The Resurrection and the Reward to Come Considered, Discourse · Proposition 2

The Resurrection and the Reward to Come Considered · Discourse · Proposition 2

p. 12PROPOSITION II.

Christians must be unmoveable, particularly in the Profession of the Faith of the Resurrection, and a Life to come.

p. 13BE NOT MOVED,

1. By any hardships and troubles from the World.

The Apostle that here exhorts Christians to be unmoveable, was so himself; as he speaks of himself, Acts 20. he knew that bonds and afflictions did abide and wait for him, But none of these things move me (saith he, Vers. 24.) Neither count I my life dear unto my self; so that I might finish my Course with joy: And having thus bravely quitted himself, he could say with Triumph a little before his Death, I am now ready to be offered, foreign, I am already poured out, I am as it were Wine (for a Libamen or Drink-offering) poured out upon the Sacrifice; The time of my departure is at hand; I have fought a good fight, I have finished my Course, I have kept the Faith; and therefore he had a Holy confidence, that God the Righteous Judge (as the Judge or Rewarder in the Graecian Games did adjudge the Crown or Prize which hung over the Goal to the Conquerour) would give to him the Crown of Righteousness, as the reward for behaving himself p. 14well in his Christian Combate, 2 Tim. 4. 6, 7, 8.

The same Apostle in Rom. 8. fortifies and encourages believers against afflictions and hardships upon this score, that they should reckon and make account, that the Sufferings of this present time are not worthy to be compared with the Glory which should be revealed; bear no proportion with the Glory to come. For if sufferings be laid in one Ballance, and the Glory or Reward in the other, the Glory will far outweigh them. For,

1. The sufferings or afflictions are but Momentary, for a Moment, foreign, 2 Cor. 4. 17. and foreign of the time now, of this foreign but the Glory is Eternal, an Eternal weight of Glory. And Vers. 18. The things which are seen are Temporal, or Temporary, foreign, but the things which are not seen (the things of the other World) are Eternal.

2. The sufferings and difficulties here are but light, our light affliction; but the Reward to come is a weight of Glory, foreign; and therefore it is far beyond, and beyond compare doth exceed, the sufferings; yea a far more exceeding, foreign, a super superlative p. 15weight of Glory. Such forms of Speech use not to be met with in other Authors (either Philosophers, Poets or Orators) for they never had such great things, such high and excellent objects to think and speak of, as the Holy and Heavenly Apostle, who had another perception of things Heavenly and Divine, and who was caught up into the Third Heaven or Paradice, and there heard words unspeakable.

Nay further, The sufferings and hardships which the better sort of Men meet with in this World, should rather fortifie in them the belief and hope of a Resurrection and Glorious Reward, then any way abate it; for Verily there is a Reward to the Righteous: If Lazarus has evil things here, he shall have his good things hereafter, and infinitely better then those good things which Dives had here, as the evil things Lazarus had here were nothing to the evil (those worse) things that Dives was to feel hereafter.

'Tis not possible that the better sort of God's Creation, his best Servants, his friends and faithful ones, should always be in a Calamitous condition; that there never should be a difference between them that fear God, and them that fear p. 16him not. What? Shall it never be better with those that Love God, and whofe serious care is to please him and obey him, who endeavour to be like him, purifying themselves as he is pure? Shall it never be better with them then commonly it is in the World, where they suffer for Righteousness sake?

Shall it never be worse with the wicked, who live in Enmity against God and Disobedience, who live after their own Lusts and own Will, who make no Conscience of their ways, but respect themselves wholly, their profit, pleasure, interest, &c. and love not God nor their Neighbour, but are onelyonly lovers of themselves, not caring how they Rebel against God, and Oppress Men? Certainly it is easie to infer hence, There is a God who will Judge the Earth, and a time coming when it shall be well with the Righteous.

2. Be not moved by the Allurements of the World, the Blandishments of this present Life, the Tentations of Pleasure or Profit, any Worldy or Fleshly Lusts whatsoever.

The Glory and Lusters of the World, Honours and Greatness, the Pleasures of p. 17the Sensual Life, Softness and Ease, these and the like have a very bad influence upon the Minds and Hearts of Men, upon their apprehensions and affections; they are apt to enfeeble and darken the Notions of a future State and Life.

Prosperitas effaeminat virtutem fidei, saith Tertullian.

The good Seed of Truth (as also good Principles and Purposes) is stifled and made unfruitful by the Thorns, which in the Parable of the Seed and Sower are said to be the cares of this World, the deceitfulness of Riches, and the Lusts of other things, Mark 4. 19. Luke adds, the pleasures of this Life: These Worldly and Fleshly Lusts call Men off from what is Spiritual and the things above, fasten and nail them down to the Earth; unqualifie Men for either apprehending or relishing what is Heavenly and Spiritual.

Sensual Men that provide for the Flesh to fulfil the Lusts thereof, are very untoward and unfit to frame an Idea (a right Notion) of what is Spiritual.

The more a Christian lives Godly, Soberly and Righteously in this present World, the more easily will he apprehend p. 18the things of the World to come: To such a one the things which are Eternal and concern the Life to come, are more clear.

The more thou art purged from all inordinate desire to the things of this World, and the less Earthly and Sensual thou art; the better thou wilt conceive what is Heavenly, the better thou wilt apprehend the State of the Life to come.

The more thou art Spiritualiz'd, Spiritually-minded (and to be so is Life, Rom. 8.) the more thou livest a Life worthy of thy Soul, and art not enslaved to thy Body, the Sense, to this outward World; the more thou livest a Lise of Purity, Temperance, Humility and Sobriety; the better thou wilt conceive of what is Spiritual and Immaterial, of Life and Immortality.

Immersion (or a being sunk) into the Body, Sensuality eagerly pursued (as if there were nothing higher, nothing better then what is common to Man and Beast) as also those more dry and seemingly cleaner sins, viz. Earthly-mindedness, Anxious cares and busie endeavours about geting and encreasing, and keeping much of the things of this outward World; a Spirit of Earthy self-seeking p. 19Policy, an Ambitious Spirit after Glory and the Splendours of Titles and Places; these and the like make Men that they cannot Relish or Tast (so neither clearly apprehend) what is Heavenly and Spiritual, they cannot receive the things of God. Such Sensual Epicureans, and also Worldlings, are great Strangers as to Heaven, so to any clear and full apprehensions of what is Spiritual and Immortal. Of such there is this account in Wisdom 2. 21, 22. Their own wickedness hath blinded them; as for the Mysteries of God they knew them not, nor discerned they a Reward for blameless Souls.

Men must live better Lives, if they would know these things as they ought to know.

