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some of that company might have happened, though a God of infinite faithfulness had engaged there should be no loss of any man's life among them? Did the Apostle intend, by his caution, to weaken the credit of the promise? or did the assurance he had given of their safety, render the caution ineffectual? Neither he nor they did thus understand things in that affair. Why then should they be thus interpreted in the case before us? Finally, would it not be a vain, not to say a wild construction of the Apostle's caution about keeping the mariners in the vessel, to understand it as telling the centurion and soldiers that it highly concerned them to fear, lest the God of truth should be unfaithful to his promise? Yet some have pretended, that if an absolute promise for the safety of believers be grant ed, nothing short of this must be the construction we are to put upon the cautions and exhortations, whereby they are directed and quickened to their duty. But, sure, they that are influenced by the sentiments and conduct of the inspired writers, can never agree to the perverse turn of such extravagant insinuations.

Again, in what stronger term can the certainty of an event be fixed, than was that of Solomon's building the temple; and yet with what a variety of cautions and commands, of exhortations, instructions, and pray. ers, was the revelation of this absolute decree followed by David, who had received the promise, and did be lieve the certainty of its accomplishment? His expres sions, upon that occasion, are very remarkable and direct to our purpose; they appear in the strongest light in 1 Chron. xxii. from verse 6, throughout.

There are other passages, as the angel's directions and cautions to Lot in particular, which look with the same unfavourable aspect upon these objections, and might be produced to show, that as exhortations, cautions, and commands, are not in those cases, made unnecessary by the absolute promise and unchangeable decree of God, so it is unreasonable in any to attempt, by these exhortations, &c. to vacate the promise, or annul the decree.

As to the perseverance of the saints, though the certainty thereof be declared in the promise, yet the justness and propriety of all the exhortations, &c. of the word relating thereunto, might be made to appear, were we to consider the state of visible churches, how many persons there are having a form of godliness, but denying the power thereof; and were we also to observe the great imperfection of believers themselves, in this militant state, who have to conflict with innumerable lusts and passions within, as well as the most subtle and powerful enemies without. These circumstances universally attending, can it seem strange, that, after the strongest assurance of a believer's safety, professors should be warned to "look diligently, lest any man fail of the grace of God," Heb. xii. 15, and content himself with a profession of religion without its principle? or that the disciples should be exhorted "to put on the whole armour of God, that they may be able to withstand in the evil day, and having done all to stand ?" Eph. vi. 13. Instead therefore of turning such cautions and commands into objections against this doctrine, it seems more agreeable to infer from them, that the heart of the Redeemer is much set upon the salvation of his people; and, considering how frequently they occur, and with what strictness and solemnity they are constantly given, they plainly show that he does really interest himself in the perseverance of his saints, and is resolved no means shall be neglected, which would help to promote it. His diligence and care in pursuing such methods as these, are but the fruit of the immutability of his purpose to accomplish the design, and of the wisdom of his counsel, to bring it about in a way entirely suited to the nature of man as a free agent. Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord." Particularly,

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1. Be diligent in the performance of religious duties. They are most likely to grow as the lily, who are most careful to be where the sun shines, the dew falls, and

the Spirit blows; "As new born babes desire the sincere milk of the word, that ye may grow thereby. Watch and pray, that ye enter not into temptation.' Look out with care to observe the motion of your ene mies, look up with holy confidence for strength against them; for Christ will bring forth judgment unto vic. tory, but no means or ordinances whatever can do it without him.

2. Endeavour to be much in the exercise of grace. Let your faith be daily fetching in fuel to keep up the flame of love; let this be so ardent, as to consume pride, and every corruption, that you may walk humbly with your God, and continue patiently looking for the mercy of our Lord Jesus Christ unto eternal life.

3. Cherish the motions of the blessed and holy Spirit. Want of attention to these is the main reason of our daily falls.

4. Shun the very appearance of evil. Observe when you begin to fall, let the smallest deviations from duty be heartily lamented, and be speedy in pleading with God to restore your souls, and establish your goings.

5. Lastly, Trust in God to perfect that which concerns you. Trust in the Lord Jesus Christ to manage your cause with God, and to keep all aright between him and you by his constant intercession. Trust in the Holy Ghost to manage the cause of God on your heart, to overcome your obstinacy and unbelief, to vanquish temptations, doubts, and fears, and to settle you in hope and comfort; that you may fight the good fight of faith, finish your course with joy, and, at length, receive the crown of righteousness and glory.

THE

DOCTRINE OF THE RESURRECTION,

STATED AND DEFENDED.

TWO

SERMONS,

By JOHN GILL, D. D. Minister of the Gospel.

SERMON I.

ACTS xxvi. 8.

Why should it be thought a thing incredible with you, that God should raise the dead?

THE doctrine of the resurrection of the body from the dead, is a doctrine of the utmost importance; for, "If there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain," 1 Cor. xv. 13, 14. In this Lecture, the doctrines of eternal election, original sin, particular redemption, satisfaction by Christ, efficacious grace in conversion, and final perseverance, have been well explained and defended among you; and, I hope, to your great comfort and establishment. But to what purpose are these truths taught, and of what avail will they be, if there is no resurrection of the dead?

The part assigned to me, in this Lecture, being to explain and defend this truth, I shall attempt to do it in the following method.

I. I shall observe that the doctrine of the resurrec tion of the dead has not been credited by some; it has been accounted incredible.

II. Notwithstanding, I shall endeavour to evince both the credibility and certainty of it.

III. I shall inquire who, and what, that is which shall be raised.

IV. I shall consider the author of this stupendous work, and the particular concern which God the Father, Son, and Spirit, have therein.

V. I shall show the importance and use of this doctrine.

I. It will not be improper to observe, that the doctrine of the resurrection of the body from the dead has not been believed by some, but has been accounted absurd and incredible, though without any just reason, as will be shown hereafter, and as may be concluded from the words of my text.

This doctrine is of pure revelation, what the mere light of nature never taught men, and by which they being only guided, have declared against. It has been denied, as Tertullian observes, by every sect of the philosophers. That the body was mortal, all agreed; that the soul was immortal, some of them asserted, though they had but dark and confused conceptions concerning its future separate existence; but that the body, when dead, should be raised again to life, was a subject of ridicule and contempt with them. Pliny calls it a childish fancy, vanity, and downright madness; as does also Cæcilius, in Minucius Felix, who likewise reckons it among old wives' fables. Celsus, in Origen, represents it as exceedingly detestable and abominable; and, of all the tenets of the Christians, this was had in the greatest contempt by Julian the Emperor. The maintainers and abettors of this doctrine were always accounted by the Heathens vain, trifling, and babbling fellows. Thus the Athenian philosophers of the Epicurean and Stoic sects mocked at the Apostle Paul, when they heard him talk of the

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