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Thew, that the Body which they saw was truly and vitally informed with an * Ideo claufis Humane Soul. And that they might be yet farther * assured that it was the ad difcipulos fame Soul by which that Body lived before, he gave a full Testimony of his bat, & flatu Divinity by the Miracle which he wrought in the Multitude of Fishes caught, fuo dabat Spi- by breathing on the Apostles the Holy Ghost, and by ascending into Heaétum, & dato ven in the Sight of his Disciples. For being no man ascended into Heaven intelligentiæ but he which came from heaven, the Son of man which was in heaven, beétarum Scrip- ing the Divinity was never so united to any Humane Soul but only in that turarum oc Person, it appeared to be the same Soul with which he lived and wrought all culta pande the Miracles before. To conclude, being Christ appeared after his Death idem vulnus with the fame Body in which he died, and with the fame Soul united to it, it lateris, fixuras followeth that he rose from the dead by a true and proper Resurrection. clavorum, &

Moreover, that the Verity and Propriety of Christ's Resurrection may faromnia recentiffimæ pallio-ther appear, it will be necessary to confider the Cause thereof, by what Power nis signa

and by whom it was effected. And if we look upon the meritorious Cause, monftrabat, ut agnoscere

we shall find it to be Christ himself. For he by his voluntary Sufferings in his tur in eo pro-Life, and exact Obedience at his Death, did truly † deserve to be railed unto prietas divi- Life again. Because he drank of the Brook in the way, because he humbled que naturæ himself unto Death, even to the Death of the Cross, therefore was it necessary

that he Thould be exalted, and the first Degree of his Exaltation was his Repermanere, furrection. Now being Christ humbled himself to the Sufferings both of Soul de Resurrecti- and Body ; being whatsoever suffered, the same by the Virtue and Merit of

his Passion was to be exalted ; being all other Degrees of Exaltation suppoUt mediator Dei & homi- fed that of the Resurrection ; it followeth from the meritorious Cause that num homo Christ did truly rise from the Dead with the fame Soul and the fame Body, Christus Jesus with which he lived united, and died separated. resurrectione clarificaretur, priùs humiliatus est passione: non enim à mortuis resurrexisset fi mortuus non fuisset. Humilitas claritatis eft meritum, claritas humilitatis eft præmium. S. Aug. Tract. 104. in Joh.



The Efficient Cause of the Resurrection of Christ is to be considered either as Principal or Instrumental. The Principal Cause was God himself; for no other Power but that which is omnipotent can raise the Dead. It is an Act beyond the Ađivity of any

Creature, and unproportionate to the Power of Afts 2. 32. any finite Agent. This Jefus hath God raised up, faith the Apostle, where

of we are all witnesses. And generally in the Scriptures as our, so Christ's Resurrection is attributed unto God; and as we cannot hope after Death to rise to Life again without the Activity of an infinite and irresistible Power no more did Christ himself, who was no otherwise raised than by an eminent Act of God's Omnipotency; which is excellently set forth by the Apostle, in so high an Exaggeration of Expressions, as I think is scarce to be

paralleld in any Author, #That we may know what is the exceeding greatness the of his power to us-ward who believe, according to the working of the might Bánrov pile of his power which he wrought in Christ, when he raised him up from the som i dagens dead. Being then Omnipotency is a Divine Attribute, and Infinite Power bebietetay ts longs to God alone : being no less Power than Infinite could raise our Saviour

from the Dead ; it followeth, That whatsoever Instrumental Action might ocig'a , So whelmetocs cur, God must be acknowledged the principal Agent. TI Xersø. Whiso Words our Translation comes far short of, and I doubt our Language can scarce reach it. For first, here are discepels and ige's, two words to express the Power of God, and the validity and Force of it, but not sufficient; wherefore there is an Addition to each of them, wółce w dwusws, and recéma is igúc, two Words more to express the eminent Greatness of this power and Force, but not sufficient yet; and therefore there is another Addition to each Addition; to Lasse bendov Milena, and wielere rõ regras, to set forth the Eminence and Activity of that Greatness; and all yet as it were but fiat and dull, till it be quickned with an active Verb, no crígínosy as TW Xersa iyrieges au Tio ex rougūs. which he set on work, all which he actuated in Chrift, when he raised him from the Dead.

