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and thereby turn them to some good use to raise corn and wine with which he might refrefh and bless his brother.
And things will then be brought to that pass, as the prophet assures us, that they will learn war no more. So that if there should be any wicked potentate for reviving the former animosities, he could not carry his designs into execution because he could get no troops. Nobody can be found that will read the articles of naval sights, nor learn the discipline of the sield. And a total ignorance of the military science overspreads town and country, nor can any body be prevailed on to learn, nor consider the importance of the business. But, there 'will be nobody for renewing it, because God says, they will not hurt nor destroy one another any more. Armies are indeed now a kind of necessary evil, but not so necessary now as people generally suppose.
In short a flate of universal holiness and happiness may take place and soon overspread the earth; for, as above, Jesus Christ has unsinned the world, sinished its transgressions, and
displaced displaced its sins and brought them to an end. Nothing hinders this but wilsul rebellion and abuse of liberty. And therefore God addresses the world by the prophet, thus, O that thou hadfl hearkened unto my commandments, then had thy peace been as a river and thy righteousness as the waves of the sea.
If sin then is displaced and the world thus unsinned; if the scheme was laid and the business sinished with insinite art and management, so much to the honor of God and the mortisication of the worst of beings; if it was attended with such a scene of toils and sorrows; if so advantageous to the human race; if the whole fault was removed and ceased to exist as such, and every man lest at liberty to be sinless; if this work was carried to the uttermost; if sin is wholly sinished and ended; then, the workman must rest and a sabbath must follow. I say, must; for where could any thing more be found to employ him for one hour? He rumaged all antiquity and suturity, and took away from every individual, whatever was foul and saulty, and totally freed every man, woman and child: and made them, as though the thing, as their crime and sault, had never existed. If indeed it could be said unto him when he rose, There is such a one in a deplorable state that thou hast neglected; there is another whom thou hast not wholly freed; and yonder is a third, who might have been made more holy: any thing of this fort, the least that can be imagined, would have prevented his rest, and destroyed the idea and propriety of a sabbath. But, as all sin was displaced and all men made holy; and as holy as possibly they could be, the whole terminated in a sabbath by an absolute necessity and persect propriety. Had there been one sin not displaced, a sabbath had been impossible; but as not one could be found, rest, joy and satisfaction must take place.
Thirdly, he was to vanquish death, and reinstate us in our lost immortality. Or in other words, to restore to our bodies that power and flame of lise which they originally possessed, and would have possessed still to a higher degree, if sin had not entered. This he undertook and sinished; for he swallowed up death in victory. And this also has been managed with that depth of wisdom and art, which runs through all the divine operations. He has done it,
S and and yet seemingly left it as it was. And this is one thing which marks all the divine conduct, that he does the greatest things, and appears as if he did nothing, till the proper season is come to make it manisest. This work was done by the resurrection of Christ from the dead. He died and rose, and we in him.
With regard to himself, it is asserted that his body did then pass into a state of immortality. For it is said that Christ being raised from the dead , dieth no more. Death hath no more dominion over him. The energy of lise, into which the body passed in the resurrection, will for ever prevail, and exclude the possibility of dying. And therefore he once himself made proclamation to the apostle in the ifle os Patmos, I am he that liveth and was dead; and behold, I am a'ive for evermore. This was the case with regard to himself individually; that body that was found in the sashion of men, and in the likeness of sinful flesh, consequently in a certain .sense, mortal, passed in the resurrection, into the power of an endless lise.
The scripture also asserts, that in this, he acted
under a public character, and was the representative os all mankind; including and comprehending them in all he did. 2 Corinthians, 5. 14 For the love
of Christ constraineth us, because we thus judge, that it one died for all, then were all dead: and that he died lor all that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again. Wherefore, henceforth know we no man after the flesh: yea, though We have known Christ after the flesh, yet now henceforth know we him no more. Or rather . thus, The love of Christ includeth us, judging thus, That if one died for all, then they all died: and that he died for all, that the living should not now live to themselves, but to him who died and rose for them. So that now we know no man after the slesh, and though we have known Christ after the slesh, yet now we know him no more.
The apostle had been just before discoursing of his expectation and assurance of a happy immortality; and said that he was very consident that after death he should actually, in part, enter upon it. And that when the frail tabernacle of the present body was laid down, he had his expectations of another,
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