we are made, however dispersed they may be; and the hand of his omnipotence can summon together the scattered parts and re-unite them. And as to the patient, it is equally possible, and involveth no contradiction, that what was once dust, and became flesh, should, after becoming dust, return to its former shape and office again. The first dust of which man was made was as far from being flesh, as any dust now can be; and the same Omnipotent Power can, of the dust returned to the earth from men's bodies, re-fashion their bodies again. sides it is improbable that the body, created to be a companion to the immortal understanding soul of man, should perish immediately, so soon as it evidently does; whilst those of inferior creatures should enjoy so much longer an existence, as many of them do, in comparison with man.

Be

In the next place the resurrection is probable from a consideration of ourselves. We are free agents, and may do either good or evil, and therefore are liable to rewards or punishments; and as it is manifest that these are not generally bestowed in this world, it follows that there must be a resurrection of the flesh, that each may receive in that flesh, according to the deeds done in the body. This resurrection is confirmed by analogy in the natural world; by the dying of plants in winter, and the re

viving of them in spring; the dying of the seed sown in the earth, ere it springs forth corn, &c. But the resurrection is not only possible and probable, but it is also revealed in the word of God. Job and Daniel were assured of it; "Though worms destroy this body, yet in my flesh shall I see God *." "Many that sleep in dust shall awake, some to everlasting life, and some to everlasting contempt +." It is evident that the doctrine of the resurrection was contained in the Old Testament, for the Pharisees gathered it from thence; and the Sadducees, who disbelieved it, were told by Christ that "they erred, not knowing (or understanding) the Scriptures ‡," and at the same time he cited a passage from the Old Testament to convince them of the truth of the doctrine of the resurrection. In confirmation of this, we find under the Law examples of the dead reviving; e. g., the widow of Sarepta's child §; and we read also of a man reviving from the dead upon touching the bones of Elijah .

But it was Christ, who from his decisive and plain expressions, may be said to have brought immortality, and consequently the resurrection, to light. He

Job xix. 25, 26.
§ I Kings xvii. 22.

↑ Dan. xii. 2.

Mark xii. 24.

|| 2 Kings xiii. 21.

gave us many examples of revivification, e. g. that of Lazarus, of Jairus' Daughter, &c. Lastly, and more particularly, by his own resurrection, he has proved and confirmed his doctrine; for as St. Paul reasons, "If Christ be preached that He rose from the dead, how say some among you that there is no resurrection?" Now Christ's resurrection not only proves as an example, but has a peculiar force in it to command the belief" of a 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 +." All men are assured, therefore, that they shall rise, because Christ is risen.

The consequence of a resurrection through Christ refers generally to all; and peculiarly to the elect. First, we are taught that Christ will destroy death, which He can only do by a general resurrection of the dead. "It is appointed also for all men to die, and after death the judgment;" and as Christ was raised to be the Judge, so the world must be raised to be judged. Second, as Christ is the Head of the elect (or true saints and servants of God,) and as

they are endued with His Spirit, and are temples of the Holy Ghost; so in addition to the general evidence arising from Christ's resurrection, this possession of the Spirit is an assurance of a Christian's resurrection; "for if the Spirit which raised up Jesus from the dead dwell in us, He shall also quicken our mortal bodies by His Spirit that dwelleth in us *." Hence it is not only possible and probable, but on Christian principles infallibly certain, that there shall be a resurrection of the body.

But as it is necessary for the body to rise, the soul not constituting the whole man: so it is necessary that the same flesh should be raised, and united to the same soul; for if they were other souls that were prepared for their bodies, they could no longer be the same men, neither could it be a renovation, but a new creation: and the same holds good as to other bodies: thus Job says, " In my flesh (in flesh," shewing the reality; ' in my flesh,' shewing the identity,) I shall see God, whom I shall see for myself, and not another;" (or rather, "not a stranger's eye, but mine eye shall behold.") Our bodies shall indeed become changed from corruptible to incorruptible; but at the resurrection the soul must put on

Rom. viii. 11.

that immortal body, which it formerly occupied when mortal.

This identity of the body is confirmed

First, by the reflection, that a man fails not at death in his soul, which is immortal, but only in his body; therefore the resurrection must imply a resurrection of that in which he did fail.

Second, by the description of the "earth and graves and sea giving up their dead;" which would be unnecessary were new bodies to be prepared

for us.

Third, by the consequent of resurrection, viz. rewards and punishments; for it is not a just retribution, that he who sinned in one body should be punished in another.

Fourth, from the consideration of translated bodies (as of Enoch and Elias) being the same: and also of those who shall be quick at Christ's coming, which shall be the same, though changed in a certain degree.

Lastly, from the examples of the bodies raised recorded in the Old and New Testament, which were all the same bodies that had died; and most particularly of all from Christ's own resurrection and declaration," It is I myself."

The resurrection shall be of all the just, and also