The World to Come, OR The Mystery of the RESURRECTION OPENED: In a Discourse at Burford in the County of Oxon, upon Acts 24. 15. By John Osborn, Minister of the Gospel at Bampton in the Bush.  
As also, In a Conference between him and Richard Coppin of Westwell.  
LONDON, Printed by James Moxon, and are to be sold by Henry Hood, at his Shop in S. Dunstan's Churchyard, in Fleetstreet. MDCLI.   

To all that love the Truth in Sincecerity, particularly in Burford, and parts Adjacent, Grace and Peace.  
Dear Beloved in our Lord Jesus,  
IN every Age Persecution hath been the lot, not only of the Servants, but also of the Truths of Jesus; So that we should not think it strange, that in our Times such a generation of men is sprung up (Libertines they call themselves) who to advance their 
Abiezer Cop, in sweet sips of Spiritual wine.  Master's kingdom, make it their business to resist the Truth.  
The great Idol they worship, to which all their damnable Heresies and Practices are subservient, is Sensual Liberty: That this Goddess may be honoured with daily access of new Converts, and the old be for ever held from departing from her; their Religion (if I may call it Religion) is so contrived, that all Motives, Inducements, and Means, tending to the promoting of Holiness, and suppressing of Ungodliness, as Obstacles lying in the way, are removed; and strong Engagements laid upon her Worshippers, to have her still in Veneration. We shall instance only in some few, instead of many wherewith their Writings abound; particularly a Book entitled Divine Teachings, Published by one Richard Coppin, Anno 1649. Lest the Excellency of God should gain Proselytes to him, they affirm All things to be God 
a Part 1. c. 1. ; that the Fullness of God dwells in us 
b Part 1. c. 6. ; Deny his special Love 
c P. 3. c. 1. ; Anger, Wrath against sinners 
d Part 3. c. 8. , and Justice in punishing them for sin 
e Part 3. c. 14. .  
That the Beauty of Holiness may not affect, they speak contemptuously of it 
f Preamble, . That the baseness of sin may not divert them from their ungodly ways, they take away all sin, denying any guilt on men by reason of it 
g P. 3. ch. 16. ; That they may not be dotoerred through fear of punishments, or encouraged by expectation of a reward, they affirm there is no Resurrection, Judgement, Heaven, Life Eternal, Salvation, or Hell but in this life 
h Part 3. c. 3, 4, 5, 〈◊〉. ; That no man hath any cause to be troubled 
i Part 3 c. 24. . And to prevent Trial of their Doctrines by the Scripture, they vilify it, and the Penmen thereof; saying, the Prophets and Apostles knew nothing of salvation 
k p. 1. c. 12. ; calling it but a Dead Letrer, and darkening and corrupting it with Mystical and Allogorical Interpretations. And that there may be no way left for better Information, they disgrace the faithful Disponser; of the Gospel 
l p. 1. c. 12. ; boasting of glorious Discoveries, and clear Revelations, more curious and excellent Notions, and higher Attainments than others have 
m p. 1. c. 12. ; as if to them were committed the Oracles of God: Which they endeavour to fasten upon their Hearers, by pretence of extraordinary zeal for God, and love to their peace and welfare. Lastly, they contemn the Ordinances, Exercises of Religion, affirming a state of Perfection here without them 
n p. 3. c. 29. . These and such like, are the ways wherein they walk; so derogatory to God's glory, and destructive to the souls of men that they should be abhorred and opposed by all that love the Truth: Upon this account I have contributed my Assistance for the clearing of this Principle, the Resurrection of the Dead; that you may be strengehned, and hold fast the form of sound words which ye have received. I have this only to add, Beloved, Believe 
1 john 4. 1.  not every spirit, but try the spirits: And if there come any unto you, and bring not this doctrine; receive him not into 
2 john 10. 11.  your house, neither bid him God speed. If the Lord make the Discourse instrumental for Conviction or Confirmation of any, I have my reward; which is the Prayer of  
Your servant in the Gospel of Christ. John Osborne.   

The World to Come, OR The Mystery of the RESURRECTION;  ACTS XXIIII. XV. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. 
WE should not marvel that there are Heresics, for they are foretell; or that so many are subverted by them: God therefore permits them that our faith may be tried: There must be Heresies among you, that 
1 Cor. 11. 19  they which are approved, may be be made manifest among you. The Envious man is diligent to sow his Tares among God's Wheat; the carnal mind enmity against God, ready to forgo Truth, and embrace Error; and the wise God for holy ends will have it for Hence it follows Heresies must be. We do not wonder that diseases are in the world, or that they are so catching and destructive where they come; they are so common, and men's bodies so apt to be tainted, there is no ground of admiration: They are then too vain and inconsiderate, who either marvel or are offended that this main Article of our Faith, the Resurrection of the Dead, is questioned by some, and oppugned by others in these days of light, wherein knowledge so much abounds. It is for the trial of our faith, that it might be found unto praise and glory, and honour, at the appearing of Jesus Christ.  
Now that you may not be as children, tossed too and fro, but strong in the faith, grounded and settled; I have determined (by God's assistance) to clear out this Fundamental points; therefore I beseech you open your ears and hearts, while on these words of Paul I shall pour out my Meditations: The Lord make my Doctrine drop as the rain, and my Speech distil as the dew; as the rain upon the tender Herb, and as the showers upon the grass.  
The words are a part of Paul's Apology, to that starched speech of Tertullus at Caesarea before Felix the Governor: having cleared himself from some Misprisions, as to sedition, he comes to a confession of his Faith, v. 14. But this I confess, that after the way which they call Heresy, so worship I the God of my Fathers; believing all things which are written in the Law and the Prophets: and so v. 15. descends to this particular of the Resurrection, as a Fundamental point; the well laying or razing whereof, is the establishment or downfall of the whole Fabric of the Christian Faith.  
Paul professeth here his hope of the Resurrection, which is further amplified; First, by the efficient, God. Secondly, by the time of it, it is to come; it could not else be the object of his hope. Thirdly, by the subject matter, the dead; distinguished into good and bad, just and unjust. Fourthly, the consent of his Adversaries, which they themselves also allow. Before we proceed, we must clear it out to be not a Spiritual but Bodily Resurrection, not of the Soul, but of the Body; when the Body which by death faileth to the earth, is raised up again and quickened by the Soul; this is a second conjunction or reunion after separation, a second marriage after divorce: and this appears from hence, First, That it is said to be the object of his hope, and so to come; for the spiritual he had already. Secondly, It is of just and unjust; the spiritual admits no such distinction of persons, all are just who are partakers thereof.  
It is sometimes expressed by living and awaking, and here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to arise, the same in sense with resurgo, to rise up again; as when a man having taken a fall, ariseth again; iterum enim surgendo resurgere dicitur 
a Tertul, de resur. carnis. , the subject of the resurrection is the same that falls; that which ariseth, must first be down. The soul being immortal, cannot be supposed to die, and therefore not ashirmed to arise; therefore our bodies only are meant here: as in and by death there is a separation of soul and body, a resolution of the body into elements, and a disjunction of them after this resolution; so in the resurrection, a gathering of those elements into which our bodies are resolved, the forming of our bodies out of them, and animation of them by a perpetual and indissoluble union with the soul.  
Now whereas the resurrection of the body is either particular, of some men more especially, as the son of the widow of Zarephath, and others; or general and common to all; the latter we speak to; for it is in the Text, of the just and unjust.  
We shall first give you the proof of it, that there shall be such a resurrection; afterwards descend to the Explication of it; and lastly to Application.  
First of the verity of it; this cannot be discovered by natural light, or demonstrated by Philosophical Arguments 
b Et ut carnis resurrectio negetur, de una omnium Philosophor●● schola sumitur. Te●●▪ praeser. adver▪ hear. ; to Philosophers it seems strange, hard to be believed, yea ridiculous; therefore they encouncer Paul, because he preached unto him Jesus, and the Resurrection 
c Acts 17. 18. ; and some mocked 
d Acts 〈◊〉. 3. , and Festus for this judges Paul mad 
e Acts 〈◊〉. 〈◊〉 ; and no wonder, for the power by which we are raised and manner how, is supernatural, and the principles thereof not of themselves obvious to the natural mind, but only to faith; which is the evidence of things not seen 
f Heb 11. 〈◊〉. : therefore faith Tertullian, Fiducia Christianorum resurrectio 〈◊〉; 
g l. 〈◊〉 〈◊〉. caruis. ; The resurrection of the dead is the faith of Christians. For this therefore we must repair to Scripture, which affords plain assertions and concluding reasons. For the first, among others these are remarkable that of David, I shall be satisfied when I awake with thy 〈◊〉 
n Psal. 17. 15. ; of his awaking out of the dust, when he should bear the Image of the heavenly. We have also Gods promise in Isaiah, 〈◊〉 dead shall live, together with my dead body shall they arise; awake and sing ye that dwell in the dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. 
i Isa. 26. 19  And again in Daniel, Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt 
k Dan. 12. 2. . Parallel to this is that of cur Saviour, Marvel not at this; for the hour is coming, in the which all that are in the grave 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 
l joh. 5. 28, 29 . And as Christ promiseth, so Martha believeth a general resurrection; I know that he shall rise agnin in the resurrection at 
john 11. 24.  the last day: This Paul affirms to be the hope of the promise made of God unto the Fathers: Unto which (saith he) our twelve Tribes instantly serving God day and night, hope to come. Why should it be thought a thing incredible with you, that God should raise the dead 
m Acts 26, 6, 7, 8. ? The question imports the credibility and infallibility of it: it hath not reference (as I suppose) only to the resurrection of Christ, but to others also; or if Christ be here intended, the other may be hence inferred, as we shall clear in the reasons.  
This Doctrine the Apostles taught, and for it the Rulers persecute them; Being grieved that they taught the People, and preached through Jesus the Resureection from the dead 
n Acts 4. 2. . This also Paul testifies: For if we believe that Jesus died and risen again, even so them also which sleep in Jesus will God bring with him 
o 1 Thes. 4. 14. . Compare v. 16. The dead in Christ shall rise first. This must of necessity be understood of the Resurrection of the Body from natural death, not of the soul from sin or ignorance as some vainly suppose; because such as the death or sleep mentioned here is, such is the rising; But the sleep, and death specified, is not of ignorance, or sin; because it is such a sleep as follows a man's conversion, and the revelation of God in the soul, and is consistent with communion and fellowship with Jesus Christ; for they are said to sleep in Jesus, and to be dead in Christ; v. 16. But a state of Spiritual death and ignorance is inconsistent with communion with Jesus Christ Eph. 2. 1. compared with v. 12. You hath he quickened who were dead in trespasses and sins. Of whom v. 12. he says At that time ye were without Christ. The same Doctrine is delivered in Phil. 3. 21. Who shall change our vile body, that it may be fashioned like unto his Glorious body, etc. The Libertines impudently affirm, it must be interpreted of deliverance from a state of ignorance and corruption; they mean, when it is manifested to a man, that sin is taken away; for (say they) it is only sin that makes the body vile: But this cannot stand, because it is spoken of those who were before this Spiritually risen had the evidence of the Spirit in their hearts. Chap. 1. 29. Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Such as did worship God in the Spirit, and rejoiced in Christ Jesus, and had no confidence in the flesh 
p Phil. 3. 3. , such as were after a sort perfect: v. 15. Whose conversation was in Heaven 
q Phil. 3. 20. , from whence they did expect Christ to change their vile body, etc. This was not yet done; besides, it is affirmed of the body, which is not the proper subject of such a Resurrection from ignorance, as they pretend; And our vile body shall be fashioned like unto Christ's body; but that as we shall hereafter prove, was raised properly from a natural death to a natural life.  
This is laid down as a Principle of the Doctrine of Christ, Heb. 6. 3. which cannot with any show of Reason be interpreted of any other than a corporal Resurrection; having spoken of the Resurrection of the Soul from a state of sin and ignorance, v. 1. where he mentions Repentance from dead works, and faith towards God; It cannot be imagined that in so short and pithy an account as this is, he should repeat the same again in other words; and this will be yet more clear, if we compare this passage with the fact and Faith of the Martyrs; women received their dead raised to life again, and others were tortured, not accepting deliverance 
r Heb. 11. 35. . this was done through Faith, v. 33. Therefore by such to whom God was manifest, they were tortured and killed, for they accepted not deliverance; What inducement? They expected a better Resurrection; What in this life? No, for they had no deliverance; if after death, what Resurrection could it be but of the body: Besides 'tis said, A better Resurrection; in reference to their best condition in this life.  
And this is showed unto John in Vision, I saw (faith he) the dead small and great, and the Sea gave up the dead which were in it, and death and the grave (as in the Marginal reading) delivered up the dead which were in them 
s Apo●●. 20. 12, 13. . This cannot be understood of any other than a bodily Resurrection. For first, it is general, Of all both small and great: Now all sorts do not rise Spiritually, some die in their sins. Secondly, after they arise, they stand before God, and are brought to judgement; But those who arise Spiritually, do not stand before God to be judged, as some of these here are, to be cast into the Lake of fire. v. 15. Thirdly, the dead here are said to be in the Sea, and in the Grave; and by them delivered up. Fourthly, some of them are said not to be written in the Book of Life; therefore it cannot be a Spiritual Resurrection; for all those who are so risen, are written in the Book of Life: Chap. 3. 4, 5. And those who are unclean, and work abomination, or make a lie; who attain not to the Spiritual Resurrection, are of that number which are not written in the Lamb's Book of Life. Chap. 21. 2, 7. Isaiah 25. 8. Hos. 13. 14. With many other places might be produced to evidence this Truth; but these may suffice for Positive testimonies; we shall now repair to Reason.  
1. The seed of the woman shall break the Serpent's 
Arg. 1.  head 
t Gen. 3. 15. . Which is thus interpreted by John, 1 Epist. Chap. 3. v. 8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil 
u 1 joh. 3. 8. : And this is one of his works, for he is described as having the power of Death. So that either death must be destroyed, 
Heb 2. 14.  and consequently the dead rise, or Christ must fail of his end in being manifested in the world.  
2. God is the God of Abraham, Isaac, and Jacob, and 
Arg. 2.  of all the Faithful; a God in Covenant with them, there 
Exod. 3. 6.  fore their dead bodies shall rise; this our Saviour urged against the Sadduces in Vindication of the Resurrection, oppugned and denied by them; But as touching the Resurrection of the dead, have you not read that which was spoken unto you by God; saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is 
Mat. 22. 31, 32  not the God of the dead, but of the living. With this answer the people were possessed with astonishment, and the Sadduces put to silence; v. 33, 34. Whereas the Lord calls himself their God, many years after they were dead and rotten in their graves; it imports they must be alive to God, they all live to him. But that you may clearly see the force of this Argument, and wherein its strength lies, we must conceive; when God calls himself the God of Abraham, Isaac, and Jacob, he means a God in Covenant with them; to give out his All-sufficiency for their good, Gen. 17. 1. to be their Shield and exceeding great reward; removing all cause of fear, Gen. 15. 1. particularly iniquity, Acts 3. 25, 26. (the Fountain whence all evils flow) and supplying them with all good, out of his infinite fullness, for this Covenant brings a blessing with it, Acts 3. 25. which Covenant is an everlasting Covenant, Gen. 17. 7. and made with him; not in respect of the Soul only, but the body also; for else it were not a perfect Covenant: These things premised, I thus infer;  
1. That therefore by reason of this, Covenant, he will never leave them or forsake them; but should not the bodies of Abraham, Isaac, and Jacob rise, God should in that respect leave and forsake them, and not be All-sufficient to them; or their God in respect of their bodies; the very dust of the bodies of Abraham, Isaac, and Jacob, is in Covenant with him; and therefore shall in time be raised up again.  
