 39, 40, 44, 54. When Christ shall deliver up his Kingdom to the Father, and put down all rule authority, and power, 1 Cor. 15. 23, 24.

Now that we may leave no way unattempted which [Page 47] may conduce to the clearing of this truth, silencing of con­tradictors, and satisfying of the scrupulous, we shall in the next place examine and make answer to what is usually pleaded against it; and I trust you will in conclusion plainly perceive (the most ponderous Arguments and Doubts being laid in the ballance) will be found wanting, and of no weight at all, but lighter then vanity. All that can be urged is against to the possibility of the thing in respect of the power of that cause which must effect it, or probability and infallibility thereof in respect of his Will. In short, it is conceived difficult to be done, and in some mens fancies ne­ver promised.

It is supposed contrary to sense or reason, because of the Objection, dissipation of our bodies, which are resolved into Elements, and are so mingled with them and other bodies, that it seems a thing impossible they should be drawn out and se­vered from them.

To this we reply, The things which are impossible with Solution, men, are possible with God; Luke 18. 27. Is any thing too hard for the Lord? Gen. 18. 14. The question should thus be resolved, there is not any thing too hard for the Lord, that is, which doth not in it self imply a contra­diction, or in him denote imperfection; we must not judge of the power of God by what we see in the creature, nor limit it to what we find in our selves; Canst thou by search­ing find out God? Canst thou find out the Almighty to perfection? Job 11. 7. This then being presupposed, we make not Nature, but the God of Nature the worker of this great miracle; why should it seem either strange or impossible? Sense and Reason is but a crooked line to measure his power, and too short to sound his Almighti­ness; though it may seem above, yet it is not contrary to Reason; the most can be said, it exceeds the reach of meer sense, it can with no sense be affirmed repugnant to it, For God is able to raise the dead, Heb. 11. 19. It de­notes not imperfection in him to do it, nor doth it in it self [Page 84] involve any repugnancy why it cannot be done; God is able of stones to raise up children unto Abraham, Mat. 3. 8. and why not the same body out of the dust and animate it by the same soul by which it was formerly enlivened. Again, where the same numerical principles (Matter and Form) of the thing or Person corrupted remain, and the same Agent who did first put them together, continues in the same power state and condition; what can hinder why they cannot be united and restored again to the same state wherein they were before separation? The Agent remains, God changeth not, and his Arm is not shortned. And that the Form, the soul remains, is clear from Matth. 10. 28. and Jude 7. As for the Matter, that remains also. The first Matter is held by Phylosophers, ingenerable and incorrupti­ble; Arist. Phys. l. 1. ad finem. and the bones and flesh of our bodies (though resol­ved into elements) is not annihilated, but remains still, and hath a being in the world; the place whereof is not hid to God, but naked and open before him.

Add hereunto the natural inclination and propensity of the soul to be united to the body, it being the form there­of, cannot but have a disposition to be conjoyned with it, sith it is imperfect and incompleat in a state of separation: though this cannot be effected by any Natural power, yet it exceeds not the power of an Infinite Agent. God being the Author and Lord of Nature, can according to his pleasure intend, extend, contract, and change Nature, and so recal the dead to life Idoneus est reficere qui fe­cit. Tertul. Quare mira­mur? quare non credimus? Deus est qui fecit, considera cuthorem & tolle dubitatio­nem. August.; Therefore the doctrine of the Resurrection is not of that sort of Contradictories.

Besides, it may be more rationally concluded, and more easily believed, that a Subject can again receive that influx of God which once it had, then that which it never had; A Firebrand once lighted and quench'd, is more apt to be inflam'd; and why should we think it a more difficult work to reunite soul and body, then at first to unite them. Rabbi Ame answered after this manner to a certain Epi­cure; A King commanded his servant to build him a [Page 49] Tower, where there was neither water nor earth, they o­beyed; and built it; in process of time, this Tower came to nine the King bids them go and build him a Tower: in a certain place where there was water and earth; they reply, it is above their ability to raise such a Fabrick; the King answers, if you could erect a Tower in that place where there was neither water nor earth, how much more in this where they both abound Menasseh Bea Israel, de Re­surrect mortu­orum l. 1. c. 4. Cur gentes des qui mortuos exciteturum se promises, non credant? quasi [...] fieri non possit, cum homo insit potestate in Element is, quemadmedum [...]ute cum creare­tur, sic etiam nunc cum iterum creatur. Justin Martyr Apolog..

