to change their vile body c. This was not yet done besides it is affirmed of the body which is not the proper subject of such a Resurrection from ignorance as they pretend And our vile body shall be fashioned like unto Christs body but that as we shall hereafter prove was raised properly from a natural death to a natural life This is laid down as a Principle of the Doctrine of Christ Heb. 6. 3. which cannot with any shew of Reason be interpreted of any other then a corporall Resurrection having spoken of the Resurrection of the Soul from a state of sin and ignorance v. 1. where he mentions Repentance from dead works and faith towards God It cannot be imagined that in so short and pithy an account as this is he should repeat the same again in other words and this will be yet more clear if we compare this passage with the fact and Faith of the Martyrs women received their dead raised to life again and others were tortured not accepting deliverance r Heb. 11. 35. this was done through Faith v. 33. Therefore by such to whom God was manifest they were tortured and killed for they accepted not deliverance What inducement They expected a better Resurrection What in this life No for they had no deliverance if after death what Resurrection could it be but of the body Besides 't is said A better Resurrection in reference to their best condition in this life And this is shewed unto John in Vision I saw faith he the dead small and great and the Sea gave up the dead which were in it and death and the grave as in the Marginal reading delivered up the dead which were in them s Apoâ—â— 20. 12 13. This cannot be understood of any other then a bodily Resurrection For first it is general Of all both small and great Now all sorts do not rise Spiritually some dy in their sins Secondly after they arise they stand before God and are brought to judgement But those who arise Spiritually do not stand before God to be judged as some of these here are to be cast into the Lake of fire v. 15. Thirdly the dead here are said to be in the Sea and in the Grave and by them delivered up Fourthly some of them are said not to be written in the Book of Life therefore it cannot be a Spiritual Resurrection for all those who are so risen are written in the Book of Life Chap. 3. 4 5. And those who are unclean and work abomination or make a lie who attain not to the Spiritual Resurrection are of that number which are not written in the Lambs Book of Life Chap. 21. 2 7. Isaiah 25. 8. Hos 13. 14. With many other places might be produced to evidence this Truth but these may suffice for Positive testimonies we shall now repair to Reason 1. The seed of the woman shall break the Serpents Arg. 1. head t Gen. 3. 15. Which is thus interpreted by John 1 Epist Chap. 3. v. 8. For this purpose the Son of God was manifested that he might destroy the works of the Divel u 1 Ioh. 3. 8. And this is one of his works for he is described as having the power of Death So that either death must be destroyed Heb 2. 14. and consequently the dead rise or Christ must fail of his end in being manifested in the world 2. God is the God of Abraham Isaac and Jacob and Arg. 2. of all the Faithful a God in Covenant with them there Exod. 3. 6. fore their dead bodies shall rise this our Saviour urged against the Sadduces in Vindication of the Resurrection oppugned and denyed by them But as touching the Resurrection of the dead have you not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is Mat. 22. 31 32 not the God of the dead but of the living With this answer the people were possessed with astonishment and the Sadduces put to silence v. 33 34. Whereas the Lord cals himself their God many years after they were dead and rotten in their graves it imports they must be alive to God they all live to him But that you may clearly see the force of this Argument and wherein its strength lies we must conceive when God cals himself the God of Abraham Isaac and Jacob he means a God in Covenant with them to give out his All-sufficiency for their good Gen. 17. 1. to be their Shield and exceeding great reward removing all cause of fear Gen. 15. 1. particularly iniquity Acts 3. 25 26. the Fountain whence all evils flow and supplying them with all good out of his infinite fulness for this Covenant brings a blessing with it Acts 3. 25. which Covenant is an everlasting Covenant Gen. 17. 7. and made with him not in respect of the Soul onely but the body also for else it were not a perfect Covenant These things premised I thus infer 1. That therefore by reason of this Covenant he will never leave them or forsake them but should not the bodies of Abraham Isaac and Jacob rise God should in that respect leave and forsake them and not be All-sufficient to them or their God in respect of their bodies the very dust of the bodies of Abraham Isaac and Jacob is in Covenant with him and therefore shall in time be raised up again 2. Forasmuch as sin the cause of death is taken away therefore death the wages of sin shall de done away 3. If the bodies of Abraham Isaac and Jacob shall not live they are not perfectly blessed in Covenant with God because their bodies one part of them are not And what hath been said of Abraham is applyable unto all the Saints God is their God and therefore their dead bodies live to him are in Covenant with him have sin the occasion of death done away and so shall be raised again to be made perfectly happy with him 3. A third Reason we draw from Mat. 22. 30. In the Arg. 3. Resurrection they neither marry nor are given in marriage but are as the Angels of God in Heaven Which is thus rendred by Mark. 12. 25. When they shall rise from the dead they shall neither marry nor are given in marriage To the same purpose Luke 20. 35. In this life in the Resurrection from sin and ignorance men marry and others are given in marriage Marriage is honourable in all and the bed undefiled but Whoremongers and Adulterers God will judge x Heb. 13. 4. And again Nevertheless to avoid Fornication let every man have his own wife Besides here we are not as the Angels of God therefore Arg. 4. we expect another Resurrection Moreover such a Resurrection is here affirmed and Arg. 5. proved by Christ which the Sadduces denyed but that was of the body after death when the seven Brethren one after
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
