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ritum San

lumine fan

bat; & rurfus

omnia recen

fhew, that the Body which they faw was truly and vitally informed with an *Ideo claufis Humane Soul. And that they might be yet farther * affured 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 Apoftles the Holy Ghoft, and by afcending into Heaetum, & dato ven in the Sight of his Difciples. For being no man afcended into Heaven intelligentiæ but he which came from heaven, the Son of man which was in heaven, beétarum Scrip- ing the Divinity was never fo united to any Humane Soul but only in that turarum oc- Perfon, it appeared to be the fame Soul with which he lived and wrought all culta pande the Miracles before. To conclude, being Chrift 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 Refurrection. clavorum, & Moreover, that the Verity and Propriety of Chrift's Refurrection may fartiffimæ paffio-ther appear, it will be neceffary to confider the Caufe thereof, by what Power and by whom it was effected. And if we look upon the meritorious Cause, ut agnofcere- we shall find it to be Chrift 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 raised unto prietas divi- Life again. Because he drank of the Brook in the way, because he humbled que nature himself unto Death, even to the Death of the Crofs, therefore was it necessary individua that he should be exalted, and the firft Degree of his Exaltation was his Repermanere. furrection. Now being Chrift humbled himself to the Sufferings both of Soul de Refurrecti-and Body; being whatsoever fuffered, the fame by the Virtue and Merit of his Paffion was to be exalted; being all other Degrees of Exaltation fuppo+Ut mediator Dei & homi- fed that of the Refurrection; it followeth from the meritorious Cause that num homo Chrift did truly rife from the Dead with the fame Soul and the fame Body, Chriftus Jefus with which he lived united, and died separated.

nis figna

monftrabat,

næ humanææ

Leo, Serm. I.

one.

refurrectione

clarificaretur,

priùs humiliatus eft paffione: non enim à mortuis refurrexiffet fi mortuus non fuiffet. Humilitas claritatis eft meritum, claritas humilitatis eft præmium. S. Aug. Traft. 104. in Joh.

The Efficient Cause of the Refurrection of Christ is to be confidered either as Principal or Inftrumental. The Principal Caufe was God himself; for no other Power but that which is omnipotent can raise the Dead. It is an Act beyond the Activity of any Creature, and unproportionate to the Power of Acts 2. 32. any finite Agent. This Jefus hath God raised up, faith the Apostle, whereof we are all witnesses. And generally in the Scriptures as our, fo Chrift's Refurrection is attributed unto God; and as we cannot hope after Death to rife to Life again without the Activity of an infinite and irrefiftible Power no more did Chrift himself, who was no otherwife raised than by an eminent Act of God's Omnipotency; which is excellently fet forth by the Apostle, in so high an Exaggeration of Expreffions, as I think is scarce to be rallel'd in any Author, That we may know what is the exceeding greatness Kalemine of his power to us-ward who believe, according to the working of the might Barnov mile of his power which he wrought in Chrift, when he raised him up from the duvás dead. Being then Omnipotency is a Divine Attribute, and Infinite Power beviglav longs to God alone: being no lefs Power than Infinite could raise our Saviour from the Dead; it followeth, That whatsoever Instrumental Action might occunencur, God must be acknowledged the principal Agent.

Eph. 1.19.

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τῷ Χριστῷ.

pa-

Whics Words our Tranflation comes far short of, and I doubt our Language can scarce reach it. For firft, here are dueHis and igus, two Words to exprefs the Power of God, and the Validity and Force of it, but not fufficient; wherefore there is an Addition to each of them, uilid & duvanews, and negrixi, two Words more to express the eminens Greatness of this Power and Force, but not fufficient yet; and therefore there is another Addition to each Addition; ➡ wegbandov μisel, and ǹ ¿véglea to negrus, to set forth the Eminence and Activity of that Greatnefs; and all yet as it were but flat and dull, till it be quickned with an attive Verb, cgnosy in To Xessão éyéŋaç aúròs en vexçäv. which he fet on work, all which he actuated in Chrift, when he raised him from the Dead.

