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

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

II. I Come now to consider the Resurrection, as it imports our living again in these very Bodies. A Resurrection is a restoring life to the Body, that dies. For if it was not the same Body, that the Soul now lives in, that it shall be united to again by the Resurrecti∣on, it could not be called a Resurrection. To believe, that it shall inhabit a Body, but not the same Body, is to believe that God will make it a new Tabernacle, but not erect and raise up the old one. And how many subtil∣ties soever Men of wanton Wits may frame to themselves to puzzle this Article of our Faith, they ought to consider, that they are under∣mining the very Doctrine of the Resurrection it self at the same time, that they attempt to prove it impossible, that the same Body should rise again. But I shall not examine those cu∣rious Questions, with which vain Men endea∣vour

to perplex this Doctrine. For since it is upon Revelation, that the Certainty of it de∣pends, we are to have a Recourse to that Re∣velation, that God has given us concerning it, to understand the true import of it. For what he has revealed, he will do; it is certain e∣nough, that he has power to do. And if we know not how it can be done, it is because we know not all, that God can do.

1. Then he has revealed, that he will raise up these very Bodies again in which we now live, and which see Corruption. These Bo∣dies, I say, which are the Instruments and Companions of our Souls in all the Actions and Labours of this life. It is, I know, in∣sisted on as a thing very congruous to Reason, that the Body, which is a partner with the Soul in its good or ill in this life, should like∣wise share with it in the same in the life to come. But this is a way of arguing, that was not thought of, till we had received the Noti∣ces of this Doctrine another way. For the wise Heathens, who believed the Soul's Im∣mortality, and that, when it goes into the o∣ther World, it is either adjudged to happiness or misery according to our Actions in this life, never thought of this argument to per∣suade them into the belief of a Resurrection. And it is very strange that not one of those great Men, that have discours'd of the Rewards and Punishments of the other life, should not think of this reasonableness, that the Body

should share with the Soul in these to inferr a Resurrection. Neither is it easie to apprehend why it should be thought fit, that a clod of Earth should have a reward or punishment for what is done, when it can do nothing that is deserving of either. I know it is fit and abso∣lutely necessary the Body should be raised since the Man, that does vertuously or wickedly, must be rewarded accordingly. But this Ne∣cessity cannot be made appear by any Con∣gruity in the thing, that the Body should par∣take with the Soul of its future Recompence; but only from that Revelation that tells us we must all appear before the Judgment-seat of Christ, that every one may receive the things done in his Body. We must all appear, we who now live in the Body; and every one, not the Soul only of every Man must receive the things done in the Body. Therefore our Saviour tells us expressly, That all, that are in their Graves, shall hear his voice, Joh. 5.28. All that are in their Graves; i.e. the same Men, that are dead; which cannot be true, if the same Bodies be not raised, that go to the Grave. No Bodies go to the Grave, but those we now live in; and therefore the same Bodies must come out of their Graves, otherwise we shall not rise the same Men we die; nor will those that are in their Graves hear his voice. For if it was a new Body, that should then be framed, and the putting our Souls into such new Bodies

could be styled a Resurrection of the Body, it could not be the Resurrection of the Body, that is in the Grave: because a Body, that is not yet made, is not a Body, that is in the Grave. And accordingly St. Paul teaches us, that it is this corruptible, that must put on in∣corruption; and this mortal, that must put on immortality, 1 Cor. 15.53. i.e. It is no other Body, that we shall rise with, but that which is now subject to Corruption and Mortality, It is this Body, that dies and sees Corruption: And it is this Body, that must rise again freed from Corruption, and the power of that Law, that has subjected it to Mortality. And ac∣cordingly it is called the Resurrection of the Body, and the Resurrection of the Flesh; which it could not be, if it meant no more than the giving us a Body, which never was a Body before; and the cloathing us with such Flesh, as never had been Flesh.

The Apostle does indeed illustrate this My∣stery by the springing up of Grain from the Seed that is sown: which is only the same in kind with the Seed it grows out of. And thence he inferrs, that God gives it a Body, as it pleases him, and to every Seed his own Bo∣dy; i.e. Grain of the same kind. But Simili∣tudes are not to be interpreted too strictly, nor to be understood to give a full and pro∣portionable proof of the thing, they are de∣signed to illustrate. So that we are not to conclude from hence, That it is only a Body

of the same kind with that, which was buried, and corrupted in the Grave, that shall grow out of that, which is corrupted, as Wheat does out of Wheat, that has seen corruption: But that, as the Seed, which is sown, does see Cor∣ruption, before it yields its encrease; so our Bodies, before they rise, must likewise see Cor∣ruption. But still, that they shall be the same Bodies, that die and see Corruption, that rise again; he plainly teaches us, when he tells us, That it is this corruptible, that must put on in∣corruption; and this mortal, that must put on immortality.

