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

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

THE Doctrine of the Resurrection is so plainly deliver'd in the Sacred Writings of the New Testament, that there are no sort of Christians but in some sense or other do assert a Resur∣rection; or however, would not be believ'd to deny a Doctrine, that is so plainly deliver'd. But yet there have been, and still are such, as do not believe such a Resurrection, as the Go∣spel speaks of: St. Paul tells us of Hymenoeus and Philetus, that they erred concerning this Truth, saying, That the Resurrection was already past, 2 Tim. 2.18. And there are still such, as with them believe no other Resurrection,

but that which consists in the Renovation of the Soul; which St. Paul speaks of, Rom. 6.4, 5. when he styles our walking in newness of life, a being planted together in the likeness of his Re∣surrection. But now they, who understand nothing more by the Resurrection but our Baptismal Renovation, or such a Change of our Conversation from a sinfull to a Holy way of living, which the Apostle makes our imita∣ting Christ's Resurrection to consist in, do not believe the Resurrection of the Body, which is the Resurrection, that we are taught to expect.

And because the Scriptures speak of the Re∣surrection of the Body; others by the Re∣surrection of the Body understand no more but our living again in a Body after Death, not the same Body that dies, but a heavenly Body. But neither does this Notion of a Resurrection answer to the account, that the Scriptures give us of it. And therefore, since there are such mistaken Notions of a Resurrection among Men, it is necessary we should consider the true Nature and Import os it. And,

• 1. It implies that we shall return from a state of Death, and live again; or that the Soul, which is separated from the Body by Death, shall return from its state of Separation to live in a Body again.
• 2. That we shall live in these very Bodies that are mortal, and die.
• 3. That we shall begin then to enter upon an Immortal life.

CHAP. I.

1. IT implies, That we shall return from a state of Death and live again: Or, that the Soul, which is separated from the Body by Death, shall return from its state of Separation to live in a Body again. When we die, these Earthly Tabernacles fall down and go to the Dust; and our Souls, which dwelt in them, take their flight and go to the place of unbodied Spirits. This separation of Soul and Body is an effect of the Divine displeasure upon us: It is to deprive us of that Particle of his Breath or Spirit, by which, when he made Man, he became a living Soul, Gen. 2.7. And accordingly, when he resolved upon the De∣struction of the Old World, he threatned them, That his Spirit should not always abide in those Men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gen. 6.3. i.e. Should not al∣ways lodge or inhabit in the Bodies of those Men, as in a sheath, as it is in the Original: My Spirit; i.e. The Breath or Soul that I breathed into Man when I made him: But I will surely punish them with Death, by taking from them the Spirit, which they abuse by making it a Servant to the Flesh. And now if this be a true account of the Nature of Death, it is plain, that in the Notion of it, it does not imply either a Destruction, or that sleep of the Soul, which some Men dream of

For all that this denunciation teaches us, is, That God, when we die, does withdraw the Soul out of the Body: And this he may do, though he assign it another place to live in, after he has taken it out of the Body. Now this we may much rather conclude from this Threat, than that it is put into a state of In∣sensibility by Death. For it being a Threat to deprive Man of the Blessing he had given him, when he made him; the most Natural sense must be this, I will punish these Men by ta∣king away their Souls from them, and making them live a Vagabond life out of the Body, which I designed at first to be their proper habitation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It shall not abide or dwell in the Body, but it shall still abide or live, though out of the Body. And this notion of Death the Scripture does in other places take notice of: As in that mournfull Saying of Jacob, Gen. 37.35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I shall go to Hades to my Son mourning; i.e. To the place where his Soul was gone; for he believed, that his Body was devoured by wild Beasts; And the hopes of dying the same Death could not be the thing that he comforted himself withall. So likewise that Expression of the Psalmist is to be understood, Thou wilt not leave my Soul in Hell, nor suffer thine Holy One to see cor∣ruption, Psal. 16.10. i.e. Thou wilt not leave my Soul in Hades, the place where separate Souls live out of their Bodies, nor my Body in

the Grave. And accordingly our blessed Lord told the converted Thief, That that day he should be with him in Paradise; which cannot be so understood, as if he should that day go with him into Heaven; because our Lord did not ascend to his Father till forty days after his Resurrection. And therefore the Creed does not only teach us, that he died, and what manner of Death he died, but that he was bu∣ried; i.e. His Body was disposed of, as the Dead Bodies of all other Men are, and that he went down into Hell; i.e. During the time, that his Body was in the Grave, his Soul was in the place, where separate Souls do live after Death.

But although the Soul, when it ceases to live in the Body, does still live; yet when it leaves the Body, we, who consist of a Soul and a Body, do die: And so long as the Soul does live without its Body, so long we are under the power of Death; And even that Soul, that still lives, is in the state of the Dead. So that the Resurrection, which is design'd to be a Remedy of that Calamity, Death is to us, must be the freeing the Soul from that Vagabond state, that the Displeasure of God makes it to suffer out of its Body. It is the bringing the Soul, that lives, when we are dead, out of that state, where it lives in a preter-natural condi∣tion without its Body, to live as the Soul of a Man was by God appointed to do, when he breathed it into a Body of Flesh. I call the

separate state of our Souls a vagabond and preter-natural Condition; because when they go out of the Body, they leave their own pro∣per Habitation, and wander into unknown Re∣gions. And therefore St. Paul styles our being in the Body a being at home; and when we die, in his style, we travel out of the Body, or go abroad, 2 Cor. 5. And according to the import of that Curse, by reason of which we die, and go out of the Body, we should for ever, like Vagabonds, that leave their native Soil, and roam about the World, have conti∣nued abroad; but that God in great Good∣ness to us has provided us a mercifull Savi∣our, whose business it is to take care of our Souls, when they leave their own Habitations, and in his due time to bring them back again to their homes. And therefore St. Paul, though he speaks of this separate state as a thing no way desirable in it self, That no Man, how lit∣tle reason soever he has to be in love with this World, does groan, for that he would be un∣cloathed, v. 4. Yet considering the safe hands our Souls are committed to, when they are a∣broad, does upon that reason speak of this state as a thing much more Eligible than to stay al∣ways here in the Body, though it is our home: We are always confident, knowing that whilest we are at home in the Body, we are absent from the Lord: We are confident, I say, and willing ra∣ther to be absent from the Body, and to be pre∣sent with the Lord, v. 6, 8. i.e. Though we

