it did here and ea quae corpori debentur as another of the Learned has Paraphrased it The Body shall receive the things which are due which of right belong unto it Sicut Justitia dicitur suum cuique dare as another of the Criticks comments it and this is the very nature of Justice that every Body shall have the proper Reward which is exactly suitable to his work And congruenter ad id quod gessit as another of no small Repuration has given us the sense of it The Judgment of every Body shall be tongruous and correspondent to his actions We see the main indictment is against the Body and all the deeds done in the former Life are applied to it and according to these it is we are either to stand or fall Fourthly 'T is farther to be noted how that St. Paul expresses himself by a Trope a Metonymie of the Cause for the Effect the Works for the Wages the things Done in the Body for what is Due unto them And if this be not plainly enough exprest to remove all scruples cavils doubts and gain-sayings we have here Lastly The Reason of all this assigned by the infallible Spirit THAT EVERY MAN MAY RECEIVE THE THINGS DONE IN HIS BODY ACCORDING TO WHAT HE HAS DONE WHETHER IT BE GOOD OR BAD … Which sounds to me as if the Apostle had said To this very end to this very intent for this very purpose for this very reason The Process of the Day of Judgment requires the appearance of our Bodies as well as Souls that Justice may be done to both I can make no other construction of it That every Man may receive the things done in the Body according to what he has done whether it be Good or Bad. Upon the whole I declare that ever since I met with the Objections of the learned Author against it I have been scarcely able to put the thoughts of it out of my Head and the more I considered it the more I am in love with the more I am established in it And whereas the Learned Author would enervate throw it aside and make it no reason at all I on the contrary must confess beside the will and pleasure of God that I look on it as the first and great Reason of the Resurrection I do give it the supremacy and precedency to all others I must freely acknowledge that I cannot after my utmost search and inquisition possibly find out any Reason that can pretend to equal or rival it that can stand in competition with it The Resurrection is in order to Judgment and Judgment and Justice here are all one I cannot for my heart Divine upon what other Account but this the Resurrection of the same Body should be so constantly by all the Ancients contended for and expresly asserted Resurrectionis vocabulum non aliam rem vindicat quam quae recidit Tertullian lib. 5. cap. 9. ad Mart. and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the learned Doctor has also noted clearly implies the Rising again of that which Fell according to the vulgar saying Resurrectio est ejus qui recidit Suitable to this the Creed of Aquileia has expressed this Article by the Resurrection of this Flesh and accordingly their Bodies were particularly pointed at by those of that Communion as Ruffinus tells us when they made Publick Confession of their Faith I will not dwell upon this nor light a Candle to the Sun but refer you to the Elaborate Treatise of Dr. Beaumont on the present subject who has proved it to have been the constant Doctrine of the Fathers beyond a possibility of denial Now I desire the Philosopher to give me a reason of this Doctrine of which the Ancients have been so tenaâ—eâ—us Why this Body why this Flesh must arise for 't is but equal that I should give him a question to answer who in his Objections has made a precedent and done the like if the Body be no other ways concerned than an instrument only if it be not sensible if it be not capable of doing Good or Evil Rewards or Punishments as he has in down right words affirmed If this be so I earnestly request him to tell me Why it must be the SAME BODY that must arise Why not another Body Why not an Aereal Body Why any Body at all Dic Sodes dic aliquem Dic Quintiliane colorem I do verily believe he will have an hard Task of it and however he may be himself persuaded it will I presume be a a difficult matter for him to persuade or convince others For my part I look on the Doctrine as a most Divine Truth and am immoveably fixt in the belief of it notwithstanding all the Arguments the Learned Author has brought against it and I presume the greatest part of Mankind are and will be of my Opinion 'T is most certain that this Doctrine has a most natural tendency to the advancement of Piety and suppression of Vice There can be no Antidote or Cordial no Shield or Buckler more Sovereign than this to defend and support the devout Christian amidst all the difficulties and hardships with which he is engaged in his present Pilgrimage they are all silenced mastered disappointed and overcome by one word Resurgam There can be no more powerful motive to engage us in the pursuit of Holiness than this viz. The consideration of that plenteous recompense which shall be conferred on the whole Man hereafter with respect to his labours here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Cyrill The hope of the Resurrection is the Root of well-doing This must carry us on with Courage and Resolution thro all the difficult rugged and uneven passages we meet withal in our present Race this must reconcile soften and sweeten all the assurance that we serve so good a Master who will not fail fully to reward all his faithful Labourers in the next World with respect to their deservings in this Lastly There can be no more effectual dissuasive against Sin than the Argument before us If Men have any sense of their State any love for themselves any kindness or regard for their Bodies as well as Souls they are carefully to avoid those ways which will inevitably implunge Both in everlasting Torments in the great and terrible Day when they shall be again united to the intent that they may be sharers in the Wages who have been Confederates in the Work FINIS