Neither are we to think it enough to style it the Resurrection of the same Body, though the Body, that rises, springs out of any one small Particle of that Body, that dies; which is an invention to satisfie the Atheist of the possibility of the Resurrection of the same Bo∣dy, though our Bodies, after they have lain long in their Graves, may possibly undergo innumerable changes by being mixt with o∣ther Bodies. For this is not to assert, as the Scripture teaches us, a Resurrection of the same Body, but only of some small part of it. Only so much of our Bodies in this case can be said to rise, as did belong to our Bodies be∣fore they saw Corruption; but all the rest that the Resurrection will give us, it must do so by a new Creation; for it is a contradiction to suppose that any one little portion of the Body, that dies, may, by Multiplication, or

any other way, become all the parts and por∣tions of which our Bodies did consist. One part can be no more than one part; and if but one part arises, then all the rest are lost; and all that the raised Body will consist of be∣sides, must be such as it never had before. And what is this but to suppose, that it is a new Body, that is made, and not the old one, that is raised? For it is much more reasonable, it should be denominated from all that new quantity of Matter, of which it is framed, than from one single Particle, that is old.

If then it be the Resurrection of the same Body, that goes to the Grave, that the Scrip∣ture teaches us, as certainly it does, we are not to trouble our selves with those Difficul∣ties, that seem to thwart the belief of it; be∣cause those things that appear impossibilities to us, are none to God. We ought therefore to be very cautious, how for the removing the Cavils of unreasonable Scepticks, we start new Notions of a Resurrection; lest while we en∣deavour to remove the Objections, that are made against this Doctrine, we destroy the Truth of it: For a Resurrection in its true Notion does certainly suppose a restoring of Life to the whole of that, which falls and dies; and not only to some part of it; for all that is added to the Old, is not raised, because it never fell. This was the Resurrection that the first Christians believed and maintained, and which the Heathens quarrell'd with, and

opposed Christianity for. Had not this been the Doctrine, that was taught and believed by the Christians, there would have been no rea∣son for those scoffs with which the Heathens loaded it as an impossibility, or a childish fig∣ment. For those of them especially, who, as well as Christians, believed, that the World had a beginning, could no more suppose it im∣possible, that God should make a new Body af∣ter this is turned to Dust, than that he should make a Man at the first. But that, which they could not conceive to be possible, was the re∣viving a dead Body: And therefore it was, that for the perplexing this Doctrine the more, they burn'd the Bodies of Christians, whom they Martyr'd, and threw their Ashes into the Air, or Sea, that the Winds or Waves might scatter them, thinking thereby to shame the Christians into a Confession of the Impossibi∣lity of such a Resurrection, as they expected. But,

2. They must be these Bodies made glori∣ous and spiritual, fit for the Objects, and suit∣able to the Condition of the World, we shall then live in. It is sown in corruption, it is rai∣sed in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body, 1 Cor. 15.42, 43, 44. Though they are the same Bodies, that rise; yet they will not rise with the same Qualities and Infirmities. They will be the same Bo∣dies,

but changed and improved to such a con∣dition, as is proper for a state of much greater glory and perfection than that, in which we now live, is. Here our Bodies have dishonour∣able and feeble Parts, are subject to the infir∣mities of Age, and the decays of Sickness; and at the best have those Necessities about them, as require daily refreshments of Meat, and Drink, and Sleep: But when we come out of the Grave, all this infirmity and weakness, this dishonour and feebleness, this imperfection and corruption shall be left behind: And we, who went into the Chambers of the Dead, the food of Worms, shall come forth the compa∣nions of Angels; We, who go to our Beds of Dust with that stench and rottenness, as com∣pells our dearest friends to bury us out of their sight, shall come forth with Immortal Bodies, that shall neither need food nor raiment, nor any thing to sustain them, as now they do. For as we have born the Image of the Earthy, have lived in such a Body as Adam had, so we shall bear the Image of the Heavenly; i.e. We shall have such glorious heavenly Bodies at the Resurrection, as Christ now has: For flesh and blood cannot inherit the Kingdom of God. Flesh and Blood, such as now we carry about with us: Bodies, that cannot live with∣out food, and which by reason of the weak∣ness and imperfection of their Senses are often∣times pained by that, which is their plea∣sure: But what is corruptible, must put on incor∣ruption;

