The Herbal of Divinity, Part 1 · Sermon 1

The Herbal of Divinity · Part 1 · Sermon 1

The Herbal OF DIVINITY: OR, The DEAD ariſing From the Duſt, To Confute the Hereticks of theſe Times, That ſay, There is no Reſurrection.

IN SEVERAL SERMONS.

By John Simpſon, an unworthy Publiſher of Goſpel-truths in London.

The Reſurrection is one of the Twelve Signes in the Christian Zodiack.

LONDON: Printed for Sa: Speed, at the Printing-Preſs in Paul's Church-yard. 1659.

To the READER.

Chriſtian Reader,

IT being appointed to all men once to die,Heb. 9.27.Heb 9:27 God hath ſo provided, that as the wicked ſhall be no more remembred;Job 24.20.Job 24:20 ſo the Righteous ſhall be had in everlaſting remembrance;Pſal. 112.6.Ps 112:6 and his Memorial ſhall be bleſſed.Pro. 10.7.Prov 10:7

Bleſſed be the Lord,Ruth 2.20.Ruth 2:20 that hath not left off his kindneſs to the living, nor to the dead; That he hath in this Age, as out of Zebulun, raiſed thoſe that handle the Pen of the Writer,Judg. 5.1.Judg 5:1 whereby he accompliſheth that for them, that Job wiſhed for himſelf, Job 19.23.Job 19:23Oh that my VVords were written, and that they were printed in a Book!

Many and worthy, indeed, are the Labours of Others, that are extant upon this Argument; and indeed, ſo many, that the acceptance of this Treatiſe may be doubted: but hoping hereby to raiſe up more Children unto Abraham, I have adventured to publiſh it. Read and conſider: and that it may take deep rooting in thy heart, is the earneſt prayer of

Thine In the common SAVIOUR.

SERMON I.

ESAY 26.19.

Thy dead men ſhall live, (together with) my dead body ſhall they ariſe, awake and ſing yee that dwell in the duſt: for thy dew is as the dew of herbs, and the earth ſhall caſt forth her dead.

THE beliefe of the reſurrection is a preſent comfort in the midſt of miſery. Reſurrectio mortuorum, fiducia Chriſtianorun, Tertul. The reſurrection of the dead is the joy, confidence, and boaſting of Chriſtians. And therefore when the people of God had made a ſad complaint of their low condition, in the words preceding my Text: our Evangelicall Prophet, for their comfort, and conſolation, doth from the mouth of God preſent them with this ſweet and precious promiſe of a glorious reſurrection p. 2of their bodies. Let poore Saints bee full of complaints, let the billowes of miſery, and trouble be ready to overwhelme their ſoules; and let God but breake in upon their ſpirits, and give them aſſurance of a bleſſed reſurrection by his grace; and all their trouble, all their diſcomforts, all their miſeries, by the light of this Sunne, will preſently vaniſh away.

You may read the complaint in the precedent verſe, where the Church complaines that ſhe had been like a woman with child, in great paine, verſe 17. Like as a woman with Child that draweth neere the time of her delivery, is in paine, and crieth out in her pangs; ſo have we been in thy ſight, O Lord; We know the paines of a woman in travell, are the greateſt paines; and the Church to ſet forth her trouble, compares it to the paines and pangs of a woman in travell.

But that which doth heighten the trouble and miſery of the Church is this, that though ſhe were thus like a woman in travell, and paine; and expected to bring forth ſome great thing, and to doe ſomething in the world which might be left as a laſting monument to the praiſe of God: and be a refreſhment to her ſelfe after her throwes and languiſhment. She finds that all was a p. 3falſe conception; therefore ſhe ſaith in the next verſe, (verſ. 18.) We have been with child, we have been in paine, we have as it were brought forth the wind. She ſwelled big with expectation, and thought ſhe ſhould have brought forth ſome glorious birth into the world: but alas all that ſhe hath brought forth, hath been but as it were wind; we ſee nothing but a falſe conception, We have not wrought any deliverance in the Earth, neither have the Inhabitants of the world fallen, ver. 18. Here wee ſee the ſad complaint of the Church.

And in the words I have read to you, you may likewiſe read the Prophet laying downe that which might comfort, and cheare the ſad and drouping ſpirits of the people of God, in this ſad, and lamentable complaint of theirs; And that is drawne from a ſweet promiſe, that God makes to them of a reſurrection: as if the Prophet had ſaid, let it never trouble you, though you be the pooreſt, vileſt, and miſerableſt creatures here upon the Earth: looke beyond the Earth, looke for the accompliſhment of Gods promiſe beyond this preſent life; and then you ſhall ſee as much cauſe to rejoyce, as you apprehended cauſe of mourning before; What though you doe no great thing for the preſent on Earth; what though your Enemies prevaile p. 4over you; what though their curſed devices, Counſells, and Machinations doe take effect againſt you: what though you fall by their hands, and can doe no great things to ſet up Trophees of glory below? remember this, Thy dead men ſhall live, together with my dead body ſhall they ariſe, &c. Thus you ſee what coherence theſe words have with the context.

In the words be pleaſed to take notice of theſe parts.

Firſt, here is a promiſe made to the people of God, of a bleſſed reſurrection. Thy dead men ſhall live.

Secondly, the confirmation of this, that is, (as ſome interpret it) from the reſurrection of the Lord Jeſus. My dead body ſhall riſe, therefore they ſhall not lye long in the duſt: together with my dead body ſhall they ariſe, or elſe thus, if wee leave out [together, and with,] which are not in the Originall, then this is the meaning. Thy dead men ſhall live, my dead body ſhall they ariſe; at the reſurrection, they ſhall riſe as my very dead body. I have conſulted with the Hebrew text, and I find no more but that, I ſee no reaſon wee ſhould put in together with, ſeeing it is not found in the firſt copy.

Thirdly, the nature of the reſurrection is p. 5expreſſed to us, Awake. The Saints doe (as it were) awake out of their ſleep: Death is nothing but ſleep to the people of God. The Prophet here to take away the ſharpneſſe and bitterneſſe of death, compares it to a bed, wherein a man ſweetly repoſeth himſelfe, and after he is refreſhed riſeth out againe: ſo after the Saints have layne a while in their beds, in their graves, they awake, as the Pſalmiſt ſaith, As for mee, I will behold thy face in righteouſneſſe, I ſhall be ſatisfied when I awake with thy likeneſſe, Pſal. 17. ult. that is, at the reſurrection; when I awake, then I ſhall be ſatisfied with thy likeneſſe; I doe not enjoy ſo much of thee here as I deſire to doe: but then when I awake, I ſhall be ſatisfied with thy likeneſſe.

Fourthly, here is the great joy ſet forth that ſhall be when the Saints doe ariſe, and that is expreſſed in that they are bid to Awake and ſing: When the Saints are raiſed, they are to have a ſong in their mouthes, of joy, and the glory of God in their hearts; awake, and ſing. But it is otherwiſe with wicked, and ungodly ones; they muſt awake, and houle; they muſt awake, when they had rather ſleepe an everlaſting ſleep, and wiſh it might be a continuall, and an ever induring midnight to their poore ſoules: but p. 6for the Saints, they are to awake and ſing.

Fiftly, we have the Saints ſet forth to us in their low condition, before this reſurrection; ſo they are called the Inhabitants of the duſt, Awake and ſing ye that dwell in the duſt.

Sixtly, we have a further proofe, that there ſhall be ſuch a glorious reſurrection, and that there ſhall be ſuch great joy in the hearts of theſe Inhabitants of the duſt, when they are raiſed by the power of Heaven from death to immortall life; and that is, from the heavenly dew, the Lord Jeſus Chriſt, which ſhall be as dew from the Father upon them, to quicken them to life after death: For as we ſee the dew of Heaven falling upon the herbs after they are withered, and almoſt dead by the parching heat of the Sunne, they againe waxe green, and flouriſh: ſo when we have laine withering in the grave, the Lord Jeſus Chriſt ſhall be as the dew of Heaven upon us; he ſhall come downe in his power, and put a new life into us, and after death we ſhall be raiſed to a life of glory: for thy dew is as the dew of herbs.

