the Dead, how fay fome among you that there is no Refur rection? I Cor. 15. 12. as if it were abfurd to doubt our own, after fo full a Proof of Chrift's Refurrection.

Befide, Our Saviour's raifing Lazarus and others from the Dead, in the View of many People, after they had lain for fome time in the Grave, is a plain Demonftration of the Poffibility of the thing. And this will lead me to enquire,

Secondly, Why it should be thought a thing incredible that God fhould raife the Dead? Which Question manifestly fuppofes, that fome thought this an incredible Matter; and indeed, the number of these were, and still are, not a few, When St. Paul preach'd this Doctrine at Athens, we read, that certain Philofophers of the Epicureans and Stoicks encounter'd him, saying, What will this Babler fay? Other fome, that he seemeth to be a Setter-forth of strange Doctrine, in preaching Chrift and the Refurrection; Acts 17. 18. And ver. 32. When they heard of the Resurrection of the Dead, fome mocked, and others faid, we will bear thee again of this Matter. Again, we read of others, who understood by a Resurrection, only a spiritual Translation from a State of Nature to a State of Grace, and therefore affirm'd the Refurrection to be paft already, and derided those that talk'd or look'd for any other. The Sadduces of old flatly deny'd a Refurrection, and there are many ftill, who are but too much Scepticks and Infidels in this Árticle.

But what is it that makes this Doctrine fo incredible, after fo clear an Inftance of it in Chrift's Refurrection? Why,

1. Some tell us, that Chrift's Body was never corrupted, but only depofited a while in the Sepulchre; and the Parts of it being fill kept together, might be more eafily fuppos'd to revive: whereas ours at the Diffolution, are crumbled into Duft and Afhes, and are after fo fcatter'd and confounded with other Duft, that 'tis not to be conceiv'd how they fhould come together and unite again.

But is this too difficult or impoffible to an infinite Power? The feveral corrupted Parts of our Bodies, tho difpers'd and mingled with other Duft of the Earth, are not annihilated, but are ftill in being; and is it any difficulty to Infinite Knowledge to difcover where they are, or to an Infinite Power to call them together? Is it more difficult to bring the feveral Parts of created Matter together again,

than

than it was at firft to make them all out of nothing? Indeed if this were afcrib'd to any limited or finite Agents, either Angels or Men, it might then well enough feem incredible, for they can neither preferve nor reftore a thing from Corruption; they neither know where the Parts are, nor how to put them together. But why fhould it be thought incredible for a God of infinite Power and Wisdom, to whom nothing is impoffible, to do this? Is it harder to reftore Life, than it was at firft to give it? Or is the Task greater to reunite fomething, than to make all things out of nothing?

2. But our Bodies (fay others) both before and after the Diffolution, undergo many Changes and Alterations; one Man eats and devours another, whereby the fame Substance belongs to and compofes many Bodies, and the Parts of one Man become fucceffively the Parts of another: and how can every one at the Refurrection have his own Body? To which I answer,

:

1. That whatever Changes or Tranfmutations our Bodies may undergo, the feveral Parts, of particular Bodies do not perish, or come to nothing by the Change, but are preferv'd and laid up in the Repofitories of Nature and an All-feeing Eye that knows and difcerns all things, and an Almighty Hand that can do whatever pleases him, can eafily discover and rally these things at pleasure. And therefore our Saviour told the Sadduces, that they err'd in this point, by not knowing the Scriptures, nor the Power of God; Mar. 22. 29. They confider'd not that he who made all things, was able to direct, feparate, and call all things together, when it pleaseth him; they meafur'd the Divine Power by their own Weakness, and by that means ignorantly concluded a thing impoffible to God, because it was beyond their Sphere to effect or comprehend it. Whereas a due Confideration of the Omnifcient and Omnipotent Power of God, to whom nothing is impoffible, would fcatter all these Doubts, and make these seeming Difficulties vanish.

2. Befide, To the Refurrection of the fame Body, 'tis not neceffary that all the Parts of the fame Matter, but that the fame Perfon fhould arise. Now you know a Man is the fame Perfon from his Infancy to old Age, and even to the hour of his Diffolution, tho the Matter of which he confifts hath admitted of many Changes and Alterations; for many parts of that continually fly off by Excretion, Sweat, Perspiration, and other natural Evacuations 5 which

Y 4

are

are again fupply'd by the acceffion of new Nourishment and Digeftion and thefe make no alteration of the Perfon, tho they make fome change in the Addition or Diminution of the Matter. 'Tis the Soul and the Body that individuate the Perfon; and in the Union of these two effential Parts does Life confift; which Union is diffolv'd by Death, and is reftor'd again by the Refurrection. So that we may eafily conceive a rifing again in the fame Body, tho not in all the fame Matter: whereby we are numerically the fame Perfons for fubftance, tho fome accidental Parts may vary: which is fufficient to all the Ends of the Resurrection, and likewife to all the Rewards and Punishments that follow after it. From whence I proceed,

Thirdly, To confider the Certainty of it, notwithstanding any feeming Incredibility, Now this Certainty is founded chiefly on Divine Revelation, back'd with many Arguments from Reason, and other Inftances in Nature to con firm it.

