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A SERMON Preached on EASTER-DAY, 1679. TO THE UNIVERSITY of OXFORD, At St. Peters in the East. 1. Cor. 15.20. Christ is Risen from the Dead;
A SERMON Preached on EASTER-DAY, 1679. TO THE UNIVERSITY of OXFORD, At Saint Peter's in the East. 1. Cor. 15.20. christ is Risen from the Dead;
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and is become the First-fruits of them that Slept.
and is become the Firstfruits of them that Slept.
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THese Words (without farther Preface) contain Two main Articles of our Christian Faith; (Both proper for this Occasion:) The Resurrection of Christ; and That of Ourselves. The former, in these words;
THese Words (without farther Preface) contain Two main Articles of our Christian Faith; (Both proper for this Occasion:) The Resurrection of christ; and That of Ourselves. The former, in these words;
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Christ is Risen from the Dead : The latter in those that follow; And is become the First-fruits of them that slept. christ is Risen from the Dead: The latter in those that follow; And is become the Firstfruits of them that slept.
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Both which, are argued at large in this Chapter: And are now to be the subject of our Discourse.
Both which, Are argued At large in this Chapter: And Are now to be the Subject of our Discourse.
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As to the Apostles manner of Arguing these Points;
As to the Apostles manner of Arguing these Points;
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We are to consider, That it was an usual Practice of our Apostle, (as it was also of other holy writers,) in asserting the Trueths of God, to accōmodate his Arguments to the Princip•es & Concessions of those with whom he did discourse.
We Are to Consider, That it was an usual Practice of our Apostle, (as it was also of other holy writers,) in asserting the Truths of God, to accommodate his Arguments to the Princip•es & Concessions of those with whom he did discourse.
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Which though, to persons of other Principles, they might seem less significant; were, a• lest to Them, Cogent Arguments.
Which though, to Persons of other Principles, they might seem less significant; were, a• lest to Them, Cogent Arguments.
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For it is true in other Sciences, as well as Mathematicks; That, till there be some Data, some Concessions agreed upon; there can be no Demonstration.
For it is true in other Sciences, as well as Mathematics; That, till there be Some Data, Some Concessions agreed upon; there can be no Demonstration.
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To him that Owns nothing, we can Prove nothing. And he that Knows nothing, can be Taught nothing.
To him that Owns nothing, we can Prove nothing. And he that Knows nothing, can be Taught nothing.
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For it is, by the Help of what we Know, that we are to be Taught what we Know-not.
For it is, by the Help of what we Know, that we Are to be Taught what we Know-not.
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When he had to do with those at Athens, Acts 17. Inciting them to the Worship of the True God; (the God that made Heaven and Earth:) He makes use of a Concession of their own Poet, (Aratus,) to that purpose;
When he had to do with those At Athens, Acts 17. Inciting them to the Worship of the True God; (the God that made Heaven and Earth:) He makes use of a Concession of their own Poet, (Aratus,) to that purpose;
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NONLATINALPHABET. — ( For we are also his Off-spring.) Not by ordinary Generation:
. — (For we Are also his Offspring.) Not by ordinary Generation:
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But in a like sense with that (Luke 3.) which was the son of Adam, which was the son of God.
But in a like sense with that (Lycia 3.) which was the son of Adam, which was the son of God.
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And in the same sense we are to understand that of Orpheus, to the same purpose, NONLATINALPHABET. ( There is but One that Is of himself; And in the same sense we Are to understand that of Orpheus, to the same purpose,. (There is but One that Is of himself;
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and All things else are the Progeny of this One. )and All things Else Are the Progeny of this One.)
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For though they had their Daemons, and Middling Gods (Deos medioxumos, ) as the Papists have their Saints and Angels, (for particular purposes;) For the Sheep, for the Cow,
For though they had their Daemons, and Middling God's (Gods medioxumos,) as the Papists have their Saints and Angels, (for particular Purposes;) For the Sheep, for the Cow,
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for the't Anthony Pig, ( Pan curat Oves, oviumque Magistros:) Yet, beside these Deasters, they did acknowledge one Soveraign Deity, who was Superior to all them; (NONLATINALPHABET:) And, That, from Him, all Mankind, (as well as other Creatures,) received their first Originall:
for Theed Anthony big, (Pan curate Owes, oviumque Magistros:) Yet, beside these Deasters, they did acknowledge one Sovereign Deity, who was Superior to all them; (:) And, That, from Him, all Mankind, (as well as other Creatures,) received their First Original:
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And, That Him, therefore, they ought to Worship. And Aratus (in the place cited by St. Paul, ) owns the consequence. NONLATINALPHABET. — NONLATINALPHABET.
And, That Him, Therefore, they ought to Worship. And Aratus (in the place cited by Saint Paul,) owns the consequence.. —.
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— (Let us in the first place, make our Application to Him:
— (Let us in the First place, make our Application to Him:
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For, from Him it is, that we have our first Original:) With much more to be there seen of like import. For, from Him it is, that we have our First Original:) With much more to be there seen of like import.
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Which St Paul summes up to this purpose; That He made the World and all things therein ;
Which Saint Paul sums up to this purpose; That He made the World and all things therein;
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That He is Lord of Heaven and Earth ; That He gives Life and Breath and All things ; That He is Lord of Heaven and Earth; That He gives Life and Breath and All things;
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That He Orders and Disposeth of Tim•s, Persons, and Places; Of one Blood He made all Man-kind; and Determined their fore-appointed Times ; That He Order and Disposeth of Tim•s, Persons, and Places; Of one Blood He made all Mankind; and Determined their fore-appointed Times;
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and the Bounds of their Habitations ; That, in Him we Live and Move and have our Being ; and the Bounds of their Habitations; That, in Him we Live and Move and have our Being;
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and That he is not far from every one of us ; That we are his Off-spring ;
and That he is not Far from every one of us; That we Are his Offspring;
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And That Him, therefore, we ought to seek, and serve.
And That Him, Therefore, we ought to seek, and serve.
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From whence the Apostle doth farther inferre, (as well he might from those Principles,) That we ought to have more Reverent Thoughts of so August a Deity, than to think Him confined to Temples made with Hands ;
From whence the Apostle does farther infer, (as well he might from those Principles,) That we ought to have more Reverend Thoughts of so August a Deity, than to think Him confined to Temples made with Hands;
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or standing in Need of our service:
or standing in Need of our service:
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or, Likened to Gold, or Silver, or Stones graven by mens Art, and according to their Devise, or Fansy:
or, Likened to Gold, or Silver, or Stones graved by men's Art, and according to their Devise, or Fancy:
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And, that it should not be thought Unreasonable, that He should one day Judge the World in righteousness, by that Man ordained thereunto;
And, that it should not be Thought Unreasonable, that He should one day Judge the World in righteousness, by that Man ordained thereunto;
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Of whom he hath already given good Assurance, in Raising him from the Dead. Of whom he hath already given good Assurance, in Raising him from the Dead.
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Thus he argues (for the Resurrection and a Future state) with them at Athens.
Thus he argues (for the Resurrection and a Future state) with them At Athens.
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When he had to do with the Jews, in the Epistle to the Hebrews; (for I take St. Paul to be the Authour of that Epistle;) From the Jewish Worship and Ceremonies, he argues the trueth of the Christian Doctrine. Which, to those at Athens, (who did no more own the Jewish,
When he had to do with the jews, in the Epistle to the Hebrews; (for I take Saint Paul to be the Author of that Epistle;) From the Jewish Worship and Ceremonies, he argues the truth of the Christian Doctrine. Which, to those At Athens, (who did no more own the Jewish,
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than the Christian Doctrine,) would have been insignificant.
than the Christian Doctrine,) would have been insignificant.
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Like as on all occasions, where he hath to deal with the Jews, he argues from Testimonies of the Old Testament, to prove the Doctrines of the New:
Like as on all occasions, where he hath to deal with the jews, he argues from Testimonies of the Old Testament, to prove the Doctrines of the New:
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And, that of the Resurrection, among the rest. The New Jerusalem that is Above, typified by that Below;
And, that of the Resurrection, among the rest. The New Jerusalem that is Above, typified by that Below;
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The Heavenly Jerusalem, by that on Earth; The Heavenly Jerusalem, by that on Earth;
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And Heaven itself, by the Holy places made with hands, (which are the Figures of the True ;) And Jesus the mediator of a new Covenant ;
And Heaven itself, by the Holy places made with hands, (which Are the Figures of the True;) And jesus the Mediator of a new Covenant;
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of a Better Covenant than that delivered by Moses ; but typified thereby; A Priest for ever after the order of Melchisedek;
of a Better Covenant than that Delivered by Moses; but typified thereby; A Priest for ever After the order of Melchisedek;
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Our great High-Priest who is Passed into the Heavens ; typified by the Levitical Priesthood ; This One, by those Many ;Our great High-Priest who is Passed into the Heavens; typified by the Levitical Priesthood; This One, by those Many;
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And his Perfect oblation once for all, by those Manifold Oblations ; which were therefore Repeated, because Imperfect ;
And his Perfect oblation once for all, by those Manifold Oblations; which were Therefore Repeated, Because Imperfect;
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And his entring into Heaven once for all, (there to sit down at Gods right hand, ) by theirs into the most Holy Place once a year ;
And his entering into Heaven once for all, (there to fit down At God's right hand,) by theirs into the most Holy Place once a year;
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Whither we also are to enter within the vail, (by the new and living way, which he hath consecrated for us, ) Whither our Fore-runner is For Vs entred ;
Whither we also Are to enter within the Vail, (by the new and living Way, which he hath consecrated for us,) Whither our Forerunner is For Us entered;
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and, being himself made perfect, is become the Author of Eternal Salvation to those that obey him.
and, being himself made perfect, is become the Author of Eternal Salvation to those that obey him.
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The Law being but a Figure for the time present ; A shadow of good things to come; whereof the Body is Christ. The Law being but a Figure for the time present; A shadow of good things to come; whereof the Body is christ.
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In like manner, to the Jews at Antioch in Pisidia, Act. 13. He doth, by undeniable Arguments, drawn from Testimonies of the Old Testament, evince the certain•y of Christs Resurrection;
In like manner, to the jews At Antioch in Pisidia, Act. 13. He does, by undeniable Arguments, drawn from Testimonies of the Old Testament, evince the certain•y of Christ Resurrection;
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And that, of Him, was principally intended, what was said of David but in Type, Thou wilt not leave my soul in Hell,
And that, of Him, was principally intended, what was said of David but in Type, Thou wilt not leave my soul in Hell,
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nor suffer thine Holy one to see Corruption. As St. Peter had also done, to those at Jerusalem, Act. 2. nor suffer thine Holy one to see Corruption. As Saint Peter had also done, to those At Jerusalem, Act. 2.
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And our Saviour himself, Mat. 22. Argues with the Sadduces, for the Doctrine of the Resurrection, from a Testimony of Moses ; (who's writings the Sadduces did admit,
And our Saviour himself, Mathew 22. Argues with the Sadducees, for the Doctrine of the Resurrection, from a Testimony of Moses; (who's writings the Sadducees did admit,
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though perhaps not those of the other Prophets;) I am the God of Abraham, and the God of Isaac,
though perhaps not those of the other prophets;) I am the God of Abraham, and the God of Isaac,
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and the God of Jacob. Now God is not the God of the Dead, but of the Living. and the God of Jacob. Now God is not the God of the Dead, but of the Living.
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Where also he contents himself to prove the Existence of Abraham, Isaac, and Jacob, (that they were then in Being, when this was said to Moses;) and, consequently, That the Soul survives the Body.
Where also he contents himself to prove the Existence of Abraham, Isaac, and Jacob, (that they were then in Being, when this was said to Moses;) and, consequently, That the Soul survives the Body.
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For, though the Souls Immortality, do not necessarily infer, the Resurrection of the Body ; (many of the Heathens admitting the one, who never thought of the other:) Yet, to the Sadduces, it was a good Argument;
For, though the Souls Immortality, do not necessarily infer, the Resurrection of the Body; (many of the heathens admitting the one, who never Thought of the other:) Yet, to the Sadducees, it was a good Argument;
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who did not deny the Consequence of it, but the Antecedent, He lays, therefore, the Ax to the Root of the Tree ;
who did not deny the Consequence of it, but the Antecedent, He lays, Therefore, the Ax to the Root of the Tree;
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and strikes at the Foundation of their Opinion.
and strikes At the Foundation of their Opinion.
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For the Ground of their Opinion concerning the Resurrection, was, because they held There is neither Angel nor Spirit ; (being of a like opinion with a late Writer of ours, That whatsoever is, is Body ;
For the Ground of their Opinion Concerning the Resurrection, was, Because they held There is neither Angel nor Spirit; (being of a like opinion with a late Writer of ours, That whatsoever is, is Body;
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and that an Incorporeal Substance, is a like Solecism, as an Incorporeal Body ;) and, consequent hereunto, they held, That there is no Resurrection.
and that an Incorporeal Substance, is a like Solecism, as an Incorporeal Body;) and, consequent hereunto, they held, That there is no Resurrection.
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Whereas, had they been convinced of the Souls Separate Existence ; that •f its Re-union, would as easily have passed with them, as with the Pharisees:
Whereas, had they been convinced of the Souls Separate Existence; that •f its Reunion, would as Easily have passed with them, as with the Pharisees:
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Both admitting, That they were to Stand or Fall together. When St. Paul was arguing the same Point before Agrippa, Act. 26.. He could not take the same measures, as when he was disputing with the Jews.
