The Sacred Philosophy of the Holy Scripture, Article 12

The Sacred Philosophy of the Holy Scripture · Article 12

p. 181ARTICLE XII. ❧ The reſurrection of the body, and the life euerlaſting.

CHAP. XXXVIII.

§ 1. IT may ſeeme that the Chriſtian mans hopes are more glorious then all other hopes, becauſe he is ſo well content, with patience to expect the promiſes, and to deferre his hopes to be enjoyed in a better life then this; yea, for thoſe hopes ſake, to deny himſelfe many pleaſures and contents in this preſent life; an argument doubtleſſe, as of a conſtant hope, ſo of an inuincible courage; that for this hopes ſake, becauſe he judgeth Him faithfull that hath promiſed, he beareth patiently all oppoſitions, perſecutions, and all things elſe whatſoever may ſeeme to ſtand againſt this hope of happineſſe in the life to come: which conſtancy is ſo much the more to bee praiſed, becauſe it is of a hope above hope, ſeeing all reaſon and cauſes in nature are againſt it; inſomuch as with them that beleeved it not, it was ſcoffed at, as you reade Act. 17.32. or elſe accounted madneſſe, as Act. 26.24. yea, and where the great teacher of the Gentiles takes upon him to aſcertaine this doctrine of the reſurrection, as 1 Cor. 15. he brings his maine proofe eſpecially to this purpoſe; That it is to be held a Goſpel, which we are to receive as a p. 182matter of faith, which of it ſelfe is the ſubſtance and proofe of things hoped for. We ſhall conſider the validity of Saint Pauls ar…uments in their due place, in the meane time what hope we may have from them who undertake to give proofe of this Article by naturall reaſon, you may ſee by that which Thomas Aquinas hath brought, contra Gentiles lib. 4. cap. 79. The ſoule (quoth he) is immortall, and naturally united to the body, as the forme thereof. Therefore it is againſt the nature of the ſoule, to be out of the body; and nothing that is contrary to nature, can bee perpetuall. Therefore it is neceſſary that it be againe united to the body, that the body may riſe againe. To this reaſon it may be replied, nothing is, or can be put in nature, whereby the ſoule being once departed, is againe reunited to the body: but that is a thing tranſcending nature and onelyonly in the will and power of God. For although the reſurre…tion be indeed a naturall thing, in reſpect of the termes, that is, the body and the ſoule, becauſ neither the body, nor yet the ſoule, is any perfect ſpeci…s in nature, ſeeing they are made one for the other, and the ſoules deſire of being with the body is never ſatisfied but in the body; yet in reſpect of the principle or cauſe which ſhould joyne them together, being ſeparated, the reſurrection is above nature, and therefore cannot be enforced by any naturall reaſon. For the ſoule, by any diſeaſe or other cauſe contrary to nature, being driven out of the body; there is no naturall cauſe left▪ either in the one, or in the other, which is able to reunite them: for if ſo, then that cauſe would have beene of force to have retained the ſoule ſtill in the body, that it ſhould not have departed therefrom: And therefore that axiome, That nothing which is againſt nature can be perpetuall, hath no force to inferre the reſurrection, which depends onelyonly on the will, the mercy and juſtice of Almighty God, and not on any thing that is in nature. The ſecond reaſon is this.

2. That which is imperfect in the being thereof, cannot be capable of perfect happineſſe. The ſoule ſeparate from the body, is in the being thereof imperfect; in as much as being a part of man, it is not perfect, but in the whole man ſoule and body together; Therefore it is neceſſary that the ſoule be againe united to the body, that both may be perfectly happy together.

Anſwer. The perfect happineſſe of the ſoule and body together, is a promiſe of grace, and utterly beyond the ſtate of nature, and ſo no naturall argument of the reſurrection. But the perfection of being is either naturall, or connaturall: The perfection, which I call naturall, ſhall be onelyonly in the ſtate of glory, when the naturall parts of man, ſoule and body, ſhall be joyned together according to the perfection of their ſeverall being after the reſurrection. The connaturall perfection of the reaſonable ſoule, is that which is in knowledge and contemplation of things that are divine. The ſoule being ſeparate, becauſe it is freed from that variable and fraile p. 183companion of the fantaſie, which followes the appetite, and dieth with the body, Pſalm. 146.4. is better fitted to that perfection which is in contemplation, then while it dwelt with the body, and becauſe it ſees that there is no poſſibility in nature, of any returne to the body, it is with all patience and joy, content to expect till Gods appointment be, that it ſhall returne, as it was ſaid to the ſoules o… the Saints, That they ſhould reſt for a little ſeaſon, untill their fellow Martyrs time were fulfilled, Revel. 6.11. So that although for the perfect happineſſe of both, the ſoule is to be joyned to the body, yet that joyning followes not for the deſires ſake of the ſoule, but for His will… ſake who hath promiſed ſuch happineſſe unto both ſoule and body.

Thus you ſee that the glorious hopes which the holy Chriſtian faith brings with it, are above all the reaſons and poſſibilities of nature. Therefore let us not ſeeke naturall proofes for the reſurrection, but from the light of grace, and the vertues of the divine dignities which the holy Scriptures have made us to know; let us ſee what arguments we can finde of more ſtrength and ſolidity. And becauſe the reaſons that are to bee brought for proofe of this Article will fol ow eaſily enough, if it be made manifeſt that the will and decree of God upon all man-kind is, that there ſhall be a reſurrection both of the juſt and unjuſt, Act. 24.17. I will firſt bring the holy Oracles thereto; then the reaſons that accord with them; and laſtly anſwere ſuch objections as Atheiſts are wont to bring to the contrary.

That which is in Gen. 3.15. The ſeed of the woman ſhall breake the head of the ſerpent, in Iohn ….8. is interpreted, ſhall deſtroy the workes of the devill, that is, ſinne, and the puniſhment thereof, death; which cannot be, except the dead be raiſed againe, Iob 19.25. I know that my Redeemer liveth, and that Hee ſhall …tand at the later day upon the earth; and though, after my s…inne, wormes d…ſtroy this body, yet in my fleſh ſhall I ſee God: whom I ſhall ſee for my ſelfe, and mine eyes ſhall behold, and not another, though my reines …e conſumed within me. Which text, though it be as plaine and dir…ct for the reſurrection, as any other in the Scripture, yet Iohn Mercerus rejects that ſence, becauſe the Hebrew Commentators doe not ſo expound it. Eſay 26.19, 21. Thy dead men ſhall live together, with My dead body ſhall they riſe: awake and …ing …e that dwell in the duſt, for the earth ſhall caſt out her dead. For b hold, the Lord commeth out of His place to puniſh the inhabitants of the earth for their iniquity: the earth alſo ſhall diſcloſe her blood, and ſhall no more hide her ſlaine. Reade to this purpoſe, Ezech. 37. all. And if you ſay, that the calling of the Iſraelites is there propheſied, in that Metaphor; yet remember that no Metaphor is taken from things that are not. Dan. 12.2. Of them that ſleepe in the duſt many ſhall awake to everlaſting life; ſome to ſhame and everlaſting contempt. Hoſea 13.14. I will ranſome them fr…m the power of the grave, I will redeeme them from death: ô death! I will bee thy p. 184plagues; ô grave! I will be thy deſtruction: repentance is hid from mine eyes. Iohn 5.28, 29. The houre is comming, in which all that are in the graves ſhall heare His voyce, and ſhall come forth: they that have done good, to the reſurrection of life; and they that have done ill, to the reſurrection of damnation. 2 Cor. 5.10. Wee muſt all appeare before the judgement ſeat of Christ, that every one may receive the things done in his body according to that which He hath done, whether it be good or ill. So by theſe texts, among many other, it being manifeſt that God hath decreed a reſurrection for the bodies of men, both good and bad: it being alſo manifeſt, that nothing is impoſſible unto Him, but that He doth whatſoever it pleaſeth Him, in the heaven, and earth, in the ſeas, and all deepe places, Pſal. 135.6. it muſt follow of neceſſity, that there ſhall be a reſurrection; which, that ye may the better apprehend, we will adde ſome reaſons that accord hereto.