Then in the next place he proves it from the willingneſſe of the Earth, to be disburthened of her charge when God calls for it, the Earth ſhall preſently give up the carkaſſes p. 7that ſhe hath received in. The earth is Gods Cheſt, in which he locks up the duſt of his Saints for a ſhort time: but when God calls for this treaſure againe, the earth ſhall preſently be willing to yeild what was intruſted to her bowells. And the Earth ſhall caſt up her dead. Theſe are the parts of this text: which is as cleare a promiſe concerning the reſurrection of the dead, as we find in all the Old-Teſtament, though others doe otherwiſe expound it concerning the Jewes deliverance, with whom I have not time now to contend.

I did make choice of this text for theſe Reaſons.

Firſt, becauſe I did conſider, that though there be many that make profeſſion of Chriſt, and of a reſurrection; yet there are few that believe in Chriſt, or that believe the truth of the reſurrection: Durſt men live in all wickedneſſe, ungodlineſſe, and impiety? durſt they venture to carry the load of their ſins with them to the grave when they come to lie on their death-beds? and never be troubled for their ſinnes, never be troubled for their goods unjuſtly gotten? were it poſſible that men could live thus, and die in this ſottiſh and ſenſleſſe condition, did they indeed, and in truth believe there were a reſurrection?

p. 8Secondly, becauſe I have met with perverſe people in the Citie, who doe with boldneſſe oppoſe the truth of the Doctrine of the reſurrection. Truly we need not goe to Jeruſalem, we need not travel to the holy Land to find out a generation of Sadduces: the Lord knowes my heart hath bled within me, when I have conſidered the multitude of Sadduces that are here in London; Sadduces of all ſorts: Epiſcopall Sadduces, Presbyterian Sadduces; ſeparated Sadduces, dipt Sadduces, ſeeking Sadduces; yet all agree in this notion, that it is a meere fancy of man, a notion of ſome idle braine, that there ſhall be a reſurrection of bodies at the great day of the Lord Jeſus. I believe that the truth of this is ſo generally knowne, that there is not one thinks that I ſpeak an untruth in this place at this preſent. For impiety hath gotten ſuch a brazen face, that it comes forth in the light, and though men have profeſſed Chriſt, and Religion, and the Doctrine of the reſurrection ſo long: yet how many are there now that denie that ever Chriſt came in the fleſh? or that there ſhall be a reſurrection of bodies at the great day? Therefore I thought I was bound in Conſcience, (if I would deale uprightly in imploying that ſmall talent God hath given me) to manifeſt my diſlike of p. 9theſe men, and to witneſſe againſt them in the behalfe of the Lord Jeſus.

Thirdly, conſidering the ſubtle practiſes, and indefatigable labours of theſe people who under a vizard of Religion, deceive poore, weake Chriſtians; for their ſakes and for the ſatisfying of the weak, I did reſolve with my ſelfe to ſpeake ſomething, concerning the Doctrine of the reſurrection: And ſeeing God hath preſſed me to the handling of this point; knowing it may be for the good of diverſe poore weak Chriſtians; I hope it will not be diſpleaſing to any who are truly ſpirituall, and know the Lord Jeſus Chriſt in a true and ſpirituall way, and waite upon him for the reſurrection of their bodies. I ſhall therefore without any further Preface addreſſe my ſelfe to the words of the Text.

Thy dead men ſhall live.

Where we are to take notice, that though in this place here is nothing ſpoken concerning the reſurrection of wicked men, but onelyonly of the dead men of the Lord Jeſus, yet in other places it is ſufficiently held forth. Thoſe that dye in the faith, are in a ſpeciall manner called the dead men of God and of Chriſt, Bleſſed are the dead that die in the Lord: and theſe are called in this reſpect p. 10foreign, Luc. 20.36. the ſons of the Reſurrection: for theſe are they only, who are heirs of glory, and the reſurrection. It were better for others that there never were any reſurrection: it were better for them that the mountaines might cover them, and that they might ſleep in verlaſting oblivion, then to be brought forth before [foreign Chryſ.] the dreadfull Tribunall of the Lord Jeſus Chriſt, to give account for all their thoughts, words, and actions; yet you ſhall ſee other places clearly holding forth the reſurrection of the ungodly and wicked, as well as of the Saints, though here the Prophet ſpeaks onelyonly of the reſurrection of thoſe that die in the Lord Jeſus. I will give you but one place, and that is in Joh. 5.28, 29. It is the ſpeech of our Saviour, Marvell not at this (ſaith he) for the houre is comming, in the which all that are in the graves ſhall heare my voyce, and ſhall come forth; thoſe that have done good foreign, unto the reſurrection of life, and they that have done evill unto the reſurrection of damnation, Jo. 5.29. So that there is a twofold reſurrection, of life, and of damnation, though the Prophet ſpeak onelyonly of the former in this place.

Secondly, Thy dead men ſhall live, that is, all thoſe Saints who die, and whoſe bodies p. 11are laid in the duſt, all thoſe ſhall riſe; God hath not appointed, that all the Saints ſhall die: this the Apoſtle ſhewes, We ſhall not all die, but we ſhall all be changed, 2 Cor. 15.51. And ſpeaking of thoſe that ſhall live when the Lord Jeſus Chriſt ſhall appeare from Heaven, he ſaith, then we which are alive and remaine, ſhall be caught up together with them in the clouds to meet the Lord in the ayre, and ſo we ſhall ever be with the Lord, 2 Theſſ. 4.17. So that when he ſaith, Thy dead men ſhall live, that is, all thoſe Saints that ſhall die, ſhall live againe by the power of Chriſt, who ſhall be their life.

Thirdly, Thy dead men ſhall live. The Prophet doth not ſpeak here of a reſurrection of ſoules: but when he ſaith Thy dead men, he meanes onelyonly the bodies of the Saints. As our age hath been fertile to bring forth all monſtrous tenents and opinions that other ages have exploded; ſo it hath brought forth this abominable errour which many Heathens by the dimme light of nature have oppoſed, that the ſoule is mortall. They that are acquainted with people here in this City, will meet with ſome that will affirme, that the ſoule as well as the body is mortall; and this is one of the places that they make uſe of, Thy dead men. Now they ſay man is a p. 12compoſitum of ſoule, and body: therefore ſeeing dead men muſt live, it followes that the ſoule, or humane ſpirit as well as the body muſt die.

But conſider, this is againſt other places of Scripture; doth not the wiſe man tell us of the body returning to the duſt, and the ſpirit returning to God that gave it? Eccleſ. 12.7. Doth not Paul deſire to be diſſolved, and to be with Chriſt? Phil. 1 23. It is evident therefore that he had a perſwaſion, that as ſoon as his ſpirit did take leave of his body, his Spirit ſhould be happy in the enjoyment of the Lord Jeſus. Doth not our Saviour tell us that as ſoone as Lazarus died, the Angels carried him into Abrahams boſome, he came preſently to the enjoyment of ſome happineſſe in the enjoyment of God. Therefore we are to know here in this place, that God ſpeaketh unto us foreign after the manner of men, God ſpeaking to men, ſpeaketh unto them in the language of men. And as we ordinarily call the carkaſſe of the dead, a dead man: ſo God when he ſaith, thy dead men ſhall live, his meaning is not, that there ſhall be a reſurrection of ſpirits, as though the ſoule of man were mortall like the ſoule of a beaſt, and did die with the body, but the meaning is, that the dead bodies of the p. 13Saints ſhall ariſe. Thy dead men ſhall live. For the proofe of this I will preſent you with places taken out of the Scripture of truth, Hoſea 13.14. there the Spirit by the Prophet ſpeakes moſt plainly of the reſurrection, I will ranſome them from the power of the grave, I will redeeme them from death; O death, I will be thy plagues; O grave, I will be thy deſtruction, &c. which the Apoſtle 2 Cor. 15. cites, and proves that this Promiſe ſhall be fully accompliſhed to the people of God at the generall reſurrrection.

