that we shall be unwearied in all our actions and motions 4. In Glory It is sown in dishonour it is raised in glory Which glory stands in the integrity beauty and 1 Cor. 15. 43. splendor of all members they shall be raised perfect having no deformity through defect of convenient members or congruous quantity or through accession of some member or part inconvenient or disproportioned in scituation or uncomliness in any kind whatsoever the body which is now foul filthy without beauty or splendor shall be made lightsome clear and shining clothed with heavenly glory and Divine light When Christ was transfigured on mount Tabor his Face did shine as the Sun and his raiment was white as the light Mat. 17. 2. It may well be supposed it hath no less but rather greater beauty now since hi is entred into his glory for some reasons this glory might be vailed before his Ascension but the Apostle is plain for his glorious state now and ours in conformity thereto Who shall change our vile bodies that it may be fashioned like unto his glorious body Phil. 3. 21. and we shall be like him 1 Joh. 3. 2. The glory of his transfiguration was a fore runner not of his own only but of our glory also in heaven the same it was for Essence with what he had afterward though different in circumstance and degrees that onely for a season but this for ever that transient this permanent Psal 45. Christ in the flesh was fairer then the sons of men in his low estate white and ruddy the chief of ten thousand Cant. 5. And is he not beautiful being highly exalted at the right hand of God This beauty is made up of the integrity of his body in respect of the number order and perfection of his members and proportion in colour and exceeding brightness and heavenly splendor and such shall be our glory and beauty of our bodies in the world to come now we have blemishes but then we shall have none yea not onely our imperfections shall be done away but a new beauty conferred on us In all Israel there was none to be so much praised as Absolom for his beauty From the soal of his foot even to the Crown of his head there was no blemish in him 2 Sam. 14. 25. Of the Nazarites 't is said they were purer then Snow they were whiter then Milk they were more ruddy in body then Rubies Lam. 4. 7. Moses face shone so that he put on a Vail when he spake to the people and of Stephen 't is said they that sate in the Councel looking stedfastly on him saw his face as it had been the face of an Angel Acts 6. 25. All that glory I conceive no glory in comparison of this at the Resurrection When they that be wise shall shine as the brightness of the Firmament and they that turn many to righteousness as the Stars for ever and ever Dan. 12. 2. And the Righteous shine forth as the Sun in the Kingdome of the Father Mat. 13. 43. We shall all have the same glory for Essence but not 〈◊〉 degrees but as there is one glory of the Sun another glory of the Moon and another glory of the Stars and one Star differeth from another Star in glory so also is the Resurrection of the dead 1 Cor. 15. 41 42. All Stars are not of one magnitude nor all Saints the same in glory all shall be fair pure clear beautiful and delightful to behold having all members of a comly proportion and amiable colour and shining in glory no deformity by defect redundancy or disproportion in any part in respect of matter or colour 5. Spirituality It is sown a natural body it is raised a Spiritual body 1 Cor 15. 44. not for substance but qualities conditions and gifts of the Spirit being by the Divine power sustained and acted immediately 1. Whereas now it is supported by natural helps Food Physick Fire Clothing c. then God shall be all these to the body They shall hunger no more neither thirst any more neither shall the Sun light on them nor any heat Rev. 7. 16. For the Lamb which is in the midst of the Throne shall feed them and shall lead them to living Fountains of water v. 17. Moses Elijah and Christ were preserved forty days without food on earth why should not our bodies be preserved thus without means for ever in heaven 2. It shall be under the guidance conduct and command of the Spirit immediately in all its motions and actions here the soul immediately caries and commands the body but there the Spirit of God both soul and body where it listeth and acts as it pleaseth without difficulty or weariness they shall wholly give up themselves to the command of the Spirit We now proceed to the efficient cause of this great work and that can be no other then God It 's a miraculous work and a new Creation and so above the power of Nature to effect and proper to God who is the Author of Nature The ancient Rabbins said There be three 〈◊〉 Menass Ben Israel de resur 〈◊〉 2. c. 1. Keys in the hand of the blossed God which are not committed to any Legate the Womb the Rain and the Resurrection of the Dead that is He maketh the barren to Bear causeth the Rain and raiseth the Dead This is that Dew in Isa 26. 19. Thy Dew is as the dew of Herbs or as the dew of light the morning dow which refresheth recreates grass and the herbs and causeth them to flourish thy Dew the Divine Power by which thy dead shall be quickned and revived is as the Dew that falleth on the Herbs it shall so raise them as the Herbs that are decayed and withered are raised up by the morning Dew and comfortable heat and influence of the Sun God who quickneth the Dead as Rom. 4. 17. Who quickneth all things 1 Tim. 6. 13. Which raiseth the Dead 〈◊〉 Cor. 1. 9. it is an Act common to all the three Persons Father Son and Spirit The Father raiseth up the dead and quickneth them John 5. 21. and the Spirit Rom. 8. 11. The Son John 5. 21. Even so the Son quickneth whom he will Therefore Christ promiseth it I will raise him up at the last day John 6. 40. 44 54. and John 11. 25. I am the Resurrection and the Life How is that Not Formally but Causally I am the Cause of the Resurrection and Life that any man hath None rise or live but by me This from Christ's mouth the Apostles preached and believed knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4. 14. Thus in Jerusalem they taught the People and preached through Jesus the Resurrection of the Dead And also at Athens Paul preached Jesus and the Resurrection Chap. 17. 18. And thus doth he answer the first Adam As in Adam all dy so in Christ shall all be
