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.)

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 iniquum; 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 exhibitione, qui meruit judicii passionem.' Id. de Testim. Animæ, c. 4.

lations of Enoch and Elias,* but also in those whom Christ shall find alive at his coming, whom he shall not kill but change; "the dead in Christ shall rise first, then they which are alive, and remain, shall be caught up together with them in the clouds to meet the Lord in the air, and so shall ever be with the Lord." (1 Thess. iv. 16, 17.) If those which are alive shall be caught up as they are alive with the same bodies, only changed into glorified and spiritual bodies, that is, with the same bodies spiritualized and glorified; certainly those which are dead shall rise out of their graves to life in the same bodies in which they lived, that they may both appear alike before the Judge of the quick and the dead. Otherwise the Saints which shall be with God and with the Lamb for evermore would be chequered with a strange disparity, one part of them appearing and continuing with the same bodies in which they lived, another part with others.

Lastly, Those examples which God hath been pleased to give us to confirm our faith in the resurrection, do at the same time persuade us that the same body which died shall rise again. For whether we look upon the three examples of the Old Testament, or those of the New,† they all rose in the same body before it was dissolved: if we look upon those which rose upon our Saviour's death, it is written that the graves were opened, and many bodies of Saints which slept arose, and came out of their graves," (Matt. xxvii. 52, 53.) certainly the same bodies which were laid in. If then they were to us examples of the resurrection to come, as certainly they were, then must they resemble in their substance after they lived again the substance in which all the rest shall rise. And being Christ himself did raise his own body, according to his prediction, "Destroy this temple, and in three days I will raise it up," (John ii. 19.) and declared it to be his own body, saying, "Behold my hands and my feet that it is I myself," (Luke xxiv.39.) being "he shall change our vile bodies that they may be fashioned like unto his glorious body;" (Phil. iii. 21.)§

"Enoch translatus est in carne, Elias carneus raptus est in cœlum; necdum mortui et paradisi jam coloni, habent quoque membra quibus rapti sunt atque translati.' S. Hier. Epist. 61. al. 38. ad Pammach. col. 324.

Iren. adv. Hæres. l. v. c. 13.

Post dicta Domini, facta etiam ejus quid sapere credamus, de capulis, de sepulcris, mortuos resuscitantis? cui rei istud? Si ad simplicem ostentationem potestatis, aut ad præsentem gratiam redanimationis, non adeo magnum illi denuo morituros suscitare. Enimvero, si ad fidem potius sequestrandam futuræ resurrectionis, ergo et illa corporalis præscribitur, de documenti sui forma.' Tertull. de Resur. Carn. c. 38. At ego Deum malo decipere non posse, de fallacia so

lummodo infirmum; ne aliter documenta præmisisse, quam rem disposuisse videatur imo, ne si exemplum resurrectionis sine carne non valuit inducere, multo magis plenitudinem exempli in eadem substantia exhibere non possit. Nullum vero exemplum majus est eo, cujus exemplum est. Majus est autem, si animæ cum corpore resuscitabuntur in documentum sine corpore resurgendi; ut tota hominis salus dimidiæ patrocinaretur: quando exemplorum conditio istud potius expeteret, quod minus haberetur; animæ dico solius resurrectionem, velut gustum carnis etiam resurrecturæ suo in tempore.' Ibid. Exspectamus in hujus morte et sanguine emundatos remissionem peccatorum consecuturos: resuscitandos nos ab eo in his corporibus, et in eadem carne

it followeth that we shall rise in the same bodies as our Saviour did, that every particular person at the resurrection may speak the words which Christ then spake, "Behold, it is I myself." (Luke xxiv. 39.)

We can therefore no otherwise expound this Article, teaching the resurrection of the body, than by asserting that the bodies which have lived and died shall live again after death, and that the same flesh which is corrupted shall be restored; whatsoever alteration shall be made,* shall not be of their nature, but of their condition; not of their substance, but of their qualities. Which explication is most agreeable to the language of the Scriptures, to the principles of religion, to the constant profession of the Church, against the Origenists of old, and the Socinians of late.