3. Be not moved by the Apostacy and falling away of others.

That some even in the Apostles times were moved and fell away from the Stedfast Belief and Profession of this grand Fundamental Truth [the Resurrection and Life to come] appears by some passages in S. Paul's Epistles.

Three are mention'd by Name, Hymenaeus, Philaetus and Alexander, who as they p. 20are said concerning Faith to have made Ship-wrack, 1 Tim. 1. 19. and (in 2 Ep. 2. 18.) to have Erred concerning the Truth, particularly that great Truth and Article of the Resurrection and any future State or Life, (for they said, that the Resurrection is past already) And thus as they, were far from being foreign and foreign, Stedfast and Vnmoveable, so did they unsettle others and cause them to back-slide, overthrowing the Faith of some, Vers. 18. For their words (their Speech or Discourse, foreign) did Eat, or spread, as a Canker or Gangrene, their wicked Principles did spread and corrupt many, Vers. 17. and therefore the Apostle bids Timothy to shun, to look to and avoid them, Vers. 16.

That which the Apostle did fear and warn the Christians of in those times, is still very seasonable; and it is strange that many, who are otherwise shy and wary, are not aware of the Devils cunning and devices.

It is the great Policy of the Devil to amuse the World with things of less moment and consequence, and about these things to provoke the Zeal, enflame the Passions and Choller of Men, and heighten p. 21differences about things either more obscure, or less necessary, and that into such heats, as if the whole Stress of Religion or Salvation were to be laid upon such or such Notions and Opinions, as if the Kingdom and Honour of Christ and Glory of God were mainly concerned herein: And all this the Devil is so busie at, that so some more dangerous principles might be more secretly and undiscernably conveyed and spread amongst Christian Professours; viz. such principles as tend clearly to the advancing of his Kingdom of Sin, to the bringing in and cherishing of all ungodliness and unrighteousness, to the eating out and consuming of any good principle left in the Conscience, which testifies for God; in a word such as tend to the corrupting of good Manners, to the debauching of the World, such as strike at the Fundamentals of Religion and Christian Life, (as Gnosticism, Sidducism, Atheism do) that these may be more secretly conveyed and spread in the World.

Is it not matter of just wonder, That amidst the many animosities and eager contentions and bitter strifes amongst Christians about the Externals or Extra-essentials p. 22of Religion (for which they Un-saint and Un-christian one another) that they are so little sensible of that Gnosticism, that Sadducism, that Atheism that hath grown and spread in the Christian World?

But to speak more particularly, such Doctrines and Notions as these, [That the Soul is extinguished and perisheth with the Body; That there is no other State or Being but in the World; That there is no Angel nor Spirit, no Immaterial or Spiritual Being, nothing but Body or Matter; That there is no Resurrection, no Judgment to come, and therefore no Punishment or Reward hereafter (which Doctrines are the Leaven of the Sadducees of old, and the modern Sadducees; Sowre and unwholesome Sadducism) as also those corrupt Doctrines, viz. That nothing is intrinsecally good or evil; That Religion is onelyonly a Politick device, a trick of Polititians to keep People in awe.]

These Doctrines and Opinions, as well as those that deny there is a God, (as the Atheists do) or, if there be a God, That he sees no sia in such who conceit themselves to be his People, to be nearly allyed to him (as the Gnosticks of old, and the Ranters of late) That Men may be p. 23free to any thing: Such Doctrines and Principles as these tend clearly to the advancing of the Kingdom of Sin and Satan, to the bringing in and cherishing of all ungodliness, &c.

And therefore there is good Reason for the Apostles advice, That every serious Christian that minds the Salvation of his Soul, would take heed and flee such, keep at a distance from Men of such corrupt minds, and beware of the Leaven of the Sadducees. And if others go a Whoreing after such Doctrines pleasing to Flesh and Blood, if others Apostatize and fall away from the Truth, yet (as S. Peter speaks) do ye beware lest ye be led away with the Errour of the wicked, and fall from your own Stedfastness, 2 Ep. 3. 17.

Reason. Christians must be Stedfast and Vnmoveable in the Belief and Profession of the Truth, those great things of the Christian Faith, the Resurrection and Life to come; Because else they cannot, they will not be always Abounding in the work of the Lord.

p. 24Clear and strong persuasions of the Resurrection of the Dead and of a future State, are a Root and Principle full of sap and lise, and Holiness is the kindly Fruit thereof. Whereas on the contrary, the denial of the Resurrection and Judgment to come, is the principle of sin and disobedience, and opens the way to all manner of wickedness. They that banish out of their Minds all sense of a future State, will (instead of abounding in the work of the Lord) abound in every evil work; all that being taken away which onelyonly is able to lay a powerful restraint upon the unbridled Lusts of Men.

And here I may Appeal to the experience and observation of discerning and serious persons; Let it be considered and observed whether those that can hardly imagine, or cannot conceive any thing but Body, Flesh and Matter, those that slight the Notion of Spirit, Immaterial and Immortal Substance; Whether the Commandments of God are not grievous, and Religion a burden something to them, whether it be not more desireable to them, to be Epicuri de grege porci, to wallow in the Mire of sensuality, then to be of Christ's little Flock, to follow Christ in innccency and purity of Life and universal obedience; p. 25although perhaps some of the more crafty Epicureans may have some care to live inoffensively, that so they may keep out of danger of the Laws, and keep up a Reputation in the World for their advantage, and they may abstain from some sins for their Bodies sake, to keep themselves in Life and health.

Both the Apostles Peter and Jude, and other Apostles (saith S. Jude in Vers. 17.) did in their Epistles foretel, that in the last times should come Scoffers, walking after their own Lusts, (2. Pet. 3. 3.) after their ungodly Lusts (so saith Jude, Vers. 18.) And what the Apostles did fear and forewarn of, is come to pass: Such Mockers as these are even to this Day to be found, and where Christianity is Profest: But observe the Character of these Men, they are such as have a mind to walk after their own ungodly Lusts, such as would not be restrain'd from the forbidden Fruit, such as would gratifie their self-will, and would live as they list; to these Men, the Doctrine of the Resurrection and Judgment to come, is very unpleasing; and therefore they Scoff at it p. 26and oppose it withal their might.

But as we are to shun them, their Principles and their Practices, so let it be our care to shun the giving any occasion or advantage to them. For know that Men may condemn Atheism and Sadducism in words, and yet by their Lives and Conversations give great advantage and countenance thereto: Both Atheism and Sadducism … steal nourishment and advantage from the Lives and Practices of those who seem to be far removed from them

As for Atheism; the … presenting God and … … foolishly, the attributing to God what is unworthy of God, what is most unlike God, and that fair Idea of him represented in the Holy Scriptures; the attributing to him the very imperfections of sinful Man: The Representing him in such a way as is not consistent with his Infinite Goodness and Mercy, his Holiness and his Justice. And again, Mens Professing that they know God, and yet denying him in their Works (as the Apostle speaks Tit. 1. 16.) their so living in the World, as if there were not in them any powerful and real sense of God's p. 27all-seeing and pure Eyes, nor of his Justice and Righteousness: This is that which hath given too much advantage to the spreading and strengthening of Atheism.