duty or exercise of her faculties but by accident as they are sinful and subjected thereby to weakness and infirmities all which shall be done away in the world to come Our bodies are Elementary wherein Earth and Water Object are predominant and that makes them heavy for which cause they are placed where weighty and heavy things are to be seated and this heaviness of the body must needs be an hindrance to the souls motion and action Besides Heaven is no place for such bodies there is neither lightness nor heaviness gravity nor levity then what shall our bodies do in Heaven or how shall they there long continue Let not Impotent man limit the Omnipotent God who Sol. made our bodies we now possess thus qualified for our continuance in this world can and will make them suitable to the state and condition of that to come he that made the Iron to swim and ballanceth the waters in the Clouds who to prevent vacuity causeth waters to mount upward and Iron by the influence of the Load-stone to hang in the Ayr who gave ability to the body of Christ after his Resurrection to ascend into the Heavens can as well change the temper of our bodies and make them fit for any place or motion and to continue above the Elementary Region From the proof and explication of this Mystery we proproceed Vse 1. to a brief Application What hath been said serves first for refutation of those that deny or corrupt the Doctrine Refutation of the Resurrection of the body The Philosophers misled by vain Philosophy were for the most part ignorant of and Adversaries to it a Et ut carnis Resurrectio negetur de una omnium Philo sophorum Schola sumitur Tertul. Praescrip advers Heret So were the Sadduces b Mat. 22. 23. Acts 23. 8. the first after Christ among the Christians that denyed it was Simon Magus c Epiph. h. 21. some there were among the Corinthians unsound herein d 1 Cor. 15. as also Hymeneus and Philetus e 2 Tim. 2. 18. Basilides Saturninus and many more are for this by Epiphanius Augustine and other Fathers condemned for Hereticks many more might be named were it necessary I shall adde only one pair more of this viperous brood Coppin and Quintin whom in latter times about the year 1525. the Devil stirred up in Brabant and Holland to oppugne this and other precious truths of God the latter having abjured his Heresie was for this and other notorious crimes executed at Tourney in Gallick Flanders f Gualter Chronog And if the same body rise then not an aerial and aetherial as the Originists held nor as Eutichius Patriarch of Constantinople supposed shall our bodies be impalpable Greg. l. 14. c. 29. in Job and more subtile then the Wind and Ayr neither can the soul pass out of one body into another in death for either it must inform moe bodies then one or some bodies must be joyned to other souls in the Resurrection We forbear to mention any more Heresies or Hereticks in this point the Church hath been continually pestered with them in all ages so that it is no wonder the grand Impostor hath in our times withdrawn so many from the simplicity of the Gospel This should be as a Bridle to restrain from sin and a Vse 2. Exhortation spur to holiness and vertue Herein saith Paul do I exercise Acts 24. 15. my self to have alwayes a conscienco void of offence toward God and toward men then shall be a Resurrection that men may be judged and receive according to their deeds what a madness thenis it for men to spend their days in vanity as if no account were to be given The Saints shall rise to glory they shall be as the Angels then what manner of men ought they to be who expect such a Priviledge as to be the children of the Resurrection And this should be an encouragement to suffer chearfully for Christ sith we shall have our reward in the Resurrection of the just this was the Martyrs comfort and confidence in their sufferings that they should obtain a better Resurrection g Heb. 11. 35. In the mean time we should with Job earnestly long and patiently wait for this glorious change h Job 14. 14. with Paul strive to attain unto the Resurrection of the dead i Phil. 3. 11. that is that state of perfection which doth accompany the Resurrection we should groan to be clothed upon with our house from Heaven k 2 Cor. 5. 4. waiting for the Adoption the Redemption of our body l Rom. 8. 25. This also is a Fountain of Consolation to the Saints 1. In respect of death we need not fear to dy because we hope to live again and in a far better condition when we have put off our ordinary raggs we shall be clothed with royal Robes when our houses of Clay are pulled down we shall have a building raised of hewen stone we leave a prison to possess a Palace our vile bodies shall be made glorious In the grave we rest in our Chambers and our dust is living to the Lord And concerning them that are asleep let us nor sorrow as them which have no hope m 〈◊〉 Thes 4. If ye love me saith Christ ye will rejoyce because I go to my Father n Ioh. 14. 28. We should rejoyce when our friends dy for they go to our Father 2. In respect of sin which cleaves so fast unto and so easily besets us here that we have cause to cry out with Paul O miserable man that I am who shall deliver me from this body of death In the resurrection we shall be perfect as the Angels 3. In respect of those manifold wants necessities and afflictions we are subject to in this life in the resurrection all evils shall be removed and all good things enjoyed we shall be as the Angels of God Jobs comfort was That in his Job 19. 26. flesh he should see God David's and Christs upon a like ground Thou wilt shew me the path of life the same was Psal 16. 11. the Martyrs consolation Peter speaks of times of refreshing Heb. 11. 35. which are a Christians hope and therefore we should not Acts 3. 19. faint in affliction nor be discouraged with difficulties which molest us in our Christian race we shall have a time of refreshing at the appearing of the Lord Jesus Christ to whom be glory and honour for ever and ever Amen A Conference between John Osborn Minister of the Gospel and Richard Coppin concerning the resurrection of the body Osb JOb 19. 25. For I know that my Redeemer liveth and that he shall stand at the latter day upon the earth 26. And though after my skin worms destroy this body yet in my slesh shall I see God 27. Whom I shall see for my self and mine eyes shall behold and not another though
