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w anguilhed from all other Creamron..
Man, so it is also necessary that the same Flesh should be raised again; for if
That the fame Body, not any other, sliall be raised to Life, which died; that the fame Flesh which was separated from the Soul at the day of death shall be united to the Soul at the last day; that the same tabernacle which was dissolved shall be reared up again; that the same temple which was deftroyed shall be rebuilt, is most apparent out of the fame word, most evident upon the fame grounds upon which we believe there shall be any resurrection. Though after my skin worms destroy my body, saith Job, yet in my flesh, (in flesh, Thewing the reality, in my flesh, Ihewing the propriety and 1906. 19:26; identity) Mall I fee God, whom I Mall see for my self, and mine eyes Mall 27. Quid hae behold, and not another, or a stranger, Eye. He that raised up Cbrist prophetia
manifestius ? from the dead shall also quicken our mortal bodies; after the resurrection our Nullus tam clarified bodies shall become spiritual and incorruptible, but in the resurrection aperte post of our mortal Bodies, those Bodies, by reason of whose mortality, we died, quam inte an.
Christum, shall be revived. For this corruptible must put on incorruption, and this te Christum mortal must put on immortality. But this corruptible and this mortal is the de refurre
ctione loquifame Body which dieth, because mortal; and is corrupted, because corrupti- tur...
2- tur. $. Hier. ble ; the Soul then, at the resurrection of that Man which is made immortal, Ep. 61.
o Rom. 8. 11. must put on that Body which putteth on incorruption and immortality. e Cor.15.13.
"In a un dróσας τις ότι Сάρξ και αίμα βασιλείαν Θεώ και κληρονομήσι, νομίση τα Cώματα μη ανίσεις, επήραν ότι δει ο φθαρτον τύτο δύσκο αρθαρσίαν, και το θνητον τοτο ονούσαν αθανασίαν, φθαρτον 3 Cώμα, και θνητον το Cώμα ώσε το κ ώμα μέρει, αυτο γάς iso so cudvó sworej 9vzrórns tj plors pris: 9, éderarias colcoprices étisons atq. S. Chryfoft. ad loc. 'Opas tout desa xehchav, ró Grativ tõto dets deerlinās, ive rey äänns ronions Cagxos diveéscow. Theodoretus ibid. Oportet enim corruptivuni iftud induere incorruptionem,& mortale iftud induere immortalitatem. Quid mortale nisi caro ? quid corruptivum nisi fanguis? Ac ne putes aliquid aliud sentire Apostolum providentem tibi, & ut de carne dictum intelligas laborantem, cùmy dicit iftud corruptivum e iftud mortale cutem ipfam tenens dicit. Certè iftud nisi de subjecto, nifi de comparenti pronunciàffe non potuit : demonftrationis corporalis eft verbum. Tertull. de Refur. carn. c. 51. Sed & Apoftolus cùm dicit, Oportet enim corruptibile hoc induere incorruptionem, e mortale hoc induere immortalitatem : numquid non corpus suum quodammodo contingentis & digito palpantis est vox? Hoc ergo quod nunc corruptibile corpus eft, resurrectionis gratià incorruptibile eft, & nunc quod mortale eft immortalitatis virtutibus induetur. 'Ruff. in Symb. Quod dicit Apostolus Corruptibile hoc e mortale ; hoc ipsum corpus, id est, carnem, quæ tunc videbatur ostendit. Quod autem copulat, Induere incorruptionem ex immortalitatem; illud indumentum, id est, vestimentum, non dicit corpus abolere quod ornat in gloria, sed quod ante inglorium fuit efficere gloriosum. S. Hier. Epift. 61. ad Pammachium.
The identity of the Body raised from death is so necessary, that the very name of the resurrection doth include or suppose it ; so that when I say there shall be a resurrection of the dead, I must intend thus much, that the Bodies of men which lived and are dead shall revive and rise again. For at the death
* Meet @ oze- of Man nothing * falleth but his Body, the Spirit goeth upward, and no oxos cras do ews, ther Body fallerh but his own; and therefore the Body, and no other but that wūs szi cu zös são áva Body, must rise again, to make a resurrection. If we look upon it under the 51715, a ide notion of reviviicency, which is more ordinary in the + Hebrew Language, doromalee it proves as much ; for nothing properly dieth but the Body, the Soul cannor övóuccice's be killed, and nothing can revive but that which dierh. Or to speak more pomens de n u lly The M.
