Chapter IV: Part 4

Mistrust thy own strength, and throw it away; down on thy knees in prayer to the Lord for the spirit of truth; search His word for direction; flee seducers' company; keep company with the soundest Christians, that have most experience of Christ; and be sure thou have a care of Quakers, Ranters, Free-willers: also do not have too much company with some Anabaptists, tho I go under that name myself. I will tell thee this is such a serious matter, and I fear thou wilt so little regard it, that the thought of the worth of the thing, and of thy too light regarding of it, doth even make my heart ache whilst I am writing to thee. The Lord teach thee the way by His Spirit, and then I am sure thou wilt know it. So run.

The second direction: As thou shouldst get into the way, so thou shouldst also be much in studying and musing on the way. You know men that would be expert in anything, they are usually much in studying of that thing, and so likewise is it with those that quickly grow expert in any way. This therefore thou shouldst do; let thy study be much exercised about Christ, which is the way, what He is, what He hath done, and why He is what He is, and why He hath done what is done; as why "He took upon Him the form of a servant" (Phil, ii.); why He was "made in the likeness of man"; why He cried; why He died; why He "bare the sin of the world"; why He was made sin, and why He was made righteousness; why He is in heaven in the nature of man, and what He doth there. Be much in musing and considering of these things; be thinking also enough of those places which thou must not come near, but leave some on this hand, and some on that hand; as it is with those that travel into other countries; they must leave such a gate on this hand, and such a bush on that hand, and go by such a place, where standeth such a thing. Thus therefore you must do: "Avoid such things, which are expressly forbidden in the Word of God." Withdraw thy foot far from her, "and come not nigh the door of her house, for her steps take hold of hell, going down to the chambers of death." And so of everything that is not in the way, have a care of it, that thou go not by it; come not near it, have nothing to do with it. So run.

The third direction: Not only thus, but in the next place, thou must strip thyself of those things that may hang upon thee, to the hindering of thee in the way to the kingdom of heaven, as covetousness, pride, lust, or whatever else thy heart may be inclining unto, which may hinder thee in this heavenly race. Men that run for a wager, if they intend to win as well as run, they do not use to encumber themselves, or carry those things about them that may be a hindrance to them in their running. "Every man that striveth for the mastery is temperate in all things"; that is, he layeth aside everything that would be anywise a disadvantage to him; as saith the apostle, "Let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us." It is but a vain thing to talk of going to heaven, if thou let thy heart be encumbered with those things that would hinder. Would you not say that such a man would be in danger of losing, tho he run, if he fill his pockets with stones, hang heavy garments on his shoulders, and get lumpish shoes on his feet? So it is here; thou talkest of going to heaven, and yet fillest thy pockets with stones--_i.e._, fillest thy heart with this world, lettest that hang on thy shoulders, with its profits and pleasures. Alas! alas! thou art widely mistaken: if thou intendest to win, thou must strip, thou must lay aside every weight, thou must be temperate in all things. Thou must so run.

The fourth direction: Beware of by-paths; take heed thou dost not turn into those lanes which lead out of the way. There are crooked paths, paths in which men go astray, paths that lead to death and damnation, but take heed of all those. Some of them are dangerous because of practise, some because of opinion, but mind them not; mind the path before thee, look right before thee, turn neither to the right hand nor to the left, but let thine eyes look right on, even right before thee; "Ponder the path of thy feet, and let all thy ways be established." Turn not to the right hand nor to the left. "Remove thy foot far from evil." This counsel being not so seriously taken as given, is the reason of that starting from opinion to opinion, reeling this way and that way, out of this lane into that lane, and so missing the way to the kingdom. Tho the way to heaven be but one, yet there are many crooked lanes and by-paths that shoot down upon it, as I may say. And again, notwithstanding the kingdom of heaven be the biggest city, yet usually those by-paths are most beaten, most travelers go those ways; and therefore the way to heaven is hard to be found, and as hard to be kept in, by reason of these. Yet, nevertheless, it is in this case as it was with the harlot of Jericho; she had one scarlet thread tied in her window, by which her house was known: so it is here, the scarlet streams of Christ's blood run throughout the way to the kingdom of heaven; therefore mind that, see if thou do not find the besprinkling of the blood of Christ in the way, and if thou do, be of good cheer, thou art in the right way; but have a care thou beguile not thyself with a fancy; for then thou mayst light into any lane or way; but that thou mayst not be mistaken, consider, tho it seem never so pleasant, yet if thou do not find that in the very middle of the road there is written with the heart-blood of Christ, that he came into the world to save sinners, and that we are justified, tho we are ungodly, shun that way; for this it is which the apostle meaneth when, he saith, "We have boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us, through the vail--that is to say, His flesh." How easy a matter it is in this our day, for the devil to be too cunning for poor souls, by calling his by-paths the way to the kingdom. If such an opinion or fancy be but cried up by one or more, this inscription being set upon it by the devil, "This is the way of God," how speedily, greedily, and by heaps, do poor simple souls throw away themselves upon it; especially if it be daubed over with a few external acts of morality, if so good. But it is because men do not know painted by-paths from the plain way to the kingdom of heaven. They have not yet learned the true Christ, and what His righteousness is, neither have they a sense of their own insufficiency; but are bold, proud, presumptuous, self-conceited. And therefore,

