SERMON XIX.
Else what shall flmy do that are baptized for dead? If the dcad fisc hot ail, why are they then baptized for dead?
Or dominu qui Jèstum Domiui uuum putat diet, says Origen; God hates that man that thinks any of his holy dys last but ono day; that is, that never thiuks of a resurrection, but upon Easter da),. I have thercfore proposed words unto you, which will hot be determined this day; that so, wben at any other time, we return to the handling of them, we may also return to the meditation of the resurrection. To which we may best give a beginning this day, in wbich we celcbrate the resurrection of out Lord and Saviour Christ Jesus: and in his one resurrection, all those several kinds of resurrections whieh appertain uuto us, because howsoever these words have received divers good expositions from divers good expositors, and received one perverse exposition ri'oto out adversaries in the ltoman church, who have detorted and deflected them, to the maintenance of their purgatory, yet ail agree, that these words are an argmnent for the resurrection, and therefore ])roi,er to this day. And yet this day we shall hOt so much inquire, wherein, and in what sense the words are an argument of the resnrrection, as enjoy the assurance tiret they are so; hot so much distribute the text into au explication of the particular words (which is, as the inintage and coining of gold into several lesser pieces) as to la)" up the whole wedge, and ingot of gold all at once in you, that is, the precious assurance of your glorious resurrection. In establishing whereof, we shall this day, make but this short passage, by these two steps: glory in the end, and grace in the way; tbe glory of out bodies, in the last resurrection then, and the grace upon our souls, in their present resurrection now. For as we do not dig for gold merely and only for treasure, but to dispense and issue it also, for present provision and use, hot only for the future, but for the present too; so we do not gather the doctrine of the resurrection only for that dignity which the body shall receive in the triumphant, but also tbr the consolation which thereby our souls may receive in the militant church. And therefore, as in out first part, which will be, by what mcans the knowledge and assurance of the resurrection of the body accrues to us, we shall see, that though it bc presented by reason betbre, and illustrated by reason after, yet the root and tbundation thereof is in faith; though reason may chafe the wax, yct thitll imprints the seal, (tbr the resurrection is net a conclusion out of natural reason, but it is an article of supernatural faith; and though)'ou assent te nie ilOW, speaking of the resurrection, yet that is net out of;ny logic, ner out of my rhetoric, but out of that character, and ordinance wh|ch God hath imprinted in me, hl the power and cfficacy whereof, 1 speak nnto yon, as often as I speak out of this place.) As, I sa)r, we determine out first part in this, how the assurance of this resurrection accrues te us, se when we desceild te our second part, that is the consolation xvhich we reeeive whilst we are iz ria, here upon our way in this world, out of the contemplatiou of that resurrection te glory, wh|ch we shall have in tgatria, at holue in heaven, and how these two resurrections are arguments and evidences of one another, we shall look ni)on seine correspondent|es, and resemblances between natural death, and spiritual death by sin, and between the glorious resurrection of the body, and file gracions resurrection of file sorti, that se having brought bodily death and bodily resurrection, and spiritual death and spiritual resui'rection, by their coinparison, into)rour consideration, you may anon depart somewhat the better edified in both, and se enjoy your present resurrection of the seul, by graee, with more certaint)r, and expect the future resurrection of the body te glory, with the more alacrity and cheerfu|ness. Though therefore we may hereafter take just occasion of entering into a war, iii vindicating and redeeming these words, seized and seduced by our adversaries, te testify for their purgatory, yet this day being a day of peace and reeonciliation with God and man, we begin with peace, with that wherein al[ aee, that these words (I'l«e what kall tkey do tkat are baptized for d«ad? If the dead rlse hot ail, wh.! are the!! bal:,tized.tbr dead?) must neces8arily receive sueh an exposition, as must be an armament for the resurreetion; this baptlsm t9ro morttds, for dead, must be such a bapti_aa as nmst prove that, the resurreetion. For, that the apostle repeats twice in thesc few Wolls ç Else, (says he) that is, if there be no resurrection, why are men thus baptized . And again, ifthe dead fise hot, why are men thus baptized. Indeed the whole ehapter is a continual argument for the resurreetion; from the beginning thereof to the 35th ver. he handles the at sit, whether there be a resurreetion, or no; for, if that be denied, or douhted in the foot, in the person of Christ, whether he be fise» or hot, the whole frame of out religion falls, a»d every man will be apt (and justly apo to ask that question which the Indian king asked, when he had been cateehized so far lu the moEieles of out Cqaristian religion, as to corne to the sufléred, and crucified, and dead, and buried, impatient of proeeeding any farther, and so losing the consolation of the resurrection, he asked o»ly, Is your God dead, and buried . then let me return to the worship of the sun, for I ara sure the sun will hot die; if Christ be dead and buried, that is, cotltlnue in the state of death, and of the grave, without a resurrection, where shall Christian look for life. Therefore the apostle h,ndles, and establishes fllat fir, that assurance, a resurrection there is. Fnl thence he aises and pursues a second question De, modo; But sonle man will say, says he, How are the dead raised up, and with what body corne they forth. And in these questions, I)e modo, there is more exercise of rean and of diseourse: for, many times, the matter is matter of faith, when the manner is hot so, but considerable, and triable by reason; many times, for the matter, we are all bound, and bound upon salvation, to think alike; but for the manner, we may think diversely, without forfeiture of salvation, or impeaehment of discretion; for he is hot presently an indiscreet man, that differs in opinion froln another man that is discreet, in things that fall under opimon. Absit superstitio, hoc est suloerflua reli!Tio, says a moderate man of the Roman c.hurch. Thi8 is truly superstition, to bring more under
