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(on one hand, I mean; as on the other hand to punifli and afflict him, according to his demerit,) should raise the body, and rejoin it to the soul, thai it might contribute hi natural subserviency to such enjoyments and sufferings respectively: not to omit the congruity in justice, that the bodies which did partake in works of obedience and holiness, or of disobedience and profaneness, (which, in St. Paul's language, were either slaves to impurity and Rom.vi.i* iniquity, or servants of righteousness unto saniVificatian,) Apol.*c. should also partake in suitable recompenses; that the body which endured grievous pains for righteousness should enjoy comfortable refreshments; that which wallowed in unlawful pleasures should undergo just torments.

I omit (the time so requiring) many considerations pertinent to this purpose: I stall only add, what we farther learn in Scripture (which also the reason of the thing would teach us) concerning this point, that as the bodies of men stall be raised the same in substance, so they stall be much altered in quality: for whereas, according to their present temper and frame, our bodies are frail and weak, apt by every small impression upon them to be broken or impaired, needing continual reparation, and, notwithstanding all means used to preserve them, growing to decay and dissolution; and whereas they are destined, after their resurrection, to a continual abiding in joy or pain, it is necessary they stould be so changed, as that they may be fit, without decay, to enjoy those everlasting comforts; able, without dissolution, to undergo those endless pains: and particularly, farther, whereas the body here doth clog the soul, doth excite troublesome passions, doth incline to sensual desire, doth require much care to preserve and please it; such things being inconsistent with, or prejudicial to, that state of spiritual rest and joy which good men are destined to; a change must needs be made therein, preventive of such inconveniences; For, u St. 1 Cor. Xt. Paul faith, fiefli and Mood (a body so brittle and passible, so apt to be affected by, so addicted to, sensible goods) cannot enter into the kingdoin of God; nor can torruption inherit incorruptim; but this corruptible must put on incor-1 Cor. Xt. ruption, and this mortal mujl put on immortality; tkeia'M' dead must be raised incorruptible; there must be a very sudden mutation, (so St. Paul in several places expressly tells us,) a metamorphosis into a resemblance with Christ's glory; a transfiguration of our vile body into conformity with his glorious body: Our body is sown in corruption, it 1 TheC iv. shall be raised in incorruption; it is sown in di/honour,^TM'^' raised in glory; sown in weakness, raised in power; sownTM-. a natural body, raised a spiritual. But so much concern-vid. 1 Cor. ing the resurrection: I proceed to that which follows"-42' *3> thereupon.

Life eberlatting.

THE immediate consequent of the resurrection, common to just and unjust, is as we have it in the catalogue of fundamental doctrines, set down by the Apostle to the Hebrews,) xpifut aiciwov, that judgment or doom, by which Heb. vi. a. the eternal state of every person is determined; accordingly every man must bear the things done in the body, ac- 2 Cor. v. 10. cording to what he hath done, whether it be good or evil. Now this state generally taken, (as respecting both the righteous and blefled, the wicked and miserable,) as it doth suppose a perpetual duration in being and sense, so it may be called everlasting life; although life (as being commonly apprehended a principal good, and all men having naturally a strong desire to preserve it, with reference also perhaps to the phrases used under the Law, Vid. Deut. wherein continuance in life is proposed as a reward to the T"u u obedient, and death threatened to transgressors) is used to denote peculiarly the blessed state; as death (the most extreme of legal punishments, and most abominable to nature) is also used to signify the condition of the damned; the resurrection of life, and resurrection of damnation; John v. 99. everlasting life, and everlasting punishment, {shame and 4S, everlasting contempt,) being opposed; although, I say, life Dan-xii- *• be commonly thus taken, (as is also the resurrection Phil. iii. 11. sometimes for that which belongs only to the righteous, J""ke "•