As for Revelation, 'tis abundantly confirm'd to us by Divine Authority, both in the Old and New Teftament. Our Bleffed Saviour filenc'd the Sadduces who deny'd this Article, with thofe words of God Almighty; I am the God of Abraham, the God of Ifaac, and the God of Jacob: God is not the God of the Dead, but of the Living." The Force of which Argument lay in the Promife made to thofe Fathers, which being not made good in their Life time, they were to be rais'd to another Life, in which they fhould receive it. Holy Fob declares his Affurance of a Refurrection, in thofe words; I know that my Redeemer liveth, and tho after my Skin Worms deftroy this Body, yet in my Flefh fhall I fee God; whom I fhall fee for myself, and not another. In the New Teftament we find our Saviour declaring himself to be the Refurrection and the Life, and that he that believeth in him, tho he were dead, ball yet live again; John 11. 25. In the 5th of John, ver. 28, 29. he tells us, that the hour is coming, in which all that are in the Grave fhall bear his Voice and come forth; they that they have done Good to the Refurrection of Life, and they that have done Evil to the Refurrection of Damnation. By this means our laft Enemy will be deftroy'd; and Death, which swallows up all other things, fhall itfelf be fwallow'd up in Victory; 1 Cor. 15. 53, 54.

But befide the ample Teftimony of Holy Scripture, Reafon itself may teach us this Truth; for fince the Rewards

of

of Virtue, and the Punishments of Vice, are not diftributed in this Life, where good Men are afflicted, and the Ungodly profper; it follows that there must be another, in which thefe things will be fet right, and Justice done to both. Yea, all these Arguments before alledg'd for a future Judgment, plainly fuppofe and prove a Refurrection.

Furthermore, the daily Courfe of Nature affords us many Inftances and Refemblances of the Refurrection. The Day dies away into Night, and revives again the next Morning: The Summer dies into Winter, and revives again in the Spring: The Corn that fuftains us is first buried, and then rifes again; and that which thou foweft, is not quicken'd ex-. cept it die. Thus all things are continu'd by corrupting, and revive by dying. And therefore we may fafely conclude, that Man, the nobleft of all Creatures, for whom all things elfe were made, fhall not perish by Death, but be renew'd by a Refurrection.

Having feen the Certainty, let us obferve the Manner of the Refurrection: and this, we are told, will be effected wholly by the Power of God, and the Influence of his Holy Spirit; for nothing less than a Divine and Omnipotent Power is fufficient for this Work, and that is abundantly able to effect it. And therefore the Apostle would have none think it incredible that God should raise the Dead; for he that gave Life at firft, can eafily reftore it; and our Bodies may be as well repair'd out of the former Materials, as at firft form'd out of Nothing. He that breath'd Life into all Things, can eafily infpire our scatter'd Duft; and the Spirit that rais'd up Chrift from the Dead, can alfo quicken our mortal Bodies. If that Spirit of God dwell in us, we have the Seed and Power of the Refurrection, which will in time come into Act, and fpring up into Immortality. Our Bodies being made the Temples of the Holy Ghoft, are become the Seat of God, and the Refidence of a Divine Spirit; and therefore tho they be deftroy'd awhile, they will in a little time be rais'd and rebuilt again.

But what will be the Effect and Iffue of the Refurrection? Why, the Apoftle tells us, that Chrift will change our vile Bodies, that they may be like unto his glorious Body, according to the mighty working whereby he is able to fubdue all things to himself. Meaning, that our Bodies fhall receive a moft bleffed Change, and from crazy, frail and imperfect Bodies, become like the glorify'd Body of Chrift. St. Paul in 1 Cor. 15. hath given us fome Particulars of this happy Change, telling us,

1. That

1. That our Bodies, which by Death are fown in Corruption, fhall be rais'd again in Incorruption, and this Mortal ball put on Immortality; ver 42, 53. that is, Tho our Bodies here confift of thofe jarring and contrary Qualities, which naturally draw on Death and Diffolution, and after that have nothing but the Seeds and Principles of Corrup tion; yet they fhall be rais'd to an Immortal State, in which all corruptible Principles fhall be done away, and they fhall fuffer, grieve, and die no more; Luke 20. 36, Again,

2. The Body that is by Death fown in Dishonour, will be rais'd in Glory, ver. 43. that is, Tho it be put into the Grave as a vile abject thing, not to be endur'd above-ground, yet at the Refurrection it fhall come forth a Glorious Body, and appear in a bright, beautiful and fplendid Form: for fo we read, that the Righteous fhall shine forth as the Sun in the Kingdom of the Father; Mat. 13. 43. Moreover,

3. The Body that is fown in Weakness, will be rais'd in Power, ver. 43. meaning, That whereas we are liable here to many Sickneffes and Infirmities, our Conftitution being fo frail and crazy, that every thing we receive or meet with, is apt to annoy and offend us; we fhall hereafter be rais'd impaffible, and nothing fhall ail us any more.

Laftly, What is fown a Natural, shall be rais'da Spiritual Body, ver. 44. by which we are to understand, not that our Bodies fhall be divefted of all Matter, and chang'd into Spirits, but that they fhall in a great measure be freed from the burdenfome clog and dulnefs of Matter, and attain to the perfections of a fpiritual Subftance; that is, they fhall be above the Pleasures of Sense, and be like the Angels in Heaven, Matth. 22. 30. fafting for ever without Hunger, and watching without any need or defire of Refreshment. Again, they fhall be vigorous and active, fitted to the quick and nimble Motions of glorify'd Souls, like them living for ever without decay, and acting for ever without weariness. In a word, the Body fhall be perfectly releas'd from all dolorous Pain and Paffions, and continue in perfect Health, Strength and Vigour for ever.

Now the Belief of fuch a Resurrection may teach us, 1. To live in a continual expectation and preparation for it, by avoiding all the Pollution of finful Luft, and preferving all manner of Purity both of Body and Mind; for be that hath this Hope, must purify himself even as God is pure.