which is the same with Justice shall be the standard of it and clearly implies that if God should forget should not recompense the Saint according to his Works he would be Unrighteous Fifthly Nor may we omit that infallible assurance which we have received from the Mouth of our Blessed Saviour in that full Place Mat. 25. 31. c. where we have a large Account of the Resurrection and Judgment together with the Method Rule and Reasons of both The cursed Sentence which shall be passed on the Bodies as well as Souls of the Wicked for they are now both joyned together has respect to the Sins which in their former conjunction they committed the one is Assigned the express Reason of the other So it runs depart ye cursed into Everlasting Fire c. For I was an Hungred and ye gave me no Meat c. here the illative For is allowed by all Perswasions Protestants as well as Papists to be Causal And the whole Man was concerned in the Sin and must be joyned in the Punishment and tho' in the adverse Part when the welcome Invitation is given Come ye Blessed of my Father inherit the Kingdom c. For I was an Hungred and ye gave me Meat … some Divines of the Reformation will not have it here to signifie the Cause but the Consequence to avoid the Force of the Argument for Meritoriousness of good Works which seems to me a very strange Distinction and as I conceive in the present Case altogether needless for God may ought and will reward us for our good Works not for any real Merit of condignity in them but because he hath been pleased out of his Goodness and Bounty to give us his Gracious Promises so to do and upon this account is obliged to make good his Word but be this how it will so much is certain and must be acknowledged by all it is the main drift and design of our Blessed Saviour in the whole Discourse to represent our Actions here done in the Body to be the Square and Measure of that Judgment which suitably shall attend both Body and Soul hereafter Sixthly After all this I might here call in to our Assistance the professâ—d Argument of the Apostle 1 Cor. 15. on the present Subject but I have considered this in the beginning of this Discourse I shall therefore now dismiss it with a Remark or two As First How he represents the Resurrection as the Basis of Christian Religion He secures us of the certainty of it displays for our Comfort the Glorious Qualities of Bodies then Encourages us to persevere in doing Good here from an assurance that our Labour will not be in vain hereafter intimating in the Expression by an elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most transcendent incomparable Reward Which must of Necessity be applyed to the Body whereunto the design of the whole Chapter tends For it must be acknowledged by all the main End of it Now the Reason of all can result from no other Principle or at least none so considerable as this viz. That we have to do with a God who will Reward every Man according to his Work which fully comes up to what I am to prove Can any one imagine that there would be so much ado about our Bodies if they were not capable of an exalted injoyment in Heaven No verily we may depend upon the Truth of the contrary let the Philosopher say what he pleases for the same Apostle has elsewhere assigned this as the Reason of it Phil. 3. last God shall change our vile Body that it may be fashioned like unto his glorious Body because our Conversation is in Heaven Our Citizenship lies there we are free of that Jerusalem above and this Angelical Alteration is in order to our Investiture into all the unspeakable Privileges of it In short the tendency of the whole Chapter resolves it self into this That Christians notwithstanding all the discouragments in the way ought to go on with resolution and chearfulness in the discharge of their Duty upon the assurance of a Resurrection when their Bodies as well as their Souls shall receive a recompence for all and if this be the Case of the Saint as it is here plainly and fully represented what the State and condition of the Sinner will be upon his Resurrection we may easily conclude not only from the Topick of contraries but also because he is to bring his Works along with him to the Judgment-Seat and according to these shall receive his Sentence of him who will must and can do no other than Judge the World in Righteousness Seventhly I shall mention but one Text more 2 Cor. 5. 