When both these Principles were not, he gave us a be­ing; how much more can he unite them, when they are dissolved? this building when it is fallen down, he can as easily repair, as raise it when it was not; It is more incredible, that when we are not in the body, of so small a quantity of seed, bones, nerves, and flesh, in such a Figure as we see, should be formed and fashioned; and yet doth not this come to pass every day? And how many other wonders do we see in Nature every day? Wonder they would be thought, were they not so com­mon; and incredible to some, were they not seen, but re­ported onely: Experience proves it true, and we doubt not; the Load-stone draws Iron, and the Needle points to the North-pole, though reason dictates no such thing; be­cause we apprehend it by sense, and see it with out eyes, we think it no delusion. Some say the Sea-fish Echinus although she be taken and torn in pieces, yet if the pieces be taken and thrown into the Sea, you may perceive them come together by little and little. But that is most memo­rable which is written of the Phoenix, that which growing [...] Pliny l. 11. c. 36. old, comes into Aegypt, and there (not in the desart, but open City) with Cassia and other materials, builds her a nest, fils it with Odours, in which she dies and putrifies; of whose putrifi'd flesh a Worm is generated, and this form­ed into a Bird Cyril Hiere. sol. Catech. 18. or as others report, by the beams of the [Page 50] Sun her nest is set on fire, and she burnt to ashes; out of which arises another Phoenix; of her Cyril Admiranda quidem avis est Phoenix, sed a­vis tamen irra tionalis, neque unquam volans per aerem psal­lebat deo, neque scit quis sit u­nigenitus dei filius; ergo ani­manti quidem irrationali, & non cognoscenti factorem suum Resurrectio do­natur? nobis vero glorifican­tibus Deum, & mandata ejus custodientibus eadem non da­bitur? Catech. 18., Clemens, Ter­tullian, Ambrose and other Fathers write, proving thence the resurrection: of her also Solinus, Tacitus, Pliny and other Naturalists and Historians speak: Dion reports that this Bird was seen towards the latter end of Tiberius's Empire Chron. Cari­ [...] p. 203..

But because this may be supposed a Fable, let us take into consideration some of those miraculous changes which are in Scripture upon record: Moses rod turn'd in­to a Serpent, Aarons budding, Bitter waters made sweet, water turned into Wine, yea, and many dead raised; some in the old Testament of whom, Heb. 11. 35. Son of the widdow of Zarephath, 1 Kin. 18. And of the Shuna­mite, 2 Kin. 4. 32. A dead man laid by Elisha's body, 2 Kin. 13. 21. More in the New: Jairus daughter, Mat. 9. 25. The son of the widdow of Naim, Luk, 7. 15. La zarus, Ioh. 11. 43, 44, and 12. 1. 9. 17. Tabitha, Ast 9. 40. Euticus, Act. 20. 9, 10, 11. Many at Christs Re­surrection, Mat. 27. 52, 53.

That which hath been already done, what hinders but that it may be done again? God foreseeing the incredulity of men, hath afforded them so many examples that they might believe: You see its plainly written in the book of Scripture, and as much (though not the same) you may every day read in the book of nature; the vicissitude of things declare it possible, Dies moritur in noctem, & rursus cum suo cultu universo orbi revivissit saith Tertul­lian l. de Resur. [...].: Do we not see the day to dy at night, and arise as it were to a new life the next morning; the Sun having with­drawn himself for a season, appears again, as a Bridegroom coming out of his chamber; and rejoyceth as a strong man to run his race; Trees, and Plants, which in Winter are dead, and withered, in Spring revive: Swallows, Worms, and Flies, by the Winter cold cast into a dead sleep, are by the Summers heat awakened: But these cease not to be, only for a time suspend their acting; and are raised, not from [Page 51] death, but sleep; what is this to mans Resurrection? We have resemblances of this also; how is the Silk-worm and the Bee generated? Is the Worm made lively of a dead carcass, a Bird formed and fashioned with flesh wings, Veins, Bones, Feathers, and several parts from a moyst Egg? And may not the same be done to the body of man? The seed which is cast into the earth dies, and af­terward is quickned and springs up again; 1 Cor. 15. 36. It is sown naked, it rises clothed; it is sown single, rises ma­nifold: Why should it not be thought as possible, that man dying should live again Qui granae seminum mor­tua, & putrefa­cta, vivificat per quae in hoe seculo vivas, multo magis te­ipsum exsita­bit ut vivas in aeternum: Au­gust.?