2. Forasmuch as sin (the cause of death) is taken away, therefore death, the wages of sin, shall the done away.  
3. If the bodies of Abraham, Isaac, and Jacob shall not live, they are not perfectly blessed in Covenant with God; because their bodies (one part of them) are not.  
And what hath been said of Abraham, is appliable unto all the Saints; God is their God, and therefore their dead bodies live to him, are in Covenant with him, have sin the occasion of death done away; and so shall be raised again, to be made perfectly happy with him.  
3. A third Reason we draw from Mat. 22. 30. In the 
Arg. 3.  Resurrection they neither marry nor are given in marriage; but are as the Angels of God in Heaven. Which is thus rendered by Mark. 12. 25. When they shall rise from the dead, they shall neither marry, nor are given in marriage: To the same purpose Luke 20. 35. In this life, in the Resurrection from sin and ignorance, men marry, and others are given in marriage; Marriage is honourable in all, and the bed undefiled; but Whoremongers and Adulterers God will judge 
x Heb. 13. 4. . And again, Nevertheless to avoid Fornication, let every man have his own wife.  
Besides, here we are not as the Angels of God, therefore 
Arg. 4.  we expect another Resurrection.  
Moreover, such a Resurrection is here affirmed and 
Arg. 5.  proved by Christ, which the Sadduces denied, but that was of the body after death; when the seven Brethren one after another, and the woman also were laid in the grave, Mat. 22. 23, to 29. What's the reason why our Saviour leaves more clear testimonies of the Prophets, and urge this of Moses? It may be answered, Christ brings not any testimony out of the Prophets, because (though they accounted them the writings of excellent men, and so read them, and heard them read in the Temple) yet they received no more than the five Books of Moses as Authentic, and of Divine Inspiration 
y Sixt. Senens. Biblioth. l. ●●voce Traditiones. : Besides, they were wont to elude clear testimonies, as the Libertines now do; interpreting them Allegorically, applying them to some other thing; and this proves the Resurrection of the dead 〈◊〉 by consequence: Nor is there any evident mention of the Resurrection or the life to come in Moses, it being contained in the common expressions of life and death, reward, and punishments; for Moses drift was by external and temporal things, to lead that people to the consideration of Spiritual and Eternal.  
The Resurrection of Christ: Thus the Apostle concludes; 
Arg. 6.  If Christ be risen, we shall rise; But Christ is risen, therefore we must also arise; If Christ be preached that he risen from the dead, how say some among you that there is no Resurrection of the dead? And if there be no Resurrection, then is not Christ risen 
z 1 Cor. 15. 12, . Now if we be dead with Christ, we believe that we shall also live with him 
† Verse 13. ; And to the Thessalonians: If we believe that Jesus died and risen agatn, even so them also which sleep in Jesus, will God bring with him 
a 1 Thes. 4. 14. . Nor was this the Doctrine of Paul only, but of Moses and the Prophets before him; as he affirmeth of himself, that he said, No other things than those which the Prophets and Moses did say should come; that Christ should suffer and that he should be the first that should rise from the dead 
b Acts 26. 22, 23. . If he be the first, than others must rise after him; yea, and by virtue of his rising; why else should it be deferred till his Resurrection? But how is Christ's Resurrection the cause and evidence of ours? The Apostle clears it from our relation, which he expresseth in a figure or type of the old Law: Christ is risen from the dead, and become the first fruits of them that siept 
c 1 Cor, 15. 20. . The first fruits offered to God, sanctified the rest of the Crop; therefore, If the first fruits be holy so is the lump 
d Rom. 11. 16. ; and they both have the same nature; Christ our first fruits is risen: This shows both the cause and order of our Resurrection; we shall rise also, and by him.  
To the same purpose in the Epistle to the Colossians, saith Paul, He is the Head of the body the Church the beginning, and the Firstborn from the dead 
e Col. 1. 18 . He as our Head rises, than we the body must come after; he is the Beginning, than he hath an influence upon us; and in rising gives us assurance we shall rise also; he is the Firstborn from the dead, or the First-begotten of the dead 
f Revel. 1. 5. , than his Brethren shall be remembered by him; he hath a double portion, that he might take care of the Family; if he live, they shall live also.  
He risen not as a private Person, or for himself alone; life was given him as an Head and Firstborn to communicate, that our emptiness might be supplied out of his Treasury; it was in him not only abundant, but redundant; it overflows; and therefore in his Resurrection, he is termed a Prince and a Saviour: The God of our Fathers raised up Jesus 
g Acts 5. 30, 31. , a Prince, and a Saviour: Or to be a Prince and a Saviour to dispense life unto his Subjects; because I live ye shall live also ʰ: And as his Personal Resurrection 
john 14. 19  is a cause, so a pattern of ours; he risen as a common person, and therefore he risen with a multitude; many Saints risen with him, and we said to be raised up together with him 
i Eph. 2. 6. , this the Apostle further illustrates by a comparison of two contrary causes; Adam and Christ producing two contrary effects, death, and life; 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. If 
1 Cor. 15. 21, 22.  any demand, Why then are we not presently raised, we are mortal and begin to die even in our mother's womb? My answer is ready: Christ is the first fruits; both first fruits and lump are gathered; but first the first fruits, than the lump; Christ and they that are Christ's, rise to heavenly glory, but each in his order; first Christ, than they that are Christ's▪ we shall be gathered, but in our time appointed of the Father. The Inference you see is clear; If Christ be risen, than we shall rise also; and after the same manner.  
How doth it appear that Christ is risen bodily? May not 
Quest.  this be understood Spiritually and Mystically, not▪ Literally; Figuratively and not Properly? Why so? What should 
Answ.  hinder but that it is literally and properly to be understood of the living again of that body of flesh and bones that suffered, died, and was laid in the grave? What abfurdity will follow if we so conceive it? He risen again the third day according to the Scriptures? Why should we doubt, or wrest them to another sense, when no ill consequence can be urged in pretence thereof? And why else should Paul name his dying and being buried, 1 Cor. 15. 4. if it were another kind of life and rising, than such as is answerable to his death and lying in the Earth?  
And that we may not be faithless but believe, the Scriptures afford many convincing infallible Arguments in vindication of this Truth: First his many apparitions, He was seen of Cophas, then of the twelve 
l 1 Cor. 15. 5.  After that he was seen of above five hundred Brethren at once 
m verse 6. . After that he was seen of James, then of all the Apostles 
n verse 7. . And last of all he was seen of me also 
o verse 8.  saith Paul. Mark affirms he was first seen of Mary Magdalen. John not only reports that, but their discourse together 
p Mark 16. 9 . Then of more women together 
q joh. 20. 14, 15, 16, 17. ; and saying, All Hail. And they came, and held him by the feet, and worshipped him. v. 10. Then said Jesus unto them, be not afraid, go tell my Brethren, that they go into Galilee, and there shall they see me 
r Mar. 28. 9, 10. . After that he appeared in another form unto two of them (that is Disciples) as they walked and went into the Country 
s Mar. 16. 12. . While they communed together and reasoned (saith Luke) Jesus himself drew near and went with them, but their eyes were holden that they should not know him 
t Luke 24. 15, 16. . They discourse together, he preacheth unto them, and he adds; They drew nigh unto the Village whither they went, and he made as though he would have gone further 
u verse 19, to 28. . But they constrained him, saying, Abide with us, for it is towards evening, and the day is far spent: and he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and broke, and gave to them. And their eyes were opened, and they knew him, and he vanished out of their sight 
x verse 29, 30, 31, 32. .  
Also the same day at Evening, When the Disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them, and saith unto them, Peace be unto you. And when he had so said, he shown unto them his hands, and his side: then were the Disciples glad when they saw the Lord 
y joh. 20. 19, 20. . And saith Mark, He upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen, Mark 16. 14. But Thomas was not with them, joh. 20. v. 24. He again appeared unto them when Thomas 
joh. 20. 26.  was with them who because he had rashly said, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe; John 20. 25. therefore saith he to Thomas, Reach hither thy finger, and behold my kands: and reach hither thy hand, and thrust it into my side; and be not faithless, but believing: v. 27.  
That this resurrection is not only spiritual, appears from Luke 24. 39 Behold my hands and my feet, that it is myself; Handle me, and see; for a spirit hath not flesh and bones as ye see me have: And from Luke 24. 42, 43. for he eats of broiled fish, and an honey comb.  
Also the Sea of Tiberias, while they were a fishing, discourseth with them, works a miracle, eats bread and fish, John 21. 1, to 23.  
A fourth time to the Disciples, on a mountain of Galilee, Mat. 28. 16. where they worship him, and receive a Commission to baptise and preach to the Nations, ver. 17, to the end.  
Of these apparitiors (saith Luke) He shown himself alive after his Passion, by many infallible proofs; being seen of them forty days, and speaking of the things pertaining to the Kingdom of God, Acts 1. 3. He manifested himself to their eyes, by his visible presence, standing among them, walking with them, eating and drinking before them; to their ears, by audible words; to their hands, by touching of his flesh: and that they might be sure it was no delusion, he opens their understandings 
z Luke 24. 45. , works miracles, and confers on them the holy Ghost, and the gift of working wonders 
a Mark 16. 17, 18. .  
From Apparitions, let us come to Attestations; we have first the Testimony of Angels: He is not here, for he is risen as he said; Come, see the place where the Lord lay: Matth. 28. 6. And go quickly, and tell his Disciples that he is risen from the dead. Vers. 7. And in Mark, He is risen, he is not here; Behold the place where they laid him, Mark 16. 6. But go your way, tell his Disciples and Peter that he goeth before you into Galilee, there shall ye see him as he said unto you. In Luke, Why seek ye the living among the dead. Chap. 24. 5. Figuratively Spiritually this cannot be meant, but Properly and of a bodily Resurrection; that which the women sought, the Angels affirm to be risen; what was crucified, what was laid in the Sepulchre, what they came to embalm, what Mary thought had been taken away; John 20. 15. and that was the body of Jesus.  
We have also the witness of the women 
b Luke 24. 10. , who first saw him after his resurrection, Mark 16. 10, 11. The two Disciples, vers. 13. The ten Disciples, vers. 20, 25. Confession of Thomas, John 20. 27, 28. and therefore is Mathias chosen with the eleven to be a witness hereof, Acts 1. 22, to the end. To this all the Apostles bear witness, Acts 2. 31. and 5. 30, Acts 17. 2, 3. Rom. 10. 9 1 Cor. 15. 4. 5, 11, 12, 15, 20. Lastly, the Watchmen, enemies to Christ, Matth. 28. 11, 12, 13, 14, 15. Having such a cloud of witnesses, why should we doubt?  
Hereunto might be added Prophecies Psal. 16. 10. Mark 9 31. and 10. 34. and Figures aforegoing, Mat. 12. 40. Signs accompanying, and effects following it; as the Earthquake, the glorious Apparition of Angels, filling the Keepers of the grave with terror and amazement; for they did shake, and became as dead men; Mat. 28. 4. If the Resurrection were spiritual, why not the Earthquake also, and the descent of the Angels? and if these were but in fancy, how is it they became as dead men?  
Let us next view the Sepulchre, the place where the Lord lay; Luke reports, when the women entered in, they found not the body, Chap. 24. 3. and the Angel saith, He is not here; Matth. 28. 6. Mark 16. 6. and they give the reason; For he is risen: Matth. 28. 6. Mark 16. 6. and is gone into Galilee: Did he rise in Spirit? Then he went in Spirit into Galilce. How impertinent is this answer to the occasion, their seeking the body of the Lord? and how is this a reason why he could not be in the grave, He is risen spiritually and mystically, therefore his body is not here? Can such nonsense (think you) be allowed the words of an Angel? If spiritual, how come the carnal Soldiers to know it? Besides, to what purpose did they affirm his Disciples came by night and stole him away? Matth. 28. 13. Sure we are, he was bodily in the Sepulchre. To this the Libertines themselves (though sufficiently impudent) will consent. I demand, where is that body now? What is become of it? Is it annihilated? that cannot be; for it saw no corruption, Acts 2. 31. In the grave it stayed not; He is not here: show us where it is, and it sufficeth. But this is beyond any revelation of theirs to declare: They must remain for ever silent in this point, or profess they cannot tell. That it was stolen away by the Disciples, the suborned Watchmen said, and that when they were asleep, Matth. 28. 13, 14, 15. If they were awake, why did they suffer it? If when they were asleep, how did they know it? but these men affirm they know not what; the body stole away they know not how: we can give a better account of it from the words of the Angels, It is risen from the dead, and ascended up into heaven, from whence he shall come again in like manner as he went up; to execute judgement upon all, to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, Acts 1. 11. Judas 15.  
He is gone from the Sepulchre, but the Linen clothes and Napkin are left behind; John 20. 5, 7. this and the rolling away of the stone, Luke 24. 2. to me are a sufficient proof of his bodily resurrection.  
Next if we consider his Ascension into heaven, we cannot be unsatisfied in his rising from the earth. This is reported Acts 1. when he had continued forty days on earth among his Disciples, he commanded them, being assembled together at Bethany (whither he had led them) to to wait for the promise of the Father; which was Baptism with the holy Ghost, which he then gave them assurance they should receive: and having told them they should be witnesses to him in Jerusalem, Judea, Samaria, and unto the utmost part of the earth: When he had spoken these things, while they beheld, he was taken up, and a Cloud received him out of their sight: vers. 9 and while they locked steadfastly towards heaven as he went up, behold two men stood by them in white apparel, vers. 10. which also said, Ye men of Galitee, Why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven, vers. 11. What more plain than this? He went up bodily, and there continues; For the Heavens must receive him until the times of the restitution of all things; Acts 3. 21.  
We might also clear this point from the efficacy of his Resurrection in those that believe the dispensation of extraordinary gifts to the Church; the descent of the holy Ghost, Signs and Miracles wrought by those that preached in his Name: All which sufficiently confirm and seal our Faith in his bodily Resurrection. I shall add only one Argument more, and then touch upon some absurdities inferred by the Apostle from the denial of this point,  
Whatsoever manner of Resurrection these Dreamers fancy, the Jews that slew him took it to be a bodily one, the quickening of his dead body; for the chief Priests and Pharisees came together unto Pilate, saying; Sir, We remember that that Deceiver said whil ehe was yet alive, after three days I will rise again. Command therefore that the Sepulchre be made sure until the third day, lest his Disciples come by night and steal him away; and say unto the people, He is risen from the Dead; so the last Error shall be worse than the first. Pilate said, ye have a Watch, Go your way. make it as sure as you can. So they went and made the Sepulchre sure, sealing the stone, and setting a 
c Mat. 27. 62, 63, 64, 65, 66.  Watch. If it were a spiritual Resurrection foretold, why did they fear, and use means to prevent the stealing of his body, in that they make this sure by guarding, stopping, and sealing the Sepulchre? It is evident they understood it of the resurrection of his body, and his Disciples meant no other; why else should they fear they would steal his body, and then give out he was risen? and why else did they after his resurrection assemble with the Elders, take counsel, give large money to the Soldiers, saying, Say ye his Disciples came by night, and stole him away while we slept, Mat. 28. 12, 13, which they did accordingly? v. 15. Doubtless such a resurrection it was as they denied; but this was bodily: This the Apostles preached, and this the Christians believed. From the denial whereof (among other) there arise these absurdities, as Paul affirms; Then is our preaching vain, 1 Cor. 15. 14, and your faith is also vain; v. 14. we are found false witnesses of God; v. 15. Ye are yet in your sins, v. 17. Then are they also which are fallen asleep in Christ, are perished. v. 18.  
