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A67406
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The resurrection asserted in a sermon preached to the University of Oxford on Easter-day, 1679 / by John Wallis ...
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Wallis, John, 1616-1703.
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1679
(1679)
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Wing W602; ESTC R18038
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24,852
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41
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as Parents Children Masters Servants Husbands VVives Friends Enemies Neighbours Strangers Pastors People Princes Subjects Societies and Combinations Not of single Persons onely in a meer Personal Independent Capacity I adde also That on this account No sins of Societies could ever be Pardoned For it not Societies but single Persons that are Regenerate and do Beleeve in Christ without which there is no Remission VVe say therefore That as Societies are but made up of single Persons so the Acts of Societies and of persons Related in such Relative capacities whether Sinfull or Virtuous are indeed and in Gods account the Acts of Particular Persons in such Relations and Societies And are in those Persons punished and rewarded according to their deserts both in this World and in that which is to come And thus the Cities of Sodome and Gomorrha with those about them are sayd to suffer the Vengeance of Eternal Fire when indeed it is the Persons of those Cities that so suffer 'T is true that in this World God doth many times punish the Sins of men in a way sutable to those capacities wherein they are committed the Sins of a Father by loss of Children or by a disobedient Child or unhappy Children the Sins of a Prince by loss of his Dominions or Rebellion of his Subjects the sins of a Nation by a common Calamity wherein the Innocent do many times Suffer with the Guilty God by this means pointing out the Sin in the Affliction or Punishment But he doth not Allwayes do so the Sins of a Parent may be sometimes punished by the hand of the Magistrate and the sins of a Prince by the hand of a Traitor whom he had not offended much less is he Obliged so to do And when he doth so He doth not Therefore do it because he cannot otherwise reach them Nor is this the adequate Punishment of those sins but onely a part of it The greatest part of their punishment even for these sins being that of another VVorld And though the Sins of men combined in societies are in the Judgement of Men accounted as one Joint Act wherein the Innocent are oft involved with the Guilty and suffer accordingly Yet the Judgement of God is according to Trueth He will distinguish between the Innocent and Guilty in a mixt Society and Spare the one or but Afflict thâ—m for their good while he doth properly Punish the other And as Abraham speaks not destroy the Righteous with the Wicked And those that are Guilty each according to the Proportion of his Guilt Not alwayes in this World where some times all things Fall alike to all and One event to the Righteous and to the Wicked or where sometimes it happeneth to the Righteous acording to the Work of the Wicked and to Wicked according to the Work of the Righteous But at lest at that Day At the day of the revelation of Gods righteous Judgement when he shal render to every man according to his deeds when he shall bring every Work into Judgement and every Secret thing In that day the sentence of Goâ— ye Cursed for I was Hungry and yee gave me no Meat I was Sick and ye Visited me not VVill as well reach the sins of Societies in not providing for the Sick and Needy as of those Persons who do not Relieve them It is a Righteous thing with God sayth St. Paul to recompense Tribulation to them which trouble you whether they be Societies or single Persons in that day when the Lord Jesus shall be reveiled from Heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel who shall be punished with Everlasting destruction And St. Jude tells us expressely that Sodome and Gomorrha and the Cities about them as well as single Persons do suffer the vengeance of Eternal Fire And our Saviour upbraiding the Cities wherein most of his mighty workes were done tells us of Chorazin and Bethsaida of Capernaum and the Cities against which the Disciples should shake off the dust of their feet upon refusal to receive them That it shall be more tolerable for Tyre and Sidon for Sodome and Gomorrha in the Day of Judgement than for those Cities And thou Capernaum which art exalted unto Heaven shall be cast down to Hell And what is sayd of Cities may be equally understood of Kingdomes Nations Towns Families and other Societies There be many Practical Uses which be proper Consequents from this Doctrine of a Glorious Resurrection to Eternal Life As that of St. Peter Seing all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlynesse Looking for and hasting to the coming of the day of God And that of St. Paul Having these Promises dearly beloved let us cleanse our selves from all Filthyness of flesh and Spirit perfecting Holyness in the Fear of God And that in the close of this Chapter Wherefore beloved brethren be ye Stedfast and Vnmovable allways abounding in the work of the Lord For as much as yee know that your labour is not in vain in the Lord. But of these things I shal say nothing at present that I may not anticipate the following Discourses on subjects of this nature Now our Lord Jesus Christ himself and God even our Father who hath raised up Christ from the dead who hath loved us and given us everlasting consolation and good hope through Faith Confirm and stablish us in every good Word and Work And preserve us blameless unto his Heavenly Kingdome and to the Glorious appearing of the great God and our Saviour Jesus Christ Who shall change our vile Bodies and make them like unto his Glorious Body according to the working whereby he is able to subdue all things to himself To whom be Glory for ever and ever Amen FINIS Arati Phaenomena Initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ............. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ERRATA REad pag. 5. l. ult of its p. 14. l. 21. as if it had p. 16. l. 26. to a. p. 29. l. 9. might be In English thus BEgin we first of all with God on high Men as we are By no means passe him by His Presence fills all places far and near Where ever Men Assemble Hee is there The Sea is full of Him and Havens Wide And all Mankind His Influence abide Need his Assistance All in Every thing His Progeny Wee are from Him we Spring Hee 's Kind to Man affording Seasons good He stirs them
