Truth and innocency, prevailing against error and insolency

THE Resurrection of the Body PROVED.

AS touching this Subject of the Resurrection, I shall be brief, yet full enough to prove it to be the truth of God, and the foundation of the godly mans faith and hope; and my method to prove it, shall be by laying down this Position; which is,

That the dead bodies of those that return to the dust, shall live again, and arise and come to Judgment, to receive ac∣cording to what they have done, whether it be good or e∣vil.

For so saith our blessed Saviour, (John 5.28. in these words) Marvel not at this, for the hour (or time as the word will bear it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hora) is coming, in the which all that are in the graves shall hear his voyce, and shall come forth, they that have done good to the Resur∣rection of life, and they that have done evil, to the Resurrection of Condemnation; for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, 1 Cor. 15.52. And that this is true, weigh the following Reasons, which will confirm the truth of the Position; and the first Reason is,

Reas. 1. Because Christ himself did both die and rise again to be the first fruits of them that sleep, that he might bear a sure Testi∣mony

to prove the Resurrection of the dead; as saith the Apostle, 1 Cor. 15.20, 21. in these words, But now is Christ risen from the dead, and become the first fruits of them that sleep, for since by man came death, by man came also the Resurrection of the dead; for as in (or by) Adam all die, even so in (or by) Christ shall all (men) be made alive, but every one in his own order, vers. 22.23.

Reas. 2. Secondly, because the Scripture saith, that our bodies shall be redeemed from the Grave, and cloathed with immortality; and indeed it was the very thing that Saint Paul waited for and comforted himself in, Rom. 8.19, 20, 21, 22, 33. in these words, For the earnest expectation of the creature, waiteth for the manifesta∣tion of the Sons of God; for the creature was made subject to vani∣ty, not willingly but by reason of him who hath subjected the same, in hope because the creature it self also shall be delivered from the bon∣dage of corruption, into the glorious liberty of the children of God; for we know that the whole Creation groaneth, and travelleth in pain together until now, and not only they, but ourselves also, which have the first fruits of the Spirit, even we our selves groan within our selves, waiting for the adoption, to wit, the redemption of our bo∣dies; From whence we may see, that the Apostle did look and wait in his mind for the Resurrection of the BODY, which is to be understood the Resurrection: and thus we see that our BODIES shall be redeemed from the dust; (and all kind of Corruption) which proveth the Resurrection: And so I pass to the third reason; which is,

Reas. 3. Thirdly, because the Scripture saith, the dead bodies of such as are in the dust, shall arise again, and live, as saith the Prophet, (Isa. 26.19.) in these words; Thy dead men shall live, together with my dead bodie shall they arise; awake and sing ye that dwell in the dust, for thy dew is as the dew of Hearbs, and the earth shall cast out the dead, that is in it. The which agreeth with the words of the Prophet Ezek. which saith; And as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone; and when I beheld, loe the sinews and the flesh came upon them, and the skin covered them about; and there was no breath in them: Then I Prophesied as he commanded me, and the breath came upon them, and they lived and stood up upon their feet, an exceeding great Army. From whence we may see, that there is to be a Resurrection of the body out of the dust of the earth, to life again, that all may come to Judgment to give an account of what they have done in the

body, whether it be good or evil. And so I come to the fourth Reason, to prove the Resurrection of the body; which is,

Reas. 4. Fourthly, because the same IT which is sown in cor∣ruption, the same IT riseth in incorruption, and every seed shall have its own body; as saith Saint Paul, 1 Cor. 15.42. So also is the Resurrection, IT is sown in corruption, IT IS raised in incorruption; for this corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible hath put on incorrupti∣on, and this mortal shall have put on immortality, 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; Which clearly proveth, that the same that goeth to the dust, the same riseth again out of the dust; only the corruption putting on incorruption, and the mortal putting on immortality, which cannot be understood another body, but the same body, neither can it be true which is said, Death is swallowed up in victory; (no) for if the dead bodies rise not out of the Graves, then the Grave hath victory, and is not conquered, so as to be said, O Grave where is thy victory; but the victory of the Grave is destroyed by Christs death and Resurrection, that we should not be holden therein. All which proveth there is to be a Resurrection of the dead bodies out of the Graves. And so I come to the fifth Reason, to prove the Resur∣rection of the dead; which is,

