A sermon preached before the right honourable the lord maior of London, and the Court of Aldermen, &c., on Easter-Monday, 1692 being one of the anniversary spittal-sermons / by Edward Lord Bishop of Gloucester.

A sermon preached before the right honourable the lord maior of London, and the Court of Aldermen, &c., on Easter-Monday, 1692 being one of the anniversary spittal-sermons / by Edward Lord Bishop of Gloucester.

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STAMP, Maior.

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A True Report, &c.

Books lately Printed for Richard Chiswel.

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A SERMON Preached Before the Right Honourable, THE Lord Maior, OF LONDON, AND The Court of Aldermen, &c. ON EASTER-MONDAY, 1692.

Being one of the Anniversary Spittal-Sermons.

By EDWARD Lord Bishop of Gloucester.

LONDON, Printed for Ric. Chiswel at the Rose and Crown in St. Paul's Church-Yard. MDCXCII.

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[Page] THE Bishop of Gloucester's Sermon ON EASTER - MONDAY.

STAMP, Maior.

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Jovis xivo. Die Aprilis, 1692. Annoque Regni Regis & Reginae Willielmi & Mariae, Angliae, &c. Quarto.

THis COURT doth desire the Right Reverend Father in God, Edward Lord Bishop of Gloucester to Print his Sermon Preached at St. Brides-Church on Monday in Easter-Week, before the Lord Maior, Aldermen, and Governours of the several Hospitals of this City.

Goodfellow.

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1 COR. vi. 14.‘God hath both Raised up the Lord, and will also Raise up Us by His own Power.’

BOTH this great Festival of the Catholick Church, and the special occasion of this Anniversary Meeting, have directed me to the Choice of these Words for my present Subject.

A Discourse on that greatest Article of our Christian Faith, Our Lords Resurrection, you need not be told, is what this Festival calls for; and a Discourse on our own future Resurrection, and the Life to come, as we shall now Apply it, you will be satisfied is no less suitable to the design of this Meeting.

And in speaking to the Former of the Propositions which our Text consists of, I shall with all possible brevity lay the Evidence before you, which commands our Belief of Our Lord's Resurrection from Death to Life.

That He was put to Death, is no more to be doubted than that such a Person once lived; nor did either the [Page] Jews or Pagans, who lived in those days, ever question it. He was Publickly Crucified, and in the sight of a Great Multitude, between two Thieves; and not taken down from the Cross, till after the Spear had pierced His Heart: And all the Spectators were so satisfied He was dead, that they brake not His Legs, as they did His Fellow sufferers; where by a Prophecy concerning Him, was, unawares to His Enemies, fulfilled by them. After which His Body was Buryed, and the Sepulchre watched till the Third Day by a Guard of Souldiers.

The Jews His Inveterate Enemies, do to this day upbraid Us Christians with His Death, and scoff at us for Believing in a Crucified Saviour: And His Ignominious Death is the great Scandal which hath hitherto prejudiced them against the Christian Faith. Christ Crucified, saith the Apostle, is to the Jews a Stumbling - block, and to the Greeks Foolishness. The Turks indeed say, that Our Saviour did not dye, but was Translated, Mahomet having told them, that Judas was Crucified in the place of Jesus. But if the Followers of that Great Impostor were not miserably Bewitched, they could never have rested on his sole Authority, about a Matter of Fact of six Ages standing, against the Evidence of Universal Tradition. And besides, what Blindness are they under, who prefer Mahomet before Christ, whilst they believe Christ so dear to God as to be received up into Heaven, when they acknowledge Mahomet not only to have dyed [Page] like other Mortals, but likewise still to remain among the dead! There were also those in the Primitive Times among the Gnosticks, who to their other monstrous Forgeries, added this, That Simon, who was compelled to bear Christ's Cross, being changed into His likeness, was Crucified for Him; Christ himself standing in the Crowd looking on him, and deriding him, But S. Irenoeus and Tertullian who lived in their Time have given us such an Account of these People, as speaks them scarcely otherwise distinguishable from the Devils, than as they had humane Bodies.

And as it is no less Evident that our Lord was put to Death, than that he once lived, so 'tis as manifest that He Rose again, as that He Dyed and was laid in the Grave. For,

First, Those who bare witness to His Resurrection, were themselves at first most averse to the Belief of it. Notwithstanding His having plainly told them, that after He was put to DEATH, He would rise again, yet (as if they thought those Words were not to be taken in a Literal Sense) they had no Expectation of any such thing. And whereas the Two Maries and Salome went Early, on the Third Day, to His Sepulchre, their design was so far from being to be satisfied whether He were Risen or no, that it was to Embalm His Dead Body: Which alone was a Demonstration of their not imagining it should Rise again till the Last Day; the end of Embalming [Page] being to preserve Bodies from Putrefaction. Nay, when they missed His Body in the Sepulchre, this did not at all incline them to think 'twas Risen, for they concluded upon it, that it was taken away. Mary Magdalen makes her Complaint to Peter and John, that they had taken away the Lord out of the Sepulchre, and she knew not where they had laid Him. And the other Mary stood weeping at their Disappointment, and made the same Complaint to the Angels, whom she took for Men; and immediately after to her Lord Himself, whom she supposed to be the Keeper of the Garden where the Sepulchre was, and modestly taxed Him with taking Him away. If thou hast born him hence, said she, tell me where thou hast laid him and I will take him away: Or I will provide some other Burying Place for Him, if He mayn't lye here.

