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believe that Man Ilall suffer in another Life such torments as will be proportionable to his demerits? Nor can we with reason think that the Soul alone shall undergo those sufferings, because the Laws which were given to us are

not made in respect of that alone, but have most frequent reflection on the * Quod con- Body, * without which in this Life the Soul can neither do nor suffer any gruet judicari femperit thing. It is therefore highly probable from the general consideration of huetiam refusci- man actions and divine Řetributions, that there thall be a † Resurrection of

e flesh, that every one may receive the things done in his body, according de Resurrectione carnis,c.14. to that he hath done whether it be good or bad. Negent operarum focietatem ut meritò poffint mercedem negare. Non fit particeps in sententia caro fi non fuerit & in caufa. Sola anima revocetur, fi fola decedit. At enim non magis fola decedit quàm fola decucurrit illud unde decedit. vitam hanc dico. ibid. c. 15. Cùm omnis vitæ noftræ usus in corporis animæque consortio fit, resurrectio autem aut boni actùs præmium habeat aut pænam improbi, necefle eft corpus resurgere cujus actus expenditur. Quomodo cnim in judicium vocabitur fine corpore, cùm de fuo & corporis contubernio ratio præftanda fit ? s. Amb. de fide Ref. •† 2 Cor. 5. 10.

Furthermore; Beside the Principles of which we consist, and the actions which flow from us, the consideration of the things without us, and the natural course of variations in the Creature, will render the Resurrection yer more highly probable. Every space of twenty four hours teacheth

thus much, in which there is always a Revolution amounting to a ReKat]avóncov ✓ surrection. The † Day dies into Night, and is buried in filence and in

recep wy rý darkness; in the next morning it appeareth again and reviveth, opening There the grave of darkness, rising from the dead of Night: This is a diurnal wūs sj cută Resurrection. As the Day dies into the Night, so doth the Summer into Teasul as, - Winter ; the fap is said to descend into the root, and there it lies buried in visa]@i.s.Theo. . Antioch. ad the Ground; the Earth is covered with Snow, or crusted with Frost, and be. Autol. I. 1: comes a general Sepulchre: When the Spring appeareth, all begin to rises Dies moritur ini modem the Plants and Flowers peep out of their Graves, revive and grow, and floutenebris ufque rish : This is the annual Resurrection. The Corn by which we live, and quaque sepe-for want of which we perish with Famine, is notwithstanding cast upon the litur. Funeitatur mundi ho- Earth and buried in the Ground, with a design that it may corrupt, and nor, omnis being corrupted may revive and multiply ; our Bodies are fed with this con

Oltantra de stant experiment, and we continue this present Life by succession of Refurdent, filent, rections. Thus all things are repaired by corrupting, are preserved by peftupent cun- rishing, and revive by dying; and can we * think that Man, the Lord of all eta; ubique iuftitium eft these things, which thus die and revive for him, lhould be detained in death quies rerum : as never to live again? Is it imaginable that God should thus restore all ita lux amiffa things to Man, and not restore Man to himself? If there were no other lugetur : Et tamen rurfus conlideration, but of the principles of humane Nature, of the liberty and cum suo cultu, cum dote, cum sole, eadem & integra & tota universo orbi reviviscit, interficiens mortem suam noctem, rescindens sepulturam fuam tenebras, heres fibimet existens, donec & nox reviviscat, cum suo & illa suggestu. . Acccenduntur enim & ftellarum radii, quos matutina succenfio extinxerat. Reducuntur & fiderum abfentiæ, quas temporalis distinctio exemerat. Redornatur & specula Lunæ quæ menftruus numerus adtriverat. Tertul. de Refur. carn... 12. Lux quotidie interfecta resplendet, & tenebræ pari vice decedendo succedunt, fidera defun&ta vivescunt. tempora ubi finiuntur incipiunt, fructus consummantur & redeunt. Idem Apol. c. 48. Aud i jućege aj vexção aivetóueda i regrov xolproud aina lopetúns, ávcnéand o perece ripäs diünvigora xj dvasárews wwodanyúvode to Cousov. Epiphan, in Ancorato. * Omnia pereundo fervantur, omnia de interitu reformantur. Tu homo, tantum nomen, fi intelligas te vel de titulo Pythiæ discens, dominus omnium morientium & resurgentium, ad hoc morieris ut pereas ? Tertull. Apol. 6.48. Revolventur hyemes & æftates, & verna aut autumna cum suis viribus, moribus, fructibus. Quippe etiam terræ de cælo disciplina est arbores vestire poft fpolia, flores denuo colorare, herbas rursus imponere, exhibere eadem quæ absumpta sunt semina, nec prius exhibere quàm absumpta : Mira ratio de fraudatrice servatrix, ut reddat intercipit, ut cuftodiat perdit, ut integret vitiat, ut etiam ampliet prins decoquit. Siquidem uberiora & cultiora reftituit, quàm exterminavit : Revera fænore interitu, & injuria usura & lucro damno : Semel dixerim, universa conditio recidiva eft. Quodcunque conveneris fuit, quodcunque amiseris, nihil non iterum eft: Omnia in ftatum redeunt cùm abcefferint; omnia incipiunt cum desierint : Ideo finiuntur ut fiant, nihil deperit nifi in salutem. Totus igitur hic ordo revolubilis rerum teftatio eft resurrectionis mortuorum. Operibus eam præfcripfit Deus antequam literis, viribus prædicavit antequam vocibus. Præmifit tibi naturam magistram, subinissurus & Prophetiam, quò faciliùs credas prophetiæ difcipulus naturæ ; quò ftatim adinittas cùm audieris, quod ubique jam videris, nec dubites Deum carnis etiam resuscitatorem, quem omnium noris reftitutorem. Et utique omnia homini resurgunt cui procurata sunt: porro non homini nisi & carni, quale eft ut ipsa depereat in totum propter quam & cui nihil deperit. Idem de Refur. carn. cap. 12.