our Twelve Tribes instantly serving God Day and Night hope to come for which Hope's sake King Agrippa I am accused of the Jews The Apostle in the words next and immediately following explains himself beyond all doubt Why should it be thought a thing incredible with you that God should Raise the Dead The Resurrection then is The Hope of the Promise or rather the Reward hoped for at the Resurrection which in truth is the Life and Soul of Religion the most effectual and powerful motive to Piety which makes every good Man notwithstanding the multitude of difficulties and discouragements with which he is at present surrounded in love with it and ingages him chearfully and immovably in God's Service The encouragements of all our actions and labours here is the expectation of some what lovely which attends them in the end Wherefore doth the Ploughman Sweat and Toil Dig and Delve engage early and late in the painful labours of Husbandry through the whole Circuit of it Is it not because he has a prospect of a joyful Harvest when the Vallies shall st and so thick with Corn that they shall laugh and Sing Psal 65. ult Wherefore doth the Soldier run through so many Hardships engage in so many Difficulties expose himself to so many imminent Dangers What think you are not the considerations of the Rich Spoils the Glorious Victory and Triumph on the other side of this Scene of Blood Slaughter and Death the strong Magneticks to draw him on Can it be imagined that the Combatant at the Olympicks would put himself at the expence of that Oyl Exercise and Pains which are indispensibly necessary to his Character were it not for the allurement of that Crown at the end of the Goal which appears in his Eye most beautiful and charming Take away the Resurrection and you cut asunder the Nerves and Ligatures of Religion secure it and you have set it up the denial of this shocks and overturns the other Articles of our Faith The Establishment of it fixes them This I take to be the Import of the Hope of the Promise and I am confirmed in it from the use of the Hebrews who were wont to call the Resurrection the Seculum Mercedis the great time of Recompense This Argument is professedly and largly handled by the Apostle in 1 Cor. 15. on both sides where from the Negative he acknowledges the Folly the Vanity the Madness of preaching setting up for or pretending to Religion then i. e. if this great Truth labour all that is built on it must of course fall to the ground then is our Preaching Vain our Faith Vain The great Heralds of the Gospel are False Witnesses we are in our Sins Then those that are fallen asleep in Christ are perished The Apostle goes on ver 19. If in this life only we have hope in Christ we are of all Men most miserable Whereas Christians with a supposition of a Resurrection and the immediate attendants of it must be confess'd to take the best and the wisest course to have the start and advantage of all Mankind besides The contrary does most justly charge them with weakness folly and distraction and in the prosecution of the Argument he plainly lays open the Reasons of the same ver 29. Else what shall they do that are Baptized for the dead if the dead rise not at all why are they then Baptized for the dead and why stand ye in jepordy every hour The true intent and meaning of which place without engaging in the Intricacies and Difficulties of it which is a thing excentrick to my present purpose I take to be this To what end do Men tye themselves up to the strict Observations of this Way of Worship and willingly expose themselves to all manner of Butcheries to most cruel Tortures Racks and Deaths If there be no Resurrection this way is the most sensless and ridiculous If so the Saints were Fools the Martyrs were Fools those that crucified their Bodies by the severities of Mortification and Self-denial must be confessed weak in their intellectuals and those that expos'd themselves to Fire and Faggot to the Torments of the Amphitheatre the most Cruel and Barbarous usages which Men or Devils could invent to treat them with were egregiously deceived and deluded The Apostle brings home the Argument to himself ver 31 32. I protest by your rejoycing which I have in Christ Jesus our Lord I die daily If after the manner of Men I have fought with Beasts at Ephesus what advantageth it me if the dead rise not Let us Eat and Drink for to morrow we die where the Apostle counting his Practise his Perils his Sufferings readily grants all these to be mistakes and miscarriages without the Resurrection and prefers the Doctrine and Practise of the Epicure before it To what end should Men Fast Watch and Pray and deny themselves the injoyments of this World keep under their Bodies and bring them into subjection To what end should Men indure the contradictions of Sinners To what end should Men expose themselves to all the hardships and misusages of Men of a wicked and barbarous World if there be no Resurrection But on the contrary to our everlasting Comfort and Encouragement he assures us of a Resurrection and That a most glorious one too which is the grand Subject of the remaining part of the Chapter on which as on a Foundation impossible to be shaken he endeavours to fix the Faith and Practice of the Corinthians and with them of all that embrace this Holy Profession Wherefore my beloved Brethren be steadfast immovable always abounding in the work of the Lord for asmuch as you know that your labour is not in vain in the Lord Go on with Courage Resolution and Perseverance in the conscientious discharge of your Profession assuring your selves that there are Golden Remains of goodness and incomparable rewards that await Holiness in the other World CHAP. II. HOwever this great Article of our Faith hath met with ill treatment in the World it has in a great measure been made the Scoff Derision and Laughter of Mankind the subject of the pastime of the Scorner's Chair When St. Paul at Athens preach'd it up he was by the learned Professors and Philosophers there called Babbler and a setter up of strange Gods for his pains Acts 17. 18 nor did it find a kinder Reception among the People for so we are expresly told ver 32. When they heard of the Resurrection of the Dead some mocked others said we will hear thee again of this matter Neither had it a more civil fate among the Governors for upon this account Festus declares him beside himself and pronounces him mad Acts 26. 24. The great Naturalist has given his opinion much after the same rate and has confidently averr'd it to be beyond the power of God himself to bring it to pass Nat. Hist lib. 7. cap. 7. The great Emperor and Apostate Julian though he generally ridicul'd all