do leave our Habitations, we are well pleased with our condition, because we shall be under the immediate care of him, who at the last will brng us out of this exiled State, and re∣store us to our own Habitations again. Hence the Resurrection is spoken of as our triumph over Hades, that receptacle or prison of sepa∣rate Souls. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; O Hades, where is thy victory? 1 Cor. 15.55. The Sea gave up the Dead which were in it: and Death, and Hell, or Hades, delivered up the Dead that were in them: And Death and Hell, or Hades, were cast into the lake of fire, Rev. 20.13, 14. i.e. Death will deliver up our Bodies which lie imprison'd in the Grave; and Hades will deliver up our Souls that are there impri∣son'd, and then an Everlasting Being shall suc∣ceed.

The Resurrection then does not only respect our Bodies, which see Corruption, but that Immortal part of us, which by Death is forced out of the Body, and driven like an Exile to live from home in a foreign Country, contrary to the Laws of its Nature. For the Resur∣rection restores us that, which Death deprives us of, and brings back our Exiled Souls to their old native Dwellings. Although the Re∣surrection will bring our Dead Bodies out of their Graves, yet this is not all that we are to understand by the Resurrection; because the raising a Dead Body to life, will not be the raising the Man that died, unless the same

Soul and Spirit, that was separated from it by Death, be re-united with it again. To breathe a New Soul into a Body, that is raised out of the Dust, is rather the creating a New Man, than the raising an Old one: For the same Man, that died, cannot be said to be raised to life again, unless the Soul be brought out of its Prison, as well as the Body out of its Grave: For so long as the Soul is kept a Prisoner in the place, where separate Soul live, we are as much in the state of the Dead, as while the Body does lie in the Grave. This re-embody∣ing the Soul, that by Death is compell'd to quit the Habitation it is at first born with, and to live abroad in an unknown Region, is the thing, in which our Conquest over Death does consist; and consequently is the Resur∣rection, that the Gospel speaks of.

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

This is the meaning of that place, where the Sadducees are said to have denied the Resur∣rection; i.e. They were, as is plain from our Saviour's Answer, persuaded, that Death does

as well reduce the Soul to nothing, as the Bo∣dy to Dust: And that since after Death there is no part of us remains alive, there is nothing lest to ground our hopes of a Resurrection up∣on; because there is nothing of us left, in re∣spect of which the Resurrection will be a Bles∣sing; and consequently, that there is no state of life to be expected after this, because Death does not only dissolve, but destroy the very Principles of our Constitution. Our blessed Lord therefore, to prove to them, that there is a Resurrection, makes use of an Argument, that proves, that the Soul is alive after Death; and consequently, that there is another state, in which, as Men, we must live an Immortal life: God is not the God of the dead, but of the living, saith our Saviour; i.e. The Souls of the great Patriarchs are alive somewhere, else God could not properly style himself The God of Abraham, the God of Isaac, and the God of Jacob; and therefore they must rise again.

Wherein the strength of our Saviour's argu∣ment lies, I shall not now enquire: For it is enough to my present purpose, that he proves, there will be a Resurrection, because the Soul is still alive. For this implies, that the Resur∣rection will not only bring the Body out of its Grave, but the Soul out of its Prison, and return it to its ancient Habitation; Otherwise the Soul's being alive, after we are dead, would no more prove a Resurrection, than if it was extinguish'd. For how is it possible to con∣clude,

there will be a Resurrection, because the Soul lives in its separate state, if the Re∣surrection means no more than that the Body shall come out of its Grave, and that a new Soul shall be breathed into it? Our Blessed Lord undoubtedly meant, when he urged this to prove a Resurrection, That the Soul, which after Death subsists without its Body, shall come out of its state of Death, as well as the Body, because it is still alive; And by being united to the Body again, have a new way of subsisting after Death; which second state of Men is that, which (as the Learned Hammond observes) is implied in the Resurrection.

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

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

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

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

1. We may hence inform our selves of the true nature and meaning of Death. And this is very necessary to be done, that we may not despise and give way to mean and contempti∣ble thoughts of it, as if Dying carried nothing in it that was frightfull and amazing. It is certain, that those of the Heathens, whose Names are transmitted down to us for the gallantry of their Minds, have generally gain'd this reputation from the slight opinion they had of dying. For it was reputed among them as a generous heroick Act, to lay violent hands upon themselves, and by a draught of Poyson, or a sturdy Abstinence, to put an end to their

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own Lives, when their Designs and Interests did not prosper according to their Minds, or they were in danger of falling by a publick Executioner. Now that which brought this way of Dying into so much credit with them, was their not knowing what Death is: They either were persuaded, that nothing of us re∣mains after Death; or if they had some dark Notices, that the Soul does survive, they spoke very doubtfully of it, and were altogether ig∣norant how it lives, when it is gone out of the Body; but did believe, they did them∣selves a mighty service, when they thus esca∣ped from a Temporal misfortune. And thus it often happens still, that Men, when their Affairs succeed ill, revenge their ill fortune upon themselves, and die rather than feel the smart of their Calamities. This is chosen as a Refuge from threatning Ills, and fled to as a Remedy of present Pressures. But yet both the one and other of these are to be pitied: The former, because they were governed by a belief, that the Soul, while it is in the Body, is a Prisoner, and that it vanishes into nothing when it is let out: And the other, because a clouded Mind betrays them to desperate Thoughts.

