The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 57
ON THE 22. SABBATH.Queſ. 57. What comfort haſt thou by the reſurrection of the fleſh?
Anſw. That not only my ſoule, after it ſhall depart our of my body, ſhall preſently be taken up to Chriſt her headaLuke 6.22. & 23.43. Phil. 1.21, 23. but that this my fleſh alſo, being raiſed up by the power of Chriſt, ſhall be again united to my ſoul, and ſhall be made like to the glorious body of ChriſtbJob 19.25, 26. 1 John 3.2. Phil. 3.21.
The Explication.
The chief Queſtions hereto belonging are:
1. Whether the ſoule be immortall.
2. Where it abideth being ſeparated from the body.
3 What the Reſurrection is, and the errours concerning the Reſurrection.
4. Whence it may appeare that the Reſurrection ſhall certainly be.
5. What bodies ſhall riſe.
6. How.
7. When.
8. By whom, and by whoſe power.
9. For what end the Reſurrection ſhall be.
1. Whether the ſoule be immontall.
BEſides, that this Queſtion belongeth to the Article of the reſurrection,The cauſes for which this queſtion is to be moved. the …xplication alſo the…eof in it ſelf ſhall not be altogether unprofitable or fruitle…: For, not now onl… do they begin to dispute againſt the immortality of the ſoul, but the Sadduces alſo denyed it; as they likewiſe that ſaid, Matth. 22.23. 2 Tim. 2.17.the reſurrection was paſt already unto him that beleeved; neither made any other reſurrection beſides that ſpirituall reſurrection of the regenerate. Likewiſe alſo ſome Anabaptiſts deny the immortality of the ſoul. Moreover, Paul, the …hird, Pope of Rome, when he was breathing out his ſoule, and ready to die, ſaid That now at length hee ſhould try and know three things whereof in his whole time hee had much doubted: 1. Whether there were a God. 2. Whether ſoules were immortall. 3. Whether there were any hell. Oftentimes alſo in the Pſalmer, and in Solomon we meet with theſe and ſuch like Aphoriſmes:Eccleſ. 3.19. Pſal. 115.17. Man dieth like a brute beaſt. The dead ſhall not praiſe thee, O Lord. Wherefore it ought not to ſeem ſtrange if this queſtion be moved, neither ſhall it be altogether vain and needleſſe; both becauſe it ſerveth for the controuling and refuting eſpecially of Epicures: as alſo becauſe it maketh for the better underſtanding of ſome places of holy Scripture. But becauſe there have been, and even now are, who have taught, That the ſoule of man, like as of brute beaſts, is nothing elſe but life, or the vitall power, ariſing of the temperature and perfection of the body; and therefore dieth, and is extinguiſhed together with the body, and (as ſome of them ſpeak, who will ſeem to beleeve the reſurrection of the dead) doth ſleep when the body dieth; that is, is without motion or ſenſe untill the raiſing of the body: which indeed is nothing elſe, then that the ſoul is mortall▪ that is, a meer quality only in the body, and when the body is diſſolved, becometh nothing; becauſe if it were an incorporeall ſubſtance, it could not be without ſenſe and motion. Againſt theſe we are to hold the records of Gods word and writ, concerning the ſpirituall and immortall ſubſtance of mans ſoule: The ſoul an incorporeall ſubſtance.That the ſoul of man is not onelyonly a form, or perfection, or temperament, or force and power, or an agitation ariſing out of the temperature of the body; but a ſubſtance incorporeall, living, underſtanding, dwelling in the body, and ſuſtaining and moving it, theſe places following of holy Scripture doe ſhew: Pſal. 48. His ſoule ſhall be bleſſed in life. Heb. 12. God is called the Father of ſpirits. And it is ſaid of the faithfull;Heb. 12.9, 22. Ye are come to the celeſtiall Jeruſalem, and to the company of innumerable Angels and to the ſpirits of just and perfect men. No man knoweth the things of a man ſave the ſpirit of a man which is in him. 1 Cor. 2.11.In theſe and the like places of Scripture, both the ſoule of a man is called a ſpirit, and the properties of a living and underſtanding ſubſtance are attributed unto it. Wherefore, to no purpoſe do the adverſaries of this doctrine oppoſe thoſe places, in which the name of the ſoule is taken for the life and will of man: as,Mat. 5.25. The ſoul is more worth then meat. I put my ſoul in my hand. For by the fore-alledged places it is manifeſt,Job 13:14. that this is not generall, but is uſed by a figure of ſpeech, whereby wee call the effect by the name of his cauſe.