and these vile Bodies shall be changed and fashioned like to Christ's glorious Body, Phil. 3.21. i.e. Such as his Body is, such shall ours be, discharged of all that is their burden and shame, or that creates vexation or uneasiness here; and improved to that height in all its Powers, that we, who cannot bear the light of the Sun, when it travels in its strength, whose Eyes water and are offended, when too much light pours in upon them, shall be ena∣bled to live in such glory, as is not yet re∣vealed; and to walk in that inaccessible Light, to which no mortal Eye can approach.

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

that our Souls shall be united to: For then the Resurrection would not unite it to a Body at all; i.e. It would not give us the life of a Man, which is the life, that Death deprives us of.

They, who contend for such a Rarefaction of our Bodies into Spirits, tell us, That we shall have the agility and subtilty of Spirits, so as to be able to penetrate Bodies, and to be in a place, not as we are now by filling it, but as Angels are, who do not exclude any Body thence by being there. And this they suppose is the Nature of Christ's glorious Body, which is the pattern, after which the Resurrection will fashion ours. For to this purpose they insist upon that Text of St. John, which tells us, That our Saviour enter'd into the room, where the Disciples were met together, when the Doors were shut: As if St. John's meaning was, That he had passed through the Doors in the same manner, as a Spirit does. But now the Evangelist saith no such thing; nor do I see, how any such thing can be concluded from what he does say. The Words of the Evange∣list are these; Then the same day at evening, when the doors were shut, where the Disciples were assembled, for fear of the Jews, came Je∣sus, and stood in the midst, Joh. 20.19. In which he only tells us the time when, but no∣thing of the manner how he appeared; whe∣ther by passing through, or opening the Door, or any other way. That he came in the Even∣ing,

when the Doors were shut; i.e. At that time of the night, when, according to the Cu∣stom of the Jews (who were not wont, saith Musculus, to shut their doors in the day-time) the Doors were shut. Or if they give an ac∣count of such a Miraculous way of appearing, as surprized the Disciples; this does not neces∣sarily oblige us to believe, that he came into the room as a Spirit, by piercing through the Doors: For he might present himself a∣mong them in a surprizing manner, though he did not pierce the Door; neither is it known, that Spirits do thus appear. So that it is no proof that the Resurrection did turn his Body into a Spirit, because he enter'd a room at that time in the Evening, when the Jews shut up their Doors; unless it be made appear, that he could no other way enter it, but by passing through the Door, and that Spirits are wont thus to enter. But that our Saviour's Body was not turned into a Spirit, and that the Miracle of his Appearance did not lie in his passing through the Door, he himself gave his Disciples a sensible proof at this very time, when he show'd them his Hands and his Side, and bid them Handle him and see, that it was he himself; i.e. The Man Christ Jesus, that was crucified, and no Spirit, as they believed him to be; because a Spirit has not flesh and bones, as ye see me have, Luk. 24.39. When therefore the Scriptures tell us, that we shall rise with spiritual bodies; the meaning

is, that our Bodies, when the Resurrection has restored us them, shall not need those refresh∣ments of Meat and Drink, and Sleep, that now they stand in need of; but shall live as Spirits do, without putting us to charge and labour to maintain their life. And this our Blessed Lord teaches us in his Answer to the captious Que∣stion of the Sadducees, whose Wife the Wo∣man, whom the seven Brethren had successive∣ly married, should be at the Resurrection; The children of this World, where one Generation goes, and another comes, marry, and are given in marriage; because in a World, where we are mortal, this is the only way we have of pre∣serving our Names, and of living, when we are dead: But they, who shall be accounted wor∣thy to obtain that World, and the Resurrection from the dead, neither marry, nor are given in marriage, neither can they die any more, but are equal to the Angels, Luk. 20.34, 35, 36. i.e. They are equal to the Angels in this, That they shall die no more; and since they are in this equal to them, they shall live like them. For because they themselves will be Immortal, the reason of Marrying and giving in Marriage will be at an end.

