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2 Tim. 2. 18. and Philetus who erred concerning the truth, saying, that the ResurrectiNonnulli at- on is past already, and so overthrow the faith of fome. To believe it alrea. tendentes verba quæ af- dy past, is to deny it, because it cannot be believed past, but by such an fidue dicit A- interpretation as must destroy it. As they which interpret this Resurrectipoftolus, Quia mortui ju- on of the

1.on of the likeness of Christ's Resurrection ; that as he died and rose amus cum gain, so we should die unto sin and live again unto righteousness, attriChrifto, core-buting all to the renovation of the mind, must deny the Refurrection of surreximus cum co; nec the Body. . inteligentes quatenus dicatur, arbitrati sunt jam factam esse resurrectionem, nec ullam ulterius in fine temporum efle sperandain. Ex quibus eft, inquit, Hymenaus c Philetres, qui circa veritatem aberraverunt, dicentes refurrectionem jam factam elle. Idem Apoftolus eos arguens deteftatur, qui tamen dicit nos resurrexisse cum Chřisto. S. Aug. Epift. 119. ad Januarium. This was the Herefie of the Seleuciani or Heriniani, as the fame S. Augustine teftifies, Hæref. 39. Resurrectionem non rutant futuram, fed quotidie fieri in generatione filiorum. Thus Tertullian relates of fome Hereticks in his time, zuho made the Refurrection wholly Allegorical, and yet pretended to believe a Resurrection in the Flesh, but understood it in this Life at the baptismal Renovation, and so past when they professed to believe. Exinde ergo. Resurrectionem fide consequutos cum Domnino esse, cùm eum in Baptismate induerint. Hoc denique ingenio etiam in colloquiis fæpe noftros decipere confueverunt, quafi & ipsi resurrectionem carnis admittant. Væ, inquiunt, qui non in hac carne refurrexit, ne ftatim illos percutiant, fi resurrectionem ftatim abnuerint: tacitè autem fecundùm confcientiam suam hoc lentiunt. Væ, qui non, dum in hac carne eft, cognoverit arcana hæretica, hoc enim apud illos resurrectio. TerTull. de Resurrect. Carnis. cap. 19.

i Thef.4. 16.

Now as we know the doctrine of the Resurrection was first delivered to be believed as to come ; so we are assured that it is not yet come

since the doctrine of it was first delivered, and is to be believed as to John 11. 24. come to the end of the world; because, as Martha called it, it is the

Resurrection at the last day. Job who knew that his Redeemer lived,

did not expect that he should stand upon the earth till the latter day; John 6.39. Christ hath no otherwise declared his Father's will, than that of all which

he hath given him, he should lose nothing, but should raise it up at the last day. The Corn is fown and laid in the ground, and the harvest is

the end of the world. We must not expect to rise from the dead till the Mat. 13. 39. last Trump. The Lord himself ball descend from heaven with a shout, 1 Cor. 15. 52. with the voice of an Archangel, and with the Trump of God before ;

1.4.16. all that are in the graves shall hear his Voice. God shall judge the world, Acts 17. 31. and therefore shall raise the world : But he will not raise them to that judgFohin 5.28. ment till the end of the world.

Thus having demonstrated that the will of God hath been revealed that there should be a Resurrection ; that the Resurrection which was revealed is the Resurrection of the Body ; that the Bodies which are to be raised are the same which are already dead or shall hereafter die; that this Resurrection is not past, but that we which liye shall hereafter attain unto it; I conceive I have declared all which is necessary by way of explication and con

firmation of the truth of this Article.
: The value of this Truth, the necessity of this Doctrine will appear ;
first, in the illustration of the glory of God, by the most lively demon-
stration of his wisdom, power, justice, and mercy. God first created
all things for himself, and the Resurrection is as it were a new Creation.
The wisdom and power of God are manifested in this acknowledgment,
in as much as without infinite knowledge he could not have an exact and
distinct comprehension of all the particles and individual dusts of all the
Bodies of all men ; and without an infinite power he could not conjoin,
cement, conglutinate and incorporate them again into the fame flesh. The
mercy and justice of God are declared by the same profession; the mer-
.cy, in promising life after that death which we had so justly deserved; the
justice, in performing that promise unto all true believers, and in punish-



ing the disobedient with everlasting flames. When ye see this, faith the Pro- Isa. 66. 14. phet, your hearts shall rejoice, and your bones shall flourish like an herb; and the hand of the Lord Mall be known towards his fervants, and his indignation towards his enemies.