SEl{. X|X.] PREACI|ED ON EASTER DA'. 365 the necesssity of being belleved, than God hath brought in his Scriptures; Supeuous rdigion, says he, is sperstition; remove that, and then, (as he adds there) Contradictoria, quorum «trumque probabile, credi possunt, Where two eontrary opinions are both probable, they nmy be embraeed, and believed by two men, nd those two be both learned, and pious, and zealous men. And this consideration shod keep men front that preeipition, of imprinting the odious and seandalous names of seets, or soetnries upon other men who may diflbr from them, and from others with them, in some opinions. Probability leads me in my assent, and I think thus; Let me allow another man his probability toe, and let him think his way, in things that are hot findamental. They that do not believe alike, in ail cireumstances of the manner of the resurrection, may ail, by God's goeess, meet there, and have their parts in the glory thereof, if their o uneritableness do not hinder them: and he flat may have been in the right opinion, may soener miss heaven, than he that was in the wrong, if he corne uncharitably condemn or oentemn the other: for, in sueh ces, humity, and love of pe, may, in the sight of God, excuse and recompense many errors, and mistakings. And after these, of the marrer, of the manner of the resurrection, the apostle proceeds to a third question, of their stnte and condition, whom Christ shall find live upon cash. at his second oeming; and of them he says only this, Ecce, mys&rium rob& dieo, Behold, I tell yott a mystery, secret, ee shall hot all that is, not die so, as that we sbaH test any rime in the ave, bttt ee skall all be ekan9e& that is, reeeive sueh an immutation, as that we shall have a sudden dissolution of body and soul, which is truc death, and sudden re-union of body and ul, which is a truc resurrection, in an. instant, in tke tu'inbling an eye. Thus czreful, and thus particular is the aposfle, that the knowledge of de resurrection might be derived unto us. Now of these tbree questions, which he raises and purues; first, wheOer there be resurrection, and then vhat nmnner of resurrection, and then vhat kind of resurreetion fley shall hve that lire to the day of judnent, out text euters into the first for, fi»r the first, dmt a rcsurreetion there is, the apostle opens scveral topics, fo prove it; one is, front out head, and pattern,
PIEACHED ON I:ASTER DA. [SEIo XIXo and examç]e Chri Jes: for he armes st. f t deaJ not raised, tken Ckrist is ot raised ; as sure as the head is, so sure the body is raid. And then another topic, from whence he produces arments, i the absurd consequences, and illations, that would foow, if there were no resuection. Of that kind one is, lf i thi loEe only we kave hope in Ckrit, we are l tke mt miserab; Why beeause in this lire we surfer pe turion for this profession. And another is, Let u eat a»d dri»k, for to-morrow we shall die'; %t nes this abstinence, and this oevere den)ing ourselves, the conveniences of this lire, if ail end in this lire And lastly, in the me kind, follows this text, If the dead ri hot at ail, wky are tkey bapti=ed for dead? And by ail these wys doth the astle convey this knowledge of the resuection. But wod all these ways serve wod ail this satisfy inquisition which we bave brought, how this assurance of the resurrection accrues to us Vod a.ny of these reasons, or wod ail these reasons convinee n man, who vere uot at ail preposseswd, and pre-occupated th a belief of the resurrection, fith an assurance theoeof [ The resurrection wa alwavs a myery in itself: sacrum secreum, holy secret, and ahove the sear«h of reson. For there are oecrets and mysteries of two kinds, the sehoo] presents thcln; me things are so, Quia 9uwdant itterpoita, Because, though the thing be near enough unto me, yet methin is inteosed between me, and it, and I caunot sec it: and some things are so, Q«ia lo»yè s«posita, Because they are at so remote stance, as that, though nothing interp«»sed, yet my sight cannot extend to them. In the first sense, the sacraments are mysteries, because though the graee therein be near me, yet there is eelamen inter]msitum, there is a visible fire, sensible $i, and seal, between inc, and that ace, whieh is exhibited to me in the saerament: in the secvnd oense, the resuroection is a mystery, because it is so far removed, as that it concerns out state and condition in the next world; For sleetk, and risth hot; ke skall hot tcake a9aiu, tor be raised from kis sleep, ri#the kearens be o ore ; that is, hot till the ssolution ot" ail. So then, thc knowledge of the resurrecti-n in itlL is Ver. lç. Ver.!¢. Ver. 32. Job v. 12.
SEIo XIX.] P'R]Cn ED m)ste, removed out of the sphere and latituEe of reason t and, (to consider this remoteness farther) thouh the knowledge of Chrisçs rerrection, be nearer us, thon our own, (tbr first we know his, because from his we argue nd conclude out own, the postle institutes his affront, If te dead rise hot, Crist is not risen) yet even the resurrection of Christ, was so far from being cler and obviom to the best, nd the best illumined understandings, as that, though Christ himse had spoken otten of his resurrection, fo his disciples, and apostles, yet they did not clearly, thoroughly, (scarce t all) understnd his resurrectiom Vhen Christ said to the Jews promiscuously, Destroy this temple, and in three dys I will rise it; I wonder not that they, blinded with their own malice, discerned no resurrectmn in that saying, but applied it to tiret temple, which was forty-six years in building; tbr, till the resurrection was real]y accomp]ished, nd tually pertbrmed, tho apostles themselves understoed not the resurrection. Then, when Christ was risen from the dead, nd thut those two great apostles, Peter and John, had been at the sepulchre, nd received from thencc so much edence, s convinced them, and prevailed upon them, then, and not till then, they ben to understand the resurrection; For, till ten, (says the text express]y tbere) tey nem ot te,S'cript««res, tat e must rise ]'om tke d«ad% And truly, if we take a holy liberty, (as pionsly wo nmy) to eonsider Christ's dily actions fter his resurrection, they were hot such, as without admitting any opposition, might induce neeessity of confessing a resurrection. For, though he exhibited himself to their eyes to be seen, and to their ears to be heard, and to their fingers to be felt, thoug-h he eat with them, and did many other actions of a living body, yet, as the angels in the Old Testament did the liko actions, in those bodies wbieh they had assumed; so might Christ have done ail these, in sueh a body, though that which was bufied in the sepulchre, had had resurrection. It is true, that Christ confirmed his resurreetion, Midtis tentis, as the vulgate reads that place; ll7th many ibllible tok«ns , says out former translation, With »any içbHib& 1,ro«, « Joim xx. 9. r Acts i 3.