So likewiſe God teacheth his holy ſervant Ezekiel this leſſon in a holy viſion, Ezek. 37. The hand of the Lord was upon mee, and carryed me out in the Spirit of the Lord, and ſet me downe in the middeſt of the valley which was full of bones, and cauſed me to paſſe by them round about, and behold there were very many in the open valley, and loe they were very dry. And he ſaid unto me, Son of man can theſe bones live? And I anſwered, O Lord God thou knoweſt, Againe he ſaid unto me, Prophecie upon theſe bones, and ſay unto them, O yee drie bones heare the word of the Lord. Thus ſaith the Lord God unto theſe bones, Behold, I will cauſe breath to enter into you, and ye ſhall live. And I will lay ſinewes upon you, and bring up fleſh upon you, and cover you with skin, and put breath in you, p. 14and ye ſhall live, and ye ſhall know that I am the Lord. Ezek. 37.1. Here the Prophet doth ſpeak of the reſurrection, and ſhewes that a Spirit of life, and power ſhall come upon the drie bones and duſt of the Saints, and that they ſhall live againe in the preſence of God.

What was Jobs Faith and confidence in the middeſt of his ſufferings, but in the reſurrection? Job. 19.25, 26. I know that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the Earth; and though after my skin wormes ſhall deſtroy this body, yet in my fleſh I ſhall ſee God. Here is a plaine place, in which the Doctrine of the reſurrection is held forth to us. He profeſſeth that he believed the reſurrection of the dead, and ſpeaking by the Spirit of Chriſt, who is eternall life, the wiſdome of the Father made fleſh, he ſaith I ſhall ſee him; with what eyes? with theſe eyes and no other; with theſe very eyes.

I urged this place to two men, and I had two ſeverall Anſwers from them. One that denyed the reſurrection gave this Anſwer, (I might tremble to ſpeake it) Job ſpake as a crazie old man, he knew not what; and therefore this was no ſolid place to prove the reſurrection. The ſecond ſaid, he did not ſpeak of the reſurrection; becauſe he ſaith in my fleſh I ſhall ſee God, now God is not ſeene with fleſhly eyes.

p. 15But the Anſwer to this is eaſie: be ſpeaks of Chriſt, as God-man: ſo we are ſaid to ſee God when we ſee God in Jeſus Chriſt, as it is Rev. 1.7. Behold he commeth with clouds, and every eye ſhall ſee him, and they alſo which pierced him: And all kindreds of the earth ſhall waile becauſe of him. With bodily eyes we may ſee the Lord Jeſus Chriſt in his body, and with that ſpirituall eye, and in that ſpirituall body which we ſhal have given unto us at the reſurrection; with that ſpirituall eye, and in that ſpiritual body, we ſhall be able to ſee that ſpirituall body, that the Lord Jeſus Chriſt hath; ſo ſeeing Chriſt, we ſee God: becauſe Chriſt is God manifeſted in the fleſh as the Apoſtle calls him, 1 Tim. 3.16.

The places are infinite almoſt in the New-Teſtament, nothing being ſo much preached by the Apoſtles as the Doctrine of the reſurrection; Paul comes to Athens among the Epicures and Stoicks, great Schollers, that were fooles and ignorant in Religion, he preacheth the reſurrection, that God would judge the world by the man Chriſt Jeſus: ſo they were to be witneſſes of the reſurrection, and to preach Chriſt riſen from the dead; to give evidence and aſſurance to men that they ſhould riſe likewiſe as well as the Lord Jeſus. In the 1 Cor. 15. there were men crept p. 16into that Congregation, that denyed the reſurrection; therefore what ſtrong Arguments doth Paul lay downe to prove the reſurrection? He ſhewes that Chriſt dyed in vaine, and that all Religion is in vaine; that the Apoſtles were impoſtors and liers, who preached that Chriſt was riſen, and that the Saints by the power of Chriſt ſhould riſe, if there were no reſurrection. So in 1 Theſſ. 4.17. The Apoſtle ſpeaks of the ſame ſubject, and ſhewes the manner of the reſurrection, and how Chriſt ſhall come from Heaven, The Lord himſelfe ſhall deſcend from Heaven with a ſhout, with the voyce of the Arch-angel, and the Trump of God, and the dead in Chriſt ſhall riſe firſt, (verſe 16.) Here you ſee he holdeth forth this, that Chriſt who is that mediator between God and man, and true man now in Heaven; this Jeſus Chriſt ſhall deſcend from Heaven, and that the Saints ſhall riſe from the Earth to meet him in the aire. So the Angels told the Apoſtles, Act. 1.11. when they looked up to Chriſt, when he aſcended, this ſame Jeſus ſhal ſo come from Heaven, as you now ſee him aſcend into Heaven: the ſame Chriſt ſhall deſcend from Heaven, and the Apoſtles ſhall ſee him in the ſame manner with the very ſame eyes, with which they ſaw him aſcend into Heaven, p. 17with the ſame eyes they ſhall ſee him deſcend from Heaven. the Scripture is ſo full, that I need not take more paines to give you more places for the opening of it: unleſſe you will pleaſe to take one place more out of the Old Teſtament, (that you may know that they had a cleare knowledge of this in the dayes of the Law, as well as wee have now in the dayes of the Goſpel) Dan. 12.12. And at that time ſhall Michael ſtand up, the great Prince which ſtandeth for the Children of thy people, that is, the Lord Jeſus Chriſt, who always ſtands for his people and there ſhall be a time of trouble, ſuch as never was ſince there was a Nation, even to the ſame time: and at that time thy people ſhall be delivered, every one that ſhall be found written in the booke. And many of them that ſleep in the duſt of the Earth ſhall awake, ſome to everlaſting life, and ſome to ſhame, and everlaſting contempt. And they that be wiſe ſhall ſhine as the brightneſſe of the firmament, and they that turne many to righteouſnes as the Stars for ever and ever. Here you ſee the ſame thing held forth.

Though I will not trouble you with many reaſons to confirme this doctrine of the reſurrection: for the truth is, it is a Doctrine above Reaſon. I call here, not ſo much p. 18for reaſon, as for Faith, to believe what is above Reaſon, and what ſeemes contrary to carnall reaſon: yet give me leave to give you a reaſon or two drawne from the ſacred truth of Gods word.

The firſt is drawne from the truth of God, God is true, therefore there will be a reſurrection, he ſhould deceive, and delude his people, were there not a reſurrection of bodies. Doth he not often tell us of a reſurrection? And doth not our Saviour tell us that hee will raiſe thoſe at the laſt day who are drawn unto him by the Father? (Joh. 6.44.) And therefore unleſſe we will make the great God (which is blaſphemy to think) a lyer; and Chriſt his Sonne a Preacher of the reſurrection, the greateſt impoſtor in the world; and all his Miniſters, Servants, and Meſſengers, cheaters, juglers, and deceivers of the people, we cannot but acknowledge a reſurrection: for God hath ſpoken of it, and hath revealed this to them that there ſhall be ſuch a reſurrection, and they preach it in his name: therefore the God of truth ſhould be found a lyer, if there ſhould not be a reſurrection of bodies according to his word.

Secondly, the juſtice, and mercy of God ſeeme to call for a reſurrection.

If wee looke upon wicked, and ungodly p. 19men, ſo God in Juſtice muſt ſend his Son Jeſus Chriſt to raiſe the dead, and to judge the world, or elſe how ſhould the juſtice of God ſhine cleare and bright before the eyes, and ſaces of men? This is the Argument that the Apoſtle laies downe, 2 Theſſ. 1.5, 6. where he ſpeakes of the ſufferings of the Saints, and of the wickedneſſe of their perſecutors, who wrong them for making profeſſion of the truth of the Lord Chriſt; which is (ſaith he) a manifeſt token of the righteous judgement of God, it is a demonſtration, foreign, an evident, infallible ſigne, that there will be a judgement day, and a reſurrection; becauſe elſe God ſhould not be juſt, it is a righteous thing with God to recompence tribulation to them that trouble you. It is juſt with the God of juſtice to puniſh the veſſells of wrath, diſobedient and wicked men, who never did flee to his grace for life, and ſalvation: it is juſt with him to pay the perſecutors of his people their wages after they have done their worke. Now if there were not a judgement day, if there were not a reſurrection, where ſhould God give them their wages for perſecuting, and troubling them that make profeſſion of his name? How ſhould God that is the Judge of the world appeare to be juſt? Here is the firſt Argument that God is juſt p. 20to wicked, and ungodly men; and God could not appeare to be juſt, if there were no judgement day, no reſurrection, therefore there ſhall be a reſurrection. Now the ſame things fall alike to the juſt and unjuſt; we ſee wicked, and ungodly men thrive, and proſper in the world; they live in pleaſure, there are no bands in their death, as the Pſalmiſt ſpeakes, they ſpend their dayes in mirth, and die upon their beds without ſorrow. How ſhould God appeare to be juſt, unleſſe there be another day, when God will call theſe men to a reckning for all the ſinnes, and iniquities which they did commit againſt him when they lived upon the Earth?