Now the immortality of the ſoule is proved by many places of holy Scripture:The ſoul immortall. Luke 23.43. Chriſt hanging on the croſſe, ſaid to the thiefe, This day ſhalt thou be with me in paradiſe: But he could not be there in body, becauſe that was dead and buried: Therefore his ſoule was gathered with Chriſts in Paradiſe, and ſo conſequently the ſoule liveth.Phil. 1.23. Paul ſaith, I deſire to be looſed, and to be with Chriſt: he ſpeaketh of the reſt and joy, which he ſhould injoy with Chriſt. But they who feele nothing, what can their joy or happineſſe be? Wherefore they alſo are refuted in this place, who ſay, mens ſoules ſleep,Wiſd. 3.1. Mat. 22.…2. Luke 23.46. 1 Cor. 5.8. and ſo withall deny the immortality of the ſoule. The ſoules of the juſt are in the hands of God. God is not the God of the dead, but of the living: Therfore the ſouls live. Into thy hands I commend my spirit. When we remove out of the body, we go unto the Lord. Wherefore the ſoules ſleep not, as ſome Anabaptiſts will have them, but injoy immortall life, and celeſtiall glory with the Lord. The ſoules of the godly that were killed,Revel. 6.10. are ſaid to cry with a loud voice under the Altar, ſaying: How long Lord, holy, and true, doest thou not judge and avenge our bloud on them that dwell on the earth? Luke 16.21.Wherefore the ſoules live. Lazarus is ſaid to be carried into Abrahams boſome: and out of the ſame place alſo it is apparent concerning the ſoules of the wicked. For the rich Glutton is alſo, of the contrary, ſaid to be carried downe to hell. Theſe teſtimonies therefore of Scripture teach and confirme moſt evidently, that not only in the body before death, and after the reſurrection of the body, but alſo in the whole ſpace and time coming between, the ſoules are, live, feele, underſtand, out of the body, though the manner of their operations without the body be to us unknown. Wherefore alſo this gift of immortality hath ſome ſimilitude with God, who alone, 1 Tim. 6.16.as the onelyonly fountaine and author of life, hath immortality. Laſtly, the reſurrection of the fleſh preſuppoſeth the immortality of the ſoule: ſo that we beleeve the one with the other. For that the ſame body ſhould riſe againe, neceſſary it is, that it be quickned with the ſame ſubſtantiall forme it once injoyed, which is the ſoule. For not every change of an accidentary forme maketh another individuall; but one and the ſame individuall ſtill remaineth, as long as one and the ſame matter is quickned with the ſame eſſentiall forme. Now, if the ſoule die, and God create another ſoule, and ſeat it in the body, then not the ſame, but a diverſe forme quickneth the body; and ſo it ſhall not be the ſame Individuall. But it ſhall be the ſame Individuall, as in the fifth of theſe queſtions it is proved: Therefore it muſt needs be quickned with the ſelfe-ſame ſoule.
But furthermore,Man ſhould have lived immortally, if he had not ſinned. Rom. 5.12. Rom. 6.23. Gen. 3.24. That man ſhould have led a bleſſed life immortally, and for ever, not in ſoule onelyonly, but alſo in body, if he had not purchaſed death and mortality unto himſelfe by ſinne, is proved, 1. Becauſe by ſinne death entered into the world, as the wages of ſinne. 2. Becauſe we, being freed from ſinne by Chriſt, are alſo freed from death. 3. Becauſe God himſelfe did withdraw from man, being made by ſinne ſubject unto death, the ſigne or ſacrament of immortality, which was the fruit of the tree of life. Wherefore their objections are nought worth, who imagine the ſoule after death to ſleep or vaniſh away. Gen. 2.7. 1 Cor. 15.45.For Adam is ſaid to have been made a living ſoule, not ſimply, as theſe will have it, like as other living creatures are termed in the ſame place living ſoules; but as being made to the image and ſimilitude of God, which he hath not in common with other creatures.
Sundry places of Scripture (alledged againſt the immortality of the ſoule) interpreted according to their right ſ…nſe and meaning.Object. 1. God ſaith, In the day that thou eatest of the tree of knowledge of good and evill, thou ſhalt die the death. Anſw. He doth not threaten unto man the deſtruction or extinguiſhing of his ſoule, but eternall death, that is, the horrible feeling and terrours of Gods wrath and judgement, and to live forſaken and caſt from God, ſubject to all miſeries and torments: an adjoynt of which death, is the ſeparation of the ſoule and body, which at that time, through the mercy of God, that mankind might be ſaved, was deferred. For ſo was Adam dead, while yet he lived in Paradiſe, according to Gods denouncement,Geneſ. 2.17. Epheſ. 2.5. Epheſ. 5.14. even as ſoone as he had eaten of the forbidden fruit. So in eternall death live all the damned and reprobate: Whoſe fire ſhall not be put out, and their worme not die. So they are ſaid to be dead through ſinne, who live in ſinne without repentance. And, he is willed to riſe from the dead, who is reclaimed from ſin to God:Rom. 7.10, 11. and S. Paul ſaith, he was dead through the knowledge of his ſin, and the wrath of God.
Object. 2. The dead are ſaid to ſleep. Acts 7.60.Anſ. But this is by a*Synecdoche. figure of ſpeech, tranſlating that which is proper unto the body, to the whole man. For that this belongeth to the body, which is to be re-called from death to life, as it were from ſleep to wake again, many places declare, as: Behold, now I ſleep in the dust. For, not the ſoul,1 Cor. 1….30. but the body only ſleepeth in the duſt and grave.
Object. 3. The Preacher ſaith, The condition of the children of men and the condition of beaſts, are even as one condition unto them: Therefore there is no immortality of ſoule. Anſ. 1. It is a fallacy, concluding that which is in ſome reſpect ſo, to be ſimply ſo. Indeed, the condition of both man and beaſt is equall, as touching the neceſſity of dying impoſed on both; for men, as well as beaſts, muſt needs once die and depart out of this life, becauſe men are not to continue here for ever; but it is decreed that all muſt die, and ſo they have here no ſetled place: But the Preachers meaning is not, that the condition of man and beaſt is all one concerning the event enſuing after death; for the ſoules of beaſts are extinguiſhed and vaniſh away then when their bodies die: but the ſouls of men (as hath been proved by the fore-rehearſed teſtimonies) remain alive after the death of their bodies. Anſ. 2. We deny the Antecedent: for the Preacher ſpeaketh of mans death, not as he himſelfe thought of it in his own heart; but as it ſeemeth in the ſenſe and judgement of the wicked and profane vulgar ſort of men, built and grounded on the outward apparent likelihood of events betiding both the good and evill. For to the doctrine of Gods providence and juſt judgement, whereby one day the good ſhall be crowned with good things, and the evill recompenced with evill; to this, I ſay, he adjoineth, by way of objection, a lamentable complaint of mans erroneous judgement.