All which are inconsistent with the Christian faith; therefore Christ is bodily and properly risen from the dead. So much hath been said in proof of Christ's resurrection, I should be astonished at the unbelief of any, but that I am taught faith is the gift of God 
d Eph. 2. 8. ; and the same power required to beget faith, as raised Christ from the dead 
e Eph. 1. : and that the Disciples themselves (though it were foretold by Christ before his death) were not for a time so clear and steadfast. but dark and staggering in this point: Luke 24. 21. We trusted that it had been he which should have redeemed Israel; and beside all this, to day is the third day since these things were done. Some of them, though they had heard from Mary, that he was alive and had been seen of her, believed not; Mark 16. 11. for as yet they knew not the Scripture, that he must rise again from the dead; John 20. 9 but their words seemed unto them as idle tales, and they believed them not: Luke 24. 11. Yea two of them travelling to Emmaus, though certain women of their company had declared unto them that they had been at the Sepulchre, found not his body there's but had seen a Vision of Angels, which said that he was alive: and though two of them which had been with them, went the Sepulchre, and found it even so as the women had said, only they saw him not; notwithstanding all this, they believed not: For which cause Christ appears unto them & reproves them sharply, O fools and slow of heart to believe all that the Prophets have spoken; Luke 24. 25. these went and told it to the residue; neither believed they them; Mark 16. 12, 13. Therefore Christ afterward appearing to them as they sat at meat, upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen; Mark 16. 14. At this appearing they were terrified and affrighted, supposing that they had seen a spirit; Luke 24. 37. And Thomas (though it had been declared unto him by the rest of the Apostles) resolved with himself, without seeing and feeling the print of the nails, and thrusting his hand into his side, not to believe; John 20. 25. No wonder then, if when we preach the Resurrection of Christ, and of the dead by him, some wonder, others doubt, some oppose, others laugh, as if they had heard strange incredible, ridiculous things to day.  
But how strange soever it is to the natural man, it hath been an Article of Faith in all Ages since Christ; as might be proved by Fathers, and other Champions of the Christian Faith, Counsels Creeds, Histories from Christ to our times. But we suppose it sufficiently made out by what hath been spoken and written, as it were with a sunbeam in the Scriptures, that he who runs may read it. We have been the more liberal in allowance of our time and pains upon this Theme, because this is the first and chief foundation-stone upon which our resurrection is founded, the main prop by which it is supported, the example unto which it is conformed, and the fountain whence it is derived, and therefore the most eminent evidence by which it is cleared.  
We proceed to the Apostle's next Argument; the end 
Arg. 7.  of our Redemption, and the absurd consequent of the contrary Doctrine: If in this life only we have hope in Christ, we are of all men most miserable. The Argument may be form thus (this being presupposed, If there be no resurrection of the dead, than Christians have only hope in this life) If in this life only Christians have hope in Christ, than they are of all men most miserable; But Christians are not of all men most miserable, Therefore they have not hope in Christ only in this life.  
The consequence is clear, for of all men, they in this life are most subject to afflictions; Whom the Lord loveth, he chasteneth, and scourgeth every son he receiveth: What son is he whom the Father chasteneth not? But if ye be without 
Heb 12. 6, 7, 8.  chastisement, whereof all are partakers, then are ye bastards, and not sonst. They usually have the bread of affliction given them to eat, and water of affliction to drink; yea waters of a full cup are wrung out to them, when others far delictiously every day; their chain is made heavy, when others walk at liberty; they are brought low, when others are lifted up; their heaven is covered with darkness, clouds, and thick darkness, when others have clearness and serenity, the sun continually shining in his brightness; their condition admits variety of revolutions, but these have no changes; therefore if there be no hope to them of a better state in another world, they are of all men most miserable. But the Christian Faith and Scriptures makes them of all men most happy, yea, and only them happy: Christ hath purchased, God promised, the Spirit sealed better things to them then what other men have, or themselves enjoy in this world; they are again and again pronounced blessed, nine times in so many verses, Math. 5. 2, to 12. the manifold repetitions, and particular instances of their blessedness, notes the firmness and fullness of it; They are blessed with all spiritual blessings in the heavenly places in Christ, Eph. 1. 3. Freedom from all evil, fruition of all good; particularly, deliverance from the evil of death: Christ hath delivered them, who through fear of death, were all their life time subject to bondage; Heb. 2. 15. How are they delivered from death, or the fear of death, if their bodies shall for ever remain under the power of it, and never be set at liberty? This all men desire, sigh death is the King of Terrors, and the Saints hope for; we ourselves groan within ourselves, waiting for the Adoption, the Redemption of our body, Rom. 8. 23. Just they are before, and God is manifest in them, yet they wait for the Redemption of the body, viz. from the grave, and those evils they are encumbered with in the world: They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat; Rev. 7. 16. God shall wipe away all tears from their eyes, there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away; Rev. 21. 4. Shall all this be in this life? Is all this in mystery? If so, how is it fulfilled? Or, is it in death to the Saints? Indeed there is no hunger, thirst, heat, tears, sorrow, crying, or pain; but yet they have not all promised, how in death is this accomplished, there shall be no death? But this is not all a Christians hope, immunity from evils, there is a recompense of reward to come; positive good, and that after death: Therefore (saith Christ) when thou makest a feast, (this command binds all our life long, while there is occasion and opportunity of feasting) call the poor, the maimed, the lame, the blind, and thou shalt be blessed; for they cannot recompense thee, but thou shalt be recompensed at the resurrection of the just; Luke 14. 14. that this is not in this life, is manifest from that parallel, Heb. 11. 35. They (the Saints) were tortured, not accepting deliverance, that they might obtain a better resurrection: and from Rev. 11. 18, and the Nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and them that fear thy Name, small and great. This is the promise mentioned, Heb. 11. 39 and perfection v. 40. which the Patriarches received not: These all having obtained a good report, through Faith, received not the promise; the Apostle speaks of men dead long before, and dying in Faith, that they received not the promise: God being faithful, it must be received in due time; in soul they can not receive it in full after death; the time of receiving it, is when all are made perfect; God having provided some better thing for us, that they without us should not be made perfect: Of this perfection God will have all partakers together; and this perfection cannot be without the Resurrection of the body; and this very thing is particularly affirmed of Abel, Noah, Abraham, Sarah, Isaac, and Jacob; these all died in Faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were Strangers and Pilgrims on the earth. While they lived, they received not the promises, but saw them at a distance, in respect of time and place; they looked not for them in that time or Country, for then and there they were Strangers and Pilgrims; and that we might not restrain it to any one particular Country or more, they take the whole earth in, saying, that in it they were Strangers and Pilgrims; and hence the Apostle concludes, v 14. They that say such things, declare plainly that they seek a country, What country? not an earthly; and truly, if they had been mindful of that country whence they came out, they might have had opportunity to have returned; but now they desire a better country that is heavenly; v. 16. and this in the close of this verse he calls a City prepared of God: For God is not ashamed to be called their God for he hath prepared for them a City; and this is not theirs only, but the inheritance of all Saints: Here we have no continuing City, but we seek one to come. Chap. 13. 14. Which is expressed by life If we be dead with him, we shall also live with him. 2. Tim. 2. 11. Eternal and everlasting life. The gift of God is eternal life Rom. 6. 23. This is the will of him that sent me, that every one that seethe the Son and believeth on him, may have everlasting life; and I will raise him up at the last day 
g joh. 6. 40. . If it be eternal and everlasting, and for the perfection of it require a raising up at the last day, how is it limited to this life? And for his assurance, Christ tells him that he hath it already; Who so eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. v. 54. He may be as sure of it, as if he had it already, or he hath it begun in him in a way and tendency to perfection; grace is glory in 〈◊〉, glory grace consummate: We are changed from glory to glory; 2 〈◊〉. vlt. This life is begun, but ends not here; it's not of the soul only, but of the body also; therefore Christ adds, I will raise him up at the last day. And of this we cannot miss, for he prefixeth a double asseveration, to strengthen. our Faith; Verily, verily, I say unto you, He that believeth on me, hath everlasting life v, 47. and tells us it was his business to accomplish his Father's will; I came down from Heaven, not to do mine own will, but the will of him that sent me, v. 38.  
Of this also Peter testifies, When the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away 
h 1 Pet. 5. 4. . If we receive it while we live, what becomes of it when we die and shall be no more? If my soul must animate another body, another takes my Crown, or it perisheth, however (as to me) it fadeth; but the Text sets another day when this Crown shall be received, and we first wear it; when the great Shepherd shall appear: This apparition is not Spiritual to the soul, only in believing; so he had already appeared in those to whom he here writes Chap, 1. 2, 3. But this, when the Crown shall be put on, is to come; hear what the great Shepherd himself speaks, as to the time, manner, and end of his appearing; When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory, Mat. 25. 31. And before him shall be gathered all Nations, and he shall separate them one from another, as the Shepherd divideth the Sheep from the Goats. v. 32. But that is not till the end of the world, Mat. 13, 30, 37, 38, 39, 40. To the same effect is that of Peter, Epist. 1. Chap, 1. v. 3, 4, 5. Who hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead. To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for us. Who are kept by the Power of God through Faith unto salvation, ready to be revealed in the last time. This inheritance and salvation we have not in this life, for we hope for it; it is reserved in Heaven for us, and we are kept for it, and it shall not be revealed till in the last time; and He that overcometh, shall inherit all things, Rev. 21. 7. Besides, it is incorruptible and fadeth not away, which cannot stand with any state of the Saints in this life.  
Nor is this only fairly concluded from, but plainly asserted in Scripture to be after death; whereas Hypocrites and unbelievers have no hope in death, job 27. 8. the faithful have; I would not have you ignorant brethren, concerning them that are asleep, that ye sorrow not as others which have no hope, 1 Thes. 4. 13. This hope is in death, as appears by the Apostles scope to comfort the Saints, and raise up their spirits, which are apt to be sadded, and dejected, with the disease of their beloved friends; and from v. 14. If we believe that Jesus died and risen again, even so, them also which sleep in Jesus will God bring with him.  
For this cause did Paul desire to be dissolved; Having a desire to departed, and to be with Christ, which is fare better 
i Phil. 1. 23. . He speaks of dying, and that bodily, not spiritually; as a way to a life and state far better than the present: scent: Nor was it Paul's desire only, We that are in this Tabernacle groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life, 2 Cor. 5. 4. When he saith, not that we would be unclothed, but clothed upon; that Mortality might be swallowed up of Life: He plainly declares this state not to be while we are Mortal, and that when this Mortality shall be swallowed up of Life, a Christian shall not only be unclothed, and stripped of his burdensome, vile, and filthy garments; but be arrayed afresh with those that are light, pure, and precious.  
What Christ, Paul, and Peter avouch, doth John from the same Spirit testify; Rev. 14. 13. And I heard a voice from Heaven saying unto me, writ, Blessed are the dead which die in the Lord, from henceforth; yea saith the Spirit, that they may rest from their labours, and their works do follow them. Spiritually we cannot understand this, without manifest injury and violence to the Text; a man may Spiritually die, and yet not presently rest from his labours, as the words import; or if it be supposed the rest promised may follow the death specified at a distance, namely sometime after, when a man naturally dies; how is this the peculiar privilege of those that die in the Lord? For all shall so rest, (though they never be partakers of this Spiritual death in Christ, if there be no resurrection of the dead body; and how do their works follow them? then how are they then blessed that shall be no more, or at least not what they were before; whose souls being fired out of their old habitation, take to themselves other dwelling places, and so return again to their former labours? If it be affirmed they may be happy in Heaven, though their bodies rise not, Tertullian shall answer for me; Quomodo foelices si ex parte perituri? how can they be happy, who in part are perished? Happiness is a state of perfection, but the soul separate from the body is incomplete and imperfect; and therefore cannot be happy, till both it and the body be united, to make one perfect man: Again I reply, there is no happiness, glory, or good thing promised to soul or body, but in Christ raised from the dead; grant the body is not raised, you must yield also Christ is not raised; and so doing you raze the very foundation of all our felicity, the house of our hope in all particulars thereof, must fall to the ground; therefore, If there be no Resurrection of the dead, and our hope only in this life, we are of all men most miserable: Which is Paul's second ground in this Chapter, whereof conceiving ourselves to have spoken sufficiently, we proceed to a third.  
The Universality, Perfection, Integrity, duration of the 
Arg. 8.  Kingdom of Christ, and his victory over his and our enemies, then cometh the end when he shall have delivered 
1 Cor. 15. 24.  up the Kingdom to God, even the Father; when he shall have put down all Rule, and all Authority and Power; v. 24. For he must reign till he hath put all enemies under his feet. v. 25. The last enemy that shall be destroyed is death. v. 26. He shall not deliver up his Kingdom, until he hath abolished all his enemies; as Satan soliciting to sin; sin proceeding from the will of man, and death the wages of sin. The first was conquered once on the Cross, the second daily by his Spirit, the third by his appearing in the flesh at the last day; although death be overcome that it cannot hurt Believers, yet is it not perfectly abolished, nor they restored to a perfect life, until the Resurrection of the body.  
Paul's next Argument is, the Testimony, Judgement, or 
Arg. 9  Confession of those who were Baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation thus: Else what shall they do which are baptised for the dead; if the dead rise not at all, why are they then baptised for the dead? v. 29.  
Letting pass other expositions of these words too especially are most famous and considerable: The first, that Paul alludes to a custom among the Catecumeni or Novices in the Faith; who in danger of death desired and received Baptism, that thereby they might both evidence, and strengthen their Faith in the Resurrection; of this practice Epiphanius makes mention 
k Et hac de causa traditio, quae ad nos devenit, eundem Sanctum Apostolum dixisse aiunt, si omnino mortui non Resurgunt, cur & Baptizantur, pro ipsis? caeterum alij recte hoc dictum interpretantes dicuat quod morti vicini, si fueriut in Pietatis doctrina instructi ob hanc spem ante obitum lavacro digni fiunt; ostendentes quod qui mortuus est, etiam resurget, & ob id indiget remissione pectatorum per lavacrum. Epiph. l. 1. Tom. 2. h. 28. l Vossij Thes. Theol. de Resur. carnis. th'. 18. & Piscator: Anal. & Scholar in 1 Cor. 15. 29. . This supposed, the Apostle thus argues; Else, what shall they do who are baptised for dead, if the dead rise not at all why are they then baptised for dead. A second sense is given of this Argument, and much contended for by learned and judicious men; the practiss of some among them that were baptised over the graves and dead bodies of the Martyrs and other Saints, in testimony of their dying to sin, and assured expectation of their own, and their Resurrection over whom they were Baptizedl.  
