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
of that uproar raised by Demetrius the Silver-smith who made Shrines for Diana Acts 19. 23 24. c. Others take the words properly and that not without reason It was usual in the Roman Empire to condemn Malefactors to fierce and cruel beasts that contending with with them they might delight the beholders and being overcome by them suffer for their deeds This was the lot of Ignatius and other holy Martyrs through the malice and for the pleasure of their enraged persecutors and therefore no wonder that Paul makes mention of sighting with beasts at Ephesus What though Luke pass it by are there not 〈◊〉 memorable things by him omitted which Paul reports of himself 2 Cor. 11. 25. Thus Ambrose Theo-doret and others understand Paul and Nicephorus hath a large narration hereof s Niceph Hist l. 11. c. 25. some things in him perhaps may be fabulous but that all should be so is more easie to affirm then prove however it be whether by men or beasts Paul's dangers and pressures in Asia by his own confession were very great even above his strength insomuch that he despaired of life and had the sentence of death in himself 2 Cor. 1. 8 9. Did he undergo these things after the manner of men That is according to humane reason and prudence or as some men are wont to do for glory and honour in the world or as others for the good of their Countrey These inducements could have no place in Paul or the rest of the Martyrs but the expectation of a glorious Resurrection For it no way beseems a wise man to lay himself open unto so many and grievous calamities for a false and feigned thing that hath no other being then in the brains of some foolish fantastical or deceitful men and such must the Gospel be if there be no Resurrection of the dead The Apostles last Argument is drawn from another absurd Arg. 11. consequent of the contrary doctrine If there be no Resurrection of the dead then let us eat and drink for to morrow we dy v. 32. Lude Bibas Comedas post mortem nulla voluptas was a familiar proverb among the Epicures This is it the Apostle out of Isaiah 22. alledgeth here and in other language he seems to speak thus If there be no Resurrection of the dead wherein rewards are given to the just and punishments to the unjust but that after death the same state and condition is common to all without difference or distinction certainly sensual delights and pleasures of this life are not so base and inconsiderable as the Gospel affirms them to be but somthing more of worth and value is found in them to raise the rate and estimation of them in the minds of men nor is there cause why they should not be most vigorously prosecuted and highly accounted of by all sorts of men in the world who cannot but be judged very injurious to themselves who causlesly straiten themselves in the use of their liberty and abridge themselves of any ways means and methods of making provision for or sacrificing to their own lusts and desires and those of all men may be thought most wise provident and vertuous who are so far indulgent to their humors and desires as to make no scruple of adventuring on any course that hath a tendency to their sensual satisfaction and consequently those who by the Spirit of God are declared the only wise ones upon earth are indeed and truth the grand fools and mad-men of the world who without cause do lay so many stumbling blocks in the way of their present peace ease and felicity But we know the truth of the Gospel hath branded this Doctrine in the Fore-head for beastly and damnable Falshood and Forgery Thus far out of Paul have we proved the Resurrection Arg. 12. of the Dead God's justice requires it that every man in body as well as soul may receive according to his works in this life all things come alike to all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Eccles 9. 2. therefore it is necessary there should be a judgement wherein the just may be visibly and openly honoured acquitted and rewarded the unjust shamed condemned and punished Therefore saith Paul We must all appear before the Judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5. 10. and this is a righteous thing with God 2 Thes 1. 6. which the Conscience it self bears witness to Rom. 2. 15. and for execution hereof Christ is appointed Judge of quick and dead and Acts 10. 42. 2 Tim. 4. 1. 1 Pet. 4. 5. Acts 17. 31. He hath appointed a day in the which he judge the World in righteousness by that man whom he will hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead And this cannot be done without raising the dead Therefore the twenty four Elders Rev. 11. 