Object. 4. Bleſſedneſſe and the kingdome promiſed to the godly is ſaid then firſt to fall unto them at the laſt day. Anſ. Theſe places ſhew not,Mat. 24.25. Mark 13. Dan. 12. that the ſouls of the godly do not preſently, when they depart from their bodies, enjoy celeſtiall bleſſedneſſe and joy; but that at the laſt day, when their bodies are raiſed again, their felicity and glory ſhall be conſummated and made abſolute: for ſo we pray, Thy kingdome come, when yet God now alſo reigneth in us.
Object. 5. He that is bleſſed and happy bef…re the reſurrection, is not without the reſurrection moſt miſerable: But wee, without the reſurrection, ſhould be of all men most miſerable; If in this life only we have hope, we are of all men most miſerable: 1 Cor. 15.9.Therefore we are not before the reſurrection bleſſed and happy. Anſ. to the Major. Hee is not miſerable without the reſurrection, who can, not only before it, but without it alſo, be bleſſed: But we are in ſuch wiſe bleſſed before it, that notwithſtanding without it following and inſuing, we cannot enjoy that former bleſſedneſſe; becauſe God hath joyned with ſo inſeparable a knot the beginning, and proceeding, and finiſhing or perfection of the elects bleſſedneſſe, that none can have the beginning, who muſt not come to the end and conſummation thereof. Wherefore, either we muſt riſe again, or we muſt want alſo that celeſtiall bleſſedneſſe before the reſurrection. If the Spirit of him that raiſed up Jeſus from the dead, dwell in you: Rom. 8.11.hee that raiſed up Chriſt from the dead ſhall alſo quicken your mortall bodies.
Object. 6. Theſe all through faith are dead, and received not the promiſe: Heb. 11.39.Therefore they received not their Countrey. Anſw. 1. Although they dying had not found their countrey: yet would it not follow of theſe words, that they are not at all, or have no ſenſe after death: for he that is not, or hath no ſenſe, ſeeketh not his countrey. 2. The author of that Epiſtle doth not ſpeak of the life after death, which is led in the celeſtiall countrey, 2 Cor. 5. but of this life, in which the faithfull walking their pilgrimage, ſought for the celeſtiall countrey, not finding their countrey on earth.
Object. 7. They are fleſh, a wind that paſſeth away, and cometh not again. Anſw. By theſe and the like ſpeeches the brevity of mans life, and the frailty and periſhing of all humane affaires without God, is deſcribed and bewailed. For, as here they are compared to a wind eft-ſoons vaniſhing away; ſo Pſal. 103. they are compared to duſt, graſſe, and flowers of the field. Likewiſe, Hee ſhooteth forth as a flower, Job 14.2.and is cut downe, and vaniſheth as a ſhadow. All fleſh is graſſe. Iſa 40.6.But if they urge the very word in theſe ſpeeches, it will follow, that not only after death there is nothing remaining, but that there is not any reſurrection, when hee ſaith, a wind that paſſeth, and cometh not again: as flowers and ſhadowes, whereunto man is compared, doe ſo periſh, that they are not recovered.
Object. 8. I am counted as the ſlain lying in the grave, whom thou remembrest no more. Anſ. In theſe words the Prophet doth not ſignifie either himſelfe,Pſal. 88.5. or the dead to be exempted from Gods providence; but he complaineth that hee is forſaken of God, even as the dead ſeem to men not to be cared for of him: and therefore he ſpeaketh not according to the ſenſe of faith, but of his own opinion, and weakneſſe, and miſery, who judgeth thoſe to be forſaken and neglected of God, whoſe delivery for a while he doth deferre. But what faith in the mean ſeaſon ſuggeſteth and telleth the godly, even when they wreſtle with temptation, he ſheweth, when he ſaith, The juſt ſhall be in everlaſting memory.
Object. 9. His ſpirit departeth, Pſal. 112.6.and hee returneth to the earth, then his thoughts periſh. Anſ. Here hee ſaith not,Pſal. 146.4. the ſpirit or ſoul of man periſheth, or vaniſheth, or dieth, or it is bereaved of ſenſe; but that it departeth, to wit, from the body wherein it dwelleth: and that not the ſpirit, but the man returneth to his earth; that is, as concerning his body, which was made of earth, as it is written, Geneſ. 3. and Eccl. 12. And laſtly, hee ſaith, that his thoughts periſh; which is not, that the ſoul is after this life bereaved of reaſon, judgement, and ſenſe of the mercy or wrath of God; but that his purpoſes and counſels are made fruſtrate, which man in this life had ſetled with himſelfe to bring to paſſe:Pſal. 112.10. in which ſenſe it is ſaid, The deſire of the wicked ſhall periſh.
Object. 10. They gather alſo other ſayings, which take away all praiſing and worſhipping of God from the dead: As, Wilt thou ſhew a miracle unto the dead? Or ſhall the dead riſe and praiſe thee? Pſal. 88.10.But in ſuch ſpeeches death and hell, or the grave, have two ſignifications. They who are ſpiritually dead, whether afore, or after the death of the body; that is, they who are deprived of Gods grace, and forſaken and rejected of God, and are in hell, that is, in the place and torments of the damned, or elſe in this life deſpairing and deſtitute of comfort, ſhall not praiſe God at all, neither in this life, nor in the life to come. But they who are dead, not ſpiritually, but corporally only, albeit they ſhall not praiſe God in this life while their bodies are in hell, that is, in the grave; yet in the ſoul they ſhall not ceaſe to acknowledge and praiſe God in the other life, untill (when receiving their bodies again) they ſhall magnifie him in both, in the celeſtiall eternity. But in the mean ſeaſon, becauſe God will alſo be agniſed and magnified of men in this life; therefore both the whole Church, and every one of the faithfull, not only pray that they may not fall into that forſaking, and into that ſenſe of Gods wrath wherewith the wicked are oppreſſed: but alſo deſire that they may be in this mortall life preſerved and defended, untill the end thereof by God appointed be expired. For the Saints doe not ſimply ſtand in fear of the bodily death and grave; but that they may not be forſaken of God, neither fall into deſperation and deſtruction, or their enemies inſult againſt God when they are overthrown: this with daily and ardent prayers and petitions they beg and crave continually.
