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Man, fo it is alfo neceffary that the fame Flesh should be raised again; for if either the fame Body fhould be joined to another Soul, or the fame Soul united to another Body, it would not be the refurrection of the fame Man. Now the Soul is fo eminent a part of Man, and by our Saviour's teftimony not fubject to mortality, that it never enter'd into the thoughts of any Man to conceive that men fhould rife again with other Souls; If the Spirits of men departed live, as certainly they do, and when the refurrection fhould be performed, the Bodies fhould be informed with other Souls; neither they who lived before then should revive, and thofe who live after the refurrection fhould have never been before. Wherefore being at the latter day we expect not a new creation but a reftitution, not a propagation but a renovation, not a production of new Souls, but a re-union of fuch as before were separated, there is no question but the fame Souls fhould live the fecond Life which have lived the first. Nor is this only true of our Souls, but must be alfo made good of our Bodies, thofe houfes of Clay, thofe habitations of Flefh: As our Bodies while we live are really diftinguished from all other Creauires, as the Body of every particular Man is different from the Bodies of all other men, as no other fubftance whatsoever is vitally united to the Soul of that Man whose Body it is while he liveth, so no fubstance of any other Creature, no Body of any other Man fhall be vitally re-united unto the Soul at the refurrection.

That the fame Body, not any other, fhall be raised to Life, which died; that the fame Flefh which was feparated from the Soul at the day of death fhall be united to the Soul at the last day; that the fame tabernacle which was diffolved fhall be reared up again; that the fame temple which was destroyed shall be rebuilt, is most apparent out of the fame word, moft evident the fame grounds upon which we believe there fhall be upon any refurrection. 2 Though after my skin worms deftroy my body, faith Job, yet in my flesh, (in flesh, fhewing the reality, in my flesh, fhewing the propriety and a Job. 19: 26; identity) Shall I fee God, whom I shall fee for my felf, and mine eyes fhall 27. Quid hae behold, and not another, or a stranger, Eye. He that raised up Chrift prophetia from the dead fhall alfo quicken our mortal bodies; after the refurrection our Nullus tam glorified bodies fhall become spiritual and incorruptible, but in the refurrection aperte poft of our mortal Bodies, thofe Bodies, by reafon of whofe mortality, we died, quàm ifte an fhall be revived. For this corruptible must put on incorruption, and this te Chriftum mortal must put on immortality. But this corruptible and this mortal is the de refurrectione loquifame Body which dieth, because mortal; and is corrupted, because corrupti- tur. S. Hier. ble; the Soul then, at the refurrection of that Man which is made immortal, Ep. 61. muft put on that Body which putteth on incorruption and immortality.

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b

manifeftius?

Chriftum,

b Rom. 8. Ir.