Both admitting, That they were to Stand or Fallen together. When Saint Paul was arguing the same Point before Agrippa, Act. 26.. He could not take the same measures, as when he was disputing with the jews.
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He could not, as to him, take for granted, and conclude peremptorily from, the Authority of the Old Testament. Which Agrippa did not Beleeve;
He could not, as to him, take for granted, and conclude peremptorily from, the authority of the Old Testament. Which Agrippa did not Believe;
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or at lest, not Profess so to do.
or At lest, not Profess so to do.
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And what St. Paul there says, King Agrippa, believest thou the Prophets ? I know thou beleevest: I •ake to be rather a Rhetorical Insinuation, than a direct Assertion.
And what Saint Paul there Says, King Agrippa, Believest thou the prophets? I know thou Believest: I •ake to be rather a Rhetorical Insinuation, than a Direct Assertion.
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The first step he could there make, was but to shew it Possible.
The First step he could there make, was but to show it Possible.
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Why should it be thought a thing Incredible that God should Raise the Dead? (That God, who at first made Man out of the Dust of the Earth, should, out of the same Dust, Recover a Body which once had been?) Why should it be Thought a thing Incredible that God should Raise the Dead? (That God, who At First made Man out of the Dust of the Earth, should, out of the same Dust, Recover a Body which once had been?)
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And, if not Impossible, it need not, to him, seem strange that it should be Defended:
And, if not Impossible, it need not, to him, seem strange that it should be Defended:
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who, though not a professed Jew, was yet expert in all the Customes and Questions amongst the Jews ;
who, though not a professed Jew, was yet expert in all the Customs and Questions among the jews;
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and could not but know This to be no New Doctrine, but, what their Twelve Tribes, instantly serving God day and night, were in expectation of,
and could not but know This to be no New Doctrine, but, what their Twelve Tribes, instantly serving God day and night, were in expectation of,
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as a Promise made to their Fathers: And therefore, at lest by them, he was unworthily A•cused for it. as a Promise made to their Father's: And Therefore, At lest by them, he was unworthily A•cused for it.
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That there might be somewhat of Surprise in i•, to King Agrippa, as to the Person ; He doth admitt.
That there might be somewhat of Surprise in i•, to King Agrippa, as to the Person; He does admit.
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For so it was to himself, at first:
For so it was to himself, At First:
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Who verily thought with himself, that he ought to do many things contrary to the name of Jesus ;
Who verily Thought with himself, that he ought to do many things contrary to the name of jesus;
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and, accordingly, did so: Till, by an unexpected Vision from God; as he was going to Damascus, with a Commission to Persecute those who thus Taught; and, accordingly, did so: Till, by an unexpected Vision from God; as he was going to Damascus, with a Commission to Persecute those who thus Taught;
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he was directed to Preach, what he did before Persecute : Which he did accordingly;
he was directed to Preach, what he did before Persecute: Which he did accordingly;
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Witnessing both to small and great (what Moses and the Prophets had before said should come to pass,) That Christ was to Suffer, Witnessing both to small and great (what Moses and the prophets had before said should come to pass,) That christ was to Suffer,
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and to be the first that should Rise from the Dead. So that, What, by Agrippa, was not to be thought Impossible ; and to be the First that should Rise from the Dead. So that, What, by Agrippa, was not to be Thought Impossible;
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should not, by the Jews, be thought Vntrue ; nor he, by them, be Persecuted for it.
should not, by the jews, be Thought Untrue; nor he, by them, be Persecuted for it.
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Which was said with so much evidence to King Agrippa, well acquainted with the Jewish Doctrine, (though, to Festus, who knew it not, it seemed Madness;) And the matter of Fact, which had then happened being (at that time) so Notorious,
Which was said with so much evidence to King Agrippa, well acquainted with the Jewish Doctrine, (though, to Festus, who knew it not, it seemed Madness;) And the matter of Fact, which had then happened being (At that time) so Notorious,
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as that it could not in reason be denied, (for I am perswaded, saies he to Festus, that none of these things are hidden from King Agrippa;
as that it could not in reason be denied, (for I am persuaded, Says he to Festus, that none of these things Are hidden from King Agrippa;
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for this thing was not done in a Corner: ) That Agrippa professeth himself almost perswaded to be a Christian : for this thing was not done in a Corner:) That Agrippa Professes himself almost persuaded to be a Christian:
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The matter of Fact being so Evident: and the Argument, so Convincing. The matter of Fact being so Evident: and the Argument, so Convincing.
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In the Chapter before us, we have our Apostle, from other Grounds, arguing the same Point, with Christians, at Corinth.
In the Chapter before us, we have our Apostle, from other Grounds, arguing the same Point, with Christians, At Corinth.
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Not as if the whole Church of Corinth did disbeleeve the Resurrection: Not as if the Whole Church of Corinth did Disbelieve the Resurrection:
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But onely, Some amongst them ( How say, Some amongst you, that there is no Resurrection ? )
But only, some among them (How say, some among you, that there is no Resurrection?)
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Nor did they so much doubt of the Resurrection of Christ, (which seems to have been,
Nor did they so much doubt of the Resurrection of christ, (which seems to have been,
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then, a thing so notorious as not to be called in question;) as of Our Resurrection, pursuant of it.
then, a thing so notorious as not to be called in question;) as of Our Resurrection, pursuant of it.
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Which, it seems, they did either directly Deny; or did otherwise Elude, by putting some Allegorical sense up •n it;
Which, it seems, they did either directly Deny; or did otherwise Elude, by putting Some Allegorical sense up •n it;
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Like that of Hymeneus and Philetus ; who said, That the Resurrection was already past.
Like that of Hymenaeus and Philetus; who said, That the Resurrection was already past.
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As if we were to expect no other Resurrection than such as the Apostle speakes of, Col. 3. If yee be Risen with Christ;
As if we were to expect no other Resurrection than such as the Apostle speaks of, Col. 3. If ye be Risen with christ;
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seek those things that are above: That is, A Dying to Sin, and Living again to Righteousness, or Newness of Life. seek those things that Are above: That is, A Dying to since, and Living again to Righteousness, or Newness of Life.
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'Tis much, I confess, that Any, who professed them selves Christians, should be found to Deny so Important an Article of the Christian Faith, It's much, I confess, that Any, who professed them selves Christians, should be found to Deny so Important an Article of the Christian Faith,
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as is that of the Resurrection.
as is that of the Resurrection.
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But it will appear lesse Strange, in those who, from Gentilism, (not from Judaism,) were lately converted to the Christian Faith; (which was then but New, in comparison of what now it is:) If we consider;
But it will appear less Strange, in those who, from Gentilism, (not from Judaism,) were lately converted to the Christian Faith; (which was then but New, in comparison of what now it is:) If we Consider;
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That, in our own days, (when Christianity hath been planted, and spread throughout the World,
That, in our own days, (when Christianity hath been planted, and spread throughout the World,
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for more than Sixteen Hundred years;) we find those, who, (retaining to themselves the name of Christians,) do yet leave no stone unturned, to Undermine,
for more than Sixteen Hundred Years;) we find those, who, (retaining to themselves the name of Christians,) do yet leave no stone unturned, to Undermine,
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and (as much as in them lies) to Overthrow, the most Fundamental Points of Christianity; even the Divinity of Christ;
and (as much as in them lies) to Overthrow, the most Fundamental Points of Christianity; even the Divinity of christ;
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and his Satisfaction to Gods Justice for the sins of Men: (on which Hindge, the whole Doctrine of Christianity depends.) Others;
and his Satisfaction to God's justice for the Sins of Men: (on which Hinge, the Whole Doctrine of Christianity depends.) Others;
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who turne the whole Christian Worship, into a kind of Pageantry, and ridiculous Gesticulations:
who turn the Whole Christian Worship, into a kind of Pageantry, and ridiculous Gesticulations:
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such as are many Fopperies of the Romish Church; (more Absurd than those of the more sober Heathens.) Setting to Sale, both Heaven and Purgatory, for summes of Money:
such as Are many Fopperies of the Romish Church; (more Absurd than those of the more Sobrium heathens.) Setting to Sale, both Heaven and Purgatory, for sums of Money:
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And Bartering, not onely for Pardon of sins, but for Leave to sin: (as if, of them, it had been said, My House shall be called, an House of Prayer ;
And Bartering, not only for Pardon of Sins, but for Leave to since: (as if, of them, it had been said, My House shall be called, an House of Prayer;
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but yee have made it a Den of Theeves. but ye have made it a Den of Thieves.
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) And fill their Legends with such Ridiculous Stories, as would tempt a modest Heathen, rather to reject the Trueths of Christ, than to admit such Fooleries.
) And fill their Legends with such Ridiculous Stories, as would tempt a modest Heathen, rather to reject the Truths of christ, than to admit such Fooleries.
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And, in the mean time, make no scruple of Murders, and Massacres; of Treasons, and Rebellions;
And, in the mean time, make no scruple of Murders, and Massacres; of Treasons, and Rebellions;
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of Assassinating Princes, subverting Governments, and turning the World upside down; to propagate their Devises:
of Assassinating Princes, subverting Governments, and turning the World upside down; to propagate their Devises:
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Which, we can hardly have so much Charity as to think, that themselves do seriously Beleeve. Others;
Which, we can hardly have so much Charity as to think, that themselves do seriously Believe. Others;
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who make but Rallery of the most serious things in Christianity; of Heaven, and Hell, and the Day of Judgement; of the Souls Immortality;
who make but Raillery of the most serious things in Christianity; of Heaven, and Hell, and the Day of Judgement; of the Souls Immortality;
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of the very Being, and Providence of God himself. As if they were but one degree above the Beasts that perish ;
of the very Being, and Providence of God himself. As if they were but one degree above the Beasts that perish;
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or rather, a degree Below them.
or rather, a degree Below them.
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But we need not wonder, That the Devil should have Impudence and Wiles inough, to turn himself into as many Disguises for the Interest of Hell;
But we need not wonder, That the devil should have Impudence and Wiles enough, to turn himself into as many Disguises for the Interest of Hell;
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as a Jesuite for that of Rome.
as a Jesuit for that of Rome.
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'Tis, therefore, the less strange, that Some, of these New Christians, should (at Corinth ) Doubt of the Resurrection.
It's, Therefore, the less strange, that some, of these New Christians, should (At Corinth) Doubt of the Resurrection.
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Now, of these Christians who so Doubted, we are next to consider, What Method St. Paul useth, to convince them of it.
Now, of these Christians who so Doubted, we Are next to Consider, What Method Saint Paul uses, to convince them of it.
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He doth not deal with them as with meere Scepticks, (that would admit of Nothing:) Nor, as with Heathens, (who owned nothing of Scripture;
He does not deal with them as with mere Sceptics, (that would admit of Nothing:) Nor, as with heathens, (who owned nothing of Scripture;
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nothing of the Jewish or Christian Doctrine:) Nor as with Jews, (who, though they admitted the Jewish, denied the Christian:) But, as with Christians.
nothing of the Jewish or Christian Doctrine:) Nor as with jews, (who, though they admitted the Jewish, denied the Christian:) But, as with Christians.
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And therefore takes for granted such Concessions of this kind, as they did, or ought to, admitt of; And argues from thence;
And Therefore Takes for granted such Concessions of this kind, as they did, or ought to, admit of; And argues from thence;
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That they ought to admit of this also.
That they ought to admit of this also.
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He tells them, It is that Gospel, which he had Preached to them, which they had Received ; wherein they Stand ; He tells them, It is that Gospel, which he had Preached to them, which they had Received; wherein they Stand;
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and whereby, if they persist in it, they are to be Saved. and whereby, if they persist in it, they Are to be Saved.
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It had been delivered to them, by the same Apostolick Authority with the rest of their Religion:
It had been Delivered to them, by the same Apostolic authority with the rest of their Religion:
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Which they ought not easyly to slight. Which they ought not Easily to slight.
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It had been, in like manner, Received by them: And they should not (like Children) without just Reason, part with what, upon good Advise, they had once Received.
It had been, in like manner, Received by them: And they should not (like Children) without just Reason, part with what, upon good advice, they had once Received.
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That, as Yet, they stood fast in that Religion; (without seeing cause to quitt it:) And should therefore in this Branch of it, as well as the rest:
That, as Yet, they stood fast in that Religion; (without seeing cause to quit it:) And should Therefore in this Branch of it, as well as the rest:
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As being the Noblest part of that Salvation, which they did expect. He urgeth the Authority of the Scriptures ;
As being the Noblest part of that Salvation, which they did expect. He urges the authority of the Scriptures;
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that is, those of the Old Testament, (which the Christians admitted in common with the Jews;) That, it was accord•ng to the Scriptures that Christ should Dye for our Sins ;
that is, those of the Old Testament, (which the Christians admitted in Common with the jews;) That, it was accord•ng to the Scriptures that christ should Die for our Sins;
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And, according to the same Scriptures, that, being buryed, he should Rise again the third day. And, according to the same Scriptures, that, being buried, he should Rise again the third day.