All

And

*

hoc

quo folus Fi

And therefore in the Scriptures the Raifing of Christ is attributed to God the Father (according to thofe Words of the Apostle, Paul an Apoftle not of men Gal. 1. 1. neither by men, but by Jefus Chrift, and God the Father who raifed him from the dead) but it is not attributed to the Father alone. For to whomfoever that infinite Power doth belong, by which Chrift was raifed, that Perfon 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 confequently of the fame Power with the Father, and fhall hereafter fhew the fame true alfo of the Holy Ghoft, therefore we must likewise acknowledge that the *Father, Son and Holy Ghoft raised Chrift from the dead. Nor is this only lus Filius retrue by virtue of this Ratiocination, but is alfo delivered exprefly 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 Chrift, and then fay, they teach as nem habuit? tuit qui carmuch as the Apoftles did, who attribute it always either generally unto God, & tamen ab or particularly to the Father. For if the Apostles taught it only fo, yet if he opere which taught the Apostles, taught us fomething more, we must make that lius refurrexit alfo part of our Belief. They believe the Father raised Christ, because St. Paul non erat Pater hath taught them fo, and we believe the fame; they will not believe that quo fcriptum Chrift did raise himself, but we muft alfo believe that, because he hath faid eft, qui fuscifo. These were his Words unto the Jews, Deftroy this temple, and in tavit à morthree days I will raife 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 fe non fufcitaTemple, because the fulness of the Godhead dwelt in him bodily. And eft quòd ait, when he was rifen from the dead, his difciples remembred that he had faid solvite temthis unto them, and they believed the Scripture and the word that Jefus had plum hoc, & iriduò fufcifaid. Now if upon the Refurrection of Chrift the Apoftles believed those tabo illud; & Words of Chrift, Destroy this temple, and I will raife it up, then did they quòd poteftabelieve that Chrift raised himself; for in thofe Words there is a Perfon men- tem habere se dicit ponendi tioned which raised Chrift, and no other Perfon mentioned but himself. & iterum fumam fuam? Quis autem ita defipiat, ut Spiritum San&tum refurrectionem hominis Chrifti dicat non co-operatum, cùm

a

alienus de

tuis Jefum.

vit? Et ubi

mendi ani

ipfum hominem Chriftum fuerit operatus. S. Auguft. contra Serm. Arian. cap. 15. a John 2. 19,21. b Coloff. 2.9.

Chriftum fuf

us Chrifto vi

A ftrange Oppofition they make to the Evidence of this Argument, † fay- † Aliter Deus ing, That God the Father raised Chrift to life, and Chrift being raised to life, citavit, aliter did lift and raise his Body out of the Grave, as the Man fick of the Palfie Chriftus corraised himself from the Bed, or as we fhall raise our felves out of the Graves pus fuum. Dewhen the Trump fhall found: And this was all which Chrift could do. But tam reftituenif this were true, and nothing else were to be understood in thofe Words of do, Chriftus our Saviour, he might as well have faid, Deftroy this temple, aud in three days any one of you may raife it up. For when Life was restored unto it by um levando, God, any one of them might have lifted it up, and raised it out of the Grave,

and have fhewn it alive.

C

vitâ recupera

tâ corpus fu

&è fepulchro prodeundo, feque poft mortem vific & omnes

vum fiftendo præbendoque. Sic & Paralyticus ille erexerat corpus fuum, acceptâ à Chrifto fanitate: mortui furgent, & ex monumentis prodibunt, receptâ ab eodem Chrifto vitâ. Confeffionis Sociniana Vindices. * John 2. 19.

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 raifeth up the dead and quickneth them, even foreign s the Son quickneth whom he will. He then which quickneth the dead Bodies of veges and a

d

d John 5. 21.

OTO is the fame thing; and therefore one in the Apodofis answereth to both in the Protafis, and fheweth that Chrift raifeth and quickneth whom he will, which demonftrateth his infinite, and abfolute Power Kai To To goiv duva) up tavle wosery, τι, ὡς θέλε ἐναντίον ἐσίν. Εἰ δὲ ἐς θέλει, δεία ἀφ' ἑαυτῆ ποιεῖν τὸ γδ θέλειν ἐξεσίας· εἰ 3 & δεία ἀφ' ἑαυτ8, εκέτι ως θέλφ. Τὸ μὲ ἡ ὥστες ὁ πατὴς ἐγείς), ο διωάμεως δείκνυσι ἢ ἀπαραλλαξίαν· τὸ ἢ ὅς θέλε, δ ἐξασίας τ' ἰσότη]α. S. Chryf. Hom. 38. in Joh. Where it is very obfervable that though ivégen rus vexgus and (woToleiv be the fame in the language of the Scriptures, yet iyigen and Coolovey are not the fame. By which obfervation the late learned Bishop of Ely, hath most evidently detected that Socinian Cavil. Si quis obftinatè vocem Excitabo [ee] urgere vult, is animadLI