The Resurrection Asserted IN A SERMON Preached to the UNIVERSITY OF OXFORD ON EASTER-DAY 1679. By JOHN WALLIS D. D. Professor of Geometry in the said UNIVERSITY One of his Majesties Chaplains in Ordinary and a Member of the Royall Society OXFORD Printed by HEN HALL for JAMES GOOD 1679. A SERMON Preached on EASTER-DAY 1679. TO THE UNIVERSITY of OXFORD At St. Peters in the East 1. Cor. 15.20 Christ is Risen from the Dead and is become the First-fruits of them that Slept THese Words without farther Preface contain Two main Articles of our Christian Faith Both proper for this Occasion The Resurrection of Christ and That of Ourselves The former in these words Christ is Risen from the Dead The latter in those that follow And is become the First-fruits of them that slept Both which are argued at large in this Chapter And are now to be the subject of our Discourse As to the Apostles manner of Arguing these Points We are to consider That it was an usual Practice of our Apostle as it was also of other holy writers in asserting the Trueths of God to accoÌ„modate his Arguments to the Principâ—es Concessions of those with whom he did discourse Which though to persons of other Principles they might seem less significant were aâ— lest to Them Cogent Arguments For it is true in other Sciences as well as Mathematicks That till there be some Data some Concessions agreed upon there can be no Demonstration To him that Owns nothing we can Prove nothing And he that Knows nothing can be Taught nothing For it is by the Help of what we Know that we are to be Taught what we Know-not When he had to do with those at Athens Acts 17. Inciting them to the Worship of the True God the God that made Heaven and Earth He makes use of a Concession of their own Poet Aratus to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we are also his Off-spring Not by ordinary Generation But in a like sense with that Luke 3. which was the son of Adam which was the son of God And in the same sense we are to understand that of Orpheus to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is but One that Is of himself and All things else are the Progeny of this One. For though they had their Daemons and Middling Gods Deos medioxumos as the Papists have their Saints and Angels for particular purposes For the Sheep for the Cow for the't Anthony Pig Pan curat Oves oviumque Magistros Yet beside these Deasters they did acknowledge one Soveraign Deity who was Superior to all them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And That from Him all Mankind as well as other Creatures received their first Originall And That Him therefore they ought to Worship And Aratus in the place cited by St. Paul owns the consequence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us in the first place make our Application to Him For from Him it is that we have our first Original With much more to be there seen of like import Which St Paul summes up to this purpose That He made the World and all things therein That He is Lord of Heaven and Earth That He gives Life and Breath and All things That He Orders and Disposeth of Timâ—s Persons and Places Of one Blood He made all Man-kind and Determined their fore-appointed Times and the Bounds of their Habitations That in Him we Live and Move and have our Being and That he is not far from every one of us That we are his Off-spring And That Him therefore we ought to seek and serve From whence the Apostle doth farther inferre as well he might from those Principles That we ought to have more Reverent Thoughts of so August a Deity than to think Him confined to Temples made with Hands or standing in Need of our service or Likened to Gold or Silver or Stones graven by mens Art and according to their Devise or Fansy And that it should not be thought Unreasonable that He should one day Judge the World in righteousness by that Man ordained thereunto Of whom he hath already given good Assurance in Raising him from the Dead Thus he argues for the Resurrection and a Future state with them at Athens When he had to do with the Jews in the Epistle to the Hebrews for I take St. Paul to be the Authour of that Epistle From the Jewish Worship and Ceremonies he argues the trueth of the Christian Doctrine Which to those at Athens who did no more own the Jewish than the Christian Doctrine would have been insignificant Like as on all occasions where he hath to deal with the Jews he argues from Testimonies of the Old Testament to prove the Doctrines of the New And that of the Resurrection among the rest The New Jerusalem that is Above typified by that Below The Heavenly Jerusalem by that on Earth And Heaven itself by the Holy places made with hands which are the Figures of the True And Jesus the mediator of a new Covenant of a Better Covenant than that delivered by Moses but typified thereby A Priest for ever after the order of Melchisedek Our great High-Priest who is Passed into the Heavens typified by the Levitical Priesthood This One by those Many And his Perfect oblation once for all by those Manifold Oblations which were therefore Repeated because Imperfect And his entring into Heaven once for all there to sit down at Gods right hand by theirs into the most Holy Place once a year Whither we also are to enter within the vail by the new and living way which he hath consecrated for us Whither our Fore-runner is For Vs entred and being himself made perfect is become the Author of Eternal Salvation to those that obey him The Law being but a Figure for the time present A shadow of good things to come whereof the Body is Christ. In like manner to the Jews at Antioch in Pisidia Act. 13. He doth by undeniable Arguments drawn from Testimonies of the Old Testament evince the certainâ—y of Christs Resurrection And that of Him was principally intended what was said of David but in Type Thou wilt not leave my soul in Hell nor suffer thine Holy one to see Corruption As St. Peter had also done to those at Jerusalem Act. 2. And our Saviour himself Mat. 22. Argues with the Sadduces for the Doctrine of the Resurrection from a Testimony of Moses who 's writings the Sadduces did admit though perhaps not those of the other Prophets I am the God of Abraham and the God of Isaac and the God of Jacob. Now God is not the God of the Dead but of the Living Where also he contents himself to prove the Existence of Abraham Isaac and Jacob that they were then in Being when this was said to Moses and consequently That the Soul