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herence unto found doctrine, to an abhor-
rence of unfcriptural principles, and of fin,
to which unfcriptural principles neceffarily
lead. He reproves them for that want of
the knowledge of God, that shameful deficiency
in religious information and attainments, to
which alone could be afcribed their endurance
for a moment of a doctrine fubverfive of the
very foundations of Chriftianity. The re-
proof, as St. Paul well remarked to the Corin-
thians, was to their fhame. My brethren, if
we remain ignorant of any of the great
doctrines of our religion; it is to our shame.
The Scriptures and the house of God are open
to every one of us.
Whatever is requifite
to falvation is placed before the humble en-
quirer diftin&ly, and within his reach. The
nature of God; the corruption of man; the
office of our Redeemer; the unceasing ne-
ceffity of divine grace; the imperfection and
the attendant finfulnefs of all human works;
the confequent impoffibility of pardon and
falvation except through faith in the atoning
blood of Chrift; the indifpenfable obligation
to ftedfaft holinefs and good works as the
fure fruits and only evidences of juftifying
faith; the certainty of a future judgement,
of a resurrection of life or of damnation :
thefe are truths fo plainly, fo energetically

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ftated in that volume which, if we fincerely love God through Chrift, will be our conftant study, that, if we continue ignorant of them, we shall deservedly be covered with confufion.

The apoftle, in the next place, expofes the abfurdity of those cavils against the poffibility of the refurrection of the body from its duft, which by the unconverted heathen were frequently brought forward. But fome man will fay; How are the dead raised up? And with what body do they come? The folly of this objection St. Paul manifefts by directing the thoughts of the perfon represented as urging it to a fimilar example of the power of God difplayed before the eyes of all men every day an example which our Saviour had already applied to illuftrate a parallel truth (d). Thou fool! That which thou foweft is not quickened, except it die. O blind and proud selfdeceiver! Why fhould it be thought a thing impoffible with thee that God fhould raife the dead? In every feed which thou soweft a change is wrought of the fame nature with that transformation which fhall take place in the refurrection of the human body. The corruption and decay of the original feed are neceffary to the developement of the futurre plant. In that

(d) John, xii. 24.
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which thou foweft, in every feed which thou committeft to the earth, thou foweft not that body which shall be, but bare grain; it may chance of wheat, or of fome other grain. But God giveth it a body as it hath pleased Him; and to every feed its own body. Thou sowest a naked lifeless feed wholly different in outward appearance, in organization, in fenfible qualities, from the living herb, which by experience thou knoweft fhall fpring from its diffolution. But God beftoweth on it a new body, provided for it by Him conformably to its kind: He raifeth it up into a beautiful plant furnished with powers and endowed with properties fuited to the new and more noble state of exiftence, which He appoints it to fill. The hand which, from a buried and perishing grain of wheat can raise up the blade and the ear; can call forth from the duft into which man's mortal body is diffolved a frame fit to partake of the inheritance of the faints in light. Do you require additional arguments and illuftrations? God has abundantly supplied them. He has already written them in His works. He has already manifefted Himself able to create bodies of flesh severally differing according to their generic diftinctions; and bodies of other natures, varying each from the other in glory, All


All flesh is not the fame flefb: for there is one kind of flesh of men; another flesh of beasts; another of fishes; and another of birds. There are alfo celestial bodies, and bodies terreftrial. But the glory of the celestial is one; and the glory of the terreftrial is another. There is one glory of the fun; and another glory of the moon ; and another glory of the ftars: for one fiar differeth from another far in glory. He who has moulded the duft of the earth into bodies of flesh diverfified in their natures according to the wide diverfity which fubfifts between the different families of the animal world: He who has beftowed on the inanimate workmanship of his hands, on the orbs which roll through unbounded space, degrees of radiance fo various as thofe by which the earth, the moon, the fun, and the innumerable ftars of heaven are respectively diftinguished: He is able to revive under another form the decayed flesh of man, and for ever to crown it with glory, which it was incapable of sustaining before. Is not this reprefentation true? Is it not pertinent? Even fo alfo is the refurrection of the dead. It is fown in corruption; it is raised in incorruption: it is fown in difbonour; it is raised in glory: it is fown in weakness, it is raised in power: it is foren a natural body; it is raised a spiritual body. Such

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fhall be the majefty of the righteous, when they fhine like the fun in the kingdom of their Father: fuch the glorious change experienced by their natural bodies, when they are transformed by the Lord Jefus into bodies fpiritual like His own. For as there is now a natural body; fo there is also a spiritual body, in referve for the children of God. And so it is written: The first man, Adam, was made a living foul; when God breathed into his noftrils the breath of life (e). But the last Adam not only became, like the first man, a living foul but by His own proper power He poffeffed life in himself; and He was able alfo to bestow life on others according to His pleasure. He was a quickening Spirit. For as the Father bath life in himself; fo bath He given to the Son to have life in himfelf. As the Father raifeth up the dead and quickeneth them; even fo the Son quickeneth whom He will. And all that are in the graves shall hear His voice, and shall come forth (ƒ). As every descendent of Adam has by inheritance received a natural body fimilar to that of his first parent; fo fhall every true believer in Christ Jefus receive at the last day by the quickening power of His Redeemer a body fpiritualised and glorified like to that of the human nature glorified in

(e) Gen. ii. 7.

(ƒ) John, v. 21, 26. 28, 29.


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