and the earth shall cast out the dead." This God proposeth for the comfort of the prophet, and all those who were either persecuted or slain in those days for righteousness' sake. Their resurrection is both directly and emphatically expressed. And whereas some would wrest the words to signify no more but the deliverance and exaltation of those who were in great distress, yet they must acknowledge that it is expressed in allusion to the resurrection of the dead; which is therefore asserted in the words, and was believed in the church. The same also is taught in Ezekiel's vision of the vivification of dry bones, chap. xxxvii.; which, although it declared the restoration of Israel from their distressed condition, yet it did so with allusion to the resurrection at the last day, without a supposition of the faith whereof the vision had not been instructive. And many other testimonies to the same purpose might be insisted on. I do not, therefore, reckon this a principle of the doctrine of the gospel, absolutely and exclusively unto the revelations of the Old Testament, but on three other reasons:

1. Because it is most clearly, evidently, and fully taught and declared therein. It was, as sundry other important truths, made known under the old testament sparingly and obscurely. But "life and immortality," with this great means of them both, were "brought to light by the gospel," 2 Tim. i. 10; all things concerning them being made plain, clear, and evident.

2. Because of that solemn confirmation and pledge of it which was given in the resurrection of Christ from the dead. This was wanting under the old testament, and therefore the faith of men might ofttimes be greatly shaken about it. For whereas death seized on all men, and that penally, in the execution of the sentence of the law, whence they were for fear of it obnoxious to bondage all their days, Heb. ii. 14, 15,—they had not received any pledge or instance of a recovery from its power, or the taking off that sentence and penalty. But Christ dying for us, and that directly under the sentence and curse of the law, yet conquering both death and law, being raised again, the pains or bonds of death being loosed, hath given a full confirmation and absolute assurance of our resurrection. And thus it is said, that "he brought life and immortality to light" by "abolishing of death," 2 Tim. i. 10; that is, the power of it, that it should not hold us for ever under its dominion, 1 Cor. XV. 54-57.

3. Because it hath a peculiar influence into our obedience under the gospel. Under the old testament the church had sundry motives unto obedience taken from temporal things, namely, prosperity and peace in the land of Canaan, with deliverance out of troubles and distresses. Promises hereof made unto them the Scripture abounds withal, and thereon presseth them unto obedience and

diligence in the worship of God. But we are now left unto promises of invisible and eternal things, which cannot be fully enjoyed but by virtue of the resurrection from the dead. And therefore these promises are made unspeakably more clear and evident, as also the things promised unto us, than they were unto them; and so our motives and encouragements unto obedience are unspeakably advanced above theirs. This may well, therefore, be esteemed as an especial principle of the doctrine of the gospel. And,—

(1.) It is an animating principle of gospel obedience, because we are assured thereby that nothing we do therein shall be lost. In general the apostle proposeth this as our great encouragement, that "God is not unrighteous to forget our work and labour of love," Heb. vi. 10; and shows us the especial way whereby it shall be remembered. Nothing is more fatal unto any endeavours, than an apprehension that men do in them spend their strength in vain, and their labour for nought. This makes the hands of men weak, their knees feeble, and their hearts fearful. Nor can any thing deliver us from a slothful despondency but an assurance that the fruit of our endeavours shall be called over again. And this is given us alone by the faith of the resurrection of the dead, when they shall awake again and sing who dwell in the dust; and then shall "the righteous be had in everlasting remembrance." Let no man fear the loss of his work, unless it be such as the fire will consume; when it will be to his advantage to suffer that loss, and to have it so consumed. Not a good thought, word, or work, but shall have a new life given unto it, and have as it were a share in the resurrection.

(2.) We are assured hereby that such things shall not only be remembered, but also rewarded. It is unto the righteous, as we have observed, not only a "resurrection from the dead," but a "resurrection unto life," that is, eternal, as their reward. And this is that which either doth or ought to give life and diligence unto our obedience. So Moses, in what he did and suffered for Christ, had "respect unto the recompence of reward," Heb. xi. 26. God hath put the declaration hereof into the foundation of all our obedience in the covenant: "I am thy exceeding great reward," Gen. xv. 1 And at the close of it, the Lord Jesus doth not think it enough to declare that he will come himself, but also, that "his reward is with him," Rev. xxii. 12. Some have foolishly supposed that this reward from God must needs infer merit in ourselves, whereas "eternal life is the gift of God through Jesus Christ," and not the wages of our works, as death is of sin, Rom. vi. 23. It is such a reward as is absolutely a free gift, a gift of grace; " and if by grace, then it is no more of works, otherwise grace is no more grace; but if it be of works, then it is no more grace, otherwise work is no more work,"

Rom. xi. 6. The same thing cannot be of works and grace also, of our own merit and of the free gift of God. And others, it is to be feared, under a mistaken pretence of grace, do keep off themselves from a due respect unto this gracious reward, which the Lord Christ hath appointed as the blessed issue and end of our obedience. But hereby they deprive themselves of one great motive and encouragement thereunto, especially of an endeavour that their obedience may be such, and the fruits of it so abound, that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day. For whereas he hath designed, in his own grace and bounty, to give us such a glorious reward, and intendeth by the operation of his Spirit, to make us fit to receive it, or "meet for the inheritance of the saints in light," Col. i. 12, our principal respect unto this reward is, that we may receive it with an advantage of glory and honour unto our Lord Jesus. And the consideration hereof, which is conveyed unto us through the faith of the resurrection, is a chief animating principle of our obedience.