Secondly, if we looke to the mercy of God And this is the Argument that our bleſſed Saviour makes uſe of, Matth. 22.31. When the Sadduces came to him, who ſaid there was no reſurrection, nor ſpirit, nor Devill, (as our Sadduces doe) who ſay there is no Devill but our owne evill thoughts, nor good Angels, but the good motions of our owne ſpirits, nor any reſurrection of the body. See what Argument he uſeth to prove the reſurrection, as touching the reſurrection, have yee not read that which was ſpoken to you by God ſaying, I am the God of Abraham, the God of Iſaac, and the God of Jacob, God is not p. 21the God of the dead, but of the living: God profeſſeth himſelfe the God of dead Saints in a ſpeciall manner; therefore theſe muſt live againe and be made happy by this God, that profeſſeth himſelfe to be their God, while their bodies lye rotting and putrifying in the earth; God in his never failing faithfulneſſe ownes them in the duſt, keepes their aſhes in ſafety, by which Chriſt doth aſcertaine us that there will be a reſurrection of bodies at the laſt day.

So that you ſee if this truth be denyed it will overthrow the Scriptures, which acquaints us that ſome are veſſels of honour, ſome of diſhonour, that ſome are veſſels of grace, and ſome are veſſels of Gods furie, and indignation; if there be no judgement, day no reſurrection; there cannot be veſſels of wrath, and veſſels of mercy: If there be no reſurrection, we are of all men moſt miſerable, &c. 1 Cor. 15. therefore a reſurrection muſt be granted, that Saints may appeare the veſſels of Gods mercy.

1. Ʋſe. Confut.

That which hath been ſpoken confutes the blaſphemous and Diabolicall opinion of thoſe that doe oppoſe this Doctrine of the reſurrection. There are two ſorts of theſe, p. 22Firſt, ſuch who doe plainly deny the reſurrection, as Porphyrius and others whom we read of. And ſecondly, ſuch who will not ſeeme to deny a reſurrection, but will pretend that they are riſen already, ſpiritually riſen. And they know no other reſurrection.

The firſt of theſe are like thoſe that are mentioned in the 2 Cor. 15. that ſay there is no reſurrection. The latter are like thoſe 2 Tim. 2.18. Hymeneus and Philetus that ſaid the reſurrection was already paſt. The latter of theſe are the more dangerous. Come, and ask them, is there a reſurrection? Yes, we are riſen, it is paſt, you underſtand the Scripture carnally, and not ſpiritually; you looke on the hiſtory of the word; whereas all the Scripture is myſticall, and allegoricall. Thus theſe in a more plauſible way deny the truth of God, and overthrow the Doctrine of the reſurrection. But theſe places of Scripture, and ſanctified reaſons drawne from the word of truth, ſufficiently confute, and overthrow this damnable curſed opinion of theirs, that ſtrikes at the very roote, and raſeth the foundation of all Religion.

This point of the reſurrection is ſo cleerly held forth in Scripture, that thoſe that denie it, either deny the Scripture to be the word of the Lord Jeſus, or elſe by their allegories, p. 23and diabolicall interpretation of the word, they pervert the truth of it.

Now the latter of theſe are the moſt dangerous: for they ſeeme to carrie a great deale of glory, ſpirituality and truth with them, and make thoſe that are not acquainted with their ſoleciſmes believe that they are very ſpirituall, that they have ſome light, and knowledge, that men have not ordinarily attained to: Whereas, when you have ſtudied well the depth of their notions, you ſhall find this to be all, if they acknowledge a God: (for I know that there are ſome of theſe that abſolutely deny that there is a God:) that God was from all eternity, and God ſhall indure to all eternitie; and that being that they had in God from all eternitie, that being they ſhall have in God to all eternitie; but the body, and the humane ſpirit ſhall die, and be loſt, and come to nothing. So all the happineſſe they have, is that eternall, and everlaſting being, concludunt ſpiritum ad eſſentiam Dei redire, ei que jungi ita ut unicus ſpiritus maneat. As Calvin reporteth of thoſe Libertines which denyed the reſurrection in his time. They conclude (ſaith he) that the Spirit ſhall returne to the eſſence of God, and ſhall be joyned to him, ſo that one ſpirit ſhall onelyonly remaine: as if they ſhould ſay, p. 24there is a God that was for ever, and ſhall indure for ever, but all the creatures ſhall come to nothing: when the body dies it ſhall returne to its duſt never to be rayſed, and the ſpirit ſhall vaniſh away, as the ſoft ayre, as thoſe miſcreants in the booke of Wiſdome ſpeaks, (Wiſd. 2.3.) which if it were a truth there ſhould be no happineſſe for the humane ſpirit of man, or for the body after this life. And I am confident that this is all their new Light affordeth to us and glorious ſpirituality, or rather infernall ſpirituality (as Calvin calleth it, Infernalem ſpiritualitatem,) they boaſt of. And this I gather by their owne diſcourſes, and words; and likewiſe by ſearching their writings, and reading their bookes, that have formerly been written, and that lately are brought into the world.

But me thinks there is one objection for the preſent comes to my mind, which doth call for an anſwer before I proceede.

Object. If there be ſuch a generation of men as you ſpeak of, that denie the Doctrine of the reſurrection, and pervert the truth of God, then we may ſee by this what inconvenience would follow, if liberty ſhould be granted to men to practiſe according to their owne judgements, which are contrary p. 25to the judgements of the civill Magiſtrate in the worſhip of God. Therefore it ſeemes there is a neceſſity laid upon Civill powers, that men may be kept from theſe errours, and damnable opinions, to make ſtrict Lawes, and impoſe them upon all people. And all ſorts of profeſſors to inforce them to come in, and profeſſe Chriſt in their way, or elſe to confiſcate their goods, to baniſh them out of the Countrey, or (if need be) to take away their lives.

Anſw. I anſwer, this doth not follow, there were ſuch in the time of the Lord Jeſus, we find him oft diſputing with the Sadduces: yet we ſee the Lord Jeſus Chriſt did not intend to overthrow the Sadduces (that denyed the reſurrection) by ſuch meanes, but dealt with them onelyonly by Scripture, and reaſon, as we ſee Matth. 22. And when James and John producing the example of Elias deſired Chriſt to command fire to come from Heaven to deſtroy the diſcourteous Samaritans that refuſed to entertaine them; He denyeth their requeſt with a reproofe, Luk. 9.55. He rebuked them and ſaid, Yee know not what manner of ſpirit ye are of: and I thinke it is ſafe for us to imitate the Lord Jeſus Chriſt.

But in the next place, let me tell you that p. 26no Lawes, Statutes, conſtitutions or formes impoſed by men, or Directories, or any thing you can think of, Diſcipline, or Government; can extirpate this out of the hearts of theſe men. For I aſſure you, that few that are of this judgement, will loſe any thing for their Conſcience. Some of them if you bring in Popery, before they will loſe a haire of their head for that which they maintaine, they will be profeſſed Papiſts. We may ſee the picture of theſe men in Quintinus, who was the divells Embaſſadour in Calvins time, to divulge Familiſticall tenents, of whom he thus ſpeakes, ſi hodiè Quintinus vinctus teneretur, ſive à Chriſtianis, ſive à Papiſtis, & ſtaretur ipſius confeſſioni, non multum eſſet anxius. Certus enim eſſet de ſuâ liberatione quod tum horum, tum illorum voluntati aſſentiretur. If Quintin were now impriſoned by Proteſtants, or Papiſts, and ſhould be freed or condemned by his owne confeſſion, it would not much trouble him: for he would be confident of his freedome. Becauſe he would aſſent to the will of either of them.

Calv. in his Inſtrue: Adver: Liber: c. 8. If you threaten them that they ſhall ſuffer any thing, they will preſently tell you that they were overtaken with a fault, and they will be of your mind, if you have any power to p. 27puniſh them for what they profeſſe. Like him in the Comedian; Ais? aio; negas? nego. Doe you aſſert it? I aſſert it too; doe you denie it? I deny it too.