they may see him whom they have pierced and behold their Judge and the deaf that they may hear him to their terrour And whereas there are some things pertaining to the nature of man in respect of his present state and according to the common and ordinary course of Nature as humours seed milk c. We suppose that both shall have those things that are recessary in the number of which we do not comprehend superfluous or excrementitious humours or those which are of Nature intended for generation as seed or nutrition of another as milk of which there shall be no use of those things which humane nature cannot here want as blood I conceive this shall be restored also yet to some this seems rather agreeing to a natural than a Spiritual body And although some members are of no use in the Resurrection yet for as much as of the Organical members there is a double relation the first of matter to the form so their end is the perfecting and adorning the body or of an Organ to an active Principle so the end is operation though there be no need of some members as to operation yet in respect of ornament and perfection of the body they are not in vain or superfluous but necessary in the Resurrection so that though there be no use yet there shall be distinction of the Sex As to the quantity and stature of the body some conceive all shall arise at the same stature to which they should have come and beyond which they should not have gone if Nature had not erred but this we shall not assert or undertake to determine The bodyes of the unjust shall be made immortal and incorruptible but passible they shall receive their bodies not for Ornament but torment for they must be tormented and suffer the wrath of the Almighty for ever and ever therefore it is necessary they should dy no more but remain for ever without natural helps that they may be punished without intermission The Saints shall be raised to a perfect and glorious estate they shall be like Christs glorious body Phil. 3. 21. and like the Angels of God Mat. 22. 30. 1. In Immortality Neither shall they dy any more Luke 20. 36. This mortal must put on immortality 1 Cor. 15. 5◠And we groan that mortality might be swallowed up of life 2 Cor. 5. 4. And death is said to be swallowed up in victory 1 Cor. 15. 54. So that there shall be no more death Apoc. 21. 4. Death it self being cast into the lake of fire Apoc. 20. 14. Others raised before Christ and some after by the Apostles dyed again but to these shall be no dying for such was Christs life Christ being raised from the dead dyeth no more death hath no more dominion over him Rom. 6. 9. Our life shall be parallel to eternity the body before the Fall was immortal therefore did God place in Paradise the Tree of Life as a Sacrament of that immortality he should have enjoyed in his innocent state The long life of Adam and the Fathers was the Reliques of that immortality man had before the Fall And this is the state of the holy Angels their days are the days of Eternity God is immortal by Nature thus he only hath immortality 1 Tim. 6. 16. The Angels and souls of men by Creation Adam's body by condition if he brake not Covenant with his Maker ours hereafter by special grace in the Resurrection for the cause removed the effect must cease sin is taken away therefore death also in due time must be removed the Guilt of sin is taken away in Justification the Reign of it in Conversion the Acting of it in Death the last Effect in the Resurrection Adam before the Fall was Potentially mortal as the effect proves he should have been immortal if he had kept the conditions of the Covenant those that are raised shall be so confirmed that they cannot dy for they shall not be in a capacity of sinning which brings death they have not this immortality upon such termes as Adam had 2. In Incorruptibility and Impassibility they shall not suffer any thing that can hurt afflict or impair them It is 1 Cor. 11. 43. 52. 53. 〈◊〉 sown in corruption it is raised in incorruption The dead shall be raised incorruptible this corruptible must put on incorruption Now our bodies by hunger thirst diseases labcur grief c. are wasted every day and at last wholly corrupted in our dissolution but after the Resurrection they shall continue in the same state The Manna which by man could not be kept one day without putrifaction by the Divine power was preserved in the golden Pot for many ages Aegyptians by embalming bodies kept them from corruption many hundred years and why may not an immortal body be kept from corruption by an Omnipotent God And thus also shall the Saints be as the Angels 3. In Power It is sown in weakness it is raised in 1 Cor. 15. 43. Power Here it is weak and sickly then it shall be strong vigorous and healthy the strength of Sampson and other mighty men in a fallen state shew what Adams was by Creation and what 〈◊〉 shall be in the Resurrection for this is a restauration of what we lost and of further perfection The powerfulness of the body in the Resurrection comprehends 1. Activeness in the execution of all those actions which are suitable to it our bodies now are impotent and so indisposed to perform all those actions that belong to them and unserviceable to the soul yet when this great change shall come they shall be made able to act perfectly they shall be observant of and subservient to the souls desires and whereas now their gravity doth hinder their motion upward they shall then like Eagles mount up into the Ayr and convey themselves whither they please for they shall be filled with the Spirit An Egg cannot mount upward while it is without life but when it is quickened and filled with spirits it moveth and mounteth on high A Bird is an heavy body yet by her wings she can raise her self from the earth and fly swiftly in the Ayr. Iron may be so formed by Art that it shall not sink but swim upon the water and why should this motion of our bodies after the Resurrection be thought incredible Christs body could move upward for it ascended into Heaven and ours shall be like it when he comes we shall be caught up to meet the Lord in the Ayr. 1 Thes 4. 17. 2. Nimbleness Strength puts Agility into bodies makes them more quick in motion Asahel was swift as a 2 Sam. 2. Roe Our bodies must be more perfect being conformed to Christ who was so quick in motion that he vanished out of sight when he had shewed himself to his Disciples Luke 24. 31. 3. Unweariedness now we are soon tyred with action by reason of weakness but then we shall be so strong and lively