But besides these, there are others, that think lightly of Death; for no other reason, but be∣cause they think it a glorious thing to die like a Roman, without discovering any signs of fear: Such, I mean, who account it a bravery of

Mind to out-face Death, who are govern'd by no other Principle than a supposed base∣ness in Fear; and therefore are resolved not to tremble, although they know not, but that they for ever lose all that they account dear to them. This is a Temper that is of great account in the World: But what greater base∣ness is it to fear losing that, which we love and cherish, than to love and desire that which we account good for us? For my part, I do not understand what great Vertue there is in living fearless of Death, or in being able to meet it without a dejected look, or undaunt∣edly to expose a Man's self to the danger of it, what-ever horrid shape it appears in; if he, who thus despises it, has nothing out of this World, that he can love or take pleasure in; especially when we consider, that it is as na∣tural to fear that, which is hurtfull and de∣structive to us, as to love that, which is good and beneficial. There is, I know, a contempt of Death, which is a noble Vertue; but it is only that which Religion does work the Mind to. For he, who knows he shall live again, has a great deal of reason to be fearless of dy∣ing. But what account can that Man give of his slight opinion of Death, who as little thinks of another Life, as he seems regardless of Death; and who, while he resolves not to fear Dying, thinks not, and perhaps does not be∣lieve, he shall rise again. These Men undoubt∣edly know not, what it is to die; otherwise

they, who have all the reason in the World to fear it, would never make it a Vertue not to be daunted or unconcern'd at it. For,

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

2. It is not such a state of Insensibility, as supposes the Soul as well as the Body to be laid in a profound sleep; and that it is out of

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

3. It is the haling the Soul out of its own proper Dwelling to a Prison, or the banishing

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

be weary of Life than afraid of Death, and to mourn the Birth rather than the Death of our friends.

But the case is quite otherwise, if we take a view of Death without any respect had to those Considerations, that Religion furnishes us with. For there is nothing more dolefull, no greater Calamity can befall a Man; and therefore there is nothing, that he has more reason to stand in awe of and tremble at. It is so far from breaking open the doors of a Pri∣son, and restoring our Souls to their pristine liberty; that it pulls down its House, and drives it like an Exile from its native Soil to live in an unknown place after an unusual manner. The Body is not its Prison, but its House and Dwelling-place; and when Death takes it hence, it is not as from an Inn, where it ne∣ver intended to stay long; but from the Ha∣bitation, where it would fain live its Immor∣tal life, and where according to the appoint∣ment of our Creator it was designed to inha∣bit for ever.

Now that Death does mean thus much, is plain from the Doctrine of the Resurrection, which is design'd to bring our Souls out of the Prison whither they are carried to live in a Body again; which Doctrine God has made us acquainted with as a wonderfull Instance of his Mercy to us, and that great Blessing, which is to bear up our Minds against the Apprehen∣sions of, and sad Aversions we have to Death.

But now what Blessing would this be to us, and what Comfort would it afford us, if the restoring our Souls to their Bodies was to re∣turn them to a Prison, and for ever to deprive them of their true and native Liberty? This would be so far from being matter of joy and comfort to us, that we should rise again, that we had reason to look upon it as a Me∣nace, and bewail it as a Calamity as grievous as the Platonists suppose the first descent of the Soul into its Body to have been. For what comfort can it be to us to know, that our Souls, after they are restored to their liberty, (if their separate condition be their true and most genuine way of living) they shall be ca∣ged up again at last so as never to recover their liberty more. But if it be an expression of abundant Mercy to us; a matter, for which we are bound to bless the God and Father of our Lord Jesus Christ, that he has begotten us again to a lively hope of rising again by the Re∣surrection of Jesus Christ; we have no reason to think, that Death does us a kindness by set∣ting our Souls at liberty from the Body as from a Prison. It is in one respect a kindness, as we shall rise again and live in pure and im∣mortal Bodies; but consider'd in it self, if the Resurrection will be a Blessing to us, it is a Calamity we ought to dread; for it imports an Execution of that frightfull Sentence, by which we stand condemn'd to lose our Souls; that Sentence, that suffers not the Breath, that

God has breathed into us, to abide with us. So that we have as much reason to be afraid of Death, as a Criminal has to dread a Jail, or an Exiled person to lament his Misfortune, when he is condemn'd to quit the Society of his friends and acquaintance to go into a strange Country, perhaps to live among a Bar∣barous people, the Customs and Manners of whom he is unacquainted with.

2. We may hence observe, what Death is now to us, since we have the hopes of a Re∣surrection. For by this, all that is terrible in it, is taken away, and we may look upon it without terrour and amazement. For though it snatches our Souls from us, and sends them as Exiles to a strange place, yet they go out of our Bodies with a comfortable hope of re∣turning back again. That which makes the state of an Exile so extremely melancholy and afflicting is, That he is not only deprived of the comfortable Enjoyments of his own Coun∣try among his dearest Friends and Relations, but doom'd to spend all his days in a wan∣dring condition among strangers without ei∣ther Home or Kindred. But now our Souls, when they are commanded out of our Bo∣dies, do not leave them with any such sad and sorrowfull Reflections, but go to their appoint∣ed place with joyous Hopes of being restored again after a time. And by this Consideration it was, that the Apostle chear'd the Minds of the Thessalonians, exhorting them not to sor∣row

for those that were asleep, as others which have no hope, 1 Thess. 4.13. i.e. Not like the poor ignorant Heathens, who had no notice of a Resurrection. For in this he makes the joy∣ous condition of our Christian state to consist, that we can rejoyce in hope; i.e. In that hope of having our Souls, which the displeasure of God does not suffer to dwell long in our Bo∣dies here, return'd us again, which we have by the Gospel: Whereas the pitious state of the Heathens lay in this, That they were with∣out hope, Ephes. 2.12. i.e. Without this hope; but were either altogether ignorant, or in great doubts what became of their Souls when they lest their Bodies.

