De finibus virtutis Christianæ The ends of Christian religion : which are to avoid eternall wrath from God, [to] enjoy [eternall] happinesse [from God] / justified in several discourses by R.S.

ACTS 26.8.

Why should it be thought a thing incredible, that GOD should raise the Dead?

AS the Fear of that Punishment, that God hath prepared for Wicked men, is apt to deter them from the continuall practices of Vice: So the Christians Hope of the Resurrection of the Body and everlasting life in Hea∣ven is the greatest encouragement to the Excercise of Religion and vertue. I have allready shewed you the excellence and Glory of that Estate which we Hope for: and in the next place I think it may bee seasonable in Opposition to the Atheists of our Time to clear unto you the foundation of this Hope, namely the Credibility of the Resurrection it self, which I propose to do in this me∣thod.

First to shew you that from Naturall Reason much hath been granted towards our faith in this particular.

Secondly, that the world had reason to receive, and we have reason still to continue the belief of the doctrine of our Savi∣or delivered us in this Article.

All this I mean to do as it were historically by giving you the ancient state of the doctrine delivered in it, and some of the old arguments that continued this belief against the A∣theisticall Reasonings of former Ages: And these old argu∣ments of proof, that have withstood the Batteries of A∣theisme hitherto I am not only contented with, but indeed I prefer them before those fine, but untried ones, of New Invention.

First this was part of the Naturall Mans creed, that there shall be hereafter in another life, time and place for Blisse and Punishment. This all considering persons have argued from the Notions of the Law of Nature that men generally find implanted in them. If a law (say they) then there must be a Reward and Punishment; else that Law will be to no purpose. But we find a Law written in our Hearts, and yet vertue hath not its Reward, nor vice its Punishment allwaies in this life, and therefore it must bee lookt for in another. How many vicious livers are there, who have escaped correction from all Mortall Men? and how many poor vertuous per∣sons have there been, who for their generall practice of ver∣tue and patience in Honesty and upright dealing have received nothing but Envy, Reprocah, Despite and Oppression in this life? and therefore we argue now, as they did anciently, that there is wanting that Order and providence in the Government of the Rationall world, that is visible in all things of lesser moment, unlesse, as we believe, there shall bee indeed another life, wherein according to our merits we may receive Rewards and punishments. And upon this Expectation Solid and Wise Men still held that the Practice of Honesty, and the Observance of the Laws

of Nature were to be defended and preferred even before the preservation of their present lives. Which had been irration∣all and foolish for them to have done, had they been with∣out a Reasonable Hope of a just Recompence in another life. Secondly, another thing that we have received from Argu∣ments of naturall and Human Reason is the doctrine of the Immortality of our Souls. And since the Soul according to the Platonique and Peripateticall, and all other Philosophy, is the great constituent Principle of our Being and Individuati∣on, if that bee granted to bee immortall, it must bee grant∣ed that the greatest and most considerable part of every In∣dividuall Man is immortall, And this will well conduce to expedite our other doctrine concerning the credibility of the Resurrection of the same Body.

It is most true, that the Author of the Leviathan affirm∣eth that Men, before the time of our Savior, were general∣ly possess't of an Opinion, that the souls of Men were substances distinct from their Bodies, and therefore that when the Body is dead, the Soul of every Man whether godly or wicked must subsist somewhere by vertue of its own Nature: But it is as untrue, that the same Author in the same place affirmeth, That this doctrine concerning the Immortality of the Soul was an error that sprang from the Demonology of the Greeks. For in truth, these doctrines were so distinct and independent

one upon another, that the greatest deriders of the Greek Demonology were the greatest and most cordiall assertors of the Immortality of the Soul. Such was the famous Socrates in particular, whose principall Accusation was, That He made himself and his Scholars sport by deriding the Gods worshipp't in Greece. And this his crime was publickly pre∣sented upon the stage, so as to make Him odious to the People, by Aristophanes in his Witty comedy that he calls his Clouds. And yet this Socrates, who laught at their Demonology so much, had the doctrine of the Immorta∣lity of the Soul so fix't and rivetted in him, that, as all History concerning Him consents, the confidence of it made Him slight his present life and the favor of his Tyrant judges, and chuse to dy that he might bee possess't of that Immortality.

And that this generall doctrine concerning the Immor∣tality of the Soul was founded not upon their Demonology, but upon good Arguments taken from the Nature and Operations of the Soul it self, may bee seen in Plato's Phaedrus, and his Phaedo, and in Plotinus, and in Cicero and o∣ther Philosophers.

And to put this out of doubt, I shall give you a Tast of their arguments out of Cicero, which (for the Reputation of ancient learning, let me speak it) I think are strong e∣nough to break the Opposition of our modern Wits, and in particular to withstand the force of the great Le∣viathan.

Animorum, saith he, nulla in terris Origo inveniri po∣test: Nihil enim in animis mixtum aut ex terrâ natum at{que} fixum esse videatur, nihil aut humidum aut flabile aut igneum. His Conclusion is this, that the Soul hath not its Originall from any of the Elements, nor from the Fire, nor from the Air, that is flabile and Spirituous, nor from the moist Water, nor from the fixt Earth, nor from a mixture of

all these. His enim Naturis nihil inest quod Vim Memoriae, mentis, cogitationis habeat, There is nothing in any of these Elements that is capable of doing those things that are ordi∣narily performed by the memory, the understanding and thoughts of Men. We will pursue the first Instance of his concerning Memory. Let therefore M^r Hobbes, or any o∣ther of our new Wits, shew how an Elementary Body or a∣ny part of it, that is in perpetuall Flux, should retain the memory of things done long since, it may be sixty or se∣venty yeares ago. A River that is allwaies running may as well keep an Impression figured upon the surface of the Wa∣ter by a seal, as the Body of Man that never continues the same for one day can retain those infinite impressions, that every Man remembers without alteration or difference; when this Body and all its Elementary parts (wherein these me∣moires are supposed to inhere) is in so perpetuall a Flux, that they never are the same entirely for the least time that is considerable. All our modern Men and virtuoso's grant this transient Nature of the Elementary parts of the Body, and that what thus dayly and hourly perisheth, is dayly and hourly supplied with fresh Nourishment. Seeing there∣fore the Elementary parts of our Bodies are allwaies flying of and never continue fixt, our ancient men of learning such as Pythagoras, Heraclitus, Socrates and Plato and Cicero and the Arabique and other Philosophers after them, argued, that not the fluxile part of this transient Body, but an In∣dependent and Immateriall soul must be the subject of Hu∣man Memory. For Memory or any other Faculty, Action or other Accident cannot be supposed to inhere in a subject that ceaseth to bee, or to endure long, when the parts of the Body supposed to bee its subject are of very short continuance.