Another Argument is drawn from the Testimony, that 
Arg. 10.  is, the judgement and faith of the Confessors, who adventure and lay down their lives for Christ and the Gospel; Why stand we in jeopardy every hour? v. 30. We give our backs to the smiters, and our cheeks to them that pluck off the hair; we hid not our face from shame and spitting, we count not our lives dear unto us, but continually carry them in our hands as ready to lay them down for the Gospel; always bearing about in the body, the dying of the Lord Jesus. And are always delivered unto death for Jesus sake 
m 2 Cor. 4. 13. 11. . We are killed all the day long, and accounted as sheep for the slaughter 
n Rom. 8. 36. . Some of the Saints have had trial of cruel mockings, and scourge: yea moreover, of bonds and imprisonment, They were slaned, they were sawn asunder, they were tempted, were slain with the sword: they wandered about in sheepskins, and goatskins, being destitute, affiicted, tormented. Of whom the world was not worthy, they wandered in deserts, and in mountains, and in dens and caves of the earth 
o Heb. 11. 36. 37. 38. . Others were tortured, not accepting deliverance; what think you moved them hereto? doubtless the hope of glory laid up for them in another world; it was that they might obtain a better Resurrection 
p verse 35. .  
Certainly these men were beside themselves, too much inconsiderate zeal had made them mad, thus to expose their persons to the rage of unreasonable men; and hereby prepare, treasure up, and sharpen instruments of death for their own tormenting; life, liberty, and ease are so sweet, death, bonds, and pain so bitter, they must play the madmen to some purpose in the presence of the world, to exchange the one for the other, without hope of recompense in the life to come: But we know light, and understanding, and excellent wisdom is found in them; Who among the sons of men, of so wise and understanding hearts? To whom is given the spirit of wisdom and revelation in the knowledge of Jesus Christ; they saw with other eyes then those bruits, who think they shall die like beasts, and do expect no other portion then what they have in the flesh; sure the Spirit of the holy God made them quick of understanding in his fear, by whom it was given them, not only to believe, but to suffer for his sake. And certainly, God is not unrighteous, to forget their work and labour of love which they have showed toward his Name 
q Heb. 6. 10. , but will do unto them according to the kindness they have done unto him; with this Paul comforts the Thessalonians, It is a manifest token of the righteous judgement of God, that ye may be accounted worthy of the Kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you: And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels 
r 2 Thes. 1. 5. . This recompense shall be, when the Lord shall be revealed; not in this life to the Soul, so he was revealed to the Thessalonians before; but after death, when he shall come from Heaven, and attended with the Angels of his might; so he comes not in this present life to any that after die, only to those that shall live, till the great day of the Lord; and this was the Apostles encouragement and consolation in their afflictions: Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 2 Cor. 4. 17. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are Temporal, but the things which are not seen are Eternal. v. 18  
And what Paul speaks of the Saints in general, he protests of himself in particular; I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. v. 31. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me if the dead rise not? His hazards and sufferings were not once or twice but daily; and those not ordinary, but grievous; his life was little better than a continual dying; he fought with beasts at Ephesus; unreasonable, savage, cruel men, rather beasts than men; which some understand of that uproar raised by Demetrius the Silver-smith, who made Shrines for Diana, Acts 19 23, 24. etc.  
Others take the words properly, and that not without reason: It was usual in the Roman Empire, to condemn Malefactors to fierce and cruel beasts, that contending with with them, they might delight the beholders; and being overcome by them, suffer for their deeds: This was the lot of Ignatius and other holy Martyrs, through the malice, and for the pleasure of their enraged persecutors; and therefore no wonder that Paul makes mention of sighting with beasts at Ephesus; What though Luke pass it by? are there not 〈◊〉 memorable things by him omitted, which Paul reports of himself? 2 Cor. 11. 25. Thus Ambrose, Theo-doret, and others understand Paul; and Nicephorus hath a large narration hereof 
s Niceph Hist. l. 11. c. 25. ; some things in him perhaps may be fabulous, but that all should be so, is more easy to affirm then prove; however it be, whether by men or beasts, Paul's dangers and pressures in Asia (by his own confession) were very great, even above his strength, insomuch that he despaired of life, and had the sentence of death in himself; 2 Cor. 1. 8, 9 Did he undergo these things after the manner of men? That is, according to humane reason and prudence, or as some men are wont to do, for glory and honour in the world; or as others, for the good of their Country? These inducements could have no place in Paul, or the rest of the Martyrs; but the expectation of a glorious Resurrection. For it no way beseems a wise man to lay himself open unto so many and grievous calamities, for a false and feigned thing that hath no other being then in the brains of some foolish, fantastical, or deceitful men; and such must the Gospel be, if there be no Resurrection of the dead.  
The Apostles last Argument is drawn from another absurd 
Arg. 11.  consequent of the contrary doctrine; If there be no Resurrection of the dead, then let us eat and drink, for to morrow we die: v. 32. Lude, Bibas, Comedas, post mortem nulla voluptas, was a familiar proverb among the Epicures. This is it the Apostle out of Isaiah 22. allegeth here; and in other language he seems to speak thus, If there be no Resurrection of the dead, wherein rewards are given to the just, and punishments to the unjust, but that after death the same state and condition is common to all without difference or distinction; certainly sensual delights and pleasures of this life, are not so base and inconsiderable as the Gospel affirms them to be, but something more of worth and value is found in them to raise the rate and estimation of them in the minds of men, nor is there cause why they should not be most vigorously prosecuted, and highly accounted of by all sorts of men in the world, who cannot but be judged very injurious to themselves, who causelessly straiten themselves in the use of their liberty, and abridge themselves of any ways, means, and methods of making provision for, or sacrificing to their own lusts and desires; and those of all men may be thought most wise, provident, and virtuous, who are so far indulgent to their humours and desires, as to make no scruple of adventuring on any course that hath a tendency to their sensual satisfaction; and consequently those who by the Spirit of God are declared the only wise ones upon earth, are indeed and truth the grand fools and madmen of the world, who without cause do lay so many stumbling blocks in the way of their present peace, ease, and felicity: But we know the truth of the Gospel hath branded this Doctrine in the Forehead, for beastly and damnable Falsehood and Forgery.  
Thus far out of Paul have we proved the Resurrection 
Arg. 12.  of the Dead. God's justice requires it that every man in body as well as soul may receive according to his works; in this life all things come alike to all, there is one event to the righteous and to the wicked, to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath; Eccles. 9 2. therefore it is necessary there should be a judgement, wherein the just may be visibly and openly honoured, acquitted, and rewarded; the unjust, shamed, condemned, and punished. Therefore saith Paul, We must all appear before the Judgement 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. 5. 10. and this is a righteous thing with God; 2 Thes. 1. 6. which the Conscience itself bears witness to, Rom. 2. 15. and for execution hereof, Christ is appointed Judge of quick and dead, and 
Acts 10. 42. 2 Tim. 4. 1. 1 Pet. 4. 5.  Acts 17. 31. He hath appointed a day, in the which he judge the World in righteousness, by that man whom he will hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead: And this cannot be done without raising the dead; Therefore the twenty four Elders Rev. 11. 18. make the time of raising the dead, judging and rewarding men according to their works, to be all one.  
And as the Justice, so the Wisdom of God is herein 
Arg. 13.  engaged; It is not the part of a wise man to be frustrated and disappointed of the end of his Workmanship. God hath made man after his own Image, for the manifestation of his Glory, and communication of his Goodness, Wisdom, Righteousness, etc. that by this means he might perpetually serve and glorify him, and be for ever made happy by him. This is not in this present life, therefore in an other.  
His Truth also is concerned in it, it's the promise made 
Arg. 14.  unto the Fathers, Acts 26. 6, 7, 8.  
Besides, Christ is Lord both of quick and dead, Rom. 
Arg. 15.  14. 9 the body sure comes under his government, and belongs to his Dominion; And will this Prince suffer these for ever to be lost in the grave?  
Also the names given unto death will afford us somewhat 
Arg. 16.  for our satisfaction in this point; It's called a Sleep, and this imports an awakening; a lying down, which presupposeth a rising up again, Job 14. 12. a Change; and therefore it is not the utter annihilation or perishing of the Creature. 
job 14. 14.   
And as for the Saints, such is their Relation to God 
Arg. 17.  and Christ in Covenant; they are his Workmanship, Spouse, Building, Body, Temples, Friends; and can we in reason imagine they shall be so forgotten of him as to remain for ever in the dust? These Relations engage him to raise them up again; and the same Spirit that raised Christ, dwells in them, and becomes an assurance of their Resurrection; Rom. 8. 11. Therefore saith Job, speaking of the Resurrection, Chap. 14. 15. Thou shalt call, and I will answer thee: Thou wilt have a desire to the work of thine hands; and God saith Ice. 26. 19 Thy dead men shall live, my dead body shall they arise; so some read the words, they are his body though dead, dead in the grave, but alive to him in Covenant: Upon this very ground the postle expects a Resurrection, 1 Cor. 6. 13, 14. The Body is for the Lord, and the Lord for the Body; What then? And God hath both raised up the Lord, and will also raise up us by his own Power. They are given unto Christ, and shall not be lost, but raised up by him, John 6. 39 This is his Father's Will; and Christ is so obedient a Son, he can omit nothing, but readily sulsus all his pleasure. And so sure are the Saints of being raised up, that they are said to be raised up already in Christ; and hath raised us up together, Eph. 2. 6. this Henoch's translation, Heb. 11. 5. Eliah's taking up into heaven, 2 Kings 2. 11. Jonah's delivery from the Whale's belly, Jonah, 2. 10. the rising of particular men before, with, and after Christ; and both the Sacraments confirm, and the Spirit inwardly seals; this the Patriarcks believed, why else do they 
Heb. 11. 13.  confess themselves strangers and Pilgrims?  
I hope by this time you are so fully satisfied in this point, that nothing more is necessary to be added for your establishment, who are not engaged to your own wills, or given up to a spirit of slumber, but are willing to submit to the evidence of Scripture, and to have your Judgements rectified, and opinions tried by that sacred rule; what hath been spoken doth sufficiently demonstrate the infallibility of our Position. Yet that the madness of gainsayers may be more manifest, and their mouths altogether stopped, we shall subjoin the testimony and consent of Christians, Jews, Mahometans, and Heathens, acknowledging for substance what hath been by us asserted.  
That this was the Faith of all the Orthodox Church since Christ's time, is no difficult undertaking; those who are acquainted in any measure with the ancient records, and modern Writings of those who have either as Historians reported the state of the Church, or as Champions maintained her cause, cannot be ignorant of this thing; that in all Ages since Christ it hath been a received and unquestionable principle among those who professed themselves Christians, except some few, whose abominable and blasphemous doctrines, and beastly practices, have justly branded them for brutish Heretics. In testimony hereof, the Decrees and Creeds of Counsels, Symbols and Apologies of particular men, the Church's Champions in several Ages; Solemnities and Ceremonies at the Funerals of the dead might be produced; but we pass these by, as of parties in this matter.  
That it was the belief of the Jews, both ancient and modern, you may sce in Galatinus de Arcanis Catholicae 
lib. 12. c. 2.  Veritatis ᵗ, and Menasseh Ben Israel his book de Resurrectione Mortuorum; the Pharisees believed a Resurrection, Acts 23. 8. In the corrupt times before Christ, they took an Oath of the high Priest, when he entered into the Holiest of all, lest he should incline to the Sadduces 
u Cunaeus de Republics Jud. , the form whereof was this; We adjure thee by him who caused his Name to dwell in this House, that thou change not any thing of that we shall say to thee. Many corruptions and superstitions indeed were mingled with it; it is sufficient for our purpose they believed the main. In the times of corruption and apostasy they desired to be buried in their clothes, as Monasseh Ben Isracl testifies in the Treatise aforesaid; and he among others, instanceth in R. Irmihah, he said, Cloth me in a pure and white garment, put on my Stockings, and my Shoes, and give me my staff in my hand, that when God calls, I may be ready and prepared. It is the thirteenth Article of their Creed, composed by R. Moses Ben Maimon, who died Anno Mundi 496 
x Buxtorf Synagog. Jud. c. 1.  after the Jews usual acount and Anno Domini 1104. Hence I suppose they had so many Solemnities about the Dead, Funeral Rites and Customs, Washing, Embalming 
* Weems Jud. Law. l. 1 c. 44. Ezek. 24. 17. , Laying the Body in a Bed of Spices, and burning sweet Odours over it *, Feasts 
Drusius in Ecclesiasticum, c. 30. v 25.  setting Meat upon the Graves of the Dead *; the Burial ended, they comforted the Living after this manner; Sat Consolatio tua in Coelis; and afterwards repeated that of Isaiah 25. 8. He will swallow up death in victory, and the Lord will wipe away tears from off all faces: and Psal. 72. 16. They of the City shall flourish like grass of the earth: They writ upon the Tombs Sit Anima ejus in fasciculo vitae, cum caeteris justis, Amen, Amen, Selah; and called the Churchyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of the Living, because there they are living to the Lord 
y Weeins Jud. Law, l. 1. c. 44. : and Abraham confesseth himself a stranger in the land of Canaan, Gen. 23. 4. declaring thereby, he sought another and a better Country, where God had prepared for him a City; Heb. 11. 13, 14, 16. And having sojourned sixty years in these lands, he never purchased foot of Inheritance Acts 7. 5. till now for his dead, nor for any, though many belike died in his house, but for Sarah; as the former testified his faith, abiding there as in a strange Country, Heb. 11. 9 So this purchase of a grave showeth the like for a general Resurrection of the dead 
z Ainsworth on Gen. 23. 4. ; what the faith of Job, Moses, David, and other Patriarches was we have showed before in proof of the point.  
And this also doth Mahomet and his Worshippers acknowledge, and therefore use great Ceremonies about the dead, praying for them, and saying, God can easily raise men up again, who first created them of nothing: and in hope hereof they are encouraged to do many good works, and courageously hazard, and cheerfully lose their lives in defence of their Religion.  
Lastly, this also is assented unto by Heathers; we shall name some of many; Zoroastres held all should return to life 
a Lod. Vives ex Theopomp. , Democritus 
b Plin. Hist. l. 7. c. 55. , Plato 
c Est certe o Coebes' maxim omnium ut mihi videtur, ex mortuis reviviscentes homines fiunt; mortuorum supersunt animae, atque bonis melius est malis vero peius, in Phoedone. , Chrysippus 
d Lactantius Instit. l. 7. c. 23. , Seneca 
e Desinunt ista, non pereunt, etiam mors quam pertimescimus ac recusamus intermittit vitam non eripit, veniet iterum qui nos in luce reponet dies, aequo animo debet rediturus exire. Epist. 36. ad Lucilium. , Valerius Flaccus 
f Patet olli Janua Lethi: Atque iterum remeare licet: Comes 〈…〉 Additur & pariter terros at a; square 〈◊〉, , Virgilius 
g O Pater anne aliquas ad coe 'em hinc ire putandum est Sublimes animas, iterumque ad tarda reverti Corpora? quae lucis miseris tam dira Cupido? , Claudianus 
h Quos ubi per varios annos per mille figuras Egit Lethaeo purgatos flumine tandem Rursus ad humanae revocant primordia formae. , Phocylides 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , were of the like persuasion, and many passages there are in the Sibyls to this purpose 
k Lactant. Instit. l. 7. c. 24. .  
Where the Heathens lighted their candle, we will not now inquire, being little to our purpose; it sufficeth they had so much light in their great darkness, to make a discovery of this hidden Mystery. Mahomet doubtless had it from the Scriptures; as also the Jews, for unto them were committed the Oracles of God. Thus have we the consent of Adversaries, and those very ancient (some of them) to confirm our Faith in this Article. This I urge not as a ground of our Belief, but as an evidence of the Antiquity of this Doctrine, and the entertainment it hath had, and now hath with the enemies of our Religion; that it may not be objected to us as a novel opinion, and in the judgement of wise and rational men, impossible of improbable.  
