that we shall be unwearied in all our actions and motions 4. In Glory It is sown in dishonour it is raised in glory Which glory stands in the integrity beauty and 1 Cor. 15. 43. splendor of all members they shall be raised perfect having no deformity through defect of convenient members or congruous quantity or through accession of some member or part inconvenient or disproportioned in scituation or uncomliness in any kind whatsoever the body which is now foul filthy without beauty or splendor shall be made lightsome clear and shining clothed with heavenly glory and Divine light When Christ was transfigured on mount Tabor his Face did shine as the Sun and his raiment was white as the light Mat. 17. 2. It may well be supposed it hath no less but rather greater beauty now since hi is entred into his glory for some reasons this glory might be vailed before his Ascension but the Apostle is plain for his glorious state now and ours in conformity thereto Who shall change our vile bodies that it may be fashioned like unto his glorious body Phil. 3. 21. and we shall be like him 1 Joh. 3. 2. The glory of his transfiguration was a fore runner not of his own only but of our glory also in heaven the same it was for Essence with what he had afterward though different in circumstance and degrees that onely for a season but this for ever that transient this permanent Psal 45. Christ in the flesh was fairer then the sons of men in his low estate white and ruddy the chief of ten thousand Cant. 5. And is he not beautiful being highly exalted at the right hand of God This beauty is made up of the integrity of his body in respect of the number order and perfection of his members and proportion in colour and exceeding brightness and heavenly splendor and such shall be our glory and beauty of our bodies in the world to come now we have blemishes but then we shall have none yea not onely our imperfections shall be done away but a new beauty conferred on us In all Israel there was none to be so much praised as Absolom for his beauty From the soal of his foot even to the Crown of his head there was no blemish in him 2 Sam. 14. 25. Of the Nazarites 't is said they were purer then Snow they were whiter then Milk they were more ruddy in body then Rubies Lam. 4. 7. Moses face shone so that he put on a Vail when he spake to the people and of Stephen 't is said they that sate in the Councel looking stedfastly on him saw his face as it had been the face of an Angel Acts 6. 25. All that glory I conceive no glory in comparison of this at the Resurrection When they that be wise shall shine as the brightness of the Firmament and they that turn many to righteousness as the Stars for ever and ever Dan. 12. 2. And the Righteous shine forth as the Sun in the Kingdome of the Father Mat. 13. 43. We shall all have the same glory for Essence but not 〈◊〉 degrees but as there is one glory of the Sun another glory of the Moon and another glory of the Stars and one Star differeth from another Star in glory so also is the Resurrection of the dead 1 Cor. 15. 41 42. All Stars are not of one magnitude nor all Saints the same in glory all shall be fair pure clear beautiful and delightful to behold having all members of a comly proportion and amiable colour and shining in glory no deformity by defect redundancy or disproportion in any part in respect of matter or colour 5. Spirituality It is sown a natural body it is raised a Spiritual body 1 Cor 15. 44. not for substance but qualities conditions and gifts of the Spirit being by the Divine power sustained and acted immediately 1. Whereas now it is supported by natural helps Food Physick Fire Clothing c. then God shall be all these to the body They shall hunger no more neither thirst any more neither shall the Sun light on them nor any heat Rev. 7. 16. For the Lamb which is in the midst of the Throne shall feed them and shall lead them to living Fountains of water v. 17. Moses Elijah and Christ were preserved forty days without food on earth why should not our bodies be preserved thus without means for ever in heaven 2. It shall be under the guidance conduct and command of the Spirit immediately in all its motions and actions here the soul immediately caries and commands the body but there the Spirit of God both soul and body where it listeth and acts as it pleaseth without difficulty or weariness they shall wholly give up themselves to the command of the Spirit We now proceed to the efficient cause of this great work and that can be no other then God It 's a miraculous work and a new Creation and so above the power of Nature to effect and proper to God who is the Author of Nature The ancient Rabbins said There be three 〈◊〉 Menass Ben Israel de resur 〈◊〉 2. c. 1. Keys in the hand of the blossed God which are not committed to any Legate the Womb the Rain and the Resurrection of the Dead that is He maketh the barren to Bear causeth the Rain and raiseth the Dead This is that Dew in Isa 26. 19. Thy Dew is as the dew of Herbs or as the dew of light the morning dow which refresheth recreates grass and the herbs and causeth them to flourish thy Dew the Divine Power by which thy dead shall be quickned and revived is as the Dew that falleth on the Herbs it shall so raise them as the Herbs that are decayed and withered are raised up by the morning Dew and comfortable heat and influence of the Sun God who quickneth the Dead as Rom. 4. 