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

Our Blessed Lord makes the goodness of La∣zarus's Condition, when he died, to consist in this, That he was carried by Angels into Abra∣ham's bosom, Luk. 16.22. In which Expression he undoubtedly intimates to us the great secu∣rity,

that hereby was given him, that even in that condition God was still his God, which was the Blessing that was granted to Abraham, and by which our Blessed Lord tells us he is assur'd of a Resurrection. His being in Abraham's Bo∣som does denote a participation of Abraham's Privileges. For as by the Excellency of his Faith, that great Partriarch got the glorious Character of being the Father of the Faithfull, so he is an Instance to us of all the good that God designs those that believe as he did: And not only so, but he was, as it were, consider'd by the Jews as the great Patron of all, that died in his Faith: That upon the account of the Covenant, that was deposited with him, and the Promise that was granted to his Faith, God would certainly be a God to all that go whi∣ther he is gone. The Jews consider'd Abra∣ham, as we do Christ, to be the Corner-stone in whom all the Building of their Church, be∣ing fitly framed, grew to an Holy Temple, and the Head over all things to 'em; i.e. That principal Person, by means of the acceptable∣ness of whose Faith all the Privileges they en∣joyed, and the Blessings they hoped for, de∣scended to them: And that therefore they could no-where be so safe, and rest with so much hope as with him. For it was a com∣mon Opinion among them, that the Souls of good Men, when they left their Bodies, went to the place where Abraham was, and that there they lived with him as Children in the

House of their Father. To this sense may that promise be applied, Gen. 12.3. In thee shall all families of the Earth be blessed. Which does not only signifie, that it should be a Pro∣verbial speech among all people, that God would deal with them in this life, as he did with Abraham; but that in him, or by being under the Guardianship of his Faith all pious Souls should be happy after Death. So that our Lord, when he tells us, that Lazarus was carried to Abraham's Bosom, spoke in the Lan∣guage and the common Phrase of the Jews who believed that the Souls of good Men, when they left their Bodies, went to the place, where Abraham as the Father of a Family has the chief place. For why is Lazarus said to be carried into Abraham's Bosom, rather than the Bosom of Adam, Seth or Enoch, or of Isaac or Jacob, whose Posterity they were, but be∣cause the Covenant upon which they depend∣ed, was at first lodged with Abraham; and that by being with him, he was secured of the utmost Blessing, that was intended in it: These all, saith the Author to the Hebrews; i.e. The good Men of old that died, having obtained a good report through faith, received not the promise: God having provided some bet∣ter thing for us, that they without us should not be made perfect, Heb. 11.39, 40. i.e. They did not in their times receive the promise of the Resurrection to an Eternal life, or it was not in the times of the Old Testament, that

God had determined to conferr this Blessing upon them: But it was reserved for the times of the Gospel, when Christ having by the Sa∣crifice of himself satisfied for our offences, should merit and receive the power of resto∣ring us to an Immortal life. So that they did not receive the full of their Hope; but though they were secured of it, by being with Abra∣ham, yet they were to wait the full comple∣tion of it till the times of the Restitution of all things. This then of old was the thing, that sweetned Death to the Minds of those brave Men, that died in the Faith of Abraham; that they should go to that great Patriarch as Chil∣dren to their Father's house, who was assured of a Resurrection by having the Lord for his God.

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

but will remember him at the last, and grant him the Blessing by which he shall be perfect∣ed. But again,

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

There are a great many Considerations, which, if duly thought of, would go a great way toward the abating that over-passionate Love we have of it; for it is mortal, and that is such a disparagement to it, as ought to make us somewhat ashamed of doating upon that, which we cannot keep; And while we have it, it is not to be maintain'd but with an a∣bundance of cost and care, a great deal of la∣bour and toil both of Body and Mind. So that though Life be so valuable a thing, that we cannot but love and esteem it; yet it is not this life surely, that is so desirable: Nor would

a Wise man set a value upon Life, if he was sure he should have no other life, but this. For who can be in love with Corruption and Mi∣sery, or limit his Affections to Vexation and Sorrow? Who can be fond of a life, that is al∣ways so chargeable, and very often so tiresome a thing to us, as this is? This indeed might be a consideration to incline us to think well of Death, though it does drive our Souls out of our Bodies; because the Corruption and Filth of such a Habitation is enough to nause∣ate and make them glad to be rid of them. For what comfort can a Soul take in a House that is ever and anon ready to fall about its Ears, and which daily toils and drudges it to find out some means to prop and repair it? What pleasure can it be to a Spirit to live in so nasty a dwelling, that in every room and corner, from the highest to the lowest, pre∣sents it with nothing but stench and silthiness? But if the miseries and follies, with which this life is embitter'd, be not enough to wean us from it; if the Soul be not willing to leave the Body, though it is a dwelling, that affords it little pleasure, because it was not created to live alone; yet when we know, that after Death has sent it abroad to live, we well know not how nor where, we shall receive it again at the Resurrection. Methinks this is a very satisfactory Reason why we should the less va∣lue this present life: For the Resurrection does fully answer our desires of life, and will for e∣ver

put an end to that Regret our Souls have to live out of a Body; and therefore it as∣sures us of such a life as is far more worth our having than this is. Was this all the life, that we have reason to look for, perhaps there might be some reason in that, why we should love this life with all its troubles, and why our Souls should be unwilling to leave our Bo∣dies, as unpleasant a dwelling as they have in them, because a bad one is better than none at all. But when Death, which puts an end to this life, will it self have an End, and our Souls shall not be left in Hell for ever, as the Psalmist speaks of our separate condition, we ought in reason to have some kind thoughts for that life we shall rise to, when Death and Hell are destroy'd. Did we know no more of it but this, That we shall live again; there is this reason, why we ought not to be only fond of this life, because this is not the only life, we have to live. But when the life, we shall live, is Immortal and full of Glory, and our Souls shall never more be forced out of our Bodies, when we have once received them a∣gain; if we be found fit to live, we who hope to rise to such a life, have little reason to doat upon a life of sorrow and vexation, and which Death will at last deprive us of: We, I say, have little reason to be fond of this, which must end even upon this account, because we carry a fondness in us toward life: For this in∣clination ought much rather to be towards a

life that is altogether free from all, that does discontent this.