And when these Women had informed the rest of the Disciples, that the Body was not in the Sepulchre; and how that Two Men in shining Garments said unto them, why seek ye the Living among the Dead? He is not here but is Risen. Remember how He spake unto you, when He was in Galilee, saying, The Son of Man must be delivered into the hands of sinful men and be Crucified, and the third day Rise again, they could by no means perswade them to give them Credit. Their Words, it is said, seemed to them as idle Tales, and they believed them not, Luk. 24. 11.

And when their Lord Appeared to them, as He [Page] quickly after did, they took him for some Spectre, and were Frighted at the sight of Him; so far were they from being hereby convinced that He was Raised to Life. And when He spake to them, and told them that it was He Himself, and moreover, shewed them His Hands and Feet, or the Wounds in them, we read that they believed not for Joy and Wondered; they thought 'twas infinitely too good News to be true. So that He was fain to Call for Meat, and did eat before them, for their full satisfaction that what they saw, was not a Phantastical but His Real Body.

And after all this, Thomas, being then absent, when he was told these things by the Eye-witnesses, would not believe them, but roundly Answered them, That except he not only saw in His hands the Prints of the Nails, but also put his Finger into them, and thrust his Hand into His Side, he would not believe.

So that, I say, the Witnesses of our Lords Resurrection were at first most averse to the Belief of it. They were so far from being Credulous, that never were there more unreasonably incredulous People. They would not believe the Resurrection of their Lord, till invincible irresistible Evidence had compelled them to it.

Secondly, These Witnesses had not onely the forementioned, but all imaginable Evidence given them of His being Risen. As some of them were informed thereof by Two Angels, and as they all saw Him, and [Page] heard Him speak, and He shewed them His Pierced Hands, Feet and Side, so they farther Handled Him, they Ate and Drank with Him, they Conversed with Him; and that not once or twice, but, at times, for fourty days together. So that well might S. Luke say, That He shewed Himself alive after His Passion, to the Apostles, by many infallible Proofs, Acts 1. 3. And at last, after He had given them Commission to Preach and Baptise, and promised to be with them to the end of the World, they saw Him ascend towards Heaven, till a Cloud received Him out of their sight. And therefore S. John begins His first Epistle with these powerful Words: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our Hands have handled of the Word of Life, &c. That which we have seen and heard declare we unto you. And those Words of S. Peter do well deserve to follow these, tho' they chiefly relate to what he and two other Apostles saw before Christs Death, viz. We have not followed cunningly devised Fables, when we made known unto you the Power and Coming of our Lord Jesus Christ; but were Eye-witnesses of his Majesty. For He received from God the Father Honour and Glory, when there came such a Voice to Him from the excellent Glory, This is my beloved Son in whom I am well pleased. And this Voice which came from Heaven we heard, when we were with Him on the Holy Mount, 1 Ep. 1. 16, &c.

Nor was He onely seen by the Eleven Apostles, [Page] and the forementioned good Women, but by above five hundred Brethren at once; as S. Paul told the Corinthians, adding, That the greater part of them were at that time living. And after His Ascension, He was seen by this Apostle too in his Journey to Damascus; and that in so astonishing a Brightness, as both blinded his eyes, and struck him to the Ground. And He farther spake audibly these Words to him, Saul, Saul, Why persecutest thou Me? 'Tis in vain for thee to kick against the Pricks. And asking Him who He was, he received this Answer, I am Jesus whom thou persecutest. So that He who was an outragious Persecutor of the Witnesses of our Lords Resurrection, was now compelled to be one of that Number, and became as Couragious an Attestor of it, as any of those he before had persecuted.

And many years after this, our Lord appeared to His beloved Disciple in the Isle of Patmos, in the most Glorious Form. His Countenance being as the Sun, when it shineth in its strength. And so terrified was he with the sight, that he fell as dead a! his feet, Apocal. 1. 17. And when I saw Him, I fell at His feet as dead; and He laid his Right Hand upon me saying unto me, Fear not, I am the First and the Last; I am He that liveth and was dead, and behold I am alive forevermore: And have the Keyes of Hell and Death.

And Lastly, His so abundantly performing His promise of Sending the Holy Ghost, was so great an [Page] Evidence of His Resurrection and Ascension too, as a greater was not possible to be given. He made this Promise not only before His death, but likewise immediately before his Ascension: Some of his last words to His Apostles being these, That they should not depart from Jerusalem, but wait for the Promise of the Father which they had heard of Him. And they waited no longer than ten days, for the Accomplishment thereof. For on the tenth Day, there came a Sound from Heaven, as of a rushing mighty wind, and filled all the House where they were sitting. And there appeared Cloven Tongues like as of Fire, and they Sate upon Each of them. And they were all filled with the Holy Ghost, and began to speak with other Tongues, as the Spirit gave them utterance, &c. Acts 2. beginning. And v. 43. We read, that many wonders and signs, besides that of Speaking all Languages for the Preaching of the Gospel throughout the World, were done by the Apostles. Nor did the Miraculous Gifts of the Holy Ghost quite cease, for at least the three first Ages, or till Christianity became the Religion of Nations; when it was protected by the Emperours Sword and Encouraged by their Laws. By which means the Church was under no necessity of the longet Continuance of those Gifts.

To our Lords Accomplishment of this Promise may be added the wonderful fulfilling of his Threats against the Jewish Nation for their Obstinate persisting in Unbelief, and His prediction of the Destruction [Page] of Jerusalem; which came to pass within fourty Years after his death. And 'tis marvellous to see, what an Exact Agreement there is betwixt Josephus his History of the Miserys that then befel that People, with divers Circumstances relating to them, and our Blessed Lords Predictions of them.