1. And firſt of all, that argument which our Lord Ieſus brings to this purpoſe: Matth. 22.32. I am the God of Abraham, and the God of Iſaac, and the God of Iacob, but God is not the God of the dead, but of the living. Therefore Abraham, Iſaac, and Iacob, though they be now dead, yet muſt they riſe againe, for all men live to Him, that is, are in His power to be brought againe unto life when Hee will. To know the ſtrength of this argument, you muſt looke to that which is, Gen. 17. I will eſtabliſh My Covenant with thee, and with thy ſ…ed for an everlaſting Covenant. But no covenant can bee everlaſting, if either of the parties die. Therefore Abraham and his ſeed, that is, the faithfull cannot periſh, but evermore live unto God, as it is ſaid in Luk. 20.38. For to this end Christ both died, and revived, and roſe againe, that Hee might bee Lord both of the dead and living: the dead He ſaith, that they may live againe. For if our Lord Ieſus died to purchaſe eternall life for us, it is impoſſible that we ſhould not live eternally.

2. The arguments of Saint Paul, in 1. Cor. 15. fall as thicke as haile, and that firſt argument, in the firſt place, ſtands thus. 1. It is a Goſpel which he received, and preached unto them according to the Scriptures; And ſeeing the doctrine of God, for His owne authoritie, being the God of Trueth, is to be received, for our reverence only which we owe to him, we ought to beleeve it. Hitherunto tend thoſe words. v. 3. and 4. For I delivered unto you that which I received, that Christ died for our ſins, according to the Scriptures, and that He was buryed, and that He roſe againe the third day according to the Scriptures. 2. And from this ground of faith, he doth conclude, verſ. 12. that there is a reſurrection, to wit, for them that die in the faith of Chriſt; For Chriſt died not for Himſelfe, but for our ſinnes, and roſe againe for our juſtification, Rom. 4.25. 3. Since by man came death, by man alſo came the reſurrection of the dead. verſ. 21, 22. For the well-being of the body cannot bee but by the head. 4. verſ. 25. Hee muſt reigne untill He have put all His enemies under His feete, Pſal. 110.1. Therefore death alſo ſhall be p. 185ſubdued. Ergo. The bodies of men kept under His power, ſhall riſe againe. 5. If the bodies of men riſe not againe, theſe abſurdities and inconueniences muſt follow. That they that are dead in Chriſt, are periſhed, and while they lived here, were of all men moſt miſerable. Our preaching, and your faith is vaine. We are falſe witneſſes of God, ye are yet in your ſin. They that are baptized over the dead, are baptized in vaine: we are need leſly in danger every houre for the preaching, and beleefe of this doctrine. My contention at Epheſus hereabout, was to no purpoſe. The Epicure that lives to eate and drinke, is the only happy man. But theſe things are impoſſible, and amongſt Chriſtians accounted incredible. Therefore there is a reſurrection, His doctrine in other Epiſtles, is to the ſame purpoſe, as Rom. 8.11. 6. If the Spirit of Him that raiſed up Ieſus from the dead dwell in you, He that raiſed up Christ from the dead, ſhall alſo quicken your mortall bodies by His ſpirit that dwelleth in you. This argument from the communitie of the Spirit, you may underſtand by Chap. 17. §. 4. n. 2. Phil. 3.21. 7. Hee ſhall change our vile bodie, that it may be faſhioned like to His glorious body, according to the working, whereby Hee is able even to ſubdue all things to Himſelfe. 8. The hope of the reſurrection, as it is a comfort againſt all the trouble and afflictions of this life, ſo eſpecially againſt ſorrow for them that depart from hence, as you read, 1. Theſ. Chap. 4. verſ. 13, 14. &c. 9.2. Cor. 5.10. All muſt appeare before the judgement ſeat of Chriſt, therefore the dead ſhall riſe againe. 10. For none of us liveth to himſelfe, and no man dieth to himſelfe; For whether wee live or die, wee are the Lords. Rom. 14.7, 8, 9. Therefore the dead ſhall riſe againe.

3. If there be a reſurrection of the dead, then the love of God may extend it ſelfe eternally towards man, according to that excellency of compaſſion and love, than which, none can be greater: So that not onelyonly our ſins be forgiven eternally, but alſo thoſe mercies vouchſafed which we can neither deſerue, nor thinke of, becauſe His love hath not whither it may extend it ſelfe any further: and likewiſe the will and underſtanding of man, may know and love God in that excellency and perfection of love, which is poſſible to man, in his perfection to performe. But if there be no reſurrection, neither of theſe things can bee. Therfore it is expedient that there bee a reſurrection.

4. An infinite goodneſſe is ſufficient, and able to fulfill all the good deſires of the creature; both of the ſoule with knowledge, with joy, with love, and all other vertues which it can hope or deſire: of the body alſo in giving of it health, ſtrength, activitie: for heavy and elementall, to make it ſpirituall; for earthly, to make it heavenly; to bee ſerviceable in every reſpect to the deſires of the mind; to paſſe from place to place, to dilate or contract it ſelfe; to appeare, or diſappeare, &c. Which if the infinite goodneſſe never ſhould, nor would performe to the creature, then had He put into p. 186the creature a hope, and expectation of happineſſe, above that which He meant to performe: So the imagination of goodneſſe ſhould be greater than the reall goodneſſe, and our apprehenſions more large, and an infinite goodneſſe ſhould not be able to anſwere the finite deſires of the creature. But all theſe things are impoſſible. Ergo. It is neceſſarie that there bee a reſurrection of the body, and life everlaſting, whereby the expectation of man ſhall be fulfilled.

5. The Law of God is the patterne of perfect juſtice; And His infinite juſtice requires, that reward bee given to every one accordingly, as he hath broken or obſerved it, and that according to the meaſure of His infinite juſtice, ſo farre forth as a finite creature can bee capeable. Therefore there ſhall bee a reſurrection of the fleſh, eſpecially by the luſts, whereof the divine love and juſtice have eſpecially beene broken.

6. If there ſhall bee a reſurrection of the body unto eternall life, then God may uſe His creature man to His glory, as it pleaſes Him: if not, then the power of God ſhall bee deſtitute of a ſubject, framed of body and ſoule, wich Hee may uſe to His glory. But this is impoſſible, that His power ſhould be deſtitute of ſuch a Creature to whom He hath promiſed immortall glory, therefore there ſhall bee a reſurrection unto everlaſting life.

7. By how much any efficient is greater in power, by ſo much the more effectually doth it worke, that the effect bee brought to the beſt end, whereof it may be capable, and that eſpecially if the glory of the efficient be joyned therewith. The deſire and uttermoſt hope of every man is to live ever in body and ſoule, not parted aſunder, 2. Cor. 5.4. and to this end and hope, God Himſelfe hath created us, verſ. 5. and of this thing, every man is capable, and the great glory of the Creator ſhall bee moſt excelling in this, that He free His creature man from the baſeneſſe of mortality and corruption, to an eſtate of Glory, and immortality: Therefore it is requiſite that there bee … reſurrection, and life everlaſting: For He fulfilleth the deſire of them that feare Him, Pſal. 145.19. Therefore they ſhall riſe to …ife everlaſting.

8. The will of man is created of God, that he may aſpire and come to that end whereunto the goodneſſe and will of God have created him which end … cannot attaine unto, if there be no reſurrection and eternall life For if there be no reſurrection, then is he created onelyonly to the en…oying of happineſſe, ſhort and fading in this life, ſo ſhould he have the underſtanding and deſire of exceeding great felicitie, and the enjoying of little. But this is impoſſible, for ſo the eff ct, that is, the ſhort happineſſe, ſhould not bee anſwerable to the cauſe, that is, the will of God, which hath put this will and deſire of eternall happineſſe in man. But if the naturall appetites of eating, drinking, procreation of the like, &c. cannot be in vaine, much leſſe, the ſpirituall deſires of knowing, of loving p. 187God, and pleaſing of Him. But the firſt are not in vaine, therefore not the latter, though that be not firſt which is ſpirituall, but that which is naturall, and then that which is ſpirituall.

9. Man as he is a creature of God, is good, Gen. 1.31. and his goodneſſe is greater in reſpect of the end of his creation, which was to know, love, and honour God, which in this life hee cannot doe, becauſe of ſinne, the worke of the devill in him. But it is impoſſible, that either the ſinne of man, or the malice of the devill ſhould fruſtrate the end of God in His creation. Therefore there is a reſurrection, and eternall life, wherein God ſhall have His due from man, and man his eternall joy in God.