punctually, The Man falleth not in t of his Spirit but of his Flesh, and Xiuro T dusa- f
therefore he cannot be laid to rise again but in relpect of his Fleth which fell: 95 Š xaney Man dieth not in reference to his Soul, which is immortal, but his Body; od mene EFTW and therefore he cannot be said to revive, but in reference to his Body before xa h ơĩay di iso si wi- deprived of life ; and because no other Flesh fell at his death, no other Body cov; wožov zo died but his own, therefore he cannot rise again but in his own Flesh, he Tuloir ; woloy të Tedév; en cannot revive again but in his own Body. in Capece, ty 8%; juxh. turn toivee = w17766, šte 96779. Epiphan. Har. 67. $.6. Nam & ipsum quod Mortuorum Resurrectio dicitur exigit defendi proprietátes vocabuloruin. Mortuorum itaque vocabulo non eft nifi quod amisit aniinain, de cujus facultate vivebat. Corpus est quod amittit animai, & amittendo fit mortuum ; ita mortui vocabulum corpori competit. Porro fi Resurrectio mortui eft, mortuum autem non aliud eft quam corpus, corporis erit resurrectio. Sic & Resurrectionis vocabulum non aliam rem vendicat quàm quæ cecidit. Surgere enim poteft dici & quod omnino non cecidit, quod semper retro jacuit. Resurgere autem non est nisi ejus quod cecidit. Iterum enim surgendo quia cecidit refurgere dicitur. Re enim fyllaba iterationi semper adl:ibetur. Tert. adv. Marc. 1: 5. 6. 9. Sed & ipsum Refurreétionis vocabulum significat non aliud ruere, aliud resuscitari, & quod adjicitur mortuoram carnem propriain de monstrat ; quod eniin in homine 'moritur hoc & vivificatur. S. Hier. Ep. 61. Si id refurgere icitur quod cadit, caro ergo noftra in veritare resurgit, ficut in veritate cadit. Gennad. de Eccl. Dogm. c. 6. Ilūs gs cévesíce jeun we77uxüve toxá; divásaris j wis wrñs xiquońce Men Woordons fuxis; wãy g8 rò witlov árssáriwsdag, win7e j šks foxo case Colece. Bev w Orxusus W Türece auto on Cubesce śwbé xenébv. Epiph. l. 1. Hær. 42. 'Avesariv ä сwuátwo weinen. τετο δ και η προσηγορία δηλοΐ' ανάσασις γδ ή άνωθεν τάσις" το Cώμα δε έσι το φθαρμόμον και διαλυόμμον τότε τoίνω και cywsv Césatis eixótus raažy évbesatis. pp. 78 do cédavéis fuxãs ör cévosaris' aaa itocivodou gigve? w postó Cãua. Theod. Har. Fab. 1.5.6. 19. vide Iren. 15.6.7.
The Rabbins use sometimes izsipn which is properly resurrection, céves aois, according to that of our Saviour Talitha cumi, but more often they make use of non, which is reviviscentia, or es refiwcis. And though they make a distinction sometimes between them, attribuțing the forft to the wicked, the second to the juft, yet it must not be so understood as if there could be a reviviscency without a resurrection
witho : 4t a תחיה 4 becane ,תחיה which cannot Jo properly be called ,תקומה but that there is to the wicked a ,תקומה
they rise not to the happiness of eternal life.
Again, The description of the place from whence the resurrection shall be
gin is a fufficient assurance that the same Bodies which were dead thall revive Dan. 12. 2. and rise again. · They which seep in the dust of the earth, they which are John 5. 28. in the * graves shall hear the voice and rise: The sea shall give up the dead Rez; 20. 13. which are in it, and death and the grave deliver up the dead which are in * This argument is to co-them. But if the same Bodies did not rise, they which are in the dust should gent, that the not revive; if God should give us any other Bodies, than our own, neither Socinians are forced to der the Sea nor the Grave should give up their dead. That Thall rise again which ny that Christ the Grave gives up; the Grave hath nothing else to give up but that Body Spake of the re, which was laid into it; therefore the fame Body which was buried, at the surrection, affirming that last day shall be revived. the graves of ignorance and impiety are only there intended, and rising is nothing else but coming to the knowledge of Chrif by the preaching of the Gospel. Whereas Christ exprefly speaks of bringing men to judgment, N. 27. and divides those which are to come out of their graves into two ranks, neither of which can be fo understood. The first are those which have done good, before they come out of the graves; these therefore could not be the graves of ignorance and impiery, from which no good can come. The second are such who have done evil, and so remain as evil doers, and therefore cannot be said to have come forth out of the graves of ignorance or impiety, or to rise by the preaching of the Gospel to newness of life, because they are expressly said to come forth unto the resurrection of damnation.
