The doctrine of a general resurrection wherein the identity of the rising body is asserted against the Socinians and scepticks : in a sermon preach'd before the University at St. Mary's in Oxford, on Easter-Monday, Apr. 5 / by Tho. Beconsall ... Becconsall, Thomas, d. 1709. 1697 Approx. 64 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A27234 Wing B1656 ESTC R1506 12626904 ocm 12626904 64670 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27234) Transcribed from: (Early English Books Online ; image set 64670) Images scanned from microfilm: (Early English books, 1641-1700 ; 344:10) The doctrine of a general resurrection wherein the identity of the rising body is asserted against the Socinians and scepticks : in a sermon preach'd before the University at St. Mary's in Oxford, on Easter-Monday, Apr. 5 / by Tho. Beconsall ... Becconsall, Thomas, d. 1709. [7], 25, [3] p. Printed by Leon. Lichfield for George West ..., Oxford : 1697. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Resurrection -- Sermons. Sermons, English -- 17th century. 2006-04 TCP Assigned for keying and markup 2006-06 SPi Global Keyed and coded from ProQuest page images 2006-08 John Latta Sampled and proofread 2006-08 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE DOCTRINE OF A General Resurrection : WHEREIN The Identity of the Rising Body is asserted , against the Socinians and Scepticks . IN A SERMON PREACH'D Before the UNIVERSITY , at St. Mary's in OXFORD , on Easter-Monday , Apr. 5. BY THO. BECONSALL , A. M. and Fellow of Brasenose College . OXFORD : Printed by Leon. Lichfield , for GEORGE WEST , Bookseller , An. Dom. 1697. THE PREFACE . THE Biass of Humane Nature towards those things we in any Sence call our Own , is so notorious and remarkable , that it often influences our Judgments in the Affairs of States and Kingdoms , no less than Families and private Persons . But certainly there 's a Parental kind of Affection exercis'd towards the Off-spring of our own Minds , as well as that of our Bodies , that often transports us into over-weening Fondnesses , and unaccountable Partialities . Hence writing of Books , or publishing of Thoughts from the Closet , or Pulpit , is by the rest of the World generally pronounc'd a piece of Affectation and Vanity , founded in an Opinion of some extraordinary intrinsick Worth or Merit . Men are not content to conceive and bring forth in a private Apartment , and view and admire their own Productions ; but height of Admiration sends 'em forth into the open World , to exercise the same Faculties in others , no doubt with an Intention , that the Praises of all should be return'd back on the Original . I must confess this is a Censure , which may sometimes carry a great deal of Truth in it , tho' at last it seems to be a very uncharitable Truth ; unless every short-sighted Mortal can pretend to be a Searcher of the Heart and Reins , or unless no Attempts of this kind could be acted by any other Motive , that is truly Just and Honourable . But however this Doctrine may prevail in common Cases , certainly the special Obligations I 'm unfortunately under , in doing Justice to my self and others , will at this time free me from the Imputation of it . It has been more than once represented , how much I lie under the Displeasure , not to say the Reproaches of some Men , for shamefully Mis-representing the Author of the Essay concerning Humane Understanding , for branding his Notions of Identity , with little less than the Imputation of Heresy , whilst at last I was forc'd to have recourse to 'em , to establish my own Hypothesis : This is a Charge form'd on a transient Delivery of a Sermon , and for the Truth of the greatest part of it , I submit it to every Ingenuous Reader , upon a View on both sides . But certainly it seems to reflect as much Positiveness and Presumption on its Authors , as it industriously fixes Folly and Disgrace on me . It might have been considered who presides in the University-Church , to censure all such notorious Miscarriages , and consequently they might at least have expected a Reprimand from Authority , before such a severe Sentence had passed upon me . This would have given them , not only an Opportunity to express their Resentments or Indignation , but added weight and force to ' em . As the Case stands , I 'm not now to be a Judge ; I can only declare , I 'm as yet so unhappy to be wholly unsensible of any Misrepresentations , and consequently of any Injustice committed against Mr. Lock . And therefore being so highly charged , I thought the best Expedient to set both sides to Rights , to put the one into a Condition of Vindicating himself , and the other of being Informed of an Errour , was to publish the whole Discourse , which ( as far as concerns Mr. Lock ) I 've done without the least Alterations . Having said thus much , give me leave to offer something by way of Pre-caution . I can safely declare , I am acted by no Personal Prejudices , no more than Unchristian Designs , for this Author is as absolute a Stranger to me , as I am to him . The Subject I was engag'd on , directed me to the Controversy , and the Duty I owe to what appears to me to be Truth , and especially a Fundamental Christian Truth , obliged me to enter the List with those that have advanc'd Positions , that apparently shake or over-turn it ; and perhaps the Duty and Obligations are justly heightned in an Age , when the Assailment of the most important Articles of Faith is become so exquisitely Fashionable . But now , if in the Defense of Truth , it at last appears , that I have done this Author the least Injustice , either in mis-representing , or mis-applying his Sence or Notions , I shall heartily and freely make him Satisfaction , and that too as publick , as he or his Friends shall think fit to make my Mistakes . A Sermon , &c. JOH . Chap. V. ver . 28 , 29. The hour is coming , in the which All that are in the graves shall hear his voice , and shall come forth : They that have done good , unto the Resurrection of Life ; and they that have done evil , unto the Resurrection of Damnation . THE present Solemnity has engaged me on a Subject , which as 't is the support and glory of the Just and Faithful , so it has always been the contempt and laughter of the Impious and Unbelieving . It s true , the Learned have often attempted to trace the Foot-steps of a general Resurrection , from certain Resemblances in the Book of Nature , or from certain Doctrines advanced ( I know not how ) in the Schools of Philosophers . Thus the Earth hath been represented as a kind of Grave or Sepulchre to the Vegetable World , where the vital Powers are sealed up , and stifled all the Winter , and yet at Spring are actuated , expand , and send forth a lively Verdure : Thus every Grain of Corn , that ministers Life and Sustenance to our own Species , must suffer Death , in order to receive a new vital Principle . Thus the Doctrine of Transmigration , in the Schools of Plato and Pythagoras , has been sought to , to speak out that of the Resurrection : And the Doctrine of a general Conflagration among the Stoicks , must usher in the Restitution of all things . These are Arguments , by no means the Product of any Modern Wits ; but of the earliest Apologists and Advocates for the Faith. As if the Doctrine of the Resurrection had been legible , in the very Frame and Constitution of Nature ; and to