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alienus de

se non suscita vit ? Et ubi

And therefore in the Scriptures the Raising of Christ is attributed to God the Father (according to those Words of the Apostle, Paul an Apostle not of men Gal. 1. i. neither by men, but by Jesus Christ, aid God the Father who raised him from the dead) but it is not attributed to the Father alone. For to whomsoever that infinite Power doth belong, by which Christ was raised, that Person must be acknowledged to have raised him. And because we have already proved that the eternal Son of God is of the fame Effence, and consequently of the same Power with the Father, and shall hereafter thew the fame true also of the Holy Ghost, therefore we must likewise acknowledge that the

Father, Son and Holy Ghost raised Christ from the dead. Nor is this only lus Hilius retrue by virtue of this Rátiocination, but is also delivered expresly of the Son, furrexit, quia and that by himself

. It is a weak Fallacy used by the Socinians, who main- folus mori potain, That God the Father only raised Christ

, and then fay, they teach as nem habuit ? much as the Apostles did, who attribute it always either generally unto God, & tamen ab or particularly to the Father. For if the Apostles taught it only so, yet if he hoc opere which taught the Apostles, taught us something more, we must make that Ilus refurrexit also

part of our Belief. They believe the Father raised Christ, because St. Paul non erat Pater hath taught them so, and we believe the same; they will not believe that

quo scriptum Christ did raise himself, but we must also believe that, because he hath said eft, qui susciso. These were his Words unto the Jews, « Destroy this temple, and in tavit à morthree days I will raise it up; and this is the Explication of the Apostle, But An forte fe iphe spake of the temple of his body, which he might very properly call a Temple, because b the fulness of the Godhead dwelt in him bodily. And

eft quòd ait, when he was risen from the dead, his disciples remembred that he had said Solvite temthis unto them, and they believed the Scripture and the word that Jesus had plum hoc, said. Now if upon the Resurrection of Christ the Apostles believed those tabo illud; & Words of Christ, Destroy this temple, and I will raise it up, then did they quod porestabelieve that Christ raised himself; for in those words there is a Person men

dicit ponendi tioned which raised Christ, and no other Person mentioned but himself.

@ iterum fua

mendi animam suam ? Quis autem ita defipiat, ut Spiritum San&um resurrectionem hominis Christi dicat non co-operatum, cùm ipfum hominem Chriftum fuerit operatus. S. Auguft. contra Serm. Arian, cap. 15. a John 2.

b Colof. 2.9. A strange Opposition they make to the Evidence of this Argument, † fay- | Aliter

Deus ing, That God the Father raised Christ to life, and Christ being raised to life, citavit, aliter did lift and raise his Body out of the Grave, as the Man fick of the Palsie Christus corraised himself from the Bed, or as we shall raise our felves out of the Graves pus

suum. Dewhen the Trump shall found: And this was all which Christ could do. But tam reftituenif this were true, and nothing else were to be understood in those Words of do, Christus

vitâ recuperaour Saviour, he might as well have said, « Destroy this temple, aud in three

tâ corpus fudays any one of you may raise it up. For when Life was restored unto it by um levando,

&è fepulchro God, any one of them might have lifted it up, and raised it out of the Grave,

prodeundo, and have shewn it alive.

feque poft vum fiftendo præbendoque. Sic & Paralyticus ille erexerat corpus suum, acceptâ à Christo sanitate: fic & omnes mortui surgent, & ex monumentis prodibunt, receptâ ab eodem Christo vitâ. Confeffionis Sociniana Vindices. ¢ John 2. 19.

tem habere se

19, 21.



This Answer therefore is a mere shift : For to raise a Body which is dead, is in the Language of the Scriptures to give Life unto it, or to quicken a mortal Body. For as the Father raiseth up the dead and quickneth them, even po 1 moins. 25. the Son quickneth whom he will. He then which quickneth the dead Bodies of venços and (a.

070&O is ihe same thing; and therefore one in the Apodofis answereth to both in the Protasis, and sheweth that Christ raiseth and quickneth whom he will, which demonstrateth his infinite, and absolute Power Kai toi co odev duów) cip savo atostiv, TW, as Jend comv7hev ésiv

