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Man, so it is also necessary that the fame Fleth should be raised again; for if either the same Body should be joined to another Soul, or the fame Soul united to another Body, it would not be the resurrection of the fame Man. Now the Soul is so eminent a part of Man, and by our Saviour's testimony not subject to mortality, that it never enter'd into the thoughts of any Man to conceive that men Mould rise again with other Souls ; If the Spirits of men departed live, as certainly they do, and wheri the resurrection fhould be performed, the Bodies should be informed with other Souls ; neither they who lived before then should revive, and those who live after the resurrection should have never been before. Wherefore being at the latter day we expect not a new creation but a restitution, not a propagation but a renovation; not a production of new Souls, but a re-union of such as before were separated, there is no question but the fame Souls should live the second Life which have lived the first. Nor is this only true of our Souls, but must be also made good of our Bodies, those houses of Clay, those habitations of Flesh: As our Bodies while we live are really distinguilhed from all other Creauires, as the Body of every particular Man is different from the Bodies of all other men, as no other substance whatsoever is vitally united to the Soul of that Man whose Body it is while he liveth, so no substance of any other Creaturé, no Body of any other Man thall be vitally re-united unto the Soul at the resurrection.

That the fame Body, not any other, shall be raised to Life, which died; that the same 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 thall be reared up again; that the same temple which was destroyed shall be rebuilt, is most apparent out of the same word, most evident upon the faine grounds upon which we believe there shall be


resurrection. Though after my skin worms destroy my body, faith Job, yet in my flefh, (in flesh, Thewing the reality, in my flesh, thewing the propriety and - Job. 19:26; identity) Thall I see God, whom I shall see for my self, and mine eyes shall 27. Quid hae behold, and not another, or a stranger, Eye. He that raised up Christ prophetiâ

. from the dead shall also quicken our mortal bodies; after the resurrection our Nullus tam glorified 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, quàin inte anshall 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 refurrefame Body which dieth, because mortal; and is corrupted, because corrupti- tur. S. Hier. ble ; the Soul then, at the resurrection of that Man which is made immortal, Ep. 61. must put on that Body which putteth on incorruption and immortality.

e I Cor.15.13

"In a un droσας τις ότι Cώρξ και αίμα βασιλείαν Θε8 και κληρονομήσι, νομίση τα Cώματα μη ανίσαι, επήραν ότι δεν το φθαρτον τοτο δύσσα, αρθαρσίαν, και το θνητον τετπ ονούσαν αθανασίαν, φθαρτον Cώμα, και θνητόν το Cώμα ώσε το σώμα μένει, αυτο γάς ise, po codwózewos Svazóans engany pooge amariše), ebavarias mi especoppias évisions aura. S. Chryfoft. ad loc

. oogs of the κρίβειαν, το θνητόν τέτο έδειξε δεικτικώς, ίνα μη άλλης νομίσης (αρκός άνάςασιν. Theodoretus ibid. όρortet enim corruptivuno iftud induere incorruptionem,& mortale iftud induere immortalitatem. Quid mortale nifi caro ? quid corruptivum nifi fanguis ? Ac ne putes aliquid aliud sentire Apoftolum providentem tibi, & ut de carne dictum intelligas laborantem, cùm dicit iftud corruptivum iftud mortale cutem ipfam tenens dicit. Certè iftud nisi de subjecto, nifi de comparenti pronunciáffe non potuit: demonftrationis corporalis est verbum. Tertull. de Resur. carn. c. 51. Sed & Apoftolus cùm dicit

, Oportet enim corruptibile hoc induere incorruptionem, a mortale hoc induere immortalitatem : numquid non corpus suum quodammodo contingentis & digito palpantis est vox? Hoc ergo quod nunc corruptibile corpus eft, resura rectionis gratià incorruptibile eft, & nunc quod mortale eft immortalitatis virtutibus induetur. 'Ruff

. in Symb. Quod dicit Apoftolus Corruptibile hoc c mortale; hoc ipsuin corpus, id est, carnem, quæ tunc videbatur oftendit

. 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 gloriofum. S. Hier. Epift. 61. ad Pamma

b Rom. 8. Ir.