The fifth direction: Do not thou be too much in looking too high in thy journey heavenward. You know men that run a race do not use to stare and gaze this way and that, neither do they use to cast up their eyes too high, lest haply, through their too much gazing with their eyes after other things, they in the mean time stumble and catch a fall. The very same case is this: if thou gaze and stare after every opinion and way that comes into the world, also if thou be prying overmuch into God's secret decrees, or let thy heart too much entertain questions about some nice foolish curiosities, thou mayst stumble and fall, as many hundreds in England have done, both in ranting and quakery, to their own eternal overthrow, without the marvelous operation of God's grace be suddenly stretched forth to bring them back again. Take heed, therefore; follow not that proud, lofty spirit, that, devil-like, can not be content with his own station. David was of an excellent spirit, where he saith, "Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or things too high for me. Surely I have behaved and quieted myself as a child that is weaned of his mother: My soul is even as a weaned child." Do thou so run.

The sixth direction: Take heed that you have not an ear open to every one that calleth after you as you are in your journey. Men that run, you know, if any do call after them, saying, I would speak with you, or go not too fast and you shall have my company with you, if they run for some great matter, they use to say, Alas! I can not stay, I am in haste, pray talk not to me now; neither can I stay for you, I am running for a wager: if I win I am made; if I lose I am undone, and therefore hinder me not. Thus wise are men when they run for corruptible things, and thus shouldst thou do, and thou hast more cause to do so than they, forasmuch as they run for things that last not, but thou for an incorruptible glory. I give thee notice of this betimes, knowing that thou shalt have enough call after thee, even the devil, sin, this world, vain company, pleasures, profits, esteem among men, ease, pomp, pride, together with an innumerable company of such companions; one crying, Stay for me; the other saying, Do not leave me behind; a third saying, And take me along with you. What, will you go, saith the devil, without your sins, pleasures, and profits? Are you so hasty? Can you not stay and take these along with you? Will you leave your friends and companions behind you? Can you not do as your neighbors do, carry the world, sin, lust, pleasure, profit, esteem among men, along with you? Have a care thou do not let thine ear open to the tempting, enticing, alluring, and soul-entangling flatteries of such sink-souls as these are. "My son," saith Solomon, "if sinners entice thee, consent thou not."

You know what it cost the young man whom Solomon speaks of in the vii. of the Proverbs, that was enticed by a harlot: "With much fair speech she won him, and caused him to yield, with the flattering of her lips she forced him, till he went after her as an ox to the slaughter, or as a fool to the correction of the stocks"; even so far, "till the dart struck through his liver," and he knew not "that it was for his life." "Hearken unto me now therefore," saith he, "O ye children, and attend to the words of my mouth, let not thine heart incline to her ways, go not astray in her paths, for she hast cast down many wounded, yea, many strong men have been slain (that is, kept out of heaven); by her house is the way to hell, going down to the chambers of death." Soul, take this counsel, and say, Satan, sin, lust, pleasure, profit, pride, friends, companions, and everything else, let me alone, stand off, come not nigh me, for I am running for heaven, for my soul, for God, for Christ, from hell and everlasting damnation; if I win, I win all; and if I lose, I lose all; let me alone, for I will not hear. So run.

The seventh direction: In the next place be not daunted tho thou meetest with never so many discouragements in thy journey thither. That man that is resolved for heaven, if Satan can not win him by flatteries, he will endeavor to weaken him by discouragements; saying, Thou art a sinner, thou hath broken God's law, thou art not elected, thou cometh too late, the day of grace is passed, God doth not care for thee, thy heart is naught, thou art lazy, with a hundred other discouraging suggestions. And thus it was with David where he saith, "I had fainted, unless I had believed to see the loving-kindness of the Lord in the land of the living." As if he should say, the devil did so rage, and my heart was so base, that had I judged according to my own sense and feeling, I had been absolutely distracted; but I trusted to Christ in the promise, and looked that God would be as good as his promise, in having mercy upon me, an unworthy sinner; and this is that which encouraged me, and kept me from fainting. And thus must thou do when Satan or the law, or thy own conscience, do go about to dishearten thee, either by the greatness of thy sins, the wickedness of thy heart, the tediousness of the way, the loss of outward enjoyments, the hatred that thou wilt procure from the world or the like; then thou must encourage thyself with the freeness of the promises, the tender-heartedness of Christ, the merits of His blood, the freeness of His invitations to come in, the greatness of the sin of others that have been pardoned, and that the same God, through the same Christ, holdeth forth the same grace as free as ever. If these be not thy meditations, thou wilt draw very heavily in the way of heaven, if thou do not give up all for lost, and so knock off from following any farther; therefore, I say, take heart in thy journey, and say to them that seek thy destruction, "Rejoice not against me, O my enemy, for when I fall I shall arise, when I sit in darkness the Lord shall be a light unto me." So run.

