tion wholly. Now the resurrection of Christ doth not only prove by way of example, as the rest who rose, but hath a force in it to command belief of a future general resurrection. For "God hath "appointed a day in which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given an assurance unto all men, in that he hath raised him from the dead" (Acts xvii. 31.) All men then are assured that they shall rise, because "Christ is risen." And "since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (1 Cor. xv. 20-22.)

This consequence of a future resurrection of the dead from that of Christ already past, either hath a general or particular consideration. In a general reference it concerneth all; in a more peculiar way it belongeth to the elect alone. First, It belongeth generally unto all men in respect of that dominion of which Christ at his resurrection did obtain the full possession and execution. "For to this end Christ both died and rose, and revived, that he might be Lord both of the dead and living," (Rom. xiv. 9.) Now as "God is not the God of the dead, but of the living;" (Matt. xxii. 32.) so Christ is not the Lord of the dead, as dead, but as by his power he can revive them and rule them, when and in what they live. By virtue of this dominion entered upon at his resurrection "he must reign till he hath put all his enemies under his feet, and the last enemy that shall be destroyed is death," (1 Cor. xv. 25, 26.) and there is no destruction of death but by a general resurrection. By virtue of this did he declare himself after this manner to St. John, "I am he that liveth and was dead, and behold I am alive for ever more, Amen, and have the keys of hell and of death." (Rev. i. 18.) Thus we are assured of a general resurrection, in that Christ is risen to become the Lord of the dead, and to destroy death.

Secondly, Christ rising from the dead assureth us of a general resurrection in respect of the judgment which is to follow. For as "it is appointed for all men once to die, so after death cometh judgment." (Heb. ix. 27.) and as Christ was raised that he might be Judge, so shall the dead be raised that they may be judged. As therefore God gave "an assurance unto all men," that he would judge the world" by that man, in that he raised him from the dead;" so by the same act did he also give an assurance of the resurrection of the world to judgment.

Now as the general resurrection is evidenced by the rising of Christ, so in a more special and peculiar manner the resurrection of the chosen Saints and servants of God is demon

strated thereby. For he is risen not only as their Lord and Judge, but as their Head, to which they are united as members of his body (for "he is the head of the body, the Church, who is the beginning, the first-born from the dead," Col. i. 18.); as the First-fruits, by which all the lump is sanctified and accepted, for "now is Christ risen from the dead, and become the first-fruits of them that slept." (1 Cor. xv. 20.) The Saints of God are endued with the Spirit of Christ, and thereby their bodies become the temples of the Holy Ghost; now as the promise of the Spirit was upon the resurrection of Christ, so the gift and possession of the Spirit is an assurance of the resurrection of a Christian. For "if the Spirit of him that raised up Jesus from the dead dwell in us, he that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us." (Rom. viii. 11.)

Thus God hath determined, and revealed that determination to raise the dead, and confirmed that revelation by the actual raising of several persons as examples, and of Christ as the highest assurance which could be given unto man, that the doctrine of the resurrection might be established beyond all possibility of contradiction. Wherefore I conclude that the resurrection of the body is, in itself considered, possible, upon general considerations highly probable, upon Christian principles infallibly certain.

But as it is necessary to a resurrection that the flesh should rise, neither will the life of the soul alone continuing amount to the reviviscence of the whole man, so it is also necessary that the same flesh should be raised again; for if either the same body should be joined to another soul, or the same soul united to another body, it would not be the resurrection of the same man. Now the soul is so eminent a part of man, and by our Saviour's testimony not subject to mortality, that it never entered into the thoughts of any man to conceive that men should rise again with other souls. If the spirits of men departed live, as certainly they do, and when the resurrection should be performed, the bodies should be informed with other souls; neither they who lived before then should revive, and those who live after the resurrection should have never been before. Wherefore being at the latter day we expect not a new creation but a restitution, not a propagation, but a renovation, not a production of new souls, but a reunion of such as before were separated, there is no question but the same souls should live the second life which have lived the first. Nor is this only true of our souls, but must be also made good of our bodies, those houses of clay, those habitations of flesh as our bodies while we live are really distinguished from all other creatures, as the body of every particular man is different from the bodies of all other men, as no other substance whatsoever is vitally united to the soul of that man whose body it is while. he liveth; so no substance of any other creature no bodu o

any other man, shall be vitally reunited unto the soul at the resurrection.