says out later; but still ail these arguments, and tokens, and prooE wrought by way of confirmation; something was otherwise imprinted in them, and established by a former apprehension of faith, and these arguments, and tokens, and proofs confirmed it. For the reasons for the resurrection do hot convince a natural man at all; neither do they so convince a Christian, but that there is more left to his faith, and he be]ieves something beyond and above his reason. The resurrection in itself, Christ's resurrection, though it be clearer than ours, Christ's resurrection, even ai'ter it was actually accomplished, was still a mystery, out of the compass of reason; and then, as it was above our reason, so, howsoever it be out proof, and our pattern for our resurrection, yet it is above our imitation. For out resurrection shall not be like his. Ombres alii suscitati, Crist«s solt«s rest«rrexit, says St. Bernard; Ail we shall be raised from the dead, only Crist arose from the dead. Ve shall be raised by a power working upon us, he rose by a power inherent, and resident in himself. And yet, though in this respect, our resurrection be more open to the proof of reason, than the resurrection of Christ, (tbr that which bath least nfiracle in it, is most open to reason; aud therefore a natural man would easilier believe that God might raise a dead man, than that a dead man should be God, and so able to mise himself, which was Christ's case, for file Godhead of Christ was as much united to his dead body in the grave, as it was to his soul in Paradise, or to his whole person consisting of body and soul, before, or after his death and resurrection) though, in this respect, I say, our resoerection be more open to reason, because it bath less of the miracle in it, yet when we corne to assima reasons, even for out resurrection, (as we see Athenagoras bath undertaken, with a great deal of wit, and learning, and coufidence, in his apology for the Christians, to the emperor, within one hundred and frfty-five years after Christ; and the schoolmen make accourir, that they have br(ught it nearer to the understanding, nay even to the very sense, by producing some such things, as even in nature, do not only resemble, but, as they apprehend, evict a resurrection) yet when ail is done, and ail the reasons of Athenaras, and the school, and of St. Paul himself, are weighed, they determine ail
ER. XIX.] PREACHED ON EATER DAY. 3(9 in this, that they are fait, and pregnant, and convenient illustrations of that which was believed belote; and that they have force, and power to incline to an assent, and to create and beget such a probability, as a discreet, and sad, and constant man might test in, and submit to. But yet, we shall iïnd also, that though no man may speak a word, or conccive a thought against the resurrection, because for the matter, we are absolutely and expressly concluded by the Scriptures, yet a man may speak probably, and dangerously against any particular argument, that is produced for the resurrection. We believe it immediately, entirely, cheerfully, undisputably, because we sec it exprely deli»'ered by the Holy Ghost; and we embrace thankfully, that sweetness, and that fulness of that blesd Spirit, that as he lays an obligation upon our faith, by delivering the article positively to us, so he is also pleased fo accompany that article, with reasons and arguments proportionable fo out reason and understanding: for though those reasons do hot so conclude us, as that nothing might be said to the eontrary, or nothing doubted after, yet the Holy Ghost having first begotten the faifl of this article, Per ca auyescitfldes, etpinyuescit, (as Luther speaks in another case) by those reasons and arguments, and illustrations, that faith is nourished and nmintained in a good habitude and constitution. And of tha kind are all the reasons brought by St. Paul here; the marrer is positively delivered by him, and so apprehended by us, and his reasons (as we said belote) issue out of two topies; be pleased to look upon both. The first is our pattern, Christ Jesus: he is risen, therefore we shall. In whieh, though I have a lir illustration and consolation in that, the head is risen, therefore the body shall,)'et this reaches hot to make my resurrection like his, for I shall hot fise as he did. And then from his other topic, his reasons fise thus: if there be no resurrection, we that surfer thus nmch for the profession of Christ, are the misemblest men in the world. Vhy so . Have hot ail philosophers had scholars, and all heretics disciples, and ail great men flatterers, and every private man affections. And bath there hot been as much sufl'cred by occasion of these, as St. Paul argues upon here, and yet no imagination, no expectation of a resurrection. Leave out tlle consideration of philosophers, many of which suffered VOL. l. 2 B more than thv Trks do, and yet thv Tm'ks sufl infinitely ore, in the oifications, than the papists do le.ve ot he hereries, vhich werv so n of flring, that if they cold hot provokv others to kill them, they would kill themselves; leave out the prees of out o affections, and eoueupiseeneies, and yet the eoveto man lu in a eontinual starng, and the lieentious n in a eontinual eonsumption; take only into your eonsideration, the miserable vexation of the flatterer, and humourer, and dependant upon great perrons, that their time is hot their own, nor their wor their own; their joys are hot their own, nay their sorrows are hot their o; they might not smile if they would, nor they may hot sigh when they would, they must do all aeeording to anothefs mind, and yet they mus hot know his mind; eonsider thi and you eannot say, but that there is as mueh suffered in the world, as this upon whieh St. Paul argues, by them who place hot their eonsolation, nor their retribution in the hope of a resreetion. He argues thnher, Edans biba- , If there be no resurreetion, let us dissolve ourselves into the pleures of ths world, and joy them; why so too [ Have we hot sri f of exemplar men, that nfight be o pattems for sobriety, and eontineney, and denying themselves the sweetnesses of this life, and yet never plaeed eonmlation, nor retribution upon a resurrtion Would hot St. Paul's o Pondus ylorioe, That there is an exceeding weight of eternal glory attending out aictions, serve out tutu, though that were deternfined in the salvation of tlle soul, though there were no resurrection of the by Itis strongly and wiselv id by Aquinas, Deroyat dei Gristiaroe rationes wn cent; To offer reasons for any article of faith, which 511 hOt convince a man therein, derogates from the diity of that article. Therefore we must consider St. Paul's ferons as they were intended; Christian that had received the aicle of the resrection in their faith belote; and then, as GM gave Adam a body immeately fmm himoelf, but then maintained and nourished that body by other means; sothe Holy Ghost by St. Paul gives the aicle of the resurrecfion to o faith positivdy, and then ebles declare to out o consciences, and to other men's understandin, that we bdieve no impossible thing, in bdieving the resuection: for itis the srg. xx.] vnxc]m» o. »:SrF.g.,,-. 