And if the Acts of memory which is Tullye's first instance

cannot be performed by Elementary Bodies alone, much lesse can those curious and intricate Acts of Reason and di∣scourse, by which a man not only remembers single propo∣sitions, but corrects Notions, and deriveth arguments; and therefore Cicero concludeth, as the learned did before, and the learned have done ever since, that there is an extra∣ordinary singular and divine being within us, somewhat a∣bove our commun and Elementary Natures, that is able to performe these Acts.

And surely all the Industry and Endeavors of our modern Philosophers to explain or prove the contrary are utterly in vain. Great is the power of wit and learning, but weigh their Wit and learning in the Balance, and in this attempt all their wit and learning will be found defective. For sup∣pose we grant, (to comply with the latest and best of them) that there are all those chambers in the Brain, that he there most ingeniously delineateth. Glaze those chambers with all variety of Dioptrick Glasses that shall bee usefull to the O∣perations designed, Let the Nerves serve as so many Tubes to carry in the Images of all sensible Objects, Let those images passe through the Corpus striatum, and let that, what∣soever be objected concerning its incapacity to that purpose serve insteed of an Objective Glasse. Finally through that objective Glasse, let all the Images conveied and repre∣sented be laid down upon the Corpus callosum as upon a white Table. Here is, you see, a great deal supposed, and if we could have any competent evidence all this were true, yet we were not much the neerer: For the main questions concerning the manner of sensation, Phancy and memory, do still remain unexplained. For it is still unresolved how Light or Fire or Air or any Elementary Body, which appear to us in all other cases to be dead and insensible Beings, can within the Brain be so much advanced as to be quite o∣ther

things and execute such high and noble Offices of sen∣sation, conception and giving judgment concerning those Re∣presentations: And suppose further we grant that the figures represented upon the Corpus Callosum may by some secret undulations be cast into the folds of the Brain, and that in these folds Memory and reminiscence is performed. Yet here the main Questions concerning Memory remain still unexplained, Namely, how notwithstanding the continued wasting of the parts of the Brain, and the supply of fresh parts in their Room, and notwithstanding the confluence of all the vast variety of new Impressions, yet the memo∣ry of the same things continues so many yeares, if there be nothing but a transient Elementary matter to be the subject of these Memories.

Secondly, it neither is, nor do I ever expect to see it, explained, how within those Folds Light or Air or Fire or any Elementary Body should be able to Remember or Recol∣lect, when neither Fire nor Air nor Light, in any other place ever appear'd to have any Faculties in any particulars like those mention'd. Wee believe there is a Soul of Man that goeth upward, and the Soul of a beast that goeth down∣ward. But let none of our Materialists in Philosophy boast, that they have demonstrated how either of these Souls can performe its meanest Operations, if (to speak in Opposi∣tion to the Elements) it be not a Quintessence, somewhat above these Materiall Natures. His enim Naturis, I must repeat Ciceroes words, Nihil inest quod vim Memoriae, Mentis, Cogitationis habeat.

Another of Cicero's arguments is this, Quod sapit, divi∣num est, To be wise implieth a high and noble Intellect, and is a faculty fit not for a corporeall and Elementary but for an excellent pure and simple essence, and if it bee not of an Elementary but of a pure and simple Nature, it must

consequently be eternall. It is not to be doubted saith he, that the Soul is an incomplex't Being, such a one, as is not mixt nor join'd nor doubled in its composure. Which being so, the parts of it can never be divided or sever'd one from ano∣ther: and consequently it can never dye, because Death is but a separation of those parts that before Death were in conjuncture. Other Arguments he hath for the Immortality of the Soul, as that the Soul is the principle of its own Motion, and so moveth it selfe, and therefore, seeing nothing can be deser∣ted of it selfe, the soul can never dye nor cease to move, as the Body doth, which therefore dyeth because it is deserted of the Principle of its Motion, which is the soul. That the soul hath native Breathings and longings after Eternity implanted in it, And that those Breathings and longings are not in vain: since God and Nature made nothing in vain. Such are the arguments that were anciently used on this subject. And let no Man here object the Operations of beasts; For it is de∣monstrable that they are of a kind vastly inferior to ours, and therefore we judge their souls to bee so too. And truly ma∣ny considering Men will rather think the Souls of beasts somewhat above Elementary, which we understand not, and own with Socrates our imperfect knowledge, than that such Operations as are performed by the Minds of Men should be the product of Elementary matter only. For surely our modern Materialists, who are the Philosophers in Fashion, have been so far from shewing how the Operations of the Souls of Men may be performed by such matter, that they have not given any sufficient satisfaction, how it is possible that by such matter and locall Motion alone the actions of bruit beasts may be elicited.