e 1 Cor.15.13. Ἵνα μὴ ἀκό

σας τις ὅτι (άρξ καὶ αἷμα βασιλείαν Θεὸ ἐ κληρονομήσει, νομίσῃ τὰ σώματα μὴ ἀνίσας, ἐπήδαλο ὅτι δεῖ τὸ φθαρτὶν τότο ενα δύσας ἀφθαρσίαν, καὶ τὸ θνητον τότε ενδύσας αθανασίαν, φία των 5 σῶμα, καὶ θνητὸν τὸ σῶμα· ὥσε τὸ μὲ σῶμα μένει, αὐτὸ γάρ ἐσι τὸ ἐνδυόμθμον· ἡ η θνητότης καὶ ἡ φθορά ἀφανίζει, αθανασίας καὶ ἀφθαρσίας ἐπιέσης αὐτῷ. S. Chryfoft. ad loc. Όρος κρίβειαν, τὸ θνητὸν τ8το έδειξε δεικτικῶς, ἵνα μὴ άλλης νομίσης (αρκὸς ἀνάςασιν. Theodoretus ibid. Oportet enim corruptivum iftud induere incorruptionem, & mortale iftud induere immortalitatem. Quid mortale nifi caro? quid corruptivum nifi fanguis? Ac ne putes aliquid aliud fentire Apoftolum providentem tibi, & ut de carne dictum intelligas laborantem, cùm dicit iftud corruptivum & iftud mortale cutem ipfam tenens dicit. Certè iftud nifi de fubjecto, nifi de comparenti pronunciaffe non potuit: demonftrationis corporalis eft verbum. Tertull. de Refur. carn. c. 51. Sed & Apoftolus cùm dicit, Oportet enim corruptibile hoc induere incorruptionem, & mortale hoc induere immortalitatem: numquid non corpus fuum quodammodo contingentis & digito palpantis eft vox? Hoc ergo quod nunc corruptibile corpus eft, refur rectionis gratià incorruptibile eft, & nunc quod mortale eft immortalitatis virtutibus induetur. Ruff. in Symb. Quod dicit Apoftolus Corruptibile hoc & mortale; hoc ipfum corpus, id eft, carnem, quæ tunc videbatur oftendit. Quod autem copulat, Induere incorruptionem & immortalitatem; illud indumentum, id eft, veftimentum, non dicit corpus abolere quod ornat in gloria, fed quod ante inglorium fuit efficere gloriofum. S. Hier. Epift. 61. ad Pamma

chium.

The identity of the Body raised from death is fo neceffary, that the very name of the refurrection doth include or fuppofe it; fo that when I fay there fhall be a refurrection of the dead, I must intend thus much, that the Bodies of men which lived and are dead fhall revive and rife again. For at the death

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Пe of Man nothing* falleth but his Body, the Spirit goeth upward, and no oxos vassther Body falleth but his own; and therefore the Body, and no other but that xò és a vá- Body, must rise again, to make a resurrection. If we look upon it under the saris, &ife- notion of reviviicency, which is more ordinary in the † Hebrew Language, λόσοφε Ιέραit as much; for nothing properly dieth but the Body, the Soul cannot xx, Auth gồ n proves ὀνομασία τ oria be killed, and nothing can revive but that which dieth. Or to fpeak more Φράσεως δεί Per punctually, The Man falleth not in refpect of his Spirit but of his Flesh, and v. Avása, therefore he cannot be faid to rife again but in refpect of his Flesh which fell; Man dieth not in reference to his Soul, which is immortal, but his Body; and therefore he cannot be faid to revive, but in reference to his Body before deprived of life; and because no other Flesh fell at his death, no other Body GO; OTO To died but his own, therefore he cannot rife again but in his own Flesh, he To ev; dax' cannot revive again but in his own Body.