That the same body, not any other, shall be raised to life, which died; that the same flesh which was separated from the soul at the day of death, shall be united to the soul at the last day; that the same tabernacle which was dissolved shall be reared up again; that the same temple which was destroyed shall be rebuilt, is most apparent out of the same word, most evident upon the same grounds upon which we believe there shall be any resurrection. "Though after my skin worms destroy my body (saith Job, xix. 26) yet in my flesh (in flesh, shewing the reality, in my flesh, shewing the propriety and identity) shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another," or a stranger, eye.* "He that raised up Christ from the dead shall also quicken our mortal bodies;" (Rom. viii. 11.) after the resurrection our glorified bodies shall become spiritual and incorruptible, but in the resurrection of our mortal bodies, those bodies, by reason of whose mortality we died, shall be revived. "For this corruptible must put on incorruption, and this mortal must put on immortality." (1 Cor. xv. 53.)† But this corruptible and this mortal is the same body which dieth, because mortal; and is corrupted, because corruptible; the soul then, at the resurrection of that man which is made immortal, must put on that body which putteth on incorruption and immortality.

The identity of the body raised from death is so necessary, that the very name of the resurrection doth include or suppose it; so that when I say there shall be a resurrection of the dead, I must intend thus much, that the bodies of men which live and are dead shall revive and rise again. For at the death of man nothing falleth but his body, "the spirit goeth upward,"

Quid hac prophetia manifestius? Nullus tam aperte post Christum, quam isté ante Christum de resurrectione loquí. tur.' S. Her ep 61. al. 38, col. 324.

†Ἵνα μὴ ἀκούσας τις, ὅτι σὰρξ καὶ αἷμα βασιλείαν Θεοῦ οὐ κληρονομήσει, νομίση τὰ σώματα μὴ ἀνίστασθαι, ἐπήγαγεν, ὅτι δεῖ τὸ φθαρτὸς τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν· φθαρτὸν δὲ τὸ σῶμα, καὶ θνητὸν τὸ σῶμα· ὥστε τὸ μὲν σῶμα μένει· αὐτὸ γάρ ἐστι τὸ ἐνδυόμενον· ἡ δὲ θνητότης καὶ ἡ φθορὰ ἀφανίζεται, ἀθανασίας καὶ ἀφθαρσίας ἐπιούσης αὐτῷ S. Chrysost. ad loc. Ηom. 42. Ορᾶς τὴν ἀκρίβειαν, τὸ θνητὸν τοῦτο ἔδειξε δεικτικῶς, ἵνα μὴ ἄλλης voμions cagnòs àvásraσw. Theodoret, ad loc.

Oportet enim, corruptivum istud induere incorruptionem, et mortale istud induere immortalitatem. Quid mortale, nisi caro? quid corruptivum, nisi sanguis? Ac ne putes aliquid aliud sentire apostolum providentem tibi, et, ut de carne dictum intelligas, laborantem: cum dicit, istud corruptivum et istud mortale, cutem ipsam

tenens dicit. Certe istud nisi de subjecto, nisi de comparenti pronunciasse non potuit: demonstrationis corporalis est verbum.' Tertull. de Resur. carn. c. 51. 'Sed et apostolus cum dicit, Oportet enim corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem, numquid non corpus suum quodammodo contingentis et digito palpantis est vox? Hoc ergo quod nunc corruptibile corpus est, resurrectionis gratia incorruptibile est, et nunc quod mortale est, immortalitatis virtutibus induetur.' Ruff. in Symb. 6. 43. 'Quod dicit apostolus, corruptibile hoc et mortale; hoc ipsum corpus, id est, carnem, quæ tunc videbatur, ostendit. Quod autem corpulat, induere incorruptionem et immortalitatem, illud indumentum, id est, vestimentum, non dicit corpus abolere quod ornat in gloria; sed quod ante inglorium fuit, efficere gloriosum.' S. Hier. Epist. 61. al. 38. ad Pammach. col. 323.

