believe that Man fhall fuffer in another Life fuch torments as will be proportionable to his demerits? Nor can we with reason think that the Soul alone fhall undergo thofe fufferings, because the Laws which were given to us are not made in respect of that alone, but have moft frequent reflection on the * Quod con- Body, * without which in this Life the Soul can neither do nor fuffer any gruet judicari hoc competit thing. It is therefore highly probable from the general confideration of huetiam refufci- man Actions and divine Retributions, that there fhall be a † Refurrection of tari. Tertullian the flesh, that every one may receive the things done in his body, according to that he hath done whether it be good or bad.

de Refurrectio

ne carnis,c.14. Negent ope

rarum focietatem ut meritò poffint mercedem negare. Non fit particeps in fententia caro fi non fuerit & in caufa. Sola anima revocetur, fi fola decedit. At enim non magis fola decedit quàm fola decucurrit illud unde decedit, vitam hanc dico. Ibid. c. 15. Cùm omnis vitæ noftræ ufus in corporis animæque confortio fit, refurrectio autem aut boni actus præmium habeat aut poenam improbi, neceffe eft corpus refurgere cujus actus expenditur. Quomodo enim in judicium vocabitur fine corpore, cùm de fuo & corporis contubernio ratio præftanda fit ? S. Amb. de fide Ref. † 2 Cor. 5. 10.

ἡμερῶν καὶ νυκ

visajai. S.Theo.

Furthermore, Befide the Principles of which we confift, and the actions which flow from us, the confideration of the things without us, and the natural course of variations in the Creature, will render the Refurrection yet more highly probable. Every space of twenty four hours teacheth thus much, in which there is always a Revolution amounting to a Re† Κατανόησον τ Kalavónov furrection. The Day dies into Night, and is buried in filence and in darkness; in the next Morning it appeareth again and reviveth, opening μg the grave of darkness, rifing from the dead of Night: This is a diurnal τῶν τελευτ Refurrection. As the Day dies into the Night, fo doth the Summer into Tel-Winter; the fap is faid to defcend into the root, and there it lies buried in Antioch, ad the Ground; the Earth is covered with Snow, or crufted with Froft, and beAutol. l. I. comes a general Sepulchre: When the Spring appeareth, all begin to rifer in noctem & the Plants and Flowers peep out of their Graves, revive and grow, and floutenebris ufque rifh: This is the annual Refurrection. The Corn by which we live, and quaque fepe- for want of which we perish with Famine, is notwithstanding caft upon the tur mundi ho- Earth and buried in the Ground, with a design that it may corrupt, and nor, omnis being corrupted may revive and multiply; our Bodies are fed with this conftant experiment, and we continue this prefent Life by fucceffion of Refurdent, filent, rections. Thus all things are repaired by corrupting, are preferved by peftupent cun- rifhing, and revive by dying; and can we think that Man, the Lord of all juftitium eft, these things, which thus die and revive for him, should be detained in death quies rerum as never to live again? Is it imaginable that God fhould thus restore all ita lux amiffa things to Man, and not restore Man to himself? If there were no other tamen rurfus confideration, but of the principles of humane Nature, of the liberty and