Secondly, It is necessary to profess the belief of the resurrection of the Body, that we may thereby acknowledge the great and powerful work of our redemption, confesling that death could not be conquered but by death. and thar we could never have obtained another life, had not the Saviour of the world abolished death, and brought life and immortality to 2 Tim. Í. 1o. light through the Gospel. If Christ were not the life, the dead could never live, if he were not the resurrection they could never rise. Were it not for him that liveth and was dead and is alive for evermore, had not he the keys of hell and of death, we could never break through the bars of death, or pass the gates of Hell. But he hath undertaken to vanquish our enemics, and our last enemy to be destroyed is death: That the Prophecy may be fulfilled, Death is swallowed up in victory, and we may cry out Hof. 13. 14. with the Apostle, Thanks be to God, who giveth us the victory through our I Cor.15.549 Lord Jesus Christ.

Thirdly, The belief of this Article is necessary to strengthen us against the fear of our own death, and immoderate forrow for the death of others. The sentence of death passed upon us for our sins, cannot but affright and amaze us, except we look upon the suspension, relaxation, or revocation of it in the resurrection; but when we are assured of a life after death, and such a life as no death shall follow it, we may lay down our fears arising from corrupted nature, upon the comforts proceeding from our faith. The departure of our friends might overwhelm us with grief, if they were lost for ever; but the Apostle will not have us ignorant con- 1 Thess. 4. 13. cerning those which are asleep, that we forrow not even as others which have no bope.

Fourthly, The belief of the resurrection hath a necessary reflection upon this life, by way of preparation for the next, as deterring from sin, as encouraging to holiness, as comforting in afflictions. How can any Man commit a deliberate sin while he thinks that he must rise and stand before the Judgment-feat, and give an account, and suffer for ever the punishment due unto it? What pleasure can entice him, what inclination can betray him for a momentary satisfaction to incur an eternal rejection? How can we defile that Body which shall never be raised to glory hereafter, except it here become the Temple of the Holy Ghost? S. Paul who had delivered the Doctrine, hath taught us by his own example what work is expected to be wrought upon our Souls by it. I have hope, faith Afts 24. 15) he, towards God that there shall be a refurrection of the dead, both of 16. the juft and unjust. And herein do I exercise my self to have always a conscience void of offence toward God and toward Man. This is the proper work of a true belief, and a full perfwasion of a resurrection; and he which is really possessed with this hope, cannot chuse but purifie himself; . always abounding in the work of the Lord, forasmuch as he knoweth that 2 Cor.15.58. bis labour is not in vain in the Lord. This encourageth all drooping Spirits, this sustaineth all fainting hearts, this sweetneth all present miseries, this lightneth all heavy burdens, this encourageth in all dangers, this supporteth in all calamities. .

Having thus discovered the truth of this Article, we may easily perceive what every Man is obliged to believe, and understood to profess; when he confesseth'a belief of the resurrection of the body; for thereby he is conceived to declare thus much, I am fully perswaded of this as of a most ne

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cessary and infallible truth, that as it is appointed for all men once to die, so it is also determined that all men fhall rise from death, that the Souls feparated from our Bodies are in the hand of God and live, that the Bodies dissolved into dust, or scattered into alhes, fhall be recollected in themselves, and re-united to their Souls, that the same flesh which lived before shall be revived, that the same numerical Bodies which did fall shall rife, that this resuscitation shall be universal, no Man excepted, no Flesh left in the Grave, that all the just fhall be raised to a refurrection of life, and all the unjust to å refurrection of damnation; that this shall be performed at the laft day when the trump Mall sound. And thus I believe the refurrection of the body:

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And the Life Everlasting.

HIS last Article though * not to be found in all, yet was expref

fed in † many ancient Creeds : In fome by way of addition, and * Not in all, the Life everlafting ; in others by way of conjunction with the for diversende

ed with that former, the Refurrection of the Body unto everlasting Life. Up of the Refurrea

on this connexion with the former will follow the true inter-ction, as appretation of this concluding Article ; for thereby we are perfuaded to look Rainme..

Ruffinus, who upon it as containing the state of Man after the Refurrection in the world not only ex

pounded the to come.