Tool and Machine an Instrument only i. e. barely agitates and moves it as the Snail does his Shell the Waterman his Boat the Rider his Horse the Fencing-Master his Weapon the Man his Cloaths No this has been sufficiently exploded by the Philosophers and Schoolmen in the colebrated Question on the present Subject being by Both constantly maintained in the Negative The Soul during its Residence with its beloved Bride is liberal in his Endowments towards her as in the foregoing Comparison furnishes and sets her up with great Accomplishments bestows Sense Vigour Activity Perception on on her so that derivatively she has the Benefit Use and Enjoyment of all these This is a Doctrine disputable and I believe will not go down with all but for the Truth of it I appeal to the Sense of Mankind and for its Support I briefly offer these Considerations 1. The Soul diffuses it self through every Part of the Body according to the known Maxim of the great Peripatetick and certainly to no other purpose but to bestow its Largesses The Vegetable Soul gives Life to every Particle of the Plant or Tree and the Rational Soul cannot be supposed to be less liberal 2. 'T is undeniable that there is a mutual and reciprocal Influence of each toward other The Soul impresses the Body on t'other hand That impresses the Soul The loving Pair mutually give and receive from each other the noble Spouse makes his Bride the generous Presents so often mentioned She on the other hand guides and directs the Soul in his Behaviour according to the known Axiome Mores animae sequuntur temper amentum corporis which I confess I do not understand unless it come home to the purpose The different Constitutions and Complexions of our Bodies have a powerful influence on our Souls and do in a great measure over-rule and command them This is allowed by all and manifestly appears in the Behaviour of Children suitable to their Progenitors They do for the most part follow their Way and tread in their Steps The Body is the perpetual Dictator and prescribes to the Soul the Manner and Method of its Government Thus according to the peculiar Composure of the outward we find the Dispositions of the inward Man He in whom the sanguine Complexion is predominant proclaims his Constitution by his Port and Actions is Bold Couragious Magnanimous and Heroick whereas the Cholerick Man tells the World what he is made of by his Peevishness and Petulancy And so in all other Cases as all here agree And least the Suspicion of Traduction which prevails with some should enervate the force of the Argument To put it altogether without dispute I lay down this as an undeniable Position That the Manners of Children are not only influenced by their Parents but Nurses too The Concessions of Philosophers Physicians and confirmed Experience of all do give me a Supersedeas here and pronounce the Proof of it altogether needless There is a Curious Dissertation in Aulus Gellius lib. 12. cap. 1. of Favorinus the Philosopher on this Subject to a Noble Woman perswading her to give suck to her own Child and not endanger the corrupting of his Manners by a strange Milk The Discourse is so full excellent and nervous that I can hardly forbear to transcribe it and whereunto for full Satisfaction I refer the Reader 3. That the Body is endowed with Life and Sensation is undeniable from the common and daily Experience of it in every part Even the Extream Parts are endued with a ready and most exquisite Sensation And 4. the Truth of it is abundantly confirmed from this usual Experiment That if at any time there happens a Sphacelus a Mortification in any extreme part instantly there is recourse to the Surgeon and his Saw to take off the dead part for the Preservation of the whole which to me is little less than a Demonstration That the other Parts are truly and actually alive The Body even of Adam if the Supposition may be allow'd before its Union with its Heavenly Partner was a senseless Clod of Earth but when God breathed into him the Breath of Life then Man became a living Soul a living Man though we allow it a Carkass upon its Separation CHAP. VII THE Objector goes on Neither is the Body capable of any Rewards or Punishments 't is the Soul only that is sensible and nothing but what is sensible can be capable of Rewards and Punishments Here again we are assaulted with the old Paralogism and therefore must dismiss it with the same Answer The Body without the Soul is capable of neither Rewards nor Punishments but in Conjunction with it is exquisitely sensible and enjoys either What have we to do to consider the Body in a separate state This is foreign impertinent and beside the Argument in all respects Our Dispute lies about the Good or Evil that Men do in this Life and that Remunaration which according to their Deserts shall attend them at the Resurrection In both which the whole Man is concerned and not one part neither the Body without the Soul nor the Soul without the Body but both in Conjunction And though I will not deny That the Soul while in the Body may and does sometimes act Abstractively without the Concurrence of the Body in a Spiritual and Intellectual Manner in good or bad Desires Cogitations and Contrivances which are by the Philosophers call'd Immanent Acts and so