Thirdly, The Apostles Witnessed most boldly their Lords Resurrection before His Crucifiers and most deadly Enemys; Nor could they be deterred from it by all their Threats, nor by the Executions of them neither: And therefore Chose to Suffer, not onely the greatest Shame and Ignominy, but all manner of Calamitys, and the Cruellest deaths, rather than desist from Preaching this Doctrine. He who had been so great a Coward, as to deny Him in his very presence, and to be scared thereto by a silly Maid, had the Courage to Own him even in the midst of His Murtherers, after the Descent of the Holy Ghost. Ye men of Israel, said He, Acts 2. 22, &c, hear these words, Jesus of Nazareth a man approved of God among you by Miracles, Wonders and Signs, which God did by Him, in the midst of you, as you your selves also know. Him being delivered by the determinate Counsel and fore-knowledge of God, ye have taken and with wicked hands have Crucified and slain: Whom God hath raised up, having loosed the bands of death, because it was impossible He should be holden of it, &c. And in the next Chapter, he and S. John having cured a Cripple before a great Confluence of [Page] People, at one of the Gates of the Temple, he immediately declared to them, that this they had done by the Power of that Jesus whom they had Murdered. Ye men of Israel, said he, v. 12. why marvail ye at this? Or why look ye so earnestly on us, as tho' by our own Power or Holiness we had made this Man to walk? The God of Abraham, Isaac and Jacob hath glorified His Son Jesus, whom ye delivered up and denyed Him in the presence of Pilate, when He was determined to let Him go. But ye denyed the Holy one and the just, and desired a Murtherer to be granted unto you; and killed the Prince of life, whom God hath Raised from the dead, whereof we are Witnesses. And His name, through faith in His name, hath made this man strong, &c. And we find that by the Sermon of which these words are part, there were Converted to the faith of Christ about five thousand Souls; and by the foregoing Sermon about three thousand.

But the Priests and Captain of the Temple, and the Saducees being Enraged at this Boldness of theirs, with the Success thereof, laid hands on these two Apostles; and the next day being brought before the High-Priest, with the Rulers, Elders, and Scribes, and being asked by them, by what Power they had done this Miracle, S. Peter declared to them as he had done before to the People with the Self-same Courage, Ch. 4. 10. Be it known unto you all, and to all the People of Israel, that by the Name of Jesus of Nazareth, whom ye Crucified, whom God hath raised [Page] from the dead, Even by Him doth this man stand before you whole. This is the Stone which was set at nought by you Builders, which is become the Head of the Corner. Neither is there Salvation in any other, &c.

It would take up a long time to shew, with what Admirable Resolution these and the other Apostles, and especially S. Paul, persisted to the death in Preaching the Resurrection of Jesus, with the other Christian Doctrines; and what Miserys they Underwent, because they would not be taken off from this Work. So that who is able to suspect such Witnesses as these, who is not as hardned an Infidel as the most Obdurate of our Lords Enemies?

That they could not be deceived themselves, we have seen is as apparent as the Light, and (setting aside the Consideration of their most Exemplary Goodness) 'tis impossible that any Interest could prevail with them to deceive others: Except we should suppose them so unlike all other of their Fellow-Creatures, as to be in love with Ignominy, Torment and Death.

But there are some who Object, that Our Lords Resurrection would have been more Unquestionable, had he at least shewed Himself alive after His Passion to Herod and Pontius Pilate, the Chief Priest, and the great Sanhedrin, that Condemned Him.

In answer here to I will say these four things.

[Page] 1. That this is most impudently to prescribe to the Great God. Was not He who is infinitely Wise the best judge, what Evidence was fittest to be given in this Case? And shall not He chuse His own Way and Method?

2. Those most perverse and Obstinate Infidels had rendred themselves utterly Unworthy of so great a Favour, who would not be Convinced by such an Abundance of most Miraculous Works, which Jesus had wrought before their Eyes; but still followed Him with the most horrible Calumnies, until they had put Him to the most horrible death. It seems Unworthy of Almighty God thus to necessitate and extort by main force Belief from those, who had so maliciously shut their Eyes against the Clearest Light, and had in the most insolent manner, Rejected the Counsel of God against themselves.

3. In that those who were chosen to be Witnesses of Christ's Resurrection, were indued with such Divine Power, and did such Mighty Works for the Confirmation of the truth thereof, there was every whit as Effectual a Course taken, for the Conviction of all not utterly incurable, as if He had appeared to every one of them, and Suffered Himself to be Handled by them. And they might as reasonably have Questioned their own Senses, as the Truth of those who did so admirably Confirm their Testimony. But,

4. Had He shewed Himself alive to His Enemys, [Page] they might have Objected that it was not He, but the Devil in His likeness, with as great an Appearance of Reason, as they could before impute His Casting out Unclean Spirits, and His other most Supernatural Works, to the power of Belzebub the Prince of the Devils.

We will make a very short Application of what hath been delivered on this former Part of the Text, and then proceed to the latter Part.

First, We hence Learn the Strange Force and Power of Prejudice. A rooted Prejudice is so Masterly, so Unruly a thing, that there is no dealing with it. The Rulers and Generality of the Jews being strongly prejudiced against our Saviour, chiefly upon the account of His being in diverse Respects, quite a different person from what, without ground, they expected their Messias should be: And because He declared that He came upon as different a Design from that which they vainly fancied, and promised themselves, He would come upon, viz, Not to deliver them from the Roman Yoke, but from the Power of incomparably worse Enemys, Sin and Satan: Not to bless them with a great Affluence of Worldly Wealth, and a Mighty Dominion in the World, but to purchase Eternal Happiness for them in the Life to come, and to Qualify them for it: I say this great disappointment of their Carnal Expectations, did make them Conclude it impossible that He of all men should be the Messias. And because [Page] such Sensual Wretches as they were, could not bear the thoughts of His being so, His giving them the greatest Demonstrations imaginable that He was so, was labour in vain, they were all lost upon them.