And indeed there is a necessity, that our Bodies should be thus changed, because the World, we shall then live in, will not be the same as this is. For whether we shall ascend to the highest Heavens, where Christ now sits at the right hand of God; or whether we

shall have our Habitations in that new Earth, that will be made, after this old one, which has been the Seat of so much Wickedness, is destroy'd, it is requisite our Bodies should be otherwise fashion'd than now they are; that they may be suited to the Nature of the place, we shall dwell in. It is not a thing, that a Christian can find any thing incredible in, that our Bodies, after they are raised, and improved by the Resurrection, should by the power of that Spirit, that raises them, ascend into Hea∣ven, and be capable of dwelling there. For the possibility of this is exemplified to us in the Ascension of a Humane Body, that was dead, and rose again, as we likewise shall die and rise again. But now whether our Lord's Ascension be to teach us, where we shall live, when we are risen again or no; i.e. Whether we may conclude from thence, that we shall ascend into Heaven, as well as we do, that we shall rise again from the Dead, because he did, is not easie to be resolved. He told his Disci∣ples indeed, that in his Father's house are ma∣ny mansions: And that one reason of his Ascen∣sion was to prepare a place for them; and that at his second coming he would receive them to himself, that where he is, they might be also, Joh. 14.2, 3. But it does not plainly appear from hence, that we shall ascend and live with him in Heaven. The preparing the place, where we shall live with him, is the fruit of his Ascension, and we are plainly taught in

this, and other Texts, that when he comes again, we shall live with him in the place, that he has prepared for us; now he is in Heaven. But it is not evident that by his Father's House, and the Mansions therein, we are to understand the Heavens, whither he is ascended. He does intend thereby, 'tis true, the place that he prepares for us; now he is in Heaven, and where we shall live with him, when he de∣scends again from Heaven. But why may we not understand by this place the New Jerusa∣lem, that St. John saith, he saw come down from God out of Heaven, Rev. 21.2. And indeed why should St. Peter say, we look for new Hea∣vens and a new Earth, wherein dwelleth Righte∣ousness; if that new Earth, which God will cre∣ate, be not designed to be the Habitation of Men after the Resurrection? It seems something more natural and easie to be believed, that Man, who consists of a material, as well as a spiritual Part, should rather have his Habitati∣on in that place, where he was made, and which is suited to the condition of his Nature, than to be carried to the place, where Angels and pure Spirits have their abode. St. Paul tells us, that we, which are alive, and the dead shall, when the Lord descends, be caught up to∣gether in the Clouds to meet the Lord in the Air: and so shall we ever be with the Lord, 1 Thess. 4.17. But his meaning is only this, That when he shall come to judge the World, we shall go forth to meet him, or shall be con∣ducted

or conveyed by Angels through the Air to the Judgment-seat; and after he has given Judgment upon the World, we shall for ever be with him; which does not imply that we shall be carried into Heaven, and there be with him, but where-ever he is, whether in Heaven or in the New Earth, that, as St. Pe∣ter saith, we look for, we shall ever be with him.

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

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

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

And now if Death upon this account is so melancholy a Consideration; If it damps our Spirits, and chills our Blood to think of lea∣ving

these Bodies, that we are so well accu∣stom'd to, and acquainted with; and a World where we have so many Interests and Engage∣ments, and which we find so well fitted for us, to go to live in a place, we can give very little account of, and without these Bodies, which we know not as yet what it is to live without: How much contentment should it be to us to have a Doctrine, that assures us, we shall live again in these Bodies, that we leave behind us, when we go into the other World with so much reluctancy and unwil∣lingness.

Upon this account Religion ought to be ve∣ry dear to us, and Atheism lookt upon as the most uncomfortable Opinion, that can be thrust upon the World: because among other mischiefs, it deprives us of the hopes of having our Bodies restored to us again: which is the most comfortable thing, that a Spirit, which by the Law of its Creation is to live in a Body can think of. It must be a very uneasie thing for an Atheist not only to think of leaving this World, but of losing his Body (which is the only part of him, that he loves) for ever. This Man, above all others, must be extreme∣ly afflicted with the thoughts of dying; be∣cause if his Opinion be true, he has nothing to love but his Body and this World. He must look upon himself to be only made for this World; and therefore it must be as grievous a thing to be haled out of it to a dark Prison

and a stinking Grave, where the Body he loves must be a feast to Worms and Vermine, and at last corrupt and perish never to live more, as it is usually to persons born to plentifull fortunes to be turn'd out of their Houses where they were born and brought up, or to see them tumbled into heaps and rubbish. So that one would think, that if it was only for the sake of his Body, which he is so very ten∣der of, he should be as much over-joy'd to hear of a time, when he shall receive his Body a∣gain, as a poor Prisoner is, when he has liber∣ty given him to return home; or he, who has seen his House demolish'd by an Enemy, to see it by the Charity of a friend to rise again out of its Ruins.

