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 And 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 then 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 who 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accepting deliverance that 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 Body 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 God'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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 to 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 great 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 Expiation 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 Christians 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 onely 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 are 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 onely 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 to purge and cleanse it self from all that within which is contrary unto God by the same degrees and proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Lord. We must not be Slothful in Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to diligence and industry in our Calling and what concerns us Whatsoever thy Hand findeth to do as the occasion shall offer it self and the thing shall require so the phrase is used in Judg. 9. 33. and 1 Sam. 10. 7. do it with thy Might do it as well as thou canst As we have opportunity let us do good unto all Men or as we have Ability Gal. 6. But especially do not the Work of the Lord negligently Jer. 48 be not negligent and lazy in Religion make that thy business let it be thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it not thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Work of the Lord were to be done onely by the by be serious and in good earnest in it it is for the Life of thy Soul We must be Fervent in Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is said of Apollos Acts 18. 25. burning in Spirit not coldly affected towards God's Service and Honour but with enflamed affections and earnest endeavours ever following that which is good this the Apostle calls in Titus 2. Zealous of good Works It follows Serving the Lord or the Season or Opportunity that is before us for not a few Greek Copies instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time or season embracing and emproving all the advantages that present themselves to us for procuring the good of others and winning others and doing Honour to God And this indeed is a good Time-serving free from the least Self-seeking and we serve the Lord when we serve the time or season that is lay hold on and improve the present opportunity and every advantageous occasion of doing good And indeed the more excellent Christians such as are more emproved in Grace and Spiritual Wisdom account themselves more obliged to this Abounding in the Work of the Lord from the consideration of what the Apostle intimates in Rom. 13. 11. that our Salvation is now nearer to us then when we believed when we were first called and converted to the Faith of Christ we are now nearer to the end or reward of our Faith the Salvation of our Souls we are nearer to the Coal and end of our Race and consequently nearer to the Prize of our high Calling in Christ Jesus This Life of Action draws nearer to its Period and the Life of Reward is more near the Kingdom of Heaven is at Hand and therefore knowing the time that this is the season of loving our Neighbour of doing all the good we can to others of which the Apostle speaks in the foregoing Verse it is high time to awake out of Sleep to shake off all drowsiness to awake out of a Lazy Profession to be up and be doing For we have not long to live in the World and e're long we shall lay hold on Eternal Life and receive the Reward far beyond all our Services infinitely above all our Labours here And here it may not be unfit to take notice of a Three fold Self-denyal full of Nobleness and Ingenuity in the more Excellent Christians 1. Though they are Sensible of a Better State in the other World of better Enjoyments and Satisfactions more pure and permanent then in this present Life and though they are full of comfortable hopes of their safe arrival and happy entertainment in that World of Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews call it when they shall be gathered to the Spirits of Just Men made perfect Yet they are not unwilling nay rather desirous to stay longer for their Reward so that they may do more Service here and Minister to the good of others they would Labour more in God's Vineyard they would Abound more in the Work of the Lord. They are not over-hasty to receive their Wages their Penny for Labouring in the Vineyard They do not complain of their bearing the Burden and Heat of the Day They are willing with Jacob to serve Seven other Years for Rachel They are not impatient of the length of the way to Canaan nor do they murmur that they are kept from tasting the Fruits thereof They are not eager to enter upon the full pleasures of the Heavenly Jerusalem They are content with some Clusters of Grapes here to Hearten and Strengthen them for their Work and Labour They would not go to rest to their Beds too soon so the Grave is called Isa. 57. 