. Ei 75 os génes, ome) icwl work to g5 nav izsoias ó dwóc.) dip ice78, 8xéto šs θέλη. Το δ ώασερ ο παλης εγείρς, τ δωάμε ως δείκνυσι + απαραλλαξίαν' το 5 ος Φίλς, εξεσίας τ' ισότητα. S. Chry!. Hom. 38. in Joh. Where it is very observable that though igriçev og's vexez's and (Woz osey be the same in the language of the Scriptures, yet ényeizesv and (woloveñv are not the same. By which observation the late learned Bishop of Ely, hath most evidently detected that Socinian Cavil. Si quis obstinatè vocem Excitabo [iliză] urgere vult, is animad



vertet quid D. Jesus alibi dicat, Eum qui perdiderit animam, vivificaturum eam. Ubi fi quis infiftere vellet ipsis verbis, eum colligere oporteret, Credentes etiam ipsos fese vivificaturos, & à mortuis excitaturos. Car. Rac. pag. 278. For ireção hath manifest relation to the dead, but (wolovā unto the living. And therefore our Translation hath very well rendered those words. Luc. 17. 33. ôs fær dronéon outl, (woloveod outles, Whosoever shall lose his life shall preserve it : So that (wolovere Luxkw is to preserve life, which Interpretation is most evident out of the Antithesis of the same place. ος εαν ζητήση τ' ψυχίω αυτ8 (ώσαι, επιλέση αυτώ. For Cώσαι αnd λπιλέσg in the former part are the fame αith dinnéon and (wolovýcd in the latter., And beside, this is the language of S. Luke, who, Acts 7. 19. says that the Egyptians ill intreated the Israelites, to work ¢x0e7c tai Beépn avtão, eis to us (wolovat. So that they cast out their young children, to the end they might not live, that is, remain alive, Syr. ping 97, nè servarentur, ne viverent, as the Arabick. in which words there is a manifest reference to that place in Exodus, where thrice this word is used in that sense by the LXX. as 1. 17. Orobiona minni, tj. i wogóver ra ägoeva, V.T. sed conservabant mares, Chalil. Niya so verse 18. i wolovézte ta egoera, and 22. xj wão Sãau (worovéte ató

. And indeed in in Piel, is often used for keeping or preserving alive, and is so several times tranpared, Swolovã as well as (więw, as Jud. 8. 19. Onnis, sitwoyováreni auto's, óx ár án éx?esvc suis, V.T. Si servassetis eos, non vos occiderem. If ye had saved them alive, I would not flay you. I Sam. 27. 9. Juni bi xj óx i{ woróvd äudega, j ywaūra. V.T. Nec relinquebat viventem virum aut mulierem. And left neither man nor woman alive. And which is yet nearer to our purpose

. 1 Kings 20. 31. 7793 NN 71 51 LXX. Śrws Ewolovsod tas yuxa's sixão. V.T. forfitan falvabit animas noftras. Peradventure he will fave thy life. So that (wolovci in the language of the LXX. is to save alive, and (wolovete il fuxlw, is to preserve ones life. So that s. Luke in the Text cited by the Socinians, could intend no more than that he which was ready to lose his life for Chrift Mould thereby preserve it, and consequently he speaks nothing of the raising of the dead.


others when he raiseth them, he also quickned his own Body when he raised that. The temple is supposed here to be disolved, and being so to be raised again; therefore the suscitation must answer to the dissolution. But the temple of Christ's Body was dissolved when his Soul was separated, nor was it any other way dissolved than by that separation. God suffered not his Holy One to see corruption, and therefore the parts of his Body, in respect of each to other, suffered no dissolution. Thus as the Apostle desired to be disolved and to be with Christ, fo the temple of Christ's Body was diffolved here, by the separation of his Soul; for the temple standing was the body living and therefore the raising of the dissolved temple was the quickning of the body. If the Body of Christ had been laid down in the sepulchre alive, the temple had not been dissolved; therefore to lift it up out of the fepulchre when it was before quickned, was not to raise a dissolved temple, which our Saviour promised he would do, and the Apostles believed he did.

Again, It is most certainly false that our Saviour had power only to lift up his Body when it was revived, but had no power of himself to re-unite his

Soul unto his Body, and thereby to revive it. For Christ speaketh exprelly of John 10. 17, himself, I lay down my life (or foul) that I might take it again. No man

taketh it from me, but I lay it down of my self. I have power to lay it down, and I have power to take it again. The laying down of Christ's Life was to die, and the taking of it again was to revive, and by his taking of his Life again he shewed himself to be the resurrection and the life. For he which was made of the feed of David according to the flesh, was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. But if Christ had done no more in the Resurrection, than lifted up his Body when it was revived, he had done that which any other Person might have done, and fo had not declared himself to be the Son of God with power

. It remaineth therefore, that Chrift by that power which he had within himself, did take his Life again which he had laid down, did re-unite his Soul unto his Body, from which he separated it when he

gave up the Ghost, and so did quicken and revive himself: And so it is a

certain truth, not only that God the Father raised the Son, but also that ärztes dvisna God the Son raised himself. Cev i culóv. Ign. ad Smyrn. Si peccati confeffor revixit à morte, quis eum suscitavit ? Nullus mortuus est sui ipsius suscitator. Ille se potuit suscitare qui mortuâ carne non mortuus est. Etenim hoc suscitavit quod mortuum fuerat. Ille fe suscitavit qui vivebat in se, in carne autem suscitandâ mortuus erat. Non enim Pater folus Filium fufcitavit, de quo di&um eit ab Apoftolo, Propter quod eum Deus exalta vit, sed etiam Dominus feipfum, id est, corpus fuum: unde dicit, solvite templum hoc, o in triduo fufcitabo illud. S. Aug. de Verb. Domin. Serm. 8.