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He urgeth the Authority of credible Witnesses, (whom, in matter of Fact, they had no reason to disbeleeve;) That, what had before been Prophesied, was now Actually come to Pass. He was seen of Cephas ; He urges the authority of credible Witnesses, (whom, in matter of Fact, they had no reason to Disbelieve;) That, what had before been Prophesied, was now Actually come to Pass. He was seen of Cephas;
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Then, of the Twelve, (that is, those of the Twelve who persisted, when Judas, one of them, was fallen from them:) He was, after, seen by more then five hundred Brethren at once ; Then, of the Twelve, (that is, those of the Twelve who persisted, when Judas, one of them, was fallen from them:) He was, After, seen by more then five hundred Brothers At once;
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whereof the greater part were yet surviving: He was seen of James: Then, of all the Apostles: whereof the greater part were yet surviving: He was seen of James: Then, of all the Apostles:
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And, last of all, by himself also. The thing was Notorious; of which they could not be ignorant. And, last of all, by himself also. The thing was Notorious; of which they could not be ignorant.
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It was seen, and owned, at divers Times, and at divers Places, and by a multitude of Persons,
It was seen, and owned, At diverse Times, and At diverse Places, and by a multitude of Persons,
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and by many of them more than once. Who could not be imagined to be All Impostors, or All Imposed upon;
and by many of them more than once. Who could not be imagined to be All Impostors, or All Imposed upon;
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or Contriving to abuse the whole World; and, Themselves most of all. (Exposing themselves, without any prospect of advantage, to Persecutions,
or Contriving to abuse the Whole World; and, Themselves most of all. (Exposing themselves, without any prospect of advantage, to Persecutions,
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and Martyrdomes, and a world of Miseries, not onely as the most Wicked, but as the most Simple people that ever were,
and Martyrdoms, and a world of Misery's, not only as the most Wicked, but as the most Simple people that ever were,
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if they had known those things not to be true.) To which I may adde this also;
if they had known those things not to be true.) To which I may add this also;
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That this was professedly Avowed, and publickly Declared (throughout the World,) in a Learned Age:
That this was professedly Avowed, and publicly Declared (throughout the World,) in a Learned Age:
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when there were a multitude of Writers, Greek and Latine, who's Works remain •o this day.
when there were a multitude of Writers, Greek and Latin, who's Works remain •o this day.
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And yet none of them, how averse soever to the Christian Religion, have made it their business to con•radict the History.
And yet none of them, how averse soever to the Christian Religion, have made it their business to con•radict the History.
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Which they would certainly have done; (and were much concerned so to do;) had not the matter of Fact been, then, evident beyond Dispute.
Which they would Certainly have done; (and were much concerned so to do;) had not the matter of Fact been, then, evident beyond Dispute.
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Nor do I see how an Historical Truth, can well be capable of greater Evidence. Ag•inst which;
Nor do I see how an Historical Truth, can well be capable of greater Evidence. Ag•inst which;
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that sorry shift of Bribing the Souldiers to say, His Disciples come and stole him away while we slept ; doth sufficiently Confute itself; that sorry shift of Bribing the Soldiers to say, His Disciples come and stole him away while we slept; does sufficiently Confute itself;
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and rather Addes to the Evidence. The particulars of which are so obvious, & so often noted on these occasions;
and rather Adds to the Evidence. The particulars of which Are so obvious, & so often noted on these occasions;
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that I shall need the less to insist on them.
that I shall need the less to insist on them.
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That it was before Suspected, and that his Enemies Feared, (that either he might Rise indeed, That it was before Suspected, and that his Enemies Feared, (that either he might Rise indeed,
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or at lest be Pretended so to do,) is evident by their setting a Watch.
or At lest be Pretended so to do,) is evident by their setting a Watch.
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And that it would be Mischievous to them, if beleeved ; themselves allege, as the reason why they sett it. And that it would be Mischievous to them, if believed; themselves allege, as the reason why they Set it.
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And it cannot be thought, they would then be so careless, as to set such a Watch as would be All Asleep.
And it cannot be Thought, they would then be so careless, as to Set such a Watch as would be All Asleep.
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Nor can it be thought, That the Disciples, (being now in a posture to shift for themselves,
Nor can it be Thought, That the Disciples, (being now in a posture to shift for themselves,
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and Runaway, rather than venture on such an Exploit,) durst undertake such a thing, when the Watch was sett. (For, if the Watch were indeed so Sleepy;
and Runaway, rather than venture on such an Exploit,) durst undertake such a thing, when the Watch was Set. (For, if the Watch were indeed so Sleepy;
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'twas yet more then they could know before, or had reason to Presume upon.
'twas yet more then they could know before, or had reason to Presume upon.
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And therefore, as to such a Designe, it was all one as if they had been Awake.)
And Therefore, as to such a Design, it was all one as if they had been Awake.)
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And, in case they durst Attempt it: yet the Rolling away so great a stone ;
And, in case they durst Attempt it: yet the Rolling away so great a stone;
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(whereon also, in likelyhood, the Souldiers might be then sitting;) and Removing the Body, (with all the Circumstances attending it;) could hardly be done with so little Noyse, (whereon also, in likelihood, the Soldiers might be then sitting;) and Removing the Body, (with all the circumstances attending it;) could hardly be done with so little Noise,
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as not to Wake some of them.
as not to Wake Some of them.
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Nor would the Disciples have been so Carefull, to Stripp the Body, and Fold up the Linnen, and Lay all in order, before they went;
Nor would the Disciples have been so Careful, to Strip the Body, and Fold up the Linen, and Lay all in order, before they went;
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being every moment in Fear of the Souldiers waking.
being every moment in fear of the Soldiers waking.
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Or (if the Souldiers were indeed so fast asleep, as that nothing of all this could waken Any of them;) How could they tell, Who took him away? He might, indeed, be Risen (for ought they knew,) as was pretended.
Or (if the Soldiers were indeed so fast asleep, as that nothing of all this could waken Any of them;) How could they tell, Who took him away? He might, indeed, be Risen (for ought they knew,) as was pretended.
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VVhich was much more Likely, than that he should, so, be stollen away. (A thing so improbable;
Which was much more Likely, than that he should, so, be stolen away. (A thing so improbable;
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that the Souldiers, without a good Bribe, and good security to save them harmless, durst not venture on a Lay so Unlikely to be beleeved.)
that the Soldiers, without a good Bribe, and good security to save them harmless, durst not venture on a Lay so Unlikely to be believed.)
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And, when all is done, (allo•ing it the greatest advantage that may be,) it can amount to no more but this, That the Body was gone they knew not how,
And, when all is done, (allo•ing it the greatest advantage that may be,) it can amount to no more but this, That the Body was gone they knew not how,
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and (for ought they knew) the Disciples might have stollen him away while they sl•pt.
and (for ought they knew) the Disciples might have stolen him away while they sl•pt.
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Which could be of no consideration, against the Positive Testimony of such Persons (as was before said) who saw him Alive after his Resurrection.
Which could be of no consideration, against the Positive Testimony of such Persons (as was before said) who saw him Alive After his Resurrection.
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And even that Allegation, as weak as it was, it seems the Souldiers were rather Passive in,
And even that Allegation, as weak as it was, it seems the Soldiers were rather Passive in,
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than Active That is, they suffered the High-Priests (without any great contradiction of theirs, ) to publish such a story.
than Active That is, they suffered the High priests (without any great contradiction of theirs,) to publish such a story.
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Yet not so Silently, but that the Truth also brake forth, notwithstanding this subornation. For from them also it came to be known, That there was a great Earth-quake ;
Yet not so Silently, but that the Truth also brake forth, notwithstanding this subornation. For from them also it Come to be known, That there was a great Earthquake;
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and the Appearance of an Angell, who Rolled away the stone, and Frighted the Keepers, that they became as Dead men ; (with other circumstances thereun•o appertaining:) And, That They told this to the Chief-Priests ; and the Appearance of an Angel, who Rolled away the stone, and Frighted the Keepers, that they became as Dead men; (with other Circumstances thereun•o appertaining:) And, That They told this to the Chief-priests;
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and were by them Hired with large money ; to say as they we•e Taught, rather than what they knew. and were by them Hired with large money; to say as they we•e Taught, rather than what they knew.
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'Tis certain therefore, (so far as an Historicall Truth can be made certain,) That Christ is Risen from the Dead.
It's certain Therefore, (so Far as an Historical Truth can be made certain,) That christ is Risen from the Dead.
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Which is the First Branch of the Text before us; Concerning the Resurrection of Christ, as to his own Person.
Which is the First Branch of the Text before us; Concerning the Resurrection of christ, as to his own Person.
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The second Branch, concerns, the Effect of Chri••s Resurrection, in that of Ours. He is become the First-fruits of them that Slept.
The second Branch, concerns, the Effect of Chri••s Resurrection, in that of Ours. He is become the Firstfruits of them that Slept.
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The term of First-fruits, is Metaphorical: Alluding to the Oblation of the First-fruits, in the Levitical Law;
The term of Firstfruits, is Metaphorical: Alluding to the Oblation of the Firstfruits, in the Levitical Law;
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As an acknowl•dgemen•, that the whole was Gods; and, that of his Bounty they did receive it:
As an acknowl•dgemen•, that the Whole was God's; and, that of his Bounty they did receive it:
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And, by Offering of which, the rest was Sanctified to their use, (according to that, Rom. 11. If the First-fruits be Holy, the Lump is also Holy.) For which cause it was, that they were not to Eat any of the Harvest, (Bread, or Parched Corn,
And, by Offering of which, the rest was Sanctified to their use, (according to that, Rom. 11. If the Firstfruits be Holy, the Lump is also Holy.) For which cause it was, that they were not to Eat any of the Harvest, (Bred, or Parched Corn,
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or Green Ears, ) till the First-fruits had been first offered. or Green Ears,) till the Firstfruits had been First offered.
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And with a like Allusion, He is elsewhere called, The First-born from the Dead, and The First begotten from the Dead.
And with a like Allusion, He is elsewhere called, The Firstborn from the Dead, and The First begotten from the Dead.
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For as the First-fruits, in lieu of all the Crop: so, the First-born, in lieu of all the Brethren, was Consec•ated unto God; For as the Firstfruits, in lieu of all the Crop: so, the Firstborn, in lieu of all the Brothers, was Consec•ated unto God;
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Implying his Title to all the rest. But, when he is called, the First-fruits of them that Slept ;
Implying his Title to all the rest. But, when he is called, the Firstfruits of them that Slept;
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it is not so to be understood, as if he were the first that Slept ; (as if he had been, simply, NONLATINALPHABET:) But, NONLATINALPHABET, (the First-fruits from the Dead, of them that slept:
it is not so to be understood, as if he were the First that Slept; (as if he had been, simply,:) But,, (the Firstfruits from the Dead, of them that slept:
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) As he is elsewhere called NONLATINALPHABET, the First-born, from the Dead. For I take the words NONLATINALPHABET, in the Text, to have an Aspect both ways: ) As he is elsewhere called, the Firstborn, from the Dead. For I take the words, in the Text, to have an Aspect both ways:
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NONLATINALPHABET. From the Dead he is Risen, the First-fruits (from the Dead) of them that slept. That is, The first that should Rise againe, of them that slept:
. From the Dead he is Risen, the Firstfruits (from the Dead) of them that slept. That is, The First that should Rise again, of them that slept:
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or (as Act. 26. ) The First that should Rise from the Dead. Yet not, Absolutely, so neither;
or (as Act. 26.) The First that should Rise from the Dead. Yet not, Absolutely, so neither;
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as if he were absolutely the First that was Raised. For we read of one raised by Eliah ; another, by Elisha ; as if he were absolutely the First that was Raised. For we read of one raised by Elijah; Another, by Elisha;
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And Christ himself raised Lazarus, and some others. But these were so Raised, as to Dy again.
And christ himself raised Lazarus, and Some Others. But these were so Raised, as to Die again.
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( Their Corruptible had not putt on Incorruption ; nor their Mortal, Immortality.) He was the First that was Raised to Life Immortal. (Their Corruptible had not put on Incorruption; nor their Mortal, Immortality.) He was the First that was Raised to Life Immortal.
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If it be said, That Enoch, who was Translated that he did not see Death ; And Eliah, who's Body was taken up into Heaven in a fiery Chariot ;
If it be said, That Enoch, who was Translated that he did not see Death; And Elijah, who's Body was taken up into Heaven in a fiery Chariot;
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Did, before the Resurrection of Christ, injoy, what is Equivalent to the Resurrection of the Body. (According to what is here,
Did, before the Resurrection of christ, enjoy, what is Equivalent to the Resurrection of the Body. (According to what is Here,
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after, implyed, We shall not all Dy, but we shall all be Changed: The Trumpet shall sound, the Dead shall be Raised, and we shall be Changed.)
After, employed, We shall not all Die, but we shall all be Changed: The Trumpet shall found, the Dead shall be Raised, and we shall be Changed.)
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Yet (without disputing, how far forth they injoyed a Glorified Body;) even that, though Antecedent, in time, to the Resurrection of Christ;
Yet (without disputing, how Far forth they enjoyed a Glorified Body;) even that, though Antecedent, in time, to the Resurrection of christ;
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was, in nature, Consequent to it, and an Effect of it. For though, in a Physical Causality, the Effect is never, in time, before the Cause:
was, in nature, Consequent to it, and an Effect of it. For though, in a Physical Causality, the Effect is never, in time, before the Cause:
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Yet, in a Moral Causality, it may be.