And for Sadducism, which slights the Notion of Spirits or Immaterial Beings, and denys the Existence of Souls after their Separation from this Earthly Body, and dis-believes the Doctrine of a future State, of Glory and a reward in Heaven, of Misery and punishment in Heli. How are the Modern Sadducees and Epicureans the more hardned and confirmed in these their Notions, by considering that Men generally mind Earthly things, their Belly is their God, they mind and seriously take care for the things on Earth, and do but little relish and set their affections on things above. They see also that generally Men (who Profess to believe a future Reward and Punishment) seem not much to be sensible of any Danger to the Soul by Sin, nor much to be affected with the Hellish Misery that is threatned: For most Men are very secure, and manifest but little watchsulness over themselves, and p. 28little care to break off from Sin, to subdue their Passions, to mortifie their Lusts and inordinate Affections: All which may seem to argue that they do not heartily Believe what they Profess, and that they have no such thoughts of the danger of Sin hereafter, as Men have of the danger to their Life by drinking a Cup of deadly Poyson.

Nor do they seem to be much Sensible of the future Reward and Felicities of Heaven, the happiness of another State: For they are generally unwilling to leave this present World, and it is very unpleasing to them to think that they must Die. They do not seem to account Heaven their home and Country, and themselves to be but Pilgrims and Strangers in this World: Their hopes of such a Glorious State do not seem so much to enravish and strongly affect their Spirits as the hopes of some outward accommodation or enjoyment would do, which would tickle, and overjoy them and transport them to excess, when possest: And the hope of obtaining these outward things does engage them to far greater p. 29endeavours then the hopes and expectations of Heaven, and the Reward to come, do usually put Men upon; which indeed are but slight, and formal, and very cold, if compared with the other, and far from a worthy seeking of the Kingdom of Heaven, and as becomes those that believe there is a Glorious Reward there to all Eternity.

Thou therefore that sayst there is a God, dost thou in works deny him? Dost thou live without God in the World? Dost thou Mis-represent him, and so report of him as to make him like to sinful Men? Or short of Men in those things wherein he requires they should imitate him?

Thou that sayst there is a Resurrection and Life to come, a Reward and Punishment, Heaven and Hell: Dost thou so live as one that looks after no other Portion, Consolation and Reward then what is in this Life? Art thou swallowed up in the cares and ambitions of this World, hasting to be Rich and Great in the World? And art thou immerst and sunk in the pleasures of this World, so as not to relish the things above?

p. 30Be it therefore your care to make it appear by your Life and Spirit, your Conversation and Disposition, that you are Stedfast and Unmoveable in these Fundamentals of Christian Religion; that so living agreeably to these Truths, ye may be the Children of the Resurrection and counted worthy to obtain that World, the World to come, Luke 20. 35.

Learn therefore to Die to this present World, as S. Paul was Crucified to the World, and the World to him. To die to this World here, to leave it in affection, makes the Physical Death, the going out of this World less strange and less uneasie. Count your selves to be but as Pilgrims and Strangers here, and therefore as Pilgrims abstain from Flesbly Lusts which War against the Soul, 1 Pet. 2. It is remarkably said of Abraham, Isaac and Jacob (who confessed themselves to be Strangers and Pilgrims on the Earth, or the Land of Canaan (Heb. 11. 13.) and accordingly behaved themselves in all Points as such, Sojourning in the Land of Promise as in a Strange Country (Vers. 9.) that they that say such things p. 31(say and do, for it was not a meer Verbal Profession) they declare plainly (or make it appear, foreign) that they seek a Country, even a better Country, that is, an Heavenly (Vers. 14. 16.) Accordingly do ye so live, be so affected, that ye may plainly declare and make it appear to others that ye seek and desire a better Country, a better Inheritance, a better Portion at the Resurrection of the just; and accordingly prepare for it.

Let not the word [Heaven] be in your Mouths onelyonly, but let it be in your Hearts. Let us do the Will of God on Earth as it is in Heaven, and then we shall make it appear, that the Kingdom of God is come, is come into us.

But if thou art swallowed up in the cares and ambitions of this present World, making hast to be Rich and Great, loving and seeking onelyonly thine Ease and Pleasure, and a Soft Life; if thou art either overjoy'd or over grieved at the abundance or want of Earthly things, as if thy Hope, thy Portion and Consolation were in this Life; Doest thou live as becomes one that p. 32is Stedfast and Vnmoveable in the belief of a better Life, the Life to come?

Nor do they think so worthily as they ought of that future Reward and Glory, that think it so easily attainable, as by a Death-bed Repentance.

Nor do they who would seem better, think so honourably of it, who from some Outward performances in Religion, or some partial obedience, would flatter themselves that they are the Heirs of that Kingdom; whereas their dispositions are wholly unsuiteable to that State, and unfit for converse with the Spirits of just Men made perfect. These make that Glorious Reward to come, all that great and rich Prize to be but a mean and cheap thing, who think they shall have it, and win the Crown, though they have not overcome, and though they do not earnestly strive for the mastery over their Lusts and corruptions, and are not temperate in all things, nor keep under their Body and bring it into subjection to the Law of their Mind. Certainly it would argue more Humility in them, and more Wisdom (as being the safest p. 33course) to think more of Inward Preparations for that Heavenly State, that their Minds might be purified and wrought into a temper suiteable to it, that they might be made meet for the Inheritance in Light; then to flatter themselves into an hope and conceit that such great Glory and Happiness should be cast upon them for some lip-labour in Religion, for outward Sanctimonious shows, for External performances, while in the mean time they so little mind that which is the due and necessary preparation of their Souls for such enjoyments.

Although this Reason be sufficient to perswade Christians to be Stedfast and Vnmoveable in the Belief and Profession of this Truth; Yet I shall here superadd four Reasons, the more to confirm it, and perswade them.

1. It is a main Fundamental Truth of the Gospel, and indeed, one of the First Principles of Religion. Accordingly the Apostle speaks in 1 Cor. 15. 3. I have delivered to you first of all, foreign principally, or as that which p. 34is to be counted amongst the first and principle Articles of Christianity.

That God is a Rewarder of those that seek him diligently, is one of the First things to be known and firmly embraced (Heb. 11.) without which belief all the motions in Religion will be very weak and slow.