Reas. 5. Fifthly, Because Job also confirms this truth, saying; O that my words were now written, O that they were now printed in a book, that they were graven with an Iron Pen, and laid in the rock for ever; for I know that my redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms de∣vour this body, yet in my flesh shall I see God, whom I shall see for my self, and my eyes shall behold and not another, although my reins be consumed, Job 19.23, 24, 25, 26, 27. From hence we may see, that although Job were in great afflictions, yet the consideration of the Resurrection comforted him; and that he means the very same body is plain, because he saith, that although worms did de∣vour his body, yet in his flesh, with his eyes, (and not others) should he see Christ his Redeemer in the latter day, stand upon the earth, whom he should behold for himself, and not another. So then the very same Job that then was in misery, the very same Job was afterwards to see the Lord: to which add, that the very same

body, that suffereth with Christ, the very same body shall raign with Christ; for it is against pure justice, that one body should suffer with Christ, or for Christs sake, and then another body glo∣rified, and that body which suffered to perish for ever; this cannot be in justice, which also proves, that the same body shall arise out of the dust. And so I pass to the sixth Reason further to prove, that the dead bodies of men which now are asleep in the dust of the earth, shall awake, live and be raised again from the dead; which is,

Reas. 6. Sixtly, Because Daniel further confirms the truth of this saying; Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt, Dan. 12.2. In this text there is these two things considerable; the first is, that such as sleep shall awake; and Secondly, the place where that they sleep, and that is in the dust; and Thirdly, that it is not meant spiritually, that is to say, to awake out of a state of a sleep of sin to Righteousness, because some of those that awake, do awake to everlasting shame and contempt; which cannot be ta∣ken in a spiritual fence; for I hope no man is so void of understand∣ing, as to think, that such as awake out of sin, and stand up from a spiritual death, that they awake to everlasting shame and contempt; but some of those that do awake Daniel saith, do awake to ever∣lasting shame and contempt; which sheweth, that those that die and sleep in the dust, that the very same shall arise again, even that which sleeps both of good and bad, some to everlasting Joy, and some to shame and everlasting contempt: which clearly proveth, that the dead bodies of such as sleep in the earth, shall (even they themselves and not another) arise. And thus I pass to the seventh reason, to prove the Resurrection; which is,

Reas. 7. Seventhly, Because Saint Paul saith, That the dead in Christ shall rise first: Now this cannot be meant spiritually; first, because those that be in Christ cannot be spiritually dead, that is to say, dead in trespasses and sins; and secondly, if it should be Ob∣jected, that there may be dead branches in the Vine, John. 15. then I answer, that such shall forthwith be cut out, and have no priviledge by Christ; but the dead in Christ spoken of both by Saint Paul and Saint John, have priviledge by being dead in Christ, which means the death of the body, and the Resurrection of the body from the dead; that is to say, the godly, even such as live and die in Christ, shall arise a thousand years before the wicked; as you

may see, 1 Thes. 4.14, 15, 16. compared with Revel. 20.5, 6, 7, 8, 9, 10, 11, 12. And that this is no spiritual Resurrection, but a Resurrection of the body, is plain; because it is that which the Apostle is a speaking of in that place, as you may read, 1 Thes. 4.13, 14, 15, 16. In these words; I would not have you ignorant brethren, concerning them that are a sleep, that ye sorrow not even at others that have no hope; For if we believe that Jesus dyed and rose again, EVEN SO, (mark that) them also that sleep in Jesus, will God bring with him: For this we say unto you by the word of the Lord, that we that are alive and remain unto the coming of the Lord, shall not prevent them which are asleep; For the Lord himself shall descend from Heaven, with a shout, with the voyce of the Archangel, and with the Trump of God; and the dead in Christ shall rise first: Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the Air; and so shall be ever with the Lord. From whence we may see clearly, that the Apostle is speaking of the Resurrection of the body; for saith he, If we beleeve that Jesus dyed and rose again; EVEN SO, them ALSO that sleep, (the even so) implyeth, that as Jesus slept and rose again; even so shall we sleep and rise again; and we may know, that the same body that was crucified unto death, and was buryed, even the same body, rose again; for so saith Christ (to Thomas) after his Resurrection, Come feel the Print of the nails in my hands, and reach hither thy hand and feel my side, that is piersed; so that we may see it was the same body, which was cru∣cified, dead and buryed, which also rose again; even so shall our bodies, (even the self-same body) arise out of the dust of the earth and come to Judgment. And so I pass to the eight Reason, to prove that those that are now asleep in the dust of the earth, shall arise from the dead; which is,

