The Argument formed up is this: If God be the God of Abraham, and the God of Isaac, and the God of Jacob, when they are dead, then Abraham, Isaac, & Jacob will rise again from the dead; and so there shall be a Resurrection from the dead; but God calls himself the God of Abraham, and the God of Isaac; and the God of Jacob, when they are dead, as they were, when he spake those words to Moses out of the bush; therefore they shall rise from the dead. ⟨p. 156⟩The consequence our Saviour proves, because he is the God of the living, and not of the dead […] if that Abraham, & Isaac, & Jacob, be living before God, in regard of his purpose to raise them from the dead, because he is their God, when their bodies lie rotting in the grave, and therefore they may be called living when dead, by him who quickeneth the dead, and causeth those things which are not (but shall be) as though they were. Rom. 4. 17. then Abraham, & Isaac, & Jacob shall be raised from the dead, as certainly as if they were actually living; but they are living before God, in regard of his purpose and promise to make them alive; which is evident from the nature of the covenant which he hath made with them, which doth include a promise of blessedness, and perfect happiness, which he will give unto them. If God be the God of Abraham, & the God of Isaac, and the God of Jacob, he is their God in covenant, and by consequence will make them perfectly happy, not only in regard of their souls, by receiving them into glory, when they die; but also in regard of their bodies too, by raising them from the dead at the last day, till which time their happiness is but in part, and imperfect; and therefore hence may strongly be inferred▪ that they shall be raised; and by consequence all in covenant shall be raised, to receive the perfect happiness promised in the covenant; and by parity of reason, that all out of covenant shall be raised to receive the complete punishment threatened to sinners for their sins; and by consequence that there shall be a general Resurrection. Thus our Saviour confirms this great doctrine of the Resurrection, whereby he stopped the mouths of the Sadducees; his answer made the people astonished, and the Sadducees confounded; they came with their mouths open, but they went away with their mouths shut; they came with full cry, but they went away in silence; he put the Sadducees to silence.
The Argument formed up is this: If God be the God of Abraham, and the God of Isaac, and the God of Jacob, when they are dead, then Abraham, Isaac, & Jacob will rise again from the dead; and so there shall be a Resurrection from the dead; but God calls himself the God of Abraham, and the God of Isaac; and the God of Jacob, when they are dead, as they were, when he spake those words to Moses out of the bush; therefore they shall rise from the dead. ⟨p. 156⟩The consequence our Saviour proves, because he is the God of the living, and not of the dead 〈…〉 if that Abraham, & Isaac, & Jacob, be living before God, in regard of his purpose to raise them from the dead, because he is their God, when their bodies lie rotting in the grave, and therefore they may be called living when dead, by him who quickneth the dead, and causeth those things which are not (but shall be) as though they were. Rom. 4. 17. then Abraham, & Isaac, & Jaoob shall be raised from the dead, as certainly as if they were actually living; but they are living befor God, in regard of his purpose and promise to make them alive; which is evident from the nature of the covenant which he hath made with them, which doth include a promise of blessedness, and perfect happiness, which he will give unto them. If God be the God of Abraham, & the God of Isaac, and the God of Jacob, he is their God in covenant, and by consequence will make them perfectly happy, not only in regard of their souls, by receiving them into glory, when they dy; but also in regard of their bodies too, by raising them from the dead at the last day, till which time their happiness is but in part, and imperfect; and therefore hence may strongly be inferred▪ that they shall be raised; and by consequence all in covenant shall be raised, to receive the perfect happiness promised in the covenant; and by parity of reason, that all out of covenant shall be raised to receive the compleat punishment threatned to sinners for their sins; and by consequence that there shall be a general Resurrection. Thus our Saviour confirms this great doctrine of the Resurrection, whereby he stopped the mouths of the Sadduces; his answer made the people astonished, and the Sadduces confounded; they came with their mouths open, but they went away with their mouths shut; they came with full cry, but they went away in silence; he put the Sadduces to silence.