The identity of the Body raised from death is fo 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 fhall revive and rise again. For at the death


* 11:ei j orz- of Man nothing * falleth but his Body, the Spirit goeth upward, and no oxos dvasárews, ther Body falleth but his own; and therefore the Body, and no other but that xos isu avó Body, must rise again, to make a resurrection. If we look upon it under the $2715

, 6 ite- notion of reviviscency, which is more ordinary in the † Hebrew Language, 227 At the enten it proves as much ; for nothing properly, dieth bur the Body, the Soul cannot ονομασία τ be killed, and nothing can revive but that which dieth. Or to speak more

ove To Love - punctually, The Man falleth not in respect of his Spirit but of his Fle/h, and Herv. "Avísarıs therefore he cannot be said to rise again but in respect of his Flesh which fell; g$ kanci) Man dieth not in reference to his Soul, which is immortal, but his Body; τ8 μη σεπτω

and therefore he cannot be said to revive, but in reference to his Body before κότσ· ποίον δε εςι το σε deprived of life ; and because no other Flesh fell at his death, no other Body cov; woñor to died but his own, therefore he cannot rise again but in his own Flesh, he Të nuelv; e nx' cannot revive again but in his own Body. non Casrece, omi Vuxe Luza toivws 8 win76, št. 967769. Epiphan. Hær. 67. 8.6. Nam & ipfum quod Mortuorum Resurrectio dicitur exigit defendi proprietátes vocabulorum. Mortuorum itaque vocabulo non eit nifi quod amisit aniinain, de cujus facultate vivebat. Corpus est quod amittit animam, & amniitendo fit mortuum ; ita mortui vocabulum corpori competit. Porro si Resurrectio mortui est, mortuum autem non aliud eft quain corpus, corporis erit resurrectio. Sic & Refurreétionis vocabulum non aliam rem vendicat quàm quæ cecidit. Surgere enim poteft dici & quod omnino non cecidit, quod femper retro jacuit. Refurgere autem non eft nifi ejus quod cecidit

. Iterum eniin furgendo quia cecidit refurgere dicitur. Re eniin syllaba iterationi femper adhibetur. Tert. adv. Marc. l: 5. 6. 9. Sed & ipfum Refurrectionis vocabulum significat non aliud ruere, aliud resuscitari, & quod adjicitur mortuorum carnem propriam demonstrat; quod enim in homine moritur hoc & vivificatur. S. Hier. Ep. 61. Si id refurgere dicitur quod cadit, caro ergo nostra in veritare refurgit, ficut in veritate cadit. Gennad. de Ecol. Dogm. c. 6. Iws gos dvasńcruri KenWinoxija ψυχή και ανάτασις και πώς αυτής κληθήσε3 μη σεσέσης ψυχής και παν γδ π πίπ7ον αναςάσεως διά3, πίπα και έχ η ψυχή αλλα Cώμα· όθεν και δικαίως σώμα αυτο η ζωήθεια σωθε καλείν. Epiph. 1. 1. Har. 42. Ανάσασιν 5 Cωμάτων αειμνομα: τατο δκ και παρατηγορία δηλοί ανάτασις και η άνωθεν τάσεις το Cώμα δέ εςι το φθαρεύμνον και διαλυόμμον τέτα τoίνω και άνωθεν είσασις είκότως καλά ανάσασις· τη δη αθανάτα ψυχής και ανάτασις" αλλ' επάνοδο- γίγνε προς το Cώμα. Τheod. Har. Fab. l. 5. 6. 19. vide fren. 1 5.6.7.

| The Rabbins use sometimes in which is properly resurrection, cáscais, according to that of our Saviour Talitha cumi, but more ofien they make uje of ginn, which is reviviscentia, or dis zbiwis. And though they make a distinction sometimes between them, attributing 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, a inn witho:et a Diph, but that there is to she wicked a siph, which cannot so properly be called inn, because they rise not to the happiness of eternal life.

Dan. 12. 2.

