by the dead the unjust: so that Christ shall judge the quick, that is, the just, by a sentence of absolution; and the dead, that is, the unjust, by a sentence of condemnation. But though the dead be sometimes taken for sinners, and the living for the righteous, though it be true that Christ shall judge them both; yet it is not probable that in this particular they should be taken in a figurative or metaphorical sense, because there is no adjunct giving any such intimation, and because the literal sense affordeth a fair explication: farther yet, because the Scripture, in the same particular, naming the quick and the dead sufficiently teacheth us, that it is to be understood of a corporeal death, "Whether we live or die, (saith the apostle), we are the Lord's: 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.)

Thirdly, Therefore by the dead are understood all those who ever died before the time of Christ's coming to judgment,* and by the quick such as shall be then alive: so that the quick and the dead, literally taken, are considered in relation to the time of Christ's coming; at which time there shall be

θέντας τοῖς ἁμαρτήμασι, καὶ τὸ δοθὲν αὐτοῖς τάλαντον ὡς ἐν τάφῳ τῇ ἑαυτῶν καταχώσαντας ῥᾳθυμίᾳ, καὶ ἀμύνασθαι avrovs. Epist. 222. l. i.

* This is the third exposition of Isidorus Pelusiota: Ei dè kai aλwç, ourwe, κρῖναι τοὺς τότε ζῶντας καταλειφθέντας, καὶ τοὺς ἤδη πρὸ αὐτῶν κεκοιμηθένTas. Epist. 222. I. i. Others of the fathers give the second and third explication, leaving it indifferent, and preferring neither; as St. Chrysostom: Ήτοι ἁμαρτωλοὺς λέγει καὶ δικαίους, ἤτοι καὶ τοὺς ἀπελθόντας καὶ τοὺς νῦν ὄντας, ὅτι πολλοὶ καταλειφθήσονται ζῶντες. Com. in 2 Tim. iv. 1. Duobus autem modis accipi potest, quod vivos et mortuos judicabit; sive ut vivos intelligamus, quos hic nondum mortuos, sed adhuc in ista carne inventurus est ejus adventus; mortuos autem, qui de corpore, priusquam veniat, exierunt vel exituri sunt: siye vivos justos, mortuos autem injustos, quoniam justi quoque judicabuntur.' S. August, in Enchirid. c. 54. Credimus etiam inde venturum convenientissimo tempore, et judicaturum vivos et mortuos, sive istis nominibus justi et peccatores significentur; sive quos tunc ante mortem in terris inventurus est appellati sunt vivi, mortui vero qui in ejus adventu resurrecturi sunt.' Idem, de Fide et Symb, c. 8. 'Inde venturus judicare vivos et mortuos. Vivos qui super

fuerint, mortuos qui præcesserint. Potest et sic intelligi, vivos, justos; mortuos, injustos: utrosque enim judicat, sua cuique retribuens. Justis dicturus in judicio, Venite Benedicti, &c. Sinistris quid? Ite in ignem, &c. Sic judicabuntur a Christo vivi et mortui. Auctor 1. 1. de Symb. ad Catechum. §. 11. Duobus modis hæc sententia accipitur. Vivi et mortui in anima, item vivi et mortui in corpore. Secundum priorem, judicabit vivos in anima, credentes; et mortuos in anima, fidem nullam habentes: secundum posteriorem, judicabit vivos in carne, quos præsentes invenerit ejus adventus; judicabit et mortuos in carne, quos resuscitaturus est Deus excelsus.' Auctor 1. iv. de Symb. Catechum. §. 8. But although these two expositions were thus indifferently propounded, yet the former ought by no means so to be received as any way to evacuate or prejudice the latter. Quod autem dicimus in Symbolo, in adventu Domini vivos ac mortuos judicandos, non solum justos et peccatores significari, sicut Diodorus putat; sed et vivos eos, qui in carne inveniendi sunt credimus, qui adhuc morituri creduntur; vel immutandi sunt, ut alii volunt, ut suscitati continuo vel reformati, cum ante mortuis judicentur.' Gennadius de Dogmat. Eccl. c. 8.