Not only the most Rational Evidence in the World, is Ordinarily compell'd to yield to the Power of Prejudice, but even Sensible and Ocular Demonstrations have Submitted to it. Our Blessed Saviour having had such sad Experience hereof among the Jews, it is said, not only that he Bewailed, but also that He Marvailed, at their Unbelief. And Constant Experience assures us, that the greatest strength of Argument signifies nothing to those, who come with Byassed and Prepossest minds to the hearing of Truth: Who judge of what is offered to them by their Wills, not by their Understandings. Nay, the clearer and more irresistible the Evidence is, the more are the Prejudiced incensed against the Proposer of it, if they have but Ill Will equal to their Prejudice.

Secondly, We learn from what hath been discoursed, That we ought exceedingly to admire, and deeply to be affected with the Divine Goodness, in that there is given us such Wonderful Evidence of the Truth of the Gospel. This none can call in Question who believe Christs Resurrection (as I need not though I had time, stand to shew) and it is apparent from what hath been said, that God hath done much more than barely enough, to remove from us [Page] all Uncertainty concerning this great Point. I cannot doubt but that the quarter Part of the Evidence for it he hath vouchsafed us, would be sufficient to prevail on the Minds of all such, as can perswade themselves to be impartially considerative. And therefore how utterly inexcusable must those, who are made acquainted with the Whole of it, needs be, if they continue not withstanding Unbelievers! And by Unbelievers we are to understand, not only those who disbelieve the Gospel, but such also as yield so weak and feeble an Assent there to, as not to govern their lives by it. For we had every jot as good give no Credit at all to our Lords Doctrine, as refuse to live in Obedience to it.

We now come to discourse a while on our own future Resurrection, expressed in the following Words of the Text, And will also raise up us by His own Power. And two things are herein implyed.

First, That God will not suffer our Souls, when our Bodies dye, to go out of Being.

Secondly, That our dead Bodies shall be raised to Life again.

First, That God will not suffer our Souls, when our Bodies dye, to go out of Being; or to dye with them. For as much as to Sense, the Man seems to dye, and not his meer Body, (and therefore we always [Page] say such a Man is dead, not such a ones Body) the Restoration of the Soul, which alone is truly the Man, to the Exercise of its Faculties, after the Stound of Death is over, is in several places of Scripture exprest by the Word Resurrection. Our Saviour proves the Resurrection of the Dead, Mark 12. 26. from Gods saying to His Servant Moses, I am the God of Abraham, Isaac and Jacob. But this saying did imply necessarily no more than this, that they were not gone out of Being, but that their Souls were still alive, tho' their Bodies were dead, and crumbled to dust. And so much is intimated in the next Words: He is not the God of the Dead, but the God of the Living. And 'tis plain, that the Word Resurrection is taken in the same sense, Acts 23. 8. where we read, That the Sadduces say there is no Resurrection, neither Angel nor Spirit, but the Pharisees confess both. And (to name but one Place more, as we might do divers) it is so to be understood too, 1 Cor. 15. 32. where the Apostle saith, If after the manner of men, I have fought with Beasts at Ephesus, what advantageth it me, if the dead rise not? Would onely the Resurrection of S. Pauls Body have made him an amends for all his Sufferings? Would not his Souls Enjoyment of his dear Jesus to all Eternity, have been an abundant Recompence, though he never had seen his Body more? Yes undoubtedly; and therefore by these Words, If the dead rise not, he meant, If there be no Life after this. But,

[Page] Secondly, By He will also raise up us by His own Power, is especially to be understood, He will raise up our dead Bodies as He did our Saviours. Our Souls and they shall be re-united by the Divine Power.

There is no Doctrine more clearly or fully revealed, than is this of the Resurrection of the Body. We have a very Particular Account thereof.

We are informed, who shall rise again. Not some few, or so many, but all the Sons and Daughters of Adam, without Exception. 1 Cor. 15. 22. Our Saviour saith that, That, The Hour is coming, in the which, All that are in the Graves shall hear His Voice, and shall come forth. John 5. 28. And S. Paul, That there shall be a Resurrection both of the just and of the unjust.

We are told in what Order they shall rise, The dead in Christ, or True Christians, shall rise first. 1 Thes. 4. 16.

We are told by whom they shall be immediately raised, viz. by Jesus Christ; or by the Power of God the Father given to Him. By which Power He is also again and again said to have raised Himself. We now heard that it is His Voice that shall raise us: And He saith, John 6. 40. This is the Will of Him that sent me, that every one which seeth the Son, and believeth on him, may have eternal Life, and I will raise him up at the Last Day.

And thus we see we are informed too, of the Time when the Dead shall be raised, viz. at the Last Day; And in the end of the World; as our Lord saith, Mat. 13. 39.

[Page] We are told for what End Christ will raise the dead, viz. That they who have done good, may come forth to the Resurrection of Life, and they that have done evil, to the Resurrection of Damnation.

Lastly, We read also, what Kind of Bodies the Raised ones shall be: 1 Cor. 15. 35, &c. But some man will say, how are the dead raised up, and with what body do they come? Or, how can it be that Dead Bodies being Putrified and Rotten should be made to Revive, and what Kind of Bodies may we suppose they will be? It follows, Thou Fool that which thou sowest is not quickned except it dye. Or, is any thing more Common, than things rising to life from Putrifaction? Don't we see that the Rotting of the Corn is so far from making it impossible that it should Spring up again, that 'tis necessary thereto? And that which thou sowest, thou sowest not that Body that shall be, but [...], bare meer Grain, it may Chance of Wheat or some other Grain. Or, thou sowest not the Grain with the Ear or Blade, but it comes up again with both. But God giveth it a Body as it pleaseth Him, and to every Seed its own Body. A Body of the same Kind, Proportion and Form.