10. No word or commandment of God can be in vaine, as that, Thou ſhalt love the Lord thy God with all thy heart, and Him onelyonly ſhalt thou ſerve; or that; Thou ſhalt be perfect with the Lord thy God. For man doing thus, the ſoule ſhall be happie, and approach to that end, for which it was created. For therefore God loved man, that he might love and honour God againe; which becauſe it is not done in this life, becauſe of our infirmitie, and our ſinne, therefore there ſhall be a reſurrection, and life everlaſting, wherein our love ſhall be perfected, leaſt the divine love ſhould ſuffer eternall injuſtice, and eternall puniſhment be brought upon the creature, ſo exceedingly beloved, and not returning that love againe.

11. Man is the end of all bodily being, either in that he is the combination of all bodily beings, whether they be elementall, vegetable, and ſenſitive; and likewiſe of things that have imagination and reaſon, See hereto, Chap. 17. §. 4. n. 5. or elſe becauſe all bodily beings ſhall have their reſt and perfection in him, and with him: or at leaſt becauſe he uſes theſe things to ſuch workes as are acceptable to God: But if there be no reſurrection, then after the end of this world, man in whom, and with whom, all theſe things are to receive their perfection, not being at all, all theſe things have no end of their being, and ſo either not being at all, or elſe being for no end, their creation (as concerning their uttermoſt and true end which is the eternall glory of God) ſhould bee in vaine, and that expectation or groaning of the creature to bee delivered from the bondage of corruption, of which Saint Paul ſpeakes, Rom. 8. ſhould alſo be in vaine, and the promiſe of making all things new, Rev. 21.5. Eſ. 65.17. 2. Pet. 3.13. ſhould alſo bee of none effect. But all theſe things are impoſſible. Ergo. It is neceſſary that there be a reſurrection of the body, and eternall life.

12. Neither is the body, nor yet the ſoule for it ſelfe, but both the one and the other, that both together may make one perfect man: So the perfection and bleſſedneſſe of the whole man is more than that which can come onelyonly to one part. But if there bee not a reſurrection of the body, this greater bleſſedneſſe is utterly loſt, ſo that although the ſoule bee happie for ever; yet the greater bleſſedneſſe of the ſoule and body together, ſuffers eternall privation. p. 188So the whole ſhould be onelyonly, that one part may bee happie: ſo the hope, even of the faithfull ſhould bee in vaine, and their eternall happineſſe onelyonly in imperfection; and ſo the puniſhment of the wicked. But theſe things ſtand neither with the juſtice of God, nor the trueth of His promiſes. Therefore the body ſhall riſe againe.

13. And becauſe this is our laſt hope and uttermoſt comfort in all our calamities, and a ſpeciall bridle to reſtraine from ſinne, it is fit that upon all occaſions you ſhould exerciſe your ſelfe to make this concluſion on whatſoever you thinke, or whatſoever you heare out of the holy Scriptures. For every promiſe, and every threatning therein, brings you to this; that a reckoning muſt be given for all that which you have done in the body: For if the body, with the ſences, the ſervants of the ſoule, either for ſinne, or righteouſneſſe, ſhould not live againe, then the divine juſtice, in reward, and puniſhment, ſhould be defective, but this is impoſſible. The texts that are plaine you will underſtand by your ſelfe, as that of Moſes, in Pſal. 90.3. Thou turneſt man to deſtruction, and ſayeſt, Returneye children of men. Some are a little further off, which yet you may eaſily bring hither, as Eſay 38.18, 19. The grave cannot praiſe thee; They that goe downe into the pit cannot hope for thy trueth. The living, the living, hee ſhall Praiſe thee, as I doe this day. Therefore the dead ſhall riſe againe. For ſeeing man was made to glorifie God in his body, and in his ſoule and that his end cannot bee fruſtrate; man muſt live againe, that his mercy and juſtice may be praiſed, both by the good, and the bad. Iannes and Iambres withſtood Moſes, 2. Tim. 3.8. Therfore Moſes, Iannes, and Iambres muſt come to judgement. For it is a juſt thing with God to reward you, and to puniſh them that trouble you, 2. Theſ. 1.6.7.

And if for your further ſatisfaction, you will reade that which the Fathers have written; you may take that which goes under the name of Iuſtine the Martyr, in his queſtions of the Greekes: the oration of Athenagoras, concerning the reſurrection of the dead. Irenaus lib. 5. cap. 4. &c. his arguments for the moſt part taken from Athenagoras. Theophilus lib. 1. ad Autolycum. Origen foreign, lib. 2. cap. 10. Reade alſo that excellent booke of Tertullian, of this argument, where you may ſee what his judgement is concerning the qualities of the bodies being raiſed, and ſome objections to the contrary anſwered. This Article, the Iewes, both Cabaliſts and Talmudiſts, hold ſo firmely againſt that hereſie of the Sadduces, that they ſay, That he can have no part in the world to come, which denies the reſurrection. Lib. Sanhedrin Cap. Halec. Neither is there any man that lives, and ſees the continuall courſe of nature, in the digeſtion of the food, that can deny that foreign of the body, of which Pythagoras, and after him, Plato ſpeakes in Phaed. and moſt of all Saint Paul. 1 Cor. 15.39.

§ 3. Yet ſo fearefull is the judgement which follows after the p. 189reſurrection, unto the Atheiſt, that he ſearches all corners of cavills againſt it, you ſhall take ſome of them with their anſweres, as I find them in Tertullian, and Thomas Aquinas, contr. gent. lib. 4. cap. 80, and 81.

Object. 1 Object. 1. And firſt it is ſaid, 1 Cor. 15.50. That fleſh and blood cannot inherit the kingdome of God.

Anſwer. Till by grace it is made ſpirituall: So not the ſubſtance of the fleſh is there underſtood, but the preſent eſtate thereof, with the luſts and wicked deſires; which if a man doe mortifie by the Spirit, he ſhall live, Rom. 8.13. So in Iohn 6.63. The fleſh profiteth nothing, underſtand the fleſhly-minded man, which of himſelfe knoweth not the things of God, and thoſe things which belong to ſanctification and eternall life. But concerning the being or ſubſtance of the fleſh, or body of man, ſeeing it was tempered by Gods owne hand, faſhioned according to His jmage, made the ſeat of the ſoule ſo excellent a being, by which and with which the ſoule workes whatſoever it doth; ſeeing in the holy Baptiſme, the fleſh is waſh't, that the ſoule may be cleane; ſeeing in the holy Supper, the Sacrament of the Body and Blood of Chriſt is received by the mouth, that the ſoule may be ſtrengthened in God; ſeeing our bodies are the members of Christ, the temples of the Holy-Ghost, and He dwells in them; ſeeing our bodies are not our owne, but Gods, 1 Cor. 6. ſeeing they are the inſtruments of holineſſe, in all the workes of mercy, in prayers, in wholeſome counſell, almes deeds, in indurance of ſorrowes, in faſting, in impriſonment, in martyrdome in death; it is impoſſible that God ſhould leave forlorne the workemanſhip of His owne hands, the cloſet of His owne breath, the maſterpiece of His cunning, the heire of His riches, and the Prieſt of His religion and ſervice, to dwell in eternall death; that He ſhould not heale the wounds, and reſtore thoſe dead to life, which have beene wounded and ſlaine for His ſake. And though the fleſh in it ſelfe be weake, and through ſinne utterly loſt; yet ſeeing our Lord came to ſeeke and to ſave that which was loſt, and that He Himſelfe hath borne our ſinnes; it is impoſſible that either the merit of Chriſt for us, or the mercy and goodneſſe of God ſhould be in vaine. Therefore the glory of the Lord ſhall be revealed, and all fleſh ſhall ſee it together, Eſay 40.5. and from one Sabboth to another ſhall all fleſh come, and ſhall worſhip before me, ſaith the Lord, Eſay 66.23. And I will powre out of my Spirit upon all fleſh. Ioel. 2.28. And ſeeing the fleſh hath theſe holy promiſes, therefore the fleſh ſhall riſe againe, that as both the fleſh and the ſoule have ſorrowed, ſo they may both reioyce together.

Object. 2 Object. 2. But the Prophets ſpeake of the reſurrection darkely, and in figurative ſpeeches onelyonly.