6

a generation living upon the face of the earth, and before which time all the generations passed since the creation of the World shall be numbered among the dead. And this undoubtedly is the proper and literal sense of the Article,* That Christ shall come to judge, not only those which shall be alive upon the earth at his appearing, but also all such as have lived and died before. None shall be then judged while they are dead; whosoever stand before the judgmentseat, shall appear alive; but those which never died, shall be judged as they were alive; those that were dead before, that they may be judged, shall rise to life. He shall judge therefore the quick, that is, those which shall be then alive when he cometh; and he shall judge the dead, that is, those which at the same time shall be raised from the dead.

The only doubt remaining in this interpretation is, Whether, those that shall be found alive when our Saviour cometh, shall still so continue till they come to judgment; or upon his first appearance they shall die, and after death revive, and so together with all those which rise out of their graves, appear before the judgment-seat. The consideration of our mortality, and the cause thereof, (that "it is appointed unto all men once to die, in that death hath passed upon all," Heb. ix. 27. Rom. v. 12.) might persuade us that the last generation of mankind should taste of death, as well as all the rest that went before it; and therefore it hath been thought, especially of late, that those whom Christ at his coming finds alive, shall immediately die; and after a sudden and universal expiration, shall be restored to life again, and joined with the rest whom the graves shall render, that all may be partakers of the resurrection.

But the apostle's description of the last day mentioneth no such kind of death, yea rather excludeth it," For we which are alive and remain unto the coming of the Lord, shall not

* This is the clear interpretation of Theodoret, without the least mention of any other: Νεκρῶν καὶ ζώντων κριτὴν τὸν Κύριον κέκληκεν, ἐπειδὰν καὶ τοὺς νεκροὺς ἀνίστησι, καὶ εἰς τὸ κριτήριον ἄγει, καὶ τοὺς κατὰ τὸν τῆς συντελείας καιρὸν εὑρισκομένους ἐνδύων τὴν ἀφθαρσίαν, ἀπαιτεῖ τὰς εὐθύνας. Πάντες γὰρ, φησὶν, οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλaynoóμela. Com. in 2 Tim. iv, 1. 'Vivi agnoscuntur, qui in corpore erunt in adventu Domini; mortui, qui ex hac luce migraverunt. Auctor Exp. Symb. sub nomine S. Chrys.

This is cleared by the author of the Questions and Answers under the name of Justin Martyr: Ei rò rñs ἀναστάσεως δῶρον πᾶσι τοῖς θανοῦσιν ὁ Beòc didóvai væéoxero, mávtes Ék rõv τάφων ἀναστάντες τῷ κριτῇ παρίστασθαι

μέλλουσι, πῶς πληρωθήσεται τὸ, κρίνειν νεκροὺς καὶ ζῶντας τὸν Κύριον; πῶς δὲ νεκροὶ κριθῆναι δυνήσονται, ὧν τὰ μὲν σώματα ἐν μνήμασιν ἔῤῥιπται, αἱ δὲ ψυχαὶ τῶν σωμάτων κεχωρισμέναι εἰσίν, Resp. Οὐ πάντες, φησὶ, κοιμηθησόμεθα κρινεῖ οὖν ζῶντας μὲν, τοὺς τότε ζῶντας, νεκροὺς δὲ, τοὺς ἀνισταμένους ἐκ τῶν νε κρῶν. Quæst. et Resp. ad Orthod. q. 109.

‡ ́ Omnium enim hominum erit resurrectio. Si omnium erit, ergo omnes moriuntur, ut mors ab Adam ducta omnibus filiis ejus dominetur, et maneat illud privilegium in Domino, Non dabis sanctum tuum videre corruptionem. Hanc rationem maxima Patrum turba tradente suscepimus.' Gennad. de Eccl. Dogmat. c. 7.

prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel and the trump of God, and the dead in Christ shall rise first; then we 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 we be ever with the Lord.” (1 Thess. iv. 15-17.) In which words, they which "remain unto the coming of the Lord," are not said to die or to rise from the dead, but are distinguished from those "which are asleep" and "rise first;" yea, being alive, are caught up together with them, having not tasted death.