2. He shall enter into Peace they shall rest in their Beds They are desirous to Work longer and when they have Labour'd more and finished the work which they desired to do for God then they can better sing with Old Simeon Nunc dimittis Lord now lettest thou thy Servant depart in Peace And when they lie down their Sleep shall be sweet unto them Prov. 3. 25. And now for the verifying of all this that hath been said we have an evident proof in S. Paul an Illustrious Example of this kind of Self-denyal who though he was assured of a Better State after his Decease yet he was content to stay longer for his Reward he was willing to be absent from the Lord to be out of Heaven and to abide longer here that he might do more Service in the World and Minister to the good of others He rather consider'd what was more Needful for Others then what would be more Gainful for Himself This is plain out of Philip. 1. from Vers. 21. to 25. The whole Paragraph is worthy to be opened and further explained In Vers. 21. he Professeth To me to Live is Christ that is If I Live my Life shall be wholly spent in the Service of Christ this is the main design and business of my Life this is my choice and I do not count it worth the while to Live in the World Life is not valuable but onely on this account that I may bring Honour to Christ and win Souls to the Gospel It follows And to Die is gain that is If I Die I shall be a Gainer by it Eternal Life and Happiness being infinitely above all the enjoyments in this present Life And if I Die a Martyr at Rome where I am now a Prisoner of the Lord Ephes. 4. 1. a Prisoner for the Cause of Christ if I Seal and Confirm the Truth of Christ by my Blood the Service and Glory of Christ shall be advanced by my sufferings yea and my Death shall be more eminently gainful to me this suffering and Martyrdom being rewarded with a further Accession of Glory and a more rich Encrease of Happiness So that I am resolved that Christ shall be Magnified in my Body whether it be by Life or by Death Ver. 20. Vers. 22. But if I Live in the Flesh this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fruit of my Labour Our Translation makes the place obscure which otherwise is clear enough if it be consider'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with
that the Love of God hath constrain'd them to count nothing that he commanded them grievous to do nothing hard to suffer for him they perswade themselves that God will satisfie these Desires and Affections of his own begetting in them I shall be satisfied when I awake with thy likeness as Holy David speaks Psal. 17. and that their Souls who cleave to God in love who desire and love him above all things and do more thirst after a full Enjoyment of him from the lesser tastes and relishes of his Goodness here and hope to see him as he is face to face hereafter shall not be frustrated of their desires and hopes but God will satisfie these by the manifestation of some better State and Enjoyment then of this World which is not their Portion nor did they mind Earthly things They perswade themselves that God will not forsake them nor thrust away the Soul that thirsts after him and loves and desires him above all and places her Felicity in him and when it has most prepared her self as a Bride adorned for her Husband for the other State and is more near to enjoy him as it is when the Death of the Body is near That such a Soul should be cut off from God and cast into the place of forgetfulness and be no more so as she should never enjoy God nor indeed any thing else is not to be conceived it being manifestly contrary to the Divine Goodness Hath God implanted in Brute Beasts such and such Propensions and Instincts Sympathies and Antipathies the Passions of Fear and Aversation the Affections of Hope and Desire and Joy with real and proper Objects for them to be respectively exercised upon So that they naturally fear and avoid what is for their hurt and they hope and desire and delight in what is for their welfare and pleasure And is it to be imagined that the same Passions which are implanted by God in Better and Higher Beings the Souls of Men and in Holy and renewed Souls the Best Souls have not suiteable Objects for them also Is the Hope of enjoying God and a Blessed Immortality and the Future State and the Joy thence arising or as the Apostle speaks Rom. 5. the rejoycing in Hope of the Glory of God a vain Hope a vain Joy Do the Best Men act like Fools and unwisely in denying themselves as to many advantages and pleasures in this World for an Vtopian Paradise for a Nothing for that which is not Are all the Religious Instincts and Propensions towards God which are rooted in the Souls of Men and are most active in the Souls of Holy Men and especially towards the end of their Life are they Frustraneous and Vain But we cannot imagine things to be thus without highly reproaching the God of Nature God most Wise and most Good who made all his Works in Wisdom Psal. 104. 24. which Wisdom reacheth from one end to another and sweetly orders all things Wisdom 8. 