The immediate consequent of the resurrection proveth the identity of the 2 Cor. 5. 10. dying and rising Body, We must all appear before the judgment- seat of Christ,
that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. That which shall be then received is either a reward or punishment, a reward for the good, a punishment for the evil, done in the Body: thar which thall receive the reward, and be liable to the punilhment, is not only the Soul but the Body; it stands not therefore with
the nature of a * just retribution, that he which sinned in one body should be Ouàm ab punished in another, he which pleafed God in his own flesh fhould fee God furdum, with other eyes. As for the wicked, God shall - deftr oy both their Soul and quam verò &
iniquum, u. Body in Heil: but they which • glorifie God in their Body and their Spi-trumq; autem rit, which are God's, shall be glorified by God in their Body and their Spirit, quàin Deo infor they are both bought with the same price, even the blood of Christ. The high
Team substanbodies of the Saints are the members of Christ, and no members of his Thall tiam operari, remain in death : they are the temples of the Holy Ghost, and therefore if aliam mercethey be destroyed they shall be raised again. For if the Spirit of him that ut hvem muita
*. de dispungi, raised up Jesus from the dead dwell in us, as he doth, and by fo dwelling dem caro per maketh our Bodies temples, d'he' which raised up Christ from the dead thall martyria lani:
etur, alia verò alfo quicken our mortal Bodies, by his Spirit that dwelleth in us. coronetur :
Item è contrario hæc quidem caro in spurcitiis volutetur, alia verò damnetur? Nonne præstat omnem femel fidem à fpe Resurrectionis abducere, quam de gravitate atque justitiâ Dei ludere, Marcionem pro Valentino resuscitari ? Tertull, de Refur. Carnis, c. 56. And speaking to the Soul of Man, Affirmamus re manere post vitæ difpunctionem, & expectare diem judicii, proque meritis aut cruciatui destinari aut refrigerio, utroque sempiterno. Quibus fuftinendis neceffariò tibi fubitantiam pristinam ejusdemque hominis materiam & memoriam reversuram, quod & nihil mali & boni sentire possis fine carnis paffionalis facultate, & nulla ratio fit judicii fine ipfius exhibitione, qui meruit judicii paflionem. Id. de Teftim. Anima cap. 4. a Mat. 10. 28. b1 Cor. 6, 20.
ci Cor. 6. 15, 19. d Rom. 8. II.
Further, The identity of the dying and rising Body will appear by those Bodies which shall never rise because they shall never die. This may be considered not only in the * translations of Enoch and Elias , but also in those * Enoch tranwhom Christ shall find alive at his coming, whom he shall not kill but change ; llatus est in * the dead in Christ jhall rise first, then they which are alive, and remain, carneusmas
carne, Elias Mall be caught up together with them in the clouds to meet the Lord in the tus eft in cæair, and f all ever be with the Lord. If thofe which are alive shall be lum, necdum
mortui, & pacaught up as they are alive with the fame Bodies, only changed into glorified radifi jam coand spiritual Bodies, that is, with the same Bodies spiritualized and glorified , loni habent certainly those which are dead shall rise out of their graves to life in the fame guc
bra quibus Bodies in which they lived, that they may both appear alike before the judge rapti funt atof ibe quick and the dead. Otherwise the Saints which thall be with God que tranflati.
* S. Hier. Epift. and with the Lamb for evermore would be checker'd with a strange disparity, 61. one part of them appearing and continuing with the same Bodies in which 1 Thess. 4. 16, they lived, another part with others.
17. Lastly, Those examples which God hath been pleased to give us to confirm our faith in the resurrection, do at the same time persuade us that the fame Body which died shall rise again. For whether we look upon the three examples of the Old Testament, or those of the new, they all rose in the Iren. l. s.