But if the Joy be set besore a Christian, he will then run with patience and perseverance the Race that is set before him, and endure the Cross (as Christ did, Hebr. 12.) and despise the shame: As the Apostles reioyced that they were counted worthy to suffer shame for the Name of Christ, Acts 5. 41. that is, for Teaching and Preaching Jesus Christ, as it is in Vers. 42. sor Teaching the People, and Preaching through Jesus the Resurrection from the Dead, at which the Sadducees (being then in Power) were grieved (Acts 4. 2.) and filled with indignation or envy, Chap. 5. 17.

If there be a Prize to be received at the end of the Race; and this Prize a Crown of Life and Glory, incorruptible, unfading (1 Cor. 9. 25. 1 Pet. 1. 4.) not like those corruptible and withering Crowns and Garlands made p. 35of Oaken leaves or Olive-branches, but this made of the leaves of the Tree of Life in the Paradise of God; there will then be wrestling and striving, and (the better to prepare and enable for the winning of it) a being temperate in all things, a keeping under of the Body and bringing it into subjection; as the Apostle tells the Corinthians who well knew the sitness of those allusions, the Isthmian Games being Celebrated here, in that Isthmus or Neck of Land on which Corinth was Built.

So great an Insluence and Power hath the due consideration of the Recompence of Reward to the raising and animating of a Christian to the greatest Atcheivements!

To conclude this particular, we may observe that the Author of the Epistle to the Hebrews (Chap. 6. 1.) in that short Institution consisting of Six Articles, which Christians were first to be acquainted with, mentions these Two, viz. The Resurrection of the Dead, and Eternal Judgment, when God the Righteous Judge of all the Earth shall dispence Eternal Rewards (undefiled Rewards, as the p. 36phrase is, Wisdom. 4. 2.) to those that Believe and Obey, and Eternal Punishments to every Soul that doth Evil Tribulation and Anguish, Indignation and Wrath to them that obey not the Truth, but obey Unrighteousness, Rom. 2.

It may be fit also to observe, That this Truth of the Resurrection and a future State is called the Gospel, 1 Cor. 15 1. and the Truth, and the Faith, in 1 Tim. 1. where it is said of Hymenaeus and Alexander, who denyed the Doctrine of the Resurrection and Life to come, that foreign, concerning the Faith, of or in the Faith, they have made Shipwrack; and in 2 Ep. chap. 2. it's said of Hymenaeus and Philaetus, that they have erred concerning the Truth, (the Faith and the Truth, by way of Eminency) and in 1 Tim. 1. 20. they are said to Blaspheme; and therefore for these their Principles destructive to Religion, to all honesty and godliness, and to a good Conscience the great Apostle delivered them up to Satan.

One thing more we may observe, That the Doctrine of the Resurrection (as being a Truth of great Importance p. 37and Influence in Christianity) was from the first by Christ himself and his Apostles strongly asserted and profest against the Sadducees, and against those false Christians that fell from this Truth: And the so early falling away and revolting from this Truth (one of the Truths of Christianity which was so soon and first of all departed from) was an ill Omen and Prognostick of that wickedness which followed after. The Apostles (after Christ was Ascended) took great care to preserve and promote this Truth: And therefore when Judas was fallen from his Apostleship, and one was to be chosen into his room; What's the work he was to be chosen to? It is thus described in Acts 1. 22. — Must one be Ordained to be with us a Witness of his (that is, of Christ's) Resurrection; and not onelyonly of his, but of ours through him. S Peter and S. John Preached through Jesus the Resurrestion from the Dead, Acts 4. 2. And both these are largely insisted upon (and no part of the Christian Faith more largely elsewhere) in 1 Cor. 15. If there be no Resurrection of the Dead, if we rise not, Christ is not Risen: p. 38And if we Rise, Christ is Risen. If Christ be not Risen, we are yet in our Sins, Vers. 17. We may observe also that all the four Evangelists are very particular and full in the History of Christ's Resurrection, upon which ours doth depend.

2. This great Truth and Doctrine of the Resurrection and Life to come (an hope more then in this Life) is worthy to be embraced, and that we should be Stedfast and Vnmoveable in it, because it is a Truth and Doctrine of sweet and strong Consolation, full of strengthening Joy, the most Soveraign Cordial and Restorative, when our Flesh and Heart may begin to fail through either inward or outward griefs.

And therefore not without great cause our Saviour Christ repeats this four times in one of his Sermons (John 6.) I will raise him up at the last Day, Vers. 39, 40, 44, 54. where it is repeated as being a Truth full of comfort and encouragement.

And further it is observable, That the Resurrection, with the Appendant Glory and Reward in the World to come, is called in Scripture more p. 39then once The Hope. Acts 23. 6. saith S. Paul, Of the Hope and Resurrection of the Dead I am called in question: Which words [of the hope as being no new, no other thing, are omitted in Chap. 24. 21. where that former Speech of his is mentioned again and refer'd to.

See this also in Acts 24. 15. and more fully in Acts 26. 6, 7. which will clear that in Acts 28. 20. For the hope of Israel (that is, for asserting the Resurrection) I am bound with this Chain. And hence it is, that Christians, who believe that Jesus died, and rose again, and that those who sleep in Jesus (die in the Lord) will God bring with him: they are not to sorrow concerning them which are asleep, as others which have no hope, no such knowledge and assurance of a Glorious Resurrection and Reward to come; and therefore the Apostle having treated hereof, might well conclude, Wherefore Comfort ye one another with these words, 1 Thes. chap. 4.

In Titus 2. 13. are mentioned together the blessed hope and glorious appearance of our Saviour Jesus Christ, which they may look for with comfort p. 40who are wrought upon by the Grace of the Gospel to live Godly, Righteously and Soberly in this present World, as it is in the foregoing words.

The Primitive Christians thought it the most welcome Morning-Salutation, foreign, The Lord is risen.

Of Mary Magdalene and the other Women that had the first notice by an Angel of Christ's Resurrection, it's said, that they went from the Sepulcher with great Joy (Matth. 28. 8.) to tell it to his Disciples as they Mourned and Wept, (Mark. 16. 10.)

S. Paul did Die dayly, Fought with Beasts at Ephesus, was in Jeopardy every hour (as he speaks in 1 Cor. 15.) Now what did comfort and encourage him in all this? It was this, That the dead should rise.