All Flesh is not the same Flesh, &c. There are various Sorts of Flesh, as there are of Grain. And there is great variety of other Bodies, as it follows, There are Bodies Coelestial and Bodies Terrestial, but the Glory of the Coelestial is one, and the Glory of the Terrestial [Page] is another, &c. And our Bodies, when raised, shall be of a different nature and quality from what they were when laid in the Grave; as we see v. 42. They are sown in Corruption, they are raised in Incorruption: They are sown in Dishonour they are raised in Glory; they are sown in weakness they are raised in Power: They are sown Natural Bodies, or Animal ones, which need to be sustained and nourished with meat and drink, they are raised Spiritual Bodies, or such as need neither.

Thus have I given you the substance of what we find in Scripture upon this Argument; and if we can be satisfied with the Scriptural Account of the Resurrection of the Body (and he is a Wanton Wit that cannot) it will not appear to be so Contradictious or impossible a thing, as many have endeavoured to make it; or at all Contradictious, or impossible to the infinite Power of God. We find in the Holy Scriptures that the Bodies Raised are in some sense the same with the Bodies buried, and in some sense not the same: And we find their Sameness illustrated, by the Sameness of the Corn Sprung up, with the Corn Sown. And those who affect not to be wiser than the Apostle S. Paul in this matter, are not at all Concerned to trouble themselves with the Cavils which have been often raised, against the Resurrection of the Body; they all supposing such a Sameness, as is no where to be found in the sacred writings; nay the Contrary to which the Apostle, in the fore-cited words, hath at least intimated.

[Page] And the Argument taken from our Bodies being such Fluid things as we know they are, do nothing hinder, but that the Dead may rise with as much the same Bodies with those that were Buried, as the Buried are the Same with those they were Born with, or that they had but a few years before they dyed.

But, in short, we shall doubtless Rise with as much the Same Bodies, as it can be our Interest to desire we should; and he who believes this, needs not fear in the least, that he believes too little relating to this great Doctrine of the Resurrection of the dead. And tho' he may not have so large a Faith as some others, yet if it hath its due Influence upon his Practice, he hath every whit as good a one to all Intents and Purposes.

Now as to our Evidence for the truth of this Article, we have the greatest that can be, since our Lord did so plainly Reveal it before His death, and Confirmed the truth of all His Doctrines by His Resurrection. Or, which is the same thing, demonstrated hereby that He was no Imposter, in having declared Himself to be Sent of God, and the Son of God. We are therefore altogether as certain of our own future Resurrection, as we can be of the Resurrection of Jesus Christ. And from what hath been said we may be assured, that we can be certain of no matter of fact, which we have not beheld with our own Eyes, if we are not sure of this. But the Apostle doth not stick to say, that if there be no Resurrection of the dead, then is not Christ risen, [Page] 1 Cor. 15. 13. And he both repeateth this and Enlargeth upon it, v. 15, 16. Yea, saith he, and we are found false Witnesses of God, because we have testified of God, that He raised up Christ, whom He raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ risen.

And farther, Christ in rising again is declared by S. Paul to be the Representative of all true Christians. He saith, Now is Christ risen from the dead, and is become the First Fruits of them that Slept. Now the First Fruits under the Law did represent the whole Harvest; and their being offered to God brought a Blessing on all the Other Fruits; and by the offering of them (as he also saith) the rest were sanctified; or Consecrated to God. And so is the whole Church both in Soul and Body by Christs Resurrection. And I add, by His presenting Himself to His Father in Heaven, upon that very day, on which the First Fruits were offered according to the Law. And so, His Resurrection to Glory, was a proof and pledge of all His sincere Disciples rising to Glory also. And therefore this Apostle tells the Ephesians that, as they who were dead in Sins were quickned together with Christ, or raised from the death of Sin to the life of Righteousness, so likewise God hath raised them up together, and made them sit together, in Heavenly Places in Christ Jesus. That is, in Christ their Head their dead Bodies are already raised, and with their Souls may be said to be at present Glorified in Him: in Him, I say, considered as their Head or Representative.

[Page] And thus we see there is a necessary Connexion between the two Propositions in our Text: God hath raised up the Lord, and He will raise up us by his own Power.

Now, to make Application of what hath been said on this Part of the Text;