And why ſhould a man be ſo fooliſh as to loſe any thing for that which he profeſſeth in his Conſcience, when he thinkes there ſhall be no reſurrection? He hath no reaſon; he were mad that would part with Earth, and earthly things, that is not ſure of Heaven; he is a mad-man that will lay downe his life, that is not perſwaded there will be a life after death. Therefore I aſſure the Presbyterian Party if liberty of Conſcience be not granted to Saints, moſt or all theſe will fall in to them: And before Liberty was thought of, there were a great many of theſe in the City, and they conformed to that which was then practiſed, and they will conforme to any Government which ſhall be ſet up by the power of man. It is not any Diſcipline, or Government that can extirpate theſe curſed opinions out of the hearts of theſe men. And though there be Diſcipline, Government, and ſtrict Lawes, yet in ſecret wayes they know how to inſinuate poyſon into the hearts and ſpirits of men, to corrupt them from the truth and ſimplicity of the Lord Jeſus Chriſt. I know ſome of theſe that p. 28doe and have preached publickly undiſcovered, and ſome have now places, and are turned Presbyterians, who profeſſed theſe tenents in the Citie of London, that are now gone from the Citie, and have Parochiall Congregations, and are looked on as Presbyterians, and Orthodox men, and none ſpeake againſt them, they know how to cover their opinions well enough. This myſtery of iniquitie is not eaſily diſcovered: ſo that this objection makes nothing againſt Liberty of Conſcience. I thinke it were better if it were the Lords will, that theſe men of this wicked, ungodly ſpirit might be knowne, that ſo they may not draw many people into their ſinne, but that the truth of God may be held forth againſt them to overthrow their errours: for nothing will overthrow errour but truth. It is not a priſon, it is not the Sword, it is not the power of man that can overthrow errour, and root up falſe opinions out of the hearts of men: it is only the power of the truth of the Lord Jeſus. As Dagon fell before the Arke, ſo theſe curſed opinions muſt fall before the Arke of truth, by the power of the Lord Jeſus. For if you threaten them that they ſhall ſuffer any thing, they will preſently tell you that they were overtaken with a fault, and p. 29they will be of your mind: If you have power to puniſh them for what they profeſſe. But laſtly, this ſhould not be brought as an Argument to prejudice thoſe in the enjoyment of their Libertie, who are truly conſcientious. For it will have no more force then this. Thieves and rogues ſwarme and abound in the Common-wealth, while Liberty, Priviledges and immunities are granted to honeſt men, and they are countenanced. Therefore ſuffer not honeſt men to live in the Common-wealth.

Thus having removed an objection which lay in my way, which I perceived might be drawne from the licentiouſneſſe of theſe wicked men, to the wronging of the true Saints and children of the moſt High, in reference to their Lib…es, I ſhall now come to anſwer the Objections of theſe adverſaries to the reſurrection.

And firſt, they that abſolutely deny the reſurrection, doe thus argue, Doe you think that this body after it is reſolved into its firſt elements, and that part of it is ourned in the fire, a part exhaled into the ayre, a part converted into water, and a part of it turned into earth, that the ſame numericall body ſhall be raiſed againe? Let a man, one that you call a Saint, be torne in pieces, let the bird p. 30have her prey out of him, let the fiſh have her ſhare, let the devouring beaſt likewiſe have his belly full of his fleſh, let the Caniball come, and have his dinner out of another limbe; and ſhall we believe after all this that this man ſhall riſe againe? What will you bereave us of reaſon? you profeſſe to be rationall men; how can you ſubſcribe to ſuch a thing, that a man ſhould be burned in the fire, his aſhes caſt into the ſea, And after theſe changes, and tranſmutations, that this man, this ſame man, the ſame body of this man ſhould be raiſed againe? how can any man that hath not put off all reaſon believe it? Thus they contend by their carnall reaſon againſt the truth of the reſurrection.

But let me anſwer, though I grant all this which they ſay, that the bodies of the Saints may be reſolved into the firſt Elements, out of which they were made; yet for all this there ſhall be a reſurrection of the very ſame numericall body.

For looke to God, he that hath promiſed to doe this, he is omniſcient, he knowes the duſt of his Saints, though it be carryed into the Sea; if a piece of the body of a Saint be in the belly of a fiſh he knowes it there, as well as he knew his ſervant Jonas in the belly of the Whale. If it be reſolved to duſt, and p. 31burned to aſhes; he knowes the duſt of his Saints. We know the Alchymiſt can convert one thing to another, and afterward reduce it to the thing that formerly it was. So ſhall not God (though he ſuffer the bodies of his Saints to undergoe a hundred mutations, and changes, into fire, and water) after reduce us againe to the ſame bodies in which formerly we were?

God knowes where the duſt of his people lies as well as the Citizens of China know where their earth lies that they lay up for ſome hundreds of yeares, that they may make the purer veſſels of it. God doth but bury us a while in the earth, that at the reſurrection he may bring us forth as veſſells of his owne prayſe and glory: and God knowes where he hath hid and laid us. If one limbe be in Affrica, another in Aſia, another in Europe, another in America, the Lord knowes how to bring limb to limb, and bone to bone; he is an omniſcient God.

And as he is omniſcient, and knows every part of his people, and the duſt of his Saints, and treaſures up the duſt of his Saints, and keeps it in ſafety: So he is a powerfull God, and able to raiſe the bodies of his Saints. As he knowes what duſt and bones belong to a bodie, ſo he is able to bring it againe to p. 32the ſame body which it was; and to change it into a more glorious body. He is able to change that ſame numericall mortall body into an immortall body.

And though we can find nothing in nature that can evidently prove this truth: yet we find many ſweet figures, ſhadowes and reſemblances of this in nature. Doth not the day die into night, and afterward night riſe againe into the day? doth not Summer die into Autumne, and Autumne into Winter, and then the Spring brings the Summer in glory to us againe? Are not ſome creatures which lie dead in Winter, reſtored to life when Summer appeareth? Doe we not ſee the ſeed that is buried in the earth, and put into the furrowes againe to ſpring to a new life, and to come forth with greater glory then when it was ſowen in the earth:

If you take notice of the Gold-Smith you ſhall find that he keeps his fylings; and his duſt, and though we looke on it as a heap worth nothing: yet he knoweth by the Art of the refyner to bring a choyſe and precious veffell out of that duſt. So though the bodies of the Saints have laine as a heape of duſt, and wee ſee no glory in it; yet God the refyner of Heaven, by the power of his Arme is able to extract the filings and duſt p. 33of his Saints out of the hearth, and to reſtore their duſt, to an immortall, ſpirituall, and glorious body; Looke to the power of God, nothing will be impoſſible. Therefore when the Sadduees cavilled againſt the Doctrine of the reſurrection, our Saviour ſtrikes at the root of their errour, which was this, becauſe they queſtioned the power of God concerning this: Ye erre, ſaith he, not knowimg the Scriptures nor the power of God, (Mat. 22.) Qui poteſt facere poteſt reficere, &c. ſaith Tertullian, he that was able to make the bodie out of nothing, is able to remake it; he that was able to give a being out of no being, is able to give a being out of that that hath a being: It is eaſier to make a thing out of that that hath a being, then out of that that hath no being, God hath done the firſt, why ſhould we diſtruſt him concerning the ſecond?

Therefore you ſhall find the Apoſtle when he preached this Doctrine, that we ſhall be raiſed, and in our bodies made like the glorious body of our Lord Jeſus Chriſt; and knowing that there would be carnall objections, ariſe in the ſpirits of men againſt this Doctrine, he preſently fits and ſhapes an anſwer for it, from the power of God, Phil. 3. …lt. we looke for the Saviour, the Lord Jeſus p. 34Chriſt who ſhal change our vile body, that it may be faſhioned like unto his glorious body, according to the working, whereby he is able to ſubdue even all things to himſelfe. Here that the mouth of unbeliefe and carnall reaſon may be ſtopped, he tells us that he will make our bodies like unto his glorious bodie: and queſtion not but he will doe it: for he will doe it by his mighty power, by which he is able to ſubdue all things to himſelfe; thus farre in anſwer to the firſt ſort of Adverſaries.