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8x Juxń. Juza Toives & wines, &re Ján. Epiphan. Har. 67. §. 6. Nam & ipfum quod Mortuorum Resurrectio dicitur exigit defendi proprietates vocabulorum. Mortuorum itaque vocabulo non eit nifi quod amifit animam, de cujus facultate vivebat. Corpus eft quod amittit animam, & amittendo fit mortuum; ita mortui vocabulum corpoii competit. Porro fi Resurrectio mortui eft, mortuum autem non aliud eft quam corpus, corporis erit refurrectio. Sic & Refurrectionis vocabulum non aliam rem vendicat quàm que cecidit. Surgere enim poteft dici & quod omnino non cecidit, quod femper retrò jacuit. Refurgere autem non eft nifi ejus quod cecidit. Iterum enim furgendo quia cecidit refurgere dicitur. Re enim fyllaba iterationi femper adhibetur. Tert. adv. Marc. 1: 5. c. 9. Sed & ipfum Referrettionis vocabulum fignificat non aliud ruere, aliud refufcitari, & quod adjicitur mortuorum carnem propriam demonftrat; quod enim in homine moritur hoc & vivificatur. S. Hier. Ep. 61. Si id refurgere dicitur quod cadit, caro ergo noftra in veritare refurgit, ficut in veritate cadit. Gennad. de Eccl. Dogm. c. 6. Πῶς γδ ανατήσει) ἢ μὴ πεπιωκύα ψυχή; ἀνάστασις ἢ πῶς αὐτῆς κληθήσει μὴ πεσέσης ψυχῆς; πᾶν γδ τὸ πίπτον ἀνασάσεως δεξ, πίπιες ἢ ἐχ ἡ ψυχὴ ἀλλὰ Οῶμα· ὅθεν καὶ δικαίως πρῶμα αὐτὸ ἡ ζωήθεια εἴωθε καλείν. Epiph. I. I. Har. 42. Ανάςασιν ἢ (ωμάτων αιμοκ τότε δ' καὶ ἡ πρατηΓορία δηλοῖ· ἀνάτασις ηδ' ἡ ἄνωθεν τάτις· τὸ σῶμα δὲ ἐτι τὸ φθειρόμθμον και διαλυόμθρον· τότε τοίνων ή ἄνωθεν (ύσατις εἰκότως καλάς) ἀνάςατις· τ' γδ δὴ ἀθανάτε ψυχῆς ἐκ ἀνάσασις· ἀλλ' ἐπάνοδον γίγνες πρὸς τὸ σῶμα. Theod. Har. Fab. l. 5. c. 19. vide iren. I 5. c. 7. †The Rabbins use sometimes in which is properly refurrection, vás asis, according to that of our Saviour Talitha cumi, but more often they make use of, which is revivifcentia, or ios. And though they make a diftinction fometimes between them, attributing the first to the wicked, the fecond to the juft, yet it must not be so understood as if there could be a revivifcency without a resurrection, ann without a pn, but that there is to the wicked a Пp, which cannot fo properly be called they rife not to the happiness of eternal life.

Dan. 12. 2.

* This argu

n, because

Again, The defcription of the place from whence the refurrection shall begin is a fufficient affurance that the fame Bodies which were dead fhall revive and rife again. They which fleep in the duft of the earth, they which are John 5. 28. in the * graves fhall hear the voice and rife: The fea fhall give up the dead Rev. 20.13. which are in it, and death and the grave deliver up the dead which are in ment is so co- them. But if the fame Bodies did not rife, they which are in the duft fhould gent, that the not revive; if God fhould give us any other Bodies, than our own, neither forced to de- the Sea nor the Grave fhould give up their dead. That thall rife again which ny that Chrift the Grave gives up; the Grave hath nothing elfe to give up but that Body Spake of the re- which was laid into it; therefore the fame Body which was buried, at the furrection, affirming that laft day fhall be revived.

Socinians are

the graves of

ignorance and impiety are only there intended, and rifing is nothing else but coming to the knowledge of Christ by the preaching of the Gospel. Whereas Chrift exprefly speaks of bringing men to judgment, Y. 27. and divides thofe 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; thefe therefore could not be the graves of ignorance and impiety, from which no good can come. The fecond are fuck who have done evil, and fo remain as evil deers, and therefore cannot be said to have come forth out of the graves of ignorance or impiety, or to rife by the preaching of the Gospel to newness of life, because they are exprefly faid to come forth unto the refurrection of damnation.

The immediate confequent of the refurrection proveth the identity of the 2 Cor. 5. 10. dying and rifing Body, We must all appear before the judgment-feat of Chrift, 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 fhall be then received is either a reward or punishment, a reward for the good, a punishment for the evil, done in the Body: that which thall receive the reward, and be liable to the punishment, is not only the Soul but the Body; it stands not therefore with