71 eand]e that lights me, but yet I take lanthorn to defend tbat eandle from the wind; so my faith assures me of the suretion, but these ans and illustrations assist that faith. And so we bave donc with out first part, how this assurance aeerues unto , and pass in order to the other, the consolation whieh we bave ri'oto this resurreetion of the body, hot only in itselt but as it giv us sense of the spiritual resurreetion of out uls from sin, by grace. We are assured then of a resurrection, and we see how that assurance grows. But of what for, Quod cadit, esnryit, says St. Hierome, all that is fallen, reeeives a resurrectiou; and that is SUl,l»ositum, says the sehool, that i the persou, the whde man, hot taken lu pieces, soul alone, or body alone, but both. For as Damascene expresses the saine that St. Hierome inteuds, esurrectio est us quod cecldlt iterata surrectio, The resurrection is new risiug of that which fell; and man fell. Anmn is not saved, a sinner is hot redeemed, I am not received into heaven, if my body be left out; the mul and the body concurred to the umking of a sinner, and body and soul must coneur to the making of a saint. Soit is in the last wsurrection, mit is in the fit, which we consider now, by gmce fivm sin; and therefore we receive into comparison, triplicem ca«um, a threefold thll, and naturel and bodily death, so in fle spiritual death of the soul also: for fit, in natural death, flere is casns i separation«», the mau, the person falls into a separation, a divorce of body and soul; and the resurreetion from this fall is by re-uniou, the soul aud body are re-united at the last day. A second fall in natural death, is cagots in di«soh«tionem, the dead body falls by putrefaction iuto a dissolution, into atoms and grains of dust and the resurction from this fall, is by re-eflbrmation: God shall re-compact and re-compile those atoms and grains of dust, into that body, which was belote: and then a third fall in natural death, is casus in dispersionon, this ]nan being fallen into a divorce of body and mul, this body being faHen into a dissolution of dust, this dust thlls into a dispersion, and is scattered unsensibly, undiscemibly upon the face of the earth; and the resurrtion from this death, is by way of re-cdlection; God shall
37- PtIF..,CHEI) ON E$TI-:R I').Y [SER. XIX, recall and re-collect all these atoms, and grains of dust, and recompact th:t body, aud rc-unite that seul, and se that resurrection is accomplished: and these three falls, into a divorce, into a separation, into a dispersion; and these three resurrections, by re-union, by re-efformatiou, by re-collecting, we shall also final in out present state, the spiritual «let) of the seul by sin. Fiat then, the first fall ill the-spiritual death, is the divorce of body and seul that whereas {od hath ruade the body te be the organ of the seul, and the mul te be the breath of that organ, and bound them te a mutual relation te one another,.man seinerimes wifl«hws the seul fronl fle body, by ueglecting the duties of this life, for imaginary speculations; and oftener withdraws the body frein the seul, which stmuld be subject te the seul, but doea maintain a x'ar; and should be a wiib te the seul, and does stand out in a divorce. New the resurrection ri'oto this first fall into a divorce, is, serlously and xvisely that is, both piously aud civilly te consider, that nau is net a seul alone but a bodv too that nmn is net placed in this world onlv tbr speculatioll; he is net sent into this world te lire out of it, but te lire in it; Adam was net put lute Paradise, only in that Paradise te contemplate the fiture Paradise, but te dress and te keep the present; God did net breathe a ul towards him but into him net lu an obsession, but a possession; net te travel for knowlcdge abroad, but te direct him by counsel at home; net for ecstasies, but for an inherence for when it was corne te that, in St. Paul, we see it is eaed a rapture, he w uot in his proper station, ner his proper motion; Ite was transport«d lute te tMrd ea'«: but as long as we are in out dwelliug upou ea.h, though w must love God with all out seul, yet it is net with out seul alone; out body also must testify and express out love, net only in a reverential humiliation thereof, in the dispositions, and postures, and motions, and action8 of the body, when we preseut ourselves at God's service, in his houoe, but in the dischae of out bodilv dutics, and the siable oces of out callings, towards one another: net te run away ri'oto that service of God, by hiding ourselves in a superstitious monasel T, or in a secular monastery, in our own bouse, by an unprofitable retiredness, and absenting ourselves from the neces-
8ERo XIX.] PREACHED ON EASTER D..S'. 373 sary businesses of this world: net te avoid a calling, by takin none: net te make void a callmg, by neglecting the due offices thcreof. In a word, te understand, and te perform in the best measure wc can, the duties of tbe body and of the seul, this is the rcsurrcction frein the first fill, the thll into a divorce of body and seul. And for the advancing of this knowledgc, and the facilitating of this performance of tbese duties, be pleased a little te stop upou the consideration of both, both of spiritual and divine, anti tben of secular and sociable dutics, so far as concerns this suhject ix hand. First for the duties of thc soul, God was noyer out of Crist's sight; he was always with him, always within him, alwavs he himsclf; yct Christ, at some times, applicd himself in a ncarcr distance, and stricter way of prayer to _;od than at other times. Christ's whole lire was a continual abstinence, a perpetnal sobriety, yet Christ proposcd, and proportioned a certain titnc, and a certain nulubcr of days for a particular fast, npon particular occasion. This is the harmony, this is the rcsurrection of a Christian, in this respect, that his soul be always so fixed upon God, as that he do nothing but wth relation to his glory principally, and habitually; that he think of (od, at ail times, but that, besides that, he sepose sonetimes, to thitk of nothing but God: that he pray continually, so far, as to say nothing, to wish nothing, that he would hot be cottent Goal should hear, but that, besidcs that, he sepose certain fixed times for private praycr in his chamber, and for lmblic prayer in the con._-regation. For, though it be no where expressly wl'itten, that Christ did pray in the cogregation, or in COlnpany, yet, ail that Christ did, is not writtcn; and it is written, that he went oftcn into the temples, and into the synagogues; and it is written, that even the Pharisec, and the publican, that went to those places, went thither fo pmy. But howsoever, Christ was never so alone, but that if he were hOt in the church, the chureh was in him; ail Christians were in him, as ail lnen were in Adam. This then is our first resurrection, tbr the duty that belongs fo the soul, that the soul do at ail times think upon Goal, and at sometilnes think npon nothing but him; and for that, which in this respect bclongs to the body, that we neither enlarge, and pamper it se. ner se adorn and paint it, a thouh tho seul required a spacious, and specious palace te dwe]l in. Of that excoss, Porphwy, who loved net Christ ner Christians, said we]l, out of mere mora]ity, that this enormous fattening an«l cn]arying out bodies by excessive diet, was but a shovellin. of mo and more fat eah uln our seuls te bury them deeper: Dura corpus auyus, ortaliores ecimur, says ho, The more wo grow, the inoro moal we mako ourselves, and the greater sacrifice we pr vide for death, when we gather se mueh flesh: with that deganey speaks he, speaking out of nature, altd with this simplieity and homeliness speaks St. Hierome, saking out of graee, Qtti ('rislttm deaiderat, illo ane escitur, de quam cio.