The eighth direction: Take heed of being offended at the cross that thou must go by before thou come to heaven. You must understand (as I have already touched) that there is no man that goeth to heaven but he must go by the cross. The cross is the standing way-mark by which all they that go to glory must pass.

"We must through much tribulation enter into the kingdom of heaven." "Yea, and all that will live godly in Christ Jesus shall suffer persecution." If thou art in thy way to the kingdom, my life for thine thou wilt come at the cross shortly (the Lord grant thou dost not shrink at it, so as to turn thee back again).

"If any man will come after me," saith Christ, "let him deny himself, and take up his cross daily, and follow me." The cross it stands, and hath stood, from the beginning, as a way-mark to the kingdom of heaven. You know, if one ask you the way to such and such a place, you, for the better direction, do not only say, This is the way, but then also say, You must go by such a gate, by such a stile, such a bush, tree, bridge, or such like. Why, so it is here; art thou inquiring the way to heaven? Why, I tell thee, Christ is the way; into Him thou must get, into His righteousness, to be justified; and if thou art in Him, thou wilt presently see the cross, thou must go close by it, thou must touch it, nay, thou must take it up, or else thou wilt quickly go out of the way that leads to heaven, and turn up some of those crooked lanes that lead down to the chambers of death.

It is the cross which keepeth those that are kept from heaven. I am persuaded, were it not for the cross, where we have one professor we should have twenty; but this cross, that is it which spoileth all.

The ninth direction: Beg of God that He would do these two things for thee: First, enlighten thine understanding: And, secondly, inflame thy will. If these two be but effectually done, there is no fear but thou wilt go safe to heaven.

One of the great reasons why men and women do so little regard the other world is because they see so little of it: And the reason why they see so little of it is because they have their understanding darkened: And therefore, saith Paul, "Do not you believers walk as do other Gentiles, even in the vanity of their minds, having their understanding darkened, being alienated from the life of God through the ignorance (or foolishness) that is in them, because of the blindness of their heart." Walk not as those, run not with them: alas! poor souls, they have their understandings darkened, their hearts blinded, and that is the reason they have such undervaluing thoughts of the Lord Jesus Christ, and the salvation of their souls. For when men do come to see the things of another world, what a God, what a Christ, what a heaven, and what an eternal glory there is to be enjoyed; also when they see that it is possible for them to have a share in it, I tell you it will make them run through thick and thin to enjoy it. Moses, having a sight of this, because his understanding was enlightened, "He feared not the wrath of the king, but chose rather to suffer afflictions with the people of God than to enjoy the pleasures of sin for a season. He refused to be called the son of the king's daughter"; accounting it wonderful riches to be accounted worthy of so much as to suffer for Christ with the poor despised saints; and that was because he saw Him who was invisible, and had respect unto the recompense of reward. And this is that which the apostle usually prayeth for in his epistles for the saints, namely, "That they might know what is the hope of God's calling, and the riches of the glory of his inheritance in the saints; and that they might be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and know the love of Christ, which passeth knowledge." ...

The tenth direction: Cry to God that He would inflame thy will also with the things of the other world. For when a man's will is fully set to do such or such a thing, then it must be a very hard matter that shall hinder that man from bringing about his end. When Paul's will was set resolvedly to go up to Jerusalem (tho it was signified to him before what he should there suffer), he was not daunted at all; nay, saith he, "I am ready (or willing) not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus." His will was inflamed with love to Christ; and therefore all the persuasions that could be used wrought nothing at all.