10. FOR WE MUST ALL APPEAR BEFORE THE JUDGMENT-SEAT OF CHRIST THAT EVERY MAN MAY RECEIVE THE THINGS DONE IN HIS BODY ACCORDING TO WHAT HE HATH DONE WHETHER IT BE GOOD OR BAD This is the very Scripture which the learned Author alledges for the confirmation of his Reason for the Resurrection viz. That as we are Men when we do Well or Sin So 't is reasonable that we should be Men when we are Rewarded or Punished for it Which as was intimated before is the same Doctrin with ours And this is that invictus Cunaeus that invincible Fort which can never be taken which will and must maintain the great standing reason of the Resurrection against the Assaults of the Philosopher being above them all This is that Place which we have industriously reserved as the last and surest Nail to fix the Doctrine and render it immoveable This is that place which expresses and proclaims it as loudly and plainly as Letters Words and Syllables can do it I do not see how 't is possible for any one that is not irresistibly perverse to avoid the force of it For here our Bodies are cited before this Tribunal and all the Actions of our Lives are brought with them to be reviewed scanned over sentenced and Judged all the actions of all sorts of Men without exception whether Good or Bad. And the proper wages of either is to be given accordingly and that in statu composito the whole Man his Body as well as Soul There are a multitude of Elegancies observable in the words the chief of which I cannot forbear to note As First The necessity of the Resurrection in order to a Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must appear which gives us sure grounds to conclude that our Bodies are more than Instruments that they are in an especial manner concerned in the business of the Bench. No upright full Judgment can be passed without them Secondly We have here the manner of it significantly set out in the Idium of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appear clearly as in the Light manifestly to be laid open in every part all that ever was done in the Body must appear with it Thirdly The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Copies read it the Body is brought to answer for the proper things
THE RESURRECTION Founded on Justice THE Resurrection founded on Justice OR A VINDICATION OF THIS Great Standing Reason Assigned by the Ancients and Modern WHEREIN The Objections of the Learned Dr. HODY against it are Answered Some Opinions of Tertullian about it Examined The Learned Doctor 's three Reasons of the Resurrection Inquired into And some Considerations from Reason and Scriptures laid down for the Establishment of it By N. B. M. A. Si Resurrectio non est neque Deus neque Providentia Damasc lib. 4. Non sit Particeps in sententiâ caro si non fuerit in Causâ Tertul. de Resur Carn cap. 15. LONDON Printed for Thomas Helder at the Angel in Little-Britain MDCC TO THE READER THis small Tract is sent into the World without the shelter and protection of any Patronage if it be Truth it needs none if otherwise it deserves none Such as it is 't is well meant and humbly submitted to the Judgment of the Learned Being sensible of my manifest insufficiency no ways furnished with Abilities or Advantages to manage the Dispute with the Learned Author I laid all thoughts of it aside presuming that some worthy Hand would undertake it But after a long expectation finding nothing but a deep Silence the great opinion that I have of the Argument grew so mightily upon me as that it has by a strong impulse compelled me to say somewhat for it not out of any fond conceit of my own performance but to provoke others to appear in Vindication of that Doctrine which has been Taught Approved Applauded by all without exception in all Ages and always represented as the Basis and Pillar of this great Article of our Faith For my Apology I have the Practise of the Long Robe which allows the Puisney Lawyer to open the great Cause which afterwards is taken and maintained by the most able Counsel And in Martial Discipline nothing more usual than for a Private Sentinel seeing the Enemies approach to give the Allarm to the more Generous Commanders to come in to the Relief of that Post which himself was no ways able to maintain This in truth is the design of this small Essay to cry out for help and call in the assistance of Men of Conduct and Learning It matters not though he who gave the first Charge fail in the Engagement as too impotent to withstand the more powerful Arms of his mighty Adversary â—ut he has this satisfaction that he has appear'd in a good Cause has according to the proportion of his Talent contributed his utmost Aid has withal the Honour to fall by a great Hand and like Scaeva in the Poet overpowered by an unequal Force he sinks with his Assurance Veniet qui vindicet arces Dum morimur That some noble Caesar with his puissant Auxiliaries is at Hand Some accomplish'd Pen will take up the Argument and do it Right which here tho' I can truly say is heartily yet must confess is very weakly attempted Farewel THE CONTENTS Chap. I. SHeweth the Import of the Resurrection Chap. II. What Oppositions it hath met withal Chap. III. On what Grounds it stands and how the Objections against it are