The same is farther confirmed by the apostle, saying, "Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed." (1 Cor. xv. 51.) Which, being added to the former, putteth this doctrine out of question: for the living which remain at the coming of Christ, are opposed to them which are asleep, and the opposition consists in this, that they "shall not sleep;" which sleep is not opposed to a long death, but to death itself, as it followeth, "the dead shall be raised incorruptible," and we (which shall not sleep)" shall be changed;" so that their mutation shall be unto them as a resurrection. And the collation of these two Scriptures

This is the observation of Epi- calcata; unde ait Apostolus, Omnes phanius, who from these words proves quidem non dormiemus, omnes autem as much for having repeated the immutabimur.' Theod. Heracleotes text, he thus infers: 'Aπò rev ovvε- Com. ad loc. apud S. Hieron. ep. 152. Zevyμévwv ikάorng Xéžews kotiv idɛïv rà al. 9. ‘Apollinarius, licet aliis verbis, ἐπίχειρα. Διαιρῶν γὰρ ὁ ἅγιος ̓Από cadem quæ Theodorus asseruit; στολος τῶν δύο τρόπων τὸ εἶδος, εἰς μίαν quosdam non esse morituros, sed de ἐλπίδα συνήγαγεν, ἀπὸ τοῦ, Ἡμεῖς ἁρπα- præsenti vita rapiendos in futuram, γησόμεθα ἐν νεφέλαις εἰς συνάντησιν ut mutatis glorificatisque corporibus αὐτοῦ· ἵνα δείξῃ ὄντως τοῦτο τὸ σῶμα, sint cum Christo. S. Hieron. ib. Ὃ καὶ οὐκ ἕτερον παρὰ τοῦτο, ὁ γὰρ ἁρπα- δὲ λέγει, τοῦτό ἐστιν· οὐ πάντες μὲν ἀπογεὶς οὔπω τέθνηκε. Hares. lxiv. §. 70. θανούμεθα, πάντες δὲ ἀλλαγησόμεθα, καὶ † Nam et in hoc ingemiscimus, οἱ μὴ ἀποθνήσκοντες· θνητοὶ γὰρ κατ domicilium nostrum, quod de calo est, κεῖνοι. Μὴ τοίνυν, ἐπειδὰν ἀποθνήσκεις, superindui desiderantes, siquidem in- διὰ τοῦτο δείσης, φησὶν, ὡς οὐκ ἀναduti et non nudi inveniamur : id est, στησόμενος. Εἰσὶ γάρ τινες οἳ καὶ τοῦτο ante voluimus superinduere virtutem διαφεύξονται, καὶ ὅμως οὐκ ἀρκεῖ τοῦτο coelestem aeternitatis, quam carne αὐτοῖς εἰς τὴν ἀνάστασιν ἐκείνην, ἀλλὰ exuamur. Hujus enim gratiæ privi- δεῖ καὶ ἐκεῖνα τὰ σώματα τὰ μὴ ἀποlegium illos manet, qui ab adventu θνήσκοντα ἀλλαγῆναι, καὶ εἰς ἀφθαρσίαν Domini deprehendentur in carne, et pɛraπɛoɛïv. S. Chrysost. Hom. 42. ad propter duritias temporum Anti- loc. So St. Jerome speaking of that christi merebuntur, compendio mortis place, 1 Thess. iv. Hoc ex ipsius per demutationem expunctæ, con- loci continentia sciri potest, quod cum resurgentibus, sicut Sancti, qui in adventu Salvatoris Thessalonicensibus scribit.' Tertull. fuerint deprehensi in corpore, in de Resur. Carn. c. 41. 6 Sancti, qui iisdem corporibus occurrant ei, ita die consummationis atque judicii in tamen, ut inglorium et corruptivum et corporibus reperiendi sunt, cum aliis mortale gloria et incorruptione et sanctis qui ex mortuis resurrecturi immortalitate mutetur: ut, qualia corsunt, rapientur in nubibus obviam pora mortuorum surrectura sunt, in Christo in aere, et non gustabunt talem substantiam etiam vivorum mortem, cruntque semper cum Do- corpora transformentur.' S. Hieron. mino, gravissima mortis necessitate ep. 149. al. 6. ad Marcell.

currere

And St.

maketh up this conclusion so manifestly, that I conceive no man had ever doubted or questioned the truth of it, had they not first differed in the reading of the text.*