Now that which the adverſaries adde further,Pſal. 146.2. I will praiſe the Lord during my life: as long as I have any being I will ſing unto my God. Anſw. This maketh nothing with them: for hee reſtraineth not the praiſing of God to the time of his mortall life; but only he ſaith, that he will ſpend all that time in Gods praiſes, which notwithſtanding in many other places he extendeth to continue through all eternity: as,Pſal. 34. I will praiſe the Lord continually. But oftentimes this particle untill, or, as long as, ſignifieth a continuance of the time going before ſome event, without any excluding of the time following: as, Hee muſt raign, untill hee put all his enemies under his feet.1 Cor. 15.25.
Object. 11. Let him ceaſe and leave off from mee, that I may take a little comfort, before I goe, Job 10.20.and ſhall not return. Anſw. Hee denyeth in theſe words that hee ſhall return into this mortall life, and to converſe among men in this world: but he denyeth not that he in the mean ſeaſon hath his being, and doth live, untill again hee ſee God in his fleſh, Chap. 17.26.even the ſame Job, who then was afflicted. Object. Why dyed I not when I came out of the womb? So ſhould I have ſlept then and beene at rest, Job 3.11, 13.&c. Anſw. Here alſo Job doth not deny the ſoules after death to be, live, feele, and underſtand; but onelyonly he ſaith, the miſeries of this preſent life are not felt. If they urge, that neither the evils of the life to come are felt; becauſe then Job ſhould wiſh for a bad change: we anſwer, that Job wiſheth not for the death of the wicked, but of the godly. But if they adde further, That Job doth make Kings and Princes alſo, which gather gold unto them, ſmall and great, that is, all men, good and bad, partakers of this reſt: our anſwer is out of the proceſſe and courſe of his whole ſpeech, that Job doth not teach here, what is the ſtate of men after this life, but onelyonly deſireth to be rid of his preſent miſery; and therefore, through humane infirmity and impatiencie, doth compare the ſenſe and feeling of his preſent miſeries with the death and ſtate of the dead, whatſoever it be: as they, who are grievouſly tormented with preſent diſtreſſes and calamities, preferre any thing whatſoever before that which they ſuffer. So alſo, Chap. 7. he ſpeaketh as one deſpairing of delivery in this life.Chap. 7, 7.10. Remember that my life is but a wind, and that my eye ſhall not returne to ſee pleaſure: For ſo he expoundeth himſelfe, when he addeth, He ſhall returne no more to his houſe, neither ſhall his place know him any more. So likewiſe Chap. 17. My breath is corrupt, Verſe 1.and the grave is ready for me: They are words of one deſpairing of life and ſalvation, God being wroth and angry. But when it is ſaid; If he ſet his heart upon man, and gather unto himſelfe his ſpirit and his breath, All fleſh ſhall periſh together: Chap. 34.14, 15.it is not ſaid that the ſoule doth ſleep, or periſh, but that by the departure thereof, the body dieth, and is diſſolved.
Further they adde, If preſently after death the godly were bleſſed, then injury was done unto them, who were called againe into this mortall life: But to this we anſwer, That neither God can be injurious to any man; whereas he is in no mans debt: neither can any thing happen better, or more acceptable unto the godly, then to ſerve for the manifeſting of Gods glory, either by life or by death: as it is ſaid; As alwayes, Phil. 1.20.ſo now, Chriſt ſhall be magnified in my body, whether it be by life, or by death, &c.
Laſt of all, if they ſay, That the ſoule hath neither ſenſe nor action, but by bodily inſtruments; and therefore being naked and deſtitute of theſe, is deſtitute alſo of ſenſe, motion, and operation: To grant unto them this Antecedent, of the ſoule being in the body: yet notwithſtanding of the ſoule freed from the body, both learned Philoſophers confeſſe the contrary, and the Word of God teſtifieth the contrary: as, We know in part, 1 Cor. 13.9.and we prophecie in part: but when that which is perfect is come, then that which is in part ſhall be aboliſhed.