Again, The description of the place from whence the resurrection shall begin is a fufficient assurance that the same Bodies which were dead thall revive

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 Rev, 20. 13, which are in it, and death and the grave deliver up the dead which are in ment 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 forced to de- the Sea nor the Grave should giye up their dead. That thiall rise again which ny that Chrif 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 same Body which was buried, at the firming 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 Christ by the preaching of the Gospel. Whereas Christ exprefly speaks of bringing men to judgment, ¥. 27. and divides those which are to come out of their graves into two ranks, neither of which can be so 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 impiety, 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 nezness of life, because they are exprefly said to come forth unto the resurrection of dainnation.

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 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 shall 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 punilhment, is not only the Soul but the Body; it stands nor therefore with


the nature of a * just retribution, that he which sinned in one body should be

Quàm abpunished in another, he which pleafed God in his own flesh fhould fee God furdum, with other eyes. As for the wicked, God shall · destroy both their Soul and quàin verò & Body in Hell: but they which glorifie God in their Body and their Spi- trumq; autem rit, which are God's, Thall be glorified by God in their Body and their Spirit, quàm Deo infor they are both bought with the same price, even the blood of Christ. The dignun, alibodies of the Saints are the members of Christ, and no members of his shall 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 hæc quiraised up Jesus from the dead dwell in us, as he doth, and by to dwelling dem caro per maketh our Bodies temples, d he' which raised up Chrift from the dead Jhali martyria lani: alfo quicken our mortal Bodies, by his Spirit that dwelleth in us.

Item è contrario hæc quidem caro in spurcitiis volutetur, alia verò damnetur? Nonne præstat omnem semel fidem à spe Resurrectionis abducere, quam de gravitate atque juftitiâ Dei ludere, Marcionem pro Valentino resuscitari ? Tertull. de Refur. Carnis, c. 56. And speaking to the soul of Man, Affirmamus re manere poft vitæ dispunctionem, & 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 poslis fine carnis passionalis facultate, & nulla ratio fit judicii fine ipfius exhibitione, qui meruit judicii paflionem. Id. de Tejtim. Anima cap. 4.,

bi Cor. 6. 20.

ci Cor. 6. 15, 19. d Rom. 8. II.

coronetur :

a Mat. 10. 28.


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 ; latus eft in : the dead in Christ fhall rise first, then they which are alive, and remain, carneus rapShall be caught up together with them in the clouds to meet the Lord in the tus eft in ceair, and so Mall ever be with the Lord. If thofe which are alive shall be lum, necdum caught up as they are alive with the fame Bodies, only changed into glorified radili 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 same ho quimeinBodies in which they lived, that they may both appear alike before the judge rapti funt atof ihe quick and the dead. Otherwise the Saints which thall be with God que trandati.

5. 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 fame Bodies in which 1 Thess. 4. 16, they lived, another part with others.

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. 1. so same Body before it was dissolved: If we look upon those which rofe upon our Saviour's death ; it is written that 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 same Bodies which were laid in. If then they were to us f examples of the resurrection to come, as certainly they were, then must they resemble | Poft diam

Domini facta in their substance after they lived again the substance in which all the rest

etiam ejus shall rise. And being Christ himself did raise his own Body, according quid sapere to his prediction, Destroy the temple, and in three days I will raise it credamus

, de up, and declared it to be his own Body, saying, Behold my hands and pulchris morscitantis? cui rei istud ? fi ad fimplicem oftentationem potestatis, aut ad præsentem grátiam redanimationis, non adeo magnum illi denuo morituros suscitare. Enimvero fi ad fidem potiùs sequestrandum futuræ resurrectionis, ergo & illa corporalis præscribitur de documenti sui formâ. Tertull. de Refur. carn. c. 38. At ego Deum malo decipere non posse, de fallacia folum inodo infirmum;, ne aliter documenta præmififfe quam rem difpofuiffe tideatur, imò ne fi exempluin resurrectionis fine carne non voluit inducere, multò magis plenitudinem exempli in eadem substantia exhibere non possit. Nullum verò exemplum majus est co cujus exemplum eit. Majus est autem fi animæ cum corpore refufcitabuntur in docuinentum fine corpore refurgendi, ut tota hominis falus dimidiæ patrocinaretur; quando exemplorum conditio iftud potiùs expetèret quod minus haberetur, animæ dico solius resurrectionem, velut gustum carnis resurrecturæ suo in tempore. ibid. e John 2: 19.


c. 13

tuos refus

d Luke 24. 39.