The objections of the ſpirituall Enemies, or rather diabolicall Enemies (though they pretend to ſpirituality) are drawn from Scripture. And this is no wonder, for their Father the Devill doth quote Scripture ſometimes too. The firſt place which they alleadge, is in the 1 Cor. 15.50. Fleſh and blood cannot inherit the Kingdome of God, neither doth corruption inherit incorruption: from whence they conclude that our corruptible and fleſhly body ſhal not be raiſed: And therefore that there is no ſuch reſurrection to be expected which we waite for; But that the Apoſtle in this Chapter and all other places ſpeaking of the reſurrection, doth treat of it ſpiritually & allegorically; And that he never did hold forth ſuch a carnall and groſſe reſurrection, as we in our muddie braines doe groſſely apprehend he did.

p. 35In anſwer to which objection, we ſhall grant that the Apoſtle in ſundry places, doth ſpeake of a reſurrection figuratively. As in the 3. Col. 1. If ye be riſen with Chriſt, ſeeke thoſe things which are above, where he ſpeaketh of a reſurrection to a new life in the ſpirit by faith. And in this ſenſe we grant that Saints are already riſen. There being no happineſſe for ſuch at the ſecond reſurrection hereafter, who are not firſt raiſed here, and made partakers of the firſt reſurrection. Yet this doth not weaken our aſſertion, nor overthrow our Faith. And therefore give me leave to put in an anſwer to their objection.

Firſt, It is true, fleſh and blood ſhall not inherit the Kingdome of God. What doth he meane? he meanes, ſinfull fleſh, and bloud ſhall not inherit; whatſoever is ſinne, and fleſh, in this reſpect, ſhall not inherit the Kingdome of God.

Secondly, fleſh and blood may be taken for the weakneſſes, and infirmities that cleave to our bodies for the preſent, and fleſh and blood, our bodies of fleſh and blood if wee looke on them in their frailties, infirmities, and weakneſſes, ſo they ſhall not inherit the Kingdome of God. But otherwiſe it is certaine, theſe bodies which are fleſh and blood, p. 36ſhall inherit the Kingdome of God. For as our Lord Chriſt is now in glory, in the ſame body, though it be a ſpirituall glorious body in Heaven, in which he ſuffered on the Croſſe, ſo we who believe in the Lord Jeſus Chriſt, ſhall be raiſed, goe to Heaven, and enjoy God in happineſſe in theſe very bodies that we carrie about us, we ſhall ſee God with theſe eyes and no other, we ſhall have the ſame feet, hands and members, &c. And though there ſhall be no ſinne, frailty, weakneſſe or infirmitie, no imperfection, lameneſſe, deafneſſe, or blindneſſe, yet the ſame numericall body ſhall be raiſed againe. And if God would but open their eyes to read and underſtand what is ſpoken, they ſhall have an anſwer from the pen of him whom they through their blindneſſe doe miſunderſtand in the 53. verſe of the ſame chapter, This corruptible muſt put on incorruption, and this mortall muſt put on immortality. The ſame mortall body, by him who is immortall muſt be made immortall and incorruptible.

This was the confeſſion of the African Churches, Credimus reſurrectionem carnis hujus: we believe the reſurrection of this fleſh: which is conſonant to the truth delivered by Paul, 2 Cor. 5.10. We muſt all appeare before the judgement ſeat of Chriſt, that every one may p. 37receive the things done in his body, according to that he hath done, whether it be good or bad. The ſame perſons muſt appeare, we that confiſt of a materiall body and ſpirituall ſoule, muſt appeare in the ſame body and ſoule, or elſe it is not we that ſhall appeare but ſome body elſe which ſhall appeare, which is contrary to the mind of God, and his Apoſtle in this place. The ſecond objection which they bring is this, that we that profeſſe Chriſt and a reſurrection by him, in this way are carnall, and know Chriſt after the fleſh, whereas the Apoſtle ſaith in the 2 Cor. 5.16. That he is to be knowne ſo no more. To which I anſwer, that this is one of the foreign, one of the things hard to be underſtood in Paul which Peter ſpeaketh of 2 Pet. 3.16. which they being unſtable, wreſt as they doe other Scriptures, unto their owne deſtruction. Paul hath no ſuch meaning, which they carnally draw from the letter of the word, which will appeare, if we conſider the Chriſt which he preached, who was made of the ſeed of David according to the fleſh, Rom. 1.3. crucified in the fleſh for our ſinnes, 2. Cor. 13.4. riſen from the dead for our Juſtification, Rom. 4.25. 1 Cor. 15.20. aſcended in our humane nature in which he ſuffered and deſcended into the lower parts of the p. 38earth, 4. Eph. and in that humane nature doth make Interceſſion for us at his Fathers right hand, as our Mediatour, 1 Tim. 2.5. If he meanes that which they draw from his words, he knew Chriſt after the fleſh in all his Sermons, and his Faith was a knowledge of Chriſt after the fleſh. And therefore that which they wreſt from his words is not his meaning.

Secondly, Pauls meaning is this, that Chriſt is not to be knowne after the fleſh. As though any men ſhould conceive that they ſhould have any priviledge or prerogative above another in Chriſt, becauſe they are his kinſmen or Countrey-men according to the fleſh, or of the ſame ſtock with Chriſt, being deſcended from Abraham or David according to the fleſh. Thus Chriſt is not to be knowne after the fleſh. It will availe men nothing that they are neere to Chriſt in the fleſh by their naturall birth, unleſſe they be neare to Chriſt, and one with Chriſt by their new birth: So that the Apoſtle doth in this place take away the difference which ſome might apprehend, to be between the Jew and the Gentile. It is parallel to that place Gal. 3.28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for yee are all one in Chriſt Jeſus. p. 39And this is evident by the precedent verſe, where he ſaith that Chriſt died for all, for Gentiles as well as for Jewes, ſo that a Jew may as ſoone be ſaved by Chriſt as a Gentile, if he reſt upon the grace of the Father through the redemption which is in Chriſt Jeſus his Sonne for Juſtification and Salvation. It will likewiſe appeare to be the plain and naked meaning of the Apoſtle, if we conſider the ſubſequent words, where he doth publiſh forth the ſame thing, and explaineth his meaning, telling us that God was in Chriſt reconciling the world to himſelfe, not imputing their treſpaſſes unto them. The ſinfull Gentiles who are called the world in oppoſition to the Jewes, that were Gods peculiar and ſelected people, gathered out of the world from other Nations. God is reconciled to this world, to ſinfull Gentiles, as well as to Gods owne people the Jewes. And therefore Chriſt is not to be knowne among Chriſtians in any carnall or fleſhly relations, as though he were a Saviour more to the Jewes then to the Gentiles. This were to know Chriſt after the fleſh, but we that know him ſpiritually know him ſo no more, for in the Spirit we ſee the partition wall which was between Jewes and Gentiles pulled down; and know Chriſt the common Saviour both p. 40to Jewes and Gentiles, which ſhall believe in his name. And thus I have given you an anſwer fully ſatisfactory to their ſecond objection.

The third place from which they frame an objection, is in Eccleſ. 3.19. That which beſalleth unto the Sonnes of men, befalleth beaſts, even one thing befalleth them: as the one dieth, ſo dieth the other, yea they have all one breath, ſo that a man hath no preheminence above a beaſt.

To this I thus anſwer, that Solomon here doth not propoſe this as his owne judgement, but rather doth repreſent unto us the opinion of carnall men, who have no greater light then the dimme eye of reaſon. And doth acquaint us with their folly and ignorance, by communicating his owne experience unto us. I ſaid in my heart, ver. 18. He ſpake this in his heart, when the darkneſſe of his ſpirit did as a thick cloud hide the light of the Spirit of God from him. He doth not ſpeak this from his heart and ſpirit inlightned with the truth of God. But from his heart under a miſt of errour, being ſurrounded with great temptations. And this will appeare by many paſſages which he uttereth in this booke, which doe wholly contradict that which they would gather from theſe words, as the meaning of Solomon, for the p. 41overthrowing of the Doctrine of the reſurrection and the day of judgement. For inſtance Ecc: 11.9. How doth he labour to draw young men from the purſuit of the worlds pleaſures and vanities, by putting them in mind that God will bring them unto judgement? And what a plaine place is that againſt Sadduces, Familiſts and Libertines, that deny a judgement day and a reſurrection, with which he doth put a period to this booke, Ecc: 12. and the laſt. God ſhall bring every worke into judgement with every ſecret thing, whether it be good, or whether it be evill. I ſhall not trouble you with any more of their Arguments. Becauſe they are of the ſame nature with thoſe which have been brought already. And the ſame Anſwers which have been given unto theſe will give ſufficient ſatisfaction to any other objections, which may be brought againſt this truth.