C. 13. fame Body before it was dissolved: If we look upon those which rofe upon”. our Saviour's death; it is written that b the graves were open'd, and many b Mat. 27.52, Bodies of Saints which slept arose, and came out of their graves, certainly 53. the fame Bodies which were laid in. If then they were to us examples of the resurrection to come, as certainly they were, then must they resemble ! Poft diam. in their substance after they lived again the substance in which all the rest Pin
a Domini facta
elt etiain ejas shall rise. And being Christ himself did raise his own Body, according quid fapere to his prediction, Destroy the temple, and in three days I will raise it credamus, de
capulis, de re. up, and declared it to be his own Body, saying, Behold mỹ hands and pulchtis mor
tuos rerue" Scitantis? cui rei istud ? fi ad fimplicem oftentationem poteftatis, aut ad præsentem grátiam redaniinationis, non adeo magnum illi denuo morituros suscitare. Enimvero si ad fidem potiùs fequeftrandum futuræ resurrectionis, ergo & illa corporalis præscribitur de documenti sui formâ. Tertull. de Refur. carn. c. 38. At ego Deum malo decipere non poffe, de fallacia foluminodo infirinum ;, ne aliter documenta premififfe quàm rem difpofuiffe videatur, imò ne fi exemplum resurrectionis fine carne non voluit inducere, inultò magis plenitudinem exempli in eadem substantia exhibere non possit. Nullum verò exemplum majus eft eo cujus exemplum eit. Majus est autein fi animæ cum corpore refufcitabuntur in docuinentum fine corpore refurgendi, ut tota hominis falus dimidiæ patrocinaretur ; quando exemplorum conditio iftud potiùs expeteret quod minus haberetur, animæ dico solius resurrectionein, velut gustum carnis resurrecturæ fuo in tempore. ibid. e John 2: 19.
d Luke 2.4. 39.
# Phil. 3. 21. my feet that it is I my self, being • he hall change our vile Bodies that - Expectamust
tamus they may be fashioned like unto his glorious Body; it followeth that we in hujus morte & fanguine shall rise in the fame Bodies as our Saviour did, that every particular person emundatos at the resurrection may speak the Words which Christ then spake, Behold remiflionem peccatorum it is I my felf. consecuturos : relufcitandos nos ab eo in his corporibus, & in eadem carne quâ nunc sumus, ficut & ipse in eadem carne quâ natas & pallus & mortuus eft resurrexit. So we read in the Creed which by fome is attributed to Athanasius, by others to Gregory Nazianzen. Si ad exemplum Christi resurgamus qui resurrexit in carne, jam non ad exemplum Chrifti resurgemus ű non in carne & ipfi resurgemus.
We can therefore no otherwise expound this Article, teaching the Refurrection of the Body, than by asserting that the Bodies which have lived
and died shall live again after death, and that the same flesh which is * Hæc eft ve- corrupted shall be restored; whatsoever * alteration Thall be made ihall ra resurrectio- not be of their nature, but of their condition; not of their substance but nis confeffio, quæ fic glori- of their qualities. Which explication is most agreeable to the language am carni tri- of the Scriptures, to the principles of Religion, to the constant profession buit, ut non of the Church, against the
f old, and the Socinians of late. auferat veri- 0 tatem. S. Hieron. Epist. 61. Cùm ergo ita evidens, & ut ita dicam palpabile, & manu attrectandum nobis Christus dederit suæ Resurrectionis exemplum, ita aliquis insanit, ut aliter se resurrecturum putet, quàm resurrexit ille qui primus Resurrectionis aditum patefecit? Ruff. Invectiva. Nostri autem illud quoque recogitent, corpora eadem recepturas in Resurrectione aniinas in quibus decefferunt. Tertul. de Anima, cap. 56.
Having hitherto proved the certainty of this Article, that there shall be a Refurre&tion, and declared the verity and propriety of it, that it Thall be a Refurrection of the fame Body which was dead; we may now proceed farther to enquire into the latitude of the same, to whom the Resurrection doth belong. And here we find a greater difference between the revelation of this truth under the law, and under the Gospel ; Christ proved out of the law that there should be a Resurrection, but by such an argument as reacheth no farther than unto the people of God, because it is grounded upon those words, I am the God of Abraham, of Ifaac, and of Jacob. Job speaketh most expressly of the Resurrection, but mentioneth no other than his Redeemer and himself. The place of Daniel, which was always accounted the most evident and uncontradicted testimony, tho' it deliver two different forts of persons rising, yet it seems to be with some limitation, Many of them that feep in the dust of the earth shall a. wake. From whence the Jews most generally have believed that some men should live again, and some should not ; because it is written, Many shall · awake, but it is not written, All Mall awake. Nay some of them have
gone fo far by way of restriction, that they have maintained a Resurrection
of the Juft alone, according to that ancient saying accepted amongst them, * This is re- that the * Sending the rain is of the just and the unjust, but the recorded in the furrection of the dead is of the just alone. Against which two restrictions Bereshit Rab
vide Maj by the light delivered in the Gospel we shall deliver the latitude of this monidis Expl. Article in these two propositions. First, the Resurrection of the dead belonSanhed.