Reas. 8. Eightly, Because Christ hath proved it from the Scrip∣ture, and the Spirit of God in his People have caused them earnestly to hope and wait for it; and first that Christ hath proved it, read Mat. 22.31, 32. in these words As touching the Resurrection, (saith Christ) of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the dead, but of the liv∣ing. In these words Christ is proving the Resurrection, in oppositi∣on to the opinion of the Saduces, which held, that there was no Resurrection; but Christ tels them, that they did err no knowing

the Scriptures, nor the power of God; as much as if he should have said, if you had known the Scriptures, you would have believed and acknowledged the Resurrection; for they bare their Testimo∣ny to the truth thereof; or if you had been well instructed about the power and omnipotency of God, it would not have seemed to be a thing so incredilous unto you, that God should raise the dead; for saith he, God did tell Moses, that he was the God of Abraham, and of Isaac, and of Jacob, and God is not the God of the dead but of the living: but now Abraham, Isaac, and Jacob, is dead, as if Christ should say, therefore God is not their God upon your account; O ye Saduces: but God is the God of Abraham, Isaac and Jacob, for they live to him; that is in his account, for God seeth all things, past, present, and to come, and calls things that shall be, as if they were, Rom. 4. And so he seeth all men risen from the dead, and stand before him alive in a Resurrection; and thus all live to him (viz. in his account, and this is to be un∣derstood in this text, as I before have said; so then there was a sort of men then, even as there is now, which did deny the Resurrecti∣on, (of the bodies of the dead, which are in the dust) but Christ op∣poseth them, and proveth; That there is to be a Resurrection.

And Secondly, the Spirit of God in his people have caused them earnestly to hope and wait for it, as you may read, Heb. 11.35, 36. in these words, Others had tryals of cruel mocking, and scourgings; yea moreover of bands and imprisonments; and others were tortured, not accepting deliverance, that they might obtain a better Resurrection. From these things which have been written, you may see, that both Christ have proved, and the Saints earnest∣ly hoped and waited for the Resurrection, and indeed (and in truth) it was never questioned by the godly, for when Christ tels Martha, that her brother Lazarus should rise again; I know (saith she) that my brother shall arise again, in the Resurrection, at the last day: she never once questioned, but that her brother, (even the same man Lazarus) should arise again at the last day; which shew∣eth, that both Christ and the Saints doth prove and acknowledg, that those that sleep in the dust of the earth, shall arise, even the same bodies, (only incorruptible) and come to Judgment. And so I pass to the ninth Reason, to prove that those which are asleep in the dust of the earth, shall arise; which is,

Reas. 9. Ninthly, Because otherwise were the Saints in a worse condition then the wicked, for they bear about in their bodies the

dying of the Lord Jesus, and suffer deeply, and are accounted as sheep for the slaughter; and the wicked they eat and drink, and take their pleasure: now if there be no Resurrection, then the wick∣ed were in the best condition; for if there were no Resurrection then there would be no judgment, and then the word, remember for all this, God will bring thee to judgment, were of no force; and I never yet read of a day of judgment (since Adams being cast out of Paradise) to be till after the Resurrection, and then no Resur∣rection, no Judgment; then I may say with Saint Paul; Let us eat and drink, for to morrow we shall die; but that there is to be a Resurrecti∣on, and that it will go ill with the wicked, read, John 5.28. Dan. 12.2. (and the like) But if there were no Resurrection, then the righteous were in the worst condition, as you may read, 1 Cor. 15.16, 17, 18, 19. in these words. For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain, and ye are yet in your sins: Then they also which are fallen asleep in Christ, are perished; if in this life only we have hope in Christ, we are of all men most miserable. From whence we see, were it not for a Resurrection the wicked were in the best condition, and the Saints of all men the most miserable be∣cause of their sufferings; but it is not so, for they are in the most hap∣piest condition. And thus I pass to the tenth Reason, to prove that the dead (as before said) shall arise; which is,