Dies moritur

litur. Funefta

fubftantia de

nigratur. Sor

cta; ubique

lugetur: Et

cum fuo cul

tu, cum dote, cum fole, eadem & integra & tota univerfo orbi revivifcit, interficiens mortem fuam noctem, refcindens fepulturam fuam tenebras, hæres fibimet exiftens, donec & nox revivifcat, cum fuo & illa fuggeftu.. Acccenduntur enim & ftellarum radii, quos matutina fuccenfio extinxerat. Reducuntur & fiderum abfentiæ, quas temporalis diftinctio exemerat. Redornatur & fpecula Lunæ quæ menftruus numerus adtriverat. Tertul. de Refur. carn. c. 12. Lux quotidie interfecta refplendet, & tenebræ pari vice decedendo fuccedunt, fidera defuncta vivefcunt. tempora ubi finiuntur incipiunt, fructus confummantur & redeunt. Idem Apol. c. 48. Amid i nuée » vexção divisióμeda & joģπov κοιμισμόν είναι λομθύης, αναβέλλα ἡ ἡμέρᾳ ἡμᾶς διυπνίζεσα καὶ ἀνατάσεως υποδεικνύεσα τὸ (ημείον. Epiphan. in Ancorato. Omnia pereundo fervantur, omnia de interitu reformantur. Tu homo, tantum nomen, fi intelligas te vel de titulo Pythia difcens, dominus omnium morientium & refurgentium, ad hoc morieris ut pereas ? Tertull. Apol. c.48. Revolventur hyemes & æftates, & verna aut autumna cum fuis viribus, moribus, fructibus. Quippe etiam terræ de cœlo difciplina eft arbores veftire poft fpolia, flores denuo colorare, herbas rurfus imponere, exhibere eadem quæ abfumpta funt femina, nec prius exhibere quàm abfumpta : Mira ratio de fraudatrice fervatrix, ut reddat intercipit, ut cuftodiat perdit, ut integret vitiat, ut etiam ampliet priùs decoquit. Siquidem uberiora & cultiora reftituit, quàm exterminavit: Revera fœnore interitu, & injuria ufura & lucro damno: Semel dixerim, univerfa conditio recidiva eft. Quodcunque conveneris fuit, quodcunque amiferis, nihil non iterum eft: Omnia in ftatum redeunt cùm abcefferint; omnia incipiunt cum defierint: Ideo finiuntur ut fiant, nihil deperit nifi in falutem. Totus igitur hic ordo revolubilis rerum teftatio eft refurrectionis mortuorum. Operibus eam præfcripfit Deus antequam literis, viribus prædicavit antequam vocibus. Præmifit tibi naturam magiftram, fubmiffurus & Prophetiam, quò faciliùs credas prophetiæ difcipulus naturæ ; quò ftatim admittas cùm audieris, quod ubique jam videris, nec dubites Deum carnis etiam refufcitatorem, quem omnium noris reftitutorem. Et utique omnia homini refurgunt cui procurata funt: porro non homini nifi & carni, quale eft ut ipfa depereat in totum propter quam & cui nihil deperit. Idem de Refur, carn, cap. 12.

remu

remunerability of humane actions, and of the natural revolutions and refurrections of other Creatures, it were abundantly fufficient to render the refurrection of our Bodies highly probable.

We must not reft in this School of Nature, nor fettle our perfwafions upon likelyhoods; but as we paffed from an apparent poffibility, unto a high prefumption and probability, fo muft we pals from thence unto a full affurance of an infallible certainty. And of this indeed we cannot be affured but by the revelation of the will of God; upon his power we must conclude that we may, from his will that we fhall, rife from the dead. Now the power of God is known unto all men, and therefore all men may infer from thence a poffibility; but the will of God is not revealed unto all men, and therefore all have not an infallible certainty of the refurrection. For the grounding of which affurance, I fhall fhew that God hath revealed the determination of his will to raise the dead, and that he hath not only delivered that intention in his word, but hath alfo feveral ways confirmed the fame.

2

when the re

be

Many of the places produced out of the Old Teftament to this purpose will scarce amount to a revelation of this truth. The Jews infift upon fuch * weak inferences out of the Law, as fhew that the refurrection was not clearly delivered by Mofes; and in the Book of Job, where it is most evident-They produce feveral ly expreffed they acknowledge it not, because they will not understand the places out of true notion of a Redeemer properly belonging to Chrift. The words of Job Mofes, which are very express, I know that my Redeemer liveth, and that he shall ftand currection is at the latter day upon the earth, and though after my skin worms deftroy believed may this body, yet in my flefh fhall I fee God. Against the evidence of this truth in fome kind ferve to illuthere are two interpretations; one very new of fome late Opinionists, who trate it, but understand this of a fudden restitution to his former temporal condition; the can in no deother more ancient of the Jews, who make him speak of the happiness of thought to reanother life, without any reference to a refurrection. But that Job pake not veal fo great concerning any fudden reftitution, or any alteration of his temporal condi- a mystery. As because in the tion, is apparent out of the remarkable Preface ushering in this Expreffion, formation of O that my words were now written, O that they were printed in a book! man Mofes uThat they were graven with an iron pen and lead, in the rock for ever! feth the word He defires that his words may continue as his expectation, that they may re- two jods, and main in the rock, together with his hope fo long as the rock fhall endure, in the formation of beafts even to the day of his refurrection. The fame appeareth from the objection with but of his Friends, who urged against him that he was a finner, and concluded one; therefore the beafts from thence that he fhould never rise again; for his fins he pleaded a Redeemer, and † for his refurrection he fheweth expectation and affurance through once, but t the fame Redeemer. It is further confirmed by the expreffions themselves, Manice; which are no way proper for his temporal reftitution: The first words, *I al- generation, fo know, denote a certainty, and community, whereas the bleffings of this and again in bis refurrelife are under no fuch certainty, nor did Fob pretend to it, and the par- ction. They ticular condition of Job admitted no community, there being none parta- Strangely apker with him of the fame calamity; I know certainly and infallibly, whatfo- prebend a promife of the ever fhall become of my Body at this time, which I know not, but this I refurrection, know that I fhall rife; this is the hope of all which believe in God, and even in the therefore this I also know. The title which he gives to him on whom he depends, the Redeemer, fheweth that he understands it of Chrift; the time and to duft

with וייצר

are made but

once in his

malediction.