But enough hath been said to make it evident beyond all contradiction, That the doctrine of the Souls Immortality was not built upon the Daemonology of the Greeks, but

was received and continued from Reasons drawn from the consideration of its own Nature, Motions and Operations. And M^r Hobbes should do well to answer those Reasons and to shew the credibility of his own Hypothesis, seeing He hath exceeded the Atheisme not only of the ancient here∣ticks in Philosophy, but of all pretenders to it, in this last and most Atheisticall Age. For he and those of his Clubbe make the human Soul to be little or Nothing, but a Mo∣dus Entis at best, a kind of Motion of some parts of an Or∣ganized Body, somewhat like that Harmony of parts to which some compared the soul anciently, and stand confuted for their pains by Plato and other Philosophers. And as if it had been a small matter to corrupt Philosophy, he hath done worse and hath shew'd his endeavor to abuse Divinity also: when he levells the sense of Scripture to that of his own Philosophy, and when he telleth us that the Soul in our Saviors words doth not signify any such distinct and immortall substance as the erroneous world believes it to bee, but only the life, that is in his sense, the Motion of an organized Body; that the Body and Soul, when spoken of together, signify the Body alive, that is, the Body in its Orga∣nicall Motions.

But all his Wit and Learning will never be able to draw the holy Scriptures to favor the impious Hypothesis of his Philosophy. If there be no such thing as Spirit, or incor∣poreall substance, that may informe us if the Soul so much spoken of be nothing but a Modus Entis, the motion or harmony of the Body, it was neither safe, nor wise, nor good advise that our Savior gave his Disciples, when he com∣manded them thus; Fear not them that kill the Body, but are not able to kill the Soul, but rather fear Him, who is able to destroy both Body and Soul in Hell. For if the Soul were only the Motion or Harmony of the Parts of the Bo∣dy,

he that should kill the Body must needs spoil the Har∣mony, or motions of it also, and consequently must bee able to destroy the Soul too. As he who breaks the Lute must needs spoil all its Musick for ever after. It is plain therefore that our Savior speaks of the Soul as of a Being in∣dependent from the Body, so likewise when his Body was upon the crosse and lay under the cruelty of his deadly Ene∣mies, he commended his Soul to God as that which was above their reach. The like did his first Martyr S^t Ste∣phen, and all his holy Martyrs, and all good Christians ever since have at their Deaths commended their souls to God, as that which is distinct and independent from their perishing Bo∣dyes. And yet this doctrine concerning the Independence, Immateriality and Immortality of the Soul, was, as I have shewed, no peculiar doctrine of Christianity, but was received generally upon good grounds before; and the Gospell ownes it as true and well confirmed, and addes to it (that which the Jewes believed also,) the Doctrine concerning the Resurrecti∣on of the Body.

This Doctrine of the Resurrection of the Body hath been spoken against by many Atheists as a thing incredible. To shew you therefore that the Christians were not fools, who ever have believed it, and that we do nothing unreasonable in continuing this Belief; I shall shew you the Reasons of the Christian faith in this very particular, as they were an∣ciently represented by S^t Gregory Nyssene, and that with very little alteration of my own.

It hath been observed by learned Men among the Heathen,

that never any one foretold things so certainly to come, or that were so punctually and precisely accomplished, as were the predictions and Prophecies of our Savior; and such were those particularly concerning the Persecution of the Christi∣ans and the Ruine of the Jewish Temple and Nation. For there was in Reason no probability of either. Judaea was, wee know, safe then under the Roman Government, and the whole world quietly sate down in peace under the same Empire. The Romans interposed not in matters of Religi∣on as appear'd in all S^t Pauls Tryalls before Roman Magi∣strates. It was therefore a strange unlikely Prophesy that Je∣rusalem, achief citty in a Roman pro∣vince, should shortly be encompassed with Armies, and thereupon fall in∣to utter Desolation, or that the Ca∣lamity should fall so greivously upon childbearing Women, that this should be taken up as a Proverb, Blessed are the barren that never bare, and the Paps that never gave Suck. Yet Je∣rusalem was in the Eyes of that generation so besieged and reduced to that Calamity by Famine, that, as wee read in Josephus, an honorable Woman was found eating her own child, and surely then if ever was a time for the daughters of Jerusalem to weep and to use that saying, Blessed are the bar∣ren that never bare. It is also observed by some that as to the manner of that utter desolation of the Temple our Sa∣vior foretold it even to the most minute Circumstances, as that in the ruin of it, there should not one stone be left upon another that should not be thrown down and pluck't asun∣der,

as the Originall word signifies. All which was full-fild to a tittle: for we read that one Turannus Rufus plowed up the very foundations of that magnificent Temple, and so sever'd every stone therein; and yet neither the Emperour Titus, as abundantly appeares in the history of Josephus, had originally any designe to Ruine Jerusalem, nor any other Roman any respect to, but a hatred against Christ and his Gospell, whose Prophesies notwithstanding by the over-ru∣ling providence of God they were wrought to fulfill.

Now (as the Father, whose Discourse I follow, well observeth) when all the predictions and many others of dif∣ferent kinds were strangely fullfill'd in the Eyes of the World. Men of Reason had just cause to think well of all other do∣ctrines that Christ had delivered; especially of his principall and fundamentall ones among which none was more consi∣derable than this, That an eternall Happinesse both of Body and Soul was to bee obteined by Faith and Obedience to the Gospell.

That our Savior was able to raise the dead, and to performe all that he had promised he proved by his doing many mi∣racles, great and wonderfull, confessedly exceeding all hu∣man power. He healed the sick dayly: But it is one thing to heal the sick, and another thing to raise the Dead; and therefore to evidence his Allmighty power in that particu∣lar,

It is believed that he delaied the time of his coming to diverse sick persons, and suffered them to dy, that being dead He might glorify his power, and give some instance of his ability to work the great and last Resurrection. So when Jairus came to him for his daughter, Mark 5. He suffered himself to be staid in healing the Woman that had the Issue of blood, till newes was brought that the daughter was dead, and so now in such a case, that nothing but the Resurrection of the dead could cure her, and therefore it was advised that he should now desist from troubling the Master. But in truth our Master staid to good purpose, not only to cure the poor Woman with the hemme of his Garment, but to cure all us of our Infidelity, and to have the Opportunity of working a Miracle, that must needs convince those incredulous per∣sons, of whom he there spake, that except they saw signes and wonders they would not believe. Dead therefore though she was, He spake but the Word Talitha Cumi, Damosell a∣rise; and the Damosell arose and walked.