again y Qui granae seminum mortua putrefacta vivificat per quae in hoe seculo vivas multo magis teipsum exsitabit ut vivas in aeternum August Nor can the resolution of his body into Elements or their separation hinder The Goldsmith by his Art can sunder divers Mettals mingled together the Alchymist out of one draw another shall impotent man do such things and the Omnipotent not be able to separate those Elements into which thy body is changed from those with which it is mixed what ever confusion or mixture there be in the world in respect of us there is none to God all things are obvious to him and distinguished by his wisdome Why should the matter of our bodyes turned to Ayre Water Earth c. lie hid to him to whom the whole world is far less then a little Closet or narrow Chest to the wisest man the World is his Treasury Fire Ayre Earth and Water so many rooms where the matter of our bodys is laid up he knows right well how each part is disposed of where it lies and can bring it forth at his pleasure he can call out can bring forth what over hath been devoured by Beasts eaten by men destroyed by fishes consumed by fire exhaled into ayre converted into earth resolved into water and how ever afterward dispersed into this Universe Neither is there any Den Covert Corner Hole or secret place hidden from the knowledge or beyond the Power of the Creator Though this matter pass into a thousand bodies one after another as if a man be devoured by Beasts they eaten by Men those Men swallowed by Fishes those Fishes again by Men and these resolved into Ayre and other Elements the matter of the first man is not in the dark but in the light to him how many changes soever there be he can restore to him his own the flesh of the dead which is made the flesh of another living man is not so made his flesh but that it may be restored unto the first owner to repair his body in whom it first began to be humane flesh But how shall the man eater be repaired That in him which is exhausted by hunger and exhaled into ayre or any way lost or impaired before his supply from anothers flesh is so laid up in Gods Store-house though mingled with the Elemens or in other bodies God can find it cut and will return it unto him that he needs not that borrowed flesh for his supply there is enough of his own in Gods keeping to make him up a man without being beholding to anorher for the least parcel of his body We must not imagine that whatsoever entreth into the body is turned into the substanc of it for part passeth away into the draught Nor that all that is turned into the substance of the body is permanent and continueth with a man until the day of death and so must rise again and become a part of the body at the day of judgement but every man shall have so much of his own substance as shall make his body perfect though another mans flesh eaten by him be no part thereof And now I suppose it cannot be thought impossible that God should raise the dead whether he will is the main question the Libertines sayes no And why I pray you is not this like to be done Here Object the Devil is changed into an Angel of Light and pleads Scripture or rather wrests it to maintain an Heresie Eccl. 3. 19. That which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dyeth so dyeth the other yea they have all one breath so that a man hath no preheminence above a beast Beasts dy and rise not again and therefore no Resurrection to be expected by the sons of men These words import no more then a similitude in some Sol. things not in all between a man and a beast one thing befalleth them both that is death and in this a man hath no preheminence above a beast to be free from death the accord is not in all things is evident from v. 21. Who knoweth the Spirit of man that goeth upward and the Spirit of the beast that goeth downward to the earth They both dy but are not both alike in death this then makes nothing against the Resurrection of the body sith it speaks not any thing of the state of men and beasts after death but onely affirms them both to be mortal 1 Cor. 15. 50. Now this I say Brethren that flesh and blood Object cannot inherit the Kingdom of God Therefore there can be no resurrection of the body consisting of flesh and blood Whereas Paul affirms flesh and blood cannot inherit Sol. the Kingdome of God he means not our bodies simply or according to their substance consisting of flesh and blood as if the nature of flesh and blood were to be abolished and not to enter into the Kingdome of God in the Resurrection but that which before he calles a natural body v. 44 and which is Earthy v. 48. conformed to the Image of the earthly v. 29. that is our bodies as we receive them from the first Adam tainted with sin and subject to infirmities our bodies in weakness vileness corruptibility mortality and as they now are before they be changed these cannot inherit the Kingdome of God this verse is an exegesis or explication of the former As we have borne the Image of the Earthy we shall also bear the Image of the Heavenly As we have been conformable to the first Adam in having natural bodies so we shal be made like the second in having Spiritual bodies and this is necessary because else we cannot inherit the Kingdome of God we must be changed not in substance but quality of natural be made Spiritual of earthy Heavenly of mortal Immortal of corruptible Incorruptible of dishonourable Glorious of weak Powerful of sinful Holy before we are capable of that Heavenly Kingdome and Glorious state of the Saints after the Resurrection and this is evident by what the Apostle adds in the close of this and in other verses following Neither doth corruption inherit Incorruption and v. 51. We shall all be changed and 52. The dead shall be raised incorruptible and we shall be changed and v. 53. This corruptible must put on incorruption and this mortal must put on Immortality The old bodies shall remain but clothed a new the substance continue but the qualities be changed the same flesh and blood but in a better condition If the souls are now free and blessed denisons of Heaven Object how is it likely they should descend again into these bodies and be again captivated in them Are not our bodies as weights Plummets and Shackles to the soul hindring them in Divine contemplation and Heavenly conversation Our bodies are not naturally a burden offence or hindrance Sol. to the Soul in the discharge of her