Your self-willed people, nobody knows what to do with them: we use to say, he will have his own will, do all what you can. Indeed, to have such a will for heaven, is an admirable advantage to a man that undertaketh a race thither; a man that is resolved, and hath his will fixt, saith he, I will do my best to advantage myself; I will do my worst to hinder my enemies; I will not give out as long as I can stand; I will have it or I will lose my life; "tho he slay me, yet will I trust in him. I will not let thee go except thou bless me." I will, I will, I will, oh this blest inflamed will for heaven! What is it like? If a man be willing, then any argument shall be a matter of encouragement; but if unwilling, then any argument shall give discouragement; this is seen both in saints and sinners; in them that are the children of God, and also those that are the children of the devil. As,

1. The saints of old, they being willing and resolved for heaven, what could stop them? Could fire and fagot, sword or halter, stinking dungeons, whips, bears, bulls, lions, cruel rackings, stoning, starving, nakedness, etc., "and in all these things they were more than conquerors, through him that loved them"; who had also made them "willing in the day of his power."

2. See again, on the other side, the children of the devil, because they are not willing, how many shifts and starting-holes they will have. I have a married wife, I have a farm, I shall offend my landlord, I shall offend my master, I shall lose my trading, I shall lose my pride, my pleasures, I shall be mocked and scoffed, therefore I dare not come. I, saith another, will stay till I am older, till my children are out, till I am got a little aforehand in the world, till I have done this and that and the other business; but, alas! the thing is, they are not willing; for, were they but soundly willing, these, and a thousand such as these, would hold them no faster than the cords held Samson, when he broke them like burnt flax. I tell you the will is all: that is one of the chief things which turns the wheel either backward or forward; and God knoweth that full well, and so likewise doth the devil; and therefore they both endeavor very much to strengthen the will of their servants; God, He is for making of His a willing people to serve Him; and the devil, he doth what he can to possess the will and affection of those that are his with love to sin; and therefore when Christ comes closer to the matter, indeed, saith He, "You will not come to me. How often would I have gathered you as a hen doth her chickens, but you would not." The devil had possest their wills, and so long he was sure enough of them. Oh, therefore cry hard to God to inflame thy will for heaven and Christ: thy will, I say, if that be rightly set for heaven, thou wilt not be beat off with discouragements; and this was the reason that when Jacob wrestled with the angel, tho he lost a limb, as it were, and the hollow of his thigh was put out of joint as he wrestled with him, yet saith he, "I will not," mark, "I will not let thee go except thou bless me." Get thy will tipped with the heavenly grace, and resolution against all discouragements, and then thou goest full speed for heaven; but if thou falter in thy will, and be not found there, thou wilt run hobbling and halting all the way thou runnest, and also to be sure thou wilt fall short at last. The Lord give thee a will and courage.

Thus I have done with directing thee how to run to the kingdom; be sure thou keep in memory what I have said unto thee, lest thou lose thy way. But because I would have thee think of them, take all in short in this little bit of paper.

1. Get into the way. 2. Then study on it. 3. Then, strip, and lay aside everything that would hinder. 4.. Beware of by-paths. 5. Do not gaze and stare too much about thee, but be sure to ponder the path of thy feet. 6. Do not stop for any that call after thee, whether it be the world, the flesh, or the devil: for all these will hinder thy journey, if possible. 7. Be not daunted with any discouragements thou meetest with as thou goest. 8. Take heed of stumbling at the cross. 9. Cry hard to God for an enlightened heart, and a willing mind, and God give thee a prosperous journey.

Provocation: Now that you may be provoked to run with the foremost, take notice of this. When Lot and his wife were running from curst Sodom to the mountains, to save their lives, it is said, that his wife looked back from behind him, and she became a pillar of salt; and yet you see that neither her example, nor the judgment of God that fell upon her for the same, would cause Lot to look behind him. I have sometimes wondered at Lot in this particular; his wife looked behind her, and died immediately, but let what would become of her, Lot would not so much as once look behind him to see her. We do not read that he did so much as once look where she was, or what was become of her; his heart was indeed upon his journey, and well it might: there was the mountain before him, and the fire and brimstone behind him; his life lay at stake, and he had lost it if he had looked behind. Do thou so run and in thy race remember Lot's wife, and remember her doom; and remember for what that doom did overtake her; and remember that God made her an example for all lazy runners, to the end of the world; and take heed thou fall not after the same example. But,

If this will not provoke thee, consider thus, 1. Thy soul is thine own soul, that is either to be saved or lost; thou shalt not lose my soul by thy laziness. It is thine own soul, thine own ease, thine own peace, thine own advantage or disadvantage. If it were my own that thou art desired to be good unto, methinks reason should move thee somewhat to pity it. But, alas! it is thine own, thine own soul. "What shall it profit a man if he shall gain the whole world, and lose his own soul?" God's people wish well to the souls of others, and wilt not thou wish well to thine own? And if this will not provoke thee, then think.