Duft thou art,

thou shalt re

turn; Dun N N it is not thou shalt go to the dust, but thou shalt return. As if he had faid, thou art now duft while thou liveft, and after death thou shalt return unto this duft, that is, thon fhalt live again as now thou doeft. So from those words, Exod. 15. 1. TWIN they conclude the refurrection upon this ground, No TUIN VN it is not faid, he fang, but he thall fing, viz. after the refurrection in the life to come. With thefe and the like arguments did the Rabbins fatisfie themselves; which was the reason that they gave fo fmall fatisfaction to the Sadduces; while they omitted that pregnant place in Job. a Job 19. 25, 26. This place is urged by. S. Clemens Romanus, the immediate fucceffor of the Apostles, in his Epiftle to the Corinthians, p. 36. where instead of shefe words of the LXX. ἀνατήσαι τὸ δέρμα με τὸ ἀναν]λῶν ταῦτα, he reads, καὶ ἀναφήσεις * βάρκα με ταύτίω τ' ανανπλήσας σαν ταῦτα πάντα, η

ך גאלי.

Cce

expreffed

: expreffed denotes the futurition at the latter day; the defcription of that Redeemer, ftanding on the earth, reprefenteth the judge of the quick and the dead; and feeing God with his Eyes, declares his belief in the incarnation. The Jewish expofition of future happiness to be conferred by God, fails only in this, that they will not fee in this place the promised Meffias; from whence this future happy condition which they allow, would clearly involve a refurrection. Howfoever they acknowledge the words of Daniel to declare as Dan. 12. 2. much, and many of them that fleep in the duft of the earth shall awake, fome to everlasting life, and fome to fhame and everlasting Confufion.

The Jews col

lect from hence the re

furrection, as Rabina in Sanhedrin, and in the Midrash Tillim. Pfal. 93. 3. n on by ŋ

1 pay Rabbi Rathmon said, that the fleepers in the duft are the dead, as it is written, Dan. 12. 2. Many of them that fleep in the duit of the earth fhall awake, &c. And this is only denied by the Gentiles; for Porphyrius referreth it only and wholly to the times of Antiochus, whose words are thus left unto us tranflated by S. Hierom: Tunc hi qui quafi in terræ pulvere dormiebant, & operti erant malorum pondere, & quafi in fepulchris miferiarum reconditi, ad infperatam victoriam de terræ pulvere refurrexerunt, & de humo elevaverunt caput, cuftodes legis refurgentes in vitam æternam, & prævaricatores in opprobrium fempiternum: Where it is to be observed, that he gives a probable glofs of the former part of the verse, but none at all of the latter, because it is no way confiftent with his expofition of the former: for they which did rife from the burden of the preffures under Antiochus, did neither rife from thence to an eternal life, nor to an everlasting contempt. Thus, I fay, only the Gentiles did interpret it, but now the Socinians are joined to them. So Volkelius urges, quòd in præcedentibus de Antiochi tempore agatur, & refurrectio illa ad tempora quæ jam præcefferunt spectet.

If these and other places of the Old Testament fhew that God had then revealed his will to raise the dead, we are fure those of the New fully declare the fame. Chrift who called himself the refurrection and the life, refuted the Sadduces, and confirmed the doctrine of the Pharifees as to that opinion. He produced a place out of the law of Mofes, and made it an argument to prove as much, As touching the refurrection of the dead, have ye not read that which was spoken unto you by God, faying, I am the God of Abraham, and the God of Ifaac, and the God of Jacob? God is not the God of the dead but of the living. With the force of which argument the multitude was aftonifh'd, and the Sadduces filenced. For under the name of God was understood a great benefactor, a God of promife, and to be their God was to blefs them and to reward them; as in them to be his fervants and his people was to believe in him, and to obey him. Now Abraham, Ifaac and Jacob had not received the promife which they expected, and therefore God after their death defiring ftill to be called their God, he thereby acknowledgeth that he had a bleffing and a reward for them ftill, and confequently that he will raise them to another life in which they may receive it. So that the argument of our Saviour is the fame which the Jews have drawn from another place of Mofes, I appeared unto Abraham, unto Ifaac, D and unto Jacob by the name of God Almighty, but by the name Jehovah was I not known unto them. Nevertheless I have established my Covenant with them, to give them the land of Canaan, the land of their Pilgrimage wherein they were firangers. It is not faid, to give their Sons, but, to give them the land of Canaan; and therefore, because while they lived here they enjoyto give you, ed it not, they must live again that they may receive the promise.