1. and who saw every thing that he had made that it was good very good Genes 1. and accordingly fitted every Creature for its End which it knows and observes the proper means to attain it this Wise and Good God did not surely do otherwise in making of Man but he hath excellently fitted him for the Highest and Best End and Holy Souls are in the readiest capacity for it Hence that in 2 Cor. 5. 5. He that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit And thus much for the Arguments from the light of Reason Concerning which if any shall object That this last Argument as also the former seems not so much to prove the Resurrection of the Body as a Life to come or a Blessed Immortality of the Soul after the Death of the Body I answer Be it so yet they are of force to prove that which was the matter in hand viz. That those who Abound in the Work of the Lord their Labour shall not be in vain in the Lord. THE END
Mire of sensuality then to be of Christ's little Flock to follow Christ in innccency and purity of Life and universal obedience although 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 and 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 all-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 little 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 endeavours 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 Be 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 say and do for it was not a meer Verbal Profession they declare plainly or make it appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
a right principle nor directed to a right end And hereby they think they do demereri Deum and oblige Him for ever And yet all is but an empty Shell which they bring a Shell without a Kernel a Cabinet without the Jewels But such is their high esteem of it that they are ready to take it ill and to challenge God for not taking due notice of the Honour and Service they do him and he is not as they think so sensible and regardful thereof as he should be when things go otherwise with them then they wish The Inward Language of their Hearts is fully exprest by Isa. Chap. 58. 3. Wherefore have we Fasted say they and thou seest not Wherefore have we Afflicted our Soul and thou takest no knowledge And yet this was but a meer Outward Humiliation as it is exprest in Vers. 5. The bowing down the Head as a Bul-Rush for a Day and the spreading of Sackcloth and Ashes under them But alas what is the hanging or bowing down the Head while the Heart is unbowed and unhumbled And what is Sackcloth and Ashes whenas Pride compasseth them as a Chain Psal. 73. 6. Here then is the difference between those that are Christians Outwardly and those that are Christians Inwardly as the the Apostle speaks of the Jew Rom. 2. The former make great account of their trifles as if they were the most solid realities and the most precious rarities The other account themselves and their Best performances their most substantial Services to be as nothing before God But though it becomes them to think thus humbly and meanly of themselves yet God who weighs the Spirits of Men and tryeth their Hearts he hath an high esteem of them God is not unrighteous to forget their Work and Labour of Love which they have shewed toward his Name Heb. 6. 10. but he will remember them and their Performances and an Honourable Commemoration shall be made of them at the Last Day Matth. 25. 34. 4. As they are Sensible of the little they have done for God and are grieved at their Omissions so they are sensible of the little time they have to repair their neglects of those fair advantages which they have had for doing good They are apprehensive of the Shortness and Uncertainty of their Life and continuance here that their time is but Short here to Testifie their Love to God in their Love of others and caring for their good they have but a Short space to Labour in and it is but short and as nothing to Eternity if they be in the Morning of their Age or in the Afternoon and indeed such serious Thoughts as these do more commonly possess those that are in the Afternoon of their Life And therefore they rouse up and excite themselves to a greater diligence Awake awake up and be doing they say unto their Soul Stir up the gift of God in thee be strong in the Grace that is in Christ Jesus And show forth that Strength in a Power to do more and to endure more bardness as becomes a good Souldier of Jesus Christ 2 Tim. 2. While it is Day while the light of Life shines thou must Work the Works of him that sent thee the Works of God the business of Religion must be heeded by thee For the Night cometh when no Man can Work Jo. 9. 4. the Sunfet of thy Life the Night of Death approacheth and then the seasons and advantages for an active employing thy self about the good of others and Glorifying the Name of God in this World will be over and past And therefore because there is no Work nor deliberation nor Wisdom in the Grave whither thou art going whatsoever thy hand findeth to do do it with thy might Eccles. 9. 