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femunerability of humane actions, and of the natural revolutions and resurrections of other Creatures, it were abundantly sufficient to render the resurrection of our Bodies highly probable.

We must not rest in this School of Nature, nor settle our perswasions upon likelyhoods; but as we passed from an apparent possibility, unto a high prefumption and probability, so must we pass from thence unto a full assurance of an infallible certainty. And of this indeed we cannot be assured but by the revelation of the will of God; upon his power we must conclude that we may, from his will that we shall, rise from the dead. Now the power of God is known unto all men, and therefore all men may infer from thence a possibility ; but the will of God is not revealed unto all men, and therefore all have not an infallible certainty of the resurrection. For the grounding of which assurance, I shall thew that God hath revealed the determination of his will to raise the dead, and that he hath not only delivered that intention in his word, but hath also several ways confirmed the fame.

Many of the places produced out of the Old Testament to this purpose will scarce amount to a revelation of this truth. The Jews in Gst upon luch * weak inferences out of the Law, as fhew that the resurrection was not clearly delivered by Moses; and in the Book of Job, where it is most evident

11- duce everal ly expressed they acknowledge it not, because they will not understand the places ou: of true notion of a Redeemer properly belonging to Christ. The words of yob M

when the reare very exprefs, I know that my Redeemer liveth, and that he hall stand um

surrection is at the latter day upon the earth, and though after my skin worms destroy believed may this body, yet in my flesh shall I fee God. Against the evidence of this truth in some kind

"serve to illuthere are two interpretations; one very new of some late Opinionists, who frate it, but understand this of a sudden restitution to his former temporal condition; the can in no de

ctree be other more ancient of the Jews, who make him speak of the happiness ofree

Of thought to reanother life, without any reference to a resurrection. But that Job Ipake not vealso great concerning any sudden restitution, or any alteration of his temporal condi- a mystery. As tion, is apparent out of the remarkable Preface ushering in this Expression, formation of O that my words were now written, O that they were printed in a book ! man Moses u, That they were graven with an iron pen and lead, in the rock for

nym with He desires that his words may continue as his expectation, that they may re- two jods, and main in the rock, together with his hope so long as the rock shall endure, in the forma

tion of beasts even to the day of his resurrection. The same appeareth from the objection hyn with but of his Friends, who ur I against him that he was a sinner, and concluded "ne; there

fore the beasts from thence that he should never rise again ; for his sins he pleaded a Redeemer, and † for his resurrection he sheweth expectation and assurance through once, but the same Redeemer. It is further confirmed by the expressions themselves. Man twice;

once in his which are no way proper for his temporal restitution: The first words, * I al-generation, so know, denote a certainty, and community, whereas the blessings of this and again in