vertet

vertet quid D. Jefus alibi dicat, Eum qui perdiderit animam, vivificaturum eam. Ubi fi quis infiftere vellet ipfis verbis, eum colligere oporteret, Credentes etiam ipfos fefe vivificaturos, & à mortuis excitaturos. Cat. Rac. pag. 278. For ile hath manifeft relation to the dead, but wolova unto the living. And therefore our Tranflation hath very well rendered those words. Luc. 17. 33. os iar diridion authu, (woloried with, Whofoever thall lofe his life fhall preferve it: So that (wolove uxl is to preferve life, which Interpretation is most evident out of the Antithefts of the fame place. Ὃς ἐὰν ζητήσῃ ἢ ψυχίω αὐτῷ ζῶσαι, ἀπολέσει αὐτώ. For ῶσαι and επιλέση in the former part are the fame with xion and (woloned in the latter. And befide, this is the language of S. Luke, who, Acts 7. 19. fays that the Egyptians ill intreated the Ifraelites, το ποιεῖν ἔκθελα τὰ βρέφη αὐτῶν, εἰς τὸ μὴ ζωοδοντίας. So that they caft out their young children, to the end they might not live, that is, remain alive, Syr. 7, nè fervarentur, ne viverent, as the Arabick. In which words there is a manifeft reference to that place in Exodus, where thrice this word is used in that fense by the LXX. as 1. 17. ¬bana joni, » iZwayóvæv τà ägoeva, V. T. fed confervabant mares, Chald.

So verse 18. iwoloveste ta ägreva, and 22. xỳ wav dñλv (woloveite auto. And indeed in Piel, is often used for keeping or preferving alive, and is fo feveral times tranflated, Zwolovã as well as Zwiew, as Jud. 8. 19. On 15, ei igwogovýxeli aut8s, 8x är áñíxlewa vμäs, V. T. Si fervaffetis eos, non vos occiderem. If ye had faved them alive, I would not flay you. I Sam. 27. 9. n 251 » 8x i(woyord ärde«, » yuana. 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. TUDY AN IN LXX. Gws (wolornod ras tuxas nuar. V. T. forfitan falvabit animas noftras. Peradventure he will fave thy life. So that wolove in the language of the LXX. is to fave alive, and woloveux, is to preferve 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 should thereby preferve it, and confequently he speaks nothing of the raising of the dead.

18.

others when he raiseth them, he also quickned his own Body when he raised
that. The temple is fuppofed here to be diffolved, and being fo to be raised
again; therefore the fufcitation must answer to the diffolution. But the tem-
ple of Chrift's Body was diffolved when his Soul was feparated, nor was it any
other
way diffolved than by that feparation. God fuffered not his Holy One
to fee corruption, and therefore the parts of his Body, in refpect of each to
other, fuffered no diffolution. Thus as the Apostle defired to be diffolved and
to be with Chrift, fo the temple of Chrift's Body was diffolved here, by the
feparation of his Soul; for the temple standing was the body living; and
therefore the raifing of the diffolved temple was the quickning of the body.
If the Body of Chrift had been laid down in the fepulchre alive, the temple
had not been diffolved; therefore to lift it up out of the fepulchre when it
was before quickned, was not to raise a diffolved temple, which our Saviour
promifed he would do, and the Apoftles believed he did.

Again, It is most certainly falfe 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 Chrift speaketh exprefly 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 felf. I have power to lay it down, and I have power to take it again. The laying down of Chrift's Life was to die, and the taking of it again was to revive, and by his taking of his Life again he fhewed himself to be the refurrection 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 refurrection from the dead. But if Chrift had done no more in the Refurrection, than lifted up his Body when it was revived, he had done that which any other Perfon 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 feparated it when he gave up the Ghost, and fo did quicken and revive himself: And so it is a *Kids certain truth, not only that God the Father raised the Son, but also that ἀληθῶς ἀνέση- God the Son raised himself.

ἔπαθεν, ὡς καὶ

σεν ἑαυτόν. Ign.

