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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 alreatendentes werba quæ af- dy past

, is to deny it, because it cannot be believed past, but by such an fiduè dicit A- interpretation as must destroy it. As they which interpret this Resurrectimortui jó- on of the likeness of Christ's Resurrection ; that as he died and rose a

gain, fo we thould die unto sin and live again unto righteousness, attriChrifto, ore

buting all to the renovation of the mind, must deny the Resurrection of surreximus cum eo; nec the Body. inteligentes quatenus dicatur, arbitrati sunt jam factam effe resurrectionem, nec ullam ulterius in fine temporum esse sperandain. Ex quibus eft, inquit, Hymer aus c Philetres, qui circa veritatem aberraverunt, dicentes resurrectionem jam faltam effe. Idem Apostolus eos arguens deteftatur, qui tamen dicit nos resurrexiffe cum Chrifto. S. Aug. Epift. 119. ad Januarium. This was the Herefie of the Seleuciani or Heriniani, as the same S. Augustine testifies, Hæref. 59. Resurrectionem non putant futuram, fed quotidie fieri in generatione filiorum. Thus Tertullian relates of fome Hereticks in his time, zeho made the Resurrection 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 file consequutos cum Domnino elle, cum eum in Baptismate induerint. Hoc denique ingenio etiam in colloquiis fæpe noftros decipere confueverunt, quali & ipfi resurrectionem carnis admittant. Væ, inquiunt, qui non in hac carne refurrexit, ne ftatim illos percutiant, fi resurrectionein ftatim abnuerint: tacitè autem fecundùm conscientiam suam hoc fentiunt. Væ, qui non, dum in hac carne est, cognoverit arcana hæretica, hoc enim apud illos resurrectio. Tertidl. de Refurrect. Carnis. cap. 19.

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 sown 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 Mar. 13. 39. laft Trump. The Lord himself shall descend from heaven with a shout,

Cor.15:52, with the voice of an Archangel, and with the Trump of God before ; i Thef. all that are in the graves shall bear

his voice. God shall judge the world, Ats 17. 31. and therefore shall raise the world : But he will not raise them to that judgJohn 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 live shall hereafter attain unto it; I conceive I have declared all which is necessary by way of explication and confirmation 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 demonftration 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 same flesh. The mercy and justice of God are declared by the same profession; the mercy, in promising life after that death which we had fo 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. pher, your hearts Mall rejoice, and your bones shall flourish like an berb 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, confessing that death could not be conquered but by death, ud 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. 1. 1o. ight 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 lafi 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.15.541 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 hope.

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-seat, 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? Ś. 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 Acts 24. 150 he, towards God that there shall be a refurrection of the dead, both of 16. the just 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 perswasion 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. his 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 encouragech 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

Ddd 2


cessary and infallible truth, that as it is appointed for all men once to die, so it is also determined that all men shall 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 ashes, 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 resurrection of life, and all the unjust to á refurrection of damnation; that this shall be performed at the last day when the trump Thall sound : And thus I believe the resurrection of the body.



And the Life Everlatting.

HIS last Article though * not to be found in all, yet was expref-
fed io † many ancient Creeds : In some by way of addition, and * Nos in all,
the Life everlafting; in others by way of conjunction with the for diversend-
former, the Refurrection of the Body unto everlasting Life. Up- of the Refurre-

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

pounded the to come.


Creed, but collated it with the Greek and Roman, and yet makes no mention of this article, but concludes with that of the Refura rection. Sed & ultimus iste sermo qui resurrectionem carnis pronunciat, fummam totius perfectionis succinctâ brevitate concludit. And whereas he fhews the custom of the Aquileian Church to make a Crofs upon their forehead at the naming of hujus carnis, he tells us elfewhere in his Apology againfi s. Hierom, that it was to conclude the Creed. Quo scilicet frontem, ut mos eft in fine Symboli, fignacalo contingentes, & ore carnis hujus, videlicet quam contingimus, tesurrectionem fatentes, omnem venenatæ adversớm nos linguæ calumniandi aditum præstruemus. In the same mana ner s. Hier. his Contemporary, In Symbolo fidei & fpei noftræ, quod ab Apoftolis traditum non fcribitur in charta & atramento, fed in tabulis cordis carnalibus, poft confessionem Trinitatis & Unitatem Ecclesiæ omne Chriftiani dogmatis sacramentum carnis resurrectione concluditur; Epift. 61, So S. Chryf. Hom. 40. in Cor.p.514. Melad g8 79 árayeni αν και μουσικών ρημάτων εκείνων και φοβερών και τες Φρικτος κανόνας ή και το έρανε καλαχθέντων δογμάτων, και τέτο προς το τίλι τροτίθεμεν, όταν μέλλομεν βαπτίζων, κελάντες λίγων ότι πισεύω εις εκρών ανάσασιν και επί τη πίσω τούτη βαπτιζόμεθα, μεία και η ομολογήσει στο μετα τ άλλων τότε καθιέμεθα ας το πηγάω τ ιερών ναμάτων εκείνων. So Maximus Taurinenfis after chofe Words, Carnis Resurrectionem, adds, Hic Religionis noftræ finis, hæc fumma credendi est. And Venantius Fortunatus after the same Words, fumma perfectionis concluditur. And in the Ms. fet forslo by the Bishop of Armagh, cagxos dvaraon, and Carnis Resurrectione are the last Words. t As Petrus Chryfologus 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. Sò Etheriųs Uxamensis, and Eusebius Gallicanus. So we find Serm. de Temp. 131. & de Symb. ad Catech. I. 1. Quomodó carnis Resurrectionem ? Ne fortè putet aliquis quomodo Lazari, ut fcias non fic esses, additum eft in via tam æternam. And l. 2. Hoc sequitur etiam in S. Symbolo quod poft Refurrectionem carnis, credamus & vitam æternam. l. 3. 61, 4. Hoc fequitur in S. Symbolo quod omnia quæ credamus & speramus in vita æterna percipiamus