4. We may hence observe the Folly of Athe∣ism: For it teaches Men to deride, and make a mock at the very Blessing, which of all per∣sons the Atheist either is or ought to be most fond of; and for the making the most of which, he pretends to believe as he does. He believes that it is for the good of life for a Man to be at liberty to follow the swing of his own inclinations, and that nothing is a greater enemy to it than Religion; which, as he discourses, does extremely sour and em∣bitter it by those ill-natur'd restraints, that it lays upon us. And now is there any Man that ought to be so much afraid of Death, as this Man, who is unwilling that Life should be sour'd with any thing that is unpleasant? Is there any thing that he ought to dread more than that, which will not only put an end to all his Enjoyments, but deprive him of that great Blessing which he is for improving to the utmost, and labours with all his Art and Skill to sweeten it with all that is gratefull and pleasant, as he pretends? It is indeed upon this reason, that he persuades himself, there is nothing to be look'd for after Death. He loves this World so well, that he is not willing to believe there is another to be expected, after he is taken out of this, unless he should live in the other, as he does in this. Let us eat and drink, says he, for to morrow we shall die:

i.e. Let us make much of Life, while we have it, for we shall not enjoy it long: And the dead know not any thing, neither is there any device, or knowledge, or wisdom in the Grave, whither thou goest. This is the substance of this Man's be∣lief and reasoning: But yet, I say, he of all Men should not believe and reason thus; be∣cause he speaks against himself, and argues a∣gainst his own Principles. For at the same time that he speaks against Religion for being an Enemy to Life, he himself speaks very mean∣ly and contemptibly of it. The same reason, that makes him an Enemy to Religion, ought to make him the greatest Enemy to Death, and to raise in his Mind the greatest abhor∣rency of it: because, according to his Opini∣on, it will for ever take away all that sense, in the pleasing of which, he places all his hap∣piness. He, who would not have Life rendered unpleasant by any thing, ought above all things to startle and tremble at the thoughts of Death, as the greatest Enemy to Life.

All, that are persuaded, there is another Life after this, are taught by this belief to have a very indifferent regard to this life; because they know, that the loss of this life is not the loss of all the life they hope for. But now the Atheist is so much wedded to this life, that he places all his Happiness in the delights of it, and cares not to think of any other. And therefore the thoughts of dying must certain∣ly be very troublesome to him, because he is

persuaded, he shall for ever lose that, which he would not have embitter'd, and that all his joys and pleasures, all that he accounts good for him, are thereby for ever gone.

And now what a wofull condition is this Man in, who lives under such a persuasion as this? He shows, he is no Enemy to Life, when he tells the World, That all, that he aims at, is the making Life as pleasant and easie as 'tis possible to be. And yet that which he so much loves, he rallies upon, and pleases himself with the thoughts of losing it for ever. Now if it be so gratefull to him to think he shall die ne∣ver to live more, why is he so tender at all of Life? why does he seek out ways to make it pleasant? why does he not live in a continual neglect and contempt of it, if it be so ridicu∣lous a thing to live as he would persuade the World it is, when he derides the Religious Man's hopes of living again, though he dies? But if Life be worth all the care and pamper∣ing, that he bestows upon it, he of all Men ought not to make it his scorn. He pretends to be a very great friend to Life, while he un∣dertakes to teach the World the best way of living. And yet at the same time, that he professes so much kindness and friendship for Life, his Principles make him a perfect Ene∣my to it. He believes, that there is no more Life after this; but that, when once Death has closed his Eyes, he shall never wake more; and this Thought he so much pleases himself

with, that he laughs at all, that do not believe as he does. And yet he tells the World, that he is an Atheist purely for the good of Life. He is an Atheist, because he would not have his Life sour'd with ill-natur'd Restraints, as he believes them; And yet because he is an Atheist, he cannot endure to hear of a life that is Everlasting, or of recovering his life again when he has lost it.

And is it now a wise thing to be an Atheist, when every one, that is so, is taught by his Principles to thwart his own desires; and to make it a part of his Wisdom to deride the be∣lief of enjoying that for ever, which he pre∣tends to have a greater value for, and to con∣sult the good of more than any body else. If he be wise in being such a friend to life, as he would have the World believe he is, when he would have nothing to interrupt or lessen the joys and pleasantries of it; why is he such an Enemy to is, as to be unwilling the Faith of those, that believe an Eternal life, should be true? But if he be wise in ridiculing and op∣posing this Faith, why does he profess himself a friend to Life? Either he must be a fool in being contented, that this belief should be false, or in loving Life so much as he does; Especi∣ally, when we consider it is for the sake of Life, that he chuses to believe as he does. Why is Life so precious a thing to him, that he can∣not endure to think of any thing, that is trou∣blesome to it, when with a great deal of satis∣faction

he can think of loving it for ever? Atheism then is a very foolish thing, not only because it makes a Man an Enemy to his own Life, but an Enemy to the Immortality of it, only that he may be thought the greatest friend to it, by providing extravagantly for it now; as a foolish Heir sells the Reversion of an Estate, for the present Enjoyment of a small pittance of it.

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

which a love of Life should prompt him to.

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

This ought to be the End of our Living now, because we must live again: For a loose

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

This then is not the reason, why Men live loosely; but generally they, who live wicked∣ly, are apt to persuade themselves, that they shall never live again. And though it is the illness of their Lives does drive them to this

persuasion, yet they discourse the matter as if the reason, why they live no higher than this World, was, because they were certain, there is no other. And it is true, that if they be right in their belief, they are not much to be blamed for their way of living; because if there be no other life but this, a Man has no∣thing more to do, than to enjoy this the best he can. But then this is a tacit confession, That if there be another life, they ought not to live as they do, because a sensual way of living can only be suited to a World, that af∣fords no other than sensible delights. And then let this Man think with himself, whether he does wisely to live so here, as to put him out of conceit with another life, when all his unwillingness to live again will not hinder him from returning to a new state of life. Let him think whether his way of living be such, as he can approve of, and satisfie him∣self in, when it makes him rather to chuse, since he cannot avoid dying, never to see nor hear any thing more, than to rise and live a∣gain afterwards. And if a wicked Man can upon no other score go on in his way with any tolerable ease, but by wishing he may never see day again, when once Death has closed his Eyes, how can we chuse but think, that a Resurrection to another life does, in the opinion of this Man, call for another course of life, than what he now lives. For if we we must rise and live again after this, it is

surely our interest and concern so to pass through this life, as to carry along with us none of those sensual Inclinations and Affecti∣ons, as will not suffer us to live well in the next.