Creed, but collated it with the Greek and Roman, and yet makss no mention of this Article, but concludes with that of the Resura rection. Sed & ultimus ifte sermo qui resurrectionem carnis pronunciat, summam totius perfectionis succinctâ brevia tate concludit. And whereas he shows the custom of the Aquileian Church to make a Crofs upon their forehead at the naming of hujus carnis, he tells us elsewhere in his Apology against S. Hierom, that it was to conclude the Creed. Quo scilicet frontem, ut mos eft in fine Symboli, lignaculo contingentes, & ore carnis hujus, videlicet quam contingimus, tesurrectionem fatentes, omnem venenatæ adversùm nos linguæ calumniandi aditum præftruemus. In the same man. ner s. Hier. his Contemporary, In Symbolo fidei & fpei noftræ, quod ab Apoftolis traditum non fcribitur in charta & atramento, sed in tabulis cordis carnalibus, poft confeffionem Trinitatis &Unitatem Ecclefiæ omne Chriftiani dogmatis sacramentum carnis resurrectione concluditur; Epift. 61, So S. Chryf. Hom. 40. in Cor. p. 514. Melas gS for analyezés av f posixão popátay inciya xj polizã xy Ta's perto's xavóras of ik sexv8 xalaxdévlev dogmátwy, a Tšto regis tu tiλι προσίθεμε», όταν μέλλομεν βασίζων, κελάντες λέγων ότι πισω ας νεαρών ανάσασιν και επί τη πίσω ταύτη βαπτιζόμεθα; Melici S ci ono doyhoon T To pomes of canary tóti xabıéme da bismo mogli om ingaño vanétus intére. So Maximus Taurinensis after i bole Words, Carnis Resurrectionem, adds, Hic Religionis noftræ finis, hæc fumma credendi eft. And Venantius Fortunatus after the same Words, fumma perfectionis concluditur. And in the MS. fer forth by the Bishop of Armagh. Paexos ováruow, and Carnis Resurrectione are the last Words. 1 As Petrus Chrysologus expressly, Credimus vitam æternam, quia poft Resurrectionem nec bonorum finis eft nec malorum. Signate vos. Serm. 60. And again, Bene addidit, vitam æternam, ut se resurrecturum crederet qui resurget per ipsum qui cum Deo Patre & Sp. S. vivit & regnat. Só Etherius Uxamensis, and Eufebius Gallicanus. So we find Serm. de Temp. 131. & de Symb. ad Catech. I. 1. Quomodo carnis Resurrectionem . Ne fortè putet aliquis quomodo Lazari, ut fcias non fic effes, additum est ini vitam æternam. And l. 2. Hoc sequitur etiam in S. Symbolo quod post Resurrectionem carnis, credamus & vitam eternam. 1. 2. er l. 4. Hoc sequitur in S. Symbolo quod omnia quæ credamus & fperamus in vita æterna percipiamus. And Carolus Magnus in his Reprehenfion of Bafilius Bishop of Ancyra. Non eo modo præjudicat prætermiflio imaginum adorationis facræ fidei puritati, quæ interdicta potiùs quàm instituta eft ; ficut præjudicant Remiffio peccatorum, carnis Resurrectio, & Vita futuri sæculi, fi in confessione prætermittantur, quæ utiq; & in omni scripturarum serie prædicantur, & ab Apoftolis in Symbolo laudabili brevitate connexæ tenentur. Capit. I. 3. 6. 6. Anonymus in Homilia facra fet forth by Elmenhorstius with Gennadius. Poft illam abrenunciationem nos interrogati à Sacerdote, Credis in Deum Omnipotentem, creatorem cæli & terræ ? unusquisque respondit, Credo. Credis & in Dominum Chriftum Filium ejus unicum, Dominum natum ex Mariâ Virgine, paffum & fepultum ? & refpondit, Credo. Tertia interro. gatio, Credis & in Spiritum S. Sanctam Ecclefiam Catholicam, Sanctorum communionem, remiflionem peccatorum. carnis Resurrectionem, & vitam æternam ? & refpondit unusquisque noftrûin, Credo.

· As therefore S. Paul harh taught us to express our belief of a Refurrection both of the just and the unjust, so after the Resurrection we are to con: sider the condition of them both; of the one as risen to everlasting life, of * As appeara

esh by those the other as risen to everlasting punishment and contempt ; and fo those who words of first acknowledged this Article * did interpret it. Although therefore Life Chryfologus, everlasting, as it is used in the Scriptures, belongeth to the Just alone, and am mernam is never mentioned otherwise than as a reward promised and given to them quia poft Rewho fear and serve the Lord; yet the same words may be uled to express surrectionem

nec bonorun the duration of any persons which live never to die again, whatsoever their finis elt ned ftate and condition in it self shall be. For as the Refurretion of the dead malorum. is taken in the Scriptures for the happy and eternal condition which fol- hul. 2:.'..