In the case of the Widdows son, which is reported in the 7^th chapter of S^t Luke, He delay'd a little longer, and as he made the case more difficult, so he made his power and mer∣cy more conspicuous. There was a Man dead, a young Man of an untimely death. He was a son, an only son, the on∣ly son of a Widdow. He was her joy, all her hopes, all her desires. When he was gon all was gon with her. She loved him when alive, and when dead (as that Father whom I follow conjectures,) she embraced and hovered over his Corps and kept it to mourn over it as long as it could be kept. But when it could be kept no longer, she submitted to the misfortune of her condition, and went with the whole company of her neighbors to see him interr'd with decen∣cy and kindnesse. He stayed till his corps was brought to the very grave, without the Gates of the Citty, to the Gol∣gotha or commun place of sepulture there. When the case

was thus desperate and every one was concern'd for the irre∣parable losse of the poor Widdow. He thought it then a fit time to comply with the commun pitty, and therefore he met the Widdow in her Tears, he had compassion on her. He said unto her, Weep not, he touched the Beer and he spake those powerfull Words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, young man arise, and he that was dead sate up, and he delivered him to his Mother. This was confess't to be the hand of God, to be a great Mi∣racle. It was life from the dead to the Son, and little lesse to the but now disconsolate, now wonderfully rejoiceing Mo∣ther. A greater miracle intended also to confirme the same Truth was that of Lazarus. A work so great that the same Father taketh notice, that our Lord led his Disciples to Galilee on purpose that they might see it, and by it be in∣structed in the Mystery of the Resurrection. It is recorded by S^t John that when Jesus heard that Lazarus was sick, He abode still two dayes in the place where he was: But when he was departed, our Lord spake thus to his Disciples, Laza∣rus is dead, and I am glad for your sakes, that I was not there that you may believe; and therefore he, took the Di∣sciples with Him and went to Bethany, and when he came there he preach't the Resurrection. I am, saith he the Resurrecti∣on and the life, whosoever believeth in me, though he were dead, yet shall he live, &c. And in processe to prove his Doctrine, Jesus, when he was come to the grave, bids them take away the stone: Martha opposeth it, alledging that certainly now the Corps lay in stench and putrefaction, and by reason of that it was not to bee endured that Christ should come neer the Tombe: He had been dead 4 dayes, and therefore it was not to be doubted that the Cadaverous ferment had swell'd the Body, and that there had been a considerable progresse made in the Putrefaction. But she had but a rebuke for her care, and our Savior after a prayer to God speaks those powerfull words, Lazarus come forth. And he that was dead

came forth bound hand and foot with his grave cloathes, &c. This was a great Demonstration that the power of giving a Resurrection to our putrified Bodies lay in Him, when he was able to crosse Nature in her Operation and to compell her to restore that to life that was not only dead, as in the other instances of Jairus and the Widdows son, but lying in the midst of its putrescency, diffluency and stench.

There is but one thing that the most cautious and diffi∣dent persons could wish to be added to make the Demonstra∣tion beyond Exception, and this our Savior was aware of, you will, saith he, surely say unto me this Proverb, Physitian heal thy self, Luke 4.23. Thou that raisest others raise thy self also: Wee will destroy this Temple of your Body and if, (as you say) you can raise that in three daies, we will de∣sire no further Argument, we will not any longer be diffi∣dent, nor faithlesse, but we will believe, that you are, as you say, the Son of God, and that you will raise the Bodies and glorify the Souls of all that believe, and obey the Gospell that you Preach. There were some unbelieving Scoffers that tenderd their faith upon a slighter condition, though they thought even that Impossible. For while he was yet alive they made him this offer, Let him but now come down from the Crosse and we will believe. But he had a Miracle to do much greater than that, and He must dy upon the crosse, that he might be able to performe it. He dyed therefore, and rose again, and by his Resurrection he gave the last fullest proof of his victory over death, and his power to performe his promise in raising the dead universally at the last day. This last Miracle convinc'd the most incredulous, even cautious and diffident S^t Thomas. When he saw with his Eyes, that his Lord was risen indeed, the same Lord that he had before seen crucified, dead and buried, when he saw the print of the nails that had fixt him to the crosse, and the hole or Gash in

his side that was given him by the Souldiers spear, there was nothing left to shelter his diffidence or unbelief.

Let no man therefore after all these Miracles, especially this last and greatest of Christs raising up himself, doubt of the power of our Lord or of his faithfullnesse in raising of us all. He is both able and faithfull that promised. So S^t Paul expostulates, if Christ be raised from the dead, how say some among you that there is no resurrection of the dead? He spake to Jairus his daughter but a word or two, Talitha Cu∣mi, and she arose from the dead; and no more to the said widdows Son, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, young man arise, and he a∣rose, and no more to Lazarus, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laza∣rus come forth, Neither the bonds of death, nor the difflu∣ence and putrefaction of his corps, nor those other bonds by which in the Grave he was tyed hand and foot, could hin∣der his obedience to the over-ruling power of this Com∣mand.