2. Ʋſe from this errour.

Againe, ſince the truth of God appeares ſo cleare in Scripture, that there ſhall be a reſurrection of body, and of the ſame body; let us abhorre, and abandon the groſſe fanaticall conceits of all that we meet with, that profeſſe themſelves open enemies to the Doctrine of the reſurrection. Brethren, I beſeech p. 42you, loath, abhorre, and deteſt this helliſh diabolicall Doctrine. For as Chriſtians are to imbrace the truth of God with all zeale and affection of ſpirit: ſo we are to deteſt and abhor all errours that oppoſe the truth of the Lord Jeſus Chriſt, with all zeale, and fervency of ſpirit: though theſe are much offended with the zeale and ſharpneſſe of the Saints: ſuppoſing that ſuch heat and holy anger is inconſiſtent with the ſpirit of meekneſſe, and therefore, if a man (though in the Spirit) witneſſe againſt theſe conceits, and atheiſticall opinions of theirs, preſently they ſay, that though he pretend to be the ſervant of Chriſt, and to have the Spirit of Chriſt; yet he hath not the Spirit of Chriſt, becauſe he is ſo ſharp in his ſpeech.

But conſider, how our bleſſed Saviour oft in his preaching, and diſcourſes thunders, and lightens in the faces of men that oppoſed the truth. Did he not call the Scribes and Phariſees, a Generation of Vipers, and Adulterers to their faces? and hath not Paul, and Peter expreſſions to this purpoſe? Peter tells Simon Magus, he was in the very gall of bitterneſſe? Did not Paul call Elymas the child of the Devill and enemy of all righteouſneſſe? Act. 13.10. and our Saviour tells the Hypocrites that he preached to, Joh. 8. Ye are of p. 43your father the Devill. Therefore know, that as Chriſt, (though he had the holy Spirit in him, yet) he made uſe of ſuch ſharp and bitter ſpeeches, ſo a man may have ſuch ſpeeches in his mouth, and yet he may be in the ſpirit of God, and ſpeak to Gods glory when he thus ſpeaks. The Angel of the Church of Epheſus is commended, that he could not beare with thoſe that were evill. And that he hated the workes of the Nicolaitans himſelfe, and our Saviour doth profeſſe his hatred to the Doctrine of the Nicolaitans. And why ſhould a Chriſtian be afraid to imitate his Saviour, though theſe will cenſure him for it? If this be to be vile and without love, to ſpeak bitterly againſt ſuch bitter enemies of Chriſt, ſhould not a zealous Chriſtian ſay as David ſaid to Michal when ſhe ſcoffed him for his devotion to his God, 2 Sam. 6.22. I will be yet more vile then thus? Therefore let me deſire you, that you will abhorre theſe tenents and opinions of theirs, which doe overthrow the whole Doctrine of the Lord Jeſus Chriſt. If this that they hold be a truth, which we denie; there is no truth in this booke that we hold; if this be a truth that they profeſſe, there is no truth in Jeſus Chriſt that profeſſeth himſelfe the way, the truth and the life. And as the p. 44Apoſtle preacheth 1 Cor. 15. The Apoſtles ſhall be found falſe witneſſes of God, for they preached that Chriſt, though he ſuffered on the Croſſe, his body was raiſed, and in it he aſcended into Heaven, and ſits at the right hand of the Father, and mediates, and intercedes as an Advocate for us. If Chriſt be not riſen, then we are falſe witneſſes of God, 1 Cor. 15.15. becauſe we have teſtified that he raiſed up Chriſt whom he raiſed not up; if the dead riſe not, and if they ſhall be found falſe witneſſes, and Impoſters, who then are the men that we muſt looke on as Divine men, as knowing underſtanding men? we muſt looke on theſe as a Generation of liers that have deceived us, and made us believe that Chriſt is riſen, and that we ſhall riſe by his power, and there is no ſuch matter, who are to be eyed as men of truth? we muſt looke on Lucian, that in his Dialogues and other bookes jeeres thoſe that expect happineſſe after this life, or feare miſery; and calls our bleſſed Jeſus foreign, the Sophiſter that was hanged upon a Croſſe. We muſt looke on him as an Orthodox man, as a Divine writer. Pliny that writes of the ſoules immortality, and denies the reſurrection of the body, we muſt looke on him as Canonicall. Julian the Apoſtate muſt p. 45be admired for his wiſdome. To throw away our Bibles, or burne them, as thoſe in the 19. Acts 19. did burne their Bookes of curious Arts, will be a point of wiſdome and diſcretion. It will be no impiety to deny the truths that Peter, Paul, and other ſervants of the Lord Jeſus Chriſt have preached and ſealed with their bloods.

O Brethren take heed of this helliſh, helliſh Doctrine, take heede of theſe ſeducers, Beware of theſe Wolves that come in ſheeps clothing. See how this tenent plants its Ordnance to batter downe all goodneſſe, all the hope of Chriſtians, and ſtrength of Chriſtianity.

3. Ʋſe.

The beliefe of this truth may bring in ſtreames of joy to our ſoules, and ſpirits in the middeſt of the greateſt troubles, and miſeries that can come upon us. Therefore the Apoſtle when he had laid down this point, 1 Theſſ. 4.1. ſee what uſe he makes of it in the 18. ver. for their conſolation, bidding them to comfort one another with thoſe words. In your weakneſſes and ſickneſſe conſider that theſe bodies that are fraile, mortall, and muſt after a while moulder into duſt, ſhall at the reſurrection be made like unto the glorious body of Chriſt, Phil. 3. laſt. p. 46Is death approching, doth the King of feares (Job 18.14.) knock at the doores of your cottages of clay? Let the feare of death be killed by the meditation of this, that the Lord Jeſus by his death and reſurrection, hath aboliſhed our death, and brought life and immortality to light through his glorious Goſpel. 2 Tim. 1.10. Chriſt (cujus victoria noſtra eſt) whoſe victory is ours, hath overcome ſinne, the grave, Death, Hell; and he ariſing as a publick perſon, his glorious reſurrection may be a pledge unto us of our future reſurrection in glory.

Our bodies are called in Scripture the Temples of God. Let me tell you that God will not pull downe his Temples, unleſſe he intended to build them up againe: He will ſet up theſe Temples in glory, which he puls downe and layes in the duſt with diſhonour. I remember what a divine Poet ſaith, ſpeaking of the reſurrection:

Pellite corde metum mea membra, & credite voſmet,

Cum Chriſto reditura deo —

— Atra ſepulera reſpuite —

Prudentius.