(3.) It hath the same respect unto our consolation: "For if in this life only we have hope in Christ, we are of all men most miserable," 1 Cor. xv. 19; that is, if we regard only outward things in this world, reproaches, scornings, revilings, troubles, persecutions, have been the lot of most of them who so hoped in Christ. But is this all which we shall have from him, or by him?' Probably as to outward things it will prove so to most of us in this world, if it come not to greater extremities: "Then are we of all men most miserable." But stay a while; these things will be all called over again at the resurrection (and that is time enough), and all things be put into another posture. See 2 Thess. i. 6-10. We have, therefore, no reason to despond for what may befall us in this life, nor at what distress this flesh we carry about us may be put unto. We are, it may be, sometimes ready to faint, or to think much of the pains we put ourselves unto in religious duties, especially when our bodies, being weak and crazy, would willingly be spared, or of what we may endure and undergo; but the day is coming that will recompense and make up all. This very flesh, which we now thus employ under its weaknesses in a constant course of the most difficult duties, shall be raised out of the dust, purified from all its infirmities, freed from all its weaknesses, made incorruptible and immortal, to enjoy rest and glory unto eternity. And we may comfort ourselves with these words, 1 Thess. iv. 18. The fourth principle mentioned is κρίμα αἰώνιον. This is the immediate consequent of the resurrection of the dead. Men shall not be raised again to live another life in this world, and as it were therein to make a new adventure; but it is to give an account of what is past, and to "receive what they

Κρίμα αἰώνιον.

have done in the body, whether it be good or evil." And because there are no outward, visible transactions between God and the souls of men after their departure out of this world, nor any alteration to be made as to their eternal state and condition, this judgment is spoken of as that which immediately succeeds death itself: Heb. ix. 27, "It is appointed unto all men once to die, but after this the judgment." This judgment is sure, and there is nothing between death and it that it takes notice of. But as to some, there may be a very long space of time between the one and the other; neither shall judgment be administered until after the resurrection from the dead, and by means thereof. And when all the race of mankind appointed thereunto have lived and died according to their allotted

seasons, then shall judgment ensue on them all. Kpipa Κρίμα. is commonly used for a "condemnatory sentence." Therefore some think that it is only the judgment of wicked and ungodly men that is intended. And indeed the day of judgment is most frequently spoken of in the Scripture with respect thereunto. See 2 Thess. i. 7-10, Jude 14, 15, 2 Pet. ii. 9. And this is partly because the remembrance of it is suited to put an awe upon the fierceness, pride, and rage, of the spirits of men, rushing into sin as the horse into the battle; and partly that it might be a relief unto the godly under all, either their persecutions from their cruelty, or temptations from their prosperity. But in reality the judgment is general, and all men, both good and bad, must stand in their lot therein: "We shall all stand before the judgment-seat of Christ; for it is written, As I live, saith the Lord, every knee shall bow to me," Rom. xiv. 10, 11. And this is that which is here intended. As the resurrection of the dead that precedes belongs to all, so doth the judgment that follows. And this our apostle expresseth by xpios, a word of the same original and signification with xpíua.

This xpía, or "judgment," is said to be alúviov. by is the eleventh fundamental article of the present Jewish creed, Two of the Targums, as a supplement of that speech,

Αἰώνιον.

Gen. iv. 8, « And וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו,which they suppose defective

Cain said to his brother Abel," add a disputation between the brothers about eternal judgment, with rewards and punishments; which they suppose Cain to have denied, and Abel to have asserted. And as there is no doubt but that it was one principal article of the faith of the church before the flood, so it is probable that it was much opposed and derided by that corrupt, violent, and wicked generation which afterwards perished in their sins. Hence Enoch's prophecy and preaching among them was to confirm the faith of the church therein, Jude 14, 15. And probably the "hard speeches" which are specified as those which God would severely avenge, were their contemptuous mockings and despisings of God's coming to judg

ment; as Peter plainly intimates, 2 Pet. iii. 3-5. This seems to be the great controversy which the church before the flood had with that ungodly generation, namely, whether there were a future judgment or no; in the contempt whereof the world fell into all profligacy of abominable wickednesses. And as God gave testimony to the truth in the prophecy of Enoch, so he visibly determined the whole matter on the side of the church in the flood, which was an open pledge of eternal judgment. And hence these words, "The Lord cometh," became the appeal of the church in all ages, 1 Cor. xvi. 22. Aiúvov respects not the duration of this judgment, but its end and effect. For it shall not be of a perpetual duration and continuance; which to fancy is both absurd in nature and inconsistent with the proper end of it,-which is, to deliver men over unto their everlasting lot and portion. And it is both curious, needless, and unwarrantable, to inquire of what continuance it shall be, seeing God hath given no revelation thereof. Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter. Neither do we know, as to time or continuance, what will be necessary therein, to the conviction and confusion of impenitent sinners, or as to the demonstration of his own righteousness and glory. It may be esteemed an easy, but will be found our safest wisdom, to silence even our thoughts and inquiries in all things of this nature, where we cannot trace the express footsteps of divine revelation. And this judgment is called “eternal,”—1. In opposition to the temporal judgments which are or have been passed on men in this world, which will be all then called over again and revised. Especially it is so with respect unto a threefold judgment:-(1.) That which passed upon the Lord Christ himself, when he was condemned as a malefactor and blasphemer. He never suffered that sentence to take place quietly in the world, but from the first he sent his Spirit to argue, reason, and plead his cause in the world, John xvi. 8-11. This he ever did, and ever will maintain, by his church. Yet there is no absolute determination of the case. But when this day shall come, then shall he condemn every tongue that was against him in judgment, and all his adversaries shall be confounded. (2.) All those condemnatory sentences, whether unto death or other punishments, which almost in all ages have been given against his disciples or true believers. With the thoughts and prospect hereof did they always relieve themselves under false judgments and cruel executions. For they have had "trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment; they have been stoned and sawn asunder, tempted and slain with the sword; they have wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented; not accepting deliverance," (upon the world's terms,) "that they might