Now at the last day the word shall not be to one Damo∣sell, or one young Man, or to one Lazarus, but to the whole Body of Mankind. The word shall be RISE ALL, and the manner is thus described. When the number of the Elect shall be fullfilled, and every man shall be born into the World that God hath appointed to Glorify, and when that time shall be fully come, the knowledge of which God hath reserved to himself, then the Lord Christ shall descend from Heaven with a shout, and with the voice of an Arch∣angell, and with the Trump of God. That Trumpet shall sound to the Bottome of the Sea, and to the Center of the Earth and shall strike every atome of the whole uni∣verse, and our dissolved Bodies in particular, into those se∣verall places and stations that God hath appointed them to fill, in the state of the Resurrection. And when the com∣mand and warning is thus general the Resurrection shall be so too, even as when his command was particular to Laza∣rus

and the rest, the Resurrection was particular also. What though our Bodies should be burnt to ashes, and those ashes scatter'd into the Rivers or the Sea, as by persecuting Princes in despight of the Christians God sometimes they have been, What though they should be devoured by Can∣niballs, or by the beasts of the field, or the fouls of the Air, or the fishes of the Sea, and those beasts, fouls and fishes should again be eaten by other Men; Let the Atheist make what supposition he will, yet every part of every Bo∣dy will still bee within the Empire of God. No Canniball, nor beast, nor foul, nor fish ever converted the whole Bo∣dy of any Man to his own nourishment, and is it not more easy to raise Bodies out of those remainders, than out of stones to raise children to Abraham? And what if the same ma∣teriall fragments are not necessary to make us the same Men? We have not the same materiall particles in our Bodies that we had twenty years ago; and yet our soul which is the great Principle of Individuation being the same, we judge our selves to bee the same Men; and though most of it may be, all our materiall parts are vanish't and others supply their places in that time, yet we think we are sure that our Bodies also are still the same, and all the members of our Bodies continue still the same.

But if those parts or a great number of the same parts be necessary, It is most true that S^t Gregory Nyssene obser∣veth, that every part of every Body will still be within the Empire of God. Fury or Malice cannot so dissipate them nor Ravin so devour them, but that every part of every Body will

still be within the Compasse of the World, and God can as easily dispose those parts to their right owners, as a commun herdsman, who keeps all the beasts of a Lordship in one herd, can when he pleaseth distinguish them and send them to their particular masters and owners.

But seeing the Resurrection of the same Bodies must be wrought by the power of God, It is fit that we should re∣ferre the particular manner, how our Bodies shall be resto∣red to the secret knowledge of God Himself. The thing we are not to doubt, For to raise a Body out of some mat∣ter is lesse than to raise it out of no matter at all. God out of stones can raise children to Abraham, and to raise chil∣dren implies, that He can give Relation as well as substance, and therefore that he cannot only make bodies, but he can make them our Bodies, He can make them ours it may be some otherwaies, but most probably by recollecting all or some of the same particles, and uniting them and marrying them again in the Bonds of an eternall wedlock to the same individuall Soul and to the same identicall and numericall fa∣culties of Sensation, Phancy, Memory, Reason and the rest that we now enjoy. For this is much more easy than to create; nay more easy than out of stones to raise up chil∣dren to Abraham, that is, to give substance and Relation where there was none before.

Upon these grounds we receive the Gospell of our Lord, and having such promises of God, we believe with S^t Paul that the committing of our Bodies to the Grave is but the Solemne preparation for our future Crop and Harvest, which God shall raise up unto us in that great day. We are assu∣red that for one grain of life which we part with here, we shall receive a hundred fold in the life to come. For though the seed we now sow be a mortall and dying seed, yet it shall grow up into an immortall and eternall life: So saith S^t Paul, the Body is sowen in corruption, It is raised in incorrup∣tion,

It is sowen in Dishonor, It is raised in Glory, It is sowen in Weaknesse, It is raised in power, It is sowen a naturall Body, It is raised a spirituall Body. This is the Catholick Christian Faith, the truth of which hath been confirmed to us by the greatest Miracles, and which hath prevailed in the End against all the Oppositions in all Ages of the unreasonable unbeliev∣ing world.

If you desire to bee satisfied how the doctrine of the Re∣surrection stood in the Opinions of the Jews and Heathen. Wee find first that among the Jewes, the majority and in∣deed the best and learnedest sects received it; and so did the Pharisees in particular. For which they cited Daniell 12.2. and Job. 19.25, 26. but more especially against the Sad∣duces (who receive only the books of Moses) they al∣ledge that promise to Abraham, Isaak and Jacob. Exod. 6.4. concerning their Enjoyment of the Land of Canaan, which because they enjoyed not in their lives past, It was argued that there must be a Resurrection, that the promise of God may yet be fullfilled unto them. And against the same Sadduces, who denied the being of Spirits and the Re∣surrection, our Savior useth a like argument, Matt. 22.31. which because to some it appeareth dark, I shall a little o∣pen it unto you. The Argument stands thus. Long af∣ter Abrahams decease God hath said, I am the God of A∣braham, of Isaak and of Jacob. See Exod. 3.6. And so much the Sadduces granted. To which our Savior assumes, God is not the God of the dead but of the living, that is, God is not, cannot in a just sense bee said to bee God of the dead, who are so dead that they shall never live again, and therefore if he be the God of Abraham, Isaak and Jacob; Abraham, Isaak and Jacob shall live again. This is an argu∣ment though possibly not so clear as some others from some other Scriptures, yet as clear as any that could be dedu∣ced from the books of Moses, which was the only Scrip∣ture

acknowledged by the Sadduces against whom our Savior there disputed. Some Hebrew Rabbins, though Enemies to Christ, yet favor both this his doctrine, and his particular Exposition of this Text. (so Aben Esra) For they take these words I am the God of Abraham, &c. to contain a pro∣mise that referreth to the Resurrection. Grotius observeth that these are words by which God expresseth the Covenant of his greatest Grace and kindnesse, as where he saith, I will be your God, and ye shall be my people. That their Notion of God there implyeth that of a Rewarder and great Benefactor; and to be Abrahams God, implyeth according to that Notion to be Abrahams great Benefactor, Friend and Rewarder. Then they assume that the fulfilling of this promise happened not to Abraham in this life, nor to Isaak or Iacob; For they lived here the lives but of poor pilgrims, they received no∣thing excellent or particular from God, for which God should be styled their God. And Death is a condition wherein they could not receive this singular favor from Him. God cannot in this sence be a God to persons that are dead and to continue dead. And therefore, if he will shew to Abra∣ham, Isaak and Iacob any excellent and particular favor (which seems to be intimated in the phrase of being their God) this must be shewed in another life, and consequently God must raise them up from the dead, that they may be made capable of it. And the Author to the Hebrews interpreteth this phrase just as our Savior doth that Abraham and the Patriarchs by vertue of this promise expected a better Country, that is, an heavenly. And he affirmeth that God is not ashamed to be called their God upon this very account, because he hath prepared them a Citty, intimating that his preparing for his people a Citty in Hea∣ven, a heavenly Jerusalem, is the very thing that giveth Him a title to be called their God.