and reasoned saith Luke Jesus himself drew neer and went with them but their eyes were holden that they should not know him t Luke 24. 15 16. They discourse together he preacheth unto them and he adds They drew nigh unto the Village whither they went and he made as though he would have gone further u verse 19 to 28. But they constrained him saying Abide with us for it is towards evening and the day is far spent and he went in to tarry with them And it came to pass as he sate at meat with them he took bread and blessed it and brake and gave to them And their eyes were opened and they knew him and he vanished out of their sight x verse 29 30 31 32. Also the same day at Evening When the Disciples were assembled for fear of the Jewes came Jesus and stood in the midst of them and saith unto them Peace be unto you And when he had so said he shewed unto them his hands and his side then were the Disciples glad when they saw the Lord y Ioh. 20. 19 20. And saith Mark He upbraided them with their unbelief and hardness of heart because they believed not them which had seen him after he was risen Mark 16. 14. But Thomas was not with them Ioh. 20. v. 24. He again appeared unto them when Thomas Ioh. 20. 26. was with them who because he had rashly said Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe John 20. 25. therefore saith he to Thomas Reach hither thy finger and behold my kands and reach hither thy hand and thrust it into my side and be not faithless but believing v. 27. That this resurrection is not only spiritual appears from Luke 24. 39. Behold my hands and my feet that it is my self Handle me and see for a spirit hath not flesh and bones as ye see me have And from Luke 24. 42 43. for he eats of broyled fish and an honey comb Also the Sea of Tiberias while they were a fishing discourseth with them works a miracle eats bread and fish John 21. 1 to 23. A fourth time to the Disciples on a mountain of Galilee Mat. 28. 16. where they worship him and receive a Commission to baptize and preach to the Nations ver 17 to the end Of these apparitiors saith Luke He shewed himself alive after his Passion by many infallible proofs being seen of them forty days and speaking of the things pertaining to the Kingdom of God Acts 1. 3. He manifested himself to their eys by his visible presence standing among them walking with them eating and drinking before them to their ears by audible words to their hands by touching of his flesh and that they might be sure it was no delusion he opens their understandings z Luke 24. 45. works miracles and confers on them the holy Ghost and the gift of working wonders a Mark 16. 17 18. From Apparitions let us come to Attestations we have first the Testimony of Angels He is not here for he is risen as he said Come see the place where the Lord lay Matth. 28. 6. And go quickly and tell his Disciples that he is risen from the dead Vers 7. And in Mark He is risen he is not here Behold the place where they laid him Mark 16. 6. But go your way tell his Disciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you In Luke Why seek ye the living among the dead Chap. 24. 5. Figuratively Spiritually this cannot be meant but Properly and of a bodily Resurrection that which the women sought the Angels affirm to be risen what was crucified what was laid in the Sepulcher what they came to embalm what Mary thought had been taken away John 20. 15. and that was the body of Jesus We have also the witness of the women b Luke 24. 10. who first saw him after his resurrection Mark 16. 10 11. The two Disciples vers 13. The ten Disciples vers 20 25. Confession of Thomas John 20. 27 28. and therefore is Mathias chosen with the eleven to be a witness hereof Acts 1. 22 to the end To this all the Apostles bear witness Acts 2. 31. and 5. 30 Acts 17. 2 3. Rom. 10. 9. 1 Cor. 15. 4. 5 11 12 15 20. Lastly the Watchmen enemies to Christ Matth. 28. 11 12 13 14 15. Having such a cloud of witnesses why should we doubt Hereunto might be added Prophesies Psal 16. 10. Mark 9. 31. and 10. 34. and Figures aforegoing Mat. 12. 40. Signes accompanying and effects following it as the Earthquake the glorious Apparition of Angels filling the Keepers of the grave with terror and amazement for they did shake and became as dead men Mat. 28. 4. If the Resurrection were spiritual why not the Earthquake also and the descent of the Angels and if these were but in fancy how is it they became as dead men Let us next view the Sepulcher the place where the Lord lay Luke reports when the women entred in they found not the body Chap. 24. 3. and the Angel saith He is not here Matth. 28. 6. Mark 16. 6. and they give the reason For he is risen Matth. 28. 6. Mark 16. 6. and is gone into Galilee Did he rise in Spirit Then he went in Spirit into Galilce How impertinent is this answer to the occasion their seeking the body of the Lord and how is this a reason why he could not be in the grave He is risen spiritually and mystically therefore his body is not here Can such non-sense think you be allowed the words of an Angel If spiritual how come the carnal Souldiers to know it Besides to what purpose did they affirm his Disciples came by night and stole him away Matth. 28. 13. Sure we are he was bodily in the Sepulcher To this the Libertines themselves though sufficiently impudent will consent I demand where is that body now What is become of it Is it annihilated that cannot be for it saw no corruption Acts 2. 31. In the grave it stayed not He is not here shew us where it is and it sufficeth But this is beyond any revelation of theirs to declare They must remain for ever silent in this point or profess they cannot tell That it was stolen away by the Disciples the suborned Watchmen said and that when they were asleep Matth. 28. 13 14 15. If they were awake why did they suffer it If when they were asleep how did they know it but these men affirm they know not what the body stole away they know not how we can give a better account of it from the words of the Angels It is risen from the dead and ascended up into heaven from whence he shall come again in like manner as he went up to execute judgement upon