Nor can the resolution of his body into Elements, or their separation hinder: The Goldsmith by his Art can sunder divers Mettals mingled together, the Alchymist out of one draw another; shall impotent man do such things, and the Omnipotent not be able to separate those Ele­ments into which thy body is changed, from those with which it is mixed? what ever confusion or mixture there be in the world, in respect of us, there is none to God; all things are obvious to him, and distinguished by his wis­dome: Why should the matter of our bodyes turned to Ayre, Water, Earth, &c. lie hid to him, to whom the whole world is far less then a little Closet or narrow Chest to the wisest man? the World is his Treasury, Fire, Ayre, Earth, and Water so many rooms where the matter of our bodys is laid up; he knows right well how each part is dis­posed of, where it lies, and can bring it forth at his pleasure he can call out, can bring forth what over hath been devou­red by Beasts, eaten by men, destroyed by fishes, consumed by fire, exhaled into ayre, converted into earth, resolved into water, and how ever afterward dispersed into this Universe: Neither is there any Den, Covert, Corner, Hole, or secret place, hidden from the knowledge, or beyond the Power of the Creator.

Though this matter pass into a thousand bodies, one after another, as if a man be devoured by Beasts, they ea­ten [Page 52] by Men, those Men swallowed by Fishes, those Fishes again by Men; and these resolved into Ayre and other E­lements; the matter of the first man is not in the dark, but in the light to him, how many changes soever there be, he can restore to him his own; the flesh of the dead which is made the flesh of another living man, is not so made his flesh, but that it may be restored unto the first owner to repair his body, in whom it first began to be humane flesh: But how shall the man eater be repaired? That in him which is exhausted by hunger, and exhaled into ayre, or any way lost or impaired, before his supply from ano­thers flesh, is so laid up in Gods Store-house, (though mingled with the Elemens, or in other bodies) God can find it cut and will return it unto him, that he needs not that borrowed flesh for his supply; there is enough of his own in Gods keeping) to make him up a man, without being beholding to anorher for the least parcel of his bo­dy. We must not imagine, that whatsoever entreth into the body, is turned into the substanc of it; for part passeth away into the draught: Nor that all that is turned into the substance of the body, is permanent, and continueth with a man until the day of death, and so must rise again and be­come a part of the body at the day of judgement; but eve­ry man shall have so much of his own substance, as shall make his body perfect, though another mans flesh eaten by him be no part thereof. And now I suppose, it cannot be thought impossible that God should raise the dead, whe­ther he will is the main question; the Libertines sayes no: And why I pray you is not this like to be done? Here Object. the Devil is changed into an Angel of Light, and pleads Scripture, or rather wrests it to maintain an Heresie; Eccl. 3. 19. That which befalleth the sons of men, befal­leth beasts, even one thing befalleth them; as the one dyeth, so dyeth the other; yea, they have all one breath, so that a man hath no preheminence above a beast: Beasts dy, and rise not again, and therefore no Resurrection to be expected by the sons of men.

[Page 53] These words import no more then a similitude, in some Sol. things, not in all between a man and a beast; one thing be­falleth them both, that is death, and in this, a man hath no preheminence above a beast, to be free from death; the accord is not in all things, is evident from v. 21. Who knoweth the Spirit of man that goeth upward, and the Spirit of the beast that goeth downward to the earth? They both dy, but are not both alike in death; this then makes nothing against the Resurrection of the body, sith it speaks not any thing of the state of men and beasts after death, but onely affirms them both to be mortal.