. And Carolus Magnus in his Reprehenfion of Bafilius Bishop of Ancyra. Non eo modo præjudicat prætermiffio imaginum adorationis facræ fidei puritati, quæ interdi&ta potiùs quàm instituta eft ; ficut præjudicant Remiffio peccatorum, carnis Resurrectio, & Vita futuri fæculi, fi in confeffione prætermittantur, quæ utiq; & in omni fcripturarum ferie 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 interrogatio, Credis & in Spiritum S. Sanctam Ecclefiam Catholicam, Sanctorum communionem, remiflionem peccatorum, carnis Resurrectionem, & vitam æternam ? & respondit unusquisque noftrûin, Credo.

* As appear. eth by shoe

Credimus vitain æternam

As therefore S. Paul hath caught us to express our belief of a Refurre&tion both of the just and the unjust

, fo after the Resurrection we are to con: sider the condition of them both; of the one as risen to everlasting life, of the other as risen to everlasting punishment and contempt ; and fo those who words of firft acknowledged this Article * did interpret it. Although therefore Life Chryfologus

, everlasting, as it is used in the Scriptures, belongeth to the Just alone, and is never mentioned otherwise than as a reward promised and given to them quia poit Rewho fear and serve the Lord; yet the same words may be uled to express

surrectionem the duration of any persons which live never to die again, whatsoever their 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- loweth after it, as when the Apostle faith, † If by any means I might attain place it is not

barely ανάσαoss but ifavéscoss, sis. Thw i uvásaon sür vergări and in the Alexandrian Ms. His skis ievesuru i on veugăr, which is the mof ancient reading, as appeareth by 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 Translation anopy

nec bonoruin finis eft nec

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Nanna po yet the igavascoss of it self, was taken for no more than avásadis by any of the Translators. And S. Chryfoftom did so understand it, as appeareth by these words upon the place, Eirws xx?ar?áow, Onoivois 1 ifavesario

, τ' εκ νεκρών (which is the reading of the Alexandrian ΜS.) τί λέγας, και μην πάνες αυτής τυγχάνεσι, και εκ αναςάσεως μόνης, αλλά και αφθαρσίας πάντες, οι μας τιμήν, οι 3 ας εφόδιον κολάσεως. Εί τoίνω πάντες τ αναςάσεως τυγχάνεσι, και και η αναςάσεως μόνες, αλλά και αφθαρσίας, πώς ως μέλλων εξαιρέτα τινος τυγχάνειν έλεγες, όπως καταντήσω; By τωhich it appeareth that s. Chryfoftom took no notice of the word išavesuois, or of the phrase u o'r tão vexçwr, but as the interpretation of the Apoftles intention addeth, roiæv citala dvasarin onor; il regis autov cry to av Tov Xessór., so also Theodoret's paraphrasé, ivce pescu, w tej räs avasáows. It is therefore I conceive a notion peculiar to Theophylact among the Greeksy Tuvs avis avicu, Mivil waves i avisavou.


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 Resurrection which followerh 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- such 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 perrefurgere ha- fons living. bent ad vitain fed non om

All those then who shall rise from the dead shall rise to life, and after the nes refurgent Resurrection live by a true vital union of their Souls unto their Bodies : And ad glorian, because that union shall never cease, because the parts united shall never be Ruff. ad Pfal.

dissolved, because it is appointed for men once to die, and after their revivifcency 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 persons, with which the torments must likewise cease ; the other, by a sufpension or relaxation of the punishment, and a preservation of the Perfons, never to suffer the same 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 annihilated, 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, strangely maintain their opinion not as a position to be proved by † Máxstorys reason, as some of the Heathens did, but as a truth delivered in the Scriάλγηδόσι

ptures ; as if the word it self taught nothing but an annihilation of the e* Berávous, i- nemies of God, and no lasting torment ; as if all the threats and menaces te me não te of the justice and wrath of God were nothing else but what the scoffing isi. I. Empie Atheist expects, that is, after death never to be again ; or if they be, as it were in a moment' to lose that being for ever. Because the Scripture



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ricns adv. Mathem. p. 321,

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