Having hitherto proved the certainty of this Article, That there shall be a resurrection, and declared the verity and propriety of it, that it shall be a resurrection of the same body which was dead; we may now proceed farther to inquire into the latitude of the same, to whom the resurrection doth belong. And here we find a greater difference between the revelation of this truth under the Law and under the Gospel; Christ proved out of the Law that there should be a resurrection, but by such an argument as reacheth no farther than unto the people of God, because it is grounded upon those words, "I am the God of Abraham, of Isaac, and of Jacob." (Matt. xxii. 32.) Job speaketh most expressly of the resurrection, but mentioneth no other than his Redeemer and himself. The place of Daniel, which was always accounted the most evident and uncontradicted testimony, though it deliver two different sorts of persons rising, yet it seems to be with some limitation, “Many of them that sleep in the dust of the earth shall awake." (xii. 2.) From whence the Jews most generally believed that some men should live again, and some should not; because it is written, many shall awake, but it is not written, all shall awake. Nay, some of them have gone so far by way of restriction, that they have maintained a resurrection of the just alone, according to that ancient saying accepted amongst them, that the sending of the rain is of the just and the unjust, but the resurrection of the dead is of the just alone.'t Against which two restric

qua nunc sumus, sicut et ipse in eadem, qua natus et passus et mortuus est, resurrexit.'

So we read in the Creed which by some is attributed to Athanasius, by others to Gregory Nazianzen: Si ad exemplum Christi resurgamus qui resurrexit in carne, jam non ad exemplum Christi resurgemus, si non in carne et ipsi resurgemus.'

Hæc est vera resurrectionis confessio, quæ sic gloriam carni tribuit, ut non auferat veritatem.' S. Hieron. ep. 61. al. 38. ad Pammuch. col. 323. Cum ergo

itą evidens, et (ut ita dicam) palpabile, et manu attrectandum nobis Christus dederit suæ resurrectionis exemplum ; ita aliquis insanit, ut aliter se resurrecturum putet, quam resurrexit ille qui primus resurrectionis aditum patefecit?' Ruff. Invect, in S. Hieron. 1. i. col. 354. Nostri autem illud quoque recogitent, corpora eadem recepturas in resurrectione animas, in quibus decesserunt.' Tertull. de Anima, c. 56.

+ This is recorded in the Bereshit Rabba. Vide Maimonidis Expl. c. 10. Tract. Sanhed.

tions, by the light delivered in the Gospel, we shall deliver the latitude of this Article in these two propositions. First, The resurrection of the dead belongeth not to the just alone, but to the unjust also. Secondly, The resurrection of the dead. belongeth not only to some of the just, but to all the just; not to some of the unjust only, but to all the unjust, even unto all the dead.

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For the first, It is most evident not only out of the New, but also out of the Old Testament: the words of Daniel prove it sufficiently; for of those "many which shall awake, some shall rise to everlasting life, and some to shame and everlasting contempt." But it is most certain that the just shall never rise to "shame and everlasting contempt;" therefore it is most evident that some shall awake and rise beside the just. The Jews themselves did understand and believe thus much, as appeareth by St. Paul's apology to Felix: "But this I confess unto thee, that I have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead both of the just and unjust." (Acts xxiv. 15.) The just shall rise to receive their reward, the unjust to receive their punishment; the first unto a resurrection called, in reference unto them, the resurrection of life;" the second unto a resurrection named, in relation unto them, the "resurrection of damnation." (John v. 29.)* For as there is a resurrection of the just, so there must also be a resurrection of the unjust: that as Christ said unto the charitable person, Thou shalt be blessed, for thou shalt be recompensed at the resurrection of the just;" (Luke xiv. 14.) so it may be said to the wicked and uncharitable, Thou shalt be accursed, for thou shalt be recompensed at the resurrection of the unjust.' For there shall be a resurrection that there may be a judgment, and at the judgment there shall appear sheep on the right hand of the Son of man, and goats on the left: therefore they both shall rise; those, that they may receive that blessing, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;" (Matt. xxv. 34.) these, that they may receive that sentence, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." (Ibid. 41.) At that resurrection then, which we believe, there shall rise both just and unjust.