Yet, in a Moral Causality, it may be.
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As, when a Debt is Acquitted, a Captive Released, an Inheritance Purchased, and accordingly Injoyed, upon prospect of a Price or Ransome, to be payd, by the Surety, somewhile after.
As, when a Debt is Acquitted, a Captive Released, an Inheritance Purchased, and accordingly Enjoyed, upon prospect of a Price or Ransom, to be paid, by the Surety, somewhile After.
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And, in this sense, may Christ be said to be the Lamb slain from the Foundation of the World, Rev. 13. If, at lest, those words, from the Foundation of the World, relate there to that of the Lamb, slain ;
And, in this sense, may christ be said to be the Lamb slave from the Foundation of the World, Rev. 13. If, At lest, those words, from the Foundation of the World, relate there to that of the Lamb, slave;
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and not rather to that former clause, written in the book of Life.
and not rather to that former clause, written in the book of Life.
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Who's names are not written (in the book of life of the Lamb slain) from the foundation of the world :Who's names Are not written (in the book of life of the Lamb slave) from the Foundation of the world:
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That is, who's names were not written, from the foundation of the World, in the Lamb's book of Life.
That is, who's names were not written, from the Foundation of the World, in the Lamb's book of Life.
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According as the s•me is again repeated Rev. 17. Who's names were not written in the book of Life, from the foundation of the World, without mention of the Lamb slain.
According as the s•me is again repeated Rev. 17. Who's names were not written in the book of Life, from the Foundation of the World, without mention of the Lamb slave.
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But, whatever be the construction of those words;
But, whatever be the construction of those words;
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sure it is, that the Efficacy of Christs Death and Resurrection, did as well look backward, to the Beginning of the World;
sure it is, that the Efficacy of Christ Death and Resurrection, did as well look backward, to the Beginning of the World;
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as forward, to the End of it.
as forward, to the End of it.
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And we are expressely told, Heb. 11. That it was by Faith, that Enoch was translated that he should not see Death.
And we Are expressly told, Hebrew 11. That it was by Faith, that Enoch was translated that he should not see Death.
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Even by the same Faith which he there describes to be the Substance of things hoped for, and the Evidence of things not seen;
Even by the same Faith which he there describes to be the Substance of things hoped for, and the Evidence of things not seen;
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By which the Elders obtained a good report: and of which he had said, a little before, The just shalt live by faith ;By which the Elders obtained a good report: and of which he had said, a little before, The just shalt live by faith;
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and, by which We beleeve to the Salvation of our Souls.
and, by which We believe to the Salvation of our Souls.
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'Twas by Faith therefore in Christ, who Died and Rose again, that Enoch was Translated so as not to see Death ; 'Twas by Faith Therefore in christ, who Died and Rose again, that Enoch was Translated so as not to see Death;
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as well as We, from Death are Raised, so a Life Immortal: And Christ, at lest virtually, the First-fruits of both.
as well as We, from Death Are Raised, so a Life Immortal: And christ, At lest virtually, the Firstfruits of both.
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Now, the notion of First-fruits, implies two things: a Possession of so much; and a Title to the rest.
Now, the notion of Firstfruits, Implies two things: a Possession of so much; and a Title to the rest.
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If the First-fruits be Holy, the Lump also Holy : If God hath right to the one, he hath to the other also. If the Firstfruits be Holy, the Lump also Holy: If God hath right to the one, he hath to the other also.
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It is in the nature of an Earnest-penny, (a similitude oft used by our Apostle to the same purpose;) which is both part of Payment, and an Ingagement to pay the rest,
It is in the nature of an Earnest-penny, (a similitude oft used by our Apostle to the same purpose;) which is both part of Payment, and an Engagement to pay the rest,
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And what, in one place, he calls, the First fruits of the Spirit; (Our selves also, who have the First-fruits of the Spirit, wait for the Adoption, to wit, the Redemption of our Body:) the same he calls;
And what, in one place, he calls, the First fruits of the Spirit; (Our selves also, who have the Firstfruits of the Spirit, wait for the Adoption, to wit, the Redemption of our Body:) the same he calls;
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elsewhere, the Earnest of the Spirit ;
elsewhere, the Earnest of the Spirit;
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(Who hath Sealed us and given us the Earnest of his Spirit in our hearts ; (Who hath Sealed us and given us the Earnest of his Spirit in our hearts;
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And again, Ye were Sealed with the holy Spirit of promise; which is the Earnest of our Inheritan•e untill the Redemption of the purchased Possession.
And again, You were Sealed with the holy Spirit of promise; which is the Earnest of our Inheritan•e until the Redemption of the purchased Possession.
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) The First-fruits of the Spirit, which they had then received, was not onely a part of the Purch•se;
) The Firstfruits of the Spirit, which they had then received, was not only a part of the Purch•se;
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but was an Earnest penny, to bind the Bargain, for what was af•erward to co•e. And such is the Resurrection of Christ, as to Our Resurrection.
but was an Earnest penny, to bind the Bargain, for what was af•erward to co•e. And such is the Resurrection of christ, as to Our Resurrection.
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Not as a thing, wnich, being once accomplished, was to rest so: But as that which was to draw more after it.
Not as a thing, wnich, being once accomplished, was to rest so: But as that which was to draw more After it.
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We have hope (saith the Apostle) which entereth within the vail, whether our Fore runner is entred, We have hope (Says the Apostle) which entereth within the Vail, whither our Before runner is entered,
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For Vs ; (as it were, to take Livery of Seisin in Our stead.) And I go (saith Christ) to prepare a place For you;
For Us; (as it were, to take Livery of Seisin in Our stead.) And I go (Says christ) to prepare a place For you;
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that, where I am, you may be also. that, where I am, you may be also.
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And that other Phrase, The First-born from the dead, implies, that there were more to follow. ( That he may be the First-born amongst many Brethren. )
And that other Phrase, The Firstborn from the dead, Implies, that there were more to follow. (That he may be the Firstborn among many Brothers.)
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And, when St. Paul called Ipenetus, the First-fruits of Achaia unto Christ ; he intimates a larger Harvest.
And, when Saint Paul called Ipenetus, the Firstfruits of Achaia unto christ; he intimates a larger Harvest.
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And the like of Stephanas elsewhere.
And the like of Stephanas elsewhere.
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The word First, being an Ordinal, is spoken with respect to others that are to follow. The word First, being an Ordinal, is spoken with respect to Others that Are to follow.
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In what respect Christ is Singular; he is not called NONLATINALPHABET, the First-begotten, (as here, the First begotten from the Dead:
In what respect christ is Singular; he is not called, the Firstbegotten, (as Here, the First begotten from the Dead:
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) But NONLATINALPHABET, the Onely-begotten (of the Father.) ) But, the Only-begotten (of the Father.)
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And that, in this place, he is called the First-fruits from the dead, with respect to a larger Crop; And that, in this place, he is called the Firstfruits from the dead, with respect to a larger Crop;
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is evident from the words next following, where the same is further amplified. For since by M•n came Death ;
is evident from the words next following, where the same is further amplified. For since by M•n Come Death;
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by Man also came the Resurrection of the Dead: For as in Adam all Dy; so in Christ shall all be made Alive : by Man also Come the Resurrection of the Dead: For as in Adam all Die; so in christ shall all be made Alive:
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But every man in his own order: Christ the First-fruits; afterwards they that are Christ's, at his coming. But every man in his own order: christ the Firstfruits; afterwards they that Are Christ's, At his coming.
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Like as that sentence on Adam, In the day that thou Eatest thereof thou shalt surely Dy, was intended with respect to those that are His, (by Natural Generation:) so that of Christ, Thou art my son, this day have I Begotten thee, (expounded of his Resurrection, Act. 13. ) do influence also those that are Christ's (by Spiritual Regeneration.)
Like as that sentence on Adam, In the day that thou Eatest thereof thou shalt surely Die, was intended with respect to those that Are His, (by Natural Generation:) so that of christ, Thou art my son, this day have I Begotten thee, (expounded of his Resurrection, Act. 13.) doe influence also those that Are Christ's (by Spiritual Regeneration.)
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And therefore, Heb. 1. where the same is, again, so applyed to him, (Thou art my son, this day have I Begotten thee ;
And Therefore, Hebrew 1. where the same is, again, so applied to him, (Thou art my son, this day have I Begotten thee;
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) he is not called NONLATINALPHABET (the Only-begotten ;) but NONLATINALPHABET, the First begotten; (when he bringeth his First-begotten into the World ;) Because this had an aspect on those that are his Brethren ; ) he is not called (the Only-begotten;) but, the First begotten; (when he brings his Firstbegotten into the World;) Because this had an aspect on those that Are his Brothers;
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and were, on that account, so called: (as it after follows, For which cause he is not ashamed to call them Brethren. ) and were, on that account, so called: (as it After follows, For which cause he is not ashamed to call them Brothers.)
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And this I have the more insisted on, because it is the Apostles great Argument, (for proving Our Resurrection from that of Christ,) That he Rose, not only as a Single person;
And this I have the more insisted on, Because it is the Apostles great Argument, (for proving Our Resurrection from that of christ,) That he Rose, not only as a Single person;
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but, as the First-fruits of those slept:
but, as the Firstfruits of those slept:
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and, That, in pursuance thereof, those that are Christs are likewise to expect a glorious Resurrection.
and, That, in pursuance thereof, those that Are Christ Are likewise to expect a glorious Resurrection.
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For, as we have born the image of the Earthy, (dying a natural Death as Adam dyed;) so shall we bear the image of the Heavenly ▪ (in a glorious Resurrection like that of Christ.) And he who raised up the Lord Jesus, shall raise Vs also by Jesus. For, as we have born the image of the Earthy, (dying a natural Death as Adam died;) so shall we bear the image of the Heavenly ▪ (in a glorious Resurrection like that of christ.) And he who raised up the Lord jesus, shall raise Us also by jesus.
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There is yet one thing more, very considerable, for the explication of this place.
There is yet one thing more, very considerable, for the explication of this place.
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To wit, That the Apostles Argument and Discourse, (both in this verse, and the whole Chapter,) extends only to prove the Resurrection of the Righteous; not that of the Wicked.
To wit, That the Apostles Argument and Discourse, (both in this verse, and the Whole Chapter,) extends only to prove the Resurrection of the Righteous; not that of the Wicked.
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'Tis, of Christ the First-fruits, afterwards those that are Christs: (of those who are not Christ's, he says nothing.
It's, of christ the Firstfruits, afterwards those that Are Christ: (of those who Are not Christ's, he Says nothing.
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) As we have born the image of the Earthy, so we shall bear the image of the Heavenly ; (which can be meant of the Righteous onely.) It is sown in Dishonour, it is raised again in Glory ; ) As we have born the image of the Earthy, so we shall bear the image of the Heavenly; (which can be meant of the Righteous only.) It is sown in Dishonour, it is raised again in Glory;
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or, It is sown a Vile Body, it is raised a Glorious Body; (which cannot be understood of the Bodies of Wicked men)
or, It is sown a Vile Body, it is raised a Glorious Body; (which cannot be understood of the Bodies of Wicked men)
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And it is agreed, for ought I find, by all Expositors, (and, amongst the r•st, by Grotius and Dr. Hammond,) That, this whole Discourse, is not at all to be understood, of the Resurrection of the Wicked;
And it is agreed, for ought I find, by all Expositors, (and, among the r•st, by Grotius and Dr. Hammond,) That, this Whole Discourse, is not At all to be understood, of the Resurrection of the Wicked;
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But, of the Glorious Resurrection of the Righteous onely.
But, of the Glorious Resurrection of the Righteous only.
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And, That, in those Words, As in Adam all Dy, so in Christ shall All be made Alive, the word All is not of the same extent in both Clauses:
And, That, in those Words, As in Adam all Die, so in christ shall All be made Alive, the word All is not of the same extent in both Clauses:
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But extends, in the first clause, to All that appertain to Adam; that is, to All Mankind:
But extends, in the First clause, to All that appertain to Adam; that is, to All Mankind:
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in the l•tter clause, to All that are Christs;
in the l•tter clause, to All that Are Christ;
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that is, to All the Faithfull. (For 'tis those onely that are made Alive by Christ:
that is, to All the Faithful. (For it's those only that Are made Alive by christ:
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That of the Wicked being an Eternal Death: As our Saviour himself distinguisheth, Joh, 5. They that have done Good to the Resurrection of Life ;
That of the Wicked being an Eternal Death: As our Saviour himself Distinguisheth, John, 5. They that have done Good to the Resurrection of Life;
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and they that have done Evill, to the Resurrection of Damnation.) And, That the Parallel is thus to be understood;
and they that have done Evil, to the Resurrection of Damnation.) And, That the Parallel is thus to be understood;
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As All that are in Adam, do Dy in Him;
As All that Are in Adam, do Die in Him;
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so All that are in Christ, a•e by Christ made Alive: (j•stified, sanctified, and saved.)
so All that Are in christ, a•e by christ made Alive: (j•stified, sanctified, and saved.)
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And this Grotius parallels with that of Rom. 5. As by the Offence of One, (that is of Adam,) Judgement came upon All men to condemnation:
And this Grotius parallels with that of Rom. 5. As by the Offence of One, (that is of Adam,) Judgement Come upon All men to condemnation:
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so by the Righteousness of One, (that is, of Christ,) the Free-gift came upon All-men, for Justification of Life. so by the Righteousness of One, (that is, of christ,) the Free gift Come upon All-men, for Justification of Life.