But there is one famous Instance for the further Illustrating of this particular, which I may not omit; and it is, that of the Seven Brethren with their Mother, mentioned in 2 Maccab. Chap. 7. to which that passage in Hebr. 11. 35. doth clearly refer, where it is said, Others were tortured (foreign) not accepting deliverance, p. 41that they might obtain a better Resurrection. In the Story it is said, that they were Tormented with Scourges and Whips, Verse 1. Their Tortures are called Extreme Tortures, Vers. 42. (as appears by the description of some of them in Vers. 3, 4, 5, 7, 10, 13.) and all this they suffered unto Death at the hands of Antiochus Epiphanes (that Monster of Cruelty) because they would not Transgress the Law in eating Svines Flesh, Vers. 1. They might have been delivered, if they had yielded to do it; Nay, Antiochus exhorted the Youngest Brother with words, and also assured him with Oaths, that if he would yield, he would make him both a rich and an happy Man, and also take him for his friend, and trust him with Affairs, Vers. 24. Now what was it that did make them Stedfast and Unmoveable unto the last, what was it that did comfort them in the midst of all their bitter pains, what was it that did animate and fortifie them against all the either allurements or terrors which the King did try them with? It was clearly this, The hope and belief of a Resurrection to Everlasting Life after the Death of the p. 42Body. And this doth evidently appear by Six Passages in the Story.

The first is, the Second Brother's Speech to Antiochus (in Vers. 9.) Thou like a Fury takest us out of this present Life, but the King of the World shall raise us up, who have died for his Laws, unto Everlasting Life. And this he is said to speak, when he was at the last gasp.

A second Passage is that Speech of the Third Brother (in Vers. 11.) who said Courageously, These (meaning the Members of his Body, his Tongue and his Hands, which he held forth Manfully, Vers. 10.) These I had from Heaven, and for his Laws I despise them, and from him I hope to receive them again.

A third Passage is the Fourth Brother's Speech, which is more full, (in Vers. 14) It is good, being put to Death by Men, to look for hope from God, to be raised up again: As for thee, thou shalt have no Resurrection to Lise. And this will explain the Speech of the Youngest, which is,

The fourth Passage (in Vers. 36.) Our Brethren who now have suffered a short pain, are dead under p. 43God's Covenant of Everlasting Life.

A fifth Passage is the Speech of the Mother, who was Marvellous above all, and worthy of Honourable Memory; for being filled with foreign, Courageous Spirits, she exhorted every one of her Seven Sons, and stirring up her Womanish Thoughts with a Manly Stomach, she said unto them (in Vers. 23.) Doubtless the Creatour of the World, will also of his own Mercy give you Breath and Life again, as you now regard not your own selves for his Laws sake.

A sixth Passage is her Speech to her Youngest Son, who was most of all Tempted by Antiochus to accept deliverance, and it was this (in Vers. 29.) Fear not the Tormentour; but being Worthy of thy Brethren, take thy Death, that I may receive thee again with thy Brethren. This is part of her Excellent Speeches to her Sons, and an Illustrious proof of her great Faith and Hope as to the Life to come; For when she saw her Seven Sons Slain within the space of one Day, foreign, she bare it with a good Courage, because of the hope that she had in the Lord; as it is exprest in Vers. 20. and last p. 44of all, aster the Sons, the Mother Died, Vers. 41.

Thus we see by this admirable Instance how this Noble Mother and her Sons, rather then Transgress one Commandment of God, forbidding to Tast Swines Flesh, suffer'd the most Exquisite Tortures with a Magnanimous Patience, despised their Bodies, (Vers. 11.) regarded not their own selves for his Laws sake, (Vers. 23.) offered up their Bodies and Lives for the Laws of their Fathers, (Vers. 37.) loved not their Lives to Death (as it is said of the faithful in Apocal. 12.) reproched, or disdained, disesteemed, their Lives unto Death, (foreign, as it is said of Zibulon and Napthali, Judg. 5. 18.) or as it is in Hebr. 11. would not accept of deliverance, which was offered to them.

And that which enabled them thus to choose rather to die gloriously was this, That they might obtain a better Resurrection, a Resurrection to Life, which the Fourth Brother plainly told Antiochus that he should not have (Chap. 7. 14.) a Resurrection far more acceptable to them then to be delivered from their present sufferings, and p. 45to have their Life prolonged and respited for a while upon Earth upon the terms offered, to live a little time and a moment longer, as the phrase is Chap. 6. 25.

And the same Spirit of Faith hath no less shined out in the faithful Martyrs of Jesus under the New Testament, who loved not their Lives unto Death, (Apocal. 12.) who did bear in their Bodies the dying of the Lord Jesus (2 Cor. 4.) in Weariness and Painfulness, in Watchings often, in Hunger and Thirst, in Fastings often, in Cold and Nakedness, in Stripes and Imprisonments, (as S. Paul saith of himself, 2 Cor. 11.) and were faithful unto Death; not accepting of deliverance upon the terms of scattering a little Incense upon the Altar, or puting a little Incense into the Censors. And all this they suffer'd willingly, as being mindful of that of our Saviour's, I will raise thee up at the last Day (Jo. 6.) or that in Apocal. 2. 10. Be thou faithful unto Death, and I will give thee a Crown of Life.

Consider therefore (O faithful Christian) and often consider the p. 46great encouragement and strong consolation, that it stored up in this Fundamental Doctrine of the Resurrection and Life to come. If thy Body lie in a Dungeon, in cold Irons, and perish here; Yet it shall be raised up and sit upon a Throne. If it be Ioden with Chains; it shall hereafter put on Robes of Glory, and be Clothed with the Royal Apparel. What though thou be here (as Christ was) Crowned with Thorns, yet hereafter thou shalt have a better Crown then a Crown of Gold, then the Richest Crown that ever any King or Emperour did wear. What though wicked Men Eat the Flesh of Gods People, as it is in Micah. 3. 3. yet their Flesh doth rest in hope, Psal. 16.

To conclude this second Particular, I might observe, That the Doctrine of Christ's Resurrection (upon which ours doth depend) is full of the greatest comfort and encouragement: For as he was delivered (to death) for our Offences, so he rose again for our Justification, Rom. 4. 25. His Resurrection did evidence his Death to be an acceptable Sacrifice to God, and availeable to the making of Atonement and p. 47Expiation of our Sins. For had it been otherwise, had not Christ our Surety fully satisfied, had he not done and suffered all that God required at his hand to the making Atonement for our Sins; God would not have loosed the Bands, or Cords of Death, in raising him up again, but he should have been holden fast by Death (Acts 2. 24) and still detain'd in the dark Prison of the Grave; he had not been taken up into Heaven, and Seated at God's Right Hand: But his being raised from the Dead, and received up into Glory, and his Interceeding there in the Vertue of his Death, and presenting his Sacrifice in the behalf of all who truly believe and repent, are evident proofs of the acceptableness of his Sacrifice, and that God was well pleased, and fully satisfied, and that Christ had fulfilled all that God required of him to make Reconciliation for Iniquity (Dan. 9.) The Apostle therefore in Rom. 1. 4. saith, that Christ was declared (or demonstrated) to be the Son of God, by the Resurrection from the Dead. And this (if duly consider'd) makes much for comfort and strong consolation unto all sincere p. 48Christians: Hence that of the Apostle (in Rom. 8. 34) Who is he that Condemneth? It is Christ that died, yea rather, that is Risen again, who is even at the Right Hand of God, who also maketh Intercession for us.