the

a

u

am fubftan

the nature of a * just retribution, that he which finned in one body should be * Quàm abpunished in another, he which pleafed God in his own flefh fhould fee God furdum, with other eyes. As for the wicked, God fhall deftroy both their Soul and quàm verò & Body in Hell but they which glorifie God in their Body and their Spi- trumq; autem rit, which are God's, fhall be glorified by God in their Body and their Spirit, quàm Deo infor they are both bought with the fame price, even the blood of Christ. The dignum, alibodies of the Saints are the members of Chrift, and no members of his fhall tiam operari, remain in death: they are the temples of the Holy Ghoft, and therefore if aliam mercede difpungi, they be destroyed they fhall be raised again. For if the Spirit of him that ut hæc quiraised up Fefus from the dead dwell in us, as he doth, and by fo dwelling dem caro per maketh our Bodies temples, he which raised up Chrift from the dead fhall alfo quicken our mortal Bodies, by his Spirit that dwelleth in us.

d

martyria lani

etur, alia verò coronetur : Item è con

trario hæc quidem caro in fpurcitiis volutetur, alia verò damnetur? Nonne præftat omnem femel fidem à fpe Refurrectionis abducere, quâm de gravitate atque juftitiâ Dei ludere, Marcionem pro Valentino refufcitari ? Tertull. de Refur. Carnis, c. 56. And speaking to the Soul of Man, Affirmamus te manere poft vitæ difpunctionem, & expectare diem judicii, proque meritis aut cruciatui deftinari aut refrigerio, utroque fempiterno. Quibus fuftinendis neceffariò tibi fubftantiam priftinam ejufdemque hominis materiam & memoriam reverfuram, quòd & nihil mali & boni fentire poffis 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. CI Cor. 6. 15, 19.

d Rom. 8. II.

*

bI Cor. 6. 20.

carne, Elias

mortui, & pa

Further, The identity of the dying and rifing Body will appear by those Bodies which fhall never rife because they fhall never die. This may be confidered not only in the tranflations of Enoch and Elias, but alfo in thofe Enoch tranwhom Christ fhall find alive at his coming, whom he fhall not kill but change; flatus eft in *the dead in Christ fhall rife firft, then they which are alive, and remain, carneus rapfhall be caught up together with them in the clouds to meet the Lord in the tus eft in cœair, and fo fhall ever be with the Lord. If thofe which are alive thall be lum, necdum caught up as they are alive with the fame Bodies, only changed into glorified radifi jam coand fpiritual Bodies, that is, with the fame Bodies fpiritualized and glorified; loni habent certainly thofe which are dead fhall rife out of their graves to life in the fame quoque memBodies in which they lived, that they may both appear alike before the judge rapti funt atof the quick and the dead. Otherwife 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 difparity, 61. one part of them appearing and continuing with the fame Bodies in which I Theff. 4. 16, they lived, another part with others.

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Laftly, Thofe examples which God hath been pleafed to give us to confirm our faith in the refurrection, do at the fame time perfuade us that the fame Body which died fhall rife again. For whether we look upon the three examples of the Old Teftament, or thofe of the † new, they all rofe in the Iren. 1. 5. fame Body before it was diffolved: If we look upon those which rofe upon our Saviour's death; it is written that the graves were open'd, and many ↳ Mat. 27.52, Bodies of Saints which flept arofe, and came out of their graves, certainly 53. the fame Bodies which were laid in. If then they were to us examples of the refurrection to come, as certainly they were, then muft they refemble Poft dicta in their substance after they lived again the fubftance in which all the reft etiam ejus fhall rife. And being Christ himself did raife his own Body, according quid fapere to his prediction, Destroy the temple, and in three days I will raife it credamus, de up, and declared it to be his own Body, faying, Behold my hands and pulchris mor