Exod. 6. 4.

נאמר

להם

לתחית

It is not faid

but to give

them, whereby the refurrection of the dead appeareth out of the Law. R. Simai, in Perek Helek. And therefore the

ותחיית המתיס קאעדה מן קיאער שריעה משאן,Jews hold the refurrection for one of the foundations of the law of Mofes

Mofes Maim. Expl. c. 10. Tract. Sanhedrin.

And as our bleffed Saviour did refute the Sadduces out of the law of Mofes, fo did S. Paul join himself unto the Pharifees in this particular, for being called before the Council, and perceiving that the one part were Sadduces and the other Pharifees, one denying, the other afferting the refurrection, Acts 23.6. he cried unto the Council, Men and brethren, I am a Pharifee, the fon of u Pharifee, of the hope and refurrection of the dead I am called in queftion; and

anfwer

anfwering before Felix, that they had found no evil doing in him, while he ftood before the Council he mentioned this particularly, except it be for this Acts 24. 21. one voice, that I cried standing among them, Touching the refurrection of the dead I am called in queftion by you this day.

It is evident therefore that the refurrection of the dead was revealed under the law, that the Pharifees who fat in Mofes's chair did collect it thence, and believe it before our Saviour came into the world, that the Sadduces who denied it, erred, not knowing the Scriptures, nor the power of God: That our blessed Saviour clearly delivered the fame truth, proved it out of the law of Mofes, refuted the Sadduces, confirmed the Pharifees, taught it the Apoftles, who followed him, confirming it to the Jews, preaching it to the Gentiles. Thus the will of God concerning the raifing of the dead was made known unto the Sons of men; and becaufe God can do whatsoever he will, and will certainly effect whatfoever he hath foretold, therefore we are affured of a refurrection by virtue of a clear revelation.

22.

Befide, God hath not only foretold, or barely promised, but hath also given fuch teftimonies as are most proper to confirm our faith in this particular prediction and promife. For God heard the voice of Elijah for the dead Child of the widow of Sarepta, and the Soul of the Child came into him a-1 Kings 17. gain, and be revived. Him did Elisha fucceed, not only in the fame Spirit, but also in the like power, for he railed the child of the Shunamite from 2 Kings 4. death, nor did that power die together with him: for when they were burying a dead man, they caft the man into the fepulchre of Elifba, and when the man was let down and touched the bones of Elifba, he revived and ftood up-2 Kings 17.21. on his feet. These three examples were fo many confirmations, under the law, of a refurrection to life after death; and we have three to equal them under the Gofpel. When the Daughter of Jairus was dead, Chrift faid unto Mark 5. 41, ber, Talitha cumi, Damfel, arife, and her spirit came again, and ftraight- 42.

Luke 17. 12, 14, 15.

way the Damfel arofe. When he came nigh to the gate of the city called Luke 8.55. Naim, there was a dead man carried out, and he came nigh and touched the Bier, and faid, young man, I fay unto thee, Arife; and he that was dead fat up and began to speak. Thus Chrift rated the dead in the chamber and in the street, from the bed and from the bier, and not content with these smaller demonftrations, proceedeth alfo from the grave. When Lazarus had been dead four days, and fo buried that his Sifter faid of him, by this John 11.39, time he flinketh; Jefus cried with a loud voice, Lazarus, come forth, and he that was dead came forth. Thefe three evangelical refufcitations are fo many preambulary proofs of the laft and general refurrection; but the three former and these alfo come far fhort of the refurrection of him who raised these.

.

42, 43, 44.