Reas. 10. Because the Scripture saith, that our vile bodies shall be fashioned and made like unto Christs glorious body; as saith the Apostle, Phil. 3.20, 21. in these words, For our conversation is in heaven, from whence also we look for the Saviour the Lord Jesus Christ; who will change our vile bodies, (OR RENEW, OR RE∣FORM, OR PƲT IT INTO A BETTER ESTATE; AS THE WORD 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, Qui reformabit corpus, WILL BEAR IT) that it may be fashioned like unto his glorious body. From whence we may see, that the dead shall arise and have their vile bo∣dies renewed, or reformed, even changed into another estate and condition, yet the same body, and made in fashion like to Christs glorious body: so then, it is not another body, but these our vile bodies fashioned, and made like to Christs glorious body; which proveth, that the same body which dyeth, the same body shall rise again, only corruption and imperfection taken away; and this agreeth with the whole current of Scripture. And thus I pass to the Eleventh Reason, to prove, that such as are returned to dust, shall again awake and come forth out of their graves unto judg∣ment; which is,

Reas. 11. Eleventhly, Because the Scriptures saith, That all things even the whole Creation, shall be delivered from the bon∣dage of corruption, and restored into its primitive estate; only those excepted, who have voluntarily made themselves miserable for ever; yet even they shall arise with such a body as shall not die any more; (the greater will be their misery) And that there is to be such a Resurrection, read these Scriptures, Acts. 3.19, 20.21. Rem. 8.20, 21. in these wordes, Repent ye therefore and be con∣verted, that your sins may be blotted out: when the times of refresh∣ing shall come from the presence of the Lord; And he will send Jesus which before was preached unto you, whom the heavens must receive until the times of restitution of all things; which God hath spoken by the mouth of all his holy Prophets, since the world began; for the creature was made subject to vanity, not willingly, but by reason of him (viz. Adam) who hath subjected the same in hope; for we know that the whole creation groaneth and travelleth in pain together until now; because the creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God: for even we our selves groan within our selves, waiting for the adoption, to wit, the Redemption of our bodies. From these Scriptures, and more that might be added (of this nature) it doth appear, that the bodies of the sons of men, shall be raised again from the dead, and he restored into that estate wherein they were created; and also into the glorious estate that the body of Jesus Christ him∣self is in; for when he shall appear, we shall be made like him, and he hath a body of flesh and bones, which proves the Resurrection; for if it be not the same body that goeth to the dust which is raised again, but another body, then it is a new Creation, and not a Re∣demption by a Resurrection; and then is not the Scriptures true, which saith, O Death I will be thy Death; and, Death shall deli∣ver up her dead; but God and the Scriptures is true, and all them that do deny that the dead bodies shall again live, and arise out of the dust of the earth, are lyers. And so I pass to the Twelfth and last reason, (although I might add many more if time would per∣mit) to prove, That the dead which sleep in the dust, (both good and bad) shall arise and come to Judgment; which is,

Reas. 12. Because the Scripture saith, that although we must needs die, and be as water spilt upon the ground, yet God hath used a means that those that are thus banished, should not be for ever ex∣pelled from him: for Christ hath destroyed him, that had power over

death, which is the Devil; and hath delivered us, (by Resurrecti∣on) who by the reason of the fear of death were kept in slavery all our life long. For nothing would be so troublesome to the godly, as the thought of death, were it not for a Resurrection; but saith the Lord, I will ransome them from the power of the grave, I will redeem them from death; O Death I will be thy Plague; O Grave I will be thy destruction: He will swallow up death in victory, and the Lord will wipe away tears from all faces, Hosea 13.14. Isa. 25.8. 2 Sam. 14.14. Heb. 2.14.

From these Reasons and Scriptures, (and many more which might be added,) we may clearly see, That the dead, (namely such, as do (now and shall) sleep in the dust) shall arise (both good and bad) and come to Judgment. And now courteous Reader, seeing it is so, that the dead (as before said) must arise and come to Judg∣ment, be exhorted to take up that good resolution, with (the ho∣ly man) Job 14.14. which saith, If a man die shall he live again, then all the dayes of my appointed time will I wait till my change come, giving thanks alwayes to the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead; to an inheritance incorruptible, and undefiled, that fadeth not away. Therefore, gird up the lines of thy mind, waiting for that bles∣sed hope, and glorious appearing of our Lord Jesus Christ; who will change our vile bodies, and fashion them like unto his glorious bo∣dy, according to his (promise and) mighty working; whereby he is able to subdue all things unto himself; who hath abolished death, and brought life and immortality to light. To whom be praise and glory, for ever and ever, Amen, 1 Pet. 1.3. Phil. 3.20, 21. 2 Tim. 1.10.