2. Where, and in what eſtate it abideth, being ſeparate from the body.
THe Papiſts dreame that the ſoules of men paſſe out of their bodies into the fire of Purgatory, there to be purged from their ſinnes, ſome ſooner, ſome later,Not in Purgatory as the Papiſts teach. Li. 4. di. 21. cap. …. according as they in their life time more or leſſe loved the tranſitory pelfe of this world, as Lombard ſpeaketh. Contrariwiſe the Scripture teacheth us, that not any fire after death, but onelyonly the bloud of Christ in this life cleanſeth our ſoules from all ſinne. It farther inſtructeth us how that the ſoules of the faithfull deceaſed, are not plunged into the place of torment, there to be refined from the droſſe of their ſins; but are gathered unto Chriſt, and into Abrahams boſome: and on the other ſide, that the ſoules of the wicked are forth-with caſt into hell, whence there is no retire, and are now tormented with infernall flames, but yet reſerved to more grievous tortures of that everlaſting fire, which at the time of Chriſts coming to judgement,The eſtate of the ſoules of the godly. Luke 23.46. Acts 7.59. Luke 16.22. Phil. 1.3. 2 Cor. 5.8. The eſtate of the ſoules of the wicked. Mat. 10.28. the wrath of Jehovah ſhall kindle. Of the eſtate of the ſoules of the godly theſe places yeeld teſtimony: Into thy hands I commend my ſpirit. Lord Jeſus receive my ſoule. And ſo it was, that the beggar died and was carried by the Angels into Abrahams boſome. Therefore he feared not Purgatory. The faithfull covet to remove out of the body, and to dwell with the Lord: therefore they paſſe not through Purgatory firſt, before they approach unto the ſight of the Lord. Of the ſtate of the ſoules of the ungodly, theſe places make ſufficient evidence; Feare him who is able to caſt both body and ſoule into hell fire. The glutton ſtraight after his buriall was in hell torments, and cried, I am tormented in this flame: Luke 16.23.whence he ſhall never eſcape. Wherefore the ſoules of the wicked leaving their bodies are not forth-with tranſported into Purgatory, whence there may be a gappe or way to eſcape; but are violently thruſt down into the unſpeakable fire of hell.
3. What the Reſurrection is, and the errours concerning it.
THe word Reſurrection ſignifieth ſometimes mans ſpirituall converſion unto God: The ſignification of the word. Rev. 20.5.As, This is the firſt Reſurrection. But in this Article the reſurrection of the fleſh is, A reſtoring of the ſubſtance of our bodies after death, even of the ſame matter whereof they now conſiſt, and a reviving and quickning of the ſame bodies with life immortall, and incorruptible, by the ſame immortall ſoul, whereby they now live, which God will work by Christ in the end of the world, by his divine vertue and power: which reſtoring alſo ſhall be of the Elect unto eternall glory, The parts of it.but of the reprobate unto eternall paines: That is, there ſhall be, 1. A reſtoring of the ſame body; which is a re-collecting and gathering together of the ſame matter, whereof our body was firſt compoſed, and which after our death was ſcattered and ſevered into all the elements. 2. An uniting of it with the ſame ſoule, and a reviving of it by the ſame ſoule, which it had before, with a putting off of all infirmities, and a putting on of immortality. 3. A glorifying of the Elect, and an eternall rejection of the Reprobare.
Three errours concerning the Reſurrection.The errours held of the Reſurrection, are of three ſorts. 1. Some have utterly denied it, and have avouched the ſoules to die together with the bodies, as the Sadducees, of whom mention is made in the Acts: The Sadducees ſay that there is no Reſurrection, Acts 23.8.neither Angel, nor Spirit. 2. Some have granted the immortality of the ſoule, but have conſtrued the reſurrection to be a reſurrection in this life, meaning by this reſurrection nothing elſe but regeneration; but the bodies they denied to riſe at all, although the ſoules of the godly have fruition after death of everlaſting happines. Hymeneus and Philetus ſeeme to have been authors of this hereſie; of whom the Apoſtle ſaith:2 Tim. 2.18. Which, as concerning the truth, have erred, ſaying, that the reſurrection is past already, and doe deſtroy the faith of ſome. 3. Some, as Anabaptiſts, deny that the very ſelfe-ſame bodies which we now have ſhall riſe againe; but they ſay, that God, at Chriſts ſecond coming, will make new bodies. Againſt all theſe errours, we are to beleeve the Scripture, affirming that the dead ſhall certainly riſe againe.
4. Whence it may appeare that the Reſurrection ſhall certainly be.
Probable proofes of the Reſurrection yeelded by Philoſophy, but no neceſſary demonſtrance.IT may be verily collected probably, out of Philoſophy, that there ſhall be ſometime a Reſurrection: but no neceſſary demonſtration can be yeelded thence, that the Reſurrection ſhall certainly be. For in Philoſophy are many principles, which accord not with the ſacred writings of Gods Spirit. Againe, in Philoſophy, the knowledge which it hath of Gods juſtice and truth is but a maimed reaſon. But in the holy writ of God,Proofes hereof out of Scripure. the reaſons are firme and true. Hence alone therefore is demonſtration given for the moſt certaine accompliſhment of the Reſurrection. And this, Teſtimony.By teſtimony of Scripture: Reaſon.By reaſon drawn out of the Scripture.
The teſtimonies of Scripture, which confirme the certainty of the Reſurrection hereafter to come,Teſtimonies of Scripture for demonſtrance of the Reſurrection. Job 19.25, 26. Eſay. 26.19. Ezek. 37.12. are moſt evident, and thoſe taken both out of the old and new Teſtament. I am ſure that my Redeemer liveth, and he ſhall ſtand the laſt on the earth: and though after my skin, wormes deſtroy this body, yet ſhall I ſee God in my fleſh. The dead men ſhall live, even with my body they ſhall riſe. I will open your graves, and cauſe you to come out of your ſepulchers. And many of them that ſleep in the duſt ſhall awake, ſome to everlaſting life, Dan. 12.2. Job 5.28, 29.and ſome to ſhame and perpetuall contempt. The houre ſhall come, in the which all that are in the graves ſhall heare his voyce: And they ſhall come forth that have done good, unto the reſurrection of life, but they that have done evill, unto the reſurrection of condemnation. John 6.40. 1 Cor. 15.13. 1 Theſſ. 4.14. Rev. 20.12.13.I will raiſe him up at the laſt day. If there be no reſurrection of the dead, then is Chriſt not riſen. And if Christ be not riſen, then is our preaching vaine, and your faith is alſo vaine. If we beleeve that Jeſus is dead, and is riſen; even ſo them, which ſleep in Jeſus, God will bring with him. And I ſaw the dead, both great and ſmall, ſtand before God: and the ſea gave up her dead which were in her, and death and hell delivered up the dead.