Now the soul, as is above affirmed, being alwaies immor∣tall, and this promise being made concerning the beatifying

of their Bodyes and rendring them glorious in Heaven; in both respects, first in respect of what they alwaies enjoy in their Souls, and secondly in respect of the certainty of Gods promise concerning the Resurrection of their Bodyes, Abra∣ham, Isaak and Iacob are look't upon as being even now alive. If God be just the soul is immortall. For Abraham and other good Men have not had their Recompense of Reward in this life. Nay if God be indeed faithfull and just, he will be a God to whole Abraham, Body and Soul. Wee see (while it is in conjuncture) the Soul loves the Body and would not willingly be parted from it; And it is all the Equity in the world, that since the Bodies of Gods servants suffer much in Obedience to the Soul and Spirit, they should bee par∣takers of Glory with the Soul and Spirit. God made the whole Man, and redeemed the whole Man, and every good Christian giveth unto God the whole Man, and therefore we may conclude that it is agreeable to the goodnesse of God, to be kind to both parts body, and soul, and equally to glo∣rify the whole Man.

As to the Opinions of wise and rationall Men among the Heathen, we find, as I shewed before, that they perfectly agree with ours concerning the soul of Man, I cannot say as much in that other point concerning the Resurrection of the Body, though some possibly among them have believed that also: And the Principles of others do rather favor than con∣tradict it. For this we have the Authorities of S^t Augustine and S^t Gregory Nyssene. Gregory Nyssene telleth us, that e∣ven the Opinion of the Pythagoricall Transmigration hath a notion in it not very different from ours of the Resurrecti∣on.

Both hold that the same Soul may after its departure from the Body abide and informe some Elementary Body, only our Doctrine is, That the Soul shall abide and again in∣forme the same Elementary Body. S^t Augustine telleth us, that there were a sect of Philosophers called the Genethliaci, mention'd by Varro, who were of Opinion, that after certain periods of Time the same Soul and the same Body should be again reunited: and comparing the Opinions of Plato and Porphyry, he reports Plato's Opinion to be thus, Animas sine corporibus in aeternum esse non posse, That our Souls will not endure to live eternally in disunion from our Bodies. He reports Porphyries Opinion to bee, That the Soul being in a separate estate from the Body, and once made pure, will ne∣ver care to returne to those Evills to which it hath been ob∣noxious in Human Body. But he observes in the conclu∣sion, that both these Opinions were reconcileable to Chri∣stianity. Nay if they were both united they would make up perfectly the Christian doctrine, and that if Porphyry had lent his Opinion to Plato, and Plato his to Porphyry, they both had been united to the Truth of the Gospell in this particular, which is, that our Souls in the End shall re∣turn to such Bodies in which they shall happily and immor∣tally

continue. His words are, Dicat, &c. Let Porphyry say with Plato, that our Souls shall return to some Bodies, and let Plato say with Porphyry, that they shall not return to e∣vill Bodies, and then the conclusion must be, that our Souls shall return to such Bodies in which they shall suffer no evills; Which is the very doctrine and faith of those that professe Christianity.

But, my Brethren, we have diverse reasons to believe both the Immortality of the Soul and the Resurrection of the Body, which those Philosophers wanted. God hath begot∣ten us to this Hope by great and powerfull Arguments. It remains only that we make some good use of these Doctrines; and the first and most genuine is this. That as wise Men and good Christians we cherish this Hope: Which we have great Reason to do; First, upon account of its Usefullnesse here, secondly, upon account of that Reward which God hath reserved for this Vertue in the life to come.

This Hope is a vertue not only usefull but necessary for us while we are in this militant condition. Our life is some∣times compared to a Warfare, and then this Hope of salvati∣on is said to be our Helmet, 1 Thess. 5.8. which is, as all know, a most necessary piece of Armor, and the defence of the most Principall part. Sometimes our life is compared to a Voyage by Sea, and then this lively Hope is represented as most usefull to us upon another account. For if we are becalm'd in the midst of the Ocean of these worldly affaires, Hope is the Wind that must fill our sails. And this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, full Gale of this Hope will safely and in due time bring us to our desired Haven, Heb. 6.11. But if on the contrary by reason of our own lightnesse and Vanity we are ready to be tossed to and fro with every Wave of Tem∣ptation, This Hope of Heaven serves us for another Use. For then, as the Apostle to the Hebrews well observeth, we are to have this Hope as an Anchor of the Soul sure and