deny it in the Old Schools of Philosophy , were to renounce their own avowed Principles . But yet for all this it s well known , the most powerful Assailants of the Christian Faith , made their greatest Efforts against this Christian Bulwark . It did not become the subject of Drollery and Ridicule to the Stoicks at Athens alone , but it engaged the Wit and Malice too , of Lucian and Celsus , of Julian and Caecilius . In a word , when it came to the Test , neither the most improved Doctrine of Transmigration , nor of the Soul's Immortality , nor of a future State , was sufficient to introduce the Belief of it : For the whole Tribe of Gentile Philosophers , tho' otherwise sufficiently distinguish'd in their Notions and Principles , do here unanimously conspire to pronounce it Absurd and Impossible , and its Professors , for this very reason , Vile and Despicable . In a word , Tho' the Doctrine of a Resurrection , particularly that of the Just , had obtain'd in the Jewish Schools , except those of the Sadducees , yet the Notion of it was vastly different from that Glorious Resurrection , which the Christian Institutions ratify and establish , for none of 'em could ever arrive to a strict numerical Resurrection ; and therefore it s in this sence One of those Doctrines , which stands to the Jews a stumbling-block , and to the Greeks foolishness . But notwithstanding these extravagant Insults , it s to those that believe , The power of God , and the wisdom of God. It s a Doctrine as powerful in the Evidence of it , as it has been mighty in its Successes ; and tho' we cannot assert it from the established Course of Nature , nor desire to rake it up out of the Rubbish of Heathen , or Jewish Traditions , yet it rests upon an unshaken Foundation , even a sure word of Prophecy , unto which we shall do well to take heed ; for we have before us the words of Him , that is become The Lord of Life and Glory , and has the Keys of Hell and Death : He it is that assures us , The hour is coming , in the which all that are in the graves shall hear his voice , and shall come forth : They that have done good , unto the Resurrection of Life ; and they that have done evil , unto the Resurrection of Damnation . This famous Passage is almost universally allowed to be a Description of a general Resurrection . Indeed the Learned Bishop Pearson observes , that it strikes so closely at the Socinian Notion of a Resurrection , that some of 'em are forc'd to apply it to a Spiritual Resurrection , and pronounce the Grave to be the Regions of Heathen Ignorance and Impiety , and the Reception of the Gospel , to be the Resurrection from ' em . But we must do Socinus , and the most considerable of his Followers , Crellius and Schlictingius , a piece of Justice here ; for tho' they will not allow the words to prove the Identity of our Rising Bodies , yet they reject the conceit of a spiritual Resurrection , and assign the same Arguments against it , that are advanced by this Eminent Prelate . Since then we are thus far agreed , that the thing pointed at is a General Resurrection , we may venture to affirm , that they instruct us in two important Circumstances of it ; first , the Extent , and secondly , the Manner of it . Here 's a distinction of Allotments , Life and Damnation , and they are founded in distinct Works and Actions , good and evil , and both imply distinct Classes of Persons , the Righteous and the Wicked , and consequently a Resurrection of both : The Wicked must certainly bear a part in the Resurrection , for every Soul that sinneth , and every Body that dyeth , and is committed to the Dust , must rise again : Yes , as surely as he dyeth and enjoys a Sepulchre , he must be forced from his Lodgment , and rise again ; for neither the Grave , nor Rocks , nor Mountains shall cover , much less secure him , since all that are in the Graves must come forth : Thus we have the Extent of the Resurrection . Again , If we demand with what Bodies shall we come ? Why certainly since our Resurrection is to be made from the Grave , and since our Bodies , even Flesh and Blood were committed to the Grave , the very same Bodies will rise again ; the Substance will not be changed , tho' the Quality's altered : And thus we have the Manner of the Resurrection , for All that are in the Graves shall come forth . I shall endeavour to assert both these important Truths , and that in Opposition to the Adversaries of ' em . I begin with the First , I mean the Extent of the Resurrection . As for the Extent of it , the Socinian Doctors are not yet agreed , tho' the most Judicious declare for a general Resurrection . It s observable Smalcius , the Author of the Racovian Catechism , only describes the Resurrection of the Just , without taking the least notice of that of the Wicked ; whilst others allow the former , but expresly deny the latter . But an impartial Reader , one would think , could not have wished for a clearer Decision of this matter , than our Saviour's words afford us , when we are told , That all that are in the Graves shall come forth , part to the Resurrection of Life , and part to the Resurrection of Damnation . So that he that disputes the Truth of a general Resurrection , must allow no distinction between the Righteous and the Wicked , no more than their future Allotments ; or he must deny the Wicked the most common Office of Humanity , that of Burial , or excuse it , by asserting an immediate Annihilation : For if the Wicked at the point of Death , do not immediately vanish into soft Air , or if Mankind do not usually judge before-hand , and thereupon deny 'em the Office of Burial , or if the Allotments of Life and Damnation are not indiscriminately ascertain'd ( to affirm any of which would be a gross and palpable Absurdity ) then the Wicked must come forth of their Graves , and make their Resurrection , tho' a most Fatal one , even the Resurrection of Damnation . We may add to this leading Authority another of St. Paul's , and its the more considerable , since this great Apostle industriously pursues our Saviour's Methods in Representing it , and that too with respect to the Universality , Design and Manner of it : For we must all appear ( no doubt from our Graves ) before the Judgment-seat of Christ , that every one may receive the things done in his Body ( no doubt in that very Body they were committed ) according to that he hath done , whether it be good or bad , 2 Cor. 5.10 . But to conclude this Argument from express Authorities of Scripture ; the Divine Author of the Book of Revelations hath so accurately described a general Resurrection , that he seems to have industriously Ransackt all the Corners of the World , in order to advance a Challenge , to produce one single Mortal , that has not his Summons to it . And I saw the dead , both small and great , stand before God ( no doubt with that very Part about 'em , for which they were once esteem'd Dead-men ) and the Sea gave up the dead which were in it , and Death and Hell gave up the dead which were in them , Chap. 20. ver . 12 , 13. Here we see the Prince and Peasant , the Infant and Man of Years , must obey the Summons of a general Resurrection ; and all the Repositories of Art and Nature , are forc'd to surrender up their Dead , or disgorge the Mortal part of 'em : And will any Socinian pretend to contrive a shelter for the Wicked ? I 'm afraid he 'll leave himself , as well as them , miserably expos'd , especially when the Text assures us , That the very Heavens shall flee away , and there shall be no place found for them , ver . 