.geth not to the just alone, but to the unjust also. Secondly, The Resur
rection of the dead belongeth not only to some of the Just, but to all the Just; not to some of the Unjust only, but to all the Unjust, even unto all the dead.
For the First, it is most evident not only out of the new, but also out of the old Testament: The words of Daniel prove it sufficiently; for of those many which shall awake, fome Thall rise to everlasting life, and fome to shame and everlasting contempt.' But it is most certain that the Just shall never rise to shame and everlasting contempt; therefore it is most evi
c. 10. Trati.
dent that some shall awake and rise beside the Just. The Jews themselves did understand and believe thus much, as appeareth by S. Paul's Apology to Felix. But this I confess unto thee, that I have hope towards Aets 24. I God, which then themselves also allow, that there hall be a Refur re&tion of the dead both of the just and unjust. The Just shall rise to receive their reward, the Unjust to receive their punishment; the first unto a Resurrection called, in reference unto them, the Resurrection of life; Fobn s. 20. the second unto a Resurrection named, in relation unto them, the Re- Avesuras form furrection of damnation. For as, there is a Resurrection of the Yust. 5s and Arás.
E, saris xeroewi To there must also be a Resurrection of the Vnjust: That as Christ said The first unto the charitable Person, Thou malt be blessed, for thou halt be re-calledávásaou
dirahwr, and compenfed at the Resurrection of the Just; fo it may be said to the wick- therefore the ed and uncharitable, thou shalt be accursed, for thou shalt be recompen- second may as sed at the Resurrection of the Unjust. For there shall be a Resurrection well be called
Tárásaris idio that there may be a judgment, and at the judgment there shall appear sheep zw.**** on the right-hand of the Son of Man, and goats on the left, therefore a Luke 14. 14. they both shall rise ; those, that they may receive that blessing, Come ye 6 Mai. 25.34. ble sed of my Father, inherit the Kingdom prepared for you from the foun
dation of the world: These, that they may receive that Sentence, Depart Ý. 41. - from me, ye cursed, into everlasting fire, prepared for the Devil and his
Angels. At that Resurrection then which we believe, there shall rise both
Secondly, As no kind of men, so no person shall be excluded : Whofoever dieth is numbred with the Just or Unjult. Adam the first of men shall rise, and all which come from him. For aš in Adam all died, ro in i Cor. 15.9. Christ hall all be made alive. Christ is the Lord of the dead, and so hath a right by that dominion to raise them all to life: It is called the Resurrection of the dead indefinitely, and comprehendeth them universally. By man came death, by man came the Resurrection of the *. 21. dead, and so the Resurrection adequately answereth unto death. Christ shall destroy death, but if any one thould be left ftill dead, death were not destroyed. The words of our Saviour are express and full, The hour Föhn s. 28. is coming in the which all that are in the graves Mall hear his voice, and Mall come forth, they that have done good, unto the Resurrection of life, and they that have done evil, unto the Resurrection of damnation. in the description of the judgment which followeth upon the Resurrection, when the Son of Man pall fit upon the throne of his glory, before him Mat. 25.32: Mall be gathered all Nations. We shall all stand before the judgment. Ro
Rom. 14. io. seat of Christ, and if so, the dead must all arise, for they are all fallen. 2 Cor. 5. 19. We must appear before the judgment-feat of Christ, that every onc may receive the things done in his body, according to that he hath done, whether it be good or evil; and before we all appear, the dead must rise that they may appear. This is the latitude of the Resurrection; the Refurrection of the dead is the Resurrection of all the dead, or of * all * Træneus in mankind. .
bis Rule of faith, 'Emin
ávaxepareu ao reals tá Trávte, sej divasãou stãodev orégral thous dirbgwrótula Bzám wv. Ad Auto1. 2. 1.
and Theophilus calls it, xaloarxW) dvoseon atén an avia de maons avezutómhla and Theophi
Now this Resurrection, as an object of our Faith, is yer to come ; and we are obliged to believe the futurition of it. There were Hereticks in the Apostles days who acknowledged a Resurrection, but yet destroyed this Article, by denying the relation of it to the time, as Hymenaus Ddd