his resurrelife are under no such certainty, nor did fob pretend to it, and the par- tione ur; ticular condition of Job admitted no community, there being none parta- strangely apker with him of the fame calamity ; I know certainly and infallibly, whatso-prehend a proever shall become of my Body at this time, which I know not, but this I refurrection, know that I shall rise; this is the hope of all which believe in God, and even in the therefore this I also know. The title which he gives to him on whom he depends, the † Redeemer, Theweth that he understands it of Christ; the time and to duit

thou shalt return ; TUN N DONI NS bn it is not thou shalt go to the dust, but thou shalt return. As if he had said, thout art now duft zuhile thou livest, and after death thou shalt return unto this dust, that is, thou shalt live again as now Thou doelt. So from those words, Exod. 15.1. JinTVU IN they conclude the refurrection is pon this ground, Ny TV 7 8 9N it is not said, he fang, but he shall sing, viz. after the resurrection in the life to come. With these and the like arguments did the Rabbins satisfie themselves; which was the reason that they gave so small satisfaction to the Sadduces; while they omitted that pregnant place in Job. a Job 19.25,26.

This place is urged by. S. Clemens Romanus, the immediate successor of the Apostles; in his Epistle to the Corinthians, p. 36. where instead of these words of the LXX. evasicas To Sepuce MB crevlašu tauta, he reads, medyasýrus * Cáexa restaurku circer las cosas par Tavra már?, nyt INI * 1929

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:ynx expressed denotes the futurition at the latter day; the description of that

Redeemer, standing on the earth, representeth the judge of the quick and the dead; and seeing God with his Eyes, declares his belief in the incarnation: The Jewish exposition of future happinels to be conferred by God, fails onl in this, that they will not see in this place the promised Messias ; from whence this future happy condition which they allow, would clearly involve a resur

rection. Howsoever they acknowledge the words of Daniel to declare as Dan. 12. 2. , much, and me f them t

the earth shall awake: The Jews col- Thucii, ana m left from fome to everlasting life, and some to shame and everlasting Confufion. hence the refurrection, as Rabina in Sanhedrin, and in the Midrash Tillim. Pfal. 93. 3. 'IV Oinon DJ Dy twn yn "ON : 121.18924 noy nD 1WN 21 Rabbi Rachmon said, that the sleepers in the dust are the dead, as it is written, Dan. 12. 2. Many of them that fleep in the dust of the earth shall awake, ec. And this is only denied by the Gentiles : for Porphyrius referreth it only and wholly to the times of Antiochus, whose words are thus left unto us translated by S. Hierom : Tunc hi qui quali in terræ pulvere dormiebant, & operti erant malorum pondere, & quafi in fepulchris miferiarum reconditi, ad insperatam victoriam de terræ pulvere resurrexerunt, & de humo elevaverunt caput, custodes legis rcsurgentes in vitam æternam, & prævaricatores in opprobrium sempiternum: Where it is to be observed, tbat he gives a probable gloss of the former part of the verse, but none at all of the latter, because it is no way consistent with bis exposition of the former : for they which did rise from the burden of the pressures under Antiochus, did neither rife from thence to an eternal life, nor to an everlasting contempt. Thus, I fay, only the Gentiles did interpret it, but now the Socinians are joined to them. So Volkelius urges, quòd in præcedentibus de Antiochi tempore agatur, & refurreAtio illa ad tempora quæ jam præcefferunt spectet.

If these and other places of the Old Testament shew that God had then revealed his will to raise the dead, we are sure those of the New fully declare the same. Christ who called himself the resurrection and the life, refuted the Sadduces, and confirmed the doctrine of the Pharisees as to that opinion. He produced a place out of the law of Mofes, and made it an argument to prove as much, As touching the refurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abrabam, and the God of Isaac, and the God of Jacob? God is not the God of the dead but of the living. With the force of which argument the multitude was astonish'd, and the Sadduces silenced. For under the name of

derstood a great benefactor, a God of promise, and to be their God was to bless them and to reward them; as in them to be his fervants and his people was to believe in him, and to obey him. Now Abraham, Ifaac and Tacob had not rec

Facob had not received the promise which they expected, and therefore God after their death desiring still to be called their God, he thereby acknowledgeph that he had a blessing and a reward for them stilt, and confequently that he will raise them to another life in which they may receive

it.' So that the argument of our Saviour is the fame which the Jews have Exod., 6. 4.