Domini facta

capulis, de fe

tuos refu

scitantis? cui rei iftud? fi ad fimplicem oftentationem poteftatis, aut ad præfentem gratiam redanimationis, non adeo magnum illi denuo morituros fufcitare. Enimvero fi ad fidem potiùs fequeftrandum futuræ refurrectionis, ergo & illa corporalis præfcribitur de documenti fui formâ. Tertull. de Refur. carn. c. 38. At ego Deum malo decipere non poffe, de fallacia folummodo infirmum; ne aliter documenta præmififfe quam rem difpofuiffe videatur, imò ne fi exemplum refurrectionis fine carne non voluit inducere, multò magis plenitudinem exempli in eadem fubftantia exhibere non poffit. Nullum verò exemplum majus eft eo cujus exemplum eit. Majus eft autem fi animæ cum corpore refufcitabuntur in documentum fine corpore refurgendi, ut tota hominis falus dimidiæ patrocinaretur; quando exemplorum conditio iftud potiùs expeteret quod minus haberetur, animæ dico folius refurrectionem, velut guftum carnis refurreéturæ fuo in tempore. Ibid. e John 2. 19. е d Luke 24. 39.

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* Phil. 3.21. my feet that it is I my felf, being he shall change our vile Bodies that Expectamus they may be fashioned like unto his glorious Body; it followeth that we te & fanguine fhall rife in the fame Bodies as our Saviour did, that every particular perfon emundatos at the refurrection may fpeak the Words which Chrift then fpake, Behold it is I my felf.

remiflionem

peccatorum
confecuturos:

retufcitandos nos ab eo in his corporibus, & in eadem carne quâ nunc fumus, ficut & ipfe in eadem carne quâ natus & paffus & mortuus eft refurrexit. So we read in the Creed which by fome is attributed to Athanafius, by others to Gregory Nazianzen. Si ad exemplum Chrifti refurgamus qui refurrexit in carne, jam non ad exemplum Chrifti refurgemus G non in carne & ipfi refurgemus.

We can therefore no otherwise expound this Article, teaching the Refurrection of the Body, than by afferting that the Bodies which have lived and died fhall live again after death, and that the fame flesh which is *Hæc eft ve- corrupted fhall be restored; whatsoever * alteration fhall be made fhall not be of their nature, but of their condition; not of their fubftance but 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 conftant profeffion buit, ut non of the Church, against the Origenists of old, and the Socinians of late.

ra refurrectio

nis confeffio,

auferat veri

tatem. S. Hie

ron. Epift. 61. Cùm ergo ita evidens, & ut ita dicam palpabile, & manu attrectandum nobis Chriftus dederit fuæ Refurrectionis exemplum, ita aliquis infanit, ut aliter fe refurrecturum putet, quàm refurrexit ille qui primus Resurrectionis aditum patefecit? Ruff. Invectiva. Noftri autem illud quoque recogitent, corpora eadem recepturas in Refurrectione animas in quibus decefferunt. Tertul. de Animâ, cap. 56.

Having hitherto proved the certainty of this Article, that there fhall be a Refurrection, and declared the verity and propriety of it, that it fhall be a Refurrection of the fame Body which was dead; we may now proceed farther to enquire into the latitude of the fame, to whom the Refurrection doth belong. And here we find a greater difference between the revelation of this truth under the law, and under the Gofpel; Christ proved out of the law that there fhould be a Refurrection, but by fuch 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 fpeaketh most expreffly of the Refurrection, but mentioneth no other than his Redeemer and himself. The place of Daniel, which was always accounted the most evident and uncontradicted teftimony, tho' it deliver two different forts of perfons rifing, yet it feems to be with fome limitation, Many of them that fleep in the dust of the earth fhall awake. From whence the Jews moft generally have believed that fome men should live again, and fome should not; because it is written, Many fhall awake, but it is not written, All Shall awake. Nay fome of them have gone fo far by way of restriction, that they have maintained a Resurrection of the Juft alone, according to that ancient faying 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 juft alone. Against which two restrictions ba. Vide Mai- by the light delivered in the Golpel we fhall deliver the latitude of this monidis Expl. Article in these two propofitions. First, the Refurrection of the dead belon

Bereshit Rab

c. 10. Tratt.
Sanhed.