Answered with a brief Analysis of this Discourse Chap. IV. Sets out the State of the Argument and shews how it has been the great Reason assigned by all Jews Fathers Schoolmen and Moderns Chap. V. Containeth the three Objections of the Learned Author against it with an Answer to the first Chap. VI. Gives a further Answer Chap. VII Offers Satisfaction to the second Objection Chap. VIII From several Topicks proves our Bodies to be more than Instruments only Chap. IX Contains an Answer to the third Objection Chap. X. Examineth three Opinions of Tertullian about it Chap. XI Inquireth into the three Reasons of the Doctrine assigned by the Learned Author Chap. XII Sheweth the third Reason to be the same with that which is here contended for Chap. XIII alias XIV Laies down several Arguments from Reason for the Esablishment of it Chap. XIV alias XV. Vrges several Authorities from Scripture to the same Purpose With the Conclusion ADVERTISEMENT THis one Error the Reader is desir'd more especially to correct pag. 69. line 12. after not add fully ERRATA PAge 19. Line 10. read Lirinensis P. 21. l. 10. r. concession l. ultr r. detected p. 71. l. 10. for Peter r. Paul p. 79. l. 13. r. dispossess'd p. 99. Notes l. 4. after Deos dele and the ib. l. 7 before Old add And the p. 111. l. 18. r. Graces p. 126. l. 5. r. implied These and what other Errors may have pass'd the Press the Candid Reader is desir'd to Correct and Excuse CHAP. I. THE Resurrection of the Dead is the Grand and most Important Article of our Religion the Ground-work and Foundation of our Faith Hope and Expectation To fix Men in the Belief of which was the main Business Design and Province of the Apostles as St Luke once and again has noted This is assigned as the chief Reason of St Matthias's admission into the Apostleship in the vacancy of Judas Iscariot that he might be a Witness of the Resurrection Acts 1. 22. And the whole Colledge is frequently described by this Character Witnesses of the Resurrection Acts 2. 32. 4. 33. 10. 41. and Acts 4. 2. They Preached through Jesus the Resurrection of the Dead This was the first and great Argument of St. Peter's Sermon upon his Inspiration on the Day of Penticost which was attended with the blessed success of the Conversion of more than Three Thousand souls Acts 2. 41. it filled a great part of the rest of his and their Discourses This was the principal Topick of St. Paul upon all occasions In his Sermon to the People Acts 13. 't is interwoven through every Part In his Disputation with the most learned Philosophers the Epicureans and Stoicks in the most learned University of the whole World He Preached unto them Jesus and the Resurrection Acts 17. 18. In his conferences with the Scribes and the Pharisees he Discourses of the Hope and Resurrection of the Dead Acts 23. 6. In short he keeps this Text and Theme still before the Rulers and Governors Felix Festus and Agrippa and Drift Design and Nerves of his Discourses meet and concenter in this great Article Nay it seems plain and undeniable that this was in a more peculiar and especial manner given them in charge by their great Master who ordain'd them as it is clearly intimated by St. Peter Acts 10. 42. He commanded us to preach unto the People and to testifie that it was he that was ordained of God to be Judge both of the Quick and of the Dead the reason of this is visible at the first glance from the repeated Description which St. Paul gives of the Resurrection In one place he calls it The Hope and Resurrection Acts 23. 6. in another Acts 26. 6. The Hope of the Promise made of God unto our Fathers unto which Promise
it did here and ea quae corpori debentur as another of the Learned has Paraphrased it The Body shall receive the things which are due which of right belong unto it Sicut Justitia dicitur suum cuique dare as another of the Criticks comments it and this is the very nature of Justice that every Body shall have the proper Reward which is exactly suitable to his work And congruenter ad id quod gessit as another of no small Repuration has given us the sense of it The Judgment of every Body shall be tongruous and correspondent to his actions We see the main indictment is against the Body and all the deeds done in the former Life are applied to it and according to these it is we are either to stand or fall Fourthly 'T is farther to be noted how that St. Paul expresses himself by a Trope a Metonymie of the Cause for the Effect the Works for the Wages the things Done in the Body for what is Due unto them And if this be not plainly enough exprest to remove all scruples cavils doubts and gain-sayings we have here Lastly The Reason of all this assigned by the infallible Spirit THAT EVERY MAN MAY RECEIVE THE THINGS DONE IN HIS BODY ACCORDING TO WHAT HE HAS DONE WHETHER IT BE GOOD OR BAD … Which