transmitting them into happiness,) yet the reason of the thing requires, that here we understand it generally, so as to comprehend both states, (both being matters of faith equally necessary, as it were, and of like fundamental consequence;) both yielding both the highest encouragements to a good, and determents from a bad life: for, as on the one hand, what can excite us more to the performance Ps. xvi. u. of duty, than so happy a state; a state of highest dignity aud glory, of sweetest comfort and joy; of joy full in measure, pure in quality, perpetual in duration, perfect in all respects to the utmost capacity of our nature; wherein all our parts and faculties (hall be raised to their highest pitch of perfection, our bodies become free from all cor1 Cor. Xt. ruptibility and decay, all weakness and disease, all grossaC !"'" is ne^s' unwieldtness, defilement, and deformity, (hall be Phil.iii.si. rendered incorruptible, glorious, and spiritual; our souls in their nature perfected, in their inclinations rectified* in their appetites satisfied; the understanding being full of I Cor. xiii. right, clear and distinct in knowledge of truth, free from error and ignorance; the will steadily inclined to good, ready to comply with God's will, free from all perverseness and weakness; our affections set in right order and frame, with constant regularity tending to that which is truly good, and taking full delight therein: wherein we I Johniii.a. shall enjoy the blissful presence and fight of God, smiling Heb. Xii. jn jove an(j favour upon US> 0f 0ur gracious Redeemer, of

the holy angels, of the just made perfect; whose company and conversation how unconceivably sweet and delightful must it be! wherein nothing adverse or troublesome can befall us; no unpleasant or offensive object present itself to us; no want, or need of any thing; no care, or fear, or suspicion; no labour or toil, no sorrow or pain, no regret or distaste, no stir or contention, no listlessness or satiety; Her. iii. t. God will wipe, as it is in the Apocalypse, every tear from their eyes; and death (hall be no more, nor sorrow, nor clamour, (or complaint,) nor pain any more: in fine, a state surpassing all words to express it, all thoughts to conceive it, of which the highest splendours and choicest

pleasures here are but obscure shadows, (do yield but faint and imperfect resemblances ;) comparable to which no eye 1 Cor. ii. 9. kathjeen, no ear hath heard, nor hath it ascended into any heart to conceive the like, (as St. Paul out of the Prophet Isa. lxiv. 4. Isaiah tells us;) the firm belief, I fay, and careful consideration of the certainty, by a pious and holy life, of acquiring right unto and possession of such a state, must needs be the greatest excitement possible thereto; as must the loss and falling short thereof be of mighty efficacy to withdraw us from impiety: as on this hand, so on the other hand, the being persuaded, that by neglecting our duty, and transgressing God's law, we shall certainly incur intolerable pains and miseries, without ease or respite, without hope or remedy, without any end; that we shall for ever not only be secluded from God's presence and favour, be deprived of all rest, comfort, and joy; but detruded into utmost wretchedness; a state more dark and dismal, more forlorn and disconsolate, than we can imagine; which not the sharpest pain of body, not the bitterest anxiety of mind, any of us ever felt, can in any measure represent; wherein our bodies shall be afflicted continually with a sulphureous flame, not scorching the skin only, but piercing the inmost sinews; our souls incessantly bit and gnawed upon by a worm, (the worm of bitter remorse for our wretched perverseness and folly; of horrid despair ever to get out of this fad estate;) under which vexations unexpressible, always enduring pangs of death, always dying, we (hall never die: this persuasion, I say, must needs most effectually deter us from those courses of impiety, which certainly lead to so miserable a condition. If it cannot, what can do it? We must, beyond all impression that any reason can make upon us, be irrecoverably stupid or obstinate; infinitely careless of our own good, bent to our ruin. But these things the time will not permit me farther to dilate upon; and I did formerly (in treating upon our Saviour's coming to judgment) somewhat largely press considerations of this nature. I (hall only therefore conclude with a prayer to

Almighty God, that, according to his infinite mercy, he, by his gracious aslistancc leading us in the ways of piety and obedience, would bring us into everlasting life and happiness; withdrawing us ffom impiety and iniquity, would deliver us from eternal death and misery: to whom be all praise and glory for ever. Amen.

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