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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it moves more freely being delivered from what did hitherto clog and stop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s 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 reach 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 way 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 that 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 or Passion of Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 4. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this Life 1 Cor. 6. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 3. 17. Worldly Goods For how Indecorous is it for that Christian to be Anxious or Eager about 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 onely Jo. 5. 44. that Glory and Honour with which God
we must know that Christ is become the first Fruits of them that Slept or were Dead He is twice in this Chapter called the First fruits Vers. 20. 23. and Col. 1. 15. The First born of every Creature or more sully in Vers. 28. He is the Head of the Body the Church He is the Beginning the First born from the Dead as he is also Styled Apoc. 1. 5. And these three Titles and peculiar Prerogatives of his for in all things he was to have the Preeminence saith the Apostle evince the Doctrine in hand 1. That of First-fruits the First-fruits of them that Slept For as by the Consecrating and offering up to God the First-fruits the whole Lump or Masse the whole encrease was Sanctified and Consecrated for if the first-fruits be Holy the Lump or Masse is also Holy Rom. 11. So if Christ be Risen all true believers who are fallen asleep shall also be Raised 2. That of the Head He is the Head of the Body the Church Christ is the Head and He and true Beleivers make up one Body And as Adam is consider'd as the Head of Mankind in whom all die all that come from him and partake his Nature So is Christ the Second Adam to be consider'd as the Head of all Believers in whom all shall be made alive All that partake of him of his nature and Spirit and are like him in Spirit and Life they shall also bear the Image of the Heavenly Adam in having an Immortal and Glorious Body such a one as Christ now hath 3. That of the Beginning and the First-born from the Dead or more plainly and without a Metaphor Acts 26. 23. the first that should Ris◠from the Dead He is the first among those who shall Rise from the Dead unto Glory the first which from the Grave was raised and exalted to Heaven The First as being the Cause of the Resurrection of others in which Sense he saith Jo. 11. 25. I am the Resurrection and the Life and the First in Order of Time Christ the first-fruits he first was to Rise afterwards they that are Christ's at his coming and at his coming to Judgment they shall then Rise who are his Members who belong to him and are his peculiar Possession But not onely from the Resurrection of Christ doth the Apostle Labour to prove and clear to the Corinthians the Resurrection of Christians but from several other Arguments and Proofs of which there are not a few in this Chapter and he doth more largely insist upon this Doctrine here then he doth elsewhere in his Epistles upon any other He speaks also more particularly here about the Nature and Quality of the Body to be Raised of its being Spiritualiz'd and Immortaliz'd as also in his 2 Ep. to Cor. Chap. 5. And something he tells them that was a Secret undiscovered heretofore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I shew you a Mystery or I tell you a secret 1 Cor. 15. 51. and the same he told to the Thessalonians in 1 Ep. Chap. 4. which he ushers in with this Preface the more to assure them of it Vers. 15. For this we say unto you by the word of the Lord. And there was great need that the Apostle should be so large and earnest in the confirming of this Truth because there were some at Corinth that having before received it began to deny the Resurrection of the Dead Vers. 12. And indeed this Leaven of the Sadducees the denyal of the Resurrection and Life to come was likely to spread there such a Doctrine there were many that were apt to receive in this place and to wish it true and generally Men from wishing such a thing to be true in time think it to be true because Corinth the Metropolis of Achaia being grown a Wealthy City by Merchandise for the which it was excellently fitted by its Scituation and as Luxurious and Voluptuous as Wealthy Riches usually Ministring to Luxury and Lust so that it grew to a Proverb Non est omnibus Corinthum appellere which Horace hath exprest in this Verse Non cuivis homini contingit adire Corinthum There was a Temple in this City Dedicated to Venus and as Strabo relates Geogr. l. 8. so Richly Endowed that above a Thousand Whores were Dedicated and Devoted for her Lustful Service and they were very costly demanded great Wages for their luiquity which gave occasion to the forementioned Proverb and because of the Uncleanness that did abound here and to which the Corinthians were addicted so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as much as Scortari there was great reason for the Apostle in 1 Ep. Chap. 6. to heap up though in few words so many Arguments against Fornication Now to such a sort of People as these were the Doctrine that denyed all Resurrection and the Judgment to come was very pleasing To conclude therefore from the Arguments used by the Apostle in this Epistle for the proof of the Resurrection and from what he Preached at other times as he intimates in Vers. 1. 3 concerning it the Corinthians might well be assured that their Labour should not be in vain in the Lord And therefore He might well say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as ye know c. and the rather because as he tells them in Vers. 1. 2. ye have received the Gospel which I Preached unto you this great Evangelical Truth and ye did stand or had stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it it had been firmly embraced by them And he might well also exhort them to be Stedfast and Vnmoveable to stand firm in the Profession of it as he doth in the last Verse and to the like purpose he tells them in Vers. 11. Therefore whether it were I or they so we Preach and so ye Believed Where having before spoken of Cephas and the other Apostles all which were Eye-witnesses of Christ's Resurrection for to them he appeared more then once upon Earth and having also spoken of himself to whom Christ appeared from Heaven and therefore he of his own knowledge could Testifie that Christ was Alive again he adds whether it were I or they whether ye look upon my own Testimony or upon the Testimony of his Apostles of whom he speaks in the foregoing Verse so we Preach both I and they Preach the same thing and so ye Believed ye did receive this Truth and held it without wavering as indeed there was no cause after such Ample and Clear Proof and Testimony to doubt of it This Doctrine of the Resurrection and a Reward to come the Corinthians might also know from the Preaching of Cephas or Peter or of some of his Disciples And from the Preaching of Apollos Who was an Eloquent Man and Mighty in the Scripture and being Fervent in Spirit an instance of which is that in Vers. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great vehemency he convinced the Jews he taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly with exact Truth the
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
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
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 understand it in the same Sense But had it been onely 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 4. 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 and 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 at 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 see the Face of God in Righteousness The Morning to that calm and fair Day of Eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 then 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look up by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be of goood Cheer have a good Heart But this comfort is onely 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 onely 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. PROPOSITION III. 3. Christians must always Abound or Excel in the Work of the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to Abound but to Excel So in 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may Excel And Matth. 5. 47. saith Christ to his Disciples 〈◊〉