V

for it, we fhall be able to give a better SERM, Judgment of this Interpretation. Now one Reafon for Chrift's going into thatState is faid to be, To fuffer there; but for what? To fave others from it? That he did to all Intents and Purposes by his Death. Another Reafon that is given for it is, That he went there to triumph over the Powers below; but this also was finish'd upon the Crofs. But all this is founded upon a Suppofition that the original Word, which we tranflate Hell, is always taken in a bad Senfe, which I think is falfe, as I fhall fhew by and by; and therefore it is at best only an Argument drawn from a Suppofition that wants to be proved.

Others are of Opinion, that by the Soul is meant the rational Soul, and that Hell fignifies the State of departed Souls; and accordingly this Interpretation ftands thus i Thou wilt not leave my Soul, i. e. my real rational Soul in the State of departed Sculs, neither wilt thou fuffer thine Holy One to fee Corruption; i. e. neither wilt thou leave his Body to corrupt in the Grave.

And

this feems to claim the greatest Right to be the true Meaning of the Words: For the original Word always fignifies the feparate State of the Dead in general. Virgil and others conftantly ufe it in that Senfe ; L

and

V

V.

SERM. and tho' it may be fometimes taken in a good Senfe, and fometimes in a bad, yet 'tis very rarely taken in either, and never fo as to exclude the largeft Senfe of it. However, let those Interpretations be as different as they will in other Respects, yet all agree in this, that the Words of the Text are a Prophecy of the Resurrection of Jefus Chrift from the Dead; and accordingly in my fol lowing Difcourfe I fhall

I. Prove them fo to be.

II. I fhall prove that Jefus Christ did really and truly rife from the Dead, according to this Prophecy.

III. I fall fhew what will be the Benefit of Chrift's Refurrection to us.

First, then, I am to prove that the Words of the Text are a Prophecy of the Refurrection. That the Prophecy here before us could not relate to David is plain from hence, that he did fee Corruption; and this the Apoftle urges to the Jews, in the Words immediately following the Text, that they might not think that David prophefied of himself. Men and Brethren,

fays

fays he, let me freely speak to you of the SERM. Patriarch David, that he is both dead and V. buried, and his Sepulchre remaineth with us unto this Day: Therefore feeing he was a Prophet, and knew that God had sworn with an Oath to him, that of the Fruit of his Loins, according to the Flesh, he would raife up Christ to fit upon his Throne: He knowing this before, Spake of the Refurrection of Christ, that his Soul should not be left in Hell, neither his Flefh fhould fee Corruption; neither could this Prophecy relate to any one elfe fince that Time, because every one fince (our bleffed Saviour excepted) has alfo feen Corruption. It is plain then that it must relate to one who did not fee Corruption, which was Chrift.

But to proceed. 'Tis a ftrong Argument with me that thefe Words are a Prophecy of the Refurrection, becaufe David makes it the Reason of his Hope that he should not be fhaken, or left helplefs. Therefore, fays he, my Heart is glad, and my Glory rejoiceth, my Flesh alfo fhall reft in Hope, because thou wilt not leave my Soul in Hell, neither wilt thou fuffer thine Holy One to fee Corruption. Now what could it be to him, whether any one did or did not fee Corruption, unless he had forefeen the Refurrection

L 2

V.

SERM. furrection of fome one from the Dead, that would be an Advantage to him? How could his Flesh reft in Hope, unless he had had fome Ground for his Hope? But now feeing, as the Apoftle fays, he was a Prophet, and knew that God had fworn with an Oath to him, that of the Fruit of his Loins, according to the Flefh, he would raife up Chrift to fit upon his Throne, here was fufficient Ground for his Hope. Upon the Whole, 'tis a mean Way of Reasoning, that some have got, to throw afide an Argument merely because they don't like it, without being able to substitute another in the Room of it, that has any more Strength in it than only what they wish it to have. Let this Prophecy then be allowed to be fulfilled, or else let those who object against it lay down fome other certain Rules, by which we may know when a Prophecy is fulfilled, and when not.

II. I come now, in the fecond Place, to prove that Jefus Chrift did really and truly rife from the Dead according to this Prophecy; which, being a Matter of Fact, depends entirely upon Evidence. Here then it will be proper to enquire what Evidence we have for this Fact, and whether they

V.

no

have the proper Qualifications neceffary for SERM. an Evidence in this Cafe. And then, in the next Place, whether there be any Evidence on the other Side; and if fo, whether they be rightly qualified to give Teftimony in this Matter. But before I do this, I think it will be proper to premise, that about the Time of our Saviour's Coming into the World the Jews look'd for fome great Prophet, according to Mofes's Prediction and the chief Priefts, and Scribes, and learned in the Law, fent from Jerufalem to ask John the Baptift, whether he was that Prophet, i. e. which Mofes gave them Reafon to expect; and many concluded that Christ was that Prophet, because, as they faid, no one could do the Miracles which he did, except God were with him. And St Peter tells the Jews, that he was approved of God among them with great Works, and Wonders, and Signs that God did by him; as ye yourselves also know, says he. Here he appeals to their own Knowledge; and we find they did not deny it, but immediately upon it receiv'd the Word gladly, and the fame Day there were added unto them about three thousand Souls. And he himself alfo, when the Jews asked him, whether he was the Chrift, appeal'd

to