And so undoubtedly it is to every wise Man, because it gratifies a very sensible desire in us, and makes up the loss we sustain by dying. For it is the general belief of Christians, that the Soul, after it is departed out of the Body, though it be in a happy state, as the Souls of good Men certainly are, is not so perfectly happy, as it will be, when at the Resurrection it is united to its Body again. Wherein the imperfection of its Happiness does consist, or from what Reason it is, that it is not so per∣fectly Happy, as it will be then, is not for us, who know so little of the condition of sepa∣rate Spirits, and how they live, to tell. But why may we not suppose that it carries along with it into the other World a strong inclina∣tion

toward the Body, it has left behind, which is either more or less violent as we ei∣ther mortifie or indulge to it in this World? And so long as such an inclination and desire is not satisfied, it cannot be so compleatly Hap∣py, as it will be, when it carries no unsatis∣fied desire in it. This is certain, that Death, which divides the Soul from the Body, does offer Violence to it, and the separate state, in which it lives afterwards is preter-natural: And when it is rent from the Body against its own inclination, why may it not retain an inclination to its own true and most natural way of living again.

I know indeed, that the Souls of good Men by Faith and Resignation to the Divine Will do save themselves from that anguish and vex∣ation, that such a preter-natural way of living does vex the wicked Spirits of bad Men with. For as they leave the World with a great deal of regret, and many violent conflicts; so it is very likely, that they carry those Resentments for being forced out of a Body, that they love, along with them, as are their torment. But though the Patience and Resignation of good Men does make Death more tolerable, and a separate state not to occasion that vexation to them, as it does to the wicked; yet it is the hopes of a Resurrection in them does over∣come those natural Reluctancies to Death, that are in us, and persuades them with a constant Mind to bear with the loss of their Bodies for

a time in Obedience to the Divine Appoint∣ment. But had there been no such promise, I do not see, how any Man could be content to part with so considerable a part of himself as his Body for ever. For in this case Death would be inflicted as a Curse, and we should go out of the World as Offenders, whom God is not reconciled to; i.e. Such Offenders, as must bear his Displeasure for ever. So that how∣ever a good Man may with patience resign himself to the Will of God, who has appoint∣ed, that all Men shall die, so long as he knows, that God is his friend, and has appointed a time too, when he shall have his Body resto∣red him again: Yet it would be a great diffi∣culty to compose his Mind to such a temper, if after all his endeavour to please God, he was for ever to lie under his displeasure. If there was no Resurrection to be expected, he would want the only Motive, that could dispose his Mind to such a bearing Temper, as will make his spearate State tolerable. And although the hopes of rising again does quiet the good Man's Spirit under the loss of its Body, yet during its separate State it must ratain a strong Desire towards its ancient Companion; because to live in a Body is Man's natural way of living, and because he needs a Consideration to bear up his Mind under the thoughts of parting with it.

But it is not the living in any Body that will satisfie this desire. For the inclination,

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

And how then ought we to rejoyce in hopes of the Resurrection, which will restore us the very Bodies, which we have such a fansie for. This Doctrine should methinks be received by

mortal Creatures with the greatest greediness, even out of Love to our Bodies. We take a great deal of pains with them now to nourish and sustain them, to repair their decays and to keep them alive; and yet for all this they must die: And why should we not be over∣joy'd with the thoughts of a Resurrection, when we shall have the Bodies again, that we have taken such a liking to.