17. Who quickneth all things 1 Tim. 6. 13. Which raiseth the Dead 〈◊〉 Cor. 1. 9. it is an Act common to all the three Persons Father Son and Spirit The Father raiseth up the dead and quickneth them John 5. 21. and the Spirit Rom. 8. 11. The Son John 5. 21. Even so the Son quickneth whom he will Therefore Christ promiseth it I will raise him up at the last day John 6. 40. 44 54. and John 11. 25. I am the Resurrection and the Life How is that Not Formally but Causally I am the Cause of the Resurrection and Life that any man hath None rise or live but by me This from Christ's mouth the Apostles preached and believed knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4. 14. Thus in Jerusalem they taught the People and preached through Jesus the Resurrection of the Dead And also at Athens Paul preached Jesus and the Resurrection Chap. 17. 18. And thus doth he answer the first Adam As in Adam all dy so in Christ shall all be
which our resurrection is founded the main prop by which it is supported the example unto which it is conformed and the fountain whence it is derived and therefore the most eminent evidence by which it is cleared We proceed to the Apostle's next Argument the end Arg. 7. of our Redemption and the absurd consequent of the contrary Doctrine If in this life only we have hope in Christ we are of all men most miserable The Argument may be formed thus this being presupposed If there be no resurrection of the dead then Christians have onely hope in this life If in this life only Christians have hope in Christ then they are of all men most miserable But Christians are not of all men most miserable Therefore they have not hope in Christ only in this life The consequence is clear for of all men they in this life are most subject to afflictions Whom the Lord loveth he chasteneth and scourgeth every son he receiveth What son is he whom the Father chasteneth not But if ye be without Heb 12. 6 7 8. chastisement whereof all are partakers then are ye bastards and not sonst They usually have the bread of affliction given them to eat and water of affliction to drink yea waters of a full cup are wrung out to them when others fare delictiously every day their chain is made heavie when others walk at liberty they are brought low when others are lifted up their heaven is covered with darkness clouds and thick darkness when others have clearness and serenity the sun continually shining in his brightness their condition admits variety of revolutions but these have no changes therefore if there be no hope to them of a better state in another world they are of all men most miserable But the Christian Faith and Scriptures makes them of all men most happy yea and only them happy Christ hath purchased God promised the Spirit sealed better things to them then what other men have or themselves enjoy in this world they are again and again pronounced blessed nine times in so many verses Math. 5. 2 to 12. the manifold repetitions and particular instances of their blessedness notes the firmness and fulness of it They are blessed with all spiritual blessings in the heavenly places in Christ Eph. 1. 3. Freedom from all evil fruition of all good particularly deliverance from the evil of death Christ hath delivered them who through fear of death were all their life time subject to bondage Heb. 2. 15. How are they delivered from death or the fear of death if ther bodies shall for ever remain under the power of it and never be set at liberty This all men desire sith death is the King of Terrors and the Saints hope for we our selves groan within our selves waiting for the Adoption the Redemption of our body Rom. 8. 23. Just they are before and God is manifest in them yet they wait for the Redemption of the body viz. from the grave and those evils they are incumbred with in the world They shall hunger no more neither thirst any more neither shall the sun light on them nor any heat Rev. 7. 16. God shall wipe away all tears from their eys there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are past away Rev. 21. 4. Shall all this be in this life Is all this in mysterie If so how is it fulfilled Or is it in death to the Saints Indeed there is no hunger thirst heat tears sorrow crying or pain but yet they have not all promised how in death is this accomplished there shall be no death But this is not all a Christians hope immunity from evils there is a recompense of reward to come positive good and that after death Therefore saith Christ when thou makest a feast this command binds all our life long while there is occasion and opportunity of feasting call the poor the maimed the lame the blind and thou shalt be blessed for they cannot recompense thee but thou shalt be recompensed at the resurrection of the just Luke 14. 14. that this is not in this life is manifest from that parallel Heb. 11. 35. They the Saints were tortured not accepting deliverance that they might obtain a better resurrection and from Rev. 11. 18 and the Nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the Prophets and to the Saints and them that fear thy Name small and great This is the promise mentioned Heb. 11. 