Having proved this point, we now address ourselves to a further explication of it; and first of the subject or matter thereof: As all shall rise, so in the very same numerical body that dies 
l Aquileiensis Ecclesia in symbolo dicebat credo Resurrectionem carnis hutus. Vossij Thes. Theol. de Resur. carnis. ; the same for substance, figure, form, members, lincaments: To prevent mistakes herein, we must so conceive this Identity of the body which is raised, with that which dies; hat it doth not import the raising of all the same matter, and restoring to the very same condition it had before the same numerical body in divers ages and times, admits of great variety; it is otherwise in childhood, than youth; middle age, then old age; otherwise in health then sickness; and when there is an integrity of all members, then when the same is maimed; nor doth all the same matter continue from first to last, from a man's birth to his death; but some part is by hunger and other ways wasted, and supply made by nutrition; no, nor is there the same quantity in respect of extension of the matter, but sometimes augmentation▪ other some diminution; not the same stature in Infancy as afterward; yea, the complexion is mutable, the external feature, and internal temper changed, and yet we hold the body to be the same; because there is remaining of the Original matter to the end of a man's days; notwithstanding the flux and reflux of the matter in part; the same humane shape and feature, sufficiently to distinguish him from other creatures; and when any part is exhausted, there is a present supply, suitable unto the former: So that the Identity of our bodies at the Resurrection, with these we now have, doth not necessarily enforce a restitution of all that matter of which our bodies here have been constituted; 〈◊〉 nor the same state and condition in all respects, but so far as is proper and peculiar to us, numerically to distinguish us from other men. That thus the same body shall rise, is evident; for otherwise it were not a Resurrection, but transformation, or changing from one to another, or a Creation and production of new ones not a raising of the old: Besides Immortality incorruptibility, power glory, spirituality, are promised to this very body; He that raised up Christ from the dead, shall quicken your mortal body, Rom. 8. 11. And this corruptible must put on incorruption, and this mortal must put on immortality, 1 Cor. 15. 53 
m In duere incorruptionem, quantitativam & eandem numero essentiam, digito▪ demonstrans, magis enim expresse non poterat loqui nisi cutem suam manibus te●eret 〈◊〉. . All that are in the graves shall hear his voice, and shall come forth, Joh. 5. 28, 29. And again, the same body that overcoms, shall wear the Crown; the same that suffers, shall reign with Christ; the same that sins, shall be punished; and not others for them: Every one shall receive the things done in his body, according to that he hath done, 2 Cor. 5. 10. And those that shall be found alive when Christ comes, shall be changed only, not have other bodies given them; and it's not likely they shall have this pre-eminence above the dead.  
That of Phil. 3. 21. affords several Arguments for proof hereof. He shall change, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall change the fashion of our bodies: not the substance, 
1 Cor. 7. 31.  forms, members, lineaments: The fashion of the world passeth away, not the substance, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure or fashion of the world: Again, he shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our vile body; it is in respect of its vile and miserable condition by reason of sin; it notes the state of our body now, and what they shall be; our body is the same as before the fall, for substance, but not for condition; it's an humbled and vile body now, but thus it shall not remain. And it shall be made like to the glorious body of Christ; that was the same for substance, form, though not for quality and state, as we proved before; and is clear from Joh. 2. 19 Destroy this Temple, and in three days I will raise it up. In short, those reasons which we before urged in proof of the Resurrection, prove the raising of the same body.  
As for those parts and members of the body, as heart, head, etc. which are necessarily required to fit it for conjunction with the rational soul, neither just nor unjust shall want them; the matter shall be organised and fashioned into such members; for otherwise they could not be men, and so not indeed raised.  
Secondly, as for those integral parts of man, which are not absolutely necessary, but only for his further perfection; as fingers, toes, arms, feet, etc. It is plain that the just shall not want any one of them; it will not stand with a state of perfection to be defective in any member, therefore lost members shall be restored to the Saints in glory: And because the unjust have offended God in all their members, making them the instruments of unrighteousness; it is probable therefore they shall not rise without any of them they formerly had▪ though they wanted them at the dissolution. As for those members which they never had, why they should be restored, I see no cause; but as the Elect shall not be wanting in any thing that conduceth to happiness and glory: so to the wicked nothing shall be added which may diminish their misery and infamy; only the blind are to be restored, that they may see him whom they have pierced, and behold their Judge; and the deaf, that they may hear him to their terror.  
And whereas there are some things pertaining to the nature of man in respect of his present state, and according to the common and ordinary course of Nature, as humours, seed, milk, etc. We suppose that both shall have those things that are recessary, in the number of which, we do not comprehend superfluous or excrementitious humours, or those which are of Nature intended for generation; as seed, or nutrition of another, as milk, of which there shall be no use; of those things which humane nature cannot here want, as blood, I conceive this shall be restored also; yet to some this seems rather agreeing to a natural than a Spiritual body: And although some members are of no use in the Resurrection, yet for as much as of the Organical members there is a double relation, the first of matter to the form, so their end is the perfecting and adorning the body or of an Organ to an active Principle; so the end is operation, though there be no need of some members as to operation; yet in respect of ornament and perfection of the body, they are not in vain, or superfluous, but necessary in the Resurrection; so that though there be no use, yet there shall be distinction of the Sex.  
As to the quantity and stature of the body, some conceive all shall arise at the same stature to which they should have come, and beyond which they should not have gone, if Nature had not erred; but this we shall not assert, or undertake to determine.  
The bodies of the unjust shall be made immortal and incorruptible, but passable: they shall receive their bodies, not for Ornament, but torment; for they must be tormented, and suffer the wrath of the Almighty for ever and ever; therefore it is necessary they should die no more, but remain for ever without natural helps, that they may be punished without intermission.  
The Saints shall be raised to a perfect and glorious estate, they shall be like Christ's glorious body, Phil. 3. 21. and like the Angels of God, Mat. 22. 30.  
1. In Immortality, Neither shall they die any more. Luke 20. 36. This mortal must put on immortality. 1 Cor. 15. 5●. And we groan, that mortality might be swallowed up of life. 2 Cor. 5. 4. And death is said to be swallowed up in victory, 1 Cor. 15. 54. So that there shall be no more death, Apoc. 21. 4. Death itself being cast into the lake of fire, Apoc. 20. 14. Others raised before Christ, and some after by the Apostles, died again; but to these shall be no dying, for such was Christ's life; Christ being raised from the dead, dyeth no more, death hath no more dominion over him, Rom. 6. 9  
Our life shall be parallel to eternity; the body before the Fall was immortal, therefore did God place in Paradise the Tree of Life, as a Sacrament of that immortality he should have enjoyed in his innocent state: The long life of Adam and the Fathers, was the Relics of that immortality man had before the Fall. And this is the state of the holy Angels, their days are the days of Eternity. God is immortal by Nature; thus he only hath immortality, 1 Tim. 6. 16. The Angels and souls of men by Creation; Adam's body by condition, if he broke not Covenant with his Maker, ours hereafter by special grace in the Resurrection; for the cause removed, the effect must cease; sin is taken away, therefore death also in due time must be removed; the Gild of sin is taken away in Justification, the Reign of it in Conversion, the Acting of it in Death, the last Effect in the Resurrection. Adam before the Fall was Potentially mortal, as the effect proves; he should have been immortal, if he had kept the conditions of the Covenant; those that are raised, shall be so confirmed that they cannot die; for they shall not be in a capacity of sinning which brings death; they have not this immortality upon such terms as Adam had.  
2. In Incorruptibility, and Impassibility, they shall not suffer any thing that can hurt, afflict, or impair them; It is 
1 Cor. 11. 43. 52. 53. 〈◊〉  sown in corruption, it is raised in incorruption. The dead shall be raised incorruptible: this corruptible must put on incorruption. Now our bodies by hunger, thirst, diseases, labcur, grief, etc. are wasted every day, and at last wholly corrupted in our dissolution; but after the Resurrection they shall continue in the same state. The Manna which by man could not be kept one day without putrefaction, by the Divine power was preserved in the golden Pot for many ages; Egyptians by embalming bodies, kept them from corruption many hundred years; and why may not an immortal body be kept from corruption by an Omnipotent God? And thus also shall the Saints be as the Angels.  
3. In Power, It is sown in weakness, it is raised in 
1 Cor. 15. 43.  Power: Here it is weak and sickly, than it shall be strong, vigorous, and healthy; the strength of Samson and other mighty men in a fallen state, show what adam's was by Creation, and what 〈◊〉 shall be in the Resurrection; for this is a restauration of what we lost, and of further perfection. The powerfulness of the body in the Resurrection comprehends,  
1. Activeness in the execution of all those actions which are suitable to it; our bodies now are impotent, and so indisposed to perform all those actions that belong to them, and unserviceable to the soul; yet when this great change shall come, they shall be made able to act perfectly; they shall be observant of, and subservient to the souls desires; and whereas now their gravity doth hinder their motion upward, they shall then like Eagles, mount up into the Air, and convey themselves whither they please, for they shall be filled with the Spirit: An Egg cannot mount upward while it is without life, but when it is quickened and filled with spirits, it moveth, and mounteth on high. A Bird is an heavy body, yet by her wings she can raise herself from the earth, and fly swiftly in the Ayr. Iron may be so form by Art, that it shall not sink, but swim upon the water; and why should this motion of our bodies after the Resurrection be thought incredible? Christ's body could move upward, for it ascended into Heaven, and ours shall be like it; when he comes, we shall be caught up to meet the Lord in the Ayr. 1 Thes. 4. 17.  
2. Nimbleness, Strength puts Agility into bodies, makes them more quick in motion; Asahel was swift as a 
2 Sam. 2.  Roe: Our bodies must be more perfect, being conformed to Christ, who was so quick in motion, that he vanished out of sight, when he had showed himself to his Disciples. 
Luke 24. 31.   
3. Unweariedness, now we are soon tired with action by reason of weakness, but then we shall be so strong and lively, that we shall be unwearied in all our actions and motions.  
4. In Glory, It is sown in dishonour, it is raised in glory: Which glory stands in the integrity, beauty, and 
1 Cor. 15. 43.  splendour of all members; they shall be raised perfect, having no deformity, through defect of convenient members, or congruous quantity, or through accession of some member or part, inconvenient or disproportioned in situation, or uncomliness in any kind whatsoever; the body which is now foul, filthy, without beauty, or splendour, shall be made lightsome, clear, and shining, clothed with heavenly glory and Divine light. When Christ was transfigured on mount Tabor, his Face did shine as the Sun, and his raiment was white as the light. Mat. 17. 2. It may well be supposed, it hath no less, but rather greater beauty now, since high is entered into his glory; for some reasons this glory might be vailed before his Ascension, but the Apostle is plain for his glorious state now, and ours in conformity thereto: Who shall change our vile bodies, that it may be fashioned like unto his glorious body, Phil. 3. 21. and we shall be like him. 1 Joh. 3. 2. The glory of his transfiguration was a fore runner, not of his own only, but of our glory also in heaven; the same it was for Essence with what he had afterward, though, different in circumstance and degrees; that only for a season, but this for ever; that transient, this permanent; 
Psal. 45.  Christ in the flesh was fairer than the sons of men in his low estate, white and ruddy, the chief of ten thousand: Cant. 5. And is he not beautiful, being highly exalted at the right hand of God? This beauty is made up of the integrity of his body in respect of the number, order, and perfection of his members, and proportion in colour, and exceeding brightness, and heavenly splendour; and such shall be our glory and beauty of our bodies in the world to come; now we have blemishes, but then we shall have none; yea, not only our imperfections shall be done away, but a new beauty conferred on us. In all Israel there was none to be so much praised as Absolom for his beauty. From the sole of his foot, even to the Crown of his head, there was no blemish in him: 2 Sam. 14. 25. Of the Nazarites 'tis said, they were purer than Snow, they were whiter than Milk they were more ruddy in body than Rubies. Lam. 4. 7. Moses face shone so, that he put on a Veil when he spoke to the people; and of Stephen 'tis said, they that sat in the Council, looking steadfastly on him, saw his face, as it had been the face of an Angel. Acts 6. 25. All that glory I conceive no glory, in comparison of this at the Resurrection; When they that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the Stars for ever and ever. Dan. 12. 2. And the Righteous shine forth as the Sun in the Kingdom of the Father. Mat. 13. 43. We shall all have the same glory for Essence, but not 〈◊〉 degrees; but as there is one glory of the Sun, another glory of the Moon, and another glory of the Stars, and one Star differeth from another Star in glory, so also is the Resurrection of the dead. 1 Cor. 15. 41, 42. All Stars are not of one magnitude, nor all Saints the same in glory; all shall be fair, pure, clear, beautiful, and delightful to behold, having all members of a comely proportion, and amiable colour, and shining in glory; no deformity by defect, redundancy or disproportion in any part, in respect of matter or colour.  
5. Spirituality; It is sown a natural body, it is raised a Spiritual body: 1 Cor 15. 44. not for substance, but qualities, conditions, and gifts of the Spirit, being by the Divine power sustained and acted immediately.  
1. Whereas now it is supported by natural helps, Food, Physic, Fire, Clothing, etc. then God shall be all these to the body; They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat, Rev. 7. 16. For the Lamb which is in the midst of the Throne shall feed them, and shall lead them to living Fountains of water. v. 17. Moses, Elijah, and Christ were preserved forty days without food on earth, why should not our bodies be preserved thus without means for ever in heaven?  
2. It shall be under the guidance, conduct and command of the Spirit, immediately in all its motions and actions; here the soul immediately caries and commands the body, but there the Spirit of God both soul and body where it listeth, and acts as it pleaseth without difficulty or weariness; they shall wholly give up themselves to the command of the Spirit.  
We now proceed to the efficient cause of this great work; and that can be no other than God. It's a miraculous work, and a new Creation; and so above the power of Nature to effect; and proper to God, who is the Author of Nature. The ancient Rabbins said, There be three 
〈◊〉 Menass. Ben Israel, de resur. 〈◊〉. 2. c. 1.  Keys in the hand of the blossed God, which are not committed to any Legate; the Womb, the Rain, and the Resurrection of the Dead; that is, He maketh the barren to Bear, causeth the Rain, and raiseth the Dead. This is that Dew in Isa. 26. 19 Thy Dew is as the dew of Herbs, or as the dew of light, the morning dow, which refresheth, recreates grass and the herbs, and causeth them to flourish; thy Dew, the Divine Power by which thy dead shall be quickened and revived, is as the Dew that falleth on the Herbs; it shall so raise them, as the Herbs that are decayed and withered, are raised up by the morning Dew; and comfortable heat and influence of the Sun. God who quickeneth the Dead, as Rom. 4. 17. Who quickeneth all things, 1 Tim. 6. 13. Which raiseth the Dead, 〈◊〉 Cor. 1. 9 it is an Act common to all the three Persons, Father, Son, and Spirit; The Father raiseth up the dead, and quickeneth them; John 5. 21. and the Spirit, Rom. 8. 11. The Son, John 5. 21. Even so the Son quickeneth whom he will: Therefore Christ promiseth it, I will raise him up at the last day, John 6. 40. 44, 54. and John 11. 25. I am the Resurrection, and the Life: How is that? Not Formally, but Causally; I am the Cause of the Resurrection and Life that any man hath; None rise or live but by me. This from Christ's mouth the Apostles preached and believed, knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus; 2 Cor. 4. 14. Thus in Jerusalem they taught the People, and preached through Jesus the Resurrection of the Dead: And also at Athens, Paul preached Jesus, and the Resurrection; Chap. 17. 18. And thus doth he answer the first Adam; As in Adam all die, so in Christ shall all be made alive; 1 Cor. 15. 22. All good and bad by his Power, for he hath the Keys of Hell and Death; Apoc. 1. 18. He hath Power as God, and Commission from God (as man) to raise the Dead: This he doth by virtue of his Office, all Judgement being committed to him as the son of man. Therefore Raising the Dead, and Judging them being raised, are put together, John 5. 21, 22, 27. He shall at the last day by his voice awaken all that are a sleep in the dust; They that are in the grave shall hear his voice; John 5. 28. As the natural Voice raiseth him that sleepeth, so the Voice of Christ raiseth the Dead; it is likely that shall be a real and articulate voice, namely, such a one as shall sound out some such sentence as this, Arise ye dead, and come to Judgement.  