Augustin, in relation to the same de resurrectione corporum ad Corinplace: Revera, quantum ad verba thios loqueretur, Omnes resurgemus beati Apostoli pertinet, videtur asse- vel sicut alii codices habent, Ŏmnes rere quosdam in fine sæculi, adveni- dormiemus.' Idem, de Civit. Dei, 1. xx. ente Domino, cum futura est resur- c. 20. Two readings thereof were rectio mortuorum, non esse morituros, anciently in the Latin, two in the sed vivos repertos, in illam immortali- Greek; one of the Greek in the Latin, tatem, quæ Sanctis etiam cæteris and no more. First then that readdatur, repente mutandos, et simul ing, Omnes quidem resurgemus, &c. cum illis rapiendos, sicut dicit, in which is at this day in the Vulgar nubibus. Nec aliquid aliud mihi Latin, was by the testimony of St. visum est, quoties de his verbis volui Jerome and St. Augustin the ordinary cogitare.' Ad tertiam Quæst. Dulcitii, reading in their times, and is also §. 2. These and others of the ancients used by Tertullian : 'Horum demuhave clearly delivered this truth, so tationem ad Corinthios dedit dicens, that Gennadius, notwithstanding his Omnes quidem resurgemus, non autem maxima Patrum turba for the con- omnes demutabimur. De Resur, Carn. trary, did well confess: 'Verum quia c. 42. And although St. Jerome tessunt et alii æque catholici et eruditi tifieth that it was not to be found in viri, qui credunt, anima in corpore the Greek copies, yet to the same manente, inmutandos ad incorrupti- purpose it is amongst the Varia Leonem et immortalitatem cos qui in ctiones March. Veles. Пávтes ávaßiadventu Domini vivi inveniendi sunt; σομεν, ἀλλὰ οὐ πάντες ἀπαλλαγησόet hoc eis reputari pro resurrectione μɛa. And in Codice Claromontano, ex mortuis, quod mortalitatem præ- the Greek is erased in this place, but sentis vitæ immutatione deponant, the Latin left is, Omnes quidem renon morte. Quolibet quis acquiescat surgemus. As for the second reading, modo, non est hæreticus, nisi ex con- Omnes dormiemus, &c. this was antentione hæreticus fiat.' De Eccl. ciently in the Latin copies, according Dogm. c. 7. to St. Augustin; and also in the Greek, according to St. Jerome. Didymus did so read it, and contended for that reading: Scio quod in nonnullis codicibus scriptum sit, Non quidem omnes dormiemus, omnes autem immutabimur. Sed considerandum est, an ei quod præmissum est, omnes immutabimur, possit convenire quod sequitur, Mortui surgent incorrupti, et nos immutabimur. Si enim omnes immutabuntur, et hoc commune cum cæteris est, superfluum fuit dicere, et nos immutabimur. Quamobrem ita legendum est, Omnes quidem dormiemus, non autem omnes immutabimur.' Apud S. Hieron. ep. 152. al. 9. Indeed Acacius bishop of Cæsarea doth not only acknowledge this reading, but saith it was in most copies: Dicamus primum de eo, quod magis in plurimis codicibus invenitur, Ecce mysterium dico vobis Omnes quidem dormiemus, non omnes autem immutabimur.' Ibid. The Alexandrian MS. may confirm this lection, which reads it thus: Oi návres pèv οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλα

There have been observed three several readings of that place, I Cor. xv. 51. one of the Latin, two of the Greek. Illud autem breviter in fine commoneo; hoc, quod in Latinis codicibus legitur, Omnes quidem resurgemus, non omnes autem immutabimur, in Græcis voluminibus non haberi, sed vel, Omnes dormiemus, non autem omnes immutabimur; vel, Non omnes dormiemus, omnes autem immutabimur.' S. Hieron. ep. 152. al. 9. But there was not one of these three only in the Latin copies, that is the first; but one which was in the Greek, was also in the Latin, that is the second. For both these St. Augustin takes notice of: Nam et illud quod in plerisque codicibus legitur, Omnes resurgemus, unde fieri poterit, nisi omnes moriamur? Resurrectio quippe, nisi mors præcesserit, nulla est. Et quod nonnulli codices habent, Omnes dormiemus, multo facilius et apertius id cogit intelligi.' Ad tertiam Quæst. Dulcit. §. 3. Sed aliud rursus occurrit, quod idem dicit Apostolus, cum

codicibus invenitur.' S. Hieron. Ep. 152. al. 9.) and of those two but one is now to be found, and the Greek fathers successively have acknowledged no other, being that which is left agrees with the most ancient translations, we have no reason to doubt or question it.