† Περὶ δὲ σαρκὸς ἀναστάσεως, πῶς οὐχὶ σαρκὸς ἔσται ἀνάστασις, ὦ ἐθελόσοφο Ιέρακα

(Eccles. iii. 21.) and no other body falleth but his own; and therefore the body, and no other but that body, must rise again, to make a resurrection. If we look upon it under the notion of reviviscency, which is more ordinary in the Hebrew language, it proves as much; for nothing properly dieth but the body: the soul cannot be killed; and nothing can revive but that which dieth. Or to speak more punctually, the man falleth not in respect of his spirit, but of his flesh, and therefore he cannot be said to rise again but in respect of his flesh which fell man dieth not in reference to his soul, which is immortal, but his body; and therefore he cannot be said to revive, but in reference to his body before deprived of life: and because no other flesh fell at his death, no other body died but his own; therefore he cannot rise again but in his own flesh, he cannot revive again but in his own body.

Again, The description of the place from whence the resurrection shall begin, is a sufficient assurance that the same bodies which were dead shall revive and rise again. They which "sleep in the dust of the earth," (Dan. xii. 2.) they which "are in the graves," (John v. 28.) shall hear the voice and rise: "the sea shall give up the dead which are in it, and death and the grave deliver up the dead which are in them."+ (Rev. xx.

Αὕτη γὰρ ἡ ὀνομασία τῆς φράσεως δείκνυσι τὴν δύναμιν. ̓Ανάστασις γὰς οὐ καλεῖται τοῦ μὴ πεπτωκότος· ποῖον δὲ ἐστι τὸ πεσόν : ποῖον τὸ ταφέν ; ποῖον τὸ λυθὲν, ἀλλ ̓ ἢ τὸ σῶμα ; καὶ οὐχ ἡ ψυχή ψυχή τοίνυν οὐ πίπτει, οὔτε BáπTETAI. S. Epiphan. Hær. ixvii. §. 6. 'Nam et ipsum quod mortuorum resurrectio dicitur, exigit defendi proprietates vocabulorum. Mortuorum itaque vocabulo non est, nisi quod amisit animam, de cujus facultate vivebat. Corpus est quod amittit animam, et amittendo fit mortuum; ita mortui vocabulum corpori competit. Porro, si resurrectio mortui est, mortuum autem non aliud est quam corpus, corporis erit resurrectio. Sic et resurrectionis vocabulum non aliam rem vindicat quam quæ cecidit. Surgere enim potest dici et quod omnino non cecidit, quod semper retro jacuit. Resurgere autem non est nisi ejus quod cecidit. Iterum enim surgendo quia cecidit resurgere dicitur. Re enim syllaba iterationi semper adhibetur.' Tertull. udv. Marc. 1. v c. 9. Sed et ipsum resurrectionis vocabulum significat non aliud ruere, aliud resuscitari, et quod adjicitur mortuorum carnem propriam demonstrat; quod enim in homine moritur, hoc et vivificatur.' S. Hier. ep. 61. al. 38. ad Pammach. col. 327 Si id resurgere dicitur quod cadit, caro ergo nostra in veritate resurgit, sicut in veritate cadit.' Genuad, de Eccl. Dogm. c. 6. Пc yà ἀναστήσεται ἡ μὴ πεπτωκυῖα ψυχή, ἀνάστα σις δὲ πῶς αὐτῆς κληθήσεται, τῆς μὴ πεσούσης ψυχῆς ; πᾶν γὰρ τὸ πίπτον ἀναστάσεις δεῖται,

πίπτει δὲ οὐχ ἡ ψυχὴ ἀλλὰ σῶμα· ὅθεν καὶ
δικαίως πτῶμα αὐτὸ ἡ συνήθεια εἴωθε καλεῖν.
S. Epiphan. Har. xlii. §. 5. 'Avaotaow di
σωμάτι
των περιμένομεν· τοῦτο γὰς καὶ ἡ προς
σηγορία δηλοῖ, ἀνάστασις γὰρ ἡ ἄνωθεν στάσις·
τὸ σῶμα δέ ἐστι τὸ φθειρόμενον καὶ διαλυόμενον
τούτου τοίνυν ἡ ἄνωθεν σύστασις εἰκότως καλεῖται
ἀνάστασις· τῆς γὰρ δὴ ἀθανάτου ψυχῆς οὐκ
ἀνάστασις, ἀλλ ̓ ἐπάνοδος γίγνεται πρὸς τὸ
owμa. Theodoret. Hær. Fub. 1. v. c. 19.
Vide Iren. 1. v. c. 7.