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

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

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

1. Into Bodies, that will vex and torment them with the rage of intemperate Appetites. The Souls of such Men are in a very wretched condition: For they are straitned with the

same unhappy Dilemma, as the Leprous Men were, when Samaria was besieged: If they stay out of their Bodies, their inclinations to them, will be their torment; but if they go into their Bodies again, the rage and extrava∣gancy of such Appetites as they can meet with nothing to gratifie them with, will miserably disquiet them. So that they will neither live at ease with, nor without their Bodies. The Resurrection will satisfie the inclination they have to live in their Bodies again, by restoring them just such Bodies as the sensuality of their tempers can take pleasure in. But the Resur∣rection upon this account will not be grate∣full to them, because it will restore them to such Bodies as will call for the same enjoy∣ments and gratifications, as here in this life they are pleased with, in that place where there is not one drop of water to cool a scorch∣ed Tongue. And oh what will be the Tor∣ment of being doom'd to unquenchable thirsts? What the misery of a Spirit, that is shut up in a Body all on fire within by reason of Appe∣tites, that find nothing to allay their fury?

This is the thing that makes wicked Men averse to the thoughts of another life. It is not because there is any thing in a Resurrecti∣on, that the Reason of Man can find any fault with. For nothing can be more desirable to a Man, that knows he must die, and yet has a mighty fondness for life, and the Body he now lives in, than the thoughts of living a∣gain

after Death, and living too in those Bo∣dies, that Death deprives him of. But that, which makes bad Men so afraid of a Resur∣rection, is the too great love they have for this World, and the pleasures of a sensual life; ann that they, by their way of living, have put themselves into such a condition, that they can't live well nor happily any-where else: They would live, but they would live no-where but here, where they find all the pleasures and delights they have any inclina∣tion to. And was it to such a life that the Resurrection would restore them, they would without question be over-joy'd to think of li∣ving in their Bodies again, such as they are. But since by pursuing the pleasures of a sensual life, they render themselves unfit for a glori∣ous Resurrection, and uncapable of living in a state, where they shall meet with none of the delights, that they take pleasure in, they chuse to wish, that they may never live more: be∣cause they are sensible their bodily Appetites, when they have nothing to please them, will make them miserable. They, by gratifying their Senses, and studiously providing for the Pleasures of the Body, set such an edge upon their Appetites, that when they come into that other World, where there is neither Meat nor Drink to satisfie their Luxury, nor Riches nor Honours to gratifie their Covetousness and Ambition, nor fleshly Pleasures to delight a sensual disposition, will fill them with as much

anguish and pain, as the Man who for want of Bread is forced to eat his own Flesh. For it is not to be expected that those Appetites, that have put a Man to a World of pain and trou∣ble to satisfie them here, that by the violence of their cravings would suffer him to take no rest, nor spare no cost to give them satisfacti∣on, but have compell'd him to consume his strength and impair his health, to waste his Time and Estate to wound his Conscience and lose his God, should be more modest and tem∣perate, more sparing and less vexatious, when it is not in his power to gratifie them. It will be the same Body, he must rise with, which here in this life he has indulged and cherish'd, and whose Lusts he has fulfilled; And how is it possible, but the same Body should look for the same Gratifications, and for want of them pine away and languish with inward regrets and anguish.

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

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

And now with what shame will such Men receive their Bodies with all those marks of Ignominy and Disgrace, that here they imprint upon them? How will they hang their heads when they see the Righteous cloathed upon with Bodies of Light and Glory, beautified with all the Graces and lovely Features that belong to heavenly Bodies, and their own loathsome with the stains and filth of foul Im∣purities:

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

And if this be the case of bad Men; if it be upon this Reason, That a Resurrection is no comfortable Doctrine to them, surely it be∣hoves

hoves us to take great care how we use our Bodies now: That we don't make them so vile and corrupt, that we neither can, nor can with credit live in them again: That we don't abuse them by Rioting and Drunkenness, by Excesses and Debaucheries, by those Sensuali∣ties and Wickednesses, which will so exasperate our Appetites, as to make them an everlasting torment and shame to us. Alas, Men know not how much mischief they do themselves by indulging to Sensuality and Worldliness: For there Spirits are thereby made so fleshly, that they cannot rejoyce in the Company of pure and naked Spirits, nor live without their Bo∣dies in any kind of ease: And yet the Bodies, they desire to live in, are so wretchedly cor∣rupted, that when they are embodied in them again, they cannot live in them again with∣out a great deal of shame and vexation, if they can live in them at all. 'Tis therefore the A∣postle's Exhortation not to yield our members weapons of unrighteousness to serve sin, but to yield our selves unto God, as those that are alive from the dead, and our members as instruments of righteousness unto God, Rom. 6.13. i.e. Not to yield our Tongues instruments of Rancour and Spight, Malice or Envy, by giving vent to those Evil Passions in Railings and Cursings; nor our Eyes the instruments of Wantonness, by conveying impure Flames into the Soul; nor our Hands the instruments of Revenge, by executing the bloody Commands of that furi∣ous