11. But farther , not to rest any longer in Generals , I shall endeavour to prove it from the Nature of the Thing , and that too in its particular Instances . And First , As for the Resurrection of the Just , it s on all hands agreed , that they are virtually raised in Christ , for since the Head is risen , and as such styled , The first-born from the Dead , the Members that are united to him , by a spiritual , vital Principle , his holy Spirit , shall certainly be raised , for He that raised Christ from the dead , shall also quicken our mortal Bodies , by his Spirit that dwelleth in us , Rom. 8.11 . Again , Christ is expresly styl'd , The first-fruits of our Resurrection . And as the First-fruits offered to God , consecrated , or blessed the whole Lump , so this First-fruit having purchased to himself a vital Principle , by fulfilling the Divine Compact , it will be convey'd to all those that have an interest in him ; so that the Resurrection of the Just , or Faithful , is in a spiritual Sence , or the way of Grace , derived from that of our Saviour , as absolutely as Light or Warmth from the Sun , in the way of Nature . But then here 's the Foundation of the Miscarriages of our Adversaries , the Rock which they carelesly split upon : For since they are not able to discern any such Connexion , between the Resurrection of our Saviour , and that of the Wicked , they are apt to imagine , he can have no just Right or Title to it , and consequently there 's no real Foundation for it . But the Mistake is extremely obvious : For as our blessed Saviour became a Mediator between God and Man , and this Mediation , in the original Design of it , extends to all the Sons and Daughters of Adam , he challenges an unquestionable Right of Dominion over the whole Species , upon the Performance or Execution of it ; For to this end Christ both died , and rose , and revived , that he might be Lord both of the dead and living , Rom. 14.9 . This is so clear , that it extends even to Heathens and Unbelievers , for by virtue of it he becomes their proper Judge , and as he 's their Judge , he can rightfully summon 'em from their very Graves , in their proper Bodies or Persons . And therefore he hath an uncontroulable Authority to rouze even once the most potent Sinner , and oblige him to account for his Actions , with those Eyes , and Hands , and Heart , that so grosly dishonour'd him . And since in the distribution of Rewards and Punishments , he has signified a special regard to the Body , as well as Soul , we might without St. Paul's express Declaration conclude , That there shall be a Resurrection , both of the just and unjust , Act. 24.15 . It is true , they move upon a different Foundation ; the first is an Act of infinite Grace and Mercy , an Act that carries the most joyful Invitations in it , for its the glorious Consummation of Christ's Espousals with his Church ; but the second , an Act of sovereign Power and Justice , and implies a kind of forcible Entry on the Tombs of the Wicked , who shall be haled forth , to receive the Sentence of Disobedience in a personal and bodily Appearance . And thus much for the Extent of the Resurrection . I proceed to examine the Second General , which respects the Manner of it ; and 't is , That we shall all be raised in our own proper Bodies : And for the clearing of this Argument , I shall first evince it from the Nature of the Thing from Scripture , and Antiquity . And for as much as the Resurrection of our own proper Bodies will appear from these Authorities , I shall in the Second Place , endeavour to state the Nature of Humane Identity , and consequently the Identity of our rising Bodies ; and from both these conclude what is proper to be Believ'd , and make some returns to the Possibility of such a Resurrection . And First , That we shall All be raised in our own proper Bodies : This is a Position which the Socinians unanimously reject ; It s true , Schlictingius places humane Identity purely in the Identity of a Rational Spiritual Soul ; and tho' he doth not expresly deny the Resurrection of the Body , yet he makes the Identity of the Body no way material in the Resurrection . See Comment on Rom. 8. v. 11. As for the Nature of humane Identity , I shall speak to it in its proper place ; and therefore I shall prosecute my present Design , and prove , that the Christian Faith is , We shall be raised every one in his own proper Body . And first this is indisputably evident from the very Notion of a Resurrection , and the receiv'd use of the Word . Now certainly a Resurrection is the restoring a dead Creature to its former State of Life , by a Re-union of its first Principles . The constituent Principles of a Man are a Soul , and a Body , and Death primarily consists in the Separation of 'em ; or rather , as Death is the Fore-runner of Corruption , in the Dissolution of one , or both of 'em : If therefore Lazarus , or any other Person is to be raised again , those Two numerical Principles of which he was originally compounded , must be united ; and then , and not till then , is Lazarus raised from the Dead . The Notion sufficiently discovers it self in the Case of Lazarus , and our Blessed Saviour ; where the Body was not dissolved , and the same is absolutely required , where the corruptible Principle is actually dissolved . Man is certainly compounded of a corruptible , and incorruptible Principle , the incorruptible Principle cannot suffer Death , or Dissolution , and therefore Men are chiefly said to be Dead , in respect of their corruptible Principle , that usually suffers Corruption ; certainly then if any particular Person is to be raised from the Dead , that Principle which properly dies , and is corrupted , is to be restored to its former State , and united to the incorruptible Principle , without which there can be no Resurrection . For if the corruptible Principle , which properly dies , and is dissolved , is not restored , but a new one formed , or created in the room of it , and united to the incorruptible Principle , it may be properly esteemed a new Production , but by no means , a proper Resurrection ; and to assert the contrary , is to confound received Terms , as well as Notions . In a word , when a new Body is formed out of the common Mass of Matter , and united to the Soul of any particular Person , it s in reality no more but the Pythagorean Transmigration , which tho' perform'd after a new manner , yet by no greater a share of Divine influence , than that which gives a plastick Power , to form a Body in the Womb , and unites a particular Soul to it . Shall the Socinians then , those pretending Masters of Reason , call this a Resurrection ? This is to obtrude a Notion contrary to the sence of Mankind , when the great Argument for rejecting the true Resurrection , is because they cannot reconcile it to their scanty Measures of Reason . But that , what hath been hitherto asserted , was the true Notion of a Resurrection , not only the Testimony of Scripture , and Christian Antiquity , but the joint Suffrage of the Learned Heathens abundantly assures us : For it was on this account the Doctrine of the Resurrection was loaded with so much Contempt and Scorn ; when they considered so many