19. Love God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more Emphatical word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy Strength with all thy Mind with all thy Heart and with all thy Soul with whatsoever is in thee and in thy Power all thy faculties must be raised up to their best pitch And the best expression and proof of this Love is in serving the Will of God in thy Generation to the best of thy Skill and Abilities Live much in a Short time for the time past of our Life may suffice us to have wrought our own Will But Christ hath suffered for us in the Flesh that we should no longer Live the rest of our time in the Flesh to the Lusts of Men to the gratifying of those Appetites which Men generally Indulge themselves in but to the Will of God which is worthy to be obey'd and complyed with in all things by us Let it be our wonder and our grief that we were for so long a time the shortest time is too long Strangers to God and the ways of Religion that we should for any time live without God in the World and be unacquainted with the Best of Services and Employments which are the Services of Religion That we should be estranged from the Life of God which is the Noblest and Sweetest Lise a Life of the highest Excellency and of the most satisfying Pleasure And therefore being now restored to God and having found him whom our Souls Love and whom our Souls should ever have loved him who loved us first how should we cleave the more close to him even with full purpose of Heart How should we live wholly to his Will and Walk Worthy of him unto all pleasing being fruitful in every good Work studying to know what will please him what is that good and acceptable and perfect Will of God and then to do it with all Alacrity and Faithfulness Live then much in a short time Redeem the time repair thy Omissions in some measure by Redoubling thy diligence Let the Book of thy Life the Book that must be opened at the Last Day be full of Sense and worthy Matter Let there be no void spaces and empty lacunas Idle Words and an Idle Life are such in it Let every Page of it every Day be fill'd with what is Significant Intelligible Rational and Worthy to be Transcribed and Copyed out by others Live in an Exemplary way and follow that best Exemplar the Holy Jesus of whom S. Peter gives this short Character in his Sermon to Cornelius Acts 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went about doing good Think thou hast lost a Day as it s said of the Emperour Titus Vespasian if thou hast not done some good in it Think thou hast not lived if thou hast not lived to the Service of Religion As that Courtier who retired from the Vanities of this World and seriously applyed himself to the Services of Religion Seven Years before his Death would have this Epitaph Hic jacet Septuagenarius qui septem vixit annos Let that Speech of the Apostle Rom. 12. 11. be often in thy Thoughts let it be Written in fair Letters upon thy Heart Not Slothful in business Fervent in Spirit Serving the
operae pretium and several such Latinisms there are in the New Testament and it signifies worth the while worth my labour And so the Sense of this Verse is this If I continue in this Fleshly Tabernacle is I yet live in the World it is worth the while it will not be altogether unprofitable to me nor to others because thereby I may gain some to Christ and as for you Philippians and other Christians I may be helpful to you and them for your and their furtherance and joy of Faith Vers. 25. It follows in the same Verse Yet what I shall choose I wot not There are weighty and pressing Reasons on both sides so that I know not well whether I should choose and desire to Live or Die if the choice of both were given me Vers. 23. For I am in a streight betwixt two Here are two different desires each have their Reasons to move on the one side Having a desire to depart I have a great desire to return home For so the Greek word should be render'd rather then to depart and the fitness of the Metaphor doth by the way suggest this to us That this Life is a State of Banishment or a Pilgrim-condition a State of absence from God 2 Cor. 5. and from our Fathers House and that Heaven is the proper Country and Seat of Souls it is their Home It follows and to be with Christ which is far better Our English Translation is not here so full and leaves out a word it is exactly thus for this is much better by far or this is far better by a great deal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here by the way may be observed That the Soul hath a Being and doth also act and is capable of joy or pain and sensible of the good or evil condition she is in after the Death of the Body and that therefore she doth not fall into a deep Sleep and continue as the Body doth in a senseless condition for many Hundreds if not Thousands of Years till the sounding of the Shrill Trumpet of the Archangel at the great Day of Judgment Otherwise it had not been exceedingly much better for S. Paul to depart this Life but to have lived and continued in the Flesh till the coming of that great Day S. Paul had not been in a strait between two nor at a loss whether to choose but he would easily have preferr'd it as more desireable to be awake and alive here to the Service of Christ and to the endeavouring the good of others To act for God in the World and to be sensible of that satisfaction and to reap that joy and pleasure which would follow and did flow into his Soul upon such labouring and abounding in the work of the Lord being