39. and perfection v. 40. which the Patriarchs received not These all having obtained a good report through Faith received not the promise the Apostle speaks of men dead long before and dying in Faith that they received not the promise God being faithful it must be received in due time in soul they can not receive it in full after death the time of receiving it is when all are made perfect God having provided some better thing for us that they without us should not be made perfect Of this perfection God will have all partakers together and this perfection cannot be without the Resurrection of the body and this very thing is particularly affirmed of Abel Noah Abraham Sarah Isaac and Jacob these all dyed in Faith not having received the promises but having seen them afar off and were perswaded of them and imbraced them and confessed that they were Strangers and Pilgrims on the earth While they lived they received not the promises but saw them at a distance in respect of time and place they looked not for them in that time or Country for then and there they were Strangers and Pilgrims and that we might not restrain it to any one particular Country or more they take the whole earth in saying that in it they were Strangers and Pilgrims and hence the Apostle concludes v 14. They that say such things declare plainly that they seek a country What country not an earthly and truly if they had been mindful of that country whence they came out they might have had opportunity to have returned but now they desire a better country that is heavenly v. 16. and this in the close of this verse he calls a City prepared of God For God is not ashamed to be called their God for he hath prepared for them a City and this is not theirs only but the inheritance of all Saints Here we have no continuing City but we seek one to come Chap. 13. 14. Which is expressed by life If we be dead with him we shall also live with him 2. Tim. 2. 11. Eternal and everlasting life The gift of God is eternal life Rom. 6. 23. This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day g Ioh. 6.
up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and Power v. 24. For he must reign till he hath put all enemies under his feet v. 25. The last enemy that shall be destroyed is death v. 26. He shall not deliver up his Kingdom until he hath abolished all his enemies as Satan soliciting to sin sin proceeding from the will of man and death the wages of sin The first was conquered once on the Cross the second daily by his Spirit the third by his appearing in the flesh at the last day although death be overcome that it cannot hurt Believers yet is it not perfectly abolished nor they restored to a perfect life until the Resurrection of the body Pauls next Argument is the Testimony Judgement or Arg. 9. Confession of those who were Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation thus Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead v. 29. Letting pass other expositions of these words two especially are most famous and considerable The first that Paul alludes to a custome among the Catecumeni or Novices in the Faith who in danger of death desired and received Baptism that thereby they might both evidence and strengthen their Faith in the Resurrection of this practise Epiphanius makes mention k Et hac de causa traditio quae ad nos devenit eundem Sanctum Apostolum dixisse aiunt si omnino mortui non Resurgunt cur Baptizantur pro ipsis caeterum alij recte hoc dictum interpretantes dicuat quod morti vicini si fueriut in Pietatis doctrina instructi ob hanc spem ante obitum lavacro digni fiunt ostendentes quod qui mortuus est etiam resurget ob id indiget remissione pectatorum per lavacrum Epiph. l. 1. Tom. 2. h. 28. l Vossij Thes Theol. de Resur carnis th 18. Piscator Anal. Schol. in 1 Cor. 15. 29. This supposed the Apostle thus argues Else what shall they do who are baptized for dead if the dead rise not at all why are they then baptized for dead A second sense is given of this Argument and much contended for by learned and judicious men the practiss of some among them that were baptized over the graves and dead bodies of the Martyrs and other Saints in testimony of their dying to sin and assured expectation of their own and their Resurrection over whom they were Baptizedl Another Argument is drawn from the Testimony that Arg. 10. is the judgement and faith of the Confessors who adventure and lay down their lives for Christ and the Gospel Why stand we in jeopardy every hour v. 30. We give our backs to the smiters and our cheeks to them that pluck off the hair we hide not our face from shame and spetting we count not our lives dear unto us but continually carry them in our hands as ready to lay them down for the Gospel always bearing about in the body the dying of the Lord Jesus And are alwayes delivered unto death for Jesus sake m 2 Cor. 4. 13. 11. We are killed all the day long and accounted as sheep for the slaughter n Rom. 8. 36. Some of the Saints have had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment They were slaned they were sawn asunder they were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute affiicted tormented Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth o Heb. 11. 36. 37. 