drawn from another place of Mofes, I appeared unto Abraham, unto Ifaac, 09 timb and unto Jacob by the name of God Almighty, but by the name Jebovah was

I not known unto them. Nevertheless I have established my Covenant with in them, to give them the land of Canaan, the land of their Pilgrimage whereSinds in they were strangers. It is not faid, to give their Sons, but, to give them ::thing the land of Canaan ; and therefore, because while they lived here they enjoyIt is not faid" to give you, ed it not, they must live again that they may receive the promise. but to give them, whereby the resurrection of the dead appeareth out of the Law. R. Simai, in Perek Helek. And therefore the

ותחיית המתים קאעדה מן קיאער שריעה משאן,Sews hold the refurrection for one of the foundations of the law of Mofes

Moses Maim. Expl. c. 10. Tract. Sanhedrin.

And as our blessed Saviour did refute the Sadduces out of the law of Mofes, fo did S. Paul join himself unto the Pharisees in this particular, for being called before the Council, and perceiving that the one part were Sadduces

and the other Pharisees, one denying, the other asserting the refurrection, Afts 23.6. he cried unto the Council, Men and brethren, I am a Pharisee, the fon of is Pharisee, of the hope and refurrection of the dead I am called in question ; and

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answering before Felix, that they had found no evil doing in him, while he ftood before the Council he mentioned this particularly, except it be for this Acts 24. 27. one voice, that I cried standing among them, Touching the refurrection of the dead I am called in question by you this day. :

It is evident therefore that the resurrection of the dead was revealed under · the law, that the Pharisees who far in Moses's chair did collect it thence, and believe it before our Saviour came into the world, that the Sadduces who

enied it, erred, not knowing the Scriptures, nor the power of God: That our blessed Saviour clearly delivered the same truth, proved it out of the law. of Moses, refuted the Sadduces, confirmed the Pharisees, taught it the Apoftles, who followed him, confirming it to the Jews, preaching it to the Gentiles. Thus the will of God concerning the raising of the dead was made known unto the Sons of men ; and because God can do whatsoever he will, and will certainly effect whatsoever he hath foretold, therefore we are assured of a resurrection by virtue of a clear revelation.

Beside, God hath not only foretold, or barely promised, but hath also given such testimonies as are most proper to confirm our faith in this particular prediction and promise. For God heard the voice of Elijah for the dead Child of the widow of Sarepta, and the Soul of the Child came into him at Ki gain, and he revived. Him did Elisha succeed, not only in the fame Spi- 22. rit, but also in the like power, for he raised the child of the Shunamite from 2 Kings 4. death, nor did that power die together with him : for when they were burying a dead man, they cast the man into the fepulchre of Elisha, and when the man was let down and touched the bones of Elisha, he revived and stood up-2 Kings 17.21. on his feet. These three examples were fo many confirmations, under the law, of a resurrection to life after death ; and we have three to equal them under the Gospel. When the Daughter of Jairus was dead, Christ said unto Mark s.ar. her, Talitha cumi, Damsel, arise, and her spirit came again, and straight-42. way the Damsel arose. When he came nigh to the gate of the city called Luke 8.55. Năim, there was a dead man carried out, and he came nigh and touched In

dhe Luke 17. 12,

14, IS. the Bier, and said, young man, I say unto thee, Arise; and he that was 1. dead fat up and began to speak. Thus Christ railed the dead in the cham

ber and in the street, from the bed and from the bier, and not content with these smaller demonstrations, proceedeth also from the grave. When Lazarus had been dead four days, and so buried that his Sister said of him, by this John 11.39, time he stinketh; Jesus cried with a loud voice, Lazarus, come forth, and he

m 42,43, 44. that was dead came forth. These three evangelical resuscitations are so many preambulary proofs of the lait and general relurrection ; but the three former and these also come far short of the resurrection of him who raised these.