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Where, by All-men in the first clause, Grotius understands All Mankind ; by All-men in the second clause, All Beleevers.
Where, by All-men in the First clause, Grotius understands All Mankind; by All-men in the second clause, All Believers.
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Making this the adequate sense of both places;
Making this the adequate sense of both places;
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As all that are in Adam, that is, all the Race of Adam, do by Adam come to Dy ;
As all that Are in Adam, that is, all the Raze of Adam, do by Adam come to Die;
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So all that are in Christ, are Justified by Christ, and by Christ Raised to a Life of Glory.
So all that Are in christ, Are Justified by christ, and by christ Raised to a Life of Glory.
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But what must we then say? That the Wicked are not also to be Raised? Or, that St. Paul did not Know it? No:
But what must we then say? That the Wicked Are not also to be Raised? Or, that Saint Paul did not Know it? No:
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we must s•y neither of these. That the Wicked shall be also Raised by Christ;
we must s•y neither of these. That the Wicked shall be also Raised by christ;
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himself tells us expressely, Joh. 5. All that are in the Graves shall h•ar the voice of the Son of Man, and come forth ;
himself tells us expressly, John 5. All that Are in the Graves shall h•ar the voice of the Son of Man, and come forth;
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They that have done Good, to the Resurrection of Life, and they that have done Evill, to the Resurrection of Damnation. They that have done Good, to the Resurrection of Life, and they that have done Evil, to the Resurrection of Damnation.
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And, That St. Paul Knew it so to be;
And, That Saint Paul Knew it so to be;
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himself assures us, in his Discourse to Felix, Act. 24. (not as his Own Faith onely,
himself assures us, in his Discourse to Felix, Act. 24. (not as his Own Faith only,
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but that of the Fathers also.) So worship I the God of my fathers; Beleeving all things which are written in the Law and the Prophets;
but that of the Father's also.) So worship I the God of my Father's; Believing all things which Are written in the Law and the prophets;
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And have hope toward God (which themselves also allow) that there shall be a Resurrection of the Dead, both of the Just and Vnjust. And have hope towards God (which themselves also allow) that there shall be a Resurrection of the Dead, both of the Just and Unjust.
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Than which nothing can be more express.
Than which nothing can be more express.
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For though the Wicked, by reason of their Impenitence and Unbelief, do not injoy the Benefits of Christs Redemption to the Resurrection of Life: Yet are they subject to Christs Dominion (as the Judge of the World,) and shall be raised by his Power to the Resurrection of Damnation. Which though it be not the business of this place before us, is proved by divers others.
For though the Wicked, by reason of their Impenitence and Unbelief, do not enjoy the Benefits of Christ Redemption to the Resurrection of Life: Yet Are they Subject to Christ Dominion (as the Judge of the World,) and shall be raised by his Power to the Resurrection of Damnation. Which though it be not the business of this place before us, is proved by diverse Others.
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But why then (you will ask) doth St. Paul say nothing of it in this place, where he speaks so copiously of the Resurrection?
But why then (you will ask) does Saint Paul say nothing of it in this place, where he speaks so copiously of the Resurrection?
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To which I make this Answer. We are to take notice of St. Paul as a Close Disputant.
To which I make this Answer. We Are to take notice of Saint Paul as a Close Disputant.
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It was his manner of arguing (here and elsewhere,) to keep himself close to the point in question:
It was his manner of arguing (Here and elsewhere,) to keep himself close to the point in question:
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Both as to the Conclusion he was to prove; and as to the Topicks from whence he fetched his Arguments.
Both as to the Conclusion he was to prove; and as to the Topicks from whence he fetched his Arguments.
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Now the matter in question, with these Corinthians, was not, What should become of those that were out of Christ,
Now the matter in question, with these Corinthians, was not, What should become of those that were out of christ,
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and not to expect Benefit by him: (and therefore, of that, he saies nothing.) But, What are the Benefits, which they that are in Christ, receive from him.
and not to expect Benefit by him: (and Therefore, of that, he Says nothing.) But, What Are the Benefits, which they that Are in christ, receive from him.
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Amongst which, that of Eternal Life was the main; and, of which they doubted.
among which, that of Eternal Life was the main; and, of which they doubted.
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To this therefore he applies his Arguments, (not to the other,) selecting such as were most proper for this Conclusion. (Waving the other; but, not Denying it.)
To this Therefore he Applies his Arguments, (not to the other,) selecting such as were most proper for this Conclusion. (Waving the other; but, not Denying it.)
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In like manner as, in our Creed; We profess to Beleeve the Resurrection of the Body, and the Life Everlasting ;
In like manner as, in our Creed; We profess to Believe the Resurrection of the Body, and the Life Everlasting;
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without mentioning that of Eternal Death, or the State of the Wicked after this Life. Yet this we Beleeve also:
without mentioning that of Eternal Death, or the State of the Wicked After this Life. Yet this we Believe also:
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According to what our Saviour tells us, Math. 25. These shal go into Everlasting Punishment; but the Righteous into Life Eternal.
According to what our Saviour tells us, Math. 25. These shall go into Everlasting Punishment; but the Righteous into Life Eternal.
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The same is implyed also in the word NONLATINALPHABET, of those that Slept. That is, of those that are Dead in Christ.
The same is employed also in the word, of those that Slept. That is, of those that Are Dead in christ.
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For, to the Death of the Righteous, the Scripture doth usually apply the soft term of Sleep. Lazarus slepeth. David slept with his Fathers. Stephen fell A-sleep.
For, to the Death of the Righteous, the Scripture does usually apply the soft term of Sleep. Lazarus Sleepeth. David slept with his Father's. Stephen fell Asleep.
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And (ver. 6. of this Chapter,) He was seen of five Hundred Brethren at once, whereof some are fallen Asleep.
And (for. 6. of this Chapter,) He was seen of five Hundred Brothers At once, whereof Some Are fallen Asleep.
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Whereas the Wicked are said to Perish, to be Cut off, to go down to the Pit ;
Whereas the Wicked Are said to Perish, to be cut off, to go down to the Pit;
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with other the like hard expressions.
with other the like hard expressions.
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And, in a parallel place to this, (1 Thes. 4. ) it is expounded by those that are Dead in Christ.
And, in a parallel place to this, (1 Thebes 4.) it is expounded by those that Are Dead in christ.
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I would not have you ignorant concerning them which are Asleep; to sorrow as others that have no hope. I would not have you ignorant Concerning them which Are Asleep; to sorrow as Others that have no hope.
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For if we beleeve that Christ Died and Rose again: even them also that Sleep in Jesus, will God bring with him. For if we believe that christ Died and Rose again: even them also that Sleep in jesus, will God bring with him.
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I or we that are Alive and Remain at the coming of the Lord shall not prevent them that are Asl•ep.
I or we that Are Alive and Remain At the coming of the Lord shall not prevent them that Are Asl•ep.
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For the Dead in Christ shall rise first : Then we which are alive and remain, shall be caught up together with them ; For the Dead in christ shall rise First: Then we which Are alive and remain, shall be caught up together with them;
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and so shall we be ever with the Lord. and so shall we be ever with the Lord.
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Hence it is, that the place of Christian Burial is wont to be called Coemeterium, NONLATINALPHABET, a Dormitory or place to Sleep in;
Hence it is, that the place of Christian Burial is wont to be called Coemeterium,, a Dormitory or place to Sleep in;
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From whence, at the Resurrection, (as the phrase is Dan. 12. ) they that Sleep in the Dust shall Awake.
From whence, At the Resurrection, (as the phrase is Dan. 12.) they that Sleep in the Dust shall Awake.
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And the word NONLATINALPHABET, in the Former clause, fitly answers to NONLATINALPHABET in the Latter.
And the word, in the Former clause, fitly answers to in the Latter.
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For NONLATINALPHABET (suscitari, ) doth properly signify to be Awakened or Rise from sleep. NONLATINALPHABET. Christ is (Awakened,
For (suscitari,) does properly signify to be Awakened or Rise from sleep.. christ is (Awakened,
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or) Risen from the Dead (as f•om a sleep,) the First fruits of those that Slept ;
or) Risen from the Dead (as f•om a sleep,) the First fruits of those that Slept;
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. That is, of the dead which Dy in the Lord. For of Their resurrection it is that the Apostle is here discoursing.
. That is, of the dead which Die in the Lord. For of Their resurrection it is that the Apostle is Here discoursing.
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Now as for the Persons, with whom he doth here dispute; Now as for the Persons, with whom he does Here dispute;
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and the Arguments suted to those Persons; (for This Branch, as well as the Former:) We are to consider, that they were Christian Gentiles.
and the Arguments suited to those Persons; (for This Branch, as well as the Former:) We Are to Consider, that they were Christian Gentiles.
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Who had before learned the Heathen Philosophy, but did now imbrace the Christian Religion, and Acknowledged most of the Doctrines thereof.
Who had before learned the Heathen Philosophy, but did now embrace the Christian Religion, and Acknowledged most of the Doctrines thereof.
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Onely this they doubted of (as not consistent with their Philosophy,) That the Dead should Rise again.
Only this they doubted of (as not consistent with their Philosophy,) That the Dead should Rise again.
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And therefore the Arguments he makes use of, are drawn from Principles of Christianity. If there be no Resurrection, then is not Christ Risen:
And Therefore the Arguments he makes use of, Are drawn from Principles of Christianity. If there be no Resurrection, then is not christ Risen:
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(Which yet is a matter of Fact, so notorious and fully testified, that you Christians cannot doubt it.)
(Which yet is a matter of Fact, so notorious and Fully testified, that you Christians cannot doubt it.)
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And, If Christ be not Risen; our Preaching is vain, and your Faith is vain ; And, those that are fallen asleep in Christ are perished ;
And, If christ be not Risen; our Preaching is vain, and your Faith is vain; And, those that Are fallen asleep in christ Are perished;
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And, we are found false witnesses of God, who have testified that he raised up Christ.
And, we Are found false Witnesses of God, who have testified that he raised up christ.
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(Which Consequents were things unworthy to be admitted, by any who professed themselves Christians.)
(Which Consequents were things unworthy to be admitted, by any who professed themselves Christians.)
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And, If in this life onely we have hope ; we are of all men most miserable.
And, If in this life only we have hope; we Are of all men most miserable.
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(We Apostles, and you Christians; who, upon this account, are exposed to a multitude of Miseries in this Life;
(We Apostles, and you Christians; who, upon this account, Are exposed to a multitude of Misery's in this Life;
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and do therefore most egregiously play the fools, if in another life there be not a Compensation.)
and do Therefore most egregiously play the Fools, if in Another life there be not a Compensation.)
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All which Arguments, though to one who is not a Christian they would be very Insignificant, are very Cogent to one that is.
All which Arguments, though to one who is not a Christian they would be very Insignificant, Are very Cogent to one that is.
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And good Reason the Apostle had to argue at this rate.
And good Reason the Apostle had to argue At this rate.
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Not onely, as being the part of a good Disputant, to take advantage of the True Concessions of those with whom he disputes;
Not only, as being the part of a good Disputant, to take advantage of the True Concessions of those with whom he disputes;
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as good foundations of a concl•sive Argument: But especially, Because these are the True Topicks in Disputes of this nature.
as good foundations of a concl•sive Argument: But especially, Because these Are the True Topicks in Disputes of this nature.
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For, the Truthes of Religion being of •wo sorts; some discoverable by Natural Light; Others by Revelation onely:
For, the Truths of Religion being of •wo sorts; Some discoverable by Natural Light; Others by Revelation only:
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Those of the later sort are not to be proved Conclusively, without admitting that Revelation, by which alone we can come to know them. Thus;
Those of the later sort Are not to be proved Conclusively, without admitting that Revelation, by which alone we can come to know them. Thus;
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That there is a God that made the World; and, That this God is to be Obeyed and Worshiped;
That there is a God that made the World; and, That this God is to be Obeyed and Worshipped;
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and, This in such Manner as himself would have it; Are things which may be argued from Natural Light.
and, This in such Manner as himself would have it; are things which may be argued from Natural Light.
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And, that of the Souls Immortality also; at lest with a great deal of Probability; if not with so much Evidence as to convince a wilful Sceptick;
And, that of the Souls Immortality also; At lest with a great deal of Probability; if not with so much Evidence as to convince a wilful Sceptic;
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who therefore Sees not (not for want of Light, but) because he shuttes his Eyes.
who Therefore Sees not (not for want of Light, but) Because he shuttes his Eyes.
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But, the Doctrine of the Trinity; of Salvation by Faith in Christ; and the Resurrection of the Body; Are purely matters of Faith;
But, the Doctrine of the Trinity; of Salvation by Faith in christ; and the Resurrection of the Body; are purely matters of Faith;
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and their Certainty depends onely on Divine Testimony.
and their Certainty depends only on Divine Testimony.