38. Others were tortured not accepting deliverance what think you moved them hereto doubtless the hope of glory laid up for them in another world it was that they might obtain a better Resurrestion p verse 35. Certainly these men were beside themselves too much inconsiderate zeal had made them mad thus to expose their persons to the rage of unreasonable men and hereby prepare treasure up and sharpen instruments of death for their own tormenting life liberty and ease are so sweet death bonds and pain so bitter they must play the madmen to some purpose in the presence of the world to exchange the one for the other without hope of recompence in the life to come But we know light and understanding and excellent wisdom is found in them Who among the sons of men of so wise and understanding hearts To whom is given the spirit of wisdom and revelation in the knowledge of Jesus Christ they saw with other eyes then those bruits who think they shall dy like beasts and do expect no other portion then what they have in the flesh sure the Spirit of the holy God made them quick of understanding in his fear by whom it was given them not onely to believe but to suffer for his sake And certainly God is not unrighteous to forget their work and labour of love which they have shewed toward his Name q Heb. 6. 10. but will do unto them according to the kindness they have done unto him with this Paul comforts the Thessalonians It is a manifest token of the righteous judgement of God that ye may be accounted worthy of the Kingdom of God for which ye also suffer Seeing it is a righteous thing with God to recompense tribulation to them that trouble you And to you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels r 2 Thes 1. 5. This recompense shall be when the Lord shall be revealed not in this life to the Soul so he was revealed to the Thessalonians before but after death when he shall come from Heaven and attended with the Angels of his might so he comes not in this present life to any that after dy only to those that shall live till the great day of the Lord and this was the Apostles encouragement and consolation in their afflictions Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. While we look not at the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal v. 18 And what Paul speaks of the Saints in general he protests of himself in particular I protest by your rejoycing which I have in Christ Jesus our Lord I dy daily v. 31. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not His hazards and sufferings were not once or twice but daily and those not ordinary but grievous his life was little better then a continual dying he fought with beasts at Ephesus unreasonable savage cruel men rather beasts then men which some understand
40. If it be eternal and everlasting and for the perfection of it require a raising up at the last day how is it limitted to this life And for his assurance Christ tells him that he hath it already Who so eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day v. 54. He may be as sure of it as if he had it already or he hath it begun in him in a way and tendency to perfection grace is glory in 〈◊〉 glory grace consummate We are changed from glory to glory 2 〈◊〉 vlt. This life is begun but ends not here it 's not of the soul onely but of the body also therefore Christ adds I will raise him up at the last day And of this we cannot miss for he prefixeth a double asseveration to strengthen our Faith Verily verily I say unto you He that believeth on me hath everlasting life v 47. and tells us it was his business to accomplish his Fathers will I came down from Heaven not to do mine own will but the will of him that sent me v. 38. Of this also Peter testifies When the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away h 1 Pet. 5. 4. If we receive it while we live what becoms of it when we dy and shall be no more If my soul must animate another body another takes my Crown or it perisheth however as to me it fadeth but the Text sets another day when this Crown shall be received and we first wear it when the great Shepherd shall appear This apparition is not Spiritual to the soul onely in believing so he had already appeared in those to whom he here writes Chap 1. 2 3. But this when the Crown shall be put on is to come hear what the great Shepherd himself speaks as to the time manner and end of his appearing When the Son of man shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory Mat. 25. 31. And before him shall be gathered all Nations and he shall separate them one from another as the Shepherd divideth the Sheep from the Goats v. 32. But that is not till the end of the world Mat. 13 30 37 38 39 40. To the same effect is that of Peter Epist 1. Chap 1. v. 3 4 5. Who hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead To an inheritance incorruptible undefiled and that fadeth not away reserved in Heaven for us Who are kept by the Power of God through Faith unto salvation ready to be revealed in the last time This inheritance and salvation we have not in this life for we hope for it it is reserved in Heaven for us and we are kept for it and it shall not be revealed till in the last time and He that overcometh shall inherit all things Rev. 21. 