The reaſons which are drawne alſo out of Scripture, are diverſe: 1. God is the God of Abraham, Iſaac, and Jacob; and God is not the God of the dead, but of the living. But he ſhould not be the God of whole Abraham, nor the God of the living except the body of Abraham ſhould one day be raiſed. God is the God of the whole man, not of a part onelyonly; but he ſhould not be the God of the whole man, but of a part of man only, if the body did never riſe againe.Mat. 22.32. This reaſon Chriſt uſeth againſt the Sadducees. 2. God promiſeth eternall life, not to the ſoule onelyonly, but alſo to the body of the godly: and contrary, to the ungodly, he threatneth eternall puniſhment and paines both of body and ſoule: and theſe promiſes and threatnings of God muſt be fulfilled; For the certainty of them is unchangeable: But they ſhall not be fulfilled; if the dead ſhall not riſe. Seeing therefor God doth moſt certainly in his good time accompliſh that which he promiſeth to the godly, and menaceth to the wicked, it followeth of neceſſity, that the dead muſt riſe againe. 3. The mercy of God is perfect; as which extendeth it ſelfe to the whole man, and which will have us wholly ſaved: therefore our bodies alſo ſhall riſe againe. 4. The mercy and love of God towards the godly is perpetuall and unchangeable: ſo that what he once will of his fatherly love towards them, performe unto them, the ſame he ever will. But he will have the godly ſaved both in ſoule and body: therefore they muſt be both in ſoule and body even whole ſaved: and therefore that they be whole ſaved, they muſt needs riſe againe. 5. The perfect juſtice of God requireth, that the ſame wholly whereby the wicked ſin, ſhould be puniſht with eternall paines: But they ſin both in their whole body, and in their ſoule: Therefore their bodies muſt be raiſed againe, becauſe they ought no leſſe in body then in ſoule, to ſuffer eternall paines. 6. Chriſt is riſen, therefore we all ſhall riſe. This ſequell is moſt ſure: For, 1. Chriſt therefore roſe againe, that he might raiſe us. 2. Chriſt is our head, and we be his members: Seeing then Chriſt our head is riſen, we alſo his members doubtleſſe ſhall riſe; for the glory of the head requites this, that he have his members ſutable, and in like condition with him. Wherefore if the members ſhould continue rotten, the head ſhould not be glorious. 3. The ſame ſpirit is in us, which is in Chriſt raiſed: he joyneth and uniteth us with Chriſt, and worketh the ſame in us, which he doth in Chriſt, nor is at any time not like himſelfe. But he hath raiſed Chriſt: therefore alſo he will raiſe us. 7. It is ſaid that Chriſt ſhall have an everlaſting kingdome: but this he ſhall not have,Pſal. 45. if our bodies ſhould alwayes continue in death: for neither would it ſuffice that our ſoules are immortall, or eternall, without our bodies. For that Chriſts kingdome may be eternall, he muſt have eternall ſubjects, and thoſe wholly eternall. Therefore our bodies alſo ſhall riſe, that ſo we whole may be ſubject eternally unto Chriſt our King. 8. Chriſt is a perfect Saviour, becauſe he hath ſaved and reconciled to God whole man. Therefore our corrupt bodies alſo ſhall be raiſed by Chriſt, and riſe againe. 9. Chriſt is not of leſſe force to ſave, then Adam to loſe; nay, Chriſt reſtored to us all that which Adam loſt and deſtroyed by ſinning; yea farre more and greater things by his merit. Adam loſt from us, among other gifts, the eternall life alſo of our bodies: therefore Chriſt hath reſtored it unto us, and conſequently, our bodies ſhall certainly riſe againe. 10. He publiſhed his law unto man, after the fall: therefore he will have man once keep it. But that is not done in this life: therefore it ſhall be done in the life to come, and therefore men ſhall riſe againe. 11. The wages of ſinne is death: Therefore ſin being aboliſhed,Rom. 3.23. death ſhall be aboliſhed: and death being aboliſhed, we ſhall riſe againe to everlaſting life. 12. To this end alſo our bodies were made, that in them, as temples, the holy Ghoſt might dwell for ever; therefore our bodies ſhall riſe, and live for ever.