Secondly, take this word of advice by way of Caution; (which is) take heed and beware of giving heed to such as do deny the Re∣surrection; of whom there is two sorts now in our dayes, as there was in the Apostles dayes; the one sort is like unto the Saduces, Mat. 22.23. which deny, that there is any Resurrection, An∣gels or Spirits, (viz. God or Devil) Heaven or Hell, of that sort is the Ranter and his adherents; and such like Athiestical Spi∣rits. And the other, are like unto HYMENEƲS and PHILE∣TƲS, 2 Tim. 2.17, 18. who say, that the Resurrection is already past; whose words eat as doth a canker; and of this sort is the Quakers, who doth affirm, that he is already risen from the dead,

and in the Resurrection, and so the Resurrection is past to him; who denyeth iniquity in (words in) the history, and yet heaps up iniquity upon iniquity in the mystery. And these are the two sorts which may fitly be compared unto the Sect of the Saduces, and to Hymeneus and Phyletus; and I do not report the things whereof I write by hear-say, but from their own mouths, (the more is the pitty and to be lamented.) These two sorts differ in manners or conversation, but very little in Judgment, (in point of doctrine) unless it be in that of conversation (as before said) the which if they had the conversation of Angels, and yet so corrupt in princi∣ple, the Scripture declares them to be in a cursed and miserable con∣dition, Gal. 1.6, 7, 8, 9. Col. 2.18, 19. Acts. 3.23, 24. And indeed the conversation of many of them, is bad enough, although they disfigure their faces, and seem unto men (to fast from sin and) to be more righteous then others; yet they have been seen to want that special duty of prayer in their families, and giving thanks in the presence of their Families for their food; (which God hath be∣stowed on them) although Christ and the Apostle, did not neg∣lect to do their duty in that case, to lead us an example; but no more as to this, I shall leave it until the day in the which God will try the wayes of the sons of men, and discover all deceit and false∣hood, of what nature soever it be.

But as touching the opinion about Gods holy Ordinances, by which he hath appointed to be worshipped in; is sleighted and re∣jected by them, as water-Baptisme, and eating of Bread, and drinking of Wine, (solemnly celebrated) to set forth Christs death and a participation of the benefit thereof; with the slightings of forms, as they call them, although God delight in nothing which is out of form and order: as the host of Heaven and earth doth de∣clare, who when God found them without form, (and void) did by his word put them in form and order, and gave decrees to the Sea, and ordinances unto the Sun, Moon, and Stars, and they keep them: so that God delights in form and order, and also is a God of order in all the Churches of the Saints; hence Saint Paul com∣mended form, Rom. 6.17, 18. in these words, But ye have obey∣ed from the heart, that form of Doctrine which was delivered unto you, being therefore made free from sin, ye became the servants of Righteousness, &c. From whence you may see, That those men which do slight and deny forms in our dayes, have not received that Spirit which was in the Apostle, but another Spirit, even the

Spirit of error; although it strive to transform it self into an An∣gel of light, that thereby it may deceive the hearts of the simple; for men are got to this height of wickedness in the mystery, as to think that they comprehend all things, and so consequently are Gods; but they shall die like men, for their breath is in their nostrils: yet talk of what you will, (almost) it is in them, (as they say) as the first Adam, and the second, and God; and also the Serpent slain within them, the tree of life, and the tree of knowledg, the judg∣ment seat, Heaven and Hell, Mount Zion, and the new Jerusa∣lem; the two witnesses; and what not! they have comprehended all these things, as they say; but alass, they die, and in the very same time their thoughts perish, and they are chased and gone, like a vision of the night: Mark one peece of horrible pride of Spirit which is in them, they will not allow the holy Scriptures to be called the word of the Lord, neither do they exhort and press men to be di∣ligent to read and keep the things contained therein; but their fraughty books, must (some of them) bear the Title of the word of the Lord, to the world and earthly men, and the like, so that he that seeth but very little, may see them to be the men before spoken of, which shall deny all that is worshipped, as God, shewing them∣selves that they are God; O horrible pride, and yet pretended humi∣lity, this is ungodliness in a mystery; I shall not enter upon the particulars of their bottomless opinion; first, because it is not my task at this time; and secondly, because time also (at present) will not give leave in reference to other occasions; I only hinted at these few things, to caution the courteous Reader, to take heed and try well, what doctrine he doth receive before he receiveth it.