In the First place, Is it so certain that God will raise up us by His own Power, even as certain as that He hath raised up Christ, then are we not all of us infinitely concerned, to make it our greatest Business, while we remain in these Bodies, which is our state of Probation and Tryal, to be found in the Number of those, who shall be accounted worthy to obtain that World (to use our SAVIOURS own Words) and the Resurrection from the Dead, and to stand before the Son of Man? That is, to attain a Glorious Resurrection, and to stand with Courage and Confidence before the Son of Man. And how should we Watch and Pray always, that we may escape those dreadful things which shall come upon the wicked. S. Paul having said, That he had hope towards God, that there shall be a Resurrection both of the just, and of the unjust, immediately adds, And herein do I exercise my self to have always a Conscience void of Offence, both towards God and towards men. And no man can be perswaded of this, and withal consider it, but it must of necessity have this effect upon him. Especially since, though the Resurrection of the Body may still be at a great distance, yet the other Life [Page] is at the door, and near at hand, as to each of us: The Doctrine of the Soul-sleepers being plainly confuted both by our blessed Saviour, and the now mentioned great Apostle. And indeed that Doctrine is no better Philosophy than Divinity, it speaking great Ignorance of the Nature of Souls. Nor have I ever met with a Philosopher, who believed a Future Life (as they all did, or were inclined to do, except the profest, or the sly Atheists) but took it for granted, that humane Souls are so far from being deprived of all Sense and Consciousness of Being, that they gain much the freer use of their Faculties, by their leaving these Bodies: They looking upon them as Prisons and dark Dungeons to Souls, in which they are miserably straitned and pent up. And they were so far from thinking, that Bodies do give Life and Activity to Souls, that they held the quite contrary. And not onely that the Life and Activity of Bodies is wholly from their Souls, but also that Souls can never be so truly said to live, as when they are let loose from these Bodies. And the Book of Wisdom presents us with the same Doctrine, Ch. 9. 15. Where 'tis said, That the Corruptible Body presseth down the Soul, and the earthy Tabernacle weigheth down the mind, that museth upon many things.

And in saying, that we are all upon the Borders of the other World, I say we are very near to great Happiness or great Misery. Good Souls in the separate State being very Happy, by their having got rid of [Page] that Body of Death, with which they were here so clogged, and by the free Exercise of Love to God, and to one another, and of all the Divine Virtues thereby obtained; in which their Bodies, to their great grief, miserably interrupted them. As also they must needs feel great Happiness, from comfortable Reflexions on the good they did, or endeavoured to do, in these Bodies; and the joyful Foresight of that Crown of Righteousness, which their Righteous Judge hath declared He will confer upon them, at the day of his appearing.

And wicked Souls must necessarily be as miserable in this separate State, by reason of as bad Company they shall be confined to; and the evil Affections and corrupt Habits they carry out of their Bodies with them; which are mightily disquieting in this Life; and must much more be so in the other, through the want of those Satisfactions of inordinate Appetites this World abounds with. And their Condition must needs be extreamly sad too, through the Lashes of their Guilty Consciences, and their certain looking for of Vengeance, and fiery Indignation.

Now then what inexpressible Folly is it, and especially in us Christians, who profess to believe the Resurrection of the Body, and the Life everlasting, so to dote upon these vile Bodies, and this vain World, as generally we do! As if our inward thought were, that there shall be no Resurrection, that there is no Life to come. This is great Folly even in those who [Page] are utter Strangers to the Christian and all Revealed Religion; but that they who are acquainted with the Doctrine of Jesus Christ, with His description of the Future State both of the Good and Bad, and with the abundant, the superabundant Evidence He hath given us of the Truth thereof, with all His other Revelations; that they I say should be so Unconcerned about these things, is most amazing. This is such Madness as no Tongue can give it its due Aggravation.

Let me address my self to those who remain under the Guilt hereof, in the Words of the Prophet, Remember this, and shew your selves Men; bring it again to mind O ye Transgressors. Let it appear that you are a sort of Creatures superiour to the Brutes, in being no longer only affected with present things, and those which can signifie nothing to you one moment longer, than while you continue in these Bodies. Let this appear by your so laying to heart what you have now been minded of, relating to the Doctrine of the Resurrection, as in all your Actions and inward Affections to be powerfully influenced thereby, for the time to come. But to be more particular,

In the Second Place, Let me commend to you those Words of our blessed Saviour, Luk. 16. 9. (a Text which I formerly discoursed on to you upon this same Occasion) viz. I say unto you, make to your selves Friends of the Mammon of Unrighteousness, that when ye fail, they may receive you into everlasting Habitations. The Argument I have now been upon contains, one would think, an irresistible Motive to abound, during our stay in these Bodies, in Works of Piety, Mercy and Charity, according to the Ability God hath given us.

[Page] This is evident from too many Texts of Scripture to be now recited, in which the Happiness of the other Life is intitled to the sincere Performance of such Works as these.

Our Lord doth particularly assign no other Reason, for the pronouncing of that most joyful Sentence to the Sheep on His Right Hand, Come ye blessed of my Father, inherit the Kingdom prepared for you, from the Foundation of the World, but this, I was an hungred, and ye gave me Meat, I was thirsty and ye gave me drink, &c. Or my Brethren were so, and you Relieved them, as He explains Himself in the Words following. Nor doth He express any other Reason, for the fearful Sentence which shall be pronounced against the Goates on His Left Hand, Depart from me ye cursed into everlasting Fire, prepared for the Devil and his Angels, but their Averseness to Works of Mercy and Charity. Tho' there will be many other Reasons for each of these Sentences, yet these onely are particularly mentioned, to shew what a mighty Weight shall be laid upon them, at the day of Judgment.

And He declares, Matth. 5. 7. That Blessed are the Merciful, for they shall obtain Mercy. And Luk. 6. 35. That The Reward of such shall be great, and they shall be the Children of the Highest.

He likewise calls the imploying of Riches in the fore-mentioned good Works, laying up a Treasure in Heaven, in Opposition to Hoarding them up, which He calls laying up Treasures upon Earth, Mat. 6. 20, &c.

And He commands His Disciples, as poor as they were, to sell what they have and give Alms, Luk. 12. 33. And farther expresseth this Injunction of Giving Alms by such Words as these, Provide your selves Bags which wax not old, a Treasure in the Heavens which faileth [Page] not; where no Thief approacheth, neither Rust corrupteth. S. Paul calls being Rich in good Works, laying up in store for our selves a good Foundation against the time to come, that we may lay hold on Eternal Life. And that is the Motive with which he backs the Charge, which he requires his Son Timothy to lay upon Rich Men, 1 Ep. 6. 17. Charge them who are Rich in this World, that they be not high-minded, nor trust in uncertain Riches, but in the Living God: Who giveth us all things richly to enjoy. That they do good, that they be rich in good Works, ready to distribute, willing to communicate.