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

II. I Come now to consider the Resurrection, as it imports our living again in these very Bodies. A Resurrection is a restoring life to the Body, that dies. For if it was not the same Body, that the Soul now lives in, that it shall be united to again by the 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.

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

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

Was the Resurrection only design'd to re∣store us the Life we lose, when we die? I mean, just in the same imperfect condition we now enjoy it, we should be apt to rejoyce in it as a Blessing; and to fetch Arguments from thence to lay the Terrours of Death: because it is much better to be in a living than a dead

State: Better is a living Dog, than a dead Lion, saith the Wise-man, Eccles. 9.4. i.e. The most contemptible Creature, that has Life, is in a much better condition, than the most noble, that wants it: For to him that is joyned to all the living there is hope; i.e. He that is a∣live, does by virtue of that principle of Life, that is in him, reap much comfort and satis∣faction from a prospect of all the good, he is capable of.

This Notion some have carried so far, as to persuade themselves, that the Damned, who undergo Everlasting Torments, are in a much better condition, than if they were in a state of Annihilation. Because though they live in the most miserable condition, yet they live. And they who live do enjoy some good; whereas they, who have no life, enjoy no good at all. Upon which reason they conclude it is much more Eligible to be, than not to be, and to live, though in the greatest misery, than not to live at all. But I must confess, that I don't apprehend the fineness of this kind of ar∣guing: Neither does it appear, that any Man does set such a value upon Life, as to be con∣tent to live the most deplorably wretched life, so that he can but live. For Misery, when there is nothing to allay it, does spoil the plea∣sure, and take away the very desire of living. But however, such a life, as we now live, is acceptable enough to us, though in the course of it we do meet with many troublesome Cir∣cumstances.

Our sensibility of this we make appear by that daily care we take, and that great expence we are at to find out Remedies to put off Death as long as we can. For though there be vexatious passages in this life, yet we generally feel they are tolerable; or when they swell to a bulk exceeding our strength almost, yet we often see, that the greatest of Temporal Evils are not very long, and upon that account we hope we may out-live them: So that although it was to no better a life than this is, that we should rise again, yet we should be well satisfied with the thoughts of a Resurrection: And the rather, because this is a life, that we are well acquainted with, and know the worst of; and by having made a trial of it, do know how to pass through it with some tolerable ease and comfort.

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

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

But the great Question is, How we can be said to begin to live an Immortal Life then, when the Soul that lives in these Bodies, is an Immortal Principle now, and does not lose its Life by being separated from the Body; but does continue to live, when the Body is re∣turned to Dust? To this I say, that though the Soul be Immortal, and does not cease to live, after it has left the Body, yet the Man, that consisted of a Body and a Soul, does: And the Life that the Soul lives, is not that Life, which a Man by Dying loses. For though the Soul be a principal part of us, yet it is but one part, and the Body is another; and it is in the vital Union of these two parts, that the Life of Man consists. And as it is this Life, that Death deprives us of, so it is this Life that the Resurrection will restore us; And this Life will then begin to be Immortal. It is not the Soul, that will then begin to be Immortal: For Immortality is the privilege of this part

of us, even while it is now in the Body: But the Immortal Life, we shall then begin to live, is the Life we now live only made Immortal: i.e. When the Resurrection has united the Soul and Body together again, this Union will never more be broken. So that an Immortal Soul shall then live in an Immortal Body for ever.

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

1. That it is then only we shall begin to live. We date our Lives from the time we come into the World, and reckon, that we have lived through so many Ages of our In∣fancy, our Childhood, our Youth, our Man∣hood, and Old Age, when we arrive to three or fourscore Years. This is a Life, that we account very long; and when so many Years

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

And besides; a Life of fourscore or a hun∣dred Years is so short, in comparison of that, which is Eternal, that it does not, in the style of Scripture, deserve the name of Life. It is styled Vanity, and compared to a shadow to instruct us; that it has nothing of Reality in it, And when it is once spent, what is be∣come of all those Years, that we are said to

live? Though Man be so strong, that he comes to fourscore Years, yet is his strength then but labour and sorrow; for it is soon cut off, and we flee away, Psal. 90.10.

But when the Resurrection gives us Life a∣gain, then it is, that we shall in the most pro∣per sense be born to live. For then we shall receive all that spirit and vigour, that we have lost; so much Spirit, that Eternity shall ne∣ver waste it. And if we account a Life of fourscore Years venerable, how much Reve∣rence ought we to have for a Life, that has no Death at the end of it.

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

2. We shall then begin to live that Life, we are appointed to. For a mortal and corrupti∣ble Life was not that, which God design'd and made us for; But it is the Curse, that Sin has let in upon us, the Punishment God has sub∣jected us to for Adam's Transgression: By one

Man sin enter'd into the World, and Death by sin, saith the Apostle, Rom. 5.12. i.e. The Mortal state, we are now in, is owing to Adam's Disobedience. For had not he disobey'd the Command, not to eat of the Tree of Know∣ledge, we had not known what Death meant. In his state of Innocency he was a Probationer for Immortality; and the Law, that threatned him with Death in case of his Disobedience, did implicitly at least assure him of Immor∣tality, if he did not disobey. For it implies, that as while he was innocent, he was not condemn'd to a Mortal condition; so on the other hand, he was not adjudg'd to Immortality; but that Life and Death were set before him to be the Rewards of his do∣ings.