stedfast, Heb. 6.19. In every profession and calling the Encouragement is from Hope. He that ploweth, ploweth in Hope, and he that thresheth, thresheth in Hope, 1 Cor. 9.10. And in our generall calling of Christianity no man ever was made perfect without this Hope. Men as Men desire Happinesse. and would avoid misery. But if Christians were without this Hope and all their Expectations were confined to this life only, S^t Paul affirmeth, that they were of all Men the most miserable, 1 Cor. 15.19. We have indeed a joy that exceeds the joy of the worldly man in his Corne and Wine and Oyl, but our Hope is the foundation of this our joy. We rejoice, saith S^t Paul, in the Hope of the Glory of God, Rom. 5.2. We have love, that is a great and a cordiall Christian Ver∣tue, a Vertue amiable to God and usefull to Men. But Hope is the Principle and ground of Love, Quantum quis sperat, saith S^t Bernard, tantum amat, we love our Neigh∣bor because we love God: but we love God because we ex∣pect and hope for all our Happinesse from Him. Every good Christian hath a tree of life that springeth up within him, the Root of which is Faith, the Stemme Hope, the Branches Love, and the Fruit good Works. He therefore that goes about to take away Hope goes about to ruin the inner Man by cutting off the Tree at the very Stemme. Hoc ip∣sum quod Christiani sumus, Fidei ac spei res est, saith S^t Cy∣prian, The very being of our Christianity depends upon our Faith and Hope: There is an Error crept in Christendome in Opposition to the Excercise of this great Vertue, which I think sprang originally from the unnaturall and forced Rho∣domontades of the proud Stoick, who (as I shall shew when I compare their Ends in Philosophy with ours in Religion) vapor'd in a Wisedome that was errant folly, and boasted of a Vertue he neither had nor meant to have. From the Sto∣icks it pass't into the Contemplatives or perfectionists in the Church of Rome; and from these down to our Antinomians

or Brethren of the Family of Love. This is the genealogy of their Error; and their Error this: They would have no Christian act from any Principles either of Hope or Fear. They think it below them to cast so much as an Eye to Heaven, they would have us to go to Sea without a Wind, and to war without a Helmet. They would have the poor professor of Religion go on his way weeping and bearing good seed, without hoping for a harvest, when he shall return with joy and bring his sheaves with Him. They would have Mo∣ses Chuse to suffer affliction with his Brethren, rather than be accounted the son of Pharaoh's daughter; and that with∣out any respect to the Recompense of Reward. These Men are certainly more nice in their speculations than the sim∣plicity of Christian wisdome requireth them to bee: Must wee needs exceed the example of our Master? It is well surely, if we come up in any good proportion neer unto it. And yet we read that he, for the joy that was set before him, endured the Crosse. Was this joy set before Him, and may it not be set before us also? It hath been the care and wisdome of God to draw us to himself by the pro∣posall of great Rewards: These are the Magnetismes of Gods appointment: and yet they are called by the Prophet Hosea, the cords of a Man. I drew them, saith God, with the cords of a Man, and with the Bonds of Love, Hos. 11. These are the waies of Attraction fitted by God to work on Hu∣man Nature. These are the Bonds of Gods love and Boun∣ty, whereby he endeavors to draw his people to Himself, shall we then be so hardy and venturous, as in favor to our own conceits to break his Bonds in sunder, and cast his cords from us? We have his warrant and order not to cast away our Confidence, we have his commad to gird up the loins of our Minds, to be sober and hope to the End. And where we have our commands and directions from the Oracles of God, with what pretence can we scruple whether it be lawfull to Obey?

Is not his word a sufficient Warrant for our practice? He is so loving a Father that he will not offer his children a stone for Bread, nor a Scorpion for an Egge. Why then should we be so presumptuous as to sever those things by Niceties and speculative distinctions, which God hath conjoyned and which the son of God whilest he lived upon Earth hath by his practice and Example commended to us.

Some Antinomians to disparage this vertue have told us, that there shall bee no use of Hope in Heaven. What then? shall we not therefore use that Vertue which is so ne∣cessary for us while we are upon Earth? And how do they know that there shall be no use of Hope in Heaven? Learn∣ed and studied Men are of another Opinion, namely, that the perfected Saints and Angels ever love God, because they have an assured Hope that they shall ever be continued in that Station of serving and praising God in Glory. They cannot infinitely at once enjoy their eternall Happinesse: and what they cannot infinitely at once enjoy, why may they not hope for in continuance? Surely could they want of this Hope or this assurance, their love in the same measure would want of its perfection. Thus you see, though the use of Hope in this life is enough for our purpose, yet they can never prove that it is alltogether unusefull or unnecessary in the next.

But besides this, from the usefullnesse of it I have another argument which may move you to continue and cherish your hope, and that is from the Reward that God hath annexed unto it in the world to come. This is the very Motive of the A∣postle, Heb. 10.35. Cast not away your confidence, which hath great Recompense of Reward. God hath appointed this lively Hope as an excellent Instrument to assist us and to con∣duct us safe to Heaven; and then he rewards us for making use of this help and assistance, that he hath ordained for us and given to us. For we have it not of our selves. It is (as all other Christian vertues are) the gift of God. And this

is ever the way of Gods infinite goodnesse, He appointeth those things that are most excellent and usefull to our Ad∣vantage, and then for serving our own Interests in that Way that he hath appointed, he heapeth yet more and extraordinary rewards upon us.

Another use, that we must not forget to make, is this, That we in the whole course of our lives give thanks give∣ing, worship and Adoration to God, who hath bestowed up∣on us immortall Souls, and so put a difference between us and the beasts that perish; and so also in respect of the glorious Resurrection which he hath promised to our Bodies, we ought according to the style of S^t Peter, blesse God even the father of our Lord Jesus Christ, who hath begotten us to a lively Hope of our own Resurrection, as by other means so especially by the Resurrection of Jesus Christ from the Dead. I shall exhort you therefore in the very words of our Office in the holy com∣munion, Let us lift up our hearts and give thanks to our Lord God. For it is meet and right and our bounden duty that we should in all times and in all places give thanks unto thee, O Lord, holy father, All mighty and everlasting God. But cheif∣ly are we bound to praise thee for the glorious Resurrection of thy son Jesus Christ our Lord, who by his death hath destroied death and by his Rising again to life hath restored us to ever∣lasting life. Therefore with the Angels and Arch-angels and all the company of Heaven we laud and magnify thy glorious name, evermore praising thee and saying, Holy, Holy, Holy, Lord God of Hosts; Heaven and Earth are full of thy Glory. Glory be to thee O Lord most high. Amen.