various Transmigrations of Matter , they esteemed it impossible for Omnipotence it self , to range every Particle into its own peculiar Place and Order , so as to restore and make up every individual Body . Hence it was they triumphed in their Barbarities exercis'd upon some of the Martyrs of Christ , since they designedly committed 'em to the Jaws of wild Beasts , to defeat ( as they thought ) Omnipotence , and infinite Truth at the same time , in disabling him from performing what he had solemnly promised . Indeed had the Resurrection , in the most strict and proper Sence of it , implied a Restitution of the same individual Body , it could not have extorted such severe Censures from most of the Learned Heathens ; for since they allowed the Immortality of the Soul , and a natural Tendency to assume a new Vehicle , they might easily allow that Omnipotence could without any difficulty prepare a new Body , if that had been sufficient , ( as the Socinian would have it ) to give it the Denomination of a Resurrection . For in a word , This would have passed off as a specious kind of Transmigration , and consequently a Doctrine that would have met with a very easy Reception in most of the Greek Schools . But to proceed : Let us in the next place examine what Scripture says to this Matter , whereby we shall prove our main Design , as well as confirm this very Notion . And first from the Passages already cited on another Argument , where the Resurrection is said to be made from the Grave , from the Sea , and Hell , and Death ; where the Dead are said to stand before God , and Death and Hell are said to give up their dead . See Rev. 20 : 12 , 13. Joh. 5.28 . I think its indisputably evident , the Holy Spirit directs us to the corruptible Principle , the Body , which alone suffers Death , and is committed to the Grave , and consequently the Resurrection must imply a Restitution of this very Principle , in Conjunction with the incorruptible Principle , the Soul. Indeed it seems absurd , to send us to all the Repositories of the Dead , to establish the Belief of a Resurrection , if a new Corporeal Part is to be framed , or rather if the Mortal Part , that was laid in the Prison of the Grave , is not to be given up again , and actually restored . The Argument is so obvious and convincing , that neither Socinus nor Crellius , upon these Passages of Scripture , are able to make any other Reply , but Non sequitur , or it does not appear , that the rising Body is the same numerical Body with that which fell . It s true , Socinus appeals to a Passage of St. Paul , which proves nothing ( as will appear by and by ) but what we freely grant , that our corruptible Bodies ▪ cannot inherit Incorruption . See Comment o● Joh. 5.28 . And therefore it concludes nothing against the present Argument . But the Identity of our rising Bodies is evinced from yet more express Authorities of Scripture ; in one place we are assurred , that the holy Spirit shall quicken our mortal bodies , Rom. 8.11 . In another , that our Saviour shall change our vile bodies , that it may be fashioned like unto his glorious body , Phil. 3.21 . In a third , that This corruptible shall put on incorruption , 1 Cor. 15.53 . Here we have the Notion of a Resurrection asserted in express Terms , as well as the Identity of the rising Body . For is it not that mortal corruptible Principle , or that Body which suffered Corruption in the Grave , that is said to be quickened , or restored to Life ? Crellius I know has the Face to affirm , that they are not our mortal Bodies , that are quickened , but new ones assigned us . [ See Comment on the Place . ] But can a new Body , substituted in the room of my mortal Body , without Solecism and Nonsence , be called my mortal Body , or this New Body quickened , the quickning of my mortal Body ? But to proceed , the remaining Passages carry the Absurdity higher : Can a new Body , as to Matter or Substance , plac'd in the room of my corruptible Body , be fairly reconciled with this Corruptible ? Or can my corruptible Principle , or dead Body , tho' never to be restored , be said to put on Incorruption , only because my Soul is after a certain Period united to a new incorruptible Body , diametrically distinct from my corruptible Body ? My Soul , in such a case , puts on Incorruption , but by no means my corruptible Body , that still rots and moulders in the Dust . Again , our vile Bodies may be fashioned , or changed into the likeness of Christ's glorious body , by reducing 'em from a natural , to a spiritual , and from a corruptible , to an incorruptible Frame ; but if perfect new Bodies are to be fashioned and substituted , then our vile bodies are not the things fashioned or changed into the likeness of glorious bodies , but exchanged for ' em . We therefore freely grant , that the Substance is transform'd by a Change of Qualities , from natural to spiritual , and from corruptible to incorruptible Bodies : And this is all the Apostle intends , when he tells us , That flesh and blood cannot inherit the kingdom of Heaven . A great Truth no doubt , as it is encompassed with humane Infirmities , and corruptible Qualities ; for the Close of the Verse gives us the sence of the whole , nor corruption inherit incorruption . [ 1 Cor. 15.35 . the place cited by Socinus . ] But now we have gone thus far , it would be highly absurd to affirm , that a vile corruptible Body puts on Incorruption , or is fashioned or changed into a glorious Body , when it remains in an eternal State of Corruption . Therefore , the Resurrection , which changes a vile and corruptible Body into a glorious and incorruptible one , must imply a Restitution of the corruptible Principle , and consequently the same numerical Body is the undoubted Subject of the Resurrection . But farther , that I may not dwell too long on this General , I shall only have recourse to Scripture for one Argument more ; it s The Resurrection of our Saviour's Body : Now it s well known , the History of all the Evangelists , the Print of the Nails in his Hands and Feet , and of the Spear in his Side , demonstrate , That our blessed Saviour rose in that very Body which was Crucified , Dead and Buried ; but now it s on all hands agreed , that our Saviour was a Type and Pattern of our Resurrection ; yes , he 's more to the Righteous , for its Christ's the first-fruits , afterwards they that are Christ's at his coming . The Apostle all along carries the Analogy between him and us , and therefore As Christ rose in his own proper mortal Body , so we shall all rise in ours . The Socinians are pressed here , and therefore endeavour to evade the force of it , by pretending , That tho' our Saviour rose in his Crucified Body , yet upon his Ascension he received a glorious and spiritualized Body . But this Evasion proves nothing , unless it appear from Scripture , that Christ deposited his Crucified Body , and assumed a new Body in the room of it . But this is a Conceit that 's destitute of all Foundation from Scripture , and indeed so much , that I do not find any Socinian that peremptorily asserts it . Therefore this Glorified Body can be nothing but the Crucified Body , refin'd , adorn'd and beautify'd , and it s no more but what we allow in the Resurrection of our vile mortal Bodies , for they shall be fashioned like unto his glorious Body : Therefore as Christ the First-fruits is risen in