Passion, and the like; but all of them the Instruments of Piety to God, and Charity to our Neighbours. And there is a great deal of reason for this, because we must rise again; and when we rise, our Bodies will be such as we now make them. If we make them In∣struments of Sin, the Corruption, wherewith such a course of life does over-charge them, will not suffer them to live, when they are ri∣sen; but will bring upon them a worse Death, than that, which Adam's Transgression has sub∣jected us to. And there is no way to receive them pure and glorious from the Grave, but by purifying them now from all filth and cor∣ruption, by conquering those Lusts, that will otherwise destroy us, and taming those Appe∣tites, that will otherwise be our Everlasting torment: If ye through the spirit do mortifie the deeds of the body, ye shall live, Rom. 8.13. i.e. If we set our selves with indignation a∣gainst our fleshly Lusts, and resolve no longer to please our Bodies, we take an assured course to live: But if we live after the flesh, we shall die. For so long as we live to our Bodies, and make provision for our Flesh to fulfill the Lusts thereof, we cherish and indulge that, which at first brought us into a mortal condition. And there is no way to exchange a corrupti∣ble for an incorruptible Body, but by ceasing to humour our bodily Inclinations, and grati∣fie our sensual Appetites. For by doing this, we raise our Souls from a Bed of Corruption;

and God, as the reward of our Vertue, will at the last make our Bodies immortal too.

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

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

But though this be a Consideration, that should make a wise Man neither afraid nor un∣willing to die; yet we are not altogether so wise; but we need other Considerations, that are capable of satisfying our desires of life, and

of removing that which is the cause that Death is so terrible to us. And of this nature is the thoughts of a Resurrection: For this is a Doctrine, that tells us, we shall recover all the Life and Sense, that we lose by dying; and instead of the Glories of a corruptible World, be entertain'd with such glorious Sight and charming Hallelujahs as our Eyes and Ears ne∣ver saw nor heard in this life.

4. Let us consider the folly of being fond of them as now they are. One of the greatest temptations, that we are subject to in this life, does arise from the great Love of, and concern we have for our Bodies. For though we have Souls as well as Bodies, and our Souls are of infinite more value and worth in themselves, as they are the Breath of God, and that part of us, which makes us Men; and of infinitely the nearest concern to us, as they are that part of us, that makes us capable of Everlasting Happiness or Misery: Yet when the Interests of these two Parts of us do thwart each other, and both cannot be attended to at the same time, we seem to set much less by our Souls than our Bodies. And though we profess to believe, that our Bodies deserve not half the care, that our Souls do, yet we make the In∣terests of our Souls to give place to those of our Bodies. Our Souls seem to lie at a fur∣ther distance from us, and are not so much within our ken, as our Bodies are: We don't so soon feel what they want, nor are we so

sensible what we are like to suffer by neglect∣ing them, as when we lose an oportunity of providing for our Flesh. Although Knowledge and Vertue be as necessary for the Soul, as Food is for the Body; and our better part does languish and decay for want of them, as much as our fleshly part does for want of the Neces∣saries of this life, yet we don't feel the pain of a Soul, that languishes for want of its pro∣per nourishment, so much as we do the weak∣ness of a starved Body. And therefore what∣ever the Soul suffers, we think our selves un∣der so indispensible an Obligation to take care of our Bodies, that we afford little time for the improving of the Soul. There is no Ar∣gument more common, whereby we excuse our selves from the Exercises of Religion, which are designed to nourish the Spiritual life of the Soul, than the urgency and great necessity of our Secular concerns; i.e. Those Affairs, by which the Body is to be provided for. And when this Necessity is pleaded, Conscience must be satisfied, and the Soul must not com∣plain of its being almost famish'd. But this fondness for our Bodies is the occasion of much worse Evils than the bare neglect of the Soul. For it is the occasion of all that Injustice and Oppression, that want of Faith and Truth, that Theft and Rapine, that is committed in the World. For why do Men cheat and cozen, but for the sake of their Bodies? Why do they lye for a little advantage, or invade their

Neighbour's property, and take away by force and violence that, which is another Man's, but only that they may be in a better condi∣tion to feed and pamper their Bodies, to in∣dulge and gratifie their fleshly Lusts? Did not Men love their Bodies too much, there would be none of these mischievous Vices in the World.