Wherefore being the place to the Thessalonians sufficiently proves it of itself, being that to the Corinthians, as we read it, invincibly confirmeth the same truth, I conclude that the living, when Christ shall come, are properly distinguished from all those which die before his coming; because death itself hath passed upon the one, and only a change different from death shall pass upon the other; and so conceive that Christ is called the Lord and Judge of the quick and the dead, in reference at least to this expression of the CREED. For although it be true of the living of any age to say that Christ is Lord and Judge of them and of the dead, yet in the next age they are not the living, but the dead, which Christ shall come to judge, and consequently no one generation, but the last, can be the quick which he shall judge. As therefore to the interpretation of this Article, I take that distinction to be necessary, that in the end of the world all the generations ynoóμela, for the first où is not written bimur; utrumque enim in Græcis in the line, but above it. And the Ethiopic version to the same purpose, Omnes nos moriemur, sed non omnes nos immutabimur. The third reading, Non omnes dormiemus, &c. though it were not anciently in the Latin, yet it was frequently found in the Greek copies. Acacius testifieth thus much: Transcamus ad secundam lectionem, quæ ita fertur in plerisque codicibus, Non quidem omnes dormiemus, omnes autem immutabimur. Apud Hier. ibid. It was so anciently read in the time of Origen, as appeareth by the Fragment taken by St. Jerome out of bis 'Enynricà upon the First Epistle to the Thessalonians (which he mentioneth himself in his second book against Celsus), and by his words in the fifth against Celsus: Ovx vπoλaßov μετά τινος ἀπορίας λελέχθαι παρὰ τῷ ̓Αποστόλῳ τοῦ Ἰησοῦ τὸ, οὐ πάντες κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμela. §. 17. The same is acknowledged by Theodorus Heracleotes, Apollinarius, Didymus, [vid. Hieron. ep. 152. al. 9.]St. Chrysostom, Theodoret, Theophylact, and Ecumenius. ad loc. The same is confirmed by the ancient Syriac translation, 1 as also by the Arabic. Being then of the three readings, but two were anciently found in the Greek copies, ( Quæritis quo sensu dictum sit, et quo modo in prima ad Corinthios Epistola Pauli sit legendum, Omnes quidem dormiemus, non autem omnes immutabimur; an juxta quædam exemplaria, Non omnes dormiemus, omnes autem immuta

כלן נדמך כלן דין נתחלף:

* This was well observed by St. Augustin: 'Si autem in his verbis Apostoli nullus alius sensus poterit reperiri, et hoc eum intelligi voluisse clarum erit, quod videntur ipsa verba clamare; id est, quod futuri sint in fine seculi, et secundo adventu Domini, qui non exspolientur corpore, sed superinduantur immortalitate, ut absorbeatur mortale a vita: huic sententiæ proculdubio_conveniet quod in Regula Fidei confitemur, venturum Dominum, judicaturum vivos et mortuos; ut non hic intelligamus, vivos justos, mortuos autem injustos, quamvis judicandi sint et justi et injusti; sed vivos quos nondum exiisse, mortuos autem quos jam exiisse de corporibus adventus ejus inveniet.' Ad tertiam Quæst. Dulcitii. §. 4. And Origen long before did make the same exposition of these words, "that he might be Lord both of the dead and living," Rom. xiv. 9. "Opa γὰρ ἐν τούτοις, ὅτι ἀπέθανεν Ἰησοῦς, ἵνα νεκρῶν κυριεύσῃ, καὶ ἀνέστη, ἵνα μὴ μόνον νεκρῶν ἀλλὰ καὶ ζώντων κυριεύσῃ, Καὶ οἶδέ γε ὁ ̓Απόστολος νεκροὺς μὲν ὧν κυριεύει ὁ Χριστὸς, τοὺς οὕτω κατει λεγμένους ἐν τῇ πρὸς Κορινθίους προτέρᾳ (σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθή σονται ἄφθαρτοί) ζῶντας δὲ αὐτοὺς, καὶ