his own proper Body , so shall every one of us be raised in our own proper Bodies at his coming . Thus far it appears , that the current of Scripture , as well as the nature of the Thing , declares for the Identity of the Rising Body . But that we may confirm the one , and not be mistaken in the Sence of the other , give me leave to reflect a little the Sentiments of the Primitive Church . And because it would be impertinent in this place , to produce particular Passages of Authors , I shall only endeavour to represent this Argument in a few Observations . And first its evident , the Suffrage of the Primitive Church determined for the Resurrection of the same Body ; since the Belief of this very Article was the great Prop to the Constancy and Perseverance of Martyrs and Confessors . Their very Persecutors observ'd it in 'em , and they resolutely attested the Power and Efficacy of it at the place of Martyrdom . They were perswaded , that the very Hairs of their Head were all Number'd , and should one Day be restored to 'em ; and therefore they powerfully bore up under the Cruelties of their Executioners , tho' torn piece-meal by Racks and Saws , or devoured by wild Beasts . Again , it s well known , the grand Objection from the various Transmigrations of Matter , was in Being in the first Ages of the Church , and taken notice of on both sides ; and the Heathen Persecutors ( as was observed before ) took care to improve it , by exposing the Faithful to the Ravage of wild Beasts . It s well known , the Fathers fix the Resurrection of the Body on the Justice of God , in the distribution of Rewards and Punishments . It s well known , they contended for the Resurrection of the Flesh , and expound most of the fore-cited Passages of Scripture , of that very Body and Flesh , that was committed to the Grave ; nay , which is more than all this , the Style of most of the ancient Creeds was , I believe the Resurrection of the Flesh . And therefore since these are unquestionable Truths , we must conclude , that the Doctrine of a numerical Resurrection constantly prevail'd in the Primitive Church . Give me leave to add but one word more . The Judgment of the Primitive Church , for a numerical Resurrection , is indisputably evident from the Censures that passed upon Origen ; since we find him more than once condemned as Heretical , ( sometimes by Councils ) for asserting , that we shall , make our Resurrection in an Aethereal Body , or rather that our rising Body is only formed from a seminal Principle of the corruptible Body . Upon the whole then it appears , that the Voice of Reason , Scripture and Antiquity , jointly declare for the Resurrection of the same Body , and therefore we have all the Authorities which a Matter of this Nature is capable of , that we are not mistaken in our Notions of it : Therefore we must not only believe , that we shall all be raised in our own Bodies , but Earnestly contend for this Faith , as originally delivered to the Saints . And now since it is concluded , the Resurrection we are to make will be a Resurrection of the same Body , it remains that we Enquire into the Nature of its Identity , or wherein this Sameness consists . And that we take just Measures of the Identity of the rising Body , I think it will be necessary to offer something concerning the Nature of Humane Identity , or which is all one , the Identity of a humane Person , because the Identity of the rising Man will certainly be formed upon the same Rules and Principles with that of the living Man. And first , since Man , or which is the same thing , a humane Person , is certainly a Being compounded of Two distinct Principles , an animal , and a spiritual Principle , a Soul , and a Body ; I cannot comply with a late Reformer of Humane Vnderstandings , that places Personal Identity purely in Consciousness , or a Faculty of Reflecting on our own Thoughts and Actions , and ascribing 'em to our selves as such . I shall take liberty to consider it , because this Author speaks of it only as applied to a humane Person , and expresly applies it to the Resurrection ( no doubt ) as an Expedient to solve the difficulties of it . It s true , for as much as Consciousness is an incommunicable Property of every intelligent Being , it will easily be granted , that there cannot be personal Identity without Consciousness ; but we can by no means allow , that Consciousness is the sole Principle , or Foundation of personal Identity , as this Author plainly asserts . Indeed he gives it such an absolute Sovereignty in this Affair , and discovers such an over-weening Fondness for the Notion , That the little Finger cut off from the Body , if Conscious , must be the same Person , Sect. 17. That Consciousness inhabiting successively several Bodies , must be all One and the same humane Person : That Two distinct Consciousnesses acting in the same Body , one by Night and the other by Day , must make a Night-man and a Day-man , and Two distinct Persons , Sect. 22. In a word , he fairly suggests , That Transmigration is a Doctrine no way absurd , but very probable , and a good piece of Christian Platonism . And in plain terms , That Socrates after this Life can no way be the same Man , but by Consciousness , Sect. 20. Now certainly , as for the Doctrine of Transmigration , it will be readily allow'd to be a good Piece of Platonism , but he that owns himself an Advocate for it , renders his Christianity justly suspected . For whosoever admits the Resurrection of the same Body , must pronounce Transmigration extravagantly absurd ; for certainly , if Socrates's Soul has successively inform'd , presided , and acted in several Bodies , there will be as great a Contest at the Resurrection , which Body shall be Married to Socrates's Soul , as the Sadduce foolishly supposed , when he demanded Whose Wife shall she be of the Seven ? As for the Identity of Socrates's Resurrection , I hope to make it appear , that it does not consist in Consciousness . But to return , Personal Identity can never consist in Consciousness , tho' we take Person for an Intelligent Being , without any regard to any particular Substance wherein it exists ; since it is only a reflex Act , or Faculty of an Intelligent Being , and supposes several Faculties antecedent to it , whereas the Identity of any Being must arise from the first Principles of its Existence . But now its evident , Person implies an Intelligent Being , with regard to the particular Substance , and the Parts and Principles of it , whereby it exists ; for otherwise I would fain know , how its possible to distinguish a Humane , an Angelick , and a Divine Person . Mr. Lock will reply , That they are only to be distinguisht by distinct Principles of Consciousness ; but thus far every particular Humane Person is distinguisht ; and consequently there must be something else than Consciousness , to distinguish the several species of Persons . I am sure an Angelick , and Humane Person must be distinguisht by diversity of substance , as well as Consciousness , in as much as the one is a pure Spirit , the other a Substance compounded of Spirit and Matter , or an animal and spiritual Part. These are Positions that answer to the most uncontroverted Idea's or Notions of a humane Person . But now if a humane Person , in the true Notion of it , implies an Existence of the animal , as well as the immaterial or spiritual Part , the Identity of a humane Person , or which is the same thing , Personal Identity , as apply'd to a particular Man , must consist in the Identity of the animal , as well as immaterial Part , whereinsoever that happens to consist ; and consequently Consciousness , which is only a Property of an immaterial Soul , and in the Judgment of Mr. Lock , may be Communicated to any new Body , or animal Part , cannot reach the Identity of a humane Person . In one word , I dare appeal to all the world , Whether Mr. Lock , throughout his whole Chapter of Identity , doth not speak of personal Identity , as apply'd to a humane Person ; and certainly Consciousness , which may exist with the Soul in a state of Separation , can never be the adequate Principle of personal Identity , unless we can imagine , that the Body contributes nothing to the making up of a humane Person ; or indeed , that it is not an essential Principle as well as the Soul. I am sure such Notions , such Assertions as these , would have done signal service to the Sect called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that resolv'd our Saviour's humane Nature into mere Phantasm ; for if Consciousness is alone sufficient to constitute the Identity of a humane Person , or if the animal Part of a humane Person is not an Essential , as well as the Soul , it was unpardonable Injustice in the Primitive Church , to pronounce this Set of Men Hereticks . I remember Mr. Lock very learnedly assures us , that Person is a forensick Term , apply'd to a Being capable of judicial Punishment , as well as Rewards : But certainly such a Person , in the Judgment of the Bench , contains an animal Part in the Idea of it , as well as Consciousness ; else the Person may be conscious of a Thousand Crimes , and stand Convicted too , and yet defy the Judicial Power in inflicting personal Punishments . But to conclude this Argument in a few words , if Consciousness is the sole Principle of personal Identity , suppose we should find it , at the general Resurrection , United to a little Finger , to an Indian Tortoise , or a Body made up of the Remains of Heliogabalus's Hogs , ( Instances of his own culling ) it may be the very ingenious Author of the Essay concerning Humane Vnderstanding Risen from the Dead , or the very same numerical Person he was in the Land of the Living . I am sure all this literally agrees with his own Language , when he tells us , Sect. 26. in the Name of an Apostle , That at the great Day every One will be the same by Consciousness , in whatever Bodies they shall appear , or Consciousness adheres to . If therefore he 'll be content to make his Resurrection on these Terms , I leave him to enjoy his beloved Notion , so that he 'll allow others to expect a Resurrection according to the Catholick Faith. And now I am ready to accuse my self , for dwelling so long upon a single Notion : But yet I think it was absolutely necessary to my present Undertaking , which is to state the Nature of humane Identity , or which is the same thing , personal Identity , as apply'd to a humane Person , to assert the Catholick Doctrine of the same Rising Body ; and in a word , to rescue it from downright Socinianism in a new Dress . For what is all this but to act the Socinian in Masquerade , or under the Disguise of new Names , rather than Notions ; for if Consciousness alone constitutes the Identity of the rising Person , what doth it differ from the Socinian Notion , that places the Identity of a humane Person in the same Individual Spirit , and allows the rising Body to be formed of common Matter . I shall not peremptorily affirm , that this is a Notion which deserves the Name of Heresy ; but certainly , if Origen's Notion of an Aethereal Body , or a Seminal Principle , was justly condemned as Heretical , I am sure it must be a signal Favour to exempt Consciousness thus apply'd , from as severe a Censure . Thus we see the wonderful Product of free Thinking , when it acts without the least regard to the Canon of Scripture . But to return to the Decision of the Nature of Humane Identity : As for the spiritual Principle , the Soul , tho' it doth by no means consist in Consciousness , yet it s abundantly concluded , it consists in the same individual intelligent Spirit . The remaining Difficulty then is to fix the Identity of the Animal Part , the Body ; and certainly the Identity of the animal Part must in one word consist In a sit Construction and Organization of certain Particles of Matter , whereby one common Principle of Life is begun , continued , and the Integral Parts of the Man are perfected and maintained . If it be demanded , Which are the Integral Parts of a Man , certainly they are either to be measured by this common Principle of Life , as they are more or less serviceable to the Maintainance of it , or at least from the received Idea of the animal Part. Under the first Head are to be reduc'd the Vessels and Instruments of Concoction , and the Elaboratories of the Blood and Spirits , or Vehicles of Life , such are Nerves , Veins and Arteries . Under the second are the Skin , Flesh , Bones , and their Appendages , and even Shape and Proportion ; for tho' as to Bones and Flesh , there may be no express Standard , with respect to Weight , Dimension , or Number , no more than in Nerves or Arteries , yet its impossible to make up the Idea of the animal Part of a Man , without something of each of these ; for we can no more conceive a humane Body , without Flesh and Bones , than without Life : Feel , for a Spirit hath not flesh and bones , as ye see me have , and the same is to be said of Figure and Proportion , since it would be absurd to pronounce a Tortoise , or a little Finger , the animal Part of a Man , or humane Person . This is a Truth so indisputable , that were the Body of the Author of the Essay of Humane Vnderstanding , transform'd into a Tortoise , or little Finger , and Consciousness joined to it , I 'm perswaded he would scarce think himself the same humane Person , unless it was done when his Brain was exceedingly warm'd with this uncouth Notion . Again , as to those fleeting Particles , whether vital Spirits , or other more subtle Parts , that are carried off by more nice and delicate sorts of Evacuation , tho' we cannot esteem 'em integral , constituent Parts of a Man , because humane Identity is not destroy'd by the loss of 'em , yet they are justly to be esteemed proper Appendages of every particular Man ; inasmuch as during their abode in the Body , they were instrumental to the carrying on of Life and Action , and often ministred to a Man's Vices , as well as Virtues . And now having fixt the Identity of the Animal Part , in this Life , together with its Integral Parts and Appendages , it will be easy to determine wherein the Identity of the rising Body , and consequently of the whole Man consists , and how it may be preserved . And , first , I think we are not obliged to proceed upon the Aristotelian Principles of Generation and Corruption , which pronounce every little Transmutation of Matter , a total Destruction of the Individual , and tho' the same Particles are re-collected and formed into a Being of the same Model , yet make it to be a new Individual . With submission then , the most direct Method to assert the Identity of the rising Body , is to resolve it into its first Principles , Dust , for dust we are , and unto dust