*

ad Smyrn. Si peccati confeffor revixit à morte, quis eum fufcitavit ? Nullus mortuus eft fui ipfius fufcitator. Ille fe potuit fufcitare qui mortuâ carne non mortuus eft. Etenim hoc fufcitavit quod mortuum fuerat. Ille fe fufcitavit qui vivebat in fe, in carne autem fufcitandâ mortuus erat. Non enim Pater folus Filium fufcitavit, de quo dictum eit ab Apoftolo, Propter quod eum Deus exaltavit, fed etiam Dominus feipfum, id eft, corpus fuum: unde dicit, Solvite templum hoc, & in triduo fufcitabo illud. S. Aug. de Verb. Domin. Serm. 8.

From this Confideration of the efficient caufe of Chrift's Refurrection, we are yet farther affured, That Chrift did truly and properly rife from the dead

in the fame Soul, and the fame Body. For if we look upon the Father, it is beyond all Controverfie that he raised his own Son: And as while he was here alive, God fpake from Heaven, faying, This is my well-beloved Son ; fo after his Death it was the fame Perfon, of whom he fpake by the Prophet, Thou art my Son, this day have I begotten thee. If we look upon Chrift himself, and confider him with Power to raise himself, there can be no greater Affurance that he did totally and truly arife in Soul and Body by that Divinity which was never feparated either from the Body or from the Soul. And thus we have fufficiently proved our fecond Particular, the Verity, Reality, and Propriety of Chrift's Refurrection, contained in those Words, He rofe from the dead.

The Third Particular concerns the Time of Chrift's Refurrection, which is expreffed by the third day; and thofe Words afford a double Confideration; 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 Paffion, and the precife Day upon which he tofe. For the first of these, we fhall fhew that the Meffias, who was foretold both to die and to rife again, was not to rife before, and was to rife upon the third Day after his Death; and that in correfpondence to thefe Predictions, our Jefus, whom we believe to be the true Meffias, did not rife from the Dead until, and did rife from the Dead upon, the third Day.

74

and 2. 10.

The Typical Predictions of this Truth were two, answering to our two Confiderations, one in reference to the Distance, the other in refpect 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 fpecial Command of God he was rendered fafe upon the dry Land, and fent a Preacher of Repentance to the great City of Niniveh. This was an express Type of the Meffias then to come, who was to preach Repentance and Remiffion of Sins to all Nations; that as Jonas was three days and three nights in the Mat. 12. 38. whale's belly, fo fhould the Son of Man be three days and three nights in the heart of the earth: And as he was reftored alive unto the dry Land again, fo fhould the Meffias, after three Days, be taken out of the Jaws of Death, and restored unto the Land of the Living.

II, 12.

The Type in refpect of the Day was the waved Sheaf in the Feaft 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 Jhall reap the harvest Lev. 23. 10, thereof, then hall ye bring a sheaf of the firft-fruits of your harveft unto the Priest: And he shall wave the sheaf before the Lord to be accepted for you: On the morrow after the fabbath the Prieft fhall wave it. And he hall offer that day when ye 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 confecrated, and that they were in the Feast of the Firft-fruits. One Sheaf was taken out of the Field and brought to the Prieft, who lifted it up as it were in the Name of all the reft, waving it before the Lord, and it was accepted for them, fo 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 alfo is holy. And this was always done the Day after the Sabbath, that is, the Pafchal Solemnity, 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 on that Day by the Prieft to God, fo the promised Meffias, that immaculate Lamb which was to die, that Priest which dying was to offer up himself to God, was upon this Day to be lifted up and raifed from the Dead, or rather to fhake and lift up and prefent himself to God, and fo to be accepted

L12

for

*De cruce defcendere po

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

And now in reference to both Resemblances, we fhall clearly fhew that our Jefus, whom we believe, and have already proved to be the true Meffias, was fo long and no longer dead, as to rife the third day; and did fo order the Time of his Death, that the Third Day on which he rofe might be that very Day on which the Sheaf was waved, the Day after that Sabbath mention

ed in the Law.

As for the Distance between the Refurrection and the Death of Christ, it is to be confidered, first, generally in it felf, as it is fome Space of Time: Secondly, as it is that certain and determinate Space of Three Days. Chrift did not, would not, fuddenly arife, left any fhould doubt that he ever died. It was as neceffary for us that he should die, as that he should live; and we, which are to believe them both, were to be affured as well of the one as of the other. That therefore we may be ascertained of his Death, he did fome *He might have defcended from the Cross before he died, time continue it. terat, fed dif- but he would not, because he had undertaken to die for us. † He might have ferebat ut de revived himself upon the Cross after he had given up the Ghost, and before furgeret. Joseph came to take him down, but he would not, left as Pilate questioned S. Aug. in Joh. whether he were already dead, fo he might doubt whether he ever died. The Tract. 22. Reward of his Refurrection was immediately due upon his Paffion, but he agara deferred the receiving of it, left either of them being questioned, they both T Javár might lofe their Efficacy and intended Operation. It was therefore neceffary that fome Space should intercede between them.