40. If it be eternal and everlasting and for the perfection of it require a raising up at the last day how is it limitted to this life And for his assurance Christ tells him that he hath it already Who so eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day v. 54. He may be as sure of it as if he had it already or he hath it begun in him in a way and tendency to perfection grace is glory in 〈◊〉 glory grace consummate We are changed from glory to glory 2 〈◊〉 vlt. This life is begun but ends not here it 's not of the soul onely but of the body also therefore Christ adds I will raise him up at the last day And of this we cannot miss for he prefixeth a double asseveration to strengthen our Faith Verily verily I say unto you He that believeth on me hath everlasting life v 47. and tells us it was his business to accomplish his Fathers will I came down from Heaven not to do mine own will but the will of him that sent me v. 38. Of this also Peter testifies When the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away h 1 Pet. 5. 4. If we receive it while we live what becoms of it when we dy and shall be no more If my soul must animate another body another takes my Crown or it perisheth however as to me it fadeth but the Text sets another day when this Crown shall be received and we first wear it when the great Shepherd shall appear This apparition is not Spiritual to the soul onely in believing so he had already appeared in those to whom he here writes Chap 1. 2 3. But this when the Crown shall be put on is to come hear what the great Shepherd himself speaks as to the time manner and end of his appearing When the Son of man shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory Mat. 25. 31. And before him shall be gathered all Nations and he shall separate them one from another as the Shepherd divideth the Sheep from the Goats v. 32. But that is not till the end of the world Mat. 13 30 37 38 39 40. To the same effect is that of Peter Epist 1. Chap 1. v. 3 4 5. Who hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead To an inheritance incorruptible undefiled and that fadeth not away reserved in Heaven for us Who are kept by the Power of God through Faith unto salvation ready to be revealed in the last time This inheritance and salvation we have not in this life for we hope for it it is reserved in Heaven for us and we are kept for it and it shall not be revealed till in the last time and He that overcometh shall inherit all things Rev. 21. 7. Besides it is incorruptible and fadeth not away which cannot stand with any state of the Saints in this life Nor is this only fairly concluded from but plainly asserted in Scripture to be after death whereas Hypocrites and unbelievers have no hope in death Iob 27. 8. the faithful have I would not have you ignorant brethren concerning them that are asleep that ye sorrow not as others which have no hope 1 Thes 4. 13. This hope is in death as appears by the Apostles scope to comfort the Saints and raise up their spirits which are apt to be sadded and dejected with the disease of their beloved friends and from v. 14. If we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him For this cause did Paul desire to be dissolved Having a desire to depart and to be with Christ which is farre better i Phil. 1. 23. He speaks of dying and that bodily not spiritually as a way to a life and state farr better then the present sent Nor was it Paul's desire onely We that are in this Tabernacle groan being burthened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life 2 Cor. 5. 4. When he saith not that we would be unclothed but clothed upon that Mortality might be swallowed up of Life He plainly declares this state not to be while we are Mortal and that when this Mortality shall be swallowed up of Life a Christian shall not onely be unclothed and stript of his burthensome vile and filthy garments but be arayed afresh with those that are light pure and precious What Christ Paul and Peter avouch doth John from the same Spirit testifie Rev. 14. 13. And I heard a voyce from Heaven saying unto me write Blessed are the dead which dy in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Spiritually we cannot understand this without manifest injury and violence to the Text a man may Spiritually dy and yet not presently rest from his labours as the words import or if it be supposed the rest promised may follow the death specified at a distance namely somtime after when a man naturally dies how is this the peculiar priviledge of those that dy in the Lord For all shall so rest though they never be partakers of this Spiritual death in Christ if there be no resurrection of the dead body and how do their works follow them then how are they then blessed that shall be no more or at least not what they were before whose souls being fired out of their old habitation take to themselves other dwelling places and so return again to their former labours If it be affirmed they may be happy in Heaven though their bodies rise not Tertullian shall answer for me Quomodo foelices si ex parte perituri how can they be happy who in part are perished Happiness is a state of perfection but the soul separate from the body is incompleat and imperfect and therefore cannot be happy till both it and the body be united to make one perfect man Again I reply there is no happiness glory or good thing promised to soul or body but in Christ raised from the dead grant the body is not raised you must yeild also Christ is not raised and so doing you raze the very foundation of all our felicity the house of our hope in all particulars thereof must fall to the ground therefore If there be no Refurrection of the dead and our hope onely in this life we are of all men most miserable Which is Pauls second ground in this Chapter whereof conceiving our selves to have spoken sufficiently we proceed to a third The Universality Perfection Integrity duration of the Arg. 8. Kingdom of Christ and his victory over his and our enemies then cometh the end when he shall have delivered 1 Cor. 15. 24.