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
another and the woman also were laid in the grave Mat. 22. 23 to 29. What 's the reason why our Saviour leaves more clear testimonies of the Prophets and urge this of Moses It may be answered Christ brings not any testimony out of the Prophets because though they accounted them the writings of excellent men and so read them and heard them read in the Temple yet they received no more then the five Books of Moses as Authentick and of Divine Inspiration y Sixt. Senens Biblioth l. â—â—voce Traditiones Besides they were wont to elude clear testimonies as the Libertines now do interpreting them Allegorically applying them to some other thing and this proves the Resurrection of the dead 〈◊〉 by consequence Nor is there any evident mention of the Resurrection or the life to come in Moses it being contained in the common expressions of life and death reward and punishments for Moses drift was by external and temporal things to lead that people to the consideration of Spiritual and Eternal The Resurrection of Christ Thus the Apostle concludes Arg. 6. If Christ be risen we shal rise But Christ is risen therefore we must also arise If Christ be preached that he rose from the dead how say some among you that there is no Resurrection of the dead And if there be no Resurrection then is not Christ risen z 1 Cor. 15. 12 Now if we be dead with Christ we believe that we shall also live with him †Verse 13. And to the Thessalonians If we believe that Jesus died and rose agatn even so them also which sleep in Jesus will God bring with him a 1 Thes 4. 14. Nor was this the Doctrine of Paul onely but of Moses and the Prophets before him as he affirmeth of himself that he said No other things then those which the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead b Acts 26. 22 23. If he be the first then others must rise after him yea and by vertue of his rising why else should it be deferred till his Resurrection But how is Christs Resurrection the cause and evidence of ours The Apostle clears it from our relation which he expresseth in a figure or type of the old Law Christ is risen from the dead and become the first fruits of them that siept c 1 Cor 15. 20. The first fruits offered to God sanctifyed the rest of the Crop therefore If the first fruits be holy so is the lump d Rom. 11. 16. and they both have the same nature Christ our first fruits is risen This shewes both the cause and order of our Resurrection we shall rise also and by him To the same purpose in the Epistle to the Colossians saith Paul He is the Head of the body the Church the beginning and the First-born from the dead e Col. 1. 18 He as our Head rises then we the body must come after he is the Beginning then he hath an influence upon us and in rising gives us assurance we shall rise also he is the First-born from the dead or the First-begotten of the dead f Revel 1. 5. then his Brethren shall be remembred by him he hath a double portion that he might take care of the Family if he live they shall live also He rose not as a private Person or for himself alone life was given him as an Head and First-born to communicate that our emptiness might be supplyed out of his Treasury it was in him not onely abundant but redundant it overflows and therefore in his Resurrection he is termed a Prince and a Saviour The God of our Fathers raised up Jesus g Acts 5. 30 31. a Prince and a Saviour Or to be a Prince and a Saviour to dispense life unto his Subjects because I live ye shall live also h And as his Personal Resurrection Iohn 14. 19. is a cause so a pattern of ours he rose as a common person and therefore he rose with a multitude many Saints rose with him and we said to be raised up together with him i Eph. 2. 6. this the Apostle further illustrates by a comparison of two contrary causes Adam and Christ producing two contrary effects death and life Since by man came death by man came also the Resurrection of the dead For as in Adam all dy even so in Christ shall all be made alive If 1 Cor. 15. 21 22. any demand Why then are we not presently raised we are mortal and begin to dy even in our mothers womb My answer is ready Christ is the first fruits both first fruits and lump are gathered but first the first fruits then the lump Christ and they that are Christs rise to heavenly glory but each in his order first Christ then they that are Christs we shall be gathered but in our time appointed of the Father The Inference you see is clear If Christ be risen then we shall rise also and after the same manner How doth it appear that Christ is risen bodily May not Quest this be understood Spiritually and Mystically not Literally Figuratively and not Properly Why so What should Answ hinder but that it is literally and properly to be understood of the living again of that body of flesh and bones that suffered dyed and was laid in the grave What abfurdity will follow if we so conceive it He rose again the third day according to the Scriptures Why should we doubt or wrest them to another sense when no ill consequence can be urged in pretense thereof And why else should Paul name his dying and being buryed 1 Cor. 15. 4. if it were another kind of life and rising then such as is answerable to his death and lying in the Earth And that we may not be faithless but believe the Scriptures afford many convincing infallible Arguments in vindication of this Truth First his many apparitions He was seen of Cophas then of the twelve l 1 Cor. 15. 5. After that he was seen of above five hundred Brethren at once m verse 6. After that he was seen of James then of all the Apostles n verse 7. And last of all he was seen of me also o verse 8. saith Paul Mark affirmes he was first seen of Mary Magdalen John not onely reports that but their discourse together p Mark 16. 9. Then of more women together q Ioh. 20. 14 15 16 17. and saying All Hail And they came and held him by the feet and worshipped him v. 10. Then said Jesus unto them be not afraid go tell my Brethren that they go into Galilee and there shall they see me r Mar. 28. 9 10. After that he appeared in another form unto two of them that is Disciples as they walked and went into the Country s Mar. 16. 12. While they communed together
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
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