But in an especial manner Christ is the cause of the Saints resurrection, as he is their Head; First, He is an effective principle of rising to all his Members, therefore called the Beginning, the Firstborn of the Dead, Col. 1. 18. The first Fruits of them that slept, 1 Cor. 15. 20. and a quickening Spirit, 1 Cor. 15. 45. The power by which we are raised, is with Christ per modum redundantiae, it abounds in him, even to overflowing; there is not only a sufficiency of power for his own rising, but a redundancy for ours also: All things tending to our salvation are in his hands, he is entrusted with power for our good, as in other things, so in this, the raising of our bodies: He hath not life for his own person alone, but treasures of life for every member; as he hath life in himself, so it is communicated to all his members. We have it from him by way of Influence; Christ, God-man, raiseth us; the power not humane, but divine; the same by which his own body was raised; yet his Humanity concurring thus far, the Deity not raising us without the Will and consent of the humanity: Yea, as man, he desires, purposeth, promiseth the raising of our bodies.  
Secondly, He is the meritorious cause, he hath purchased life for his, and redeemed them from death by a price, taken away sin the cause of death, satisfied divine Justice, and so procured full and complete Redemption for them; He was delivered for our offences, and was raised again for our Justification, Rom. 4. 25. and if we be justified, than we shall also be glorified.  
3. He is the exemplary cause; we shall be conformed to him in this also. He was raised, as a pattern and example to all his Members, holding forth the manner of their resurrection in his; Who shall change our vile body, that it may be fashioned like unto his glorious body, Phil. 3. 21. the Resurrection that he shown in himself, he hath promised to us.  
The Final cause or end of the Resurrection, the glory of God in the patefaction of his Godhead, Truth, Mercy, Justice, Power, Wisdom, and Providence; that the whole man may be judged before the Tribunal of God, and all men receive according to their works, 2 Cor. 5. 10. that as soul and body have served God, or sinned together, so they may be rewarded or punished together; that the Saints with Christ their Head, may both in soul and body be for ever blessed in heaven, and the wicked with Satan their head, be eternally tormented in hell. Although all rise, yet is there a different end and issue of their resurrection; to some it is a resurrection to life and glory, who are therefore called the children of the resurrection, Luke 20. 36. to others a resurrection to death, shame, and condemnation, Dan. 12. 2, 3. John 5. 28, 29. therefore were the Saints buried together, and strangers apart, because they expected a better resurrection.  
But when shall these things be?  
In the end of the world, Mat. 13. 39, 40. at the last day, John 6. 39, 40, 44, 54. When Christ shall deliver up his Kingdom to the Father, and put down all rule authority, and power, 1 Cor. 15. 23, 24.  
Now that we may leave no way unattempted which may conduce to the clearing of this truth, silencing of contradictors, and satisfying of the scrupulous, we shall in the next place examine and make answer to what is usually pleaded against it; and I trust you will in conclusion plainly perceive (the most ponderous Arguments and Doubts being laid in the balance) will be found wanting, and of no weight at all, but lighter than vanity. All that can be urged is against to the possibility of the thing in respect of the power of that cause which must effect it, or probability and infallibility thereof in respect of his Will. In short, it is conceived difficult to be done, and in some men's fancies never promised.  
It is supposed contrary to sense or reason, because of the 
Objection,  dissipation of our bodies, which are resolved into Elements, and are so mingled with them and other bodies, that it seems a thing impossible they should be drawn out and severed from them.  
To this we reply, The things which are impossible with 
Solution,  men, are possible with God; Luke 18. 27. Is any thing too hard for the Lord? Gen. 18. 14. The question should thus be resolved, there is not any thing too hard for the Lord, that is, which doth not in itself imply a contradiction, or in him denote imperfection; we must not judge of the power of God by what we see in the creature, nor limit it to what we find in ourselves; Canst thou by searching find out God? Canst thou find out the Almighty to perfection? Job 11. 7. This then being presupposed, we make not Nature, but the God of Nature the worker of this great miracle; why should it seem either strange or impossible? Sense and Reason is but a crooked line to measure his power, and too short to sound his Almightiness; though it may seem above, yet it is not contrary to Reason; the most can be said, it exceeds the reach of mere sense, it can with no sense be affirmed repugnant to it, For God is able to raise the dead, Heb. 11. 19 It denotes not imperfection in him to do it, nor doth it in itself involve any repugnancy why it cannot be done; God is able of stones to raise up children unto Abraham, Mat. 3. 8. and why not the same body out of the dust and animate it by the same soul by which it was formerly enlivened. Again, where the same numerical principles (Matter and Form) of the thing or Person corrupted remain, and the same Agent who did first put them together, continueth in the same power state and condition; what can hinder why they cannot be united and restored again to the same state wherein they were before separation? The Agent remains, God changeth not, and his Arm is not shortened. And that the Form, the soul remains, is clear from Matth. 10. 28. and Judas 7. As for the Matter, that remains also. The first Matter is held by Philosophers, ingenerable and incorruptible; 
Arist. Phys. l. 1. ad finem.  and the bones and flesh of our bodies (though resolved into elements) is not annihilated, but remains still, and hath a being in the world; the place whereof is not hid to God, but naked and open before him.  
Add hereunto the natural inclination and propensity of the soul to be united to the body, it being the form thereof, cannot but have a disposition to be conjoined with it, sigh it is imperfect and incomplete in a state of separation: though this cannot be effected by any Natural power, yet it exceeds not the power of an Infinite Agent. God being the Author and Lord of Nature, can according to his pleasure intent, extend, contract, and change Nature, and so recall the dead to life 
p Idoneus est reficere qui fecit. Tertul. Quare miramur? quare non credimus? Deus est qui fecit, considera cuthorem & tolle dubitationem. August. ; Therefore the doctrine of the Resurrection is not of that sort of Contradictories.  
Besides, it may be more rationally concluded, and more easily believed, that a Subject can again receive that influx of God which once it had, then that which it never had; A Firebrand once lighted and quenched, is more apt to be inflamed; and why should we think it a more difficult work to reunite soul and body, then at first to unite them. Rabbi Am answered after this manner to a certain Epicure; A King commanded his servant to build him a Tower, where there was neither water nor earth, they obeyed; and built it; in process of time, this Tower came to nine the King bids them go and build him a Tower: in a certain place where there was water and earth; they reply, it is above their ability to raise such a Fabric; the King answers, if you could erect a Tower in that place where there was neither water nor earth, how much more in this where they both abound 
q Menasseh Beaumont Israel, de Resurrect mortuorum l. 1. c. 4. Cur gentes des qui mortuos exciteturum se promises, non credant? quasi 〈◊〉 fieri non possit, cum homo insit potestate in Element is, quemadmedum ●ute cum crearetur, sic etiam nunc cum iterum creature. Justin Martyr Apolog. .  
When both these Principles were not, he gave us a being; how much more can he unite them, when they are dissolved? this building when it is fallen down, he can as easily repair, as raise it when it was not; It is more incredible, that when we are not in the body, of so small a quantity of seed, bones, nerves, and flesh, in such a Figure as we see, should be form and fashioned; and yet doth not this come to pass every day? And how many other wonders do we see in Nature every day? Wonder they would be thought, were they not so common; and incredible to some, were they not seen, but reported only: Experience proves it true, and we doubt not; the Loadstone draws Iron, and the Needle points to the North-pole, though reason dictates no such thing; because we apprehend it by sense, and see it with out eyes, we think it no delusion. Some say the Sea-fish Echinus although she be taken and torn in pieces, yet if the pieces be taken and thrown into the Sea, you may perceive them come together by little and little. But that is most memorable which is written of the Phoenix, that which growing 
〈◊〉 Pliny l. 11. c. 36.  old, comes into Egypt, and there (not in the desert, but open City) with Cassia and other materials, builds her a nest, fills it with Odours, in which she dies and putrifies; of whose putrified flesh a Worm is generated, and this form into a Bird 
t Cyril Heir. sol. Catech. 18.  or as others report, by the beams of the Sun her nest is set on fire, and she burnt to ashes; out of which arises another Phoenix; of her Cyril 
u Admiranda quidem avis est Phoenix, sed avis tamen irra tionalis, neque unquam volans per aerem psallebat deo, neque scit quis sit unigenitus dei filius; ergo animanti quidem irrationali, & non cognoscenti factorem suum Resurrectio donatur? nobis vero glorificantibus Deum, & mandata ejus custodientibus eadem non dabitur? Catech. 18. , Clemens, Tertullian, Ambrose and other Fathers write, proving thence the resurrection: of her also Solinus, Tacitus, Pliny and other Naturalists and Historians speak: Dion reports that this Bird was seen towards the latter end of Tiberius' Empire 
w Chron. Cari●●● p. 203. .  
But because this may be supposed a Fable, let us take into consideration some of those miraculous changes which are in Scripture upon record: Moses rod turned into a Serpent, Aaron's budding, Bitter waters made sweet, water turned into Wine, yea, and many dead raised; some in the old Testament of whom, Heb. 11. 35. Son of the widow of Zarephath, 1 Kin. 18. And of the Shunamite, 2 Kin. 4. 32. A dead man laid by Elisha's body, 2 Kin. 13. 21. More in the New: Jairus daughter, Mat. 9 25. The son of the widow of Naim, Luk, 7. 15. La zarus, joh. 11. 43, 44, and 12. 1. 9 17. Tabytha, Ast 9 40. Euticus, Act. 20. 9, 10, 11. Many at Christ's Resurrection, Mat. 27. 52, 53.  
That which hath been already done, what hinders but that it may be done again? God foreseeing the incredulity of men, hath afforded them so many examples that they might believe: You see its plainly written in the book of Scripture, and as much (though not the same) you may every day read in the book of nature; the vicissitude of things declare it possible, Dies moritur in noctem, & rursus cum suo cultu universo orbi revivissit saith Tertullian 
x l. de Resur. 〈◊〉. : Do we not see the day to die at night, and arise as it were to a new life the next morning; the Sun having withdrawn himself for a season, appears again, as a Bridegroom coming out of his chamber; and rejoiceth as a strong man to run his race; Trees, and Plants, which in Winter are dead, and withered, in Spring revive: Swallows, Worms, and Flies, by the Winter could cast into a dead sleep, are by the Summer's heat awakened: But these cease not to be, only for a time suspend their acting; and are raised, not from death, but sleep; what is this to man's Resurrection? We have resemblances of this also; how is the Silkworm and the Be generated? Is the Worm made lively of a dead carcase, a Bird form and fashioned with flesh wings, Veins, Bones, Feathers, and several parts from a moist Egg? And may not the same be done to the body of man? The seed which is cast into the earth dies, and afterward is quickened and springs up again; 1 Cor. 15. 36. It is sown naked, it rises clothed; it is sown single, riseth manifold: Why should it not be thought as possible, that man dying should live again 
y Qui granae seminum mortua, & putrefacta, vivificat per quae in ho seculo vivas, multo magis teipsum exsitabit ut vivas in aeternum: August. ?  
Nor can the resolution of his body into Elements, or their separation hinder: The Goldsmith by his Art can sunder divers Metals mingled together, the Alchemist out of one draw another; shall impotent man do such things, and the Omnipotent not be able to separate those Elements into which thy body is changed, from those with which it is mixed? what ever confusion or mixture there be in the world, in respect of us, there is none to God; all things are obvious to him, and distinguished by his wisdom: Why should the matter of our bodies turned to Air, Water, Earth, etc. lie hid to him, to whom the whole world is far less than a little Closet or narrow Chest to the wisest man? the World is his Treasury, Fire, Air, Earth, and Water so many rooms where the matter of our bodies is laid up; he knows right well how each part is disposed of, where it lies, and can bring it forth at his pleasure he can call out, can bring forth what over hath been devoured by Beasts, eaten by men, destroyed by fishes, consumed by fire, exhaled into air, converted into earth, resolved into water, and how ever afterward dispersed into this Universe: Neither is there any Den, Covert, Corner, Hole, or secret place, hidden from the knowledge, or beyond the Power of the Creator.  
Though this matter pass into a thousand bodies, one after another, as if a man be devoured by Beasts, they eaten by Men, those Men swallowed by Fishes, those Fishes again by Men; and these resolved into Air and other Elements; the matter of the first man is not in the dark, but in the light to him, how many changes soever there be, he can restore to him his own; the flesh of the dead which is made the flesh of another living man, is not so made his flesh, but that it may be restored unto the first owner to repair his body, in whom it first began to be humane flesh: But how shall the man eater be repaired? That in him which is exhausted by hunger, and exhaled into air, or any way lost or impaired, before his supply from another's flesh, is so laid up in God's Storehouse, (though mingled with the elements, or in other bodies) God can find it cut and will return it unto him, that he needs not that borrowed flesh for his supply; there is enough of his own in Gods keeping) to make him up a man, without being beholding to anorher for the least parcel of his body. We must not imagine, that whatsoever entereth into the body, is turned into the substanc of it; for part passeth away into the draught: Nor that all that is turned into the substance of the body, is permanent, and continueth with a man until the day of death, and so must rise again and become a part of the body at the day of judgement; but every man shall have so much of his own substance, as shall make his body perfect, though another man's flesh eaten by him be no part thereof. And now I suppose, it cannot be thought impossible that God should raise the dead, whether he will is the main question; the Libertines says no: And why I pray you is not this like to be done? Here 
Object.  the Devil is changed into an Angel of Light, and pleads Scripture, or rather wrists it to maintain an Heresy; Eccl. 3. 19 That which befalleth the sons of men, befalleth beasts, even one thing befalleth them; as the one dyeth, so dyeth the other; yea, they have all one breath, so that a man hath no pre-eminence above a beast: Beasts die, and rise not again, and therefore no Resurrection to be expected by the sons of men.  
These words import no more than a similitude, in some 
Sol.  things, not in all between a man and a beast; one thing befalleth them both, that is death, and in this, a man hath no pre-eminence above a beast, to be free from death; the accord is not in all things, is evident from v. 21. Who knoweth the Spirit of man that goeth upward, and the Spirit of the beast that goeth downward to the earth? They both die, but are not both alike in death; this than makes nothing against the Resurrection of the body, sigh it speaks not any thing of the state of men and beasts after death, but only affirms them both to be mortal.  
1 Cor. 15. 50. Now this I say Brethren, that flesh and blood 
Object.  cannot inherit the Kingdom of God: Therefore there can be no resurrection of the body consisting of flesh and blood.  