Chrift did of himself actually rife, others who had flept in their graves did come from thence, and thus he gave an actual teftimony of the relurrection. For if Chrift be preached that he rose from the dead, faith S. Paul to the Corinthians, how fay fome among you that there is no refurrection from the 1 Cor. 15. 22 dead? If it be moft infallibly certain that one man did rife from the dead, as we have before proved that Chrift did, then it must be as certainly falfe to affert that there is no refurrection. And therefore when the Gentiles did themselves confess that fome particular perfons did return * to life after death,* There were they could not rationally deny the refurrection wholly. Now the refurrecti- not only certain perfons on of Chrift doth not only prove by way of example, as the rest who role, under the Law

the

and among Jews, who were raised to life; but there were also hiftories amongst the Gentiles of feveral who rose to life after Death. We mentioned before, one out of Plutarch p. 289. Who rose the third day, and Plato mentioneth another who revived the twelfth day after death. ̓Αλλ' ε' μέντί σοι, ὡς δ ̓ ἐγώ. Αλκίνα γε ἀπόλογον ἐξῶ, ἀλλ' ἀλκιμες μὲ ἀνδρὸς, Ἠρος, το ̓Αρμενια, τὸ γένος Παμφύλο, ὃς ποτε ἐν πολέμῳ τελος ήσας ἀναιρεθέντων δεκαταίων 7 νεκρῶν ἤδη διεφθαρμένων, ὑγιὴς μ' ανηρέθη, κομισθες 5 οἴκαδε μέλλων θάπτεσθαι δωδεκαλαῖος ἐπὶ τῇ πυρᾷ κείμενος ἀνεξίω. Plat. de Rep. 1. 1o. Vide Plin. 1. 7. c. 52. De his qui elati revixerunt.

Ccc2

but

but hath a force in it to command belief of a future general refurrection. For Acts 17.31. God hath appointed a day in which he will judge the world in righteousnefs by that man whom he hath ordained, whereof he hath given an affurance unto all men, in that he hath raised him from the dead. All men 1 Cor. 15.21, then are affured that they fhall rife, because Chrift is rifen. And fince by man came death, by man came alfo the refurrection of the dead. For as in Adam all die, even fo in Chrift fhall all be made alive.

22.

This confequence of a future refurrection of the dead from that of Christ already paft, either hath a general or particular confideration. In a general reference it concerneth all; in a more peculiar way it belongeth to the Elect alone. First, It belongeth generally unto all men in refpect of that dominion of which Christ at his refurrection did obtain the full poffeffion and Rom. 14. 9. execution. For to this end Chrift both died and rofe, and revived, that he might be Lord both of the dead and living. Now as God is not the God of the dead, but of the living, so Chrift is not the Lord of the dead, as dead, but as by his power he can revive them and rule them, when and in what they live. By virtue of this dominion entered upon at his refurrection he must reign till he hath put all his enemies under his feet, and the last enemy that shall be deftroyed is death, and there is no deftruction of death but by a general refurrection. By virtue of this did he declare himself after Rev. 1. 18. this manner to S. John, I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the keys of Hell and of Death. Thus are we affured of a general refurrection, in that Christ is rifen to become the Lord of the dead, and to destroy death.

I Cor. 15. 25, 26.

Col. I. 18.

Secondly, Christ rifing from the dead affureth us of a general resurrection in refpect of the judgment which is to follow. For as it is appointed for all men once to die, fo after death cometh judgment, and as Christ was raised that he might be Judge, fo fhall the dead be raised that they may be judged. As therefore God gave an affurance to all men, that he would judge the world by that man, in that he raised him from the dead, fo by the fame act did he also give an affurance of the refurrection of the world to judgment.

Now as the general refurrection is evidenced by the rifing of Christ, fo in a more fpecial and peculiar manner the refurrection of the chofen Saints and Servants of God is demonstrated thereby. For he is rifen not only as their Lord and Judge, but as their Head, to which they are united as members of his Body (for He is the head of the body of the Church, who is the beginning of the first-born from the dead) as the firft-fruits, by which all the 1 Cor. 15. 20. lump is fanctified and accepted, for now is Chrift rifen from the dead, and become the firft-fruits of them that flept. The Saints of God are endued with the Spirit of Christ, and thereby their bodies become the temples of the Holy Ghoft; now as the promise of the Spirit was upon the refurrection of Chrift, fo the gift and poffeffion of the Spirit is an affurance of the Rom. 8. 11. refurrection of a Christian. For if the Spirit of him that raised up Jefus from the dead, dwell in us, he that raifed Chrift from the dead shall alfo quicken our mortal bodies by his Spirit that dwelleth in us.

Thus God hath determined, and revealed that determination, to raise the dead, and confirmed that revelation by the actual raising of several perfons as examples, and of Chrift as the highest assurance which could be given unto man, that the doctrine of the refurrection might be established beyond all poffibility of contradiction. Wherefore I conclude that the refurrection of the body, is in it self confidered poffible, upon general confiderations highly probable, upon Christian principles infallibly certain.

But as it is neceffary to a refurrection that the flesh should rife, neither will the life of the Soul alone continuing amount to the revivifcence of the whole

man,