And S. James, having divided Pure Religion into Two Parts, makes visiting the Fatherless and Widows in their Affliction, or being bountiful and compassionate, the whole former Part, Ch. 1. 27. And he puts this Question, Ch. 2. 14. What doth it profit, my Brethren, if a Man say he hath Faith and hath not Works? Can Faith save him? That is, it can not profit a man to say he hath Faith, when he hath not Works; no nor to have Faith neither without Works, such a Faith cannot save him. And the next Words tell us what Works he means, without which Faith cannot save, If a Brother or Sister be Naked and Destitute of daily Food, &c.

And S. John hath pronounced him a false Hypocrite in pretending to be a Lover of God, who makes little Conscience of these good Works: For saith he, Whoso hath this Worlds Goods, and seeth his Brother hath need, and shutteth up his Bowels of Compassion from him, how dwelleth the Love of God in him? 1 Ep. [...] 17.

So that we see, there is nothing more indispensably Necessary to our Resurrection to a Blessed Immortality, than is our being indued with such a Love [Page] of God and Goodness, as powerfully inclineth us, and makes us forward, to works of Mercy and Charity.

There is no duty more Earnestly Pressed, nor the Recommending of which is inforced with more Promises, nor so many neither (as may be shewed out of the Old as well as New Testament) than is this of being Charitable, and doing good with this Worlds Goods, in proportion to the Share of them wherewith God has blest us.

I might shew also, how greatly this Grace of Charity is perfective of our Nature, how it dignifieth and Beautifieth our Souls, and so is not only a necessary Condition of, but likewise as necessary a Qualification for, that Blessedness which Consists in the Enjoyment of that God, who is Goodness and Charity it self, alwaies showering down Bounty and Mercy on the whole Creation.

I might Shew too, that nothing is so Amiable as this Vertue in the Opinion of the World, that nothing procures such Love and Esteem, and how it Perfumes mens Memories, like Precious Oyntment, when they are dead and gone: Of which I need not tell you there are Innumerable Examples.

And it is impossible to Recount, how many of these, This Renowned City may make her Boast of, whose greatest Renown is Owing to the great Numbers of most Exemplarily Charitable Christians, who will be had in Everlasting Remembrance, which from Age to Age She hath produced.

And, thanks be to the Divine Grace, This City, with the Sub-Urbs, is Blest at present (as lamentably degenerate as the Age is grown) with not a few, whose works both of Piety and Charity do praise them in the Gates.

[Page] I am sure our persecuted and distressed Brethren of France and Ireland, as well as Multitudes of Miserable Families in Our Out-Parishes, have great cause to Praise God for them; and to Remember them and theirs in their dayly Prayers. For Abundance of them, notwithstanding the Publick Collections, and their Majesties Exceeding great Bounty, must have Perished, had it not been for the private Contributions of these good Christians.

And by the way, I must needs put in a word here, for our French Brethren, whose Extreme sufferings you know are for the Best of Causes. I Certainly inform you, that their Condition is so deplorable at this time, by the means of the Ceasing of the publick Charity, that between three and four thousand of them (and among these, many Ministers and Persons of Quality) must Starve, or Beg about our Streets, if Extraordinary and Speedy Care be not taken of them.

There is a Noble project newly set on foot, by certain worthy and Excellent Persons, for their dayly Relief; and I promise my self that all those will gladly, according to their Power, close with it, who are Sincere Lovers of our Blessed Lord, whose Suffering Members they are, and of His Religion, for which they are next to Martyrs.

But to proceed, There is One Sort of Charity which This City is deservedly very Famous for, that the Present Occasion requires my particular Taking Notice of; namely, That of improving, and from time to time Supplying, Ancient Hospitals. And most worthy Instances of this Nature, are presented to you in this Paper.

A True Report, &c.

[Page]

WE see by these Reports, Which have for a long time been Published Every Easter, what a Vast Treasure of Charity hath been Deposited in Each of these Hospitals; and Especially in that of Christ's Church. As also how very faithfully and prudently it hath still been Employed, by the Respective Governours.

We have a yearly Account of great Numbers of poor Orphans, Extraordinarily well Maintained and as well Educated, both in Learning and Piety, and afterwards put forth to good Callings, and the best Qualified sent to the Universities, by that most Noble Hospital of Christ Church.

We have the like Account of Abundance of Sick, Lame and Wounded People, Restored to their Health and the use of their Limbs, in the Hospitals of S. Bartholmew and S. Thomas.

Of Many poor Lunaticks, whose Case is the most Compassionable of all Mortals, Restored to their Understandings in the Hospital of Bethlem.

And of many idle and Vicious People taken out of Harms way, and kept to Work, and indigent Vagrants taken in and Relieved, in order to their being returned to their Proper Homes; as also poor Youths well brought up and Bound to Honest Trades, by the Hospital of Bride-well.

All these, I need not say, are great Works of Charity, and works, most of them, of the greatest Charity; being so no less to the Souls than to the Bodies, of Helpless Wretches. So that the Charitably disposed [Page] among us can never be at a loss, where Excellently well to bestow their Charity. Where it may be secured from Embezzlement, and from being conferred too upon the less Necessitous.