Anſwer. Not onelyonly, but oftentimes ſo, as they cannot be otherwayes meant. And though they uſe figurative ſpeeches; yet no figure is taken but from ſomewhat that is properly and truely p. 190ſuch. Moreover, the words are often ſuch as admit no other meaning, as in Iohn 5.28, 29. The houre is comming in which all that are in the graves ſhall come foorth; they that have done good, to the reſurrection of life; and they that have done ill, unto the reſurrection of condemnation.

Object. 3 Obiect. 3. If the ſame body ſhall riſe againe, of the ſame ſhape and lineaments; ſome ſhall be whole men, ſome maimed, ſome halting, blind, &c.

Anſwer. The qualities of the bodies ſhall be changed, the ſubſtance ſhall not be loſt. For as it is againſt the juſtice of God, that one ſubſtance ſhould doe that which is pleaſing to Him, and another be rewarded therefore: So if all teares ſhall be wiped away, then alſo all cauſe of teares; all hurts, wants, and deformity both of body and ſoule. So that as the ſame body ſhall be returned to the ſame ſoule; ſo ſhall it returne intire and whole. Object. But if the uſe of the members ceaſe, why are the members needfull? Anſ. Though the naturall body ſhall be made ſpirituall, and thereby be delivered from the neceſſities of thoſe things to the uſe of which wee are now tyed, as of foode, clothes, &c. and ſo the members freed from their offices; yet are they not therefore unneceſſary; For the tribunall of Christ requires a perfect man, that he may receive in his body, according to that which he hath done in his body. Moreover, for the perfection of beauty and glory, the body muſt be intire, the integrity of which ſtands not in the offices of the members, but in their ſubſtance. Neither yet ſhall all the offices of every member ceaſe, for the inſtruments of the voyce ſhall ſtill ſerve for praiſe to God, as this Father thinketh.

The objections which Thomas Aquinas brings from naturall doubts, are of no force againſt the reaſons which we have brought from the light of grace, and knowledge of the Scriptures: For it is yeelded, that the reſurrection of the body is beyond all the power of naturall cauſes to effect, but that it is onelyonly of the will and power of God, as to make man at the firſt, ſo to reſtore him againe out of his former principles, into which he was reſolved. But that you may ſee how weake naturall reaſon is, compared with the trueth of God, and on what wretched hopes the Atheiſt depends, which truſts that his ſinnes ſhall never be brought to judgement; I will propoſe the reaſons and anſweres as they ſtand.

Object. 4 Object. 4. That which is corrupted, cannot be made the ſame againe; as a naturall habit of the body, or mind, being deprived, cannot be reſtored.

Anſwer. The impoſſibilities of nature, cannot limit that power which created nature, eſpecially in the reſurrection of the body, wherein the Author of nature hath profeſſed that He can, and hath promiſed that He will raiſe it up againe, as you read before.

Object. 5 Object. 5. But the eſſentiall principles being loſt, it is impoſſible that the ſame thing in number ſhould be reſtored.

p. 191Anſwer. The eſſentiall principles in man, are ſoule and body, which being reſtored each to other in the perfection of them both, nothing which is concomitant, whether it be property, or neceſſary accident can be wanting, and that both theſe remaine in the ſtate of being, and conſequently in the poſſibility of being brought together againe, you may ſee Chap. 17. § 4. N. 5.

Object. 6 Object. 6. Corruption is a change from being, unto not being. Therefore it is impoſſible that the being of man being corrupted, the ſame being in number, ſhould be reſtored.

Anſwer. This is in effect one with the former. And it is true, that the totall is deſtroyed in man by the ſeparation of the parts. But neither of the parts doe come to nothing, but are in the hand of that power to bee conjoyned againe, by which they were conjoyned at firſt.

Object. 7 Object. 7. If whatſoever hath beene eſſentiall to the body of man, muſt in the reſurrection be reſtored unto him, then this bodily proportion ſhall be very uncomely; in as much as the haire, the nailes, and whatſoever elſe is waſted away by the force of naturall heat, were once as eſſentially of the body as that was, which he carryed with him to the grave. See the firſt ſupply to Logicke, queſtion 66.

Anſwer. As it was ſaid before, that whatſoever was wanting in the body ſhould be made up: So underſtand on the contrary, that ſuperfluities, and deformities ſhall be taken away: and that every one ſhall riſe againe in that perfection which is peculiar to man-kind.

Object. 8 Object. 8. That which is common to all, of any kind, ſeemes naturall to the ſpecies. But there is not any common virtue, of any naturall agent, to worke this: Therefore it ſeemes that all men ſhall not riſe againe.

Anſwer. The reſurrection of the dead is not by any naturall cauſe, but it depends onelyonly on the power of God, to whoſe juſtice every man muſt give an account of his owne workes.

Object. 9 Object. 9. Death is the effect of ſinne, from both which wee are f…eed onelyonly by the death of Chriſt. Therefore it ſeemes that all ſhall not riſe againe, but they onelyonly that are partakers of the merit of His death.

Anſwer. It is true, that ſuch onelyonly ſhall riſe to eternall life, the reſt for juſtice unto judgement. And becauſe death is the wracke of nature in all men, and the worke of the devill; and that our Lord came to repaire nature, and utterly to deſtroy the workes of the devill: Therefore, that it may appeare that Hee hath perfectly finiſhed that for which He came, all men muſt riſe againe.

Object. 10 Object. 10. The laſt objection ſeemes a mighty one above the reſt. That if all men muſt riſe againe perfect, what ſhall become of the Canibals, who have eaten one another? nay, if any of theſe Canibals eate onelyonly mans fleſh, and beget children, ſeeing their p. 192ſeed (as their wiſedome affirmes) is onelyonly the ſuperfluity of the nouriſhment, before it be conuerted into the ſubſtance of the fathers body; here is the knot of Gordius, who hath moſt right to this ſeed, whether the ſonne whoſe body was made of it; or the father, or he from whoſe body it was devoured, by the father? But this Philoſophy of the ſuperfluity of the ſeed, hath been hiſt out in the 17. Chapter. The maine doubt is anſwered by Saint Paul. 1 Cor. 15.44. Thy body is ſowen a naturall body, but it is raiſed a ſpirituall body. So then, though Beares, or dogs, or Canibals, or wormes devoure the fleſh; yet ſeeing onelyonly fleſh is nouriſhed thereby, a materiall body with a materiall, a naturall body with a naturall; the ſpirituall body is free from any naturall change. For even now the ſoule dwells not in the body, but by thoſe meane ſpirits which are raiſed from the bodily parts (as I ſhewed before.) Therefore though this materiall, individuall body ſhall be raiſed up; yet becauſe it is raiſed up a in ſpiritual eſtate, it will be free from naturall corruption, becauſe it is fitted to be an eternall habitation for the ſoule, being wholly ſpirituall; and then there will be no want of any member or part, when the ſoule ſhall be able to fit it ſelfe of a clothing, for all uſes, out of a ſpirituall body; neither ſhall it need to ſeeke any ſupply out of a forreigne body: For as in juſtice the ſame ſoule muſt returne to the ſame body, that both may ſuffer, or be glorified together; So ſhall both be perfected together, according to the perfection of every individuall, in their proper parts: And though they be ſcattered in aſhes or duſt, as farre as from Eaſt to Weſt, yet ſhall every atome be gathered into that body in which it firſt received the impreſſion of an humane ſoule, to become a part of a reaſonable man. The Poet gives you an example of a Gardiner, wehling his ſeeds being mingled together.

Namque ut quondam olitor, qui forte minuta ſub uno

Diverſi generis confuſa videbat aceruo

Semina; mox ſecum, dum ſingula ſeligit, hoc eſt

Ozymon, hoc apium, lapathum iſtud, & oxalis illud,

Daucus, & andrachne, ammi, apiaſtrum, urtica, melanthum;

Sic tua, ſed melior ſapientia, novit acuto

Permiſtos hominum cineres diſcernere viſu.