Again, 2. If thou lose thy soul, it is thou also that must bear the blame. It made Cain stark mad to consider that he had not looked to his brother Abel's soul. How much more will it perplex thee to think that thou hadst not a care of thine own? And if this will not provoke thee to bestir thyself, think again.

3. That, if thou wilt not run, the people of God are resolved to deal with thee even as Lot dealt with his wife--that is, leave thee behind them. It may be thou hast a father, mother, brother, etc., going post-haste to heaven, wouldst thou be willing to be left behind them? Surely no.

Again, 4. Will it not be a dishonor to thee to see the very boys and girls in the country to have more with them than thyself? It may be the servants of some men, as the housekeeper, plowman, scullion, etc., are more looking after heaven than their masters. I am apt to think, sometimes, that more servants than masters, that more tenants than landlords, will inherit the kingdom of heaven. But is not this a shame for them that are such? I am persuaded you scorn that your servants should say that they are wiser than you in the things of this world; and yet I am bold to say that many of them are wiser than you in the things of the world to come, which are of greater concernment.

Expostulation. Well, then, sinner, what sayest thou? Where is thy heart? Wilt thou run? Art thou resolved to strip? Or art thou not? Think quickly, man; have no dallying in this matter. Confer not with flesh and blood; look up to heaven, and see how thou likest it; also to hell, and accordingly devote thyself. If thou dost not know the way, inquire at the Word of God; if thou wantest company, cry for God's Spirit; if thou wantest encouragement, entertain the promises. But be sure thou begin betimes; get into the way, run apace, and hold out to the end; and the Lord give thee a prosperous journey. Farewell.

TILLOTSON

THE REASONABLENESS OF A RESURRECTION

BIOGRAPHICAL NOTE

John Tillotson, archbishop of Canterbury, renowned as a preacher, was born at Sowerby, in Yorkshire, in 1630, the son of an ardent Independent. After graduating from Clare College, Cambridge, he began to preach in 1661, in connection with the Presbyterian wing of the Church of England. He, however, submitted to the Act of Uniformity the following year, and in 1663 was inducted into the rectory of Veddington, Suffolk. He was also appointed preacher to Lincoln's Inn, was made prebendary of Canterbury in 1670 and dean in 1672. William III regarded him with high favor, and he succeeded the nonjuring Sancroft in the arch-see of Canterbury. His sermons are characterized by stateliness, copiousness and lucidity, and were long looked upon as models of correct pulpit style. He died in 1694.

TILLOTSON

1630-1694

THE REASONABLENESS OF A RESURRECTION

_Why should it be thought a thing incredible with you that God should raise the dead?_--Acts xxvi., 8.

The resurrection of the dead is one of the great articles of the Christian faith; and yet so it hath happened that this great article of our religion hath been made one of the chief objections against it. There is nothing that Christianity hath been more upbraided for withal, both by the heathens of old and by the infidels of later times, than the impossibility of this article; so that it is a matter of great consideration and consequence to vindicate our religion in this particular. But if the thing be evidently impossible, then it is highly unreasonable to propose it to the belief of mankind.

I know that some, more devout than wise, and who, it is to be hoped, mean better than they understand, make nothing of impossibilities in matters of faith, and would fain persuade us that the more impossible anything is, for that very reason it is the fitter to be believed; and that it is an argument of a poor and low faith to believe only things that are possible; but a generous and heroical faith will swallow contradictions with as much ease as reason assents to the plainest and most evident propositions. Tertullian, in the heat of his zeal and eloquence, upon this point of the death and resurrection of Christ, lets fall a very odd passage, and which must have many grains of allowance to make it tolerable: "_prosus credible est_ (saith he), _quia ineptum est; certum est, quia impossible_--it is therefore very credible, because it is foolish, and certain, because it is impossible"; "and this (says he) is _necessarium dedecus fidei_," that is, "it is necessary the Christian faith should be thus disgraced by the belief of impossibilities and contradictions." I suppose he means that this article of the resurrection was not in itself the less credible because the heathen philosophers caviled at it as a thing impossible and contradictious, and endeavored to disgrace the Christian religion upon that account. For if he meant otherwise, that the thing was therefore credible because it was really and in itself foolish and impossible; this had been to recommend the Christian religion from the absurdity of the things to be believed; which would be a strange recommendation of any religion to the sober and reasonable part of mankind.

I know not what some men may find in themselves; but I must freely acknowledge that I could never yet attain to that bold and hardy degree of faith as to believe anything for this reason, because it was impossible: for this would be to believe a thing to be because I am sure it can not be. So that I am very far from being of his mind, that wanted not only more difficulties, but even impossibilities in the Christian religion, to exercise his faith upon.