4. What bodies ſhall riſe.
The ſame bodies ſhal… riſe.THe bodies which ſhall riſe, ſhall be not onelyonly humane bodies, but even the ſelfe-ſame alſo which we now in our life time carry about with us, and not others created of Chriſt, as the Anabaptiſts will have it. For Job ſaith, In this fleſh ſhall I ſee my Lord: Job 19.26. Ephel. 6.8. 1 Cor. 15.53.I ſhall be covered with this my skin. And the Apoſtle ſaith, Every man ſhall receive in his body, according to that he hath done. This mortality muſt put on immortality. If then the bodies which have finned ſhall receive accordingly; not other bodies, but the ſame ſhall riſe. Therefore in the African Churches it was ſaid, I beleeve the reſurrection of this fleſh. Cyprian in expoſ. Symb.And the very word it ſelfe of riſing enforceth as much for nothing can riſe but that which is fallen. This is the reſurrection (ſaith Ambroſe) as is intimated by the ſounding of the very word, that that which fell, may riſe; that which was dead may revive. Wherefore ſeeing our bodies ſhall riſe, no other bodies ſhall riſe or be quickned, then thoſe which have fallen, and are dead; or no other, then thoſe which doe fall and die. The juſtice alſo of God enforceth as much:De ſide reſurrect. cap. 19. For this (ſaith Ambroſe) is the order and courſe of justice, that becauſe the actions of the body and ſoule are common to both, the body executing that which the ſoule decreed, both of them ſhould likewiſe come unto judgement, both of them be either delivered up to perpetuall puniſhment, 2. Theſ. 1.6. Cyprian in expoſ. Symb.or reſerved to eternall glory. For the juſtice of God requireth that the fleſh of the Saints, which have fought in the field, ſhould alſo be crowned: and the fleſh of the wicked, which have blaſphemed againſt God, ſhould be tormented. Wherefore to every ſoule ſhall be rendered not any other body what ſoever but the body wherewith it was once knit and coupled; that forth-with the fleſh with her owne ſoule may (according to the actions of this preſent life) either be gloriouſly crowned as chaſte, or as unchaſte be extreamly afflicted. Laſtly, as Chriſt roſe againe in the ſame fleſh wherein he died: ſo ſhall we riſe with that very fleſh we now are clothed withall.1 Cor. 15.50. Object. Fleſh and bloud cannot inherit the kingdome of God. Theſe our bodies are fleſh and bloud. Therefore they cannot poſſeſſe the kingdome of God, and by conſequent not theſe, but other bodies ſhall riſe in the laſt day. Anſw. 1. Fleſh and bloud in this ſaying of the Apoſtle, which maketh the Major propoſition, ſignifie ſome evill adherent quality of the ſubſtance, or the ſubstance in reſpect of that quality. But in the Minor they ſignifie the very ſubſtance of our bodies,How fleſh and bloud … denied the heavenly inheritance. whereof the Anabaptiſts falſely underſtand their concluſion. 2. Here is a fallacy of Accident. For the reaſon proceedeth from corrupted ſubstance to meere ſubstance, thus: Fleſh and bloud being mortall and corruptible (as now it is ſhall not poſſeſſe the kingdome of God; they fore ſimply no fleſh or bloud ſhall enjoy the kingdome of God. Which kind of reaſoning is altogether inconſequent. So then fleſh that is ſinfull and corruptible ſhall not poſſeſſe the kingdome of God: but our fleſh ſhall enter in, being glorious and immortall, and being then no more able to ſinne, neither ſhall it be corruptible. The Apoſtle of purpoſe layeth this downe in the ſame chapter. It is ſowed a naturall body, and is raiſed a ſpirituall body Repl.1 Cor. 15.44. Our bodies ſhall riſe ſpirituall bodies; Therefore then our bodies ſhall not have the properties of our fleſh. Anſw. The Apoſtle calleth that a ſpirituall body, not which is changed into a ſpirit in all properties;In what ſenſe our bo…es ſhall be ſpirituall. but which is guided by the ſpirit of God, which is immortall, and free from all miſeries, adorned with heavenly lightneſſe, glory, might, and holineſſe. As likewiſe on the other ſide he termeth that a naturall body, not which is turned into the ſoule, or is like unto the ſoule in all properties; but which in this mortality is ſwayed, quickned, and governed by the ſoule. That this is the meaning of the Apoſtles words, is apparent by theſe reaſons:Verſe 53. 1. Becauſe he ſaith, It ſhall riſe a ſpirituall body: but a ſpirit is no body. 2. Himſelf addeth, This corruptible (body) muſt put on incorruption. 3. If any body after the reſurrection ſhould be ſo ſpiritual, as not retaining at all any bodily properties, then ſurely Chriſts body ſhould have been ſo: but now he ſaith to the Apoſtles, Handle me and ſee, Luke 24.39.for a ſpirit hath not fleſh and bones, as yee ſee me have. Therefore much more ſhall our ſpirituall bodies have fleſh and bones. Thus Auguſtine interpreteth Apoſtles meaning.Cons. Adimanw. cap. 12. Whereas the Apostle ſaith, that in the reſurrection the body ſhall be ſpirituall, we may not therefore thinke, that it ſhall be a ſpirit and no body: but he calleth that a ſpirituall body, which without any corruption or death is altogether ſubject to the ſpirit. For when he calleth the body, which we now have, a naturall body, we may not imagine hereon, that it is a ſoule, and no body. Therefore as the body is now called naturall, becauſe it is ſubject to the ſoule; and cannot be called ſpirituall, becauſe it is not yet fully ſubject to the ſoule, as long as it may be corrupted: ſo then it ſhall be called ſpirituall, when by no corruption it can reſiſt the ſpirit and eternity.
6. How the Reſurrection ſhall be.
The dead ſhall be raiſed.THe dead ſhall be raiſed with a ſhout, and with the voice of the Archangel,At the reſurrection, and with the trumpet of God. and ſhall be preſented before the high and moſt juſt Judge, Jeſus Chriſt. The reſurrection ſhall be in glorious manner, and openly, not fearfully, not in ſecret; and ſhall be far other, then that which was wrought in ſome men at the reſurrection of Chriſt. For it ſhall be done, all Angels, men, and divels beholding it, yea with the exceeding joy of all the godly, and with the exceeding feare and trembling of the wicked. The living ſhall be changed.They who then ſhall remaine alive, ſhall be in a moment of time changed and be made of mortall, immortall. Read cap. 15. of the former to the Corinthians, and cap. 4. of the former to the Theſſalonians.