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That God is Able to raise the Dead ▪ and that there is no Inconsistence in the thing;
That God is Able to raise the Dead ▪ and that there is no Inconsistence in the thing;
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may be discoursed from Natural Light. But, That he Will do it; and, in what manner;
may be discoursed from Natural Light. But, That he Will do it; and, in what manner;
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we can no otherwise know than as He hath Declared to us: (either by himself immediately;
we can not otherwise know than as He hath Declared to us: (either by himself immediately;
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or, by such as, we have good reason to beleeve, are sent by him.) Thus Christ, arguing the same point with the Sadduces:
or, by such as, we have good reason to believe, Are sent by him.) Thus christ, arguing the same point with the Sadducees:
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Yee err (saith he) not knowing the Scriptures; nor, the Power of God. Had they well understood the Power of God; they would not have doubted its Possibility: And, had they well understood the Scriptures ; Ye err (Says he) not knowing the Scriptures; nor, the Power of God. Had they well understood the Power of God; they would not have doubted its Possibility: And, had they well understood the Scriptures;
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they might thence have learned, that it must be so.
they might thence have learned, that it must be so.
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And, in St. Pauls discourse with King Agrippa, Act. 26. As to himself, he had no more to say,
And, in Saint Paul's discourse with King Agrippa, Act. 26. As to himself, he had no more to say,
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but Why should it be thought a thing Incredible, that God should Raise the Dead ? But,
but Why should it be Thought a thing Incredible, that God should Raise the Dead? But,
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as to the Jews, (who owned the Scripture then extant,) he pleads, The Promise made to the Fathers;
as to the jews, (who owned the Scripture then extant,) he pleads, The Promise made to the Father's;
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to which Promise their Twelve Tribes, instantly serving God day and night, hoped to come. To him who did not admit the Scriptures;to which Promise their Twelve Tribes, instantly serving God day and night, hoped to come. To him who did not admit the Scriptures;
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he could onely argue, That the thing was not Impossible, not Incredible; But, to them that did;
he could only argue, That the thing was not Impossible, not Incredible; But, to them that did;
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he argues the Certainty, and that they ought to Beleeve it. And, in this Chapter, he argues it yet further:
he argues the Certainty, and that they ought to Believe it. And, in this Chapter, he argues it yet further:
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As having, here, greater Concessions (from Christians) than from the Jews. As to the Possibility; As having, Here, greater Concessions (from Christians) than from the jews. As to the Possibility;
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he argues (ab Esse ad Posse) Christ is Risen ; therefore, the thing is Possible.
he argues (ab Esse ad Posse) christ is Risen; Therefore, the thing is Possible.
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Which matter of Fact (that Christ is Risen) He argues, from the Notoreity of it,
Which matter of Fact (that christ is Risen) He argues, from the Notoriety of it,
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and from the Testimony of so many Eye-Witnesses as themselves could not but beleeve:
and from the Testimony of so many Eye-Witnesses as themselves could not but believe:
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(the proper Topicks to prove matter of Fact.) And, what was Actually done in him, was no• Impossible as to others. (the proper Topicks to prove matter of Fact.) And, what was Actually done in him, was no• Impossible as to Others.
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But, as to the Futuriti•n, (that indeed it shall be so,) He argues from Divine Revelation:
But, as to the Futuriti•n, (that indeed it shall be so,) He argues from Divine Revelation:
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Not onely as testified in the Scriptures, (of Moses and the Prophets;) but also by Christ himself;
Not only as testified in the Scriptures, (of Moses and the prophets;) but also by christ himself;
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and his Apostles, by commission from him. 'Tis (saith he) the Gospel which I have preached to you ; and which you have re•eived ; and whe•ein you stand ;
and his Apostles, by commission from him. It's (Says he) the Gospel which I have preached to you; and which you have re•eived; and whe•ein you stand;
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and whereby, if you persist in it, you are to be saved Nor is it a Forgery of my own Fansy;
and whereby, if you persist in it, you Are to be saved Nor is it a Forgery of my own Fancy;
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But what I delivered, I first of all Received, That is (as chap. 11) I received of the Lord, what I delivered unto you:
But what I Delivered, I First of all Received, That is (as chap. 11) I received of the Lord, what I Delivered unto you:
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And, what I taught, was taught also by the rest of the Apostles, according to such directions as they received from Christ. ( Whether I, or They,
And, what I taught, was taught also by the rest of the Apostles, according to such directions as they received from christ. (Whither I, or They,
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so We preach, and so Yee beleeved. ) And if, as to the rest of the Christian Doctrine, you receive our Testimony; so We preach, and so Ye believed.) And if, as to the rest of the Christian Doctrine, you receive our Testimony;
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you have no reason to think, that in this we prevaricate, as false Witnesses of God.
you have no reason to think, that in this we prevaricate, as false Witnesses of God.
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Thus arguing, with Christians, from the Doctrine of Christ; as elsewhere, with the Jews, from that of Moses and the Prophets.
Thus arguing, with Christians, from the Doctrine of christ; as elsewhere, with the jews, from that of Moses and the prophets.
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And thus much for the Explication of the Text, and the Doctrines thereof. I shall now, by way of Corollary, observe Three Things.
And thus much for the Explication of the Text, and the Doctrines thereof. I shall now, by Way of Corollary, observe Three Things.
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First, that this Method of the Apostles arguing, may be a good Direction for Us in like cases.
First, that this Method of the Apostles arguing, may be a good Direction for Us in like cases.
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When we are preaching to Christian Auditories (such as this;) it is not prudence to quit the Principles of Christianity,
When we Are preaching to Christian Auditors (such as this;) it is not prudence to quit the Principles of Christianity,
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and divert to those of Reason and Natural Light onely: As if we were Preaching to Heathens, not to Christians.
and divert to those of Reason and Natural Light only: As if we were Preaching to heathens, not to Christians.
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Much of our Religion, depends on Revelation: And, though not Repugnant to Reason, is yet much Above it;
Much of our Religion, depends on Revelation: And, though not Repugnant to Reason, is yet much Above it;
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and not discoverable by it, without the Scriptures, where those Revelations are recorded.
and not discoverable by it, without the Scriptures, where those Revelations Are recorded.
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We do but too much gratify men of Atheistical and Unchristian Principles, when (to comply with their Cavills, ) instead of Holding fast what is good ;
We do but too much gratify men of Atheistical and Unchristian Principles, when (to comply with their Cavils,) instead of Holding fast what is good;
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we let go our Hold, and dispute our Principles: As if we were now Planting Christianity amongst Heathens;
we let go our Hold, and dispute our Principles: As if we were now Planting Christianity among heathens;
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and not, Edifying a Christian Church.
and not, Edifying a Christian Church.
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'Tis true, that, in Building, great care is to be taken, that the Foundations be well lay'd ;
It's true, that, in Building, great care is to be taken, that the Foundations be well laid;
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otherwise the Building cannot be Firm.
otherwise the Building cannot be Firm.
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But there is a time, wh•n, Leaving the Principles of the Doctrine of Christ, and laying again the Foundation ;
But there is a time, wh•n, Leaving the Principles of the Doctrine of christ, and laying again the Foundation;
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we are to go on to Perfection, and Build upon the Foundation so layd. Not like Children ;
we Are to go on to Perfection, and Built upon the Foundation so laid. Not like Children;
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Who when for the time we ought to be Teachers, have now need to be Taught, what are the First Principles of the Oracles of God; Who when for the time we ought to be Teachers, have now need to be Taught, what Are the First Principles of the Oracles of God;
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as having need of Milk, not of strong Meat as having need of Milk, not of strong Meat
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And, When will this time be, if, after more than sixteen Hundred years possession, we do yet admit the Foundations of Christianity, for matter of Doubtfull Disputation.
And, When will this time be, if, After more than sixteen Hundred Years possession, we do yet admit the Foundations of Christianity, for matter of Doubtful Disputation.
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If, out of a needless scrupulosity, to satisfy the Cavils of those who do not desire to be informed;
If, out of a needless scrupulosity, to satisfy the Cavils of those who do not desire to be informed;
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we be alwaies Digging at the Foundation, upon pretence of Searching it: We do thereby weaken, rather than strengthen it;
we be always Digging At the Foundation, upon pretence of Searching it: We do thereby weaken, rather than strengthen it;
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And (like the foolish Builder) having layd the Foundation, shall never be able to Finish it :
And (like the foolish Builder) having laid the Foundation, shall never be able to Finish it:
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Ever Learning, and never able to come to the Knowledge of the Truth. The Being, and Providence of God; Ever Learning, and never able to come to the Knowledge of the Truth. The Being, and Providence of God;
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The Authority of the Scriptures, his written Word; The Divinity, and Incarnation of Christ; his Satisfaction for the Sins of Men;
The authority of the Scriptures, his written Word; The Divinity, and Incarnation of christ; his Satisfaction for the Sins of Men;
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and our Salvation by Faith in Him; The necessity of Holyness, and a Godly life; The Immortality of the Soul;
and our Salvation by Faith in Him; The necessity of Holiness, and a Godly life; The Immortality of the Soul;
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and the Resurrection of the Body; and the Judgement to com•; A Heaven for the Righteous;
and the Resurrection of the Body; and the Judgement to com•; A Heaven for the Righteous;
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and a Hell for the Wicked; Are Fundamentals in the Doctrine of Christianity, well setled long agoe.
and a Hell for the Wicked; are Fundamentals in the Doctrine of Christianity, well settled long ago.
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And, if any go abou• to shake these Foundations ;
And, if any go abou• to shake these Foundations;
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we are not therefore, in compliance with their humours, to admit for Disputa•le, what ever they please to Cavill at: we Are not Therefore, in compliance with their humours, to admit for Disputa•le, what ever they please to Cavil At:
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But to hold Fast the Truth ; to hold Fast the Form of sound Words ; as well settled, and long since agreed upon:
But to hold Fast the Truth; to hold Fast the From of found Words; as well settled, and long since agreed upon:
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And, If any man list to be Contentious, (sayth the Apostle) we have no such Custome, nor the Churches of God.
And, If any man list to be Contentious, (say the Apostle) we have no such Custom, nor the Churches of God.
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If they demand New Miracles, and New Revelations, of what hath been sufficiently Revealed and confirmed already:
If they demand New Miracles, and New Revelations, of what hath been sufficiently Revealed and confirmed already:
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Our Savior tells us (in the Parable of Lazarus and the Rich Glutton,) They have Moses and the Prophets ;
Our Saviour tells us (in the Parable of Lazarus and the Rich Glutton,) They have Moses and the prophets;
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let them Hear Them ; (And we have, moreover, Christ and his Apostles:) If they hear not These ; let them Hear Them; (And we have, moreover, christ and his Apostles:) If they hear not These;
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neither would they be Perswaded, though one should Rise from the Dead. neither would they be Persuaded, though one should Rise from the Dead.
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Now, if the Miracles and Revelations, in the time Moses and the Prophets, were sufficient for those who lived in the days of Christ; (notwithstanding that they lived not in Moses days:) much more may those also of Christ and his Apostles, suffice for those that live in Our days.
Now, if the Miracles and Revelations, in the time Moses and the prophets, were sufficient for those who lived in the days of christ; (notwithstanding that they lived not in Moses days:) much more may those also of christ and his Apostles, suffice for those that live in Our days.
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And, if a sufficient Evidence, (such as would be enough for a Sober person, that is Willing to be Taught,) prevail not with them:
And, if a sufficient Evidence, (such as would be enough for a Sobrium person, that is Willing to be Taught,) prevail not with them:
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neither would they be perswaded, though they should be gratifyed in what they now demand.
neither would they be persuaded, though they should be gratified in what they now demand.
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Our Saviour did not think fit to gratify the Humours of the Scribes and Pharises, whensoever they listed to Ask a (new) sign.
Our Saviour did not think fit to gratify the Humours of the Scribes and Pharisees, whensoever they listed to Ask a (new) Signen.
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But refers them to that of the Prophet Jonas. Nor are Wee to be always casting our Perls before Swine : But refers them to that of the Prophet Jonah. Nor Are we to be always casting our Pearls before Swine:
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But, (after a competent instruction, ) they are to be Neglected, as NONLATINALPHABET, self-condemned persons : Who's error lyes more in their Will, than in their Understanding.
But, (After a competent instruction,) they Are to be Neglected, as, self-condemned Persons: Who's error lyes more in their Will, than in their Understanding.
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'Twas, Because they did not Like to retain God in their Knowledge, (Rom. 1. ) that God gave them over to a Reprobate sense, (NONLATINALPHABET,) a mind void of judgement.
'Twas, Because they did not Like to retain God in their Knowledge, (Rom. 1.) that God gave them over to a Reprobate sense, (,) a mind void of judgement.
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And, it was not so much, because they could not Beleeve the Truth, as, because they did not Love it, 2. Thes. 2, (because they received not the Love of the trueth that they might be saved,) that God sent them strong Delusions to bel•eve a Lye, that they might be Damned.
And, it was not so much, Because they could not Believe the Truth, as, Because they did not Love it, 2. Thebes 2, (Because they received not the Love of the truth that they might be saved,) that God sent them strong Delusions to bel•eve a Lie, that they might be Damned.
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Because they did not Love what they should Beleeve, God left them to Beleeve what they Loved :
Because they did not Love what they should Believe, God left them to Believe what they Loved:
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And, because they did not Love those Trueths by which they be Saved ▪ he left them to Beleeve those Lyes, by which they should be Damned.
And, Because they did not Love those Truths by which they be Saved ▪ he left them to Believe those Lies, by which they should be Damned.