çis cibis stercts corciat, »on, quwrit, Ho that ean relish Christ, and feed un that boead of lire, ll net bo se dili.ent te mako preeious dung, and eurious excrements, te spend his ]mrse,.or his wit, in fllat, which being taken into him, must pass by igmoble a way from him. The flesh that God hath given us, is aiction enough; bttt the flesh that the devil gives , is aietion un aietion; and te that, there belongs a woe. Pt r tenuitatem assidlamur Deo, says the saine author; The attenuation, tho slen«lerns, thc deliveranee of the body frein the ineumbraneo of much flesh, gives us seine assimilations, me eonformity te God, and his angels the less flesh we caraT, the liker wo are te them, who haro none: that is still, the ]ess flesh of ottr om makin.: fi)r, for that flesh, whieh God, and his instituent, narre'e, hath given us, in what measure, or proportion secret, that doesnot oppress ris, te this puose, neither shall that be laid te our charge but the flesh that wo bave built np by eurious diet, by meats of plvocation, and tty sauces, or by a slothful and drowsy negligence of the works of out ealling. AI1 flesh is sinful flesh; sinful se, as that it is the mother of sin, it occasions sin; natural flesh is se; but this aifieial flesh of o own making, is sinful se, as that if is also the daughter of sin; if is, indeed, the punishment of former sins, and the oeeasion of future. The seul then requir net se large, se rast a- house of sinful flesh, te dwell in: but yet on the other side, we may net by ino dinate abstilwUeies, by il«lisereet fastings, bv inhtmmn flagella- ss. x[x.] PAcHv o ASrES VA'. 375 tions, by unnaturl maertions, and such disciplines, as Goal doth not command, nor authorize, so xvither, and shrink, and contract the body, as though the soul were sent into it, as into a prison, or into fetters, aad mnacles, to xvring, and pinch, and torture it. Vi/HI nterest says St. ierome, It is ail one xvhether thou kill thyself at one blow, or be long in doing it, if thou do it. Ail one, whether thou fall upon thine owu sword, or starve thyself with such -. fasting, as thou discernest to induce that effect: for, says he, Descendi a digtiate :iri, e noas insaaia iwurit, He deloarts from that dignity, which God hath imprinted in nmn, in giving him the use, and the dominion over his creaturcs, and he gives the worhl just occasion to think him mad; and, as Tertullian adds; Bespuit datorem, qui da$um deserlt, He that does hot use a benefit, reproaches the benefactor, and he'is ungrateful to God, that does hot accept at his hands the use of his blessings. Therefore is it accepted as a good interpretation, which is ruade of Christ's determining his fast in forty days, Ne sui ],om'icida videreeur, Lest if he continued it longer, he might have seemed to bave killed himself, by being the author of his own death; and so do they interpret aright his Esuriit, that then he began to be llungry, that he began to lanqfish, to faint, to find a detrimcnt in his body; for else, a fasting when a man is hOt lmngry, is no fasting; but then he ouve over fsting, when ho round the state of his body impaired by fasting. And therefore those mad doctrines, (so St. Hierome calls them, Notas i,saioe habeut) yea those devilish doctrines, (so St. Paul calls them) that forbid certain meats, and that make uncommanded macerations of the body, meritorious, that upon a supposititious story, of a hermit that lived twenty-t'o years , without eating an:)oEhing at ail, and upon an impertinent example of their St. Francis, that kept three Lents in the year, whieh they extol, and magnify in St. Francis, and St. Hierome condemned, and detested in the Montanists, who did so too, have built up those Carthusian rules, that though it appear that that, and nothing but that, would save the paticnt's life, yet he may not eat flesh, that is a Carthusian, and llave brought into estimation those apocr)Thal and bastard]y canons which they fatber upon the aloostles, * Abbas Ursperg.
that a man mt rather starve, than receive food from the hand of a pemon excommunicate, or otherwise detected of any mortal sin; and that aH that can be done with the altos of such person, is, that if be spent in wood and coals and other fuel, that so, (as the subtle philosophy of their canou is) it may be burut, and consumed by tire; for, to save a man's lire, it must not be spcnt upon meat or drink, or such sustentation: these doctrines are not the doctrines of this resurrectio., by vhich, man considered la oemposito, as he consists of soul and body, by a ber and mperate lit, makes his body obsequiotm, and serviceable to his soul, but yet lcaves his soul a body to work in, and an oan to praise God upon, both in a devout lmmiliation of his body, in G's service, and in a bodily pedbrmance of the duties of some calli»g; for this is out tiret resurrection A cas«t seTarationis, from having fallen into a separation of body and soul, for they must oerve God jointly together, because God having joined them, man may hot separate them, but as God shall re-unite them at the last resurrection, so must we, in out resurrections in this litb; and taher we extend hot this rcsurrection, from this separation, this divorce. The second fall of man in natural death, is Casus in dls.«ohttlonem, The man being fallcn into a divorce of soul and 1)My, the by falls by putrefactiou into a dissolution of dust; and the rcsurrcction from this fall, is, a re-efformation, whcn God shall recompact that dust into that body. This fall, and this resurrectiou we bave in out" spiritual death too: for we fall into daily customs, and continual lmbits of the sins, and we become hot only as that Lazarus in the parable, fo bave sores upon us, but as that Lazarus lu thc Gospel, that was dead; Domiej«mJtem, et quatridnai snmns, Lord we stink in thy nostrils, and we bave been buried four ys; all the four changes of out lire, inhncy, youth, raidie age, and old, have beeu spent and worn out in a oentinual, and uninterrupted course of sin. In which, we shaH best consider out fall, and best prepare out resurrection, by loeking ri'oto whence ve are fallen, and by what steps; and they are three. First, Terdidimus mrdttm tostram, we have lost the sweet savour of out own spikenaM; for so the spou'e says, Ardus nwa dedit odorem uum': 3Iy sikenard kat giren fortb h«r sweet,aour. Ther was n rime, when w« had spikenard, and a sweet vour of our own, when our own natural tulties, in that st« @od intsed theh, in Adam, had power to apprehend, and lay hold upon th« graees of God. Man bath n reasonablo ul capable of (od's grâce, so bath no ereature bug man; man hnth natural teulties, whieh may b« employed by God in iris oerviee, bath no eretur« but man. Only man was ruade so, as that h« might be begter; whereas ail other ereatures wer« but to eonsist in that degree of gdness, in whieh they entered. Mis«mble fall Only man was ruade to mend, and only man does grow worse; only man was ruade capable oç a spil'itual soveoeignty, and only mn bath enthralled, and maneipated himself fo a spiritual slaveçv. And Perdidimus pos»ibilitatem boni «, We hv« lost that good and ail possibility of reeovering it, by ouelves, in losing nardum tostram, th« svour of out spikenard, th« lire, and vigotlr of out natural faeu]ties, to supernatural uses. For though th« ul b«.tbvma bominis, it is but uteria Dei; OEII ul may b« the form of man, for without that. Man is bug a eareas«; but th« soul is but the marrer upon whieh (od works; for, exeept out soul reeeiv« another soul, and be inanima.ted witll grae«, even the soul itself is but a eaoe«. lld for gllis, w hav lg nardum otrom, the odour, the verdure, the vigour of those lWe, in possession whereof God put us into this world. But tller« is a step in ont fall, lower than this. W« bave hot only losg nardum no»tram, the use of our own faeulfies, in original sin, but we hav« lost also u»,gueutum Domid, th« sweet savour, and the holy pertm« of that ointmen which th« Lord bath poured out upon us. For, as th« spouse says in file same ehapter, Oleum OE)tsum nomen çus, Hi naine la oz ointment poured out npon u"; The naine of ('hrist hath been hed upon us all in our baptism, and that bath ruade us Christians; and the merits and pmises of Christ bave been shed upon us ail, in the preaehing of his word, and that hath deelared us to be Christians; the ointment is »S'ttler calmt, Suler barbam, attpet" oram estimenti, as David speaks TM; It is fallen upon the kead; we have had, and have religions princes; and uln he beard, ('ant. i. 1. m.çutstine, Uant. i. 3. sahn cxxxifi 2.