The Rabbins use sometimes p which is properly resurrectio, àváotasis, according to that of our Saviour, Talitha cumi; but more often they make use of man, which is reviviscentia, dvaßiwosc. And though they make a distinction sometimes between them, attributing the first to the wicked, the second to the just yet it must not be so understood as if there could be a reviviscency without a resur

but that ,תקומה without a תחיה rection, a

there is to the wicked a pn which cannot so properly be called лn, because they rise not to the happiness of eternal life.

+ This argument is so co ent, that the Socinians are forced to deny that Christ spake of the resurrection, affirming that the graves of ignorance and impiety are only there intended, and rising is nothing else but coming to the knowledge of, Christ by the preaching of the Gospel. Whereas Christ expressly speaks of bringing men to judginent, John v. 27. and divides those which are to come out of their graves into two ranks, neither of

13.) But if the same bodies did not rise, they which are in the dust should not revive: if God should give us any other bodies than our own, neither the sea nor the grave should give up their dead. That shall rise again which the grave gives up; the grave hath nothing else to give up but that body which was laid into it; therefore the same body which was buried, at the last day shall be revived.

The immediate consequent of the resurrection proveth the identity of the dying and rising body, "We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. v. 10) That which shall be then received is either a reward or punishment, a reward for the good, a punishment for the evil, done in the body that which shall receive the reward, and be liable to the punishment, is not only the soul but the body; it stands not therefore with the nature of a just retribution, that he which sinned in one body should be punished in another, he which pleased God in his own flesh should see God with other eyes. As for the wicked, God shall "destroy both their soul and body in hell;" (Matt. x. 28.) but they which "glorify God in their body and their spirit which are God's," (1 Cor. vi. 20.) shall be glorified by God in their body and their spirit; for they are both "bought with the same price," (Ibid.) even the blood of Christ. The bodies of the Saints" are the members of Christ," (1 Cor. vi. 15.) and no members of his shall remain in death: they are the temples of the Holy Ghost," (Ibid. 19.) and therefore if they be destroyed, they shall be raised again. For "if the Spirit of him that raised up Jesus from the dead dwell in us," as he doth, and by so dwelling maketh our bodies temples," he which raised up Christ from the dead, shall also quicken our mortal bodies, by his Spirit that dwelleth in us." (Rom. viii. 11.)

66

Furthermore, The identity of the dying and rising body will appear by those bodies which shall never rise, because they shall never die. This may be considered not only in the trans

which can so be understood. The first are those which have done good, before they come out of the graves; these therefore could not be the graves of ignorance or impiety, from which no good can come. The second are such who have done evil, and so remain as evil-doers, and therefore cannot be said to have come forth out of the graves of ignorance or impiety, or to rise by the preaching of the Gospel to newness of life, because they are expressly said to come forth unto the resurrection of damnation.

Quam absurdum, quam vero et ini. quum; utrumque autem quam Deo indignum, aliam substantiam operari, aliam mercede dispungi: ut hæc quidem caro per martyria lanietur, alia vero coronetur : item e contrario hæc quidem caro in spur

citiis volutetur, alia vero damnetur. Nonne præstat omnem semel fidem a spe resurrectionis abducere, quam de gravitate atque justitia Dei ludere? Marcionem pro Valentino resuscitari?' Tertull. de Resur. Carnis, c. 56 And speaking to the soul of man: Affirmamus te manere post vitæ dispunctionem, et exspectare diem judicii, proque meritis aut cruciatui destinari aut refrigerio, utroque sempiterno. Quibus sustinendis necessario tibi substantiam pristinam ejusdemque hominis materiam et memoriam reversuram, quod et nihil mali ac boni sentire possis sine carnis passionalis facultate, et nulla ratio sit judicii sine ipsius exhi bitione, qui meruit judicii passionem ld. de Testim. Animæ, c. 4.