Whether Immortality was a natural Privi∣lege of innocent Man, and the Mortality, that we are now subject to, was a natural Ef∣fect of his Eating the forbidden fruit, or no? i.e. Whether his Body, which was made out of the Dust, was naturally subject to those de∣cays, which at last turn ours into Dust again? Or whether it was so built, that no Time or Age could possibly have impair'd it, if he had not eaten of a fruit, that tainted his Vitals, is a question that we need not much trouble our selves about? For what-ever we believe in this case, yet it is certain, that Mortality and Death, even according to this nice Speculation, came upon him and us by his transgressing the

Law, that upon pain of Death forbad him to eat of such a Tree. Those who suppose he was made Immortal; i.e. That Immortality was conferr'd upon him in his very Creation, do understand no more by the Command not to eat of the fruit of the Tree of Knowledge, but only a Caution to avoid a fruit, that would kill him of it self. Now as to this matter, it may seem reasonable enough to believe, that a Body, that was not created Corruptible, as Adam's was not, would not have dissolved to Dust again, as ours do, if he had not corrupt∣ed it by sin. For though his Body was made of the same matter, as ours are, yet it was in a far more perfect state. In us the Appetites of the Body are broken loose, and grown ex∣travagant; and the Principles of our Consti∣tution are not so equally pois'd, at to prevent those decays and languishings, which at last issue in Death. The rage of our Appetites of∣ten destroy us, by being the occasion of In∣temperance and Excesses in Eating and Drink∣ing and bodily Pleasures: And the predomi∣nancy of some of those Humours, that belong to our Bodies, is the occasion of Diseases in us, and a natural reason why we die. But while Man was innocent, though he did stand in need of Meat and Drink to nourish and sustain his Body, yet his Food was wholsome, and his Appetites so temperate, that he was in no danger of dying either through the illness of his Body, or by an extravagant Excess. And

since the several Humours of his Body were at peace, the good and sound Constitution of Body, with which he was created, did exempt him from those decays and infirmities, that let Death in upon us. He was, 'tis true, made out of the Dust, as we are, and needed the supports of Meat and Drink as we do: And on that account it is plain, that he was not Immortal, but that there was one way at least, that it was possible for him to die, though not so many as do destroy us. Hunger and a want of food would certainly have kill'd him, as well as it will us, or else there needed not such a provision of food have been made for him in Eden. But yet as he was so well provided for, that there was no danger of his dying this way: So his Body, though formed out of the Dust, was so well built, that Age and Infirmity would have made no Impressions up∣on it.

And besides, we are to consider, that the Ground being not under a Curse, as it is now, his Body could naturally be no more subject to Vanity, than the Earth out of which he was made. For why may we not suppose, that the Earth was not then, what it is now, as it is suited to the Condition of our Mortal sinfull state, no more than it will be the same it is now, when we come out of our Graves to live in that New World, that will be prepared for us, when we have shook off our Corruption. And as the Renovation of our Bodies does re∣quire,

that there should be New Heavens and a New Earth for us to live in: So the Earth, in which innocent Man lived, was such as was proper for him to inhabit. It was not surely such as now it is, since a Curse has come up∣on it for the sake of Man; i.e. Even out of Charity to Man, that he who is under a Curse might have a proper Habitation to live in. And when the Earth out of which Adam was taken, was not subject to the Bondage of Cor∣ruption, under which it now groans, his Body, though framed out of the Dust, was not for that reason to resolve into Dust again.

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

And besides; Why was the Tree of Life planted in the Garden, if Adam was created Immortal? It was not surely for show only, but for use, as all the other Trees, even that of Knowledge undoubtedly were? For though

there was good Reason to prohibit a Tree of Knowledge to a Creature, that was by his own industry and endeavour to improve himself in Knowledge and Vertue; yet perhaps he was at last to have been allowed the liberty of Eating that Fruit as the Reward of his Labour, and for the highest improvement of his know∣ing Faculty, if by Care and Diligence he ap∣plied himself to that which was his great Du∣ty and Business. It is not to be thought sure∣ly, that God planted the Tree of Knowledge in the Garden merely for the hurt of his Crea∣ture, or to become a Temptation to him to ruine himself; but rather for his good, had he waited the time, that God in his Wisdom had appointed to reward him with that fruit, whereby all his further search after Knowledge should have been ended, by having this Wis∣dom and Knowledge, he by his own Industry had acquired, secured and perfected. But when by a hasty step he endeavour'd to gratifie his Appetite of Knowledge by becoming like un∣to God, knowing Good and Evil at once, with∣out any labour of his own, his Appetite be∣came vicious; and his Attempt was such a Breach of the Order, and a Transgression of the Method that God had appointed him, that he denied him the benefit of the Tree of Life, and condemn'd him to a Mortal condition.

And therefore the subtil Serpent, when he tempted Eve to Eat of this Fruit, spoke a Truth, when he told her God does know, that in the

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

should have made Adam, had he not disobey'd the Divine Command.

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

This then being that perfection of Life, that God, when he made Man innocent, design'd him for. The Resurrection, 'tis plain, is de∣sign'd to restore us to that way of living, that God in our Creation fitted us for. For al∣though Man was not created Immortal, yet it is plain he was created for an Immortal Life;

because God put an Immortal Principle into these Bodies of Clay, which now are Mortal. For why should he unite two such Principles together, and make it Natural for an Immor∣tal Soul to live in a Body, if he did not design they should live always together? And if this was the way of living, that Man was intended for in his Creation; the Life, that the Resur∣rection is designed to give us, is the same Im∣mortal Life, that we were Created for: For he that over-cometh; i.e. maketh those Improve∣ments in Vertue, as Adam should have done, shall, after he is risen again for the confirming of Life to him, eat of the Tree of Life, which is in the midst of the Paradise of God, Rev. 2.7. i.e. We shall be made Immortal as Adam should have been.