7. Besides it is incorruptible and fadeth not away which cannot stand with any state of the Saints in this life Nor is this only fairly concluded from but plainly asserted in Scripture to be after death whereas Hypocrites and unbelievers have no hope in death Iob 27. 8. the faithful have I would not have you ignorant brethren concerning them that are asleep that ye sorrow not as others which have no hope 1 Thes 4. 13. This hope is in death as appears by the Apostles scope to comfort the Saints and raise up their spirits which are apt to be sadded and dejected with the disease of their beloved friends and from v. 14. If we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him For this cause did Paul desire to be dissolved Having a desire to depart and to be with Christ which is farre better i Phil. 1. 23. He speaks of dying and that bodily not spiritually as a way to a life and state farr better then the present sent Nor was it Paul's desire onely We that are in this Tabernacle groan being burthened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life 2 Cor. 5. 4. When he saith not that we would be unclothed but clothed upon that Mortality might be swallowed up of Life He plainly declares this state not to be while we are Mortal and that when this Mortality shall be swallowed up of Life a Christian shall not onely be unclothed and stript of his burthensome vile and filthy garments but be arayed afresh with those that are light pure and precious What Christ Paul and Peter avouch doth John from the same Spirit testifie Rev. 14. 13. And I heard a voyce from Heaven saying unto me write Blessed are the dead which dy in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Spiritually we cannot understand this without manifest injury and violence to the Text a man may Spiritually dy and yet not presently rest from his labours as the words import or if it be supposed the rest promised may follow the death specified at a distance namely somtime after when a man naturally dies how is this the peculiar priviledge of those that dy in the Lord For all shall so rest though they never be partakers of this Spiritual death in Christ if there be no resurrection of the dead body and how do their works follow them then how are they then blessed that shall be no more or at least not what they were before whose souls being fired out of their old habitation take to themselves other dwelling places and so return again to their former labours If it be affirmed they may be happy in Heaven though their bodies rise not Tertullian shall answer for me Quomodo foelices si ex parte perituri how can they be happy who in part are perished Happiness is a state of perfection but the soul separate from the body is incompleat and imperfect and therefore cannot be happy till both it and the body be united to make one perfect man Again I reply there is no happiness glory or good thing promised to soul or body but in Christ raised from the dead grant the body is not raised you must yeild also Christ is not raised and so doing you raze the very foundation of all our felicity the house of our hope in all particulars thereof must fall to the ground therefore If there be no Refurrection of the dead and our hope onely in this life we are of all men most miserable Which is Pauls second ground in this Chapter whereof conceiving our selves to have spoken sufficiently we proceed to a third The Universality Perfection Integrity duration of the Arg. 8. Kingdom of Christ and his victory over his and our enemies then cometh the end when he shall have delivered 1 Cor. 15. 24.
of that uproar raised by Demetrius the Silver-smith who made Shrines for Diana Acts 19. 23 24. c. Others take the words properly and that not without reason It was usual in the Roman Empire to condemn Malefactors to fierce and cruel beasts that contending with with them they might delight the beholders and being overcome by them suffer for their deeds This was the lot of Ignatius and other holy Martyrs through the malice and for the pleasure of their enraged persecutors and therefore no wonder that Paul makes mention of sighting with beasts at Ephesus What though Luke pass it by are there not 〈◊〉 memorable things by him omitted which Paul reports of himself 2 Cor. 11. 25. Thus Ambrose Theo-doret and others understand Paul and Nicephorus hath a large narration hereof s Niceph Hist l. 11. c. 25. some things in him perhaps may be fabulous but that all should be so is more easie to affirm then prove however it be whether by men or beasts Paul's dangers and pressures in Asia by his own confession were very great even above his strength insomuch that he despaired of life and had the sentence of death in himself 2 Cor. 1. 