· Phil. 3. 21. my feet that it is I my self, being he shall change our vile Bodies that in hujus mor- they may be fashioned like unto his glorious Body; it followeth that we te & 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

it is I my self. peccatorum confecuturos: reluscitandos nos ab eo in his corporibus, & in eadem carne quâ nunc sumus, ficut & ipfe in eadem carne quâ natus & passus & mortuus est resurrexit

. So we read in the Creed which by some is attributed to Athanafius, by others to Gregory Nazianzen. Si ad exemplum Christi resurgamus qui resurrexit in carne, jam non ad exemplum Chrifti resurgemus G non in carne & ipsi resurgemus.

We can therefore no otherwise expound this Article, teaching the Resurrection 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 shall be made shall his confeffio, not be of their nature, but of their condition; not of their substance 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 constant profession buit, ut men of the Church, against the Origenists of old, and the Socinians of late. tatem. S. Hieron. Epift. 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, quàin resurrexit ille qui primus Resurrectionis aditum patefecit? Ruf. Invectiva. Nostri autem illud quoque recogitent, corpora eadem recepturas in Resurrectione aniinas in quibus decesserunt. Tertul. de Anima, cap. 56.

Having hitherto proved the certainty of this Article, that there shall be a Resurrection, and declared the verity and propriety of it, that it fhall be a Resurrection of the same 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 reacherh 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 Facob. 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 fome limitation, Many of them that seep 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 Just 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 reBorded in the surrection of the dead is of the just alone. Against which two restrictions ba. Vide Mai- by the light delivered in the Golpel we shall deliver the latitude of this monidis Expl. Article in these two propositions. First, the Resurrection of the dead belon

geth not to the just alone, but to the unjust also. Secondly, The Resurrection 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 fufficiently; for of those many which shall awake, fome Thall rise to everlasting life, and Some to shame and everlasting contempt. But it is most certain that the Just Thall never rise to shame and everlasting contempt; therefore it is most evi


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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 Atis 24. God, which they themselves also allow, that there shall be a Refurre&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; John s. 29. the second unto a Resurrection named, in relation unto them, the Re- Avesaces Cam surrection of damnation. For as, there is a Resurrection of the Just,

σασις κρίσεως. . To there must also be a Resurrection of the Vnjust: That as Christ said The first is unto the charitable Person, Thou shalt be blessed, for thou shalt be re-called árásarış compensed at the Resurrection of the Just; so it may be said to the wick- therefore the ed and uncharitable, thou shalt be accursed, for thou shalt be recompen- second, may, as fed at the Resurrection of the Unjust. For there shall be a Resurrection well be called that there may be a judgment, and at the judgment there shall appear sheep on the right-hand of the Son of Man, and goats on the left, therefore • Luke 14. 14. they both shall rise ; those, that they may receive that blessing, Come ye b Mat. 25. 34. blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world: These, that they may receive that Sentence, Depart . 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 Just and Unjust

Secondly, As no kind of men, so no person shall be excluded : Whosoèver dieth is numbred with the Just or Unjust. Adam the first of men shall rise, and all which come from him. For as in Adam all died, so in i Cor. 15.4 Christ Mall all be inade 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 Thall destroy death, but if any one should 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 shall 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 shall sit upon the throne of his glory, before him Mat. 25. 32: shall be gathered all Nations. We shall all stand before the judgmentseat 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-seat of Christ, that every onć 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, of of * all * Træneus in mankind

bis Rule of faith, 'Exito

ανακεφαλαιώσαι τα πάντα, και ανασήσαι πάσαν σάρκα πάσης ανθρωπότη7%. and Theophilus calls it, καθολικό ανάσασιν απάντων ανOgáma. Ad Auto). b. 1.

Rom. 14. 10.

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 Hymenæus Ddd


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