18. make the time of raising the dead judging and rewarding men according to their works to be all one And as the Justice so the Wisdom of God is herein Arg. 13. engaged It is not the part of a wise man to be frustrated and disappointed of the end of his Workmanship God hath made man after his own Image for the manifestation of his Glory and communication of his Goodness Wisdom Righteousness c. that by this means he might perpetually serve and glorifie him and be for ever made happy by him This is not in this present life therefore in an other His Truth also is concerned in it it s the promise made Arg. 14. unto the Fathers Acts 26. 6 7 8. Besides Christ is Lord both of quick and dead Rom. Arg. 15. 14. 9. the body sure comes under his government and belongs to his Dominion And will this Prince suffer these for ever to be lost in the grave Also the names given unto death will afford us somwhat Arg. 16. for our satisfaction in this point It 's called a Sleep and this imports an awakening a lying down which presupposeth a rising up again Job 14. 12. a Change and therefore it is not the utter annihilation or perishing of the Creature Iob 14. 14. And as for the Saints such is their Relation to God Arg. 17. and Christ in Covenant they are his Workmanship Spouse Building Body Temples Friends and can we in reason imagine they shall be so forgotten of him as to remain for ever in the dust These Relations engage him to raise them up again and the same Spirit that raised Christ dwels in them and becomes an assurance of their Resurrection Rom. 8. 11. Therefore
The World to Come OR The Mysterie of the RESURRECTION OPENED In a Discourse at Burford in the County of Oxon upon Acts 24. 15. By John Osborn Minister of the Gospel at Bampton in the Bush As also In a Conference between him and Richard Coppin of Westwell LONDON Printed by James Moxon and are to be sold by Henry Hood at his Shop in S. Dunstans Churchyard in Fleetstreet MDCLI To all that love the Truth in Since-cerity particularly in Burford and parts Adjacent Grace and Peace Dearly Beloved in our Lord Jesus IN every Age Persecution hath been the lot not only of the Servants but also of the Truths of Jesus So that we should not think it strange that in our Times such a generation of men is sprung up Libertines they call themselves who to advance their Abiezer Cop in sweet sips of Spiritual wine Master's kingdom make it their business to resist the Truth The great Idol they worship to which all their damnable Heresies and Practises are subservient is Sensual Liberty That this Goddess may be honoured with daylie access of new Converts and the old be for ever held from departing from her their Religion if I may call it Religion is so contrived that all Motives Inducements and Means tending to the promoting of Holiness and suppressing of Ungodliness as Obstacles lying in the way are removed and strong Engagements laid upon her Worshippers to have her still in Veneration We shall instance only in some few insteed of many wherewith their Writings abound particularly a Book entituled Divine Teachings Published by one Richard Coppin Anno 1649. Lest the Excellency of God should gain Proselytes to him they affirm All things to be God a Part 1. c. 1. that the Fulness of God dwels in us b Part 1. c. 6. Deny his special Love c P. 3. c. 1. Anger Wrath against sinners d Part 3. c. 8. and Justice in punishing them for sin e Part 3. c. 14. That the Beauty of Holiness may not affect they speak contemptuously of it f Preamble That the baseness of sin may not divert them from their ungodly ways they take away all sin denying any guilt on men by reason of it g P. 3. ch 16. That they may not be dotoerred through fear of punishments or encouraged by expectation of a reward they affirm there is no Resurrection Judgement Heaven Life Eternal Salvation or Hell but in this life h Part 3. c. 3 4 5 〈◊〉 That no man hath any cause to be troubled i Part 3 c. 24. And to prevent Tryal of their Doctrines by the Scripture they vilifie it and the Pen-men thereof saying the Prophets and Apostles knew nothing of salvation k p. 1. c. 12. calling it but a Dead Letrer and darkning and corrupting it with Mystical and Allogorical Interpretations And that there may be no way left for better Information they disgrace the faithful Disponser of the Gospel l p. 1. c. 12. boasting of glorious Discoveries and clear Revelations more curious and excellent Notions and higher Attainments then others have m p. 1. c. 12. as if to them were committed the Oracles of God Which they endeavour to fasten upon their Hearers by pretense of extraordinary zeal for God and love to their peace and welfare Lastly they contemn the Ordinances Exercises of Religion affirming a state of Perfection here without them n p. 3. c. 29. These and such like are the ways wherein they walk so derogatory to Gods glory and destructive to the souls of men that they should be abhorred and opposed by all that love the Truth Upon this account I have contributed my Assistance for the clearing of this Principle the Resurrection of the Dead that you may be strengehned and hold fast the form of sound words which ye have received I have this only to add Beloved Believe 1 Iohn 4. 