8 9. Did he undergo these things after the manner of men That is according to humane reason and prudence or as some men are wont to do for glory and honour in the world or as others for the good of their Countrey These inducements could have no place in Paul or the rest of the Martyrs but the expectation of a glorious Resurrection For it no way beseems a wise man to lay himself open unto so many and grievous calamities for a false and feigned thing that hath no other being then in the brains of some foolish fantastical or deceitful men and such must the Gospel be if there be no Resurrection of the dead The Apostles last Argument is drawn from another absurd Arg. 11. consequent of the contrary doctrine If there be no Resurrection of the dead then let us eat and drink for to morrow we dy v. 32. Lude Bibas Comedas post mortem nulla voluptas was a familiar proverb among the Epicures This is it the Apostle out of Isaiah 22. alledgeth here and in other language he seems to speak thus If there be no Resurrection of the dead wherein rewards are given to the just and punishments to the unjust but that after death the same state and condition is common to all without difference or distinction certainly sensual delights and pleasures of this life are not so base and inconsiderable as the Gospel affirms them to be but somthing more of worth and value is found in them to raise the rate and estimation of them in the minds of men nor is there cause why they should not be most vigorously prosecuted and highly accounted of by all sorts of men in the world who cannot but be judged very injurious to themselves who causlesly straiten themselves in the use of their liberty and abridge themselves of any ways means and methods of making provision for or sacrificing to their own lusts and desires and those of all men may be thought most wise provident and vertuous who are so far indulgent to their humors and desires as to make no scruple of adventuring on any course that hath a tendency to their sensual satisfaction and consequently those who by the Spirit of God are declared the only wise ones upon earth are indeed and truth the grand fools and mad-men of the world who without cause do lay so many stumbling blocks in the way of their present peace ease and felicity But we know the truth of the Gospel hath branded this Doctrine in the Fore-head for beastly and damnable Falshood and Forgery Thus far out of Paul have we proved the Resurrection Arg. 12. of the Dead God's justice requires it that every man in body as well as soul may receive according to his works in this life all things come alike to all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Eccles 9. 2. therefore it is necessary there should be a judgement wherein the just may be visibly and openly honoured acquitted and rewarded the unjust shamed condemned and punished Therefore saith Paul We must all appear before the Judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5. 10. and this is a righteous thing with God 2 Thes 1. 6. which the Conscience it self bears witness to Rom. 2. 15. and for execution hereof Christ is appointed Judge of quick and dead and Acts 10. 42. 2 Tim. 4. 1. 1 Pet. 4. 5. Acts 17. 31. He hath appointed a day in the which he judge the World in righteousness by that man whom he will hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead And this cannot be done without raising the dead Therefore the twenty four Elders Rev. 11. 18. make the time of raising the dead judging and rewarding men according to their works to be all one And as the Justice so the Wisdom of God is herein Arg. 13. engaged It is not the part of a wise man to be frustrated and disappointed of the end of his Workmanship God hath made man after his own Image for the manifestation of his Glory and communication of his Goodness Wisdom Righteousness c. that by this means he might perpetually serve and glorifie him and be for ever made happy by him This is not in this present life therefore in an other His Truth also is concerned in it it s the promise made Arg. 14. unto the Fathers Acts 26. 6 7 8. Besides Christ is Lord both of quick and dead Rom. Arg. 15. 14. 9. the body sure comes under his government and belongs to his Dominion And will this Prince suffer these for ever to be lost in the grave Also the names given unto death will afford us somwhat Arg. 16. for our satisfaction in this point It 's called a Sleep and this imports an awakening a lying down which presupposeth a rising up again Job 14. 12. a Change and therefore it is not the utter annihilation or perishing of the Creature Iob 14. 14. And as for the Saints such is their Relation to God Arg. 17. and Christ in Covenant they are his Workmanship Spouse Building Body Temples Friends and can we in reason imagine they shall be so forgotten of him as to remain for ever in the dust These Relations engage him to raise them up again and the same Spirit that raised Christ dwels in them and becomes an assurance of their Resurrection Rom. 8. 11. Therefore
my reins be consumed within me Cop. Job did not speak as rightly he should do and that appears in chap. 42. where he comes to confess he spake things he understood not here he gives an answer to those words which he spake in chap. 19. Osb Whereas in your answer you affirm out of ch 42. that Job understood not what he spake My reply is this 1. Job saith not the things were false of which he here affirmeth he spake but understood not but that he understood them not which he afterward expresseth thus things too wonderful for me which I knew not which by any thing that yet appears by you alledged cannot be drawn without violence and injury to the text unto any other sence then this he had spoken things which for the nature of them were so high that he could not understand them he could not reach them or comprehend them there was more in them then his understanding could attain unto this doth not import a contrariety between his words and those things he speaks of but onely a disproportion