up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and Power v. 24. For he must reign till he hath put all enemies under his feet v. 25. The last enemy that shall be destroyed is death v. 26. He shall not deliver up his Kingdom until he hath abolished all his enemies as Satan soliciting to sin sin proceeding from the will of man and death the wages of sin The first was conquered once on the Cross the second daily by his Spirit the third by his appearing in the flesh at the last day although death be overcome that it cannot hurt Believers yet is it not perfectly abolished nor they restored to a perfect life until the Resurrection of the body Pauls next Argument is the Testimony Judgement or Arg. 9. Confession of those who were Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation thus Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead v. 29. Letting pass other expositions of these words two especially are most famous and considerable The first that Paul alludes to a custome among the Catecumeni or Novices in the Faith who in danger of death desired and received Baptism that thereby they might both evidence and strengthen their Faith in the Resurrection of this practise Epiphanius makes mention k Et hac de causa traditio quae ad nos devenit eundem Sanctum Apostolum dixisse aiunt si omnino mortui non Resurgunt cur Baptizantur pro ipsis caeterum alij recte hoc dictum interpretantes dicuat quod morti vicini si fueriut in Pietatis doctrina instructi ob hanc spem ante obitum lavacro digni fiunt ostendentes quod qui mortuus est etiam resurget ob id indiget remissione pectatorum per lavacrum Epiph. l. 1. Tom. 2. h. 28. l Vossij Thes Theol. de Resur carnis th 18. Piscator Anal. Schol. in 1 Cor. 15. 29. This supposed the Apostle thus argues Else what shall they do who are baptized for dead if the dead rise not at all why are they then baptized for dead A second sense is given of this Argument and much contended for by learned and judicious men the practiss of some among them that were baptized over the graves and dead bodies of the Martyrs and other Saints in testimony of their dying to sin and assured expectation of their own and their Resurrection over whom they were Baptizedl Another Argument is drawn from the Testimony that Arg. 10. is the judgement and faith of the Confessors who adventure and lay down their lives for Christ and the Gospel Why stand we in jeopardy every hour v. 30. We give our backs to the smiters and our cheeks to them that pluck off the hair we hide not our face from shame and spetting we count not our lives dear unto us but continually carry them in our hands as ready to lay them down for the Gospel always bearing about in the body the dying of the Lord Jesus And are alwayes delivered unto death for Jesus sake m 2 Cor. 4. 13. 11. We are killed all the day long and accounted as sheep for the slaughter n Rom. 8. 36. Some of the Saints have had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment They were slaned they were sawn asunder they were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute affiicted tormented Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth o Heb. 11. 36. 37. 38. Others were tortured not accepting deliverance what think you moved them hereto doubtless the hope of glory laid up for them in another world it was that they might obtain a better Resurrestion p verse 35. Certainly these men were beside themselves too much inconsiderate zeal had made them mad thus to expose their persons to the rage of unreasonable men and hereby prepare treasure up and sharpen instruments of death for their own tormenting life liberty and ease are so sweet death bonds and pain so bitter they must play the madmen to some purpose in the presence of the world to exchange the one for the other without hope of recompence in the life to come But we know light and understanding and excellent wisdom is found in them Who among the sons of men of so wise and understanding hearts To whom is given the spirit of wisdom and revelation in the knowledge of Jesus Christ they saw with other eyes then those bruits who think they shall dy like beasts and do expect no other portion then what they have in the flesh sure the Spirit of the holy God made them quick of understanding in his fear by whom it was given them not onely to believe but to suffer for his sake And certainly God is not unrighteous to forget their work and labour of love which they have shewed toward his Name q Heb. 6. 10. but will do unto them according to the kindness they have done unto him with this Paul comforts the Thessalonians It is a manifest token of the righteous judgement of God that ye may be accounted worthy of the Kingdom of God for which ye also suffer Seeing it is a righteous thing with God to recompense tribulation to them that trouble you And to you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels r 2 Thes 1. 5. This recompense shall be when the Lord shall be revealed not in this life to the Soul so he was revealed to the Thessalonians before but after death when he shall come from Heaven and attended with the Angels of his might so he comes not in this present life to any that after dy only to those that shall live till the great day of the Lord and this was the Apostles encouragement and consolation in their afflictions Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. While we look not at the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal v. 18 And what Paul speaks of the Saints in general he protests of himself in particular I protest by your rejoycing which I have in Christ Jesus our Lord I dy daily v. 31. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not His hazards and sufferings were not once or twice but daily and those not ordinary but grievous his life was little better then a continual dying he fought with beasts at Ephesus unreasonable savage cruel men rather beasts then men which some understand