Notes

• The Hope of the Resurrection of the Body and life everlasting the greatest En∣couragement to Vertue.
• The existence of the law of Na∣ture argues re∣wards and pu∣nishments in a∣nother life, be∣cause they are not equally di∣stributed in this.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. apud Pla∣todem in Phaed.
• V. Plutarchum de serâ numinis vindicta. Plato∣nem in Gratillo & Gorgia.
• Detrchere ali∣quid alteri, & hominis incom∣modo suum au∣gere commodum, magis est contra Naturam quam Mors, quam pau∣pertas, quam dolor, &c. a∣pud Ciceronem de Off. 3. Ad Carthaginem rediit Regulus, cum neque ignorabat se ad crudelissimum hostem atque exquisita supplicia prosicisci, quod Fidem servandam putabat. Cicero eod.

  Justum & tenacem propositi virum, Non civium ardor prova jubentium, Non vultus instantis Tyranni, Mente qualit solidâ. Si fractus illabatur Orbis, Impavidum ferient ruinae. Hac arte Pollux, & vagus Hercules Innixus, arces attigit igneas, &c. apud Horatium carm. lib. 3. Ode. 3.
• Mr Hobbes's opi∣nion considered.
• Leviathan. p. 4. p. 340.
• The doctrine of the Souls immor∣tality sprang not from the Demo∣nologie of the Greekss.
• V. Platonis Phaed. Cicer. 1 Tusc. Quaest, Xeno∣phontem, &c.
• The ancient ar∣guments for its immortality out of Cicero.
• Cicero. in Tusc. Quaest. lib. 1.
• Flabile aut igne∣um, male vulgò leg. stabile aut igneum.
• See the argu∣ments of Avi∣cen and Ibnal∣catib in Ray∣mundi Martini Pug. Fidei. p. 1. c. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Plotin. En∣nead. 4. l. 7. c. 6. imointeger lib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• The explication of those that make Souls cor∣poreall impersect.
• Other old Argu∣ments for the souls immortali∣ty from its sim∣plicity, causality of its own moti∣ons, and longings after eternity.
• Dubitare non possumus, quin nihil sit animis admixtum, ni∣hil copulatum, nihil duplex, quod cum ita sit, certe nec se∣cerni, nec divi∣di, dec discerpi, nec distrahi po∣test: Nec interi. re igitur Est e∣nim Interitus quasi discessus & secretio, & direp∣tio, earū partiū, quae ante inte∣ritum junctione aliqua teneban. tur. Cicero Tusc. Quaefi. lib. 1.
• Mr Hobbes mis∣interprets the scripture which speaks of the soul as independent from the body.
• V. Greg. Nys∣senum de Homi∣nis Opificio. c. 25. &c.
• V. scripta de Phlegonte scriptore Ethnico lib. Annal: citato apud Origen. lib. 2. contra Celsum sub In∣itium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. ib.
• Origenes in illud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Origen. lib. 2. contra Celsum v. & Nyssenum loco ••cit. nec non Josephum do bello Judaico lib. 7. cap. 6, 7, 8, ad 16. Luke 23.28, 29. Act. 18.12, 13, &c. V. Matth. 13.2.
• Quis sine ad∣miratione hoc tremendum De∣mini dictum le∣gere potest, qui meminerit à Jo∣sepho scriptū, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. & illud quod paulo post sequitur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: adeo omnia solo adaequata, ut ne vestigia quidem pristinae ullius habitationis relicta fuerint. Igitur Titus Alexandria revertens cum complanata omnia videret lach••ymas continere non potuit, &c. lege 15. caput l. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Josephum. Nemo ignorat Romanorum morem fuisse complanato urbium rebellium Solo ara∣trum inducere. Vere igitur Mors Jerosolymorum fuit inducto illi aratro. Quod nec vetustissimi Judaei ig∣norant, qui non solum aratrum templo impressum fuisse terhibent. sed etiam nomen ejus, qui aratrum impressit in monimentis suis retinent. Turannum Rufum vocant, &c. apud Scaligerum Canon Isagog l. 3. ev 11 ad excidium Templi. p. 311.
• V. Nyssenum u∣bi supra.
• Christs predicti∣ons miraculously fulfill'd are ar∣guments that his doctrine concern∣ing the Resur∣rection shal be fulfil'd also.
• John 11.
• Vide Nyssenum ubi supra.
• John 20.25.
• 1 Cor. 15.12.
• 1 Thess. 4.16.
• S^t Greg. Nyss. de Hominis Opificio cap. 26, 27. Tom. 1. pag. 115. & deinceps. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. supra & infra.
• Matt. 3.9.
• 1 Cor. 15.
• V. 42.43. &c. ib.
• How the do∣ctrine of the Re∣surrection was received among the Jews.
• Matth. 22.31. explained.
• Comp. Heb. 11.16. with Exod. 3.6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ita Phocylides inter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut Suidas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illud poema appellat. quamvis & sunt qui dubitant, an Gapita illa antiqui sint Phocylidis, qui Olympiad. 59 aut 60 floruit. Non tamen est cur aut Judaeum aut Christianum ex stylo reputemus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. habot his aliena.
• Greg Nyssen. de Anima & Resurrecti∣one p. 231. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ib. & deinceps. Videatur & Augustinus de Civitate Dei lib. 22. capp. 28, 29. v. & Forcatulum lib. 1 pag. 87, 90.
• Dicat cum Pla∣tone Porphyrri∣us, redibunt ad corpora; dicat Plato cum Por∣phyrio, non re∣dibuet ad malo, & ad ea cortora redire consenti∣eat in quibus nulla mala pa∣tiantur.
• Bernard. de pass. Dom. c. 43.
• V. Cyprianum de bono Pati∣entiae.
• Heb. 11.26.
• Heb. 12.2.
• 1 Pet. 1.13.
• The reward of Hope.