Whereas Paul affirms flesh and blood cannot inherit 
Sol.  the Kingdom of God, he means not our bodies simply, or according to their substance, consisting of flesh and blood, as if the nature of flesh and blood were to be abolished, and not to enter into the Kingdom of God in the Resurrection; but that which before he calls a natural body, v. 44, and which is Earthy, v. 48. conformed to the Image of the earthly, v. 29. that is our bodies, as we receive them from the first Adam, tainted with sin, and subject to infirmities; our bodies in weakness vileness, corruptibility, mortality, and as they now are, before they be changed, these cannot inherit the Kingdom of God; this verse is an exegesis or explication of the former, As we have borne the Image of the Earthy, we shall also bear the Image of the Heavenly. As we have been conformable to the first Adam in having natural bodies, so we shall be made like the second, in having Spiritual bodies: and this is necessary, because else we cannot inherit the Kingdom of God; we must be changed, not in substance, but quality; of natural, be made Spiritual; of earthy, Heavenly; of mortal, Immortal; of corruptible, Incorruptible; of dishonourable, Glorious; of weak, Powerful; of sinful, Holy; before we are capable of that Heavenly Kingdom, and Glorious state of the Saints after the Resurrection; and this is evident by what the Apostle adds in the close of this, and in other verses following; Neither doth corruption inherit Incorruption; and v. 51. We shall all be changed; and 52. The dead shall be raised incorruptible, and we shall be changed. and v. 53. This corruptible must put on incorruption, and this mortal, must put on Immortality: The old bodies shall remain, but clothed a new; the substance continue, but the qualities be changed; the same flesh and blood, but in a better condition.  
If the souls are now free and blessed denizens of Heaven, 
Object.  how is it likely they should descend again into these bodies, and be again captivated in them? Are not our bodies as weights, Plummets, and Shackles to the soul, hindering them in Divine contemplation, and Heavenly conversation?  
Our bodies are not naturally a burden, offence, or hindrance 
Sol.  to the Soul in the discharge of her duty, or exercise of her faculties, but by accident, as they are sinful, and subjected thereby to weakness and infirmities; all which shall be done away in the world to come.  
Our bodies are Elementary, wherein Earth and Water 
Object.  are predominant, and that makes them heavy; for which cause they are placed where weighty and heavy things are to be seated; and this heaviness of the body, must needs be an hindrance to the souls motion and action: Besides, Heaven is no place for such bodies, there is neither lightness nor heaviness, gravity, nor levity; then what shall our bodies do in Heaven, or how shall they there long continue?  
Let not Impotent man limit the Omnipotent; God who 
Sol.  made our bodies we now possess, thus qualified for our continuance in this world, can, and will make them suitable to the state and condition of that to come; he that made the Iron to swim,, and ballanceth the waters in the Clouds, who to prevent vacuity, causeth waters to mount upward, and Iron by the influence of the Loadstone to hang in the Air, who gave ability to the body of Christ after his Resurrection, to ascend into the Heavens can as well change the temper of our bodies, and make them fit for any place or motion, and to continue above the Elementary Region.  
From the proof and explication of this Mystery, we proproceed 
Use 1.  to a brief Application. What hath been said, serves first for refutation of those that deny or corrupt the Doctrine 
Refutation.  of the Resurrection of the body: The Philosophers misled by vain Philosophy, were for the most part ignorant of, and Adversaries to it 
a Et ut carnis Resurrectio negetur, de una omnium Philo sophorum Schola sumitur. Tertul. Praescrip: advers. Heret. ; So were the Sadduces 
b Mat. 22. 23. Acts 23. 8. ; the first after Christ among the Christians that denied it, was Simon Magus 
c Epiph. h. 21. ; some there were among the Corinthians unsound herein 
d 1 Cor. 15. ; as also Hymeneus and Philetus 
e 2 Tim. 2. 18. ; Basilides, Saturninus and many more are for this by Epiphanius, Augustine, and other Fathers, condemned for Heretics; many more might be named, were it necessary; I shall add only one pair more of this viperous brood, Coppin and Quintin, whom in latter times about the year 1525. the Devil stirred up in Brabant and Holland to oppugn this and other precious truths of God, the latter having abjured his Heresy, was for this and other notorious crimes, executed at Tourney in  Flanders 
f Gualther. Chronog. : And if the same body rise, than not an aerial and aetherial (as the Originists held,) nor (as Eutichius, Patriarch of Constantinople supposed) shall our bodies be impalpable, 
Greg. l. 14. c. 29. in Job.  and more subtle than the Wind and Air; neither can the soul pass out of one body into another in death; for either it must inform more bodies than one, or some bodies must be joined to other souls in the Resurrection: We forbear to mention any more Heresies or Heretics; in this point, the Church hath been continually pestered with them in all ages, so that it is no wonder, the grand Impostor hath in our times withdrawn so many from the simplicity of the Gospel.  
This should be as a Bridle to restrain from sin, and a 
Use 2. Exhortation.  spur to holiness and virtue: Herein (saith Paul) do I exercise 
Acts 24. 15.  myself, to have always a conscienco void of offence toward God and toward men; then shall be a Resurrection that men may be judged, and receive according to their deeds; what a madness thenis it for men to spend their days in vanity, as if no account were to be given? The Saints shall rise to glory, they shall be as the Angels, than what manner of men ought they to be, who expect such a Privilege, as to be the children of the Resurrection?  
And this should be an encouragement to suffer cheerfully for Christ, sigh we shall have our reward in the Resurrection of the just; this was the Martyr's comfort and confidence in their sufferings that they should obtain a better Resurrection 
g Heb. 11. 35. .  
In the mean time, we should with Job, earnestly long, and patiently wait for this glorious change 
h Job 14. 14. ; with Paul, strive to attain unto the Resurrection of the dead 
i Phil. 3. 11. ; that is, that state of perfection which doth accompany the Resurrection; we should groan to be clothed upon with our house from Heaven 
k 2 Cor. 5. 4. ; waiting for the Adoption, the Redemption of our body 
l Rom. 8. 25. .  
This also is a Fountain of Consolation to the Saints,  
1. In respect of death, we need not fear to die, because we hope to live again and in a far better condition; when we have put off our ordinary rags, we shall be clothed with royal Robes; when our houses of Clay are pulled down, we shall have a building raised of hewn stone; we leave a prison, to possess a Palace; our vile bodies shall be made glorious: In the grave we rest in our Chambers, and our dust is living to the Lord: And concerning them that are asleep, let us nor sorrow as them which have no hope 
m 〈◊〉 Thes. 4. , If ye love me (saith Christ) ye will rejoice, because I go to my Father 
n joh. 14. 28. : We should rejoice when our friends die, for they go to our Father.  
2. In respect of sin, which cleaves so fast unto, and so easily besets us here, that we have cause to cry out with Paul, O miserable man that I am, who shall deliver me from this body of death? In the resurrection we shall be perfect as the Angels.  
3. In respect of those manifold wants, necessities, and afflictions we are subject to in this life: in the resurrection all evils shall be removed, and all good things enjoyed, we shall be as the Angels of God, Jobs comfort was, That in his 
Job 19 26.  flesh he should see God; David's and Christ's upon a like ground, Thou wilt show me the path of life, the same was 
Psal. 16. 11.  the Martyr's consolation. Peter speaks of times of refreshing, 
Heb. 11. 35.  which are a Christians hope; and therefore we should not 
Acts 3. 19  faint in affliction nor be discouraged with difficulties which molest us in our Christian race: we shall have a time of refreshing at the appearing of the Lord Jesus Christ, to whom be glory and honour for ever and ever.  
Amen.   

A Conference between John Osborn Minister of the Gospel, and Richard Coppin, concerning the resurrection of the body.  Osb. 
JOb 19 25. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. 26. And though after my skin worms destroy this body, yet in my flesh shall I see God. 27. Whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me.  Cop. 
Job did not speak as rightly he should do, and that appears in chap. 42. where he comes to confess he spoke things he understood not, here he gives an answer to those words which he spoke in chap. 19  Osb. 
Whereas in your answer you affirm, out of ch. 42. that Job understood not what he spoke; My reply is this.  
1. Job saith not the things were false of which he here affirmeth he spoke but understood not, but that he understood them not, which he afterward expresseth thus, things too wonderful for me, which I knew not, which by any thing that yet appears by you alleged, cannot be drawn without violence and injury to the text unto any other sense then this, he had spoken things, which for the nature of them, were so high, that he could not understand them; he could not reach them, or comprehend them, there was more in them than his understanding could attain unto: this doth not import a contrariety between his words and those things he speaks of, but only a disproportion of his understanding to comprehend them. A man may speak of God and his ways as Job in this book doth, & truly; and in so doing he may say, as Job, I uttered things I understood not, things too wonderful for me, which I knew not. For who can find out the Almighty! how wonderful are his judgements, and his ways past finding out! So then the narrowness and shortness of Jobs understanding to comprehend the Latitude, and reach the height of those things which here he speaks of, doth no whit overthrow the truth of that he had spoken concerning them. So that whatsoever the things were that Job intends in this 42 chap. which he understood not, when he uttered them, You must prove he speaks falsely of them, which yet you have not done, nor can it with any good consequence be gathered from the words alleged.  
2. Though that were granted, and the words so taken, as by you they are urged, that he spoke what he knew not, and beside the truth, yet will not this serve your turn; he speaks indefinitely, that he uttered things he understood and knew not, but that all the things he spoke of were of that nature, and so falsely propunded by him, cannot be imagined, or affirmed with any pretence of reason; for then all that he spoke must be false, which I think you dare not adventure to maintain; and if you should, the very reading of his discourse, without Argument, would refute you: if then it be only some things he speaks of you must clear the relation of these words in ch. 42. 3. to those in ch. 19 of his Redeemer and Resurrection, or by better evidence of Scripture or reason then yet you have produced, prove these to be of that sort, or your silence would have been as argumentative as your allegation; and this you will hardly do, yea you must confess you cannot do it, if you do but examine, and acknowledge the testimony that God himself gives of Job, verse 7 of this chapter; Ye have not spoken of me the thing that is right, as my servant Job hath. If God's testimony deserve the pre-eminence (as doubtless it doth, as of one to whom all those things that were to Job so wonderful and unsearchable lay open and plainly discernible) you must then prove this of his Redeemer, and Resurrection by him after death, to be none of those speeches of his which are by God attested here to be right, or that all he spoke of God was false, or let that answer fall, as having uttered things you understand not, things too wonderful for you.  Cop. 
These words of God in commendation of Job, have reference to what Job saith in this 42 chapter, v. 3. 4, 5. specially v. 5, 6. I have heard of thee by the hearing of the ear, but now mine eye seethe thee; wherefore I abhor myself, and repent in dust and ashes. This is it the Lord commends Job for, as having spoken right concerning him.  Osb. 
This refers to other passages, for Job was set in opposition to his three friends, Job had discoursed with them, who are condemned by God as not having spoken right concerning him as Job, who is therefore commended; but they speak not in this chapter, but before; therefore this testimony doth relate to things before.  Cop. 
Job so rises that he knew not the time, Job being in ch. 19 under the first Covenant, in 42 under the new, speaking ch. 19 of his Resurrection, and seeing his Redeemer, his apprehension being dark he could not tell whether it was in the body or spirit.  Osb. 
Job speaketh not of Spirit, but of seeing God in his flesh, which Job waited not for, but till after his body had been destroyed with worms; and this Job calls the latter day.  Cop. 
Job spoke, that he should see God at the last general day, but he was carnal, and his words were accomplished in this life; for he afterwards sees him, he had a full sight of God as he expected, and says I have seen the Lord already. I have heard of thee by the hearing of the ear, but now mine eye seethe thee, and that was the last day to him. Job speaks, I have had thoughts that I shall see my redeemer at the latter day, but then Job was carnal; many souls will say, that, At the last day I shall see my Redeemer, as I have said myself.  Osb. 
Did Job conceive aright or not, when he saith, I shall see my Redeemer stand at the latter day upon the earth?  Cop. 
He was mistaken as was Martha; Martha understood the resurrection in one sense, Christ in another.  Osb. 
This you have not proved, nor how this sight of God which you say he had, was in his latter day.  
1. When as you say it is in this life, you have not produced any authority of Scripture to prove the latter day is so taken in respect of some latter part of the life of a man, but it is usually taken for the latter part of the time of the world's duration.  
2. If it be elsewhere so taken, it doth not appear so taken in these words of Job, nay the contrary rather, for Job is said to live one hundred and forty years after he had seen the Lord, and therefore▪ it cannot be his latter day in this life.  Cop. 
It was the latter day to him.  Osb. 
He speaks of such a latter day that should come after worms had destroyed his skin and his body, when his reins had been consumed within him; therefore this latter day could not be in his natural life.  Cop. 
Job so spoke of worms, that he should see God after worms had destroyed his body, before he knew the sight of God to be in this life; for he said it one way, but found it another. As I myself have thought, and as many other souls also. Now I appeal to the Consciences of some that are here present whether it be not so.  Osb. 
Other men's sayings or thoughts, prove not the truth of this; for men may mis-conceive of truth: but did Job conceive aright, or did he not?  Cop. 
He was mistaken, speaking things he understood not.  Osb. 
Doth every man mistake and speak falsely when he speaks of things he doth not understand? Job by God's testimony is said to speak aright of God, yet questionless such is the immensity and perfection of God, that he could not comprehend him in his understanding: besides, our understanding or not understanding things we speak of, doth not cause them so to be or not to be as we declare them: truth of what is spoken doth not depend on our conceptions, but on the proportion and congruity of the nature of those things, and our expressions of them. Then did Job speak truly or no?  Cop. 
That he shall see God was true but the place and the time was not true: he spoke not aright according to the time and place, only as to the thing, that he should see God was true, but that it should be after he had laid down his body, that was not true: and accordingly he did see him, but in his natural life before he died.  Osb. 
That the sight expected ch. 19 was accomplished before his death, you only affirm, without one reason or Scripture to demonstrate it; your bare assertion must be of no weight or consideration with me, so long as I have the text so plainly and fully speaking the contrary: let me hear what you can say to this, that Jobs sight of his Redeemer was not expected to be accomplished until his skin and bones were destroyed with worms. What say you to this?  Cop. 
Job spoke in relation to his seeing the Lord according to the Resurrection he then believed, which was in the body.  Osb. 
But how did Job see God after the destruction of the body, after the worms had eaten his body?  Cop. 
Job had it not revealed to him the manner how, nor the time when.  Osb. 
Worms had not destroyed his body, therefore this could not be in his life time, but after death.  Cop. 
Job did find this accomplished in his life time, because he saw God.  Osb. 
You say, but prove not: let us proceed to the next Scripture.  Dan. 12. 2. Many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and everlasting contempt. Osb. 
What say you to this Scripture? you cannot be ignorant that by sleep in Scripture frequently death is meant; and that it must be so interpreted here, appears by this, that those that are said to awake, are said to be in the dust of the earth; and as by sleeping we must understand their being dead, or continuing in the state of the dead; so by waking is meant quickening, rising to life.  Cop. 
By the dust is meant the earth of mankind, or ignorance, in which his joys and comforts lie hid and buried, from which he is said to rise, when these are manifested to him; his sleeping in the dust is a man's carnal ignorant state without the knowledge of God, or his joys and comforts, his awaking when he is changed, and God is made manifest, and appears in him.  Osb. 
It cannot be meant of rising out of a carnal state, or wherein a man's joys and comforts are buried; for some of those that are said here to awake, are said to awake to shame and everlasting contempt, which cannot be affirmed of those that awake out of their natural and carnal state, for they all awake to life everlasting.  Cop. 