3. This Doctrine of the Resurrection and Life to come is such as properly and powerfully tends to, and engages a Christian to the greatest Self-purification, to all manner of Purity, inward and outward, in Soul and in Body, to the cleansing of himself from all filthiness of Flesh and Spirit; which is to perfect Holiness in the fear of God, 2 Cor. 7. 1. And because it makes so much for the Advancement of Holiness and Purity in Heart and Life, it is most worthy to be firmly Believed and Profest.

Accordingly its said, in 1 John 3. 3. He that hath this hope (the hope of seeing God as he is, Vers. 2.) purifies himself even as he is pure: He endeavours after the greatest Self-purification, as knowing that onelyonly the pure in Heart shall see God, who is Purity it self, Holy, Holy, Holy, as it is thrice repeated in Apocal. 4. 8. but in some Greek Copies Nine times These two p. 49are therefore joyned together [we shall be like him, and we shall see him as he is. The Soul must first become like unto God in Purity and Holiness, before it is capable of seeing God as he is, of enjoying him and having any near and blissful Communion with him. The onelyonly means to behold the Face of God, is to behold it in Righteousness, and Purity, and Holiness; and such a Christian shall be satisfied, when he awakes from the sleep of Death, with God's likeness. It was to this purpose well observed by Plotinus, one of Origen's Schollars (in Ennead. 1. lib. 6.) foreign. Let every one that would see God (who is Holy, and Pure, and Good, the Original and Fountain of all Beauty, and Excellency, and Goodness, foreign) make account first to become God-like; his Soul must first be purified as ever he would hope to seé and enjoy God.

And now as the Soul sets it self in good earnest upon Self-purification, as that which is a necessary Preparation for the enjoyment of God; and as it prospers in its sincere and earnest endeavours p. 50to purge and cleanse it self from all that within which is contrary unto God; by the same degrees and proportion, foreign, (as Hierocles to. wards the end of his Comment upon Pythagoras his Golden Verses, speaks of the great privileges of a Purified Soul) it revives, and becomes more lively, active and vivacious, is more collected within it self, and is filled with Divine Strength and Power: Now it is that the Locks of Samson are grown again (Judg. 16.) and the Strength which went and was gone from the Soul by its yielding to the Blandishments and Softnesses of the Sensual and Animal Life (that most dangerous and enveigling Delilah) is return'd again: Now it is that the Wings of the Soul grow again and better, foreign, and it moves more freely, being delivered from what did hitherto clog and stop foreign its Heavenly slight and Journey upwards.

There are some indeed (and they not a few) who seem to acknowledge this Belief and Hope of the Resurrection and Life to come, who yet do only p. 51reach to a slight and superficial Purity, in outward appearance, answerable to their slight and superficial knowledge of this Grand and Important Truth, such as was that knowledge of the Pharisees. The Power of Sin within is stronger and more operative then the Form of Godliness without; and be the Form never so Glorious to the Eyes of Men (as the Pharisaick Purity was very Specious and taking with the vulgar in our Saviour's time) yet there is little security, no confidence concerning such Men, but that they will shamefully prejudice the Truth and the Religion Professed by them: For they all this while under this disguise do Cherish, and Foment, and make much of diverse Lusts and Pleasures (which they serve, Titus 3. 3.) and such Sins as are most gainful: These are uncrucified, alive and strong, for they have all Provision made for them (Rom. 13. ult.) and are ready to break out when there are Tempting occasions; and hereby the Name of God is Blasphemed (1 Tim. 6. 1. Rom. 2. 24.) and by Christians of this Temper is the Holy Doctrine of the Gospel, the p. 52way of Truth, evil spoken of, 2 Pet. 2.

But where there is the Power of Godliness within, there will also be the Form of Godliness without, and a better Form then that meer external Righteousness which the Spiritual Pharisees boast of, who would make a fair shew in the Flesh, as the Apostle speaks, Galat. 6. When Christians have Purified their Souls in obeying the Truth through the Spirit, (as S. Peter speaks in 1 Ep. Chap. 22.) there is no doubt but this inward Purity of the Soul will be emproved to the Purity of the Body, the Purity of outward conversation. There is the greatest security concerning their ordering the outward conversation aright, whose Hearts are Purified, and where there is a living Fountain and Principle of Holiness within: For as the Heart is, so will the words and actions be, Matth. 12. 35. It was therefore absolutely the best Counsel and the right Method for Self-purification, which our Saviour delivered, Matth. 23. 26. Cleanse first that which is within, that the out-side may be clean also. That the Streams be Pure and Chrystalline, it's necessary p. 53that the Spring and Well-head be clear. Purity in Heart is Purity in the Spring, Purity in Actions is Purity in the Streams.

God requires Self-purification as to both; Clean Hands and a Pure Heart, Psal. 24. 4. The Cleansing of the Hands and the Purifying of the Heart, Isa. 4. 8. where the Hands, as being the most active parts of the Body, and the Instruments most used for action are put for all the Members of the Body, and denote all outward actions which are visible to others, the outward visible Course of Life and Conversation.

And as God requires both the Inward and Outward Purity, and the Doctrine of the Resurrection obliges a Christian to the Inward, so likewise to the Outward, that of the Body: He that longs and waites for the Redemption of the Body (Rom. 8. 23.) he that hopes for a Glorious and Spiritual Body, believing that it shall be raised in Power to such Purity and Glory, must needs infer from hence that it becomes him to possess his Vessel (his Body) in Sanctification and Honour, and not in the Lust of Concupiscence, p. 54or Passion of Lust, foreign, as the Greek hath it: That so the Body may be in a fit and capable condition of being raised to Eternal Life, an Incorruptible and Heavenly State. And therefore the Apostle Paul (in 1 Cor. 6.) where he hath many Arguments to perswade to Chastity, and to discountenance Uncleanness, argues from Christs Resurrection and from ours, Vers. 14. God hath raised up the Lord, and will also raise up us by his own Power. As we believe and expect that God will raise up our Bodies, and that to an Incorruptible, Spiritual, Pure and Undefiled State, as he raised up the Body of Christ to such a one, and so we shall bear the IMage of the Heavenly, the last Adam, the Lord from Heaven (for as is the Heavenly, such are they also that are Heavenly, 1 Cor. 15. They shall have such a Body as Christ now hath) it becomes us to keep our Bodies Undefiled, and in a State of Purity here on Earth. And in Vers. 15. Know ye not, that your Bodies are the Members of Christ? Shall I then take the Members of Christ, and make them the Members of an Harlot? God forbid.

p. 554. The fourth and last Argument to perswade to a being Steadfast and Vnmoveable in the belief of the Resurrection and Life to come, is taken from the excellent properties and effects of this Doctrine, so adequate to the several needs and exigencies of a Christian here, and furnishing him with such considerations as may be greatly helpful to him in the several Tryals and Exigencies he may meet with in this World. As particularly.