378 PeAcHeD on e,,STva V.'. [SErt. XtXo the beard of Aaron; we haro had, and bave (no rime, no chureh evcr more, ever se much) a religious elergy, vigilancy in the supefier, laboriousness in the inferior clergy; and it is fMlen upon the »kirts o.fthe garrot_rit; the love, the desire, tho hunger of hearing is fallen upon the lowest, and upon all out congregations, ol«um effsum uomen etts, his naine, and his ordinance is poured out upon us all but, as the spouse sys there, Adolescentuhv d/le,rerunt te, Only th virqi have lored tkee; and whero are those virgins. Which of us lmve preserved that virginity, that integrity. SVhich of us bath net married himseff te seine particular sin; Which of us lmth net multiplied his fornications, and)'et is net satisficd. We lmve all lest, nardum nostram, that which we had at first in Adam, and that which lmth been offered îo us siuce in Christ. And this is out second step in this rail; but there is lower than this. We corne te lose odorem ayri, the sweet saveur of the field itself. As Isaae said of his son, The smell of my son is as the smdl of a dfeld which the Lord hath blessed *, so the Lord of heaven, as he snlelt a savour of rest from tho sacrifice of Noah, lnay have smelt from us the vour of medieinal herbs, of remorse, and repentallee, and contrition, and detesation of former sins, and the saveur of odoriferons, and fragrant, and arolnatical herbs, works worthy of repentance, amendment of life, cdification of others, and zcal te his glory, and yet wo may rclapse into former sins, or fall into lleW, and corne te saveur only of the earth, in a worldly covetousness, or te saveur of the flesh, in a lieentious filthiness; we may bave receired the goodseed, and duredfor awhile", as St. Maîthew expresses Christ's words; Receired it, a»d beleed it.for awhile , as St. Luke expresses thcm, and then depart fmm the goodness which God's grace had tbrmcrly wrought in us, and frein the grace of God itself. ]New te this lamentable state, belong those fearful words of the apostle, That for a man that sins thus, there remaiwth no more sacrce «; and those also, in another place, That.fbr such a man it is i»possible, impossible te be renewed . Some of the fatllers, out of holy tenderness, and compassion, haro mollified îhis m Gen- xxvii. -'27. t Matt. xiii. 18. » Luke viii. 13. « IIcb. x. 2. IIcb. ri. 4.
m¥ossibi th a dciI« It is imbl, ssy they, thst s, t s very hard; v hard for hm that hath been n God's service, snd s run Rway, to return to t agan. For, as Tertulln sys degantly in that case, Jdicato pro«ciavit, That sinner, says he, bath proceeded solemnly, and judicially, and bath heard what both sides could say, what grace could y, and what sin, vhat God could say, and what Satan, and now he hath decreed the cause again ace and against God, and declared the other side tobe in the right, because he hath applied himself fo the othcr side. But tbere is more in this imTossibile, t]lan dcile: it is hot only hard, but truly impossible: so, as it is impossibh, for God to lie I, (so the apostle speaks) so as it is i»tposil, le to take by the blood OE btdls attd.qoats i,, (so he spea]s) so it is i»possible to please (god witho«t faith ', (so he speakO so i»ossible if for tkis mat to be rete«e(l. Impossibi[e est, no operes impossibile, says St. Chrysostom, It is impossible, never hope for that which is impossible. For (as that hther exalts this impo sibility) Non dixit, ,on decet, non prode.«t, no lic: God hath hot said, It becomes hot the majesty, and t]m constancy of my proceedings to renew such a man; he says hot so, «on deret; ho doth hot say, it conduces hot to my ends, nor to my manner of government, if would hot be good for the public, for the church, fbr the re of my servants, wlm might be scandalized if I shouid exact much as I do at their han(Ls, and renew such a man he says not o, o ]rodest; he (lot]l not say, no lica; 1 cannot do it in justice, it cannot consist with my laws, and my edicts, hy wbich I have proclaimed, That with the frovard I dll grole froward, and harden thcir hcarts that oppose themse]ves against me; he doth hot ay so, ou licet; for to ail these (it stands hot with my ways, non decd; or it conduces hot to my ends, prodest; or it consists hot with my justice, uou llcet) mercy would still present dispensations; but it is expressly, directly impossibile, impossible. It is. true, that the hardness of this saying put the fathem fo bard expositions. The greater pa by much, of them who fin,! themselves put to a necesdty of admitting m impoibility, (Ibr as I told you belote, some of them mollify and supple the imposio Chap. ». v Chnp. x. so Chap, sihility into a difflcu]ty) ])lace the impossihility in this, That it is impossible for such a man to he renewed hy haptism, as he was retewed before: for in those primitive rimes, though they cxcluded hot chi]drcn, yet the greatest ])a of thcm who wcro bal)fized, wcro 8uch as understood their case, persons of discretion, 8uch as had »ent many months, many times many yea, in studyin and in practising the Chrifian religion, and then wcre bapfized; and if these men (ay those fathers) fell after this, it was impossible to be renewed that way. impossible that thcy shou]d bave a soeond baptism: and it s scarce mannerly, scarcc sale to depaa ri'oto so many as meet lu this interpretation of this impossibility: for thev MI intend that which St. Chrysostom expresses most ])]ain]y, Dixit imposibile, ut i desperationen induceret; the apostle says it is impossible, that he might bring us before-hand into kind of desperation; a desperation of this kind, that flere was bsdutdy no hope of possibility of renewing, as they were renewed before, that is, by bal,tism. But because at this rime when the apostle writ, that question, which troubled the chureh so much ater, in St. C)rian's rime, of re-bal,tization, was hot moved at all, neither doth it appear, nor is it likely, that any tha fell so, put his hopes upon reneving by a second bal,tium; there is something else lu this impossibility than so. And that lu one word is, that the falling intended here, is ot a fallig a nardo notra, from the savour of out own speuard, the goe,l use of out own faculties, lost in original sin, nor a falling ab nuento Domini, that though the 1)erfume an incense of the naine of Christ, and the oflr of his merits be shed upon us here, that doth hot restrain us from falling iuto some sins, but this çalling is, as it is expressed, a falling away, away from Christ in all his oMiuances; an unde'aluing, a despising of those means which lle hath established for the renewing of a bmken soul, which is the making mock of the Son of God, and the treadillg the blood of the covenant under tbot. SVhen Christ bath ordained but one way for the renewing of a soul, the convevance of his merits, in preaching the word, and the sealing thereof, in applying the sacraments, to