plainly more eligible and a better State And to fall asleep which is to be in a condition of doing nothing for Christ and of being uncapable of that joy and pleasure which accompanies the doing of good being as plainly a worse Estate If to be with Christ be to fall asleep to do nothing to feel nothing not to be sensible of his being there it were better for him to be from Christ and to be Ministring to the good of others in the World considering also that it was so needful for the Philippians and others that he should abide in the Flesh To live and to act and to enjoy the comfort of such acting being simply better then for the Soul to Sleep that is to do nothing to perceive nothing which is all one for the time as if the Soul were really Dead or did Sleep the Sleep of Death And whereas some as Grotius and others understand no more by this Phrase To be with Christ then this to be in Christi custodiâ quoad partenpotiorem i. e. animam to be received by Christ into safe custody to be committed to his trust and keeping I Answer First That so the Faithful were in this Life kept by him and by God Jo. 17. 11 12. and Chap 10. 28 29. 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implys a safe custody and Chap. 4. 19. which plainly is meant of this Life and therefore if this be meant by being with Christ they might be said to be with Christ here in this Sense Secondly That though the Souls of the faithful be after Death received into Christ's custody and keeping yet this doth not imply nor infer their falling into a senseless unactive dead Sleep In Jo. 12. 26. Christ promiseth to every one that serves him and follows him where I am there shall also my Servant be and afterwards him will my Father Honour that is reward so the Greek word imports So that the being where Christ is or the being with him and God's Rewarding go together When S. Stephen at his Death said Lord Jesus rceive my Spirit this doth no more prove that his Spirit fell asleep as soon as it was received by Christ into his custody then that the Spirit or Soul of Christ was asleep for three Days after his Death immediately before which he said Father into thy Hands I commend my Spirit Luke 23. 46. Thirdly I add That this Phrase To be with Christ doth in the Style of the Scripture imply a State of Life and Sense not a senseless Sleep but such a State wherein the Faithful enjoy Christ and perceive the good of being with him As appears by comparing several passages of Scripture Thus in Jo. 17. 24. It is joyned with their beholding the Glory which God hath given him And it is made use of by Christ as an Argument to comfort his troubled Disciples Jo. 14 3. and by the Apostle Paul to comfort Christians when grieved for the decease of friends 1 Thes. 4. 17. Where to be for ever with the Lord that is with Christ is more then to be taken into his custody and is far from signifying for ever to be asleep In all these places it signifies a State of Activity and Sense and Perception and a Perception of that Joy and Happiness which being considered should fortifie Christians against all trouble and Sorrow And so to be with Christ is the same with to live with Christ 2 Tim. 2. 11. and to reign with Christ Vers. 12. And although their being with Christ after they have received their Spiritual and Heavenly Body at the Resurrection doth signifie a greater degree of Happiness and a fuller measure of Reward of which they are now more capable by reason of their Spiritual Body Yet their being with Christ in the intermediate space between their Death and the Resurrection or last Judgment is far from signifying nothing at all no lesser degree of Happiness no enjoyment of Christ no comfortable and joyous Perception of their being with him nothing but a being kept safe or kept in being nothing but being in a Dead Sleep in his Arms. But to return to the rest of the Paragraph Vers. 24. Nevertheless or but to
things of the Lord or concerning the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Jesus This he did at Ephesus and being more perfectly instructed in the way of God by Aquila and Priscilla whom S. Paul did highly value and calls his Fellow-labourers in Christ Jesus Rom. 16. 3 4. he went into Achaia and coming to Corinth the Metropolis thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them much or he much advantaged and emproved them that believed through Grace Vers. 27. viz. upon the Preaching of S. Paul for Paul planted and Apollos watered 1 Cor. 3. And as some might know this from the Preaching of Paul and Cephas and Apollos so some from Christ himself pretended to have been instructed in the Christian Doctrine As appears by those divisions amongst them in saying I am of Paul and I of Cephas and I of Christ as we read in 1 Cor. 1. 