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In the last times (we are told) there shall come scoffers, walking after their own Vngodly Lusts ;In the last times (we Are told) there shall come scoffers, walking After their own Ungodly Lustiest;
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and therefore Mocking at the Promise of Christs coming. Men of Corrupt minds ; and therefore Reprobate concerning the Faith: Mockers and filthy Dreamers ; and Therefore Mocking At the Promise of Christ coming. Men of Corrupt minds; and Therefore Reprobate Concerning the Faith: Mockers and filthy Dreamers;
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who therefore Beleeve not the Trueth, because they take Pleasure in Vnrighteousness: Who do not so much Doubt of it, who Therefore Believe not the Truth, Because they take Pleasure in Unrighteousness: Who do not so much Doubt of it,
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as Cavill at it to their own Destrction. To those that are Contentious, (says the Apostle, ) and Obey not the Truth ;
as Cavil At it to their own Destrction. To those that Are Contentious, (Says the Apostle,) and Obey not the Truth;
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(to those who out of Contention, or a spirit of Contradiction, Cavill at the Truth sufficiently discovered;) Indignation and Wrath. And, If our Gospell be Hid; (to those who out of Contention, or a Spirit of Contradiction, Cavil At the Truth sufficiently discovered;) Indignation and Wrath. And, If our Gospel be Hid;
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it is hid to those that are Lost. it is hid to those that Are Lost.
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It may, perhaps, pass for a piece of Witt (not of Wisdome ) amongst Debauched persons, (with whom Atheism and Ribaldry pass for Witt ;) to be able to speak Plausibly, against those things which the common sense of Man-kind admitts for True. (And 'tis very Easy, for any man, that will allow himself to be Profane, thus to be Witty: ) But St. Paul gives it a truer Character, Rom. 1. (speaking of Wiser persons than these are,) Professing themselves to be Wise, they became Fools; (NONLATINALPHABET,) while they pretend, to be Witty, they play the Fool. And, 1 Tim. 6. reduceth it to its true cause, Pride and Ignorance. If any man consent not to wholsome Words, and the Doctrine which is according to Godliness:
It may, perhaps, pass for a piece of Wit (not of Wisdom) among Debauched Persons, (with whom Atheism and Ribaldry pass for Wit;) to be able to speak Plausibly, against those things which the Common sense of Mankind admits for True. (And it's very Easy, for any man, that will allow himself to be Profane, thus to be Witty:) But Saint Paul gives it a truer Character, Rom. 1. (speaking of Wiser Persons than these Are,) Professing themselves to be Wise, they became Fools; (,) while they pretend, to be Witty, they play the Fool. And, 1 Tim. 6. reduceth it to its true cause, Pride and Ignorance. If any man consent not to wholesome Words, and the Doctrine which is according to Godliness:
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Hee is Proud, (or Foolish,) and •noweth nothing:
He is Proud, (or Foolish,) and •noweth nothing:
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Doting upon Questions and strife of words, or idle Cavils (NONLATINALPHABET,) from whence come Railing and Perverse Disputings of men of Corrupt minds,
Doting upon Questions and strife of words, or idle Cavils (,) from whence come Railing and Perverse Disputings of men of Corrupt minds,
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and d•stitute of the Trueth, (NONLATINALPHABET, Blaspemies, and •dle Discourses, as of Crack-brain'd men, and void of Sense:) from whom Turn away ;and d•stitute of the Truth, (, Blasphemies, and •dle Discourses, as of Crack-brained men, and void of Sense:) from whom Turn away;
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Have nothing to do •i•h them.
Have nothing to do •i•h them.
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While we are taking pains to Satisfy such (who Resolve, not to be satisfyed;) we may sooner raise new Scruples in the minds of well-meaning persons,
While we Are taking pains to Satisfy such (who Resolve, not to be satisfied;) we may sooner raise new Scruples in the minds of well-meaning Persons,
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than satisfy those who are Willfully ignorant. Be not deceived (sai•h our Apostle here) Evil Communications corrupt good Manners:
than satisfy those who Are Wilfully ignorant. Be not deceived (sai•h our Apostle Here) Evil Communications corrupt good Manners:
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NONLATINALPHABET. Or, (as Dr. Hammond chooseth to render it) good Dispositions Such corrupt Discourse (NONLATINALPHABET are apt to seduce or work upon (NONLATINALPHABET) good Dispositions, or well-meaning people. . Or, (as Dr. Hammond chooses to render it) good Dispositions Such corrupt Discourse (Are apt to seduce or work upon () good Dispositions, or well-meaning people.
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Expounding NONLATINALPHABET, by NONLATINALPHABET, or NONLATINALPHABET, good-natured persons and easy to be imposed upon. Like as in that other Verse NONLATINALPHABET.
Expounding, by, or, good-natured Persons and easy to be imposed upon. Like as in that other Verse.
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The words NONLATINALPHABET (slow-bellies) are usually interpreted (as NONLATINALPHABET) by NONLATINALPHABET, Gluttons.
The words (slow-bellies) Are usually interpreted (as) by, Gluttons.
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We are not therefore to Hold Parly with them, (as Eve with the Serpent: ) But rather (as the Apostle directs) they are to be Rebuked sharply, that they may be sound in the Faith ; We Are not Therefore to Hold Parley with them, (as Eve with the Serpent:) But rather (as the Apostle directs) they Are to be Rebuked sharply, that they may be found in the Faith;
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their Mo•thes to be stopped, that they subvert not whole Houses; and, that their Folly proceed no further. their Mo•thes to be stopped, that they subvert not Whole Houses; and, that their Folly proceed no further.
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A second thing that I here observe, is this; That the Promise of a glorious Resurrect•on, concerns not Vs onely;
A second thing that I Here observe, is this; That the Promise of a glorious Resurrect•on, concerns not Us only;
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But the Fathers also before Christ. We are not to think, that They had onely Promises of Temporal things; but of Eternal also.
But the Father's also before christ. We Are not to think, that They had only Promises of Temporal things; but of Eternal also.
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Christ is the First-fruits of those that Slept (for the time past, ) as well of those that were to sleep for the time to come. 'Tis true. christ is the Firstfruits of those that Slept (for the time past,) as well of those that were to sleep for the time to come. It's true.
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The Mystery which had been Hidden from Ages and Generations, is now made Manifest to the Saints :The Mystery which had been Hidden from Ages and Generations, is now made Manifest to the Saints:
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It is now more clearly Reveiled, then before it was. It is now more clearly Revealed, then before it was.
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And Christ is the Mediator of a Better Covenant (than that delivered by Moses) established upon Better Promises: Better, as to the way of Administration, and the clearness of Discovery;
And christ is the Mediator of a Better Covenant (than that Delivered by Moses) established upon Better Promises: Better, as to the Way of Administration, and the clearness of Discovery;
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but the same, as to the Substance of the Things Promised.
but the same, as to the Substance of the Things Promised.
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Christ, as to this, is the same Yesterday, and To day, and for Ever. 'Tis the same Faith, by which the Elders obtained a good Report ; christ, as to this, is the same Yesterday, and To day, and for Ever. It's the same Faith, by which the Elders obtained a good Report;
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and, Enoch was Translated that he did not see Death: By which We beleeve to the saving of our souls.
and, Enoch was Translated that he did not see Death: By which We believe to the Saving of our Souls.
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And St. Paul proves (Rom. 4. ) that We are Justifyed by Faith ; Because Abraham, and David, were so Justified.
And Saint Paul Proves (Rom. 4.) that We Are Justified by Faith; Because Abraham, and David, were so Justified.
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Nor was this unknow'n to the Jewish Church. For, though the Sadduces denyed the Resurrection: Yet they were herein Singular; The Pharisees Professed it ;
Nor was this unknown to the Jewish Church. For, though the Sadducees denied the Resurrection: Yet they were herein Singular; The Pharisees Professed it;
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with the rest of the Jews. with the rest of the jews.
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Search the Scriptures, (sayth Christ to the Jews,) for in them yee think to have Eternal Life. Search the Scriptures, (say christ to the jews,) for in them ye think to have Eternal Life.
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And St Paul frequently, from Moses and the Prophets, and from the Promise made to the Fathers, argues the Point of the Resurrection.
And Saint Paul frequently, from Moses and the prophets, and from the Promise made to the Father's, argues the Point of the Resurrection.
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And our Saviour himself, (after his Resurrection,) first to the Two Disciples going to Emmans ;
And our Saviour himself, (After his Resurrection,) First to the Two Disciples going to Emmans;
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and then to the Eleven at Jerusalem ;
and then to the Eleven At Jerusalem;
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doth from Moses, and the Pr•phets, and the Psalmes, and all the Scriptures, make it Evident, That thus it behoved Christ to suffer,
does from Moses, and the Pr•phets, and the Psalms, and all the Scriptures, make it Evident, That thus it behooved christ to suffer,
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and to Rise from the Dead the third day;
and to Rise from the Dead the third day;
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and that Repentance and Remission of sins should be prea•hed in his name among all Nations. and that Repentance and Remission of Sins should be prea•hed in his name among all nations.
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And (before that) he proves to the Sadduces, the Doctrine of the Resurrection, from that of God to Moses, I am the God of Abraham,
And (before that) he Proves to the Sadducees, the Doctrine of the Resurrection, from that of God to Moses, I am the God of Abraham,
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and of Isaac, and of Jacob ;and of Isaac, and of Jacob;
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and that they did therefore Erre, because they Knew not the Scriptures, nor the Power of God.
and that they did Therefore Err, Because they Knew not the Scriptures, nor the Power of God.
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Which he would not have sayd, had not the Doctrine of the Resurrection been taught in the scriptures that then were;
Which he would not have said, had not the Doctrine of the Resurrection been taught in the Scriptures that then were;
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that is, those of the Old Testament. So that the Socinians, without allowing that Christ is God indeed;
that is, those of the Old Testament. So that the socinians, without allowing that christ is God indeed;
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if at lest they will but allow, That he is a Good Man, and a Wise man, (one who did understand the Consequence of an Argument,
if At lest they will but allow, That he is a Good Man, and a Wise man, (one who did understand the Consequence of an Argument,
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and did not designe purposely to impose upon us;) must needs acknowledge, That the Doctrine of the Resurrection was taught in the Scriptures of the Old Testament; (for sure it is, that Christ thought so:) and That the Promises made to the Fathers, were not onely Promises of Temporal things, but of Eternal Life.
and did not Design purposely to impose upon us;) must needs acknowledge, That the Doctrine of the Resurrection was taught in the Scriptures of the Old Testament; (for sure it is, that christ Thought so:) and That the Promises made to the Father's, were not only Promises of Temporal things, but of Eternal Life.
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They may as well say, That the Threatning to Adam, In the day that thou Eatest thereof thou shalt Dy the Death, was meant onely of a Temporal Death; (and then surely God would not Punish, beyond what he Threatned;) Contrary to which, St. Jude tells us, that those Before Christ, (as well as since,) do suffer the vengeance of Eternal Fire.
They may as well say, That the Threatening to Adam, In the day that thou Eatest thereof thou shalt Die the Death, was meant only of a Temporal Death; (and then surely God would not punish, beyond what he Threatened;) Contrary to which, Saint U^de tells us, that those Before christ, (as well as since,) do suffer the vengeance of Eternal Fire.
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The Third and last thing which I here observe, is this, That the Rewards and Punishments of another Life, do concern us, not onely as to our Personal capacities; The Third and last thing which I Here observe, is this, That the Rewards and Punishments of Another Life, do concern us, not only as to our Personal capacities;
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but, as to our Relative and Politick capacities also, As we are Incorporated into Kingdomes, Cities, Families, and other Societies.
but, as to our Relative and Politic capacities also, As we Are Incorporated into Kingdoms, Cities, Families, and other Societies.
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We must all appear before the Judgment Seat of Christ, to receive according to the things done in the Body, whether Good or Bad. Whatsoever is done in the Body; in whatsoever Capacity. We must all appear before the Judgement Seat of christ, to receive according to the things done in the Body, whither Good or Bad. Whatsoever is done in the Body; in whatsoever Capacity.
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It may be Objected, That Kingdomes, and Cities, and Bodies Politick, shal not, in that Capacity, rise againe:
It may be Objected, That Kingdoms, and Cities, and Bodies Politic, shall not, in that Capacity, rise again:
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And therefore cannot, in that capacity, be Punished, or Rewarded.
And Therefore cannot, in that capacity, be Punished, or Rewarded.
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And, consequently, God being equally obliged to punish the sins of Societies, as of single Persons;
And, consequently, God being equally obliged to Punish the Sins of Societies, as of single Persons;
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he is obliged, in this World, to punish the sins of Societies (and to reward their good acts;) since that, hereafter, it cannot be done.
he is obliged, in this World, to Punish the Sins of Societies (and to reward their good acts;) since that, hereafter, it cannot be done.
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But this Argument, I take to have more in it of Witt and Rhetorick, than of Logick, or sound Divinity:
But this Argument, I take to have more in it of Wit and Rhetoric, than of Logic, or found Divinity:
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and would do better in a Poem or Panegyrick, than in a Sermon.
and would do better in a Poem or Panegyric, than in a Sermon.
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For, by the same reason, we may as well say That the sins of Father and Child; of Master, and servant; of Husband, and Wife;
For, by the same reason, we may as well say That the Sins of Father and Child; of Master, and servant; of Husband, and Wife;
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must be Allways Punished in this Life, (and in this onely;) Because that, in the Resurrection, they do neither Marry, nor are Given in Marriage.
must be Always Punished in this Life, (and in this only;) Because that, in the Resurrection, they do neither Marry, nor Are Given in Marriage.