1. not every spirit but try the spirits And if there come any unto you and bring not this doctrine receive him not into 2 Iohn 10. 11. your house neither bid him God speed If the Lord make the Discourse instrumental for Conviction or Confirmation of any I have my reward which is the Prayer of Your servant in the Gospel of Christ. John Osborne The World to Come OR The Mysterie of the RESURRECTION ACTS XXIIII XV. And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust WE should not marvel that there are Heresics for they are fore-told or that so many are subverted by them God therefore permits them that our faith may be tryed There must be Heresies among you that 1 Cor. 11. 19. they which are approved may be be made manifest among you The Envious man is diligent to sow his Tares among God's Wheat the carnal mind enmity against God ready to forgo Truth and embrace Error and the wise God for holy ends will have it for Hence it follows Heresies must be We do not wonder that diseases are in the world or that they are so catching and destructive where they come they are so common and mens bodies so apt to be tainted there is no ground of admiration They are then too vain and inconsiderate who either marvel or are oftended that this main Article of our Faith the Resurrection of the Dead is questioned by some and oppugned by others in these days of light wherein knowledge so much abounds It is for the tryal of our faith that it might be found unto praise and glory and honour at the appearing of Jesus Christ Now that you may not be as children tossed too and fro but strong in the faith grounded and setled I have determined by Gods assistance to clear out this Fundamental points therefore I beseech you open your ears and hearts while on these words of Paul I shall pour out my Meditations The Lord make my Doctrine drop as the rain and my Speech distil as the dew as the rain upon the tender Herb and as the showers upon the grass The words are a part of Paul's Apologie to that starcht speech of Tertullus at Cesarea before Felix the Governor having cleared himself from some Misprisions as to sedition he comes to a confession of his Faith v. 14. But this I confess that after the way which they call Heresie so worship I the God of my Fathers believing all things which are written in the Law and the Prophets and so v. 15. descends to this particular of the Resurrection as a Fundamental point the well laying or razing whereof is the establishment or downfal of the whole Fabrick of the Christian Faith Paul professeth here his hope of the Resurrection which is further amplified First by the efficient God Secondly by the time of it it is to come it could not else be the object of his hope Thirdly by the subject matter the dead distinguished
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
iterum remeare licet Comes 〈…〉 Additur pariter terros at a square 〈◊〉 Virgilius g O Pater anne aliquas ad coe um hinc ire putandum est Sublimes animas iterumque ad tarda reverti Corpora quae lucis miseris tam dira Cupido Claudianus h Quos ubi per varios annos per mille figuras Egit Lethaeo purgatos flumine tandem Rursus ad humanae revocant primordia formae Phocylides i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of the like perswasion and many passages there are in the Sybils to this purpose k Lactant. Instit l. 7. c. 24. Where the Heathens lighted their candle we will not now enquire being little to our purpose it sufficeth they had so much light in their great darkness to make a discovery of this hidden Mysterie Mahomet doubtless had it from the Scriptures as also the Jews for unto them were committed the Oracles of God Thus have we the consent of Adversaries and those very ancient some of them to confirm our Faith in this Article This I urge not as a ground of our Belief but as an evidence of the Antiquity of this Doctrine and the entertainment it hath had and now hath with the enemies of our Religion that it may not be objected to us as a novel opinion and in the judgement of wise and rational men impossible of improbable Having proved this point we now address our selves to a further explication of it and first of the subject or matter thereof As all shall rise so in the very same numerical body that dyes l Aquileiensis Ecclesia in symbolo dicebat credo Resurrectionem carnis hutus Vossij Thes Theol. de Resur carnis the same for substance figure form members lincaments To prevent mistakes herein we must so conceive this Identity of the body which is raised with that which dies hat it doth not import the raising of all the same