12. And no wonder that S. Paul and the Apostles were so much upon this For the Doctrine of the Resurrection of Christs Resurrection first is a Doctrine of greatest Importance as it makes for the encouragement of our Faith and Hope in God for he was raised for our Justification Rom. 4. and as it makes for the justifying and confirmation of the Gospel the Doctrine that he taught there being no greater proof or evidence that the most Doubting and Sceptical and Prejudiced could desire or expect to have to prove one to be a true Prophet a Teacher sent from God and that his Doctrine was from God then this if the Prophet or Teacher should foretel and give it them for a Sign to believe in him That after his being put to Death by those that would not believe him he should arise and live again in the World and within such a time which was fulfill'd and verified in our Saviour and this was his last Sign superadded to the other Signs the Miracles which he wrought and is called The Sign of the Prophet Jonas For as Jonas was Three Days and Three Nights in the Whale's Belly so shall the Son of Man be Three Days and Three Nights in the Heart of the Earth Matth. 12. 40. And indeed this Sign of the Prophet Jonas was was very fitly remarkeable Briefly to gloss upon it In this great Sea of the World it s no wonder if the great Tempest of God's Anger doth arise by reason of Mens Sins so that all are in danger to be cast away and Perish And therefore it was expedient that one should Die as Caiaphas the High-Priest spake and more Prophetically then he was aware of Jo. 11. 50 Jonas was cast into the Sea that the rest might be saved and the Sea calmed He offered himself to them to stav the raging of the Sea and to save them from perishing And Christ offered himself to those that came with Judas to apprehend him and bring him to his Suffering which was designed and agreed on by the Chief of the Jews Jo. 18. 8. I have told you that I am he If therefore ye seek me let these his Disciples he means go their way I am the Man that must stay the Storm Jonas was in the Belly of the Whale Jon. 2. 1. and in the Heart of the Seas Vers. 3. and this Belly of the Whale he calls the Belly of Hell so that he was as good as lost or dead it was a wonder that he was not consumed he was dead in a Figure as t is said of Isaac Heb. 11. And Christ was in the Heart of the Earth in the Belly of the Grave he was dead not in a Figure onely but really dead and buried Jonas was restored the Third Day to the dry Land alive Thou hast saith he brought up my Life from Corruption O Lord my God And so was Christ restored the Third Day to the Land of the Living And to cast in and superadd one Resemblance more though not of this kind Jonas arose and went to Nineveh a great and populous City to Preach Repentance to them And Christ being risen from the dead Repentance and Remission of Sins was to be Preached in his Name among all Nations not to one City or one Nation onely though first it was to be Preacht at Jerusalem Luke 24. 47. And as the Apostles Preached Jesus and his Resurrection and did it with great Power as it is exprest in Acts 4. Vers. 33. And with great Power gave the Apostles Witness of the Resurrection of the Lord Jesus S. Peter Preacht it at Pentecost before the Jews then Assembled at Jerusalem from every Nation under Heaven and this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 29. freely and openly And again he did it at the Temple in Solomon's Porch besore the Jews and with a boldness that Astonished them He and S. John asserted it before Annas the High-Priest and Caiaphas and the Rulers and Elders and Scribes Acts 4. 13. and this they did again and in the Temple as we read in Acts 5. in obedience to Gods Message sent them by an Angel Vers. 20. Go stand and speak in the Temple to the People all the words of this Life So the Apostles also Preacht Our Resurrection which is consequent upon Christ's with all freedom though it Gall'd the Sadducees who were grieved that they Preached through Jesus the Resurrection from the Dead Acts 4. 2. And S. Peter in his Preaching to Cornelius and his near Friends and Kinsmen the first converted Gentiles as he Preacheth Christs Resurrection Acts 10. 40 41. so he tells them that Christ Commanded us viz. the Apostles to Preach unto the People and to testifie that it is He which was Ordained of God to be the Judge of Quick and Dead whence it follows That Christ was to Rise from the Dead and that the Dead shall Rise again The words suppose both the Resurrection of Christ and Our Resurrection But to return to our Apostle Paul who by the Grace of God laboured more abundantly then they all He very largely and freely Preached Christs Resurrection and Ours That this was his constant Employment He affirms it in his defence before King Agrippa and Festus the Roman Governour Acts 26. Vers. 22. I continue unto this Day Witnessing both to small and great That Christ should suffer and that he should be the first that should Rise from the Dead And in the beginning of his Apology or Defence why should it be thought a thing incredible with you that God should Raise the Dead Vers. 8. And as here before the Greatest Persons so before the Greatest Judicatory in Greece the Judges in Areopagus before the Philosophers at Athens that famous University 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greece of Greece as it was called he Preached Jesus and the Resurrection Acts 17. 18. for the which he was opposed by the Epicureà ns and counted at Athens no better then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babler a Trifler a Despicable fellow and the same Entertainment he met with after he had Preached the same