must we return ; and certainly Dust must be the Materials of the rising Body . If therefore there are sufficient Materials of this kind left in the Chambers of Nature for each respective Body , it s the special Business of Omnipotence to form 'em into the integral Parts of a humane Body , and in this Sence , Give to every seed it s own body . But as for the Original of this Stock of Matter , I do not think it necessary , that Socrates's rising Body should be wholly compounded ( as some would have it ) of those Particles which are the remains of Socrates's dead Body , for its certainly sufficient , if to these a supply be called in from any evaporated Particles , that were once real Appendages of Socrates's living Body . Secondly , It cannot be sufficient to establish the Identity of Socrates's rising Body , if it only enjoys so many Particles of his animal , or dying Body , as serve to make up the Bones and principal Vessels , and the rest ( as others contend ) by a plastick Power , or seminal Principle , made up from forreign adventitious Matter . In a word then , I think it s absolutely necessary , that all the necessary integral Parts of Socrates's rising Body , even Flesh and Blood , should be made up of the Particles of Socrates's dying Body , or at least of those evaporated ones of his living Body ; and and when Substance , Life , Lineaments , and the Proportion of a humane Body are formed out of the aforesaid Mass of Matter , God may add what Embelishments he pleases from the stock of common Matter , and yet Socrates's Body is undoubtedly raised , and when the individual Soul or Spirit of Socrates is united to this rising Body , Socrates is certainly raised the same Man , and the same Person he was in the Land of the Living . And thus much for the Nature of humane Identity , as well in the Resurrection , as before it . From hence we may , in a few words , discover what is fit to be believed concerning the Resurrection of the Body , and remove the Sceptick's mighty Objection advanc'd against it . And as to the first , I think we may leave the School-men sweating in the midst of Objections and Answers , about Hairs and Nails , the State of Infants , and Adam's Rib too , for I do not think it Matter of Faith to determine , whether Children shall rise grown Men , or whether we are to enjoy the same Number of Ribs , Nails , or Hair , or whether they shall be compounded of forreign Matter , or no. We may in general conclude , that it seems most agreable to the infinite Wisdom of God , to restore at least the Elect , or Blessed , in the utmost Perfections of humane Nature . But Secondly , From the Premises it may justly be presum'd pursuant to the ancient Faith , that we are to believe the Resurrection of the Flesh ; for tho' no certain quantity or proportion can be prescribed , yet Man was originally Created in Flesh and Blood , and it s to be esteem'd as much an integral Part , as Nerves and Arteries , and consequently an Identity is to be observed in this , as well as in other Cases . I know there are Two Passages in St. Paul's famous Discourse on the Resurrection , which seem to interfere with it ; where we are told , that Flesh and Blood cannot inherit the Kingdom of God , and the Body is said to be sown a natural body , but raised a spiritual body . The first of these hath been in some measure reply'd to , and the second is certainly to be expounded the same way ; It s sown a natural body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or an animal body , or a Body that is to be supported by Food , Sleep and Warmth , and carries the Seeds of Corruption in it ; but it s rais'd a spiritual body , refin'd , or freed from its corruptible Qualities , or from that continued Flux of Parts , whence the Imperfections and Infirmities of an animal Body are derived ; or again , it s not a Body of that gross Allay , which our animal Bodies were Created in , since its Parts will be wonderfully attenuated , refin'd and spiritualiz'd , and in a word , fashioned after the manner of a glorified Body . So that here seems to be no Foundation to reject the Resurrection of the Flesh ; I 'm sure it cannot be that of Corruption , for that Almighty Arm , that raises the Body out of the Dust , can by the same Act , render Flesh and Blood incorruptible , as well as the most refin'd Particles of Matter . And thus much for what is proper to be believed . In the last place we come to make a return to the Sceptick . Does he with Triumph , and a scoffing Infidelity demand , How can these things be , after such repeated Transmigrations of Matter ? The Reply is easy , when we have demanded what he can by no means reject : And First , Will he allow that the evaporated Particles of the living Body , as well as those of the dying Body , may be fit Materials for the rising Body ? Will he allow the received Doctrine of Nutrition , that scarce the Fiftieth Part of what is eaten , turns to real Nourishment , or is assimilated and consubstantiated with the several parts of the feeding Body , so that the rest is cast forth into the Draught , or common stock of Matter ? Will he allow , that the principal parts of those Bodies that are expos'd to the Mouths of wild Beasts , such as Bones , Ligatures , Cartilages , and almost the whole Genus of Vessels , are very unfit Materials for Food ; will he allow , that the devouring Animal may live so long , as to disgorge most of his Prey , I say , to disgorge by insensible Evacuations most of those Particles that turn'd to real Nourishment ? Will he allow , that the Parts of the glorified Body may be attenuated to that degree , that half the Matter which made up the Animal Body , may serve to give it all the Features , Lineaments and Proportions of a humane Body ? Lastly , When Infidelity industriously exposes the Bodies of his Saints to Ravage or Spoil , to defeat the Engagements of the Almighty , will he allow that this All-wise All-powerful Being may for that time invert the Course of Nature , and send forth the greatest part of that Matter , which would otherwise have turn'd to Nourishment ? These are all Concessions , which the original Notices of a God , and the common Principles of Philosophy , will warrant and confirm . But now since all these must be allowed , tho' the most avowed Sceptick , or Infidel turn Tyrant and Devil too , and exert his utmost Wit and Malice , in defeating the Designs of the Almighty ; in a word , tho' he out-do the most improved Cruelties of former Persecutors , and tear Infants from the Womb , to sacrifice to Wolves and Tygers ; yet after Wit and Malice , and Cruelty have spent themselves , there will still be Materials enough for Omnipotence to perfect his own Designs , in a glorious and triumphant Resurrection . And thus I have in some measure performed what I at first engaged in . But certainly this is a very vile way of Practising upon our Faith ; Suppose we were not able to form any manner of an Hypothesis , to represent the Possibility of a General Resurrection , must the clearest Revelations be rejected , and the Fact pronounced impossible , because we are not able to form a Modus , to demonstrate the Possibility of it . Certainly this is to measure Omnipotence , by the shallow Projections of a finite Understanding . But before any Man pretends to fix Impossibilities upon reveal'd Matters of Fact , he must be able to give an exact Account of the