but engraven with an iron pen upon the rock, to preserve the remembrance of them for ever. Having elsewhere discussed this argument at greater length, I shall here bring the matter within a short compass. One of two things is necessary: Job either predicted the restoration of his former happiness in this life, or foretold the resurrection of his body after death. He did not do the former, for he despaired of the return of temporal prosperity in this life." It follows, therefore, that he did the latter.79

VIII. Add to this Isaiah xxvi. 19. This verse, it is certain, contains the consolation of the Church against the calamities mentioned in the foregoing verses. But no consolation could be more efficacious than that which is derived from the resurrection of the dead; and this interpretation is supported by the plain meaning of the words. It is not indeed very evident, whether these be the words of the Church, or the Prophet in the name of the Church, speaking to God; or the words of God addressed to the Church. If the former view be preferred, they may be thus paraphrased.

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Thy dead men shall live." With regard to those, who from faith in thee, O Lord, and concern for thy glory, have, after incredible tortures, willingly submitted to death, and who being previously dead to the world, were appointed by thee to become a spectacle to others, we firmly believe, that they shall be raised up at last to a happy life. We expect the same privilege to be conferred also on each of ourselves, and therefore add, "My dead body, shall they arise," and not sleep

10.

■ Job vi. 8, 9, 11. vii. 7, 8. x. 20,21. xvi. 22. xvii. 1, 15, xix.

79 See NOTE LXXIX.

for ever in the dust. Animated by this hope, we call upon our brethren, in language which all of us wish in due time to hear from thy mouth; "Awake and sing, ye "that dwell in dust,"-ye who are one day to shake off that dust, and to come forth in glory. "For thy "dew is as the dew of herbs." As by the resistless and gentle energy of thy power, thou, O our God, causest herbs that are cut down to sprout again, why shouldest not thou, by the operation of the same power, cause our bodies, though dissolved by death, and sown in corruption, to spring forth again from the grave? The clause immediately following may be rendered; "And thou wilt make the giants fall prostrate on the "earth."* Thou wilt abolish all power, and every thing that with gigantic audacity opposeth itself to thee. Or the phrase may be translated thus; "The earth "shall cast forth the dead, as an abortion," which it can no longer retain in its bosom.

But if we are to consider God as here addressing the Church, the words may be thus interpreted: "Thy "dead men, O my much-loved people, shall live." But why do I call them thine? They are rather mine -"my dead body." I am the God even of the dead; and what is done to my servants, I regard as done to myself. Some, however, may choose to go still higher, and to refer the expression to the dead body of Christ, whose resurrection is at once the pledge and the cause of our's. According to this interpretation, it is as if the Lord Jesus should say: It is as certain, O my Church, that thy dead men shall be raised, as it is certain that I, clothed with a human nature, shall one

ארץ רפאים תפיל

• Comp. 1 Cor. xv. 24.

day be delivered up to death for the expiation of thy sins, and shall rise from death for the glory of the Father. The words which follow need not be repeated. Only let it be observed, that the dew of the Church, may denote that quickening and refreshing grace, with which God is pleased to favour her. 80

IX. The testimonies to the resurrection which occur in the New Testament, are so many that it is difficult to enumerate, so perspicuous that it is unnecessary to explain them. Those referred to at the foot of the page, may serve as a specimen. The fifteenth Chapter of the first Epistle to the Corinthians, demands particular attention, as containing at once the strongest of all arguments and the amplest discussion of the subject.

x. To the testimony of God on this subject, human Reason not unwillingly lends her suffrage, when, being subdued to the obedience of faith, she has carefully attended to the perfections of God, and the works he has already performed. Amongst the perfections of God, his power, wisdom, goodness, and justice, chiefly come to be considered. It appears from his unbounded Power that he is able, and from his other perfections that he is willing, to raise the dead. Our Lord, when disputing with the Pharisees on this subject, called their attention to the Divine omnipotence, saying; "Ye do err, not knowing

the power of God." Paul, too, when attacking the prejudices entertained against this truth, first of all employs the same argu

P Luke xiv. 14. John v. 28,29. vi. 39, 40, 44, 54. xi. 24—26. xiv.19. Acts iv. 2. xvii. 18. xxvi. 8. Rom. viii. 11. 1 Cor. vi. 14. 2 Cor. i. 9. iv. 14. 1 Thes. iv. 14. 2 Tim. iv. 1. Heb. vi. 2. 1 Cor. xv. 9 Mat. xxii. 29.

So See NOTE LXXX.

ment: "Why should it be thought a thing incredible "with you, that God should raise the dead?" The Wisdom of God seems also to require the resurrection of the body. Since it is his will that all other things which exist, should either remain entire, or should completely perish, is it proper that the human body, when once dead, should never revive, and that the soul should continue for ever in a separate, and, so to speak, a widowed state? The Goodness and the Justice of God lead us to the same conclusion. For as vice and virtue belong to the whole man, and not merely to one part of our nature, so it is reasonable that the appointed retribution, whether punishment or reward, should be allotted to the whole man, and not to a part of him only. And so in making use of this argument too, we but follow the Apostle, who says: "We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, accord"ing to that he hath done, whether it be good or "bad." s

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XI. The Jewish Talmud* contains an elegant apologue intended to illustrate this subject, which it will not be improper to subjoin to what has been said. On a certain occasion, Antoninus, we are told, had a conversation with Rabbi Jehuda Sanctus to the following effect. The body and the soul, said the former, may demand exemption from judgment. How? The body may say, it is the soul that sinned; for ever since it departed from me, behold, I have lain senseless in the grave, like a stone. The soul may say, it is the body that sinned, for no sooner was my connexion with it

• Gemara Sanhedrim, cap. xi.

! Acts xxvi. 8.

$2 Cor. v. 10.

dissolved, than I began to fly through the air like a bird. To this the Rabbi replied, saying, I will tell you a parable. A certain King, having a delightful garden, the fruits of which were come to muturity, appointed two watchmen to take care of it; of whom the one was lame, and the other blind. The lame one, allured by the sight of the fruits, persuaded his blind companion to take him up on his shoulders, that himself might pluck them, and that thus they might regale themselves together. The lame man, accordingly, having taken his seat upon the neck of the blind, they plucked and devoured the fruits. Some time after, the proprietor of the garden came, and made inquiry concerning the fruits. The blind man alleged that he had no eyes to see them; the lame that he had no feet to go near them. But what measures did the owner of the garden adopt? He commanded the former to be placed on the shoulders of the latter, and judged and punished both of them together. Similar to this will be the procedure of God towards man: he will re-unite the soul to the body, and judge soul and body together.

XII. But another argument, equally powerful, may be added. It is surely reasonable that the reward which believers receive through Christ, who is the Head and Surety of the covenant of grace, the promises of which are represented as incomparably excellent, should not be inferior to that which was held out to Adam in the covenant of works. According to the tenor of that covenant, Adam, had he persevered in his integrity, would have enjoyed a blessed and an everlasting life, in his whole person, soul and body. The same happiness, therefore, must be considered as awaiting those who are Christ's; for since Christ hath given