1. This Doctrine firmly and heartily entertain'd, begets in Holy Souls the greatest Equanimity and Contentedness of Spirit, in opposition to the disturbing and wasting Cares and Ambitions, which other Men have experience of. For the Lord is at hand, and therefore let your Moderation be known unto all Men, Phil. 4.

Your Moderation,] in the largest and most comprehensive Sense of the word; Moderation as to the desires and pursuits of Worldly things, the foreign things of this Life, (1 Cor. 6.) or foreign (1 Jo. 3. 17.) Worldly Goods: For how Indecorous is it for that Christian to be Anxious or Eager p. 56about the getting and having much of this World, who looks and hopes for the better and enduring Substance in Heaven, (Heb. 10.) who expects Treasures of Glory and Goodness, which Christ hath to bestow on his faithful Servants; and these are not far off, the Lord is at hand to dispense them; and 'ere long thou shalt tast and see how good and gracious the Lord is.

Moderation] as to the great things of this World; for how little and mean are these things to that Crown and Kingdom which the Righteous Judge will give? What are they, what is the Glory of this World and the Glory of Men, to the Glory of God (Jo. 12. 43.) the Reputation with God himself, the Honour that cometh from God onelyonly (Jo. 5. 44.) that Glory and Honour with which God will reward the patient Continuance in well doing? Rom. 2.

2. It begets a sober Cheerfulness and Joy in them. To such it is said, Rejoyce in the Lord alway, and again I say Rejoyce, Phil. 4. and this Joy is accompanied with the forementioned Equanimity and Contentedness of Spirit; for if our delights and satisfactions be p. 57(as they should be) in God, he will give us what is best for us to have, either in kind what we desire, or else that which he knows to be better, and is more fit for us to desire and have. Delight thy self in the Lord, and he shall give thee the desires of thy Heart, (Psal. 37. 4.) Whereas if our delights be placed chiefly in other things which we desire, its better we should not have them; or if we have what we desire, God may give it us in Judgment: As it is said in Psal. 77. 29. He gave them their own desire; they were weary of Manna, and slighted it: They would have Flesh; and for Manna he gave them Quails: But while their Meat was in their Mouths, the Wrath of God came upon them, &c.

But the sober chearfulness and joy (we speak of) arising from the belief of the Resurrection, this together with a due Moderation and Equanimity, is a safe repast, and is greatly availeable to the health and well being even of the Body in this State, as the Doctrine of the Resurrection assures of a better, an Heavenly and Spiritual Body hereafter.

p. 583. It secures us against the most winning and dangerous Tentations and Allurements of this present World; as it did Moses in Pharaoh's Court, who when he was come to Years, refused to be call'd the Son of Pharaoh's Daughter, choosing rather to suffer affliction with the People of God, then to enjoy the pleasures of Sin for a season, &c. (Heb. 11.) The Instance is remarkable, and what is here said of him, is fit to be a little more consider'd.

Moses when foreign, when he was grown big, a grown Man (not a Novice, not a Child; nor when Old and Doting, not when Weak and Decrepit, and unfit to tast the pleasures of the Court, as Aged Barzillai speaks of himself, 2. Sam. 19. 35. but) Moses in his Ripe Years and setled Strength, being then full Forty Years Old, Acts 7. 27. This Moses refused to be called the Son of Pharaoh's Daughter. Thermutis (that was her Name, as Josephus relates) Pharaoh's onelyonly Daughter, and much beloved of him, that saved his Life, and caused him to be Nursed, and afterwards took care for his Ingenuous Education, in all the Wisdom p. 59and Learning of the Egyptians, (Philo Jud. in his de vitâ Mosis, saith, she was at great Charges in procuring Men from Forreign Parts to Instruct him.) She took him for her Son (Exod. 2. 10. Acts 7. 21.) Intending him to Inherit her Father's Kingdom: She that took him (when an Infant) out of this Ark of Bull-Rushes, where he was laid, would have set him in the Throne, Adopting him for her Son. But he refused to be called her Son, and consequently to be the Heir of a Kingdom; he rejected the offer of a Throne and Kingdom, the hopes of the greatest Dignity upon Earth; and chose the Cross rather then Crown; or if a Crown, he would rather have a Crown of Thorns then a Crown of Gold, he chose rather to suffer affliction with the People of God, then to enjoy the Pleasures of Sin for a season, or (to render it more closely to the Greek) to have the Temporary enjoyment of Sin, foreign. He chose rather to be in the Wilderness, then in the Court; yea in that great and terrible Wilderness, wherein were Fiery. Serpents and Scorpions, and drought, where there was no Water, p. 60(as it is described, Deut. 8. 15.) He chose rather to endure the hardships of the Wilderness, then to enjoy the Delicacies and Pleasures of the Court, to live there in all ease and softness, to enjoy the Delights and Sensual satisfactions which Courts afford, to have Riches, and Honours, and Dignities, and the great things and outward Glory of this World, which others so much scramble for; to have these, and what he would (if Egypt could afford it) heaped upon him; all this would have flowed in upon him, if he would have been willing to be Adopted by Pharaoh's Daughter for her Son. And besides his own Personal Worth and Accomplishments, the unordinary Amiableness of his Person, the Excellency of his Parts emproved by the best Education, the singular sweetness of his Spirit (Meek and gentle above all Men upon Earth, Numb. 12. 3.) would have won and gain'd him all Love and Respects and Venerations, and the good Words and Applause of all; and made him more capable of gratifying and pleasing himself, and emproving the advantages which the Court-life p. 61might afford. But for all this, he chose rather to suffer affliction with the People of God, and as it follows in Vers. 26. He esteemed the reproach of Christ (for Christ is meant by the Angel that did lead them and keep them in the way, and brought them to Canaan) greater Riches then the Treasures in Egypt, of which Wealth and Power he had been Possest, had he been content to go for the Son of Pharaoh's Daughter.

But what was it that enabled him to do all this, to deny himself at such a rate as this, that he was worthy to be famed for the most Self-denying Man (as he was for the most Meek Man) upon Earth? It was his Faith: Heb. 11. 24. By Faith Moses when he was come to Tears, refused to be called the Son of Pharaoh's Daughter. He did it not out of Sullenness, or in a Pet or Humour, but deliberately, and upon choice, and upon the best reason and ground, the hope of the Reward to come; and it was Faith that enabled him to Eye it.