geth not to the juft alone, but to the unjuft alfo. Secondly, The Refurrection of the dead belongeth not only to fome of the Juft, but to all the Juft; not to fome of the Unjuft only, but to all the Unjuft, 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 fufficiently; for of those many which shall awake, fome fhall rife to everlasting life, and fome to fhame and everlasting contempt. But it is most certain that the Juft fhall never rife to fhame and everlasting contempt; therefore it is most evi

dent

‹ and 'Avá

called ανάςασις δικαίων, and

dent that fome fhall awake and rise beside the Juft. The Jews themselves did understand and believe thus much, as appeareth by S. Paul's Apology to Felix. But this I confefs unto thee, that I have hope towards Acts 24. God, which they themselves alfo allow, that there shall be a Refurrection of the dead both of the just and unjust. The Juft fhall rife to receive their reward, the Unjuft to receive their punishment; the first unto a Refurrection called, in reference unto them, the Refurrection of life; John 5. 29. the fecond unto a Refurrection named, in relation unto them, the Re-Avásais (afurrection of damnation. For as there is a Refurrection of the Just, 3 ςασις κρίσεως. fo there muft alfo be a Refurrection of the Unjust: That as Christ faid The first is unto the charitable Perfon, Thou shalt be blessed, for thou shalt be recompenfed at the Refurrection of the Juft; fo it may be faid to the wick- therefore the ed and uncharitable, thou fhalt be accurfed, for thou shalt be recompen- Second may as fed at the Resurrection of the Unjuft. For there fhall be a Refurrection well be called that there may be a judgment, and at the judgment there fhall appear sheep on the right-hand of the Son of Man, and goats on the left, therefore Luke 14. 14. they both fhall rife; thofe, that they may receive that bleffing, Come yeb Mat. 25. 34. bleed of my Father, inherit the Kingdom prepared for you from the foundation of the world: Thefe, that they may receive that Sentence, Depart from me, ye curfed, into everlasting fire, prepared for the Devil and his Angels. At that Refurrection then which we believe, there fhall rife both Just and Unjust.

ανάςασις ἀδί

a

xwv.

. 41.

Secondly, As no kind of men, fo no perfon fhall be excluded: Whofoever dieth is numbred with the Just or Unjust. Adam the first of men shall rife, and all which come from him. For as in Adam all died, fo in 1 Cor. 15... Christ Jhall all be made alive. Christ is the Lord of the dead, and fo hath a right by that dominion to raise them all to life: It is called the Refurrection of the dead indefinitely, and comprehendeth them univerfally. By man came death, by man came the Refurrection of the 4.21: dead, and fo the Refurrection adequately anfwéreth unto death. Christ fhall deftroy death, but if any one fhould be left ftill dead, death were not destroyed. The words of our Saviour are exprefs and full, The hour John 5. 28. is coming in the which all that are in the graves fhall hear his voice, and fhall come forth, they that have done good, unto the Refurrection of life, and they that have done evil, unto the Refurrection of damnation. In the defcription of the judgment which followeth upon the Refurrection, when the Son of Man fhall fit upon the throne of his glory, before him Mat. 25.32. Shall be gathered all Nations. We shall all stand before the judgmentfeat of Christ, and if so, the dead muft all arife, for they are all fallen. 2 Cor. 5. 10. We must appear before the judgment-feat of Christ, that every one 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 Refurrection; the Refurrection of the dead is the Refurrection of all the dead, or of * all mankind.

Rom. 14. 10.

* Iræneus in bis Rule of faith, 'Exi To ανακεφαλαιώ

σας τὰ πάντα, καὶ ἀναςῆσαι πᾶσαν σάρκα πάσης ἀνθρωπότη] and Theophilus calls it, καθολικώ ανάσασιν απάντων ανώ gara. Ad Autol. I. 1.

Now this Refurrection, as an object of our Faith, is yet to come; and we are obliged to believe the futurition of it. There were Hereticks in the Apostles days who acknowledged a Refurrection, but yet destroyed this Article, by denying the relation of it to the time, as Hymenaus Ddd and

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