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Secondly, As no kind of men, so no person, shall be excluded whosoever dieth is numbered with the just or unjust. Adam the first of men shall rise, and all which come from him. "For as in Adam all died, so in Christ shall all be made alive." (1 Cor. xv. 22.) Christ is the Lord of the dead, and so hath a right by that dominion to raise them all to life: it is called the resurrection of the dead indefinitely, and comprehendeth them universally. By man came death, by man came also the resurrection of the dead," (Ibid. 21.) and so the resurrection ade

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̓Ανάστασις ζωής and ̓Ανάστασις κρίσεως. The first is called ἀνάστασις δικαίων, and therefore the second may as well be called ἀνάστασις ἀδίκων.

quately answereth unto death. Christ shall destroy death, but if any one should be left still dead, death were not destroyed. The words of our Saviour are express and full, "The hour is coming, in the which all that are in their 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." (John v. 28, 29.) In the description of the judgment which followeth upon the resurrection, "when the Son of man shall sit upon the throne of his glory, before him shall be gathered all nations." (Matt. xxv. 32.) "We shall all stand before the judgment-seat of Christ,' (Rom. xiv. 10.) and if so, the dead must all arise, for they are all fallen. "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.) and before we all appear, the dead must rise that they may appear. This is the latitude of the resurrection; the resurrection of the dead is the resurrection of all the dead, or of all mankind.*

Now this resurrection, as an object of our faith, is yet to come; and we are obliged to believe the futurition of it. There were heretics in the apostles' days who acknowledged a resurrection, but yet destroyed this Article, by denying the relation of it to the time, as "Hymeneus and Philetus, who erred concerning the truth, saying that the resurrection is past already, and so overthrow the faith of some." (2 Tim. ii. 17, 18.)† To believe it already past, is to deny it; because it cannot be believed past, but by such an interpretation as must destroy it. As they which interpret this resurrection of the likeness of Christ's resurrection: that as he died and rose again, so we should die unto sin and live again unto righteousness, attributing all to the renovation of the mind, must deny the resurrection of the body. Now, as we know the doctrine of the resurrection was first

Irenæus in his Rule of Faith: 'Ei τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, καὶ ἀναστῆσαι πᾶσαν σάρκα πάσης ἀνθρωπότητος. Adv. Hæres. 1. i. c. 10. §. 1. And Theophilus calls it: τὴν καθολικὴν ἀνάστασιν ἁπάντων ἀνθρώπων. Ad Autol. l. 1. p. 78.

↑ Nonnulli enim attendentes verba quæ assidue dicit apostolus, Quia et mortui sumus cum Christo, et resurreximus cum co; nec intelligentes quatenus dicantur, arbitrati sunt jam factam esse resurrectionem, nec ullam ulterius in fine temporum esse sperandam. Ex quibus est, inquit, Hymenæus et Philetus, qui circa veritatem aberraverunt, dicentes resurrec

tionem jam factam esse. Idem apostolus eos arguens detestatur, qui tamen dicit nos resurrexisse cum Christo.' S. August. Epist. 119. al. 55. ad Januarium, §. 4. This was the heresy of the Seleuciani or Hermiani, as the same St. Augustin testifies: Resurrectionem non putant futu

ram, sed quotidie fieri in generatione filiorum.' Hares. 59. Thus Tertullian relates of some heretics in his time, who made the resurrection wholly allegorical, and yet pretended to believe a resurrection in the flesh, but understood it in this life at the baptismal renovation, and so past when they professed to believe:

Exinde ergo, resurrectionem fide consequutos cum Domino esse, cum eum in baptismate induerint. Hoc denique ingenio etiam in colloquiis sæpe nostros decipere consueverunt; quasi et ipsi resurrectionem carnis admittant. Væ, inquiunt, qui non in hac carne resurrexerit; ne statim illos percutiant, si resurrectionem statim abnuerint. Tacite autem secundum conscientiam suam hoc sentiunt, Væ, qui non, dum in carne est, cognoverit arcana bæretica; hoc enim est apud illos resurrectio.' Tertull, de Resurrect. Carnis, c. 19.