1 Cor. 15. 50. Now this I say Brethren, that flesh and blood Object. cannot inherit the Kingdom of God: Therefore there can be no resurrection of the body consisting of flesh and blood.

Whereas Paul affirms flesh and blood cannot inherit Sol. the Kingdome of God, he means not our bodies simply, or according to their substance, consisting of flesh and blood, as if the nature of flesh and blood were to be abolished, and not to enter into the Kingdome of God in the Re­surrection; but that which before he calles a natural body, v. 44, and which is Earthy, v. 48. conformed to the I­mage of the earthly, v. 29. that is our bodies, as we re­ceive them from the first Adam, tainted with sin, and sub­ject to infirmities; our bodies in weakness vileness, corrup­tibility, mortality, and as they now are, before they be changed, these cannot inherit the Kingdome of God; this verse is an exegesis or explication of the former, As we have borne the Image of the Earthy, we shall also bear the Image of the Heavenly. As we have been conformable to the first Adam in having natural bodies, so we shal be made like the second, in having Spiritual bodies: and this is ne­cessary, because else we cannot inherit the Kingdome of God; we must be changed, not in substance, but quality; of natural, be made Spiritual; of earthy, Heavenly; of mor­tal, Immortal; of corruptible, Incorruptible; of dishonou­rable, Glorious; of weak, Powerful; of sinful, Holy; before [Page 54] we are capable of that Heavenly Kingdome, and Glorious state of the Saints after the Resurrection; and this is evident by what the Apostle adds in the close of this, and in other verses following; Neither doth corruption inherit Incor­ruption; and v. 51. We shall all be changed; and 52. The dead shall be raised incorruptible, and we shall be changed. and v. 53. This corruptible must put on incorruption, and this mortal, must put on Immortality: The old bodies shall remain, but clothed a new; the substance continue, but the qualities be changed; the same flesh and blood, but in a better condition.

If the souls are now free and blessed denisons of Heaven, Object. how is it likely they should descend again into these bo­dies, and be again captivated in them? Are not our bodies as weights, Plummets, and Shackles to the soul, hindring them in Divine contemplation, and Heavenly conversation?

Our bodies are not naturally a burden, offence, or hin­drance Sol. to the Soul in the discharge of her duty, or exer­cise of her faculties, but by accident, as they are sinful, and subjected thereby to weakness and infirmities; all which shall be done away in the world to come.

Our bodies are Elementary, wherein Earth and Water Object. are predominant, and that makes them heavy; for which cause they are placed where weighty and heavy things are to be seated; and this heaviness of the body, must needs be an hindrance to the souls motion and action: Besides, Hea­ven is no place for such bodies, there is neither lightness nor heaviness, gravity, nor levity; then what shall our bo­dies do in Heaven, or how shall they there long continue?

Let not Impotent man limit the Omnipotent; God who Sol. made our bodies we now possess, thus qualified for our continuance in this world, can, and will make them suita­ble to the state and condition of that to come; he that made the Iron to swim,, and ballanceth the waters in the Clouds, who to prevent vacuity, causeth waters to mount upward, and Iron by the influence of the Load-stone to [Page 55] hang in the Ayr, who gave ability to the body of Christ after his Resurrection, to ascend into the Heavens can as well change the temper of our bodies, and make them fit for any place or motion, and to continue above the Ele­mentary Region.