Christ did of himself actually rise, others who had slept in their graves did come from thence, and thus he gave an actual testimony of the relurrection. For if Christ be preached that he rose from the dead,"faith S. Paul to the Corinthians, how fay fome among you that there is no resurrection from the 1 Cor. 15. 22 dead? If it be most infallibly certain that one man did rise from the dead, as we have before proved that Christ did, then it must be as certainly false to assert that there is no resurrection. And therefore when the Gentiles did themselves confess that some particular persons did return * to life after death, * ; they could not rationally deny the resurrection wholly. Now the resurrecti- not only cera

tain perfons on of Christ doth not only prove by way of example, as the rest who rose, under the Law

... and among the Fews, who were raised to life; but there were also histories amongst the Gentiles of several who rose to life afrer Death. We mentioned before, one out of Plutarch p. 289. who rose the third day, and Plato mentionesh another who revived the twelfth day after death. 'Ara' révri cos, lub odrá. 'Arxivx ye drónovou ição, crx'énerius ardogs, 'Hegs, 'Agusvis, Toyéros 1 cupúas, os 7078 « porémew Traduissas árzigedéviwy dercicios vexção da due pouquivov, cigong cringéin, xapelat is 5 orrado uérawy cient ou dwder.cl cos égi tal mvači xe qevos ávebiw. Plat. de Rep. I. 10. Vide Plin. l. 7. c. 52. De his qui clati revixerunt.

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but bath a force in it to command belief of a future general resurrection. For Afts 17. 31.

God hath appointed a day in which he will judge the world in righteou. nefs by that man whom he hath ordained, whereof he hath given an assu.

rance unto all men, in that he hath raised him from the dead. All men 1 Cor. 15.21, then are assured that they shall rise, because Christ is rifen. And since by

man came death, by man came also the resurrection of the dead. For as in
Adam all die, even fo in Christ shall all be made alive.
· This consequence of a future resurrection of the dead from that of Christ
already past, either hath a general or particular consideration. In a general
reference it concerneth all ; in a more peculiar way it belongeth to the E-
lect alone. First, It belongeth generally unto all men in respect of that do-

minion of which Christ at his resurrection did obtain the full possession and Rom. 14. 9. execution. execution.

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For to this end Christ both died and rore, and revived, that he might be Lord both of the dead and living. Now as God is not the God of the dead, but of the living, fo Christ is not the Lord of the dead, as dead, but as by his power he can revive them and rule them, when and in

what they live. By virtue of this dominion entered upon at his resurrection 1 Cor. 15. 25, he must reign till he hath put all his enemies under his feet, and the last

enemg that shall be destroyed is death, and there is no destruction of death

but by a general resurrection. By virtue of this did he declare himself after Rev. 1. 18. this manner to S. John, I am he that liveth and was dead, and bebold I

am alive for evermore, Amen, and have the keys of Hell and of Death. Thus are we assured of a general resurrection, in that Christ is risen to become the Lord of the dead, and to destroy death.

Secondly, Christ rising from the dead assurech us of a general resurrection in respect of the judgment which is to follow. For as it is appointed for all men once to die; so after death cometh judgment, and as Christ was raised that he might be judge, so shall the dead be raised that they may be judged. As therefore God gave an asurance to all men, that he would judge the world by that man, in that he raised him from the dead, so by the fame act did he also give an assurance of the resurrection of the world to judgment.

Now as the general resurrection is evidenced by the rising of Christ, fo in a more special and peculiar manner the resurrection of the chosen Saints and Servants of God is demonstrated thereby. For he is risen not only as their.

Lord and Judge, but as their Head, to which they are united as members of Col. 1. 18. his Body (for He is the head of the body of the Church, who is the begin

ning of the first-born from the dead) as the first-fruits, by which all the I Cor. 15.20. Jump is fanctified and accepted, for now is Christ risen from the dead,

and become the first-fruits of them that sept. The Saints of God are endued with the Spirit of Christ, and thereby their bodies become the temples of the Holy Ghoft; now as the promise of the Spirit was upon the refurre

ction of Christ, so the gift and possession of the Spirit is an assurance of the Rom. 8. 11. resurrection of a Christian. For if the Spirit of him that raised up Jefus

from the dead, dwell in us, he that raised Chrift from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us.

Thus God hath determined, and revealed that determination, to raise the dead, and confirmed that revelation by the actual raising of several persons as examples, and of Christ as the highest assurance which could be given unto · man, that the doctrine of the resurrection might be established beyond all possibility of contradiction. Wherefore I conclude that the resurrection of the body, is in it self considered possible, upon general considerations highly probable, upon Christian principles infallibly certain. .

But as it is necessary to a resurrection that the flesh should rise, neither will the life of the Soul alone continuing amount to the reviviscence of the whole

man,

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