But to come to a Conclusion, The only thing that can make more than a meer Competency, for our selves and Families, in the least desirable, is the Advantage that's gotten by Riches, of having the great Pleasure in this World, of being Benefactors, and of Encreasing our Happiness in the World to come. And 'tis a Wonderful thing, that so few mens Observation and Experience should convince them, that nothing besides these two things can make any amends, for the innumerable Troubles and Vexations that attend Riches. And that Spending them in the Gratifying of Fleshly Lusts, or on Pride and Vanity, will make them far more Unhappy Even in this life, than they can be made by the Want of them. But 'tis impossible that those should not be perswaded, to Employ themselves in doing good, Suitably to the Talents they are intrusted with, who do so firmly believe, as to bestow Every day a few Serious Thoughts on, Such Texts as this, God hath both Raised up the Lord, and will also Raise up Us by His own Power.

THE END.

Books lately Printed for Richard Chiswel.

JACO BI USSERII Historia Dogmat. Controvers. inter Orthodox. & Pontificios de Scripturis & Sacris Vernaculis. Nunc primum Edita. Descripsit Digessit & Notis atque Auctuario locupletavit Henricus Wharton, A. M. Dr. PATRICK (now Lord Bishop of E L Y) His Exposition of The Ten Commandments, and Lord's Prayer.

—Private Prayer in Difficult Times.

—Thanksgiving for our late wonderful Deliverance.

—Two Prayers for the Happy Success of their Majesties Forces by Sea and Land.

—Prayer for Charity, Peace, and Unity.

—His Thanksgiving Sermon before the Lords, on the 26th of November, [Page] 1690. for the Preservation of their Majesties, and the Reducing of Ireland, and the King's safe Return.

Dr. TENISON (now Lord Bishop of Lincoln) His Sermon of Doing good to Posterity.

—His Sermon concerning Discretion in giving Alms.

—His Sermon against Self-Love, before the House of Commons, June 5, 1689.

—His Sermon before the Queen, concerning the Wandering of the Mind in God's Service.

—His Sermon before the Queen, of the Folly of Atheism. February 22. 1690.

—Dr. FOWLER (now Lord Bishop of Gloucester) his Sermon before the Queen, March 22. 1690.

Dr. BURNET (now Lord Bishop of Sarum) His Sermon before the King and Queen, April 29. 1691.

Dr. FREEMAN (now Dean of Peterborough) his Sermon at the Assizes at Northampton, Aug. 1690.

—His Thanksgiving Sermon before the House of Commons Nov. 5, 1690.

Some Remarks upon the Ecclesiastical History of the Ancient Churches of PIEDMONT. By PETER ALLIX, D. D. Treasurer of the Church of Sarum.

—His Remarks upon the Ecelesiastical History of the Ancient Churches of the ALBIGENSES.

A Vindication of their Majesties Authority, to fill the Sees of the deprived Bishops, in a Letter out of the Country, occasioned by Dr. B—'s Refusal of the Bishoprick of Bath and Wells.

A Discourse concerning the Unreasonableness of a New Separation on account of the Oaths: With an Answer to the History of Passive Obedience, so far as relates to Them.

A Vindication of the said Discourse concerning the Unreasonableness of a New Separation, from the Exceptions made against it, in a Tract called, A brief Answer to the said Discourse, &c.

The present State of Germany; by a Person of Quality. 8vo.

The Judgment of God upon the Roman Catholick Church, from its first rigid Laws for Universal Conformity to it, unto its fast End. With a Prospect of these near approaching Revolutions, viz. The Revival of the Protestant Profession in an Eminent Kingdom, where it was totally suppressed. The last End of all Trukish Hostilities. The General Mortification of the Parts of the Roman Church in all Parts of its Dominions. By DRUE CRESNER, D. D. 4to.

ANGLIA SACRA Sive Collectio Historiarum antiquitus Scriptarum de Archiepiscopis & Episcopis Angliae, a Prima Fidei Christianae susceptione ad Annum MDXL. Opera Hen. Whartoni A. M. in 2. Vol. Fol.

Mr. RUSHWORTH's Historical Collections, the Third Part in Two Volums in Folio; from the Beginning of the Long Parliament, 1640. to the End of the Year 1644. Wherein is a Particular Account of the Rise and progress of the Civil War to that Period.

The Bishop of ELY's Fast Sermon before the Queen, April 8. 1692.

—His Letter to the Clergy of his Diocess.

[Page]

Information about this book

Title statement

A sermon preached before the right honourable the lord maior of London, and the Court of Aldermen, &c., on Easter-Monday, 1692 being one of the anniversary spittal-sermons / by Edward Lord Bishop of Gloucester.

Fowler, Edward, 1632-1714.

Edition statement

1692

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Text Creation Partnership,

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Date

2004-03 (EEBO-TCP Phase 1).

ID [DLPS]

A40096

ID [STC]

Wing F1723

ID [STC]

ESTC R37351

ID [EEBO-CITATION]

16396779

ID [OCLC]

ocm 16396779

ID [VID]

105354

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(EEBO-TCP ; phase 1, no. A40096)

Transcribed from: (Early English Books Online ; image set 105354)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1092:13)

Source

— A sermon preached before the right honourable the lord maior of London, and the Court of Aldermen, &c., on Easter-Monday, 1692 being one of the anniversary spittal-sermons / by Edward Lord Bishop of Gloucester., Fowler, Edward, 1632-1714..

Extent

[4], 31, [1] p.

Printed by Ric. Chiswel ...,. London :: MDCXCII [1692]. (Half-title page reads: The Bishop of Gloucester's sermon on Easter-Monday.) (Advertisement: p. 31-[1].) (Reproduction of original in the British Library.)

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