* Και αληθώς έπαθεν, ώς και

From this Consideration of the efficient cause of Christ's Resurrection, we are yet farther assured, That Chrift did truly and properly rise from the dead

in the same Soul, and the fame Body. For if we look upon the Father, it is beyond all Controversie that he raised his own Son: And as while he was here alive, God spake from Heaven, faying, This is my well-beloved Son ; fo after his Death it was the same Person, of whom he spake by the Prophet, Thou art my Son, this day have I begotten thee. If we look upon Christ himself, and consider him with Power to raise himself, there can be no greater Assurance that he did totally and truly arise in Soul and Body by that Divinity which was never separated either from the Body or from the Soul. And thus we have sufficiently proved our second Particular, the Verity, Reality, and Propriety of Christ's Resurrection, contained in those Words, He rose from the dead.

The Third Particular concerns the Time of Christ's Resurrection, whichi is expressed by the third day ; and those words afford a double Consideration; one in respect of the Distance of Time, as it was after three Days ; the other in respect of the Day, which was the third Day from his Passion, and the precise Day upon which he tose. For the first of these, we fhall fhew that the Messias, who was foretold both to die and to rise again, was not to rise before, and was to rise upon the third Day after his Death; and that in correspondence to these Predictions, our Jesus, whom we believe to be the true Messias, did not rise from the Dead until, and did rise from the Dead upon,

the third Day: The Typical Predictions of this Truth were two, answering to our two Considerations, one in reference to the Distance, the other in respect of the Day it felf. The first is that of the Prophet Jonas, who was in the belly of Jon. 1. 17. the great fish three days and three nights, and then by the special Com- and 2. 10. mand of God he was rendered safe upon the dry Land, and fent a Preacher of Repentance to the great City of Niniveh. This was an express Type of the Mėsias then to come, who was to preach Repentance and Remission of Sins to all Nations ; that as Jonas was three days and three nights in the Mat. 12. 38. whale's belly, so should the Son of Man be three days and three nights in the heart of the earth: And as he was restored alive unto the dry Land again, so should the Messias, after three Days, be taken out of the jaws of Death, and restored unto the Land of the Living.

The Type in respect of the Day was the waved Sheaf in the Feast of the First-fruits, concerning which, this was the Law of God by Mofes, When ye be come into the land which I give unto you, and shall reap the harvest Lev. 23. 10, thereof, then Mall ye bring a leaf of the first-fruits of your harvest un. "T, 12. to the Priest: And he shall wave the meaf before the Lord to be accepted for you: Ön the morrow after the fabbath the Priest shall wave it. And he Thall offer that day when ge wave the Sheaf an He-Lamb without blemish of the first year for a burnt-offering unto the Lord. For under the Levitical Law, all the Fruits of the Earth in the Land of Canaan were prophane ; none might eat of them till they were consecrated, and that they were in the Feast of the First-fruits. One Sheaf was taken out of the Field and brought to the Priest, who lifted it up as it were in the Name of all the rest, waving it before the Lord, and it was accepted for them, so that all the Sheafs in the field were holy by the Acceptation of that: For if the first- Rom. 11. 16. fruits be holy, the lump also is holy. And this was always done the Day after the Sabbath, that is, the Pafchal Šolemnity, after which the Fulness of the Harvest followed: By which thus much was foretold and represented, that as the Sheaf was lifted up and waved, and the Lamb was offered op that Day by the Priest to God, so the promised Messias, that immaculate Lamb which was to die, that Priest which dying was to offer


himself to God, was upon this Day to be lifted up and raised from the Dead, or rather to fhake and lift up and present himself to God, and fo to be accepted

Ll 2


for us all, that so our Dust might be fanctified, our Corruption hallowed, dur Mortality consecrated to Eternity. Thus was the Resurrection of the Messias after Death typically represented both in the Distance and the Day.