From the proof and explication of this Mystery, we pro­proceed Vse 1. to a brief Application. What hath been said, serves first for refutation of those that deny or corrupt the Do­ctrine Refutation. of the Resurrection of the body: The Philosophers misled by vain Philosophy, were for the most part igno­rant of, and Adversaries to it Et ut carnis Resurrectio ne­getur, de una omnium Philo sophorum Scho­la sumitur. Tertul. Prae­scrip: advers. Heret.; So were the Sadduces Mat. 22. 23. Acts 23. 8.; the first after Christ among the Christians that denyed it, was Simon Magus Epiph. h. 21.; some there were among the Corinthi­ans unsound herein 1 Cor. 15.; as also Hymeneus and Philetus 2 Tim. 2. 18.; Ba­silides, Saturninus and many more are for this by Epiphani­us, Augustine, and other Fathers, condemned for Here­ticks; many more might be named, were it necessary; I shall adde only one pair more of this viperous brood, Cop­pin and Quintin, whom in latter times about the year 1525. the Devil stirred up in Brabant and Holland to op­pugne this and other precious truths of God, the latter ha­ving abjured his Heresie, was for this and other notorious crimes, executed at Tourney in Gallick Flanders Gualter. Chronog.: And if the same body rise, then not an aerial and aetherial (as the Originists held,) nor (as Eutichius, Patriarch of Constantinople supposed) shall our bodies be impalpable, Greg. l. 14. c. 29. in Job. and more subtile then the Wind and Ayr; neither can the soul pass out of one body into another in death; for either it must inform moe bodies then one, or some bodies must be joyned to other souls in the Resurrection: We forbear to mention any more Heresies or Hereticks; in this point, the Church hath been continually pestered with them in all ages, so that it is no wonder, the grand Impostor hath in our times withdrawn so many from the simplicity of the Gospel.

This should be as a Bridle to restrain from sin, and a Vse 2. Exhortation. [Page 56] spur to holiness and vertue: Herein (saith Paul) do I ex­ercise Acts 24. 15. my self, to have alwayes a conscienco void of offence toward God and toward men; then shall be a Resurrection that men may be judged, and receive according to their deeds; what a madness thenis it for men to spend their days in vanity, as if no account were to be given? The Saints shall rise to glory, they shall be as the Angels, then what manner of men ought they to be, who expect such a Priviledge, as to be the children of the Resurrection?

And this should be an encouragement to suffer chear­fully for Christ, sith we shall have our reward in the Re­surrection of the just; this was the Martyrs comfort and confidence in their sufferings that they should obtain a better Resurrection Heb. 11. 35..

In the mean time, we should with Job, earnestly long, and patiently wait for this glorious change Job 14. 14.; with Paul, strive to attain unto the Resurrection of the dead Phil. 3. 11.; that is, that state of perfection which doth accompany the Resur­rection; we should groan to be clothed upon with our house from Heaven 2 Cor. 5. 4.; waiting for the Adoption, the Redemption of our body Rom. 8. 25..

This also is a Fountain of Consolation to the Saints,

1. In respect of death, we need not fear to dy, because we hope to live again and in a far better condition; when we have put off our ordinary raggs, we shall be clothed with royal Robes; when our houses of Clay are pulled down, we shall have a building raised of hewen stone; we leave a prison, to possess a Palace; our vile bodies shall be made glorious: In the grave we rest in our Chambers, and our dust is living to the Lord: And concerning them that are asleep, let us nor sorrow as them which have no hope [...] Thes. 4., If ye love me (saith Christ) ye will rejoyce, because I go to my Father Ioh. 14. 28.: We should rejoyce when our friends dy, for they go to our Father.

2. In respect of sin, which cleaves so fast unto, and so easily besets us here, that we have cause to cry out with [Page 57] Paul, O miserable man that I am, who shall deliver me from this body of death? In the resurrection we shall be perfect as the Angels.

3. In respect of those manifold wants, necessities, and afflictions we are subject to in this life: in the resurrection all evils shall be removed, and all good things enjoyed, we shall be as the Angels of God, Jobs comfort was, That in his Job 19. 26. flesh he should see God; David's and Christs upon a like ground, Thou wilt shew me the path of life, the same was Psal. 16. 11. the Martyrs consolation. Peter speaks of times of refreshing, Heb. 11. 35. which are a Christians hope; and therefore we should not Acts 3. 19. faint in affliction nor be discouraged with difficulties which molest us in our Christian race: we shall have a time of re­freshing at the appearing of the Lord Jesus Christ, to whom be glory and honour for ever and ever.

Amen.