Leaving to the Church of Rome that foolhardiness of faith, to believe things to be true which at the same time their reason plainly tells them are impossible, I shall at this time endeavor to assert and vindicate this article of the resurrection from the pretended impossibility of it. And I hope, by God's assistance, to make the possibility of the thing so plain as to leave no considerable scruple about it in any free and unprejudiced mind. And this I shall do from these words of St. Paul, which are part of the defense which he made for himself before Festus and Agrippa, the substance whereof is this, that he had lived a blameless and inoffensive life among the Jews, in whose religion he had been bred up; that he was of the strictest sect of that religion, a Pharisee, which, in opposition to the Sadducees, maintained the resurrection of the dead and a future state of rewards and punishments in another life; and that for the hope of this he was called in question, and accused by the Jews. "And now I stand here, and am judged, for the hope of the promise made unto the fathers; unto which promise our twelve scribes, instantly serving God day and night, hope to come; for which hope's sake, King Agrippa, I am accused of the Jews." That is, he was accused for preaching that Jesus was risen from the dead, which is a particular instance of the general doctrine of the resurrection which was entertained by the greatest part of the Jews, and which to the natural reason of mankind (however the heathen in opposition to the Christian religion were prejudiced against it), hath nothing in it that is incredible. And for this he appeals to his judges, Festus and Agrippa: "why should it be thought a thing incredible with you that God should raise the dead?"

Which words being a question without an answer, imply in them these two propositions:

First, That it was thought by some a thing incredible that the dead should be raised. This is supposed in the question, as the foundation of it: for he who asks why a thing is so, supposeth it to be so.

Secondly, That this apprehension, that it is a thing incredible that God should raise the dead, is very unreasonable. For the question being left unanswered, implies its own answer, and is to be resolved into this affirmative, that there is no reason why they or any man else should think it a thing incredible that God should raise the dead.

I shall speak to these two propositions as briefly as I can; and then show what influence this doctrine of the resurrection ought to have upon our lives.

First, that it was thought by some a thing incredible that God should raise the dead. This St. Paul has reason to suppose, having from his own experience found men so averse from the entertaining of this doctrine. When he preached to the philosophers at Athens, and declared to them the resurrection of one Jesus from the dead, they were amazed at this new doctrine, and knew not what he meant by it. They said, "he seemeth to be a setter forth of strange gods, because he preached unto them Jesus and the resurrection." He had discoursed to them of the resurrection of one Jesus from the dead; but this business of the resurrection of one Jesus from the dead was a thing so remote from their apprehensions that they had no manner of conception of it; but understood him quite in another sense, as if he had declared to them two new deities, Jesus and Anastasis; as if he had brought a new god and a new goddess among them, Jesus and the Resurrection. And when he discoursed to them again more fully of this matter, it is said that, "when they heard of the resurrection of the dead, they mocked." And at the twenty-fourth verse of this twenty-sixth chapter, when he spake of the resurrection, Festus told him he would hear him no further, and that he looked upon him as a man beside himself, whom much learning had made mad. Festus looked upon this business of the resurrection as the wild speculation of a crazy head. And indeed the heathens generally, even those who believed the immortality of the soul, and another state after this life, looked upon the resurrection of the body as a thing impossible. Pliny, I remember, reckons it among those things which are impossible, and which God himself can not do; "_revocare defunctos_, to call back the dead to life"; and in the primitive times the heathen philosophers very much derided the Christians, upon account of this strange doctrine of the resurrection, looking always upon this article of their faith as a ridiculous and impossible assertion.

So easy it is for prejudice to blind the minds of men, and to represent everything to them which hath a great appearance of difficulty in it as impossible. But I shall endeavor to show that if the matter be thoroughly examined, there is no ground for any such apprehension.

I proceed therefore to the second proposition, namely, that this apprehension, that it is an incredible thing that God should raise the dead, is very unreasonable: "why should it be thought a thing incredible with you, that God should raise the dead?" That is, there is no sufficient reason why any man should look upon the resurrection of the dead as a thing impossible to the power of God; the only reason why they thought it incredible being because they judged it impossible; so that nothing can be vainer than for men to pretend to believe the resurrection; and yet at the same time to grant it to be a thing in reason impossible, because no man can believe that which he thinks to be incredible; and the impossibility of a thing is the best reason any man can have to think a thing incredible. So that the meaning of St. Paul's question is, "why should it be thought a thing impossible that God should raise the dead?"

To come then to the business: I shall endeavor to show that there is no sufficient reason why men should look upon the resurrection of the dead as a thing impossible to God. "Why should it be thought a thing incredible (that is, impossible) with you, that God should raise the dead?" which question implies in it these three things:

1. That it is above the power of nature to raise the dead.

2. But it is not above the power of God to raise the dead.

3. That God should be able to do this is by no means incredible to natural reason.

First. This question implies that it is above the power of nature to raise the dead; and therefore the apostle puts the question very cautiously, "why should it be thought incredible that God should raise the dead?" by which he seems to grant that it is impossible to any natural power to raise the dead; which is granted on all hands.