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For Oeconomical Relations shall then cease, as well as Political.
For Economical Relations shall then cease, as well as Political.
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If it be said, That, these Relations, are but Relations between single Persons, (not Societies;) and therefore the Sins thereof may, in those Persons, be Punished.
If it be said, That, these Relations, Are but Relations between single Persons, (not Societies;) and Therefore the Sins thereof may, in those Persons, be Punished.
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I say, that this doth not alter the case at all. For, beside that this is not Universal; (For a Father may have many Children,
I say, that this does not altar the case At all. For, beside that this is not Universal; (For a Father may have many Children,
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and may sin against his whole Posterity, to the Third and Fourth Generation ;
and may sin against his Whole Posterity, to the Third and Fourth Generation;
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and a Lord or Master may have many Servants, and may Sin against his whole Family;
and a Lord or Master may have many Servants, and may since against his Whole Family;
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and a man may be Servant to a Society, as well as to a single Person:)
and a man may be Servant to a Society, as well as to a single Person:)
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Beside this, (I say,) If this Exception were cogent;
Beside this, (I say,) If this Exception were cogent;
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we might thence as well conclude, That Kings because single Persons) may, hereafter, be punished for Oppressing their Subjects, (and that Eternally;) but the States (in an Aristocrary) are punishable onely in this World, (and but with Temporal Punishments,) because These are a Collective Body.
we might thence as well conclude, That Kings Because single Persons) may, hereafter, be punished for Oppressing their Subject's, (and that Eternally;) but the States (in an Aristocrary) Are punishable only in this World, (and but with Temporal Punishments,) Because These Are a Collective Body.
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And it would hence follow likewise, That the greatest Villanies of Societies, are at lest one degree below that of the Papists Venial sins. For, I presume, the Jesuites themselves will not say, that their whole Societie;
And it would hence follow likewise, That the greatest Villainies of Societies, Are At lest one degree below that of the Papists Venial Sins. For, I presume, the Jesuits themselves will not say, that their Whole Society;
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shall, in that capacity, be punished in Hell, not yet in Purgatory, for the greatest Villanies by them committed, as a Socie•y.
shall, in that capacity, be punished in Hell, not yet in Purgatory, for the greatest Villainies by them committed, as a Socie•y.
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But, Venial Sins, they acknowledge to be punished, at lest in Purgatory, though not in Hell.
But, Venial Sins, they acknowledge to be punished, At lest in Purgatory, though not in Hell.
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And, by this means also, the greatest number of Sins, and those the most Hainous, would,
And, by this means also, the greatest number of Sins, and those the most Heinous, would,
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as to another World, remain Unpunished, (and good Actions, Unrewarded.) For much the greater number of Actions,
as to Another World, remain Unpunished, (and good Actions, Unrewarded.) For much the greater number of Actions,
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and the most considerable, are those of persons in their Relative Capacities; (as Parents, Children; Masters, Servants; Husbands, VVives; Friends, Enemies; Neighbours, Strangers; Pastors, People; Princes, Subjects; Societies, and Combinations;
and the most considerable, Are those of Persons in their Relative Capacities; (as Parents, Children; Masters, Servants; Husbands, VVives; Friends, Enemies; Neighbours, Strangers; Pastors, People; Princes, Subject's; Societies, and Combinations;
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Not of single Persons onely, in a meer Personal Independent Capacity. I adde also; That, on this account, No sins of Societies could ever be Pardoned.
Not of single Persons only, in a mere Personal Independent Capacity. I add also; That, on this account, No Sins of Societies could ever be Pardoned.
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For it not Societies, but single Persons, that are Regenerate and do Beleeve in Christ ; without which, there is no Remission. VVe say therefore;
For it not Societies, but single Persons, that Are Regenerate and do Believe in christ; without which, there is no Remission. We say Therefore;
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That (as Societies are but made up of single Persons, so) the Acts of Societies,
That (as Societies Are but made up of single Persons, so) the Acts of Societies,
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and of persons Related (in such Relative capacities,) whether Sinfull, or Virtuous;
and of Persons Related (in such Relative capacities,) whither Sinful, or Virtuous;
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are indeed and in Gods account, the Acts of Particular Persons (in such Relations and Societies:) And are, in those Persons, punished and rewarded, according to their deserts;
Are indeed and in God's account, the Acts of Particular Persons (in such Relations and Societies:) And Are, in those Persons, punished and rewarded, according to their deserts;
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both in this World, and in that which is to come.
both in this World, and in that which is to come.
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And thus the Cities (of Sodome and Gomorrha with those about them, ) are sayd to suffer the Vengeance of Eternal Fire ;
And thus the Cities (of Sodom and Gomorrha with those about them,) Are said to suffer the Vengeance of Eternal Fire;
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when indeed it is the Persons of those Cities that so suffer.
when indeed it is the Persons of those Cities that so suffer.
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'Tis true that, in this World, God doth many times punish the Sins of men, in a way sutable to those capacities wherein they are committed: (the Sins of a Father, by loss of Children,
It's true that, in this World, God does many times Punish the Sins of men, in a Way suitable to those capacities wherein they Are committed: (the Sins of a Father, by loss of Children,
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or by a disobedient Child, or unhappy Children; the Sins of a Prince, by loss of his Dominions, or Rebellion of his Subjects;
or by a disobedient Child, or unhappy Children; the Sins of a Prince, by loss of his Dominions, or Rebellion of his Subject's;
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the sins of a Nation, by a common Calamity, wherein the Innocent do many times Suffer with the Guilty:) God by this means, pointing out the Sin in the Affliction or Punishment.
the Sins of a nation, by a Common Calamity, wherein the Innocent do many times Suffer with the Guilty:) God by this means, pointing out the since in the Affliction or Punishment.
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But he doth not Allwayes do so: (the Sins of a Parent, may be sometimes punished by the hand of the Magistrate;
But he does not Always do so: (the Sins of a Parent, may be sometime punished by the hand of the Magistrate;
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and the sins of a Prince, by the hand of a Traitor, whom he had not offended:) much less is he Obliged so to do. And when he doth so:
and the Sins of a Prince, by the hand of a Traitor, whom he had not offended:) much less is he Obliged so to do. And when he does so:
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He doth not Therefore do it because he cannot otherwise reach them: Nor is this the adequate Punishment of those sins;
He does not Therefore do it Because he cannot otherwise reach them: Nor is this the adequate Punishment of those Sins;
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but onely a part of it. The greatest part of their punishment, even for these sins, being that of another VVorld.
but only a part of it. The greatest part of their punishment, even for these Sins, being that of Another World.
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And though the Sins of men combined in societies, are, in the Judgement of Men, accounted as one Joint Act; (wherein the Innocent are oft involved with the Guilty, and suffer accordingly:
And though the Sins of men combined in societies, Are, in the Judgement of Men, accounted as one Joint Act; (wherein the Innocent Are oft involved with the Guilty, and suffer accordingly:
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) Yet the Judgement of God, is according to Trueth. He will distinguish between the Innocent and Guilty in a mixt Society; ) Yet the Judgement of God, is according to Truth. He will distinguish between the Innocent and Guilty in a mixed Society;
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and Spare the one, or but Afflict th•m (for their good,) while he doth properly Punish the other: (And, and Spare the one, or but Afflict th•m (for their good,) while he does properly punish the other: (And,
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as Abraham speaks, not destroy the Righteous with the Wicked :) And, those that are Guilty, each according to the Proportion of his Guilt.
as Abraham speaks, not destroy the Righteous with the Wicked:) And, those that Are Guilty, each according to the Proportion of his Gilded.
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Not alwayes in this World: (where, some times, all things Fall alike to all; and One event to the Righteous and to the Wicked:
Not always in this World: (where, Some times, all things Fallen alike to all; and One event to the Righteous and to the Wicked:
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or where, sometimes, it happeneth to the Righteous, acording to the Work of the Wicked; and to Wicked according to the Work of the Righteous: or where, sometime, it Happeneth to the Righteous, according to the Work of the Wicked; and to Wicked according to the Work of the Righteous:
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) But, at lest, at that Day ; At the day of the revelation of Gods righteous Judgement ;
) But, At lest, At that Day; At the day of the Revelation of God's righteous Judgement;
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when he shal render to every man according to his deeds ; when he shall bring every Work into Judgement, and every Secret thing. In that day;
when he shall render to every man according to his Deeds; when he shall bring every Work into Judgement, and every Secret thing. In that day;
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the sentence of Go• ye Cursed; for I was Hungry, and yee gave me no Meat;
the sentence of Go• you Cursed; for I was Hungry, and ye gave me no Meat;
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I was Sick, and ye Visited me not ;I was Sick, and you Visited me not;
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VVill as well reach the sins of Societies, in not providing for the Sick and Needy ;
Will as well reach the Sins of Societies, in not providing for the Sick and Needy;
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as of those Persons who do not Relieve them.
as of those Persons who do not Relieve them.
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It is a Righteous thing with God (sayth St. Paul) to recompense Tribulation to them which trouble you ;It is a Righteous thing with God (say Saint Paul) to recompense Tribulation to them which trouble you;
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(whether they be Societies or single Persons;) in that day; when the Lord Jesus shall be reveiled from Heaven ; (whither they be Societies or single Persons;) in that day; when the Lord jesus shall be revealed from Heaven;
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in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel: in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel:
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who shall be punished with Everlasting destruction. who shall be punished with Everlasting destruction.
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And St. Jude tells us expressely, that Sodome, and Gomorrha, and the Cities about them (as well as single Persons) do suffer the vengeance of Eternal Fire. And Saint U^de tells us expressly, that Sodom, and Gomorrha, and the Cities about them (as well as single Persons) do suffer the vengeance of Eternal Fire.
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And our Saviour ( upbraiding the Cities wherein most of his mighty workes were done ) tells us of Chorazin, and Bethsaida, of Capernaum, and the Cities against which the Disciples should shake off the dust of their feet upon refusal to receive them ;
And our Saviour (upbraiding the Cities wherein most of his mighty works were done) tells us of Chorazin, and Bethsaida, of Capernaum, and the Cities against which the Disciples should shake off the dust of their feet upon refusal to receive them;
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That it shall be more tolerable for Tyre and Sidon, for Sodome and Gomorrha, in the Day of Judgement; than for those Cities. That it shall be more tolerable for Tyre and Sidon, for Sodom and Gomorrha, in the Day of Judgement; than for those Cities.
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And thou Capernaum, which art exalted unto Heaven, shall be cast down to Hell. And what is sayd of Cities ; And thou Capernaum, which art exalted unto Heaven, shall be cast down to Hell. And what is said of Cities;
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may be equally understood of Kingdomes Nations, Towns, Families, and other Societies.
may be equally understood of Kingdoms nations, Towns, Families, and other Societies.
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There be many Practical Uses, which be proper Consequents from this Doctrine of a Glorious Resurrection to Eternal Life. As, that of St. Peter; There be many Practical Uses, which be proper Consequents from this Doctrine of a Glorious Resurrection to Eternal Life. As, that of Saint Peter;
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Seing all these things must be dissolved; what manner of persons ought we to be, in all holy conversation and godlynesse; Sing all these things must be dissolved; what manner of Persons ought we to be, in all holy Conversation and godliness;
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Looking for, and hasting to, the coming of the day of God. And that of St. Paul; Looking for, and hasting to, the coming of the day of God. And that of Saint Paul;
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Having these Promises, (dearly beloved) let us cleanse our selves from all Filthyness of flesh and Spirit; Having these Promises, (dearly Beloved) let us cleanse our selves from all Filthiness of Flesh and Spirit;
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perfecting Holyness in the Fear of God. And that in the close of this Chapter;perfecting Holiness in the fear of God. And that in the close of this Chapter;
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Wherefore, beloved brethren, be ye Stedfast and Vnmovable, allways abounding in the work of the Lord; Wherefore, Beloved brothers, be you Steadfast and Unmovable, always abounding in the work of the Lord;
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For as much as yee know, that your labour is not in vain in the Lord. For as much as ye know, that your labour is not in vain in the Lord.
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But, of these things, I shal say nothing at present; that I may not anticipate the following Discourses on subjects of this nature.
But, of these things, I shall say nothing At present; that I may not anticipate the following Discourses on subject's of this nature.
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Now our Lord Jesus Christ himself, and God even our Father (who hath raised up Christ from the dead ;Now our Lord jesus christ himself, and God even our Father (who hath raised up christ from the dead;
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) who hath loved us and given us everlasting consolation, and good hope through Faith; Confirm and stablish us in every good Word and Work; ) who hath loved us and given us everlasting consolation, and good hope through Faith; Confirm and establish us in every good Word and Work;
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And preserve us (blameless,) unto his Heavenly Kingdome; and to the Glorious appearing of the great God and our Saviour Jesus Christ;
And preserve us (blameless,) unto his Heavenly Kingdom; and to the Glorious appearing of the great God and our Saviour jesus christ;
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Who shall change our vile Bodies, and make them like unto his Glorious Body; according to the working whereby he is able to subdue all things to himself:
Who shall change our vile Bodies, and make them like unto his Glorious Body; according to the working whereby he is able to subdue all things to himself:
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To whom be Glory for ever and ever. Amen. FINIS. To whom be Glory for ever and ever. Amen. FINIS.
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