This is the Account given in Vers. 26. For he had respect unto the Recompence of the Reward, foreign. The expectation p. 62of better Treasures in Heaven, a better Crown then what Thermutis could have helpt him to, a better Kingdom then that in Egypt; the expectation of better pleasures, and a more happy condition hereafter, infinitely above the Temporary delights of Sin, the pleasures of Sin for a Season, for a little while in this World, which if he had given up himself to, he had lost those purer and permanent pleasures at Gods Right Hand; The belief of better things that he should be Heir of, if he approved himself as a Son of God, then he could ever be Heir of in Egypt, if he were called the Son of Pharaoh's Daughter; This was it which enabled him to do all this, and to suffer all the hardships and difficulties he met with, which were not few nor small.

Grotius interprets (as the Socinians do) foreign to be the Possessing of Canaan, the Land Promised to their Fathers. But the word being used in the foregoing Chap. Vers. 35. for the Heavenly Reward, where it follows what is said in Vers. 34. A better and an enduring Substance (or being) in Heaven, we may well here also p. 63understand it in the same Sense. But had it been onelyonly an Earthly Canaan that Moses had respect to, we may hence argue; If an Earthly Inheritance, which is uncertain, and short (as our Life is) and not secured from troubles and crosses, could thus far affect Moses, and prevail with him to do and suffer all this, and secured him against the Tentations of the Court, and made him to choose Piety with afflictions, rather then Pleasures accompanied with Sin; How much more should the Heavenly Inheritance, the Land of the Living (as Heaven may be better call'd so then Earth, as being the Land and Country of the Living to Eternity) how much more should the upper Canaan (of which it may be rather said then of the lower and Earthly Canaan, Deut. 8. That it is a Land wherein thou shalt Eat Bread without scarceness, thou shalt not lack any thing in it) a Land that floweth with what is sweeter and better then Milk and Honey; How much more should it prevail with us to deny our selves, and to overcome the Temporary delights of Sin!

p. 644. This Doctrine of the Resurrection and the Life to come, makes the Spirit of a Believer Impregnable, when assaulted with the greatest difficulties and dangers from without. It Arms and Fortifies him against the most threatning Terrours of the World, as well as against the most alluring Tentations; an instance and eminent proof whereof we have in the Seven Brethren and their Mother who suffer'd under Antiochus; of which we spake before.

5. It enábles Christians to take patiently the Loss of Friends, the Decease of nearest and dearest Relations that die in the Lord, and sleep in Jesus: As knowing that God will bring them again with Christ at the last Day, God will raise them out of their Graves, and they shall as soon be with Christ when he Descends from Heaven with a Shout, with the Voice of the Archangel and the Trump of God, as those that are alive upon the Earth at his coming; who shall not prevent them which are asleep; but the Dead in Christ shall Rise first, and so all of them (both the newly raised Saints, p. 65and the then living who shall be changed in a moment, in the twinkling of an Eye (1 Cor. 15.) their Bodies being to be made Incorruptible and Immortal, and so qualified for Heaven, as well as the Bodies of them that were raised from the Dead) I say, all of them shall at once be taken up in the Clouds, to meet the Lord in the Air, to attend upon the Judge, the King of Glory; and so shall they ever be with the Lord. All this we have in 1 Thes. 4. And are not these words of comfort in the case of Christian Friends Deceased?

And it enables also to take patiently, yea, and joyfully, the spoyling of their Goods, the loss of their Worldly Goods, their Estates and Possessions, as it is expresly said of the believing Hebrews, in Chap. 10. 34. Where also is mention'd that which enabled them to such a joyous patience, for it immediately follows in the same. Verse, knowing in your selves that you have in Heaven a better and more enduring Substance, better Treasures, and such as cannot be taken away, none can spoile them of; and that for their losses and sufferings here, they shall be Infinitely Rewarded and Recompensed p. 66at the Resurrection of the Just.

6. It makes Believers more mindful of, and faithful to, the great ends of Life and Being in this World; It melts them into softer Compassions to the Souls of others, and enlarges them into greater desires of and endeavours after the good of others every way; That they also may with them be the Children of the Resurrection, and accounted worthy to obtain that World and the Resurrection from the Dead (Luke 20. 35.) and to stand before the Son of Man (Chap. 31. 26.).

These are those that love the appearing of Christ (as it is in 2 Tim. 4.) and prepare for it, and they would fain have others also so minded, and therefore while they are in the World, they endeavour to do what good they can.

These long and look for the Blessed Hope and Glorious Appearing of our Saviour Jesus Christ (Tit. 2.) Then shall the shadows of this dark Life flee away; Then shall the Day break, and the Night be gone; Then will the Eyelids of that Morning begin to open, when they shall awake and p. 67see the Face of God in Righteousness; The Morning to that calm and fair Day of Eternity (foreign, 2 Pet. 3. ult.) the Day that shall have no Sun-set, no Evening; the Day which the Lord hath made, we shall rejoyce and be glad in it, (Psal. 118.)

To these Children of the Resurrection is that encouraging passage of Scripture in Luke 23. 28. where, after the mention of Christs coming in a Cloud with Power and great Glory, it is said, and by Christ himself, When these things come to pass, then look up and lift up your Heads, for your Redemption draweth nigh. The Phrase is like to that in Rom. 8. 19. foreign, Exerto capite facta expectatio Creaturae: Where the Apostle by a Pathetical Elegant Prosopopeia brings in the whole Creation expecting, looking and longing for, with Head lifted up, the Manifestation, and Vers. 21. the Glorious Liberty of the Sons of God, and to be delivered from the Bondage of Corruption and the being subject unto Vanity, under which it groanth and travellèth with pain until now. But the word in Luke respects rather the then becoming temper os the Mind p. 68then any gesture of the Body, it imports the greatest longing and most joyous expectation: And therefore the Syriack attending to the Sense of the place, rather then to the letter, doth not unfitly render the Greek [foreign Look up] by foreign Be of goood Cheer, have a good Heart. But this comfort is onelyonly for the Children of the Resurrection, for those that love the appearing of Christ (as the Apostle Characterizes those Christians to whom God the Righteous Judge will at that Day give the Crown of Righteousness:) and such onelyonly can love the appearing of Christ, his Illustrious appearing, his coming then with Power and great Glory, who have already endured and felt with patience the Day of his coming, and the Power of his Spiritual appearance within them, when he was not disturb'd, nor opposed in his Refining and Spiritual Work, for he is like a Refiners Fire, and he shall Sit as a Refiner and Purifier of Silver; as it is in Mal. 3.