whether they will be convinced by it or no. But now if after all it fhould be asked, how is Chrift's Refurrection a Proof that the rest of Mankind fhall rife from the Dead too? I answer, That confidered indeed as a bare Inftance or Example, it proves no more, than that there may be fuch a thing, fince the fame infinite Power which effected the one may as well effect the other; but then if we confider it as an Argument, and a Confirmation of that Doctrine (whereof the Affertion of a General Refurrection makes a principal Part) I affirm that fo taken it does not only prove that fuch a thing may be, but also that it actually fall be, and that as certainly as it is impoffible for the Divine Power to fet a Seal to a Lie, by ratifying an Imposture with fuch a MiracleAnd thus as Chrift's Refurrection irrefragably proves the Resurrection of the reft of Mankind, so it no less proves Chrift himself to have been the Meffiah, for that having all along affirmed himself to be fo, he made good the Truth of what he had fo affirmed by his miraculous rifing again, and so gavė as ftrong a Proof of his Meffiafhip, as infinite Power, joined with equal Veracity, could give And upon this Account we have his Refurrection alledged by St. Peter for the fame Pur

pose,

pose, here in the Text, which was Part of his Sermon to the Jews concerning Jefus Chrift, whom he proves to be their true and long expected Meffiah, against all the Cavils of Prejudice and Unbelief, by this one invincible Demonstration.

In the Text then we have these three Things confiderable.

First, Chrift's Refurrection, and the Cause of it, in these Words, whom God hath raised up.

Secondly, The Manner by which it was effected, which was, by loofing the Pains of Death. And,

Thirdly, and lastly, The Ground of it, which was, its abfolute Neceffity, expreffed in thefe Words, it was not poffible that he should be holden of it. And,

1. For the first of thefe, the Cause of the Refurrection, fet forth in this Expreffion, whom God hath raifed up. It was fuch an Action as proclaimed an Omnipotent Agent, and carried the Hand of God writ upon it in broad Characters, legible to the meaneft Reason. Death is a Difeafe which Art cannot cure: and the Grave a Prifon which delivers back

its Captives upon no humane fummons. To restore Life is only the Prerogative of him who gives it. Some indeed have pretended by Art and Phyfical applications to recover the dead, but the fuccefs has fufficiently upbraided the attempt. Phyfick may repair and piece up Nature, but not Create it. Cordials, Plaifters and Fomentations cannot always ftay a Life when it is going, much less can they remand it, when it is gone. Neither is it in the Power of a Spirit or Demon good or bad to inspire a new Life. For it is a Creation, and to Create is the incommunicable Prerogative of a Power infinite and unlimited. Enter into a Body they may, and so act and move it after the manner of a Soul; but it is one thing to move, another to animate a Carcafs. You fee the Devil could fetch up nothing of Samuel at the request of Saul, but a fhadow and a Resemblance, his Countenance and his Mantle, which yet was not enough to cover the cheat, or to palliate the Illufion. But I fuppofe no body will be very importunate for any further proof of this, That if Christ was raised, it must be by God who raised him. The Angel might indeed roll away the stone from the Sepulchre, but not turn it into a Son of Abraham; and a VOL. III. C c

lefs

Power

Power than that which could do fo, could not effect the Resurrection.

2. I come now to the second thing, which is to fhew the manner by which God wrought this Refurrection, fet forth in these Words, having loofed the Pains of Death. An Expreffion not altogether fo clear, but that it may well require a further Explication. For it may be enquired, with what propriety God could be faid to loofe the Pains of Death, by Chrift's Refurrection, when those Pains continued not till the Refurrection, but determined and expired in the Death of his Body? Upon which ground it is, that fome have affirmed, That Christ descended into the place of the damned; where during his Body's abode in the Grave, they fay, that in his Soul he really fuffered the Pains of Hell; and this not unfutably to fome Ancient Copies, which read it not divas Saváre, the Pains of Death, but @divas is, the Pains of Hell; and this also with much feeming confonance to that Article of the Creed in which Chrift is faid to have defcended into hell. But to this I answer, That Chrift fuffered not any fuch pains in Hell, as the forementioned opinion would pretend, which we may demonftrate from this, That if Chrift fuffered any of thofe pains during

His abode in the Grave, then it was either in his Divine Nature, or in his Soul, or in his Body: But the Divine Nature could not fuffer, or be tormented, as being wholly impoffible: Nor yet could he suffer in his Soul; forafmuch as in the very fame day of his Death, that paffed into Paradife, which furely is no place of pain: Nor Laftly, in his Body, for that being Dead, and Confequently for the time bereaved of all Senfe, could not be capable of any Torment. And then, for answer to what was alledged from the Ancient Copies, it is to be obferved that the word (which fome render Hell,) indifferently fignifies alfo the Grave, and a state of Death. And Laftly, for that Article of the Creed in which there is mention made of Chrift's defcent into Hell, there are various expofitions of it, but the most rational and agreeable is, that it means His abode in the grave and under the State of Death three Days and three Nights, or rather three vuxdńue, viz. part of the First, and Third, (fo called by a Synechdoche of the part for the whole) and the Second entirely: Whereby as his Burial fignified his entrance into the grave; So his defcending into Hell fignified his continuance there and fubjection to