various Modes , by which its impossible for on All-wise and an All-powerful God , to execute and perform ' em . Till this is done , to pronounce any thing of this Nature impossible , is the heighth of Impudence , Folly and Presumption ; And shall any Man pretend to trace the different Workings of Omnipotence , when he 's baffled in every little Phaenomenon in natural Causes ; a finite Understanding is not able to comprehend the one , and nothing less than Knowledge , as extensive as infinite Power , is able to fathom or unravel the other . Let no Man then be Bubled out of his Faith , by such extravagant Pretences : But let him consider , that God who comprehends the dust of the Earth in a measure , and weigheth the mountains in scales , and the hills in a ballance , can not only Marshal together , all the dispersed Particles of each respective Body , but reserve such a Stock of each in the Chambers of Nature , as will enable him to answer , and make good his Promises . And since he has plainly assured us , that we shall All rise in our Bodies , let not any seeming Difficulties shake our Faith , but rather let his infinite Power and Wisdom answer and remove them ; for we may be sure of this , that his infinite Power and Wisdom will conspire to assert his Veracity . In a word , It ought to be considered , that the sacred Canon expresly place's the Article of a general Resurrection upon the Infinite Power of God ; and therefore tho' the Doctrine of future Rewards and Punishments , may not discover the necessity of the same rising Body , yet in as much as it resolves it self into the Infinite Power of God , it ought to be looked upon as a special Attestation of the Divine Authority of the Gospel Institution : And consequently we may conclude , that God will find out Methods to accomplish his own Designs , so that neither the Power of Hell , Death , nor the Grave shall be able to baffle and defeat ' em . And then we need not fear , but God will give to every Seed his own Body , and in the same act , change our vile Bodies , that they may be fashioned like unto his glorious Body , according to the mighty working whereby he is able to subdue all things to himself . A Postscript . SInce the Composure of this Discourse , there 's an Attempt made to over-turn the Numerical Identity of the Rising Body : [ See Latitudinarius Orthodoxus , de Mysterio Resurrectionis , Cap. 7. Sect. 3. ] And tho' a great deal is offered — — — from the Justice and Wisdom of God , yet I think there 's nothing considerable , besides the Argument drawn from the Instance of Seed or Grain , given by St. Paul upon the Subject ; and because it seems to clash with the Hypothesis I have advanc'd , I think my self obliged to make some Return to it . The words are these : But some man will say , How are the dead raised up ? and with what Body do they come ? Thou fool , that which thou sowest is not quickned except it die ? And that which thou sowest , thou sowest not that body that shall be , but bare grain , it may chance of wheat , or of some other grain : But God giveth it a body as it hath pleased him , and to every seed his own body , 1 Cor. 15. ver . 35 , 36 , 37 , 38. Upon the words we may very justly premise , that the Apostle argues by way of Allusion and Example , and therefore the Parallel is to be carried no farther than the Design and Scope of the Apostle's Argument ; for when Instances come up to the main Design of an Argument , tho' in other Cases there 's an apparent Disparity , they have serv'd the Intention of 'em , and to extend 'em farther is Illogical and Vnjust . Again , there can be no force in Alluding Instances , when apply'd beyond their primitive Design , if the Application is inconsistent with other express Positions of Scripture . This is a Limitation so just and reasonable , that where any Doctrine is express and clear , it s to be a Rule or Interpretation to any Allusion that seems to interfere with it ; especially as long as the Interpretation concludes any things , and is not forced and unnatural . This I offer , because I hope I have produc'd express Authorities of Scripture , which prove the numerical Identity of the Rising Body , beyond all dispute or controul : But now for the Apostle's design , I think its only to represent the Nature of that Change , which is to be made on our mortal Bodies at the Resurrection : How are the Dead , or how is the Mortal Part of 'em Raised up ? With what Bodies do they come ? How shall these mortal Bodies be chang'd , alter'd , or model'd ? The Instances represent a a Change , but its only in Qualities and Perfections , not in Matter or Substance ; this is apparent from the whole Catalogue of Instances , which ought to be uniform and consistent . As one sort of Flesh differs from another sort of Flesh in Frame and Contexture , and consequently in Qualities and Dispositions ; so doth the rising Body differ from the mortal Body , as the Glory of the Sun , Moon and Stars is vastly different , so is the Glory and Perfections of the rising Body from those of the mortal Body ; and the leading Instance is apparently subject to the same Application . The Seed sown , viz. of Wheat , or some other Grain , is sensibly different from the Product of it : The first is but bare Grain , the second Grain with Root , Blade and Ear to it ; and no doubt the difference between the Rising and Mortal Body is as visible , as to its Frame and Qualities , for its God that models our mortal Bodies , or gives them Bodies as it hath pleased him . And its plain , the Parallel is design'd thus far , and no farther , for thus it is expresly apply'd : So also is the Resurrection of the dead . It is sown in corruption , it is raised in incorruption : it is sown in dishonour , it is raised in glory : it is sown in weakness , it is raised in power : it is sown a natural body , it is raised a spiritual body . Here 's indeed a very considerable Change , but it s a change of the same Body , and consequently a change of Contexture , Quality , or Disposition , not a change of Matter and Substance ; and therefore its absurd to carry the Parallel any farther : For tho' the Production of Corn supposes only a seminal Principle in the Seed , whilst the greatest share of Matter is adventitious , and only prepared by proper Vessels ; yet it can be no Argument that our rising Bodies are to be made up of adventitious Matter , unless it were expresly apply'd thus far : Besides , this Instance of Seed can be carried no farther , than those of the Sun , Moon and Stars , and the different kinds of Flesh ; and as these cannot , without Absurdity and Non-sence , be apply'd to represent any thing , but the different Qualities and Perfections of the rising Body ; so that of Seed cannot , by the Rules of Logick , or right Reason , extend any farther . Upon the whole then , the Identity of the Rising Body is established on the clearest Authorities of Scripture , and there 's nothing in the Argument before us , that can be thought to invalidate , or weaken the force of 'em : The refore what is before asserted , concerning the Identity of the Rising Body , is still in force , and may be esteem'd consosonant to the Canon of Scripture , and the Catholick Faith. FINIS . Notes, typically marginal, from the original text Notes for div A27234-e590 See Mr. Lock 's Essay concerning Humane Vderstanding , Book 2. Chap. 27. Sect. 15.20.26 .