Secondly. But this question does plainly imply that it is not above the power of God to do this. Tho the raising of the dead to life be a thing above the power of nature, yet why should it be thought incredible that God, who is the author of nature, should be able to do this? and indeed the apostle's putting the question in this manner takes away the main ground of the objection against the resurrection from the impossibility of the thing. For the main reason why it was looked upon as impossible was, because it was contrary to the course of nature that there should be any return from a perfect privation to a habit, and that a body perfectly dead should be restored to life again: but for all this no man that believes in a God who made the world, and this natural frame of things, but must think it very reasonable to believe that He can do things far above the power of anything that He hath made.

Thirdly. This question implies that it is not a thing incredible to natural reason that God should be able to raise the dead. I do not say that by natural light we can discover that God will raise the dead; for that, depending merely upon the will of God, can no otherwise be certainly known than by divine revelation: but that God can do this is not at all incredible to natural reason. And this is sufficiently implied in the question which St. Paul asks, in which he appeals to Festus and Agrippa, neither of them Christians, "why should it be thought a thing incredible with you that God should raise the dead?" And why should he appeal to them concerning the credibility of this matter if it be a thing incredible to natural reason?

That it is not, I shall first endeavor to prove, and then to answer the chief objections against the possibility of it.

And I prove it thus: it is not incredible to natural reason that God made the world, and all the creatures in it; that mankind is His offspring; and that He gives us life and breath, and all things. This was acknowledged and firmly believed by many of the heathens. And indeed, whoever believes that the being of God may be known by natural light, must grant that it may be known by the natural light of reason that God made the world; because one of the chief arguments of the being of God is taken from those visible effects of wisdom, and power, and goodness, which we see in the frame of the world. Now He that can do the greater can undoubtedly do the less; He that made all things of nothing, can much more raise a body out of dust; He who at first gave life to so many inanimate beings, can easily restore that which is dead to life again. It is an excellent saying of one of the Jewish rabbis: He who made that which was not, to be, can certainly make that which was once, to be again. This hath the force of a demonstration; for no man that believes that God hath done the one, can make any doubt but that He can, if He please, do the other.

This seems to be so very clear, that they must be strong objections indeed, that can render it incredible.

There are but two that I know of, that are of any consideration, and I shall not be afraid to represent them to you with their utmost advantage; and they are these:

First, against the resurrection in general: it is pretended impossible, after the bodies of men are resolved into dust, to re-collect all the dispersed parts and bring them together, to be united into one body.

The second is leveled against a resurrection in some particular instances, and pretends it to be impossible in some cases only--viz., when that which was the matter of one man's body does afterward become the matter of another man's body; in which case, say they, it is impossible that both these should, at the resurrection, each have his own body.

The difficulty of both these objections is perfectly avoided by those who hold that it is not necessary that our bodies at the resurrection should consist of the very same parts of matter that they did before. There being no such great difference between one parcel of dust and another; neither in respect of the power of God, which can easily command this parcel of dust as that to become a living body and being united to a living soul to rise up and walk; so that the miracle of the resurrection will be all one in the main, whether our bodies be made of the very same matter they were before, or not; nor will there be any difference as to us; for whatever matter our bodies be made of, when they are once reunited to our souls, they will be then as much our own as if they had been made of the very same matter of which they consisted before. Besides that, the change which the resurrection will make in our bodies will be so great that we could not know them to be the same, tho they were so.

Now upon this supposition, which seems philosophical enough, the force of both these objections is wholly declined. But there is no need to fly to this refuge; and therefore I will take this article of the resurrection in the strictest sense for the raising of a body to life, consisting of the same individual matter that it did before; and in this sense, I think, it has generally been received by Christians, not without ground, from Scripture. I will only mention one text, which seems very strongly to imply it: "and the sea gave up the dead which were in it; and death and the grave delivered up the dead which, were in them; and they were judged every man according to his works." Now why should the sea and the grave be said to deliver up their dead, if there were not a resurrection of the same body; for any dust formed into a living body and united to the soul, would serve the turn? We will therefore take it for granted that the very same body will be raised, and I doubt not, even in this sense, to vindicate the possibility of the resurrection from both these objections.

First, against the resurrection in general of the same body; it is pretended impossible, after the bodies of men are moldered into dust, and by infinite accidents have been scattered up and down the world, and have undergone a thousand changes, to re-collect and rally together the very same parts of which they consisted before. This the heathens used to object to the primitive Christians; for which reason they also used to burn the bodies of the martyrs, and to scatter their ashes in the air, to be blown about by the wind, in derision of their hopes of a resurrection.

