liate their doctrine, to reconcile it to the taste of men. They endeavour to set it always in a true light, whether it be a pleasing one or not. They will not, they dare not, soften a threatening, so as to prejudice its strength, neither represent sin in such mild colours, as to impair its native blackness. Not that they do not choose mildness, when it is likely to be effectual. Though they know the terrors of the Lord, they desire rather to persuade men. This method they use, and love to use it, with such as are capable of persuasion: with such as are not, they are obliged, if they will be faithful, to take the severer course. Let the revilers look to that; it harms not them: let the hearers accommodate themselves to the word; the word is not, in this sense, to be accommodated to the hearers. The preacher of it would be no less in fault, in a slavish obsequiousness on one side, than in an unrelenting sternness on the other.

If then we have spoken the word of God, the genuine unmixed word of God, and that only; if we have put no unnatural interpretation upon it, but taken the known phrases in their common obvious sense,-and when they were less known, explained Scripture by Scripture; if we have spoken the whole word, as occasion offered, though rather the parts which seemed most proper to give a check to some fashionable vice, or to encourage the practice of some unfashionable virtue; and if we have done this plainly and boldly, though with all the mildness and gentleness that the nature of the subject will bear;-then, believe ye our works, if not our words; or rather, believe them both together. Here is all a preacher can do; all the evidence that he either can or need give of his good intentions. There is no way but this to show that he speaks as of sincerity, as commissioned by the Lord, and as in his sight. If there be any who, after all this, will not believe that it is his concern, not our own, we labour for; that our first intention in speaking, is to point him the way to happiness, and to disengage him from the great road that leads to misery; we are clear of the blood of that man,-it rests on his own head. For thus saith the Lord, who hath set us as watchmen over the souls of our countrymen and brethren; "If they warn the wicked of his way to turn from it;"-much more if we use all methods possible to convince him that the warning is of God ;— "if he do not turn from his way,"-which certainly he will not, if he do not believe that we are in earnest,-"he shall die in his iniquity, but thou hast delivered thine own soul."

SERMON CXXXIV.-On the Resurrection of the Dead.

Written in the year 1732.

"But some man will say, how are the dead raised up? and with what body do they come?" 1 Cor. xv, 35.

THE apostle having, in the beginning of this chapter, firmly settled the truth of our Saviour's resurrection, adds, "Now if Christ be preached that he rose from the dead, how say some among you, that there is no resurrection of the dead?" It cannot now any longer seem impossible to you. that God should raise the dead; since you have so plain an example of it in our Lord, who was dead and is alive; and the same

།

power which raised Christ, must also be able to quicken our immortal bodies.

"But some man will say, how are the dead raised up? and with what body do they come?" How can these things be? How is it possible that these bodies should be raised again, and joined to their several souls which many thousands of years ago were either buried in the earth, or swallowed up in the sea, or devoured by fire ?-which have mouldered into the finest dust,—that dust scattered over the face of the earth, dispersed as far as the heavens are wide;-nay, which has undergone ten thousand changes, has fattened the earth, become the food of other creatures, and these again the food of other men? How is it possible that all these little parts, which made up the body of Abraham, should be again ranged together, and, unmixed with the dust of other bodies, be all placed in the same order and posture that they were before, so as to make up the very self same body, which his soul at his death for-" sook? Ezekiel was indeed, in a vision, set down in a valley full of dry bones, "and he heard a noise, and behold a shaking, and the bones came together, bone to his bone; the sinews and the flesh came upon them, and the skin covered them above, and breath came into them, and they lived, and stood upon their feet." This might be in a vision. But that all this, and much more, should in time come to pass; that our bones after they are crumbled into dust, should really become living men;-that all the little parts whereof our bodies were made, should immediately, at a general summons, meet again, and every one challenge and possess its own place, till at last the whole be perfectly rebuilt-that this, I say, should be done,—is so incredible a thing, that we cannot so much as have any notion of it. And we may observe, that the gentiles were most displeased with this article of the Christian faith it was one of the last things the heathens believed; and it is to this day the chief objection to Christianity, "How are the dead raised up? With what body do they come?" In my discourse on these words, I shall do three things::

I. I shall show, that the resurrection of the self same body that died and was buried, contains nothing in it incredible, or impossible.