7. When the Reſurrection ſhall be.
THe reſurrection ſhall be in the end of the world, in the laſt day.John 6.40. John 11.24. Mat. 24.35. I will raiſe him up at the laſt day. This Martha confeſſed, I know that Lazarus my brother ſhall riſe againe in the reſurrection of the laſt day. But of that day knoweth no man, no not the Angels of heaven, but God only. This queſtion is to be held and propoſed of us; that our faith be not troubled, while we are forced to expect and tarry: or that we may not imagine to our ſelves any certain time, when we think thoſe things will happen: and ſo begin to doubt, and think our ſelves to be deluded, when thoſe things fall not ſo out, nor come to paſſe at the time appointed by us. This queſtion maketh for the increaſe of hope and faith in us.
8. By whoſe power, and by whom the Reſurrection ſhall be.
THe reſurrection and raiſing of the dead ſhall be wrought by Chriſt: for by the force and vertue of Chriſt our Saviour, We ſhall riſe:John 6.54. I will raiſe him up in the laſt day; which ſpeech of Chriſt is to be underſtood of the body: For he doth not raiſe up the ſoules, becauſe they die not. Now Chriſt-man ſhall raiſe us, by the voice of his man-hood, and by the vertue of his God-head.John 5.28. Acts 17.31. The houre ſhall come in the which all that are in the graves, ſhall hear the voice of the Son of man. God hath appointed a day in which he will judge the world in righteouſneſſe, by that man whom he hath appointed, whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead. The uſe of this doctrine is, to beleeve this our raiſing which ſhall be hereafter, both becauſe the raiſer is of ſufficient power, ſeeing he is Almighty God; and of a prone and ready will, becauſe he is our head. And hence ariſeth unto us great conſolation and comfort. Becauſe he is true man who ſhall raiſe us, therefore he will not neglect his owne fleſh and members, but will raiſe them, even us will he raiſe to eternall life: for which cauſe he took our fleſh and redeemed us. Object. But the Father is ſaid to raiſe us, yea to raiſe Chriſt himſelfe. He that raiſed up Chriſt from the dead, Rom. 8.11.ſhall alſo quicken your mortall bodies, becauſe that his ſpirit dwelleth in you: Therefore we ſhall not be raiſed by Chriſt, nor by the power of Chriſt. Anſ. The externall works of the Trinity performed on the creatures are undivided, or common to them all, alwayes obſerving an order of the perſons in working. As therefore the Father is not excluded, when raiſing is attributed to the Son, ſo neither is the Son excluded, when it is attributed to the Father, or the holy Ghoſt. The Father therefore ſhall raiſe us by his Son mediatly. But the Son ſhall immediatly raiſe us with his ſpirit, as being our only Redeemer, Phil. 3.20, 21.and Judge. We look for our Saviour from heaven, even the Lord Jeſus Chriſt; who ſhall change our vile body, that it may be faſhioned like unto his glorious body, according to the working, John 5.21.whereby he is able even to ſubdue all things unto himſelfe. As the Father raiſeth up the dead, and quickneth them: ſo the Son quickneth whom he will. But the Spirit ſhall immediatly raiſe us up himſelfe.Rom. 8.11. If the ſpirit of him which raiſed up Jeſus, &c.
9. For what end, and to what eſtate we ſhall riſe.
THe laſt end of the Reſurrection is Gods glory. For to this end ſhall the Reſurrection be,The ends of the Reſurrection: 1. Gods glory. 2. The ſalvation and glory of the Elect, and the damnation of the Reprobate. Rev. 3.21. & 7.13 Dan. 12.3. that God may manifeſt, and together fully and perfectly exerciſe both his mercy towards the Faithfull, and his juſtice towards the Reprobate: and ſo may declare the unutterable certainty of his promiſes in both. The next and ſubordinate end to the former, is the ſalvation and glory of the Elect: and of the contrary, the damnation and puniſhment of the Reprobate. For, the Elect or Saints of God ſhall riſe to everlaſting life. To him will I grant to ſit with me in my throne. They ſhall be arrayed in long white robes. They ſhall ſhine as the Sunne. But the wicked ſhall riſe to be drawne to everlaſting paines and torments:Mat. 25.41. Depart from me yee curſed into everlaſting fire, which is prepared for the Devill and his Angels. And a little after, And theſe ſhall go into everlaſting paine, and the righteous into life eternall. Object. Christs reſurrection is the cauſe of our reſurrection, and alſo the benefit of Christs reſurrection is our reſurrection: But this cauſe and this benefit belongeth not to Unbeleevers and Infidels: Therefore they ſhall not riſe. For to whom the cauſe of the reſurrection appertaineth not, to them the reſurrection it ſelfe no way belongeth. Anſw. We thus make anſwer to the Major, that, To whom no cauſe of the reſurrection belongeth, they ſhall not riſe: But although this cauſe, namely, the reſurrection of Chriſt, concerneth not the wicked; that is, though the wicked ſhall not therefore riſe, becauſe Chriſt is riſen: yet they ſhall riſe for ſome other cauſe, to wit, for the execution of Gods juſt judgement, whereby he ſhall deliver and give them to eternall paines. For one and the ſame effect may have many and divers cauſes, if not in number yet at leaſt in kind, eſpecially being in divers ſubjects. The cauſe therefore of the reſurrection of the godly, is the reſurrection of Chriſt, who is as their Head: the cauſe of the reſurrection of the wicked, is not Chriſts reſurrection, (for they are not the members of Chriſt) but the juſtice of God, and the truth of Gods menaces and judgements. In a word, there is no coherence in this reaſon; They ſhall not riſe becauſe of Chriſts reſurrection: Therefore they ſhall not riſe at all: becauſe they ſhall riſe in reſpect of another cauſe, which is, that they may be puniſhed. There is but one end indeed of our reſurrection in reſpect of God, which is glory: but the maner of coming to this end is diverſe.