I know not how strong malice might make this objection to appear; but surely in reason it is very weak; for it wholly depends upon a gross mistake of the nature of God and his providence, as if it did not extend to the smallest things; as if God did not know all things that He hath made, and had them not always in His view, and perfectly under His command; and as if it were a trouble and burden to infinite knowledge and power to understand and order the least things; whereas infinite knowledge and power can know and manage all things with as much ease as we can understand and order any one thing; so that this objection is grounded upon a low and false apprehension of the Divine nature, and is only fit for Epicurus and his herd, who fancied to themselves a sort of slothful and unthinking deities, whose happiness consisted in their laziness, and a privilege to do nothing.

I proceed therefore to the second objection, which is more close and pressing; and this is leveled against the resurrection in some particular instances. I will mention but two, by which all the rest may be measured and answered.

One is, of those who are drowned in the sea, and their bodies eaten up by fishes, and turned into their nourishment: and those fishes perhaps eaten afterward by men, and converted into the substance of their bodies.

The other is of the cannibals; some of whom, as credible relations tell us, have lived wholly or chiefly on the flesh of men; and consequently the whole, or the greater part of the substance of their bodies is made of the bodies of other men. In these and the like cases, wherein one man's body is supposed to be turned into the substance of another man's body, how should both these at the resurrection each recover his own body? So that this objection is like that of the Sadducees to our Savior, concerning a woman that had seven husbands: they ask, "whose wife of the seven shall she be at the resurrection?" So here, when several have had the same body, whose shall it be at the resurrection? and how shall they be supplied that have it not?

This is the objection; and in order to the answering of it, I shall premise these two things:

1. That the body of man is not a constant and permanent thing, always continuing in the same state, and consisting of the same matter; but a successive thing, which is continually spending and continually renewing itself, every day losing something of the matter which it had before, and gaining new; so that most men have new bodies oftener than they have new clothes; only with this difference, that we change our clothes commonly at once, but our bodies by degrees.

And this is undeniably certain from experience. For so much as our bodies grow, so much new matter is added to them, over and beside the repairing of what is continually spent; and after a man come to his full growth, so much of his food as every day turns into nourishment, so much of his yesterday's body is usually wasted, and carried off by insensible perspiration--that is, breathed out at the pores of his body; which, according to the static experiment of Sanctorius, a learned physician, who, for several years together, weighed himself exactly every day, is (as I remember) according to the proportion of five to eight of all that a man eats and drinks. Now, according to this proportion, every man must change his body several times in a year.

It is true indeed the more solid parts of the body, as the bones, do not change so often as the fluid and fleshy; but that they also do change is certain, because they grow, and whatever grows is nourished and spends, because otherwise it would not need to be repaired.

2. The body which a man hath at any time of his life is as much his own body as that which he hath at his death; so that if the very matter of his body which a man had at any time of his life be raised, it is as much his own and the same body as that which he had at his death, and commonly much more perfect; because they who die of lingering sickness or old age are usually mere skeletons when they die; so that there is no reason to suppose that the very matter of which our bodies consists at the time of our death shall be that which shall be raised, that being commonly the worst and most imperfect body of all the rest.

These two things being premised, the answer to this objection can not be difficult. For as to the more solid and firm parts of the body, as the skull and bones, it is not, I think, pretended that the cannibals eat them; and if they did, so much of the matter even of these solid parts wastes away in a few years, as being collected together would supply them many times over. And as for the fleshy and fluid parts, these are so very often changed and renewed that we can allow the cannibals to eat them all up, and to turn them all into nourishment, and yet no man need contend for want of a body of his own at the resurrection--viz., any of those bodies which he had ten or twenty years before; which are every whit as good and as much his own as that which was eaten.

Having thus shown that the resurrection is not a thing incredible to natural reason, I should now proceed to show the certainty of it from divine revelation. For as reason tells us it is not impossible, so the word of God hath assured us that it is certain. The texts of Scripture are so many and clear to this purpose, and so well known to all Christians, that I will produce none. I shall only tell you that as it is expressly revealed in the gospel, so our blest Savior, for the confirmation of our faith and the comfort and encouragement of our hope, hath given us the experiment of it in his own resurrection, which is "the earnest and first-fruits of ours." So St. Paul tells us that "Christ is risen from the dead, and become the first-fruits of them that slept" And that Christ did really rise from the dead, we have as good evidence as for any ancient matter of fact which we do most firmly believe; and more and greater evidence than this the thing is not capable of; and because it is not, no reasonable man ought to require it.