And as touching the Resurrection of the body (even the same body) out of the dust, thou hast heard already proved, but perad∣ventures some may object and say.

Object. That flesh and blood shall not inherit the kingdome of hea∣ven.

Answ. To that and such like Objections I briefly answer and say, That this no whit contradicts, that men (after they be risen) shall be flesh, blood, and bones; if we consider that the same Apostle o∣pens the meaning of his words in the very next verse, by saying, neither doth corruption inherit incorruption; shewing, that his meaning is, that that corruption of flesh and blood, or flesh and blood corrupted, shall not enter into the Kingdome of Heaven,

until that corruption hath put on incorruption: so then, while it is corrupted flesh and blood, it cannot enter into the kingdome of Heaven, for no corrupt thing shall come there; yet notwithstanding man, which is flesh and bone, is at this time in Heaven, and so shall many more after the Resurrection inherit that glory, and yet shall be flesh and bones, for man was created so at the first, before he was corrupted, and shall be so (namely flesh and bone) after his corruption is taken away; for when he ceaseth to be flesh and bone, then he will cease also to be man, unless man can consist and have a being without flesh and bone, which cannot be: Moreover the text it self may be read (and doth well bear it) thus, For this I say unto you bretheren, that the corrupt nature or infirmity (OF MAN) cannot enter into the kingdome of God. For so the Origi∣nal will bear it from the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) and being so read, it lyeth without Objection, for I have ever affirmed, that the corruption or infirmity of man, shall not enter into the kingdome of God, but shall be taken away before that time.

And where it is said, That that which thou sowest, thou sowest not the same body that shall be, but God giveth it a body as pleaseth him.

To which I answer and say, that it is true, it is not the same body which is sown in respect of corruption, for the text saith, that it is sown in corruption, and it is raised in incorruption; and so it is true in that sence, that the Apostle speaks of, that is, it is not the body of corruption which is raised, although every seed shall have its own body, only the corruption taken away; and this is the meaning of the Apostle in this place.

Object. And as touching that objection spoken by Job 7.9. in these words, As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more.

Answ. To which I answer and say, That these texts of Scripture, are the most material ones that I know of, whereby the Resurrecti∣on may be denyed, although some other seem to shew a colour un∣to it; and that we may see that this Scripture intends no such thing as (some would have it to do even) to deny that the same body shall arise, and enter into the kingdome of God; read the next verse, and that will shew you that Job means, that men which die shall rise no more so as to be known as men after the flesh; as men that have taken a great journey, and be long absent, do return and possess their houses and habitations, but man shall not so arise as

to possess his former house or habitation; and this appears to be Jobs meaning, as from verse the 10. in these words, He shall return no more to his house, neither shall his place know him any more. So then, this 10 verse expounds Jobs meaning in the 9 verse, or other∣wise Job sadly contradicts himself; so that we cannot tell when he speaks the truth, for he doth frequently declare the Resurrection of the body, as in Chapter 14.12. and 14. Chapter 19.26, 27.

These things considered, I shall only add a Use of Comfort to those that do believe, that all that are asleep in the dust shall come to a Resurrection; to receive what they have done in the body, whether good or evil; and being perswaded thereof, do wait all their dayes in the right way of the Lord, until their change come, even to such the Scripture speaks much comfort, for they shall be exalted to inherit the earth, in the morning of their Resurrecti∣on, they shall have dominion over the wicked, and they shall be as ashes under the soles of their feet, when those that have walked wisely shall shine as the Firmament, and they that have turned ma∣ny to righteousness as stars for ever and ever; therefore know, that although the wrath of man may (possibly) lay thee in the dust, yet from thence the Lord will bring thee, and set thee with Prin∣ces, and put a Crown of Righteousness upon thine head, and make thee inherit the throne of glory, Psal. 37.34. and Psal. 49.14, 15, 16. Dan. 12.3, 4. Mal. 4.2, 3. 1 Sam. 2.8. 1 Pet. 5.3, 4, 5. 2 Tim. 4.6, 7, 8. Revel. 14.12, 13. Chap. 20.5, 6, 7, 8.

And thus I pass from this subject of Discourse▪ and come to the next, which is, The love of God to all men, in giving of his Son to bring them to a Resurrection, and after that to an eternal weight of glory, if they sell it not for the pleasure and glory of this pre∣sent world, as Esau sould his birth-right, for a mess of pottage, and so he received not the blessing.