Though in this loweth after it, as when the Apostle faith, + If by any means I might attain place it is not

barely anasan oss but igavesadus, sis. al ikavesaon süv peregów" and in the Alexandrian MS. ris shen i tavesar un on youeño, which is the most ancient reading, as appeareth big the translation, Si modò occurram ad resurrectionem quæ eft ex mortuis, and the reading of Tertullian, Si qua concurram in resurrectionem quæ eft à mortuis ; and the Syriack Transation winnips

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Non siamo yet the itevsaris of it self, was taken for no more than avasaris by any of the Translators. And s. Chryfoftom did so understand it, as appeareth by these words upon the place, Eirws xala7ow, ongir sis eu iEavesuriy me on vergi (which is the reading of the Alexandrian Ms.) ri aiyag; xj peny év 7e's ourās tuy xavori, By óx ávescofws péνης, αλλά και αφθαρσίας πάντες, οι κ ός τιμήν, οι 3 ας εφόδιον κολάσεως. Ει τoίνω σαν7ες ανασάσεως τυγχάνεσι, και η avessoiws Morris, adres saj e proprias, was ws périeur igangéry Tods tur xáver reyes, ÁTas radu Thow; By which it appeareth that S. Chryfoftom took no notice of the word izuvasaris, or of the phrase oj 'r tão vexgñv, but as the interpretation of the Apotles intention addeth, ποίαν ώταϋθα ανάσασίν φησι ; τ' προς αυτόν άγισαν τον Χρισόν. So allo Theodoret's paraphrafe, Tvce ve Tee gros sein müs civascrews. It is therefore I conceive á notion peculiar to Theophylact among the Greekse Πάνες αντίσαντα, και μένοι πάντες εξανίσαν7α.


unto the Resurrection of the Dead; which he must needs be most certain to attain unto, who believed the Resurrection of the Just and Unjust, and therefore if he had spoken of the Resurrection in general, as it belongeth unto all, he needed not that expression, If by any means, nor that which went before, the fellowship of Christ's sufferings, for without them he should certainly, rise from the dead; but he meant that Refurrection which followeth upon the being made conformable unto his death, which is a Resurrection in conformity to the Resurrection of Christ. As, I say, the Resurrection of the dead is taken in the Scripture for everlasting happiness, and yet the same lan

guage is and may be used for the general Resurrection of all Men, even of * Sed scien- luch as shall be everlastingly unhappy ; * fo the Life everlasting, though used dum enim. for a reward given only unto the Elect, may yet be taken as comprehending quia omnes boni & mali the condition of the reprobate also, understood barely for the duration of perresurgere ha- sons living. bent ad vitam A sed non om

All those then who shall rise from the dead shall rise to life, and after the

hare then who

D nes resurgent Resurrection live by a true vital union of their Souls unto their Bodies : And

ecause that union shall never cease, because the parts united shall never be Ruffi. ad Pfal.

dissolved, because it is appointed for men once to die, and after their reviviscency never to die again, it followeth that the life which they shall live must be an everlasting Life.

To begin then with the Resurrection to condemnation ; the truth included in this Article, in reference unto that, is to this effect, that those who die in their Sins, and shall be raised to life, that they may appear before the Judgment-seat of Christ, and shall there receive the sentence of condemnation, shall be continued in that life for ever to undergo the punishment due unto their fins ; in which two particulars are contained, the duration of their persons, and of their pains. For two ways this eternity may be denied ; one, by a destruction or annihilation of their perfons, with which the torments must likewise cease ; the other, by a sufpension or relaxation of the punishment, and a preferyation of the Perfons, never to suffer the fame pains again. Both of which are repugnant to the clear revelation of the justice of God against the disobedience of Man.

Our first Assertion therefore is, that the Wicked after the day of judg. ment shall not be consumed or annihilared, but shall remain alive in Soul and Body to endure the torments to be inflicted upon them by the justice of God, for all the fins committed by them while they were in the Body. They who of late oppose the eternal subsistence and misery of the

wicked, Itrangely maintain their opinion not as a position to be proved by # Méxetea gs reason, as some of the Heathens did, but as a truth delivered in the Scriclovaso

ptures; as if the word it self i othing but an annihilation of the e

lcoi-nemies of God, and no lasting torment ; as if all the threats and menaces tátie não re of the justice and wrath of God were nothing else, but what the scoffing αλγάν θνητών ins. Empic Atheist expects, that is, after death never to be again ; or if they be, as it ricus adv." were in a moment to lose that being for ever. Because the Scripture Mathem. p.

speaks 321.

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