It is meant of arising out of a carnal state, the earth of mankind or ignorance, without the manifestation of God; for so dust signifies.  Osb. 
First you must prove, that the dust of the earth any where in Scripture signifies such a state of ignorance, a natural state, without the manifestation of God.  
Secondly, that it is so taken in this place.  Cop. 
Man is said to be dust and ashes.  Osb. 
But dust here cannot signify man, it is said the dust of the earth, and that many sleep in the dust of the earth: as that which is properly taken in one place, must not of necessity be so taken in all places; so, that which is taken figuratively in some places, cannot be admitted in the same sense in others: Christ is said to be a door and a Shepherd though he were neither in proper speech: He is also said to come as a thief in the night, which word sometimes imports such a one as comes to steal  or other goods: because these words carry a proper meaning in some Scriptures, must they therefore be of the same import in all? this were blasphemous against Christ, contrary to his nature and dignity: the same words are variously taken in divers Scriptures; so then, if the dust of the earth do any where signify such a state as you speak of, yet that here it doth, you prove not. Your former Allegation, that says, Man is dust and ashes, is little to the purpose; for here in Daniel, the dust, and those that sleep in it, are distinguished one from the other, but your interpretation confounds them. You say man is dust and ashes, and bring that as a parallel to this place, and withal grant as the Scripture says, that many sleep in the dust, which in plainer English is thus, Many men that sleep, sleep in themselves.  Cop. 
True, for they sleep in the old man.  Osb. 
I desire you to prove your interpretation by the Scripture.  Cop. 
It is cleared by Esay 26. 18. Thy dead men shall live, with my dead body shall they arise, awake and sing ye that dwell in the dust, etc. These Scriptures are compared together, by this I prove my interpretation, for I would have one Scripture interpret another.  Osb. 
I am glad to hear your acknowledgement, that all interpretations of Scripture must be made good by Scripture; but you must know also, that in interpretation of Scripture, you must take such for the establishment of your sense as are parallels, and have relation unto, or dependence upon one another; and that a word or phrase may be taken properly in one place and figuratively in another; and as for this 26. of Isa. v. 17. you must prove that dust is taken figuratively, for the state of nature and ignorance; and dead men for those that are in this state: and when you have done this, you must also prove that agreement and accord of this in Isaiah with that in Daniel.  Cop. 
These Scriptures have relation to one another; and the earth here is the old man,  Osb. 
There is nothing of the old man, not one word in all this chapter.  Cop. 
Yes, v. 17. Like as a woman with child, that draweth near the time of her delivery, is in pain, and cryeth out in her pangs; so have we been in thy sight, O Lord: v. 18. We have been with child, we have been in pain: that is, we have laboured and traveled to bring forth Christ in the spirit.  Osb. 
This you say, but you must also prove it; What is all this, v. 17, 18. to the old man, or labouring and travelling to bring forth Christ in the spirit?  Cop. 
The bringing of the soul out of the dust, is the bringing of the new man out of the old.  Osb. 
Where is your proof that the bringing of the dead out of the dust, is bringing the soul out of the dust, and that, the bringing of the new man out of the old?  Cop. 
This is proved v. 14. They are dead, they shall not live; they are deceased, they shall not rise; therefore hast thou visited and destroyed them, and made all their memory to perish.  Osb. 
What is this to the old man?  Cop. 
God's raising them, is raising their memory, or them to a memory, which before they had not; it was a perishing memory which before they had.  Osb. 
What means the perishing of their memory here?  Cop. 
They remembered not God, or had not the knowledge of God.  Osb. 
Prove this phrase to hold forth any such thing.  Cop. 
The natural man is enmity with God.  Osb. 
Prove the memory perishing to be taken for natural state.  Cop. 
It is the darkness of their Understanding.  Osb. 
Prove it is meant so here, and allege your Scripture, and I will acknowledge myself to be in an error.  Cop. 
I prove Ezek. 37. 11. These bones are the whole House of Israel; Behold, they say our bones are dried up, and our hope is lost.  Osb. 
He says nothing of memory, much less of memory perishing; but speaks of hope lost, which are two distinct things; hope being of things to come, and memory of things past; therefore this Scripture cannot witness for you, you must seek elsewhere.  Cop. 
The Scripture carries it all along, that the natural man's memory perisheth not.  Osb. 
I see little strength or sense in this answer, or that it is in any sort pertinent to our question; Let me now see how you can prove in this chapter, and particularly in this verse he speaketh of the new man; and that by dust is meant corruption of nature, and darkness.  Cop. 
If men will not receive the truth, they may pick Cavils.  Osb. 
You judge me, though judging be against your doctrine; but prove that by dust is meant corruption and darkness.  Cop. 
What is it that awakens out of darkness? Christ in us who appears as due on the herbs, till Christ as dew revive our dead hopes; as appears also by Hos. 14. 51. I will be as the dew unto Israel, he shall grow as the Lily: How shall he fall as a dew, unless upon as as dead? Jesus Christ is the dew, and he cometh not but on the dead.  Osb. 
If this be granted, it doth but hold out this, that those that are raised, are raised by this dew; but that the dead on which it falleth are souls only, and not bodies, you have not proved.  Cop. 
That coming is on a dry soul.  Osb. 
Yet I deny that the soul only is quickened by Christ; I grant that Christ as dew and as rain falls on a withered soul and thereby quickens and revives it; but that it quickens the soul only, I deny, for it also quickens the body: of which he speaks here in Isaiah.  Cop. 
I have proved the soul to be quickened by this dew; you must prove the dew doth descend upon the body also.  Osb. 
It was rather my grant then your proof, that the soul is quickened; which we affirm also of the body; sigh what the dew is to the corn and grass, that Christ is to the bodies of men; as the dew revives the corn and grass, and makes it to flourish when it is dead and withered; so doth Christ raise men's bodies dead in the grave; which we having before abundantly proved by authority of Scripture, it is your part to disprove, or show the impertinency of the Scriptures alleged for, to the Proposition by me maintained.  Cop. 
Would you have me to prove all? Will you have no proof on your side? You will prove nothing.  Osb. 
 you will have it so, we will make an Essay what may be proved out of this very verse; from whence I doubt not to infer the verity of my Assertion, and the falsity of yours; and that he speaks of bodies quickened by this dew, from a bodily death in the grave, rather than of souls from corruption; the dead that are here raised by the dew falling on them, are conformable to Christ; they are so dead as Christ's body was, and so raised as Christ's: Together with my dead body shall they arise; But Christ's Resurrection was not from corruption and sin, but from a bodily death to life; therefore ours also.  Cop. 
Christ did descend to the Nature of man, that is corruption; Christ must lay this in grave, and rise from it.  Osb. 
Then Christ was a sinner.  Cop. 
He took our sins, and so his resurrection was from sin.  Osb. 
Doth this of Isa. 26. 17, hold out any such thing? Yea, where is he said to rise from sin?  Cop, 
He took our Nature on him, and that's the cause.  Osb. 
It was from the grave, and not from sin, corruption, and ignorance.  Cop. 
If he risen not from them, than he had them not.  Osb. 
Neither had he, for he was without sin: That remains to be proved.  Cop. 
He took all our infirmities on him.  Osb. 
Not sinful infirmities.  Cop. 
All our infirmities, and bore our sicknesses.  Osb. 
I deny that.  
John 11. 24.  Osb. 
Let us go on to another Scripture, namely Joh. 11. 24. Martha saith unto him, I know that he shall rise again in the Resurrection at the last day. Lazarus was dead, lay four days in the grave, and stunk; yet of him Martha saith, He should rise again in the Resurrection at the last day: This cannot be meant of any spiritual Resurrection in this life, but of a Resurrection after death: Which persuasion of hers Christ confirms, by saying, I am the Resurrection.  Cop. 
Martha spoke in Ignorance, and Christ by way of Reproof; Mark the words, I know (saith Martha) my Brother shall rise again in the Resurrection of the last day; Christ answers, I am the Resurrection and the Life; He that believeth in me, though he were dead, yet shall he live: as if he had said she should not believe herself, but him: Martha believed not, as in v. 40. Said I not unto thee that if thou wouldst believe, thou shouldest see the glory of God? Therefore Christ reproved an Unbeliever.  Osb. 
Christ instructs, reproves not Martha, but rather commends her.  M. John Hughes, 
Martha saith v. 27. that she doth believe, therefore she had faith.  Cop. 
She believed in general, but not in particular, and who will not say, my friends that are dead, I shall see them again at the last day?  M. Hughes, 
You will not say it.  M. W. 
Bartholomew, Martha had external faith, but not internal faith.  Cop. 
Yea, yea.  Osb. 
Where do you prove by Scripture there is an external faith,? and what is external faith?  M. W. 
Bartholomew, She heard with the ear, that was her faith.  Osb. 
We deny hearing to be external faith.  M. David Hughes, 
V 27. She makes profession of her faith, she saith unto him, Yea Lord, I believe that thou art the Christ, the Son of God, which should come into the world.  M. Barth. 
I will prove the Devils had such a faith; for they believe and tremble.  M. Dau. 
Hugh's, Martha spoke the same things which Peter did acknowledge, and had the same faith and confession of Peter which Christ approves, Mat. 16. 16, 17. saying, Flesh and blood hath not revealed these things unto thee.  Osb. 
M. Coppin, When is the last day that Martha here speaks of?  Cop. 
When a man is converted, that is the last day; and when the old man is destroyed.  Osb. 
Show me a Scripture for that.  Cop. 
When he hath subdned all things, then is the last day.  Osb. 
Then as long as any thing remains to be subdued, it is not the last day: Martha acknowledgeth her brother should arise at the last day, viz. when all things should be subdued.  Cop. 
When all things appear to each man to be subdued, to him then is the last day come.  Osb. 
You should also prove as well as affirm this is the last day Martha speaks of; If this be all you have to say, we will proceed on to the next Scripture.  John 5. 28, 29. 
V, 28. Marvel not at this, for the hour is coming wherein all that are in the graves shall hear his voice.  
V 29. And shall come forth, they that have done good, and they that have done evil unto the resurrection of damnation.  Osb. 
He speaks of an hour to come wherein men shall be raised: The persons to be raised, such as are in the graves or sepulchres, and such as have done good and evil; and that they are raised to, or the consequent of this resurrection, is life to some, damnation to others; which cannot be meant of a resurrection from sin, corruption, or ignorance in a spiritual sense; for none are so raised to damnation.  Cop. 
This is true, that it is to come, and so may this spiritual resurrection be; Some at one time, some at another, have their resurrection manifested to them.  Osb. 
How come they out of their graves? You, must prove graves here to be sin, corruption and ignorance.  Cop. 
Examine Psalm 88 5. and see what David means by grave,  
V 5. Free among the dead, and like the slain that  in the grave, etc.  
V 6. Thou hast laid me in the lowest pit in the darkness, in the deeps.  
V 7. Thy wrath lieth hard upon me. And v. 7, 8, 9, 10, specially v. 11. Shall thy loving kindness be declared in the grave, or thy faithfulness in destruction? All these verses show these to be corruption.  Osb. 
Such a death, and such a grave he speaks of here, as in the rest of the Psalm; but v. 15. he shows it to be affliction; which so grievous, that he was ready to die, or as one ready to die: I am afflicted, and ready to die, from my youth up; while I suffer thy terrors, I am distracted. He speaks not of any spiritual death by reason of sin, nothing of sinfulness is mentioned in all this Psalm; David speaks only of an afflicted condition.  
Secondly, if this Psalm were so to be understood, you must▪ make it appear that this Scripture doth apply, and properly answer the fift of John, and that the grave is taken in John 5. 8. as it is here.  Cop. 
I have proved it already, and therefore you must prove the contrary.  Osb. 
By grave in John 5. is meant burial places; and Christ promiseth a time shall come when the dead in them shall come out, some to joy, and some to torment.  R. 
Coppins brother, How do you prove the graves are taken for burying places?  Osb. 
That is clear that the word so signifies, it is so in common use among us, that I need not spend time about that, and the Scripture also in other places uses the word to the same purpose.  Cop. 
By grave is meant the state of ignorance, darkness, and corruption; and when Christ comes into the soul, then is the resurrection; the grave is a death, a burial in sin.  Osb. 
In this spiritual Resurrection from sin and corruption, all that rise, rise to life; but some in these graves rise to damnation. But we will also leave this, and apply ourselves to the next place; which is  
Acts 24. 15.  
And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. Here are two clear testimonies for the Resurrection. 1. The object of Paul's hope was the Resurrection of the dead; but hope is of things to come: Rom. 8. 24. But hope that is seen, is not hope; for what a man seethe, why doth he yet hope for? v. 25. But if we hope for that we see not, then do we with patience wait for it. The resurrection than he hoped for, was a resurrection to come; but that could not be from sin, for that he had before. 2. This resurrection to come is of just and unjust men; and some are just, and others are unjust when they rise; but in the resurrection from sin, all are just; none rise from that, but those that are just before God. The resurrection he here speaks of, presupposeth the subjects; some of them, to be just before they rise. The just are risen already from sin and corruption, yet shall have another resurrection, which can be no other than of the body, which they must have in common with the unjust; and not as a peculiar privilege (any otherwise then for the manner and ends) or proper to themselves.  Cop. 
Paul having had the first resurrection, expected a second.  Osb. 
But such as unjust as well as just men should have.  Cop. 
This resurrection was to be attained in his apprehensions, and so of the unjust also; Phil. 3. 10. That I may know him, and the Power of his Resurrection; which he confesses he had not yet attained, v. 11, 12. in his apprehensions, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus: v. 13. Brethren, I count not myself to have apprehended; v. 14. I press towards the Mark. He pressed forward towards his perfection, which is his second resurrection; for as soon as he apprehended he was risen, he was risen.  M. 
R. Veysey, Paul having enjoyed that resurrection, which is the first resurrection from Nature to Grace, doth yet say he desires to attain to the resurrection of the dead: Now Paul being once risen, was no more dead in soul, therefore Paul expected a resurrection of the body.  Cop. 
Though Paul was risen in the first resurrection, yet Paul was dead, because he had not the second.  M. R. Veysey, 
Then that resurrection which is the first resurrection, is but from one death to another, and so no resurrection at all.  Cop. 
Yes, because as the state of Nature is death in respect of the state of grace, so is the state of grace death in respect of glory.  M. R. Veysey, 
How is that proved?  Cop. 
It is proved in 1 Cor. 13. 9 and 15. 31. and 2 Cor. 4. 10.  Osb. 
To your first place in 1 Cor. 13. 9 I answer, mention is made of knowledge; we know in part; not a word of life or death. That of 1 Cor. 15. 31. I die daily, will not argue the death of grace; he speaks of his sufferings, which were so great, that he reckons himself as in a dying condition; and that in the 2 Cor. 4. 10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body: v. 11. For we which live, are always delivered unto death for Jesus sake, etc. This I say is of the same import, speaking of their conformity to Christ in respect of afflictions, which only he calls death and dying, and not the state of grace wherein they were; as is plain from, v. 8, 9 We are troubled on every side, &c, so that these Scriptures make not for you.  Cop. 
What ever is below the highest life, is death. Paul he knew that he had the life of Grace, yet he says that we are dead; Paul was dead according to the dispensation of Grace, in respect of the dispensation of Glory; therefore saith 1 Cor. 15. 31. I die daily.  Osb. 
This is spoken of afflictions, and not of the state of Grace, to show it was a death in comparison of Glory.  
FINIS.