II. I shall describe the difference which our Saviour makes between the qualities of a glorified, and a mortal body.

III. I shall draw some inferences from the whole.

I. I shall show, that the resurrection of the self same body that died, contains nothing in it incredible, or impossible.

But before I do this, it may be proper to mention some of the reasons upon which this article of our faith is built.

And 1. The plain notion of a resurrection requires, that the self same body that died should rise again. Nothing can be said to be raised again, but that very body that died. If God give to our souls at the last day a new body, this cannot be called the resurrection of our body;. because that word plainly implies the fresh production of what was before. 2. There are many places of Scripture that plainly declare it. St. Paul, in the 53d verse of this chapter, tells us, that "This corruptible must put on incorruption, and this mortal must put on immortality." Now by this mortal, and this corruptible, can only be meant, that body which we now carry about with us, and shall one day lay down in the dust.

The mention which the Scripture makes of the places where the dead shall rise, farther shows, that the same body which died shall rise. Thus we read in Daniel: "Those that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt." And, we may likewise observe, that the very phrase, of sleep and awake, implies, that when we rise again from the dead, our bodies will be as much the same as they are when we awake from sleep. Thus again our Lord affirms; John v, 28, 29, "The hour is coming in which all that are in the graves shall hear his voice and shall come forth; they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation." Now if the same body do not rise again, what need is there of opening the graves at the end of the world? The graves can give up no bodies but those which were laid in them. If we were not to rise with the very same bodies that died, then they might rest for ever. To this we need only add that of St. Paul: "The Lord shall change this vile body, that it may be fashioned like unto his glorious body." Now this vile body, can be no other than that with which we are now clothed, which must be restored to life again.

That in all this, there is nothing incredible or impossible, I shall show, by proving these three things. 1. That it is possible for God to keep and preserve unmixed, from all other bodies, the particular dust into which our several bodies are dissolved, and can gather and join it again, how far soever dispersed asunder. 2. That God can form that dust, so gathered together, into the same body it was before. 3. That when he hath formed this body, he can enliven it with the same soul that before inhabited it.

1. God can distinguish and keep unmixed, from all other bodies, the particular dust into which our several bodies are dissolved, and can gather it together and join it again, how far soever dispersed asunder. God is infinite both in knowledge and power. He knoweth the number of the stars, and calleth them all by their names: he can tell the number of the sands on the sea shore: and is it at all incredible, that he should distinctly know the several particles of dust into which the bodies of men are mouldered, and plainly discern to whom they belong, and the various changes they have undergone? Why should it be thought strange, that he, who at the first formed us, whose eyes saw our substance yet being imperfect, from whom we were not hid when we were made in secret, and curiously wrought in the lowest parts of the earth, should know every part of our bodies, and every particle of dust whereof we were composed? The artist knows every part of the watch which he frames, and if it should fall in pieces, and the various parts of it lie in the greatest disorder and confusion, yet he can soon gather them together, and as easily distinguish one from another, as if every one had its particular mark. He knows the use of each, and can readily give it its proper place, and put them all exactly in the same figure and order they were before. And can we think that the Almighty Builder of the world, whose workmanship we are, does not know whereof we are made, or is not acquainted with the several parts of which this earthly tabernacle is composed? All these lay in one vast heap at the creation, till he separated them one from another, and framed them into those distinct bodies, whereof this beautiful world

consists. And why may not the same power collect the ruins of our corrupted bodies, and restore them to their former condition? All the parts into which men's bodies are dissolved, however they seem to us carelessly scattered over the face of the earth, are yet carefully laid up by God's wise disposal till the day of the restoration of all things. They are preserved in the waters and fires, in the birds and beasts, till the last trumpet shall summon them to their former habitation.

But, say they," It may sometimes happen that several men's bodies may consist of the self same matter. For the bodies of men are often devoured by other animals, which are eaten by other men. Nay, there are nations which feed upon human flesh, consequently they borrow a great part of their bodies from other men. And if that which was part of one man's body, becomes afterwards part of another man's, how can both rise at the last day with the same bodies they had before?" To this it may easily be replied, that a very small part of what is eaten turns to nourishment, the far greater part goes away according to the order of nature. So that it is not at all impossible for God, who watches over and governs all this, so to order things, that what is part of one man's body, though eaten by another, shall never turn to his nourishment, or if it does, that it shall wear off again, and some time before his death be separated from him, so that it may remain in a capacity of being restored at the last day to its former owner.