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

But what a shamefull thing is it so to love a Lump of mortal Flesh, when there is a time coming, that unless by our Sensualities we dis∣appoint our selves, we shall receive them raised from their Beds of Corruption, and cloathed with Immortality and Glory? Did we only consider, that ere-long they must be laid in the Dust, and that then all our thoughts and projects for things relating to this life will be at an end, it would check that extravagant love we have of them. But how much more, when we consider, that we shall receive them again so spiritualized, that they will no more need the things, that now we endeavour to please them with. Let us look forward to that time, when unless, we spoil them now, they

shall be improved to such a perfection, and it will surely put us out of countenance to think of our folly in doating on them now so much, when there is so little in them, as deserves our love. Our Bodies are, 'tis true, a part of us; and we cannot but love that, which is so near to us. Neither does Religion charge a due care of them as a sin. But it does tell us, and our own Reason tells us, that it is an un∣accountable folly to be so doatingly fond of corruptible Dust, as to pamper and deck these Earthly Bodies, as if they were now in their best and most glorious Condition: And to be guilty of such Sins now for the sake of them, as will deprive us for ever of them again, when we should receive them Immortal. When they come out of their Graves free from those ex∣travagant Appetites and unruly Lusts, that now prompt us to such methods of pleasing them, as carry a great deal of danger in them, (as they will do, if we receive the Wisdom that Religion teaches us) they will then be highly worthy of our Value and Esteem. And then it will be a proper time to begin to love them, when there is nothing cleaves to them, that we ought to be ashamed of.

5. How meanly ought we to think of those pleasures, that here in this World we are ca∣pable of. The only reason why we affect them, is, because they are gratefull to our Bo∣dies. And it is certain, that God has had that regard to our Bodies, as to furnish a

World with all that is delightfull to sense to be our Entertainment. But yet we make too much use of this Argument, when we fly to it as a Reason. why we may lawfully and without offence use this World as generally we do. The pleasures of this life are for the making Life chearfull and comfortable; and where lies the fault then, if in a World of so much trouble and vexation, where we are doom'd to labour and misery, we endeavour to make a life of labour and sorrow as easie to us as we can.

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

But although the Pleasures of this World do appear very considerable to us, and are ex∣tremely taking with us, when we consider our Bodies, as they are now; yet how meanly would they appear to us, if we consider'd, that all the suitableness, that is in them, is owing to the present imperfection of them: But that when we receive them again purified and im∣proved, nothing of this nature will be delight∣full to us. How little pleasure should we take in feasting a wanton and luxurious Appetite, or in adorning a Carcase, that must die and return to Dust, or in any of the most delici∣ous Enjoyments of this life, did we think that all this Care is laid out upon a Body, that is corruptible and mortal: And that this same Body, when it is raised to its most perfect state, will as much loath and abhorr all these things, as a Beggar rais'd to a plentifull For∣tune does the Rags, he was once clad with. At the Resurrection, though we shall live a∣gain in these very Bodies, yet there will be no Eating nor Drinking, nor any gratifying of Sense with any of those delights, that now we reckon the very Comforts of this life: But we shall either despise them, or be as much despised and scorn'd for our inclinations to∣ward them, as the Beggar, who being ad∣vanced to a great Estate, does rather delight in a Barn and a wandring Life, than a Palace, and the respects that belong to his Fortune. And why should we for the sake of these Bo∣dies,

which then will be above them, value and love the delights of this sensible World, as the best and only Pleasures we are capable of. If we would judge of the Delights of this World from the Capacities of our Bodies, the best way would be to take an account of them from their Relation to our Bodies, when they are in their best and most exalted Condition. And then I am sure they would appear very mean and contemptible. We cannot, 'tis true, pass our Lives comfortably here without li∣ving upon and enjoying this World. But yet it is very fit we should be mortified to this World, and enjoy the pleasures of it very spa∣ringly, because we must live again in another World; and the Bodies that are now pleased with the Enjoyments of this, will, if they be fit to live there, find no more pleasure at all in them. And the only way to cure us of our too great fondness for worldly things, is to consider how little pleasure we shall take in them, when we live again; how base and con∣temptible all the Temptations, that here court us to Voluptuousness and Luxury, will appear, when we are in so good a condition, that we shall be able to live without the most needfull Enjoyments that now we have.