sounds to me as if the Apostle had said To this very end to this very intent for this very purpose for this very reason The Process of the Day of Judgment requires the appearance of our Bodies as well as Souls that Justice may be done to both I can make no other construction of it That every Man may receive the things done in the Body according to what he has done whether it be Good or Bad. Upon the whole I declare that ever since I met with the Objections of the learned Author against it I have been scarcely able to put the thoughts of it out of my Head and the more I considered it the more I am in love with the more I am established in it And whereas the Learned Author would enervate throw it aside and make it no reason at all I on the contrary must confess beside the will and pleasure of God that I look on it as the first and great Reason of the Resurrection I do give it the supremacy and precedency to all others I must freely acknowledge that I cannot after my utmost search and inquisition possibly find out any Reason that can pretend to equal or rival it that can stand in competition with it The Resurrection is in order to Judgment and Judgment and Justice here are all one I cannot for my heart Divine upon what other Account but this the Resurrection of the same Body should be so constantly by all the Ancients contended for and expresly asserted Resurrectionis vocabulum non aliam rem vindicat quam quae recidit Tertullian lib. 5. cap. 9. ad Mart. and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the learned Doctor has also noted clearly implies the Rising again of that which Fell according to the vulgar saying Resurrectio est ejus qui recidit Suitable to this the Creed of Aquileia has expressed this Article by the Resurrection of this Flesh and accordingly their Bodies were particularly pointed at by those of that Communion as Ruffinus tells us when they made Publick Confession of their Faith I will not dwell upon this nor light a Candle to the Sun but refer you to the Elaborate Treatise of Dr. Beaumont on the present subject who has proved it to have been the constant Doctrine of the Fathers beyond a possibility of denial Now I desire the Philosopher to give me a reason of this Doctrine of which the Ancients have been so tenaâ—eâ—us Why this Body why this Flesh must arise for 't is but equal that I should give him a question to answer who in his Objections has made a precedent and done the like if the Body be no other ways concerned than an instrument only if it be not sensible if it be not capable of doing Good or Evil Rewards or Punishments as he has in down right words affirmed If this be so I earnestly request him to tell me Why it must be the SAME BODY that must arise Why not another Body Why not an Aereal Body Why any Body at all Dic Sodes dic aliquem Dic Quintiliane colorem I do verily believe he will have an hard Task of it and however he may be himself persuaded it will I presume be a a difficult matter for him to persuade or convince others For my part I look on the Doctrine as a most Divine Truth and am immoveably fixt in the belief of it notwithstanding all the Arguments the Learned Author has brought against it and I presume the greatest part of Mankind are and will be of my Opinion 'T is most certain that this Doctrine has a most natural tendency to the advancement of Piety and suppression of Vice There can be no Antidote or Cordial no Shield or Buckler more Sovereign than this to defend and support the devout Christian amidst all the difficulties and hardships with which he is engaged in his present Pilgrimage they are all silenced mastered disappointed and overcome by one word Resurgam There can be no more powerful motive to engage us in the pursuit of Holiness than this viz. The consideration of that plenteous recompense which shall be conferred on the whole Man hereafter with respect to his labours here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Cyrill The hope of the Resurrection is the Root of well-doing This must carry us on with Courage and Resolution thro all the difficult rugged and uneven passages we meet withal in our present Race this must reconcile soften and sweeten all the assurance that we serve so good a Master who will not fail fully to reward all his faithful Labourers in the next World with respect to their deservings in this Lastly There can be no more effectual dissuasive against Sin than the Argument before us If Men have any sense of their State any love for themselves any kindness or regard for their Bodies as well as Souls they are carefully to avoid those ways which will inevitably implunge Both in everlasting Torments in the great and terrible Day when they shall be again united to the intent that they may be sharers in the Wages who have been Confederates in the Work FINIS