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

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

We go out of the World like Criminals; and can any thing grate more upon an inge∣nuous Mind, than to think we die, because we are under an offence, and we condemned to die? And had not our gracious Redeemer born our Shame for us, and appeas'd the Wrath that is come upon us, and made it a more easie thing to enter upon another state, with what shame and horror, with what confusion and disorder can we imagine that our Souls would have crept out of these Bodies? For in this case they would have been dragg'd like Apprehen∣ded Malefactors, to that separate state, whither they go, when they leave the Body, as to a Gaol, over which the Devil has the power:

For, according to St. Paul's Expression, he has the power of Death, Heb. 2.14. i.e. Death would have deliver'd our Souls into his hands, as a condemn'd Criminal is put into the hands of an Executioner: They would have been consigned over to him, who has the power over that State whither Death sends us. And oh, with what Vexation and Anguish would they have been tormented, to think that all this was come upon them by the just Judg∣ment of God! Think with how much shame a Man, that was born to a plentifull Estate, ap∣pears among Men, or is haled to a Prison, when by his Folly he has reduced himself to Beg∣gary and Rags; and the common Reproach of all, that knew him, is, See the Man that has undone himself by his Extravagancies. And how much more grievous would it have been to us, had not Christ by dying and rising a∣gain taken away our Reproach, to have been pointed at by Angels, when we had gone into the other World without the Bodies, that by the Law of our Creation we were appointed to live in? and when we had fall'n under the Power and Dominion of Evil Spirits, to have had it said of us, That we were the Spirits of Men, and had brought our selves into that Condition by our own Folly, and want of Consideration? But Christ by Death has destroyed him that had the power of Death; and by going to the place of separate Spirits, has taken posses∣sion

of it as his own Kingdom in right of his Conquest over the Devil. And the Resurrecti∣on he has assured us of, will free us from our shame: For then Death will be swallowed up of Victory, and we shall appear in the World, and live like our selves again. This will be the day of our Triumph and Joy, when that, which is sown in dishonour and weakness, shall rise in glory and power. And because we go out of this World with the expectation of a Resurrection, we may appear before the Inha∣bitants of the invisible World without any dread or shame, because we shall there live in hope under the protection of a mercifull Re∣deemer.

4. This may inform us of the Difference between this Life, and that we shall then live. We shall live in the same Bodies indeed, but not in Bodies, that carry such marks of disho∣nour and shame in them, as now they do, nor such a Life as now we live. For the great dif∣ference between them is this, That now our Bodies are frail and brittle, and we carry the great valuable Treasure of Life in Earthen Ves∣sels, that are subject to decay; and which ere∣long will be broke to pieces and lose the Trea∣sure, that is put into them. But then they will be purified to a Heavenly frame, and no longer subject to those innumerable Chances, that beat upon, and at last break them down. Here it is only that little scantling of Life,

which Sin and the Divine Wrath have left us, that we enjoy; but there we shall have that full portion, that God in our Creation set be∣fore us, and what through the Redemption of his Son, we are restored to the Hopes of. Here we live subject to a thousand Miseries and Infirmities, and are put to daily trouble to repair the decays of a corruptible Nature; and at last, after all the supports and refresh∣ments of Meat and Drink, or the Remedies of Physick, our Spirits run off, and the Grave becomes our Habitation. But then we shall have a Life, (unless by our own folly we trea∣sure up so much Wrath, as will not suffer us to live, and we our selves carry Misery along with us;) a Life, I say, that no Sorrow shall embitter, no Wants weary and disquiet with Labour and Solicitude, and which will be able to sustain it self for ever without any of those Succours and Remedies, that our present Ne∣cessities call for. There will be none of that thoughtfulness for to morrow, which now of∣ten breaks our Rest, and embitters our Lives; no sweating for Bread to maintain Life; nor any of those Anxieties, which here the fears of losing, what we have, do perplex us with. For there the Reason of all this will be taken away, because we shall then enter upon a World replenish'd with all, that Humane Na∣ture can desire; and the Life we shall live, will have none of those Exigences, that suppose im∣perfection in us.

That which makes this Life so full of vexa∣tion and sorrow is the Curse that is come upon our selves, and that which is come upon the Earth for our sakes. For it was but fit, that the Earth should be changed, when Sin had alter'd the Nature of us, that were to live upon it. And since a Mortal and Cor∣ruptible Creature must live a Life of Sorrow and Labour, it was requisite the Earth should be despoiled of that fertility, that gave inno∣cent Man an easie Maintenance, and be Cur∣sed to bear Briars and Thorns for a Creature, that was to fetch his Food out of it with Sweat and Sorrow. Now what wonder is it, that the Life of Man, which is not to be su∣stain'd but by his own Labour, should begin to be over-run with Cares and Solicitudes, when that fertility which fed him with Ease, began to leave the Earth; and instead of the Fruits of Paradise, he saw Briars and Thorns spring up all about him. 'Tis Natural when our Bread fails, and we see a scarcity of Pro∣vision begin to appear to have our Cares heightned, and our Heads fill'd with Thought∣fulness. So that our Solicitudes and Anguish for the things to sustain Life, are but like the scramblings of Children, when they are a∣fraid the things they value, should all be snatch'd from them. For when the Earth be∣gan to fail Man of that plentifull and easie Provision, with which in Innocency he was

fed; it is no wonder that, like Men afraid, lest the whole World should fail us, our Desires grew impatient, and made us restless and thoughtfull.

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

Life of Labour and Toil and Misery, as now we do, because the Curse, that is the cause of it, will then be taken off.

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

And if we are content to undergo so many Hardships for a Life, that is Mortal; if we believe there is a Necessity upon us to follow our Callings, and to be intent upon our world∣ly Interests, that we may provide those Ne∣cessaries of Life, without which we shall cer∣tainly die; and which when we have them, will not long preserve the Lives, we labour for: With how much greater care ought we to lay up for the Life to come, a Life that nothing can destroy but our own Folly and Negligence? Do we judge him an improvi∣dent Man, who takes no thought at all for to morrow; but expects that Providence with∣out

his own industry and fore-cast should sup∣ply his Necessities? And do we make no Re∣flections upon our own foolish Improvidence, when while we are thoughtfull, and labour for food and raiment to preserve a Life that we must part with, we leave all the care of an Immortal Life to the Goodness and Mercy of our heavenly Father without any serious Considerations, what we are to do to qualifie our selves for it.

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

'Tis Holiness alone can qualifie us for a glo∣rious Immortality; and this we may be sen∣sible of, because the Mortality and Misery we now labour under are the fruits of Sin.

And there can be no way to make our selves Immortal and Happy, but by abandoning that which at first made us Mortal and Mise∣rable. So that if we still go on to corrupt our selves by the illess of our doings, though we do rise again after Death, Misery will fol∣low us; and a more dreadfull Condemnation than that which in Adam we fell under, will come upon us.