that man that is fallen so, as to refuse that, as it is impossible to lire, if a man roEuse to eat, iml,ossihle to roeover, if a mau refuse physie, so it is impossible for him to be renewed, because God bath notified to s bt one way and he refitses that. So this is a truc imposiility and 'et limited too; for tho]l it be impossible to s y any mcans imparted to s or to or dispensing and stewm'dhip yet shall nything be imçossible to d God forbid; for even from this death, nd this depth there is a resrrection. As from the loss of or spikenavd oto- natral cultics in original sin, we bave a resurrection in bal)tism, and from the loss of the ointment of the Lord, the oflr of his graces, in these meetings, and the fal]ing iuto some actual sins, for all that sistance, we bave a resurrectio in the other sacrament; so when we have lost the savour of the field, those degrees of goodness, and holiness which we had, and had declared before, when we are fallen from all present sense of the means of a resurrection, yet there may be a resurrection wrapped up in tire good pmoses of God upon that man, which, unless he wi]l himself, shall hot be fi'ustrated, not evacuated, not disappointed. Though he have./torem pro odore, a the prophet speaks , That instead of the sweet savour, which his fi»rmer holy life exhaled and breathed up, he be corne now to stink in the sight of the church, (and howsoever God may have a good savom- from his own work, from those holy pur])oses which he hath upon them, which lie in God's 1)osom, yet ri'oto his present sins, and from the present testinmny and evidence that the church gives against him, as a pvesent simwr, he must necessari]y stink in the nostrds of God too) yet, as in the resurrection of the body, it shall corne, when we hall know hot of it, so when this poor dead, putrefied soul hath no sense of it, and perchance, little or no disposition towards it, the ecacy of God's pmose sllall brea out, and work in him a resurrection: and this St. Chrysostom takes to be intended in that whch is said in the saine place to the Hebrews, Tat that earth which drin'eth ia the rab, ad brinyeth brth nothinç btt briars, is maledicto proima, nearest to be accarsed , that man is nearest to be a reprobate; but set, says he, lïdes quantam habet consolationem, We apprehend a blessed consolation in this, that it is said, near a carse, near reprobation, and no worse; for, Qui prope est, procl ee poterit, says he, That soul which is but near Isaiah iii. 24.: Heb. ri.
PI.ECHED O. E&tTEP D&Y. [SE.'XIX. destruction, may weather th misChief, and ow to be far from it, and out of dnger of it. ]t is truc, this nian hath lost h aratum cor um; he cannot my, ia Aea ia prepared ; that he th lost in original sin; this man hth 1o his cormatum cor um, ho eannot Aeam la eatabli,d'; that hath boen oflr to hhu in these exeoeises, but it hath hot prevaH upon him. He hath lost,ariia odib delectum cor ç the deliht whieh his hea her tofore had in the vour of the field, in those good actions, in xvhich formerly he exercised himse, and now is fMlen from: but yet there may be cor norum «, a ner ea, a hea whieh yet in God's boom, and shall b tmnsplant into his; a duplieate, an exemplifieation of God's oeeret purpose to ho manifested, and revealed by the Sprit of God, in his good rime, upon him. And this may work, In iuçqti oe edte»m«ti mutatione ", In sueh au evidenee, and demonstration of itse, ho afi know it to b that, beeame it shall hot work as a eioeleion, but as an exeision, hot lopping off, but as a footing up, llot by mending him, but by making him a new ereee; he shall llOt gW less riotous than before, for so a senteneo in a star-ehmnber, or any other eriminal eo for a riot, might ho a reseetion to him; nor lem voluptuous, for , poveEy in his foe, or insipidness and stelessne in his palate might be a resm2tion to him; nor le lieentious, for so age or siekness, nor less quarreloeme, for blow and oppreion mi#t be a reseetion to him. But when in a reetified dernng ho eau but apphend, tiret sueh a resreetion theoe may be, nay there is for him; gow up to a ho]y confidence, etablished by the sensible effoets therf, tt he shall hot only discontinue his foer ac, and devest his foer bits of sin, but produee acts, and buiM up habit, eontrary m his foer habits, and foer aets, for this tho reseetion from this second fart, in di»»olutiem, into the dilution of paiear ss. Now, after aH is, there is in narval death, a third fart, in di,paio:em, the man is fallen in aearatiem, in of body and so, the body faHen in dia, olutlonem, putrefae- P ee 7. P c 7. t ov. x 9.
ER, XIXo] PREAcnEn ON EASTER DA'o tion, and dsoelution in dust, and then ths dust s fal]en Ter»e, into dspersion, and scattering over the earth, as God threans, 1 will break the icked as snmli as dust, and acatter them it]t tlm cind°; for after such a scattering, no power, but of God only, can re-coect those ains of dust, and re-compact tbem into a body, and re-inanimate them into a nmn. And such a state, such z dispersion, doth the heart and soul of an habitual sinner undergo; fbr, as the eye a fod are in tke eorners of the eartl , so is the heart and oeul ofa sinner. The wanton and lieentious man, sigbs out Iris soul, weeps out his soul, swears out his soul, in every place, where his lust, or his eustom, or the glo of vietory, in overcoming, and deluding, purs him upon such solieitations. In thc corrupt taker, his soul goes out, that it nmy leave him insensible of his sin, and not trouble him in his eorrupt bargain; and in a corrupt giver, ambitious of preferment, his soul goes out with lus money, whieh he loves well, but not so wefi his prefennent: this year his oul and his money es out upon one oce, and next year, more oeul, and more money upon another; ho knows how his money will eome in again; for they will bring if, that have need of hls corruptness in his oces; but where wiH this man find his soul,. thus seattered upon every woman, eorruptly won, upon every oee eorruptly usurped, upon every quillet eorruptly bought, upon every fco corptly taken Thus it is, when a soul is scattered upon the daily practlse of any one predominant, and habitual sia; but when it is indiflç- rently seattered upon ail, how much more is it so In him, that svallows sins in the world, as he would do meats at a feast; paes through every dish, and never asks physieian the nature, the quality, the danger, the offenee of any sh: that baits at eve sin that rises, and poufs himoelf into every sinfd mould he mes: that knows hot when he began to spend his soul, nor where, nor upon what sin he laid it out; no, nor whether ho bave, whether ever he had any soul, or no; but hatll lost his soul so long ago, in rusty, and in ineoherent sine, (not sins that produeed one another, in David's case, and yet that is a fearfd state, that con teuafion of sins, that peeo of sins, but in Pe » Prov. x. 4.