matter and restoring to the very same condition it had before the same numerical body in divers ages and times admits of great variety it is otherwise in childhood then youth middle age then old age otherwise in health then sickness and when there is an integrity of all members then when the same is maimed nor doth all the same matter continue from first to last from a mans birth to his death but some part is by hunger and other wayes wasted and supply made by nutrition no nor is there the same quantity in respect of extention of the matter but sometimes augmentation other some diminution not the same stature in Infancy as afterward yea the complexion is mutable the external feature and internal temper changed and yet we hold the body to be the same because there is remaining of the Original matter to the end of a mans days notwithstanding the flux and reflux of the matter in part the same humane shape and feature sufficiently to distinguish him from other creatures and when any part is exhausted there is a present supply suitable unto the former So that the Identity of our bodies at the Resurrection with these we now have doth not necessarily enforce a restitution of all that matter of which our bodies here have been constituted 〈◊〉 nor the same state and condition in all respects but so farr as is proper and peculiar to us numerically to distinguish us from other men That thus the same body shall rise is evident for otherwise it were not a Resurrection but transformation or changing from one to another or a Creation and production of new ones not a raising of the old Besides Immortality incorruptibility power glory spirituality are promised to this very body He that raised up Christ from the dead shall quicken your mortal body Rom. 8. 11. And this corruptible must put on incorruption and this mortal must put on immortality 1 Cor. 15. 53 m In duere incorruptionem quantitativam eandem numero essentiam digito demonstrans magis enim expresse non poterat loqui nisi cutem suam manibus teâ—eret 〈◊〉 All that are in the graves shall hear his voice and shall come forth Joh. 5. 28 29. And again the same body that overcoms shall wear the Crown the same that suffers shall reign with Christ the same that sins shall be punished and not others for them Every one shall receive the things done in his body according to that he hath done 2 Cor. 5. 10. And those that shall be found alive when Christ comes shall be changed onely not have other bodies given them and it s not likely they shall have this preheminence above the dead That of Phil. 3. 21. affords several Arguments for proof hereof He shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall change the fashion of our bodies not the substance 1 Cor. 7. 31. formes members lineaments The fashion of the world passeth away not the substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure or fashion of the world Again he shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our vile body it is in respect of its vile and miserable condition by reason of sin it notes the state of our body now and what they shall be our body is the same as before the fall for substance but not for condition it s an humbled and vile body now but thus it shall not remain And it shall be made like to the glorious body of Christ that was the same for substance form though not for quality and state as we proved before and is clear from Joh. 2. 19. Destroy this Temple and in three days I will raise it up In short those reasons which we before urged in proof of the Resurrection prove the raising of the same body As for those parts and members of the body as heart head c. which are necessarily required to fit it for conjunction with the rational soul neither just nor unjust shall want them the matter shall be organized and fashioned into such members for otherwise they could not be men and so not indeed raised Secondly as for those integral parts of man which are not absolutely necessary but onely for his further perfection as fingers toes armes feet c. It is plain that the just shall not want any one of them it will not stand with a state of perfection to be defective in any member therefore lost members shall be restored to the Saints in glory And because the unjust have offended God in all their members making them the instruments of unrighteousness it is probable therefore they shall not rise without any of them they formerly had though they wanted them at the dissolution As for those members which they never had why they should be restored I see no cause but as the Elect shall not be wanting in any thing that conduceth to happiness and glory so to the wicked nothing shall be added which may diminish their misery and infamy onely the blind are to be restored that
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