2. God can form this dust, so gathered together, into the same body it was before. And that it is possible all must own, who believe that God made Adam out of the dust of the earth. Therefore the bodies of men being dust after death, it is no other than it was before; and the same power that at the first made it of dust, may as easily remake it, when it is turned into dust again. Nay, it is no more wonderful, than the forming a human body in the womb, which is a thing we have daily experience of, and is doubtless as strange an instance of divine power as the resurrection of it can possibly be. And were it not so common a thing, we should be as hardly brought to think it possible, that such a beautiful fabric as the body of man is, with nerves and bones, flesh and veins, blood, and the several other parts whereof it consists, should be formed, as we know it is, as now we are, that hereafter it should be rebuilt when it has been crumbled into dust. Had we only heard of the wonderful production of the bodies of men, we should have been as ready to ask, How are men made, and with what bodies are they born? as now, when we hear of the resurrection, How are the dead raised up, and with what bodies do they come ?

3. When God hath raised this body, he can enliven it with the same soul that inhabited it before. And this we cannot pretend to say is impossible to be done, for it has been done already. Our Saviour himself was dead, rose again, and appeared alive to his disciples and others, who had lived with him many years, and were then fully convinced, that he was the same person they had seen die upon the cross.

Thus have I shown, that the resurrection of the same body is by no means impossible to God. That what he hath promised he is able also to perform, by that " mighty power by which he is able to subdue all things to himself." Though, therefore, we cannot exactly tell the manner how it shall be done, yet this ought not in the least to weaken our belief of this important article of our faith. It is enough, that he,

to whom all things are possible, hath passed his word, that he will raise us again. Let those who presume to mock at the glorious hope of all good men, and are constantly raising objections against it, first try their skill upon the various appearances of nature. Let them explain every thing which they see happen in this world, before they talk of the difficulties of explaining the resurrection. Can they tell me how their own bodies were fashioned, and curiously wrought? Can they give me a plain account, by what orderly steps this glorious stately structure, which discovers so much workmanship and rare contrivance, was at first created? How was the first drop of blood made, and how came the heart and veins, and arteries to receive it? Of what, and by what means, were the nerves and fibres made? What fixed the little springs in their due places, and fitted them for the several uses for which they now serve? How was the brain distinguished from the other parts of the body, and filled with spirits to move and animate the whole? How came the body to be fenced with bones and sinews, to be clothed with skin and flesh, distinguished into various muscles? Let them but answer these few questions about the mechanism of ou own bodies, and I will answer all the difficulties concerning the resur rection of them. But if they cannot do this without having recourse to the infinite power and wisdom of the FIRST CAUSE, let them know, that the same power and wisdom can reanimate it, after it is turned into dust. And that there is no reason for our doubting concerning the thing, because there are some circumstances belonging to it which we cannot perfectly comprehend, or give a distinct account of.

II. I now proceed to the second thing I proposed, which was, to describe the difference the Scripture makes between the qualities of a mortal, and of a glorified body.

The change which shall be made in our bodies at the resurrection, according to the Scripture account, will consist chiefly in these four things: I. That our bodies shall be raised immortal and incorruptible. 2. That they shall be raised in glory. 3. That they shall be raised in power. 4. That they shall be raised spiritual bodies.

1. The body that we shall have at the resurrection, shall be immortal and incorruptible: "For this corruptible must put on incorruption, and this mortal must put on immortality." Now these words, immortal and incorruptible, not only signify, that we shall die no more; for in that sense the damned are immortal and incorruptible; but that we shall be perfectly free from all the bodily evils which sin brought into the world. That our bodies shall not be subject to sickness, or pain, or any other inconveniences we are daily exposed to. This the Scripture calls "the redemption of our bodies;" the freeing them from all their maladies. Were we to receive them again, subject to all the frailties and miseries which we are forced to wrestle with, I much doubt whether a wise man, were he left to his choice, would willingly take his again;-whether he would not choose to let his still lie rotting in the grave, rather than to be again chained to such a cumbersome clod of earth. Such a resurrection would be, as a wise heathen calls it, "A resurrection to another sleep." It would look more like a redemption to death again, than a resurrection to life.

The best thing we can say of this house of earth, is, That it is a ruinous building, and will not be long before it tumbles into dust; that