And now in reference to both Resemblances, we shall clearly shew that our Jesus, whom we believe, and have already proved to be the true Mefias, was so long and no longer dead, as to rise the third day; and did fo order the Time of his Death, that the Third Day on which he rose might be that

very Day on which the Sheaf was waved, the Day after that Sabbath mentioned in the Law.

As for the Distance between the Resurrection and the Death of Christ, it is to be considered, first, generally in it felf, as it is fome Space of Time : Secondly, as it is that certain and determinate Space of Three Days. Christ did not, would not, suddenly arise, lest any should doubt that he ever died. It was as necessary for us that he should die, as that he should live; and we, which are to believe them both, were to be assured as well of the one as of

the other. That therefore we may be ascertained of his Death, he did some *De cruce descendere po

* He might have descended from the Cross before he died, time continue it. terat , sed dif- but he would not, because he had undertaken to die for us. He might have revived himself


the Cross after he had given up the Ghost, and before sepulchro resurgeret. Joseph came to take him down, but he would not, left as Pilate questioned S. Aug. in Joh. whether he were already dead, so he might doubt whether he ever died. The

Reward of his Resurrection was immediately due upon his Passion, but he t 'Hdwócielo seg mang, ata deferred the receiving of it, lest either of them being questioned, they both * Saváre z might lose their Efficacy and intended Operation. It was therefore necessary

me my wów, that some Space should intercede between them.
deiças Cãu "
αλλά και τύτο καλώς προϊδων ο Σωτής και πεποίηκε: Είπε δ άν τις μηδ' άλως αυτό τεθνηκέναι, και μηδέ τίλιον αυτά ή θάνατον
έψαυκέναι, και σας αυτα τ' ανάσασιν ω επιδείξας. Τάχα 35 ώ ίσω τα διασήμα 7G- άν7G- το τι θανάτο τι και αναστάσιος
άδηλον εγίνετο ο'οεί η αφθαρσίας κλέφ-. "Οθεν ένα δειχθή νεκρών τζαμα, και μίαν έμεινε μέσω ο Λό/%, και τρελαίο
rõro wãow idsečev äpbag?or

. S. Athanas
. de Incarnat. Verbi., Kai spas zapečegas doce ośro

. Cawezagnosv, övce is sueño oro cridavev, ó 75 TS sowęă cu tud róvor Bebauð J, xj rñ wáv7wo oyes, dinide sej od zeóum juição. S. Chryfoft

. Homil. 43.

ferebat ut de

Tract. 22.

in Matt.

Again, Because Christ's Exaltation was due unto his Humiliation, and the first Step of that was his Resurrection; because the Apostles after his Death were to preach Repentance and Remission of Sins through his Blood, who were no way qualified to preach any such Doctrine till he rose again ; because the Spirit could not be sent till he ascended, and he could not ascend into Heaven till he rose from the Grave; therefore the Space between his Relurrection and Passion could not be long; nor can there be any Reason assigned why it should any longer be deferred, when the Verity of his Death was once fufficiently proved. Lest therefore his Disciples fould be long held in fulpense, or any Person after many Days should doubt whether he rose with the fame Body with which he died, or no ; that he might fhew himself alive

while the Soldiers were watching at his Grave, and while his Crucifixion was 7 "Evexx Fit do yet in the Mouths of the People, he would not stay † many Days before

saozolic he rose. Some Distance then of Time there was, but not great, between his Hos Claude?. Crucifixion and his Resurrection. terloor avea σησε τέτο: ένα και μη επί πολυ διαμείναν και φθαρέν τέλεον ύσερον ανασήσας απισηθή, ως εκ αυτο αλλ' έτερον Cώμα φέρων (έμελλε ο άν τις και δι αυτον χρόνον άπισαν το φαινομλύω και επιλανθάνει γίνομεύων) δια τέτο 8 πλοίο ή τριών ενέχει. δε επί πολύ τες ακέσαντας αυτά σει ανασάσεως παρείλκυσεν· αλλ' έτι ή ακοών αυτών έναυλον εχόν7ων ή λόfoν, και έτι ? οφθαλμών αυτών εκδεχομένων, και η διανοίας ιωτών ήρ7ημοψης, και ζώντων επί γής έτι και επί τόπον όντων ή θαναλωσάλων και Micaelugóvaus meie og Jæváty Tš Kverux: Cáma, autos o Osiyos Teslaw drasímar las to sfrépopov rizogio Caneca i dežev débávce?ov tej aplagor. Ibid.

The particular Length of this Space is determined in the third day: But that Expression being capable of fome Diversity of Interpretation, is not so easily


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