fepulchro re

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διατομ

drizon Lav⋅ ἀλλὰ x τᾶτο καλῶς προϊδὼν ὁ Σωτὴρ & πεποίηκε· Εἶπε δ ̓ ἄν τις μηδ' ὅλως αὐτὸ τεθνηκέναι, ἢ μηδὲ τέλεον αὐτῷ τ θάνατον ἐψαυκέναι, εἰ παρ' αὐτὰ τὰ ἀνάςασιν L ἐπιδείξας. Τάχα ἢ καὶ ἐν ἴσῳ τῷ διασήματα που τό τε θανάτω τε καὶ τ' ἀνασάσεως ἄδηλον ἐγίνετο τὸ ἀεὶ ἡ ἀφθαρσίας κλέω. Όθεν ἵνα δειχθῇ νεκρὸν τὸ ζῶμα, καὶ μίαν υπέμεινε μέσω ὁ Λόγος, και τροπαίου τἔτο πᾶσιν ἔδειξεν ἄφθαρτον. S. Athanaf. de Incarnat. Verbi. Καὶ τρεῖς ἢ ἡμέρας διὰ τότο (μυεχώρησεν, ἵνα πισεύθῇ ὅτι ἀπέθανεν, ε γδ τῷ σαυρῷ αὐτῷ μόνον βεβαιᾶς, καὶ τῇ πάντων ὄψει, ἀλλὰ καὶ τῷ χρόνῳ ἢ ἡμερῶν. S. Chryfoft. Homil. 43.

in Matt.

Again, Because Chrift's Exaltation was due unto his Humiliation, and the firft Step of that was his Refurrection; because the Apostles after his Death were to preach Repentance and Remiffion of Sins through his Blood, who were no way qualified to preach any fuch Doctrine till he rofe again; because the Spirit could not be fent till he afcended, and he could not afcend into Heaven till he rose from the Grave; therefore the Space between his Refurrection and Paffion could not be long; nor can there be any Reason affigned why it fhould any longer be deferred, when the Verity of his Death was once fufficiently proved. Left therefore his Difciples fhould be long held in fufpenfe, or any Perfon after many Days fhould doubt whether he rofe 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 "EvEx yet in the Mouths of the People, he would not stay † many Days before Texel he rofe. Some Distance then of Time there was, but not great, between his Ca Crucifixion and his Refurrection.

* θάνατον εν

tus Terlasov ávé

1

μη

ζησε τέτο· ἵνα ἢ μὴ ἐπὶ πολὺ διαμεῖναν καὶ φθαρὲν τέλεον ὕστερον ανασήσας απισηθῇ, ὡς ἐκ αὐτὸ ἀλλ ̓ ἕτερον (ῶμα φέρων (ἔμελλε ηδ' ἄν τις καὶ δὲ αὐτὸν χρόνον ἀπισεῖν τώ φαινομβρίῳ καὶ ἐπιλανθάνεις λυομθύων) δια τότε & πλοίω κ τειῶν ἐνέχεια ἐδὲ ἐπὶ πολὺ τὰς ακέσαντας αὐτῷ περὶ δ ανατάσεως παρείλκυσεν· ἀλλ' ἔτι τ ακοῶν αὐτῶν ἔναυλον ἐχόντων τ λόγον, καὶ ἔτι τ ὀφθαλμῶν αὐτῶν ἐκδεχομβρίων, καὶ ἡ διανοίας αὐτῶν ἠβλημθύης, καὶ ζώντων ἐπὶ γῆς ἔτι καὶ ἐπὶ τόπον ὄντων ἢ θανατωσάντων μαρτυρόντων τρίτο θανάτε το Κυριακός σώματα, αὐτὸς ὁ τῷ Θεῷ ὑὸς ἐν τροπαίων διασήμαται τὸ γυόμθμον νεκρόν (ώμα ἔδειξεν αθάνατον καὶ ἄφθαρτον. Ibid.

The particular Length of this Space is determined in the third day: But that Expreffion being capable of fome Diverfity of Interpretation, is not fo eafily

conclu

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