made alive 1 Cor. 15. 22. All good and bad by his Power for he hath the Keys of Hell and Death Apoc. 1. 18. He hath Power as God and Commission from God as man to raise the Dead This he doth by vertue of his Office all Judgement being committed to him as the son of man Therefore Raising the Dead and Judging them being raised are put together John 5. 21 22 27. He shall at the last day by his voice awaken all that are a sleep in the dust They that are in the grave shall hear his voice John 5. 28. As the natural Voice raiseth him that sleepeth so the Voice of Christ raiseth the Dead it is likely that shall be a real and articulate voice namely such a one as shall sound out some such sentence as this Arise ye dead and come to Judgement But in an especial manner Christ is the cause of the Saints resurrection as he is their Head First He is an effective principle of rising to all his Members therefore called the Beginning the First-born of the Dead Col. 1. 18. The first Fruits of them that slept 1 Cor. 15. 20. and a quickning Spirit 1 Cor. 15. 45. The power by which we are raised is with Christ per modum redundantiae it abounds in him even to overflowing there is not only a sufficiency of power for his own rising but a redundancy for ours also All things tending to our salvation are in his hands he is entrusted with power for our good as in other things so in this the raising of our bodies He hath not life for his own person alone but treasures of life for every member as he hath life in himself so it is communicated to all his members We have it from him by way of Influence Christ God-man raiseth us the power not humane but divine the same by which his own body was raised yet his Humanity concurring thus far the Deity not raising us without the Will and consent of the humanity Yea as man he desires purposeth promiseth the raising of our bodies Secondly He is the meritorious cause he hath purchased life for his and redeemed them from death by a price taken away sin the cause of death satisfied divine Justice and so procured full and compleat Redemption for them He was delivered for our offences and was raised again for our Justification Rom. 4. 25. and if we be justified then we shall also be glorified 3. He is the exemplary cause we shall be conformed to him in this also He was raised as a pattern and example to all his Members holding forth the manner of their resurrection in his Who shall change our vile body that it may be fashioned like unto his glorious body Phil. 3. 21. the Resurrection that he shewed in himself he hath promised to us The Final cause or end of the Resurrection the glory of God in the patefaction of his God-head Truth Mercy Justice Power Wisdom and Providence that the whole man may be judged before the Tribunal of God and all men receive according to their works 2 Cor. 5. 10. that as soul and body have served God or sinned together so they may be rewarded or punished together that the Saints with Christ their Head may both in soul and body be for ever blessed in heaven and the wicked with Satan their head be eternally tormented in hell Although all rise yet is there a different end and issue of their resurrection to some it is a resurrection to life and glory who are therefore called the children of the resurrection Luke 20. 36. to others a resurrection to death shame and condemnation Dan. 12. 2 3. John 5. 28 29. therefore were the Saints buried together and strangers apart because they expected a better resurrection But when shall these things be In the end of the world Mat. 13. 39 40. at the last day John 6. 39 40 44 54. When Christ shall deliver up his Kingdom to the Father and put down all rule authority and power 1 Cor. 15. 23 24. Now that we may leave no way unattempted which may conduce to the clearing of this truth silencing of contradictors and satisfying of the scrupulous we shall in the next place examine and make answer to what is usually pleaded against it and I trust you will in conclusion plainly perceive the most ponderous Arguments and Doubts being laid in the ballance will be found wanting and of no weight at all but lighter then vanity All that can be urged is against to the possibility of the thing in respect of the power of that cause which must effect it or probability and infallibility thereof in respect of his Will In short it is conceived difficult to be done and in some mens fancies never promised It is supposed contrary to sense or reason because of the Objection dissipation of our bodies which are resolved into Elements and are so mingled with them and other bodies that it seems a thing impossible they should be drawn out and severed from them To this we reply The things which are impossible with Solution men are possible with God Luke 18. 27. Is any thing too hard for the Lord Gen. 18. 14. The question should thus be resolved there is not any thing too hard for the Lord that is which doth not in it self imply a contradiction or in him denote imperfection we must not judge of the power of God by what we see in the creature nor limit it to what we find in our selves Canst thou by searching find out God Canst thou find out the Almighty to perfection Job 11. 7. This then being presupposed we make not Nature but the God of Nature the worker of this great miracle why should it seem either strange or impossible Sense and Reason is but a crooked line to measure his power and too short to sound his Almightiness though it may seem above yet it is not contrary to Reason the most can be said it exceeds the reach of meer sense it can with no sense be affirmed repugnant to it For God is able to raise the dead Heb. 11. 19. It denotes not imperfection in him to do it nor doth it in it self involve any repugnancy why it cannot be done God is able of stones to raise up children unto Abraham Mat. 3. 8. and why not the same body out of the dust and animate it by the same soul by which it was formerly enlivened Again where the same numerical principles Matter and Form of the thing or Person corrupted remain and the same Agent who did first put them together continues in the same power state and condition what can hinder why they cannot be united and restored again to the same state wherein they were before separation The Agent remains God changeth not and his Arm is not shortned And that the Form the soul remains is clear from Matth. 10. 28. and Jude 7. As for the Matter that remains also The first Matter is held