sins which he embraces, merely out of n esi,ess to sin and hot out of a love, no, nor out of temptation to that sin in particular) that in these incoherent sins bath so scattered Iris soul, as tht he bath hot enouh left, to seek out the test. And therefore Daçid makes it the title of the whole Psa]m, Dmne e dsperds, 0 Lord do ot mtter.us*: and he beins to express his sense of God's judnents, in the next Psalm, so, 0 Lord tou kast cast us out, thou kast scaffered us, turn ayain unto u: for even from this aversion, there may be conversion. nd çrom this last and lowest rail, a resurreetion. But how In the general resurreetion npon nntural death, God shall work upon this dispersion of out oeattered dust, as in the first fall, xx'hieh is the divorce, bv way of re-union, aud in the second, whieh is putrefaction, by way of -eflbrmation; so in this third, which is dispersion, by way of re-collection; where man's buried flesh hath brought foh grass, and fl,at grass fed beasts, and those beasts fed men, and those men fed other men, God that knows in whieh box ofhis cabinet all this seed-pearl lies, in what corner of the world every atom. eve- grain of everv man's dust sleeps, shall re-eolleet that dust, and then re-compact the body, and then re-ianimate that man, and that is the aeeonq»lishment of ail. In tllis resurreetion, front this dispersion and oeattering the way is by re-collection t: that this sin»er reeolleet himselt: and his own history, his own anuals, his own journals, and eall to mind where he lost hls way, and with what tenderness of conscience, and holy startliug he entered into some sins at first, in whieh he is seared up now, and whereas his triumph should have been, in vie" over the flesh, he is eome a triumph in his vietory over the Spirit of God, and g]o»ious in having overeome the Holy Ghost,-and brought his conscience to an insensibleuess of sin: if he ean recoller himself thus, and ea up his aeeount so, ifhe can )" to God, Lord, we kare sold ourselresf othiy, he shall hr God say to him, as he does there in the prophet, You kae sold yot«rselres for notin9, and you skall be redeemed witkout moneyL But how is this re-colleeting wrought God bath intimated the way, in that vision to the prophet Ezekiel : he brings the prophet into a field of dead es, and Pm L. hh ii. 3. « ek. x.
dry bones,,qicca etementer, (as it is said there) As dry as this dust which we speak of: and he asks him, Fili ominis, Thou that art but the Son of man, and must judge humanly, Putane ient ossa ista? Dost thou think that tkese bones eau lire? The prophet answers, Domine tu nosti, Thou Lord, who knowest whose names are written in the book of life, and whose are hOt; whose bones are wrapped up in the deeree of thy eleetion, and whose are hOt, knowest vhether these bones ean live, or no; for, but in the effieaey and power of that deeree, they eannot. Yes, they shall, says God Almighty; and they shall live by this means, Dices eis, Thou shalt say unto them, 0 ye dr!! bones, hear tke nord ofthe Lord: as dry, as desperate, as irremediable as they are in thenlselves, God shall send his servants unto them, and they shall hear them: and, as it is added in that place, Proyhetante me, factus sonitus, et commotio, As 1 prophesied, there was a noise and a shakiny; as whilst Peter spake, The 11oly Ghost fell npon all them that heard the word; so whilst the messengers of God speak in the presence of such sinners, there shall be a noise, and a commotion, a horror of their former sins, a wonder how they eould provoke so patient, and so powefful a God, a sinking down under the weight of God's judgments, a flying up to the apprehension of his mereies, and this noise and commotion in their souls, shall be settled with that Gospel in that prophet, Dabo sui)er o$ neros, 1 will lay sinews n¥on you, and will brin 9 tp flesl* npon you, and coter you citk skin, and put breatl into you, and you slall lie, and ye shall know that I ara the Lord; God shall restoro them fo life, and more, to strength, and more, to beauty, and comeliness, acceptable to himself in Christ Jesus. Your way is re-eollecting; gather yourselves into the conegation, and communion of saints in these places; gather your sins into your memory, and pour them out in humble confessions, to that God, whom they have wounded; gather the erumbs under his table, lay hold upon the gracious promises, which by out ministry he lets fall upon the congregation now; and gather the seals of those promises, whensoever, in a rectifled conscience, his Spirit bears witness with your spirit, that you nmy be vorthy YOL. I. 2 c receivers of him in his sacrement; and this re-ccllectig sha bc your resection. Beat qui habet partem, says St. John, Bleed is he that ath part in the flrst rurrection,r on such the second death kath no power '. He tt rioes to this judent of re-collecting, and of judging himself, shaH fise with a cheerfess, and stand with a confidence, when Cist Jes shaH corne in the oend: and, Quando exacturus est in s«undo, quod dedit in primo', Vhen Christ all eall for an oeeount, in that oeeond judent, how h« lmth husbanded thos« graees, whieh he gave him for th« first, ho shaH make his possession of this firsg resurrtion, his title, and his evidenee to the oeeond. Wh«n thy body, whieh bath been subject to aH kinds of destruction here; to the destruction of s flood, in catarrhs, and rhe, and opsies, and such distations, fo the destruction of a % in revers, and frenzies, and such conflagrations, shaH be removed safely and glorioly above all such distemper and maliant imprsions, and body and unite if bo were one irit in itself, and God m united fo both, that thou shlt be the saine irit th G. G began the fir wodd, but upon two, Adam and Eve: e oecond world, after the flood, he ben upon a eater stock, un eight reserved in the ark; but when he establishes e lt and everlasting wodd in the last resurrtion, he shall adt such a number, as that vone of us who are here now, none that is, or bath, or shall he un the foee of the eaah, shaH be deni in that resuroection, if he bave try felt this; for ace accept is tho iufallible earnest of glory.