of his understanding to comprehend them A man may speak of God and his ways as Job in this book doth truly and in so doing he may say as Job I uttered things I understood not things too wonderful for me which I knew not For who can finde out the Almighty how wonderful are his judgements and his ways past finding out So then the narrowness and shortness of Jobs understanding to comprehend the Latitude and reach the heighth of those things which here he speaks of doth no whit overthrow the truth of that he had spoken concerning them So that whatsoever the things were that Job intends in this 42 chap. which he understood not when he uttered them You must prove he speaks falsly of them which yet you have not done nor can it with any good consequence be gathered from the words alledged 2. Though that were granted and the words so taken as by you they are urged that he spake what he knew not and beside the truth yet will not this serve your turn he speaks indefinitely that he uttered things he understood and knew not but that all the things he spake of were of that nature and so falsly propunded by him cannot be imagined or affirmed with any pretence of reason for then all that he spake must be false which I think you dare not adventure to maintain and if you should the very reading of his discourse without Argument would refute you if then it be onely some things he speaks of you must clear the relation of these words in ch 42. 3. to those in ch 19. of his Redeemer and Resurrection or by better evidence of Scripture or reason then yet you have produced prove these to be of that sort or your silence would have been as argumentative as your allegation and this you will hardly do yea you must confess you cannot do it if you do but examine and acknowledge the testimony that God himself gives of Job verse 7 of this chapter Ye have not spoken of me the thing that is right as my servant Job hath If Gods testimony deserve the preheminence as doubtless it doth as of one to whom all those things that were to Job so wonderful and unsearchable lay open and plainly discernable you must then prove this of his Redeemer and Resurrection by him after death to be none of those speeches of his which are by God attested here to be right or that all he spake of God was false or let that answer fall as having uttered things you understand not things too wonderful for you Cop. These words of God in commendation of Job have reference to what Job saith in this 42 chapter v. 3. 4 5. specially v. 5 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes This is it the Lord commends Job for as having spoken right concerning him Osb This refers to other passages for Job was set in opposition to his three friends Job had discoursed with them who are condemned by God as not having spoken right concerning him as Job who is therefore commended but they speak not in this chapter but before therefore this testimony doth relate to things before Cop. Job so rises that he knew not the time Job being in ch 19. under the first Covenant in 42 under the new speaking ch 19. of his Resurrection and seeing his Redeemer his apprehension being dark he could not tell whether it was in the body or spirit Osb Job speaketh not of Spirit but of seeing God in his flesh which Job waited not for but till after his body had been destroyed with worms and this Job calls the latter day Cop. Job spake that he should see God at the last general day but he was carnal and his words were accomplished in this life for he afterwards sees him he had a full sight of God as he expected and says I have seen the Lord already I have heard of thee by the hearing of the ear but now mine eye seeth thee and that was the last day to him Job speaks I have had thoughts that I shall see my redeemer at the latter day but then Job was carnal many souls will say that At the last day I shall see my Redeemer as I have said my self Osb Did Job conceive aright or not when he saith I shall see my Redeemer stand at the latter day upon the earth Cop. He was mistaken as was Martha Martha understood the resurrection in one sense Christ in another Osb This you have not proved nor how this sight of God which you say he had was in his latter day 1. When as you say it is in this life you have not produced any authority of Scripture to prove the latter day is so taken in respect of some latter part of the life of a man but it is usually taken for the latter part of the time of the worlds duration 2. If it be elswhere so taken it doth not appear so taken in these words of Job nay the contrary rather for Job is said to live one hundred and forty years after he had seen the Lord and therefore it cannot be his latter day in this life Cop. It was the latter day to him Osb He speaks of such a latter day that should come after worms had destroyed his skin and his body when his reins had been consumed within him therefore this latter day could not be in his natural life Cop. Job so spake of worms that he should see God after worms had destroyed his body before he knew the sight of God to be in this life for he said it one way but found it another As I my self have thought and as many other souls also Now I appeal to the Consciences of some that are here present whether it be not so Osb Other mens sayings or thoughts