My limbes, drive away from you the feare of death, ye ſhall with Chriſt returne to God. ſleight the blackneſſe and horrour of the p. 47grave: which doth ſweetly accord with the divine rapture of Paul, 1 Cor. 15.55, 56, 57. O death where is thy ſting? O grave where is thy victory? The ſting of death is ſinne, and the ſtrength of ſinne is the Law. But thanks be to God which giveth us victory through Jeſus Chriſt our Lord. The full perſwaſion of this, is that which hath filled the ſpirits of Chriſtians with joy and fortitude in their ſufferings. The heavenly company of Martyrs that ſacrificed their lives for Chriſt, doe deſerve rather to be regiſtred in the Catalogue of fooles, then to be dignified, or innobled as Saints with the Crowne of Martyrdome, had they ſuffered and queſtioned the truth of the reſurrection. This hath made their ſufferings comfortable to them, and glorious to us as our patterne and example for imitation. This hath made them ſo willing to hazard their lives for the truth of Chriſt. It is this that hath made them ſo prodigall of their blood; that I remember it is reported of one of the heathen perſecutors, that he ſaid he thought the Chriſtians delighted in torments, they ſeemed to ſleight all puniſhments and tortures, that the witty malice of their adverſaries could invent, or their cruelty inflict. This carried them forth in that height of ſpirit, that they rejoyced in the middeſt p. 48of tortures. It was this that cheered the heart of a Martyr, that was troubled a little before his ſuffering, the Comforter coming and aſſuring him of happineſſe at the reſurrection. Gregorius Nazianzenus in his third Oration tells us of Theclas and ſome other Martyrs that were obſerved by the ſpectators (foreign) to be very merry in the extremity of torments. Marcus of Arethuſa when the bloody perſecutors had exerciſed his Faith and patience with ſeveral ſorts of tortures, and did afterwards draw him through draughts, and other noyſome places, he accounted it (foreign) rather his pomp and glory, then his miſery and calamity. Women have diſcovered maſculine, and heroicall ſpirits when they were called to ſuffer for the Lord. (Noſtri pueri & mulierculae tortores ſuos taciti vincunt, & exprimere illis gemitum nec ignis potest) Lactantius ſaith, that the Chriſtian children and women did by their ſilence overcome their tormentors, and the flames of fire could not make them weepe. Auſtin tells of a poore weak maid that went to ſuffer for Chriſt (tanquam ad epulas invitata) as though ſhe had been invited to a banquet. We read of ſome, when they came to lay downe their lives, they were ſorrie that they p. 49had no more lives to loſe for the Lord Jeſus. Tertullian ſaith, that the Chriſtians were ſo ready to ſuffer, that they were as willing to be devoured by the Lions, as the people were deſirous of their deſtruction by the Lyons. Euſebius tells us that when as the Proconſul exhorted Germanicus to relent, admoniſhing him of his tender yeares, praying him to pitie his owne caſe, being now in the flower of his youth: he without intermiſſion inticed the beaſt to devoure him. Euſebius fourth book of the Eccl. Hiſt. What ſteeled the ſpirits of theſe men, and carried them above carnall reaſon, and the weak principles of nature, but a ſtrong and powerfull perſwaſion in their ſpirits, that they ſhould have a glorious and joyfull reſurrection at the appearing of the Lord Jeſus Chriſt?

This is that that the Apoſtle proves to us, Heb. 11.35. Some were tortured, not accepting deliverance, that they might obtaine a better reſurrection. He informeth us that when deliverance was offered, they would not accept of it. What was the reaſon? they expected a reſurrection; Threatnings could not terrifie them from the truth, nor promiſes draw them to errour, becauſe they were without wavering perſwaded of a reſurrection. This p. 50was that that made Polycarpus the Martyr ſo willing todie for the Lord Jeſus Chriſt, which appeareth by his ſpeech when he was tied at the ſtake, I thanke thee that thou haſt graciouſly vouchſafed this day, to allot me a portion among the number of Martyrs, among the people of Chriſt unto the reſurrection of the everlaſting life, both of body and ſoule, &c. Euſeb: This was that likewiſe that made the Saints to be ſo merry, and chearfull upon their death-beds. When Hilarion lay ſick, and in his fleſh did feele a little feare of death, he preſently reproves himſelfe, and breaketh forth into theſe words. Egredere, egredere anima, goe forth, goe forth my ſoule, haſt thou ſerved Chriſt ſo many yeares, and now art thou afraid to die?

What difference could there be between the death of Saints, and of wicked, prophane, unbelieving men, if there were no reſurrection of the dead at all? and therefore as you deſire to live comfortably, and to die happily in the boſome of Chriſt, rejoycing upon your death-beds, live conſtantly in the aſſurance of the truth of this Doctrine of the reſurrection; and while others that have ſeduced ignorant and poore people, into Familiſme with a brazen face all their dayes, ſhall tremble upon their death-beds, being p. 51afraid of death, and dreading a judgement day which they have denyed, like the Emperour Hadrian.

Animula vagula, blandula,—

Quae nunc abibis in loca?—

Pallidula, rigida, nudula.

Poore, wandring, pale, quivering ſoule, whither ſhalt thou goe? (Platina in the lives of the Popes.) You ſhall call for death, and not looke on death, as a way to the infernall priſon, but as a paſſage to immortality in Heaven; ye ſhall ſee the Lyon death ſlaine, and find nothing but honey in the carkaſſe: you ſhall rejoyce in confidence that your bodies ſhall be raiſed while they ſhall tremble for feare of a reſurrection.

For I would have you to take notice that God ſeldome ſuffers men that are growne to this height of unbeliefe, and ungodlineſſe, to deny the reſurrection, and Chriſts coming in the fleſh, to die without galled and troubled conſciences. As it is obſerved by ſome, of many that were profeſſed Atheiſts, who when they came to their death beds, though they in their health, and ſtrength, ſwimming in a world of pleaſure and contentments, aſſerted that there was no god, yet p. 52when they came to lie on their death-beds, none ſeemed to be more afraid of a God, and to tremble ſo much at his power as theſe men: ſo none are more afraid of death, Hell, and a reſurrection, then ſome of theſe that have denyed that there is any Hell or a reſurrection. I remember the ſpeech of Zeno the Philoſopher, if I would perſwade any man frō Atheiſme, ſaid he, I would lead him to the death-bed of an Atheiſt when he is gaſping out his laſt breath. So, if I had not ſufficiently perſwaded you that there ſhall be a reſurrectiō of the body, by what I have brought out of the word of truth, if I knew where any of theſe did lie ſick I would carry you to their death-beds, and you might ſee ſome of them troubled, and galled in their conſcience that have blaſphemouſly profeſſed that there is no Chriſt come in the fleſh, and that there ſhal be no reſurrection of the body hereafter. I ſhall not need at the preſent to adde many more words, for I hope better things of you, and ſuch things which accompanie ſalvation, I hope there are few ſuch ſpirits as theſe, in this Congregation, yet I know the Devill is ſo ſubtle, that where he thinks people are moſt ſpirituall, and know God moſt, and are acquainted with Chriſt, he ſends his imps, his Sadduces to trouble, and p. 53aſſault them: he doth not ſet ſo much upon any people to draw them away, as upon thoſe that make profeſſion of the Goſpel of Chriſt. The Devill knowes ſuch whom he hath ſafe within his owne command, and many of theſe are not aſſaulted by theſe imps, but when men ſeeme to be heirs, and boaſt of the Lord Jeſus, and profeſſe themſelves to be in the ſpirit of glory and adoption, and to have their names written in Heaven, and that none are able to ſeparate them from the love of God; the Devill ſends his evill Angells to ſuch men as theſe. Therefore knowing that you ſhould meet with ſuch ſpirits, I thought good to ſpeake ſomewhat before that being forewarned you might be fore-armed, (praemoniti praemuniti) that you may goe on in the power of God, and the ſtrength of his might: though the Devill may buffet you for a time by theſe wicked inſtruments, and caſt his fiery darts into your hearts, and ſpirits to perſwade you that there is no reſurrection, and may certainly know that if there be any truth in the hiſtory of the Goſpel, this is a truth, concerning the reſurrection. And it is the deſire of my ſoule that ye may live continually and conſtantly in the confidence and aſſurance of the reſurrection of your bodies, which being p. 54joyned with a lively Faith in Chriſts death and reſurrection, will ſweeten your lives and crowne your deaths with happineſſe. Death which came in upon men as a legall curſe, ſhall be turned into a bleſſing unto you, it ſhall not be your feare, but deſire, with Paul ye ſhall deſire to be diſſolved and to be with Chriſt. But this Doctrine being layd aſide as of no worth, or value, Chriſt will appeare unto you but a ſhadow, fancy, and forged Chymera of mans braine: As the wicked Pope was perſwaded, who did thus glory in his riches, What great riches have we gotten by this fable of Chriſt! Wherefore as you deſire to breath forth your ſoules with joy into the boſome of the Lord Jeſus, live in the comforts of the reſurrection through Chriſt. That will make you ſay in the midſt of the pangs of death with Simeon, Lord let thy ſervant now depart, for mine eyes have ſeene thy ſalvation. Or elſe ſuch muſick will bee in your hearts, as was in Stephens when he prayed, Lord Jeſus receive my ſpirit; yee ſhall have peace at the laſt, which ſhall bee everlaſting. The life of grace ſhall be lengthned out with an eternity of glory, which God and the Father grant unto you in the riches of his grace, through his ſonne our bleſſed Jeſus and Redeemer, Amen.