I will give you an experiment for your eaſier underſtanding. Take a knife, a punch, or other toole of ſteele well hardned, and touch't with a load-ſtone, mingle a quantity of the fylings of iron, or ſteele, with ſo much common duſt as that the fylings appeare not; yet with the knife or punch made cleane, you may ſeparate the fylings, according to the firſt quantity, out of the duſt. And if this be poſſible to metall, by reaſon of the common ſpirit; how much more to the ſoule, when it is commanded to gather together, that duſt, which once it had enlived by it ſelfe?

p. 193§. 4. Among the hereſies againſt the doctrine of our holy religion, that which denies the reſurrection, was one of the firſt. For beſide the Sadduces which denied it, as you read, Mat. 22. and thought that the ſoule died with the body, all the ſects of the Samaritanes, (except perhaps the Doſitheans) held that errour with them. And although it bee not knowne to mee, which of them fell firſt into the ditch: yet ſeeing both ſorts held the bookes, and authority of Moſes (and none of the Prophets beſide) authenticall; and that the Sadduces interpreted Moſes according to the letter of the Law, and thought that the bleſſings and curſings therein contained, did belong onelyonly to this preſent life (which was the originall of this errour) with mee they ſhall be accounted, the blind guides of the blind.

Among the Christians, ſome twenty ſects of Hereticks have beene, which denied this Article, ſome upon one ground, ſome upon another. The firſt fountaine of this poyſoned doctrine among the Chri tians, was Simon the Samaritane, whoſe Scholars held it ſucceſſively unto Marcus, about a 100. yeeres after Simon. This Marcus alſo upheld the ſame hereſie: but after him it was by turnes ca l'd up from hell againe. Car…ocrates out of Platoes Scho e, brought in the change of ſoules, from body to body: but much worſe than hee. For Plato thought that the ſoules of men were ſent into the bodies of beaſts, or of crazed and old men, for the puniſhment of their form…r ſinnes: but Carpocrates taught that they were brought thither for the fulfilling of thoſe luſts which they had not done in their former bodies. For being here ſubiect to the power of the enemie, man (ſaid hee) cannot eſcape the wrath of theſe adverſaries; but by the filthineſſe of life, and doing ſuch things as pleaſe them. And therefore the ſoules that live heere moſt vertuouſly, and tempe…ately, are ofteneſt ſent into other bodies. Though this doctrine of the devills Chaplaine, upheld the immortality of the ſo…le, yet no reſurrection of the body.

Valentine, and after him the Manichees, taught that the ſoules of men onelyonly were redeemed by Christ, but not their bodies, and therefore they ſhould riſe no more. Neither yet ſhould all ſoules bee ſaved. For there bee (ſaid hee) three ſorts of men: ſpirituall, animall, and carnall. Spirituall, which by nature have a moſt excellent faith, and theſe ſhall be ſaved without good workes, as Seth: Animal, which have but a little faith, but may bee ſaved by a ſupply of their workes, as Abel. But the carnall as Cain, can by no meanes bee ſaved.

Marcion, concerning the reſurrection of the body, ſided with Valentine, And ſo did Apelles. For, (ſaid hee) Christ Himſelfe went to Heaven without any body. For that body which Hee had taken from Heaven, and the elements; at the reſurrection Hee delivered againe to their proper principles, from whence He tooke it.

p. 194The Seleucians alſo, that affirme that Chriſt left His body in the Sunne (as you read before) are bound to denie to us any aſcent into the heavens above: for it cannot be better with us the members, than it is with our Head.

Origens errour againſt the reſurrection, is at large refuted by Epiphanius, Haer. 64. and if you minde the objections and anſweres before, you have the ſum of that which Origen brought againſt it, and the other anſwered.

Hierax denied a reſurrection of the body, but is diſproved by the arguments heere brought, as all the other Hereticks which are here mentioned. A reſurrection of the ſoule he yeelded unto, except of the Infants, which died before they had knowledge; becauſe none is crowned, except he that ſtrives lawfully, as you read before, in the 28. Chapter, where his reaſon is anſwered out of Epiphanius, Haer. 67.

And although you ſee ſuch monſters of opinions, as I have ſaid, and if you have leiſure, may read the refutation in particular, in the Authour aforeſaid; Yet if you take good heed to that which hath beene ſpoken for, and againſt the trueth; you may confeſſe that the trueth is great, and ſhall prevaile.

CHAP. XXXIX. ❧ And life everlaſting.

§ 1.

WHile there was no ſinne in the world, it ſtood not with the juſtice of God, that any puniſhment for ſinne ſhould bee inflicted: therefore death, and all diſeaſes, as his fore-runners, with hunger, thirſt, and all the enemies of life, were far from man. But after that ſinne had brought in death, it was a mercy that all thoſe enemies of life, which accompanied death, ſhould ſhew themſelues, that man mi…ht dai…y be put in mind of his mortalitie, and returne unto H m whom he had offended. Now if you ſhall aske from whence this change of eſtates, from immortality, to mortality, did ſucceed in man▪ I thinke even from hence, that the pure ſoule, the image of God, dwelling in the body, which was framed of the bodily creature, which was yet pure, and not ſubiected to the curſe, had power to ſuſtaine the body in that perfect eſtate wherein it was created, and ſ… ſhould have preſerved it for ever, if it had held that dignitie which it had, and hearkened onelyonly to the ordinance of God, p. 195and had reigned over the bodily affections and deſires, as it ought, and had power to doe. But when the ſoule would forſake God the guide thereof, and that dignitie which it had naturally over the body and follow the luſts and appetites thereof, and for that treaſon againſt God, loſt the power and ſtrength which it had to ſupport the body: and moreover muſt ſeeke ſuſtenance for the body out of the creature, now accurſed and deprived of her firſt ſtrength: it was impoſſible but that according to the curſe, corruption, diſeaſes, and death ſhould follow thereupon. Yet ſeeing the merit of Chri t is ſo ful of ſatisfactiō to the juſtice of God, and He ſo powerfull to reſtore all the decay of nature; and to deſtroy all the wrack and miſchiefe which the devill hath brought thereinto: wee may firmely beleeve as we profeſſe in this Article, that wee ſhall at laſt be brought to the e…oying of everlaſting life, better than that to which wee were at firſt created.

1. For although by the craft of the devill, ſinne entered into the world, and death by ſinne paſſed over all man-kind: yet ſeeing man was made immortall, and that neither the end which God purpoſed, nor yet the infinite merit of the death of Chriſt can bee in vaine: it is impoſſible but that man-kind at laſt ſhould be brought to eternall life.

2. The infinite goodneſſe of God, is the reaſon and the cauſe that he is good to all, and that His mercy is over all His workes, Pſal. 145.9. Therefore there is an eternall life reſerved for man the moſt excellent of the viſible creature, and the will of man above all other things, deſires an eternall life in glory and happineſſe, according to His promiſes. But if no ſuch eternall life ſhall bee, then the action of God toward His creature, ſhall be in litleneſſe and defect; neither ſhall he fulfill the deſire of them that feare Him. So alſo the will of man ſhould more deſire the accompliſhment of the divine goodnes upon the creature, than the will of God ſhould deſire the accompliſhment of it ſelfe. But theſe things are impoſſible: therefore there ſhall bee an eternall life in glory and happineſſe.

3. Virtue, and the ready ſervice of man unto God, is that thing wherewith God in man is moſt delighted, and which He hath commanded, as it is ſaid, Be ye holy, for I am holy, Lev. 11.44. and the deſire of this holineſſe is found in them eſpecially, that hunger and thirſt after righteouſneſſe, and hate their ſinnes, whereby they diſpleaſe Him. But this ſeruice of man to God, hath not hitherto beene duely performed by any living among the ſonnes of men, neither can be performed, both in body and ſoule, by the dead. Therefore it ſhall be performed in the life that is to come, wherein both Gods will, and the deſires of His ſhall bee fulfilled. See Matth. 5.6.

4. If there ſhalbe an eternal life for man, then man ſhall receive of the divine goodneſſe and power a power whereby he may both bee, p. 196and doe thoſe things whereto the divine goodneſſe and wiſedome hath appointed him. But if there be no life eternall, then the end of mans creation ſhould be onelyonly to privation, and not being. But it were better never to have beene, than after all the miſeries of this life, in the end to returne to an everlaſting not being. For ſo the effect, that is, man-kind, ſhould no way be anſwerable to the cauſe, nor yet be any proofe or manifeſtation, o… that goodneſſe, infinity, eternitie, and power by which it was made. But this is impoſſible, and againſt the conditions both of the prime cauſe, and the infinitie of the dignities thereof.

Object. But you will ſay, that this reaſon doth no m…re prove that there is an eternall life for man, than for beaſts, and other of the creatures, which alſo ought to continue for the proofe of that wiſedome, and almightyneſſe of their cauſe.

Anſwere. There is a difference betweene the end, and thoſe things which are for the end. Man is the end of all the viſible creature, and therefore it followes, that all thoſe things are to bee in man as in the end, ſo far forth as they can be, worke, or be glorified in Him. And from hence alſo it followeth, that man muſt bee for ever, leſt all theſe things which were for him, ſhould returne to nothing with him; and the image of that infinite goodneſſe, and wiſedome by which they were made, ſhould come to nothing eternally. Therefore though they ſhall be in man as the idéa of them all, yet not in their ſeverall or diſtinct beings beſide man.

5. No naturall deſire of the creature, which is implanted in every individuall, of every kind, can bee in vaine, becauſe it is implanted therein by a ſuperiour power, which cannot bee fruſtrate. But it is implanted in all men naturally, both to deſire, and to hope for eternall life. Therefore there ſhalbe an eternall life. For if after the reſurrection, man ſhould not live for ever, then there ſhould be in God a will to raiſe him to life; contrary to his will, that hee ſhould live for ever: So His being ſhould not be ſimple, and one: but this is impoſſible, as it was proved, Chap. 9. §. 6.

6. The more powerfull that any cauſe is, the more manifeſtly doth the likeneſſe thereof appeare in the effect. And ſith God is the firſt and chiefe cauſe of all, and that the likeneſſe of man, His worke ſhall be greater in his perpetuall wel…-being, than in not being at all: therefore there ſhall bee an eternall life, wherein the greateſt likeneſſe of the effect to the cauſe ſhall be perfected, that man may live in eternall Righteouſneſſe, Wiſedome, and Glory. Otherwiſe the infinite juſtice might ſeeme defective, in reward and puniſhment, if both good and bad ſhould periſh alike. Moreover, the word whereby the puniſhment was inflicted, was neither ſo generall, nor ſo without exception, but that there was grace reſerved. And now, leſt he take of the tree of life, and live for ever [in his ſin] therefore the Lord God ſent him forth of the garden of Eden, the type of eternall happineſſe, till he had taſted of death, the p. 197puniſhment of his ſinne, then ſhould hee live for ever in joy.

7. And theſe reaſons for the aſſurance of everlaſting life, you may adde to them that are in the Chapter before. And above all reaſon, the holy promiſes of God which cannot faile; as Iohn 3.16. God ſo loved the world, that He gave His onelyonly begotten Sonne, that whoſo…ver beleeveth in Him, ſhould not periſh, but have everlaſting life. Titus 3.7. Wee are made heires according to the hope of everlaſting life. Matth. 19.29. …v ry one that hath forſaken houſes, &c. or lands for …, ſhall receive an hundred fold, and ſhall inherit everlaſting life. P…al. 37.18. The Lord knoweth the dayes of the upright, that their in…r…tan…e ſhall be for ever. Pſalm. 23. I ſhall dwell in the houſe of the L…d for ever. And that the ioyes of heaven are eternall, it may appeare by the torments of the wicked that are in hell: of both which ſee Matth. 25. from verſ. 31. to 46. And therefore the Apoſtle concludes, Rom. 8.18. That the afflictions which are of this preſent life, are not worthy to be compared with the glory that ſhall bee reveal…d. For thoſe things which God hath prepared for them that love Him, are ſuch as neither eye hath ſeene, nor eare hath heard, neither have th… entred into the heart of man to conceive, 1 Cor. 2.9. And concerning the aſſurance of this joy, let the ſame mind be in us which was in Saint Paul, Rom. 8.38, 39. I am perſwaded, that neither death …or life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhall be able to ſeparate us from the love of God, which is in Christ Ieſus our Lord. For it is juſt with God, to give unto His Sonne, having fully ſatiſfied His juſtice for the ſinne of man; to give to His Sonne, I ſay, according to the merit of His deſert, that glory, and honour, and immortall joy, which is due to Him therefore: which joy, for the infinite merit of His Perſon, being both God and man, muſt likewiſe be infinite. And becauſe Himſelfe is God bleſſed for evermore, and hath eternall glory and happineſſe, and a Name which is above every name that is named in this world, or in the world to come; therefore hath Hee not any need of this purchaſed glory which is due for His ſufferings; but that glory is reſerved for them that are called of His grace, to be partakers thereof. And becauſe a finite creature cannot be capable of infinite glory at once, inten…ivè, that is, according to the infinite meaſure thereof; therefore is it beſtowed, extenſivè, that is, in the externity or continuance thereof, wherein man is carryed from glory to glory, by the Spirit of the Lord, 2 Cor. 3.18. Neither is it for any man to thinke, that this glory which Chriſt hath purchaſed by His obedience, ſhould be ſetled on that humane nature which He aſſumed in the Incarnation. For that hereditary, or native glory, which He had, as being one with the Father, was abundantly ſufficient to glorifie that tabernacle whereſoever He was pleaſed to dwell, as He ſaith, Ioh. 17.5. And now, ô Father, glorifie thou Me with thine owne ſelfe, with that glory which I had with thee before this world was. So it appearing, both by p. 198reaſon and authority of the holy Scripture, that this happineſſe which we doe beleeve in eternall life, is to be eternall as the life is; that firſt doubt which was firſt**In the … Chapter…. propoſed in the entrance, is fully ſatisfied. The other two queſtions, concerning the ſoule, you ſhall heare by and by.

§ 2. The hereſies that have been concerning this Article, though they be divers, yet two eſpecially are needfull to be examined: One of the Chiliaſts, which thought, that after the reſurrection, the kingdome of Chriſt was to flouriſh 1000. yeeres in this world: taking that Scripture which is in Revel. 20. for proofe thereof. The other is that which they lay to St. Origen. That all the reaſonable creature, even the moſt wicked among men; yea, the very devills themſelves, after their ſins, by lo…g torments, have been purged out, ſhall be reſtored to joy and happines in the kingdome of heaven; and againe after a long time, ſhall fall to their former ſins againe, and ſo returne to their ancient puniſhment: and this, ſay they, ſhall be the revolution of all the reaſonable creature, both good and bad, for ever. 1. But this is contrary to the trueth of the holy Scripture. For no creature, either man or Angel, can approach to God, or come to heavenly happines, but onelyonly ſuch as God doth love, and whom He loves, He loves unto the end: Iohn 13.1. becauſe in Him is neither variableneſſe, nor ſhadow of change. Iam. 1.17. 2. Moreover, as none can be partaker of heavenly joyes, but ſuch as are intereſted therein by Christ; ſeeing no man commeth to the Father, but by Him. Ioh. 14.6. if there ſhould be any falling from joy, it would ſeeme to argue an inſufficiency of the merit of Christ, which cannot ſtand with the infinity thereof. 3. Beſides, if God willed this eternall revolution of the creature, from extreame joy to paine, and from paine to joy; then were we not taken into the ſtate of ſonnes and heirs of glory, yea, coheirs with Ieſus Christ; Ro. 8.17. but to the ſtate of bond men, which ſhould have ſo much happines, as we were able to purchaſe by our indurance of afflictions and torments. 4. So the juſtice of God ſhould not be infinite, if it might be ſatisfied by a finite creature. 5. And if any ſatisfaction to God could have bin made, beſide that which was by the death of Christ, then that of Christ had beene needleſſe and in vaine. But all theſe things are impoſſibilities. Therefore there is no ſuch revolution from one ſtate to another, as this opinion, fained to Origen after his death, when hee could not anſwer for himſelfe, would bring in. But though Origen were a Saint, yet was he a man, and ſo might have his errours.

p. 199CHAP. XL. Amen. ❧ The third ſupply; Concerning the queſtions incident.

1. Whether the ſoule of man be immortall? § 1.

2. Whether there be one common ſoule of all men? § 2.

3. That the holy Religion of the Chriſtians is onelyonly true, and none other beſide it. § 3.

4. How faith is ſaid to juſtifie? § 4.

Whether the ſoule of man be immortall. § 1.

IT is not the doubt that any Chriſtian can make, whether the ſoule of man be immortall, or no. For when God hath come downe from heaven, and hath taken upon Himſelfe, the being of man; when He hath beene borne, and died to make ſatisfaction for the ſinne of man; can any one that beleeves this, make a doubt whether hee have an immortall ſoule? or whether immortall life doe belong to him both in ſoule and body? Therefore is not this queſtion propoſed for the Chriſtians ſake, but by way of defiance againſt the Atheiſt, and ſuch godleſſe people as ſay in their hearts; There is no God, no ſoule, no life to come. And although by all the arguments of the two laſt Chapters, and many before, the queſtion may receive an eaſie ſolution; yet to give full ſatisfaction, is this which p. 200followes in particular. But to brand both the queſtions, and the mo…ers thereof, with their due infamy, it muſt ever be remembred, that the errour of the mortality of the ſoule, doth take away the foundation of all religion, and common honeſty: For how can he make due reckoning of honeſty, that cares onelyonly for himſelfe, to ſhift and ſharke for a preſent maintenance in worldly plenty, and ſuppoſed …oy, and thinkes that all is ended with him in this life? Or what reverence can he have of God, or His ſeruice, who is not perſwaded that there is a God? or if that muſt needs be put, yet is he perſwaded, that with this life ended, his ſoule alſo comes to nothing. And if there be no reward o… any virtue, or of any religion, is it not better to follow the pleaſures of ſinne with greedineſſe?

1. But, Atheiſt, I anſwere, That if God ſhould ſo neglect them that honour Him, as that He would not reward them; neither in this life, nor yet in that which is to come, then were He unjuſt: if He knew not their devotion, then were He not wiſe. But theſe things are impoſſible for thee to ſuppoſe, that God ſhould be either unjuſt, or unwiſe. For perfect juſtice, ſuch as the infinite juſtice of God is, doth ever bring foorth a judgement; in which it muſt appeare that in Him that is infinitely juſt, there was neither ignorance of the ſervice done unto him, nor any diſability to reward it: which becauſe it appeares not in this life, certainely it muſt be manifeſted hereafter. Therefore the ſoule is immortall.

2. Seeing all the world cannot affoord that which may give a full content unto the ſoule that judges rightly of every thing: Seeing we are taught, 1 Iohn 2.15. not to love this world, neither the things of this world; it is manifeſt, that the true happineſſe of the ſoule ought not to be ſought here among thoſe things that are inferiour, and below the dignity and ſtate of the ſoule, which can be bleſſed onelyonly in the ſight of God, as our Lord hath taught us, Mat. 5.8. Therefore the elect of God, which according to His counſell and command, ſeeke true happineſſe in another life, ſhall in another life be ſure to find it. 1 Iohn 2.17.

3. The working of the ſoule cannot be hindered by the body: not onelyonly the ſpirituall actions of the underſtanding, and motion of the will; but even the actions of the ſoule upon the body, (as I have ſomewhere given inſtance, in the beating of the pulſe) and whatſoever hath motion of it owne nature, cannot be hindred to attaine that end whereto nature drives it, and the thing it ſelfe deſires to come (as the continuance and perfection of it ſelfe) becauſe nature doth not worke in vaine, and the ſoule doth naturally deſire true happineſſe; that is, ſpirituall, eternall, and beſeeming the nature of it ſelfe. Therefore the ſoule is immortall.

4. No ſubſtance which is intellectuall, is corruptible. For corruption in ſubſtances, comes onelyonly by the ſeparation of the matier, and eſſentiall forme: And becauſe beings intellectuall, that is, ſuch as have power of an active underſtanding, doe not conſiſt of matier, p. 201but are of themſelues pure formes, therefore they are not ſubject to corruption, and death, properly ſo called. And although the ſoule, beſide the power of underſtanding, have alſo the power of growth, and ſences, as the naturall faculties thereof, by which it doth enlive mans body to move, to digeſt, to ſee, heare, feele, &c. and that when it goes away from the body, theſe faculties of the ſoule forſake the body, yet they die not in the ſoule, but ſhall enlive the body in the reſurrection, as they did before: ſo that the ſoule is no way mortall.

5. Common conſent of all Nations, both Chriſtians and Barbarians hold, and ever have held the immortality of the ſoule, and the ſoule it ſelfe beares witnes thereunto, which at the ſight of grievous ſinnes committed, findes ſuch terrours and affrightings in it ſelfe, as are ſometimes more fearefull than death. But if the ſoules of men did not live after the body, what cauſe had guilty minded men, either to feare death, or any torments that could follow after it?

6. The excellent endowments of the ſoule, the engines, and curious artes that are invented, the ſearch of the heavens motions, and the inuention of trueth in things removed from our ſences, yea, even concerning the truth of God, are arguments ſufficient of the ſoules immortality.

7. And beſide theſe reaſons, the infallible authority of the Holy Scriptures ought to wring this confeſſion even from the very Atheiſt. For the ſoule being breathed into man by an immortall principle, by the breath of God Himſelfe, may not bee ſuppoſed to bee corruptible: for ſo how could a thing mortall or corruptible be the image of the immortall God? Gen. 1.26, 27. yet ſay I not as the Gnoſticks, or Priſcillianiſts, that the ſoule is of the ſame being, or ſubſtance with God, but that being ſo created by Him, and His image, it cannot be mortall, Mat. 10.28. Feare not them which kill the body, but are not able to kill the ſoule, but rather feare Him which is able to deſtroy both ſoule and body in hell. The parable of the rich glutton, and Lazarus, in Luk. 16. ſhew, the immortality, and ſtate of the ſoule, both of the good and bad. Read alſo 1. Pet. 3.18, 19.20. Phil. 1.23. Revel. 6.9.

That there is not one common Soule of all men. §. 2.

1. BY ſome of the reaſons before, and by all the authorities brought out of the holy Writ, it is manifeſt, that this fantaſie of one common ſoule in all Men, was but a dreame of Averroes. For if the humane ſoule be the proper forme of the body, and the ſpecifick difference of every ſubject, be by the forme thereof: If p. 202there be one common ſoule of all men, then the eſſential difference of men is taken away: ſo that they bee not now this man, and that man, but all men muſt be one man, as concerning their internall forms, the difference of men muſt be in their heccieties, or numerall diverſitie of their bodies onelyonly. 2. But ſo the underſtanding and knowledge of all men ſhould bee one and the ſame, and one man ſhould not bee wiſe, and another fooliſh, but all men wiſe, or fooliſh alike, if there were onelyonly one ſoule or underſtanding of all men. 3. So alſo the vice of one man ſhould multiplie it ſelfe over all men. 4. And all men ſhould have equall joy in the end or happines of any one man. But theſe things are not ſo. And as theſe inconveniences proove the differences of ſoules, while they are in the bodies of men: So likewiſe doe they withſtand that confuſion which would bee of the ſoules of men, being departed out of their bodies, which are not ſuppoſed to fall into the Chaos of life, and there to be confuſed as a drop of water falling into a River. For the ſoules being ſeparate from the bodies, have their ſeverall degrees of perfections, whereby they are diſtinguiſhed, as 2. from 3. ſo as they cannot be the ſame, as 2. cannot bee 3. 5. Moreover, both that unitie, and this confuſion of ſoules, would utterly take away all juſtice in reward and puniſhment of their deeds, which they have done well or ill, in this life.

6. The uttermoſt happineſſe of man, is the adequation of all his faculties in that which is the perfection of goodneſſe, that is, that he love that which hee underſtands, and that he have power to performe it: for otherwiſe, his underſtanding would bee the originall of paine and ſorrow unto him, if he ſhould know that which were good to be done, and ſhould not have power to effect it. But if there were a confuſion of all ſoules, or their underſtandings, when they are ſeparate from the body, that univerſall unitie, or confuſion of ſoules, would cauſe a leſneſſe, or abatement in the glory, and end of the underſtanding, and conſequently, an abatement of mans love to the Creator, ſeeing the greateſt underſtanding could not aduance the meane and low underſtanding of fooles and ignorants; but contrariwiſe in that confuſion, ſhould by them be abaſed. But this is contrary to the nature of the underſtanding, of the will, of perfect love, &c. Therefore impoſſible to bee.

7. The excellency, or greatneſſe of every thing hath the greateſt concordance with being, as the littleneſſe, or meannes of being, inclines to not being, and hath ſome agreement there-with. From whence it will follow of neceſſitie, firſt, that if there bee one common or univerſall ſoule or underſtanding, which is divideable into very man, this diviſion takes away that univerſall unitie. For how can it be one in number, if it be diviſible, & yet not materiall, or bodily? but that excellencie which is in the common ſoule, by that infinite diviſion among ſo many millions of men, is brought almoſt to not being. Secondly, there muſt be different underſtandings of p. 203all men, both living and dead, that the excellencie of all trueth may find ſome underſtandings, by which it may bee apprehended. 3. Seeing nothing is truely beloved, which is not firſt knowne or underſtood; the love, and that underſtanding which man hath of God by this diviſion, ſuffers ſuch detriment as cannot bee made up againe. For the ſoule being parted among all men alike, one cannot love nor underſtand more than another: So neither the excellency of one man can be more than another, nor the glory or happineſſe of one man more than another.

8. Common experience, and the difference which is in men, ſhewes the poſition to be falſe and fooliſh, and ſo let it go branded. You may ſee what Cuſa brings to this queſtion, Idiotae. lib. 3. cap. 12. And Tho. Aquin. contra gent. lib. 2. cap. 73. and the decree of the Lateran Councell. Seſſ. 8.

Object. But you will ſay, If the ſoules of all men be onelyonly of one kind, and that their difference is onelyonly in number; then this difference of the ſoules muſt ariſe onelyonly from the bodies, to which they are allyed; from whence theſe inconveniences muſt follow neceſſarily. Firſt, that the ſoules of men are materiall formes; for the particular being of every thing depends upon that from whence it receives the individuation: So that the ſoule of man, depending on the body, and having the originall of the particular being from the body, either it dies with the body, as the ſoule of the beaſt: or if it remaine after the body, yet ſeeing it receives the particular being from the body, when it is parted from the body, it muſt run into the common Chaos of life: ſeeing that whereby the diſtinction was made (that is, the particular bodies) are now taken away.

Anſwere. The ſuppoſitions of this objection, that the difference of mens ſoules is onelyonly in number, or depending upon the particular individuation of their bodies, are falſe. For the particular endowments of every ſoule, make ſuch differences as is fit to bee in ſoules, as I gave inſtance before in numbers: to every one of which, an unity added, or taken away, makes the number ſo different, as that it cannot be any other number than that it is; Although numbers are not truely ſaid to bee different Species, but onelyonly to bee diſtinct, or divers individuals. For in Spirituall ſubſtances, as the ſoule of man is, whereof wee know ſo little as wee doe, wee muſt be content to hold the generall trueths, when we cannot know the particular or preciſe differences.

p. 204That the holy Religion and Faith of the Chriſtians is onelyonly true, and none other beſide it. § 3.

ALl true Religion muſt have the beginning from the true God. So neither the ſeruice of the falſe gods of the Painims, nor the will-worſhip either of the Iewes, or of the Chriſtians, can come into any account of true Religion. And becauſe the true God onelyonly knowes what ſeruice is acceptable unto Himſelfe, and therefore hath from time to time taught his people what He requireth of them; therefore this queſtion which is now to be decided, is onelyonly betweene the Chriſtians, and the people of the Iewes or Iſraelites, ſeeing theſe onelyonly have received the lawes, and words of God, how they ought to ſerue Him. For whatſoever the Turks may pretend for their religion, which their falſe Prophet Mahomed taught them; yet they have no authoritie from heaven; neither by their law may they queſtion any thing which they have beene taught. But concerning the Iewes, though it muſt bee yeelded unto them, that they were the true Church, firſt called and ſeparated from the world, to be a peculiar people unto God; who firſt received the covenant of Circumciſion, and after under Moſes, the other ceremonies, even untill the time of reformation came by Ieſus Christ: yet becauſe they did not looke unto the end of the law, nor ſee how all the law was finiſhed in Him, in whom all the Nations of the earth were to be bleſſed: therefore they dwell ſtill in their old and beggerly rudiments, being ſtill ſeduced by their Rabbins, teaching them that their law is an eternall law, as it is yeelded unto them, concerning the inward meaning or ſubſtance, that is Christ, and His eternall Redemption: But concerning the outward obſeruances, the Law is not eternall, as divers of their owne, both by Nation, and ſometimes by opinion have manifeſted unto them. I name unto you onelyonly Paulus Ricius, who hath made it plaine, both by the Scriptures of the Prophets, and and by the Talmudiſts their expoſitors in his ſecond booke de coeleſti agricultura. That the rootes (as they call them) or Articles of the Iewiſh faith, are not a ſufficient direction to bring them to heaven: but that the Christians by their faith may bee made partakers of the …oyes to come. For firſt hee prooves that the doctrine of the Trinity of Perſons, in the unitie of the deitie, is agreeable to the holy oracles of God, and the expoſition of their Talmudiſts. Then 2. That the myſterie of the incarnation, and the deitie of the Saviour of the world is according to the Scripture. 3. That p. 205His birth ought to bee of a Virgin, and therefore His conception by the Holy-Ghoſt. 4. That the myſterie of His paſſion, and 5. reſurrection are likewiſe manifeſt by the Scriptures. And 6. that the firſt comming of the Meſsias is already paſt, as you might ſee all theſe Articles confirmed before. And becauſe theſe things are neceſſary to bee knowne and beleeved to everlaſting ſaluation, and that the Iewes doe not beleeve them, neither can be brought to beleeve them, till the Redeemer appeare the ſecond time to judgement, that he may turne away the iniquitie from Iacob, that all Iſrael may bee ſaved, as the promiſe is: Let us rejoyce in our moſt holy faith, and pray that their returne to the true faith, with the fulneſſe of the Gentiles, may bee ſpeedie, according to the promiſes, Eſ. 59.20. Rom. 11.26. and verſe 15.

How Faith is ſaid to juſtifie. §. 4.

SO precious is the redemption of ſoules, that that muſt bee let alone to God for ever. And therefore no workes, or merit of our owne, nor of all the Saints of Heaven, can be of any availe for us, that wee ſhould be accounted juſt before God, but onelyonly by our Lord Ieſus, and His righteouſneſſe, both originall, and actuall, apprehended by a true faith, are wee accepted righteous. For becauſe God doth not accept of any righteouſneſſe which is not moſt perfect, according to the perfection of his moſt juſt law: And ſeeing the fountaine of all our actions is corrupted by our originall ſinne: therefore is the originall righteouſneſſe of Chriſt, moſt neceſſary to be imputed unto us, to take away our originall ſinne, and His actuall righteouſneſſe alſo wholly neceſſary, that by His obedience and His ſufferings, wee may bee juſtified: Vnderſtand by the originall righteouſneſſe of Chriſt, not that righteouſneſſe which is in Him as God (as ſome have done) but that righteouſneſſe which was in Him, as man, from the firſt minute of His incarnation by the Holy-Ghoſt, which is His originall, or habituall righteouſneſſe: And this righteouſneſſe of His, though it bee not in us; yet it is imputed unto us, even as our originall and actuall ſinnes, were imputed unto Him, that wee might bee juſtified by Him. And although it be neceſſary for us to know and to beleeve, that as wee are made originally ſinfull by Adam, not onelyonly becauſe the offence of him that was the father of us all, is imputed unto us, or is reckoned ours, becauſe wee were all in him originally; but alſo in reſpect of that ſtaine of ſinne and corruption, which wee draw originally from him, ſo is this righteouſneſſe of Christ accounted ours, in as much as He hath ſet Himſelfe to anſwere for us, as it is ſaid, Matth. 20.28. That Hee gave His life a ranſome for many, that as by the diſobedience of one Adam, p. 206many are made ſinners, ſo by the obedience of One, that is Chriſt, many are justified, Rom. 5.19. Therefore faith alone is not ſaid to juſtifie us, but faith with the object thereof, that is, Christ with all His merits. So God the Father, for the merit of Chriſt, is ſaid to juſtifie the ungodly, Rom. 4.5. And the holy Spirit alſo is ſaid to ſeale the promiſe of God unto us, Epheſ. 1.13. and to juſtifie us in the Name of the Lord Ieſus Chriſt. 1. Cor. 6.11. Neither is faith any meritorious cauſe for which we are juſtified: neither doeth faith, preciſely conſidered, include charity or other vertues, thereby juſtifie us; but as an inſtrument, or hand, is it given to us of God, whereby we take hold on Chriſt, and His righteouſneſſe preached unto us in the word of reconciliation. Therefore as the hand which receiues the treaſure, doth not make a man rich, but the treaſure it ſelfe: So neither the habit, nor the action of faith, no not as it is the worke of God in us, doth make us juſt before Him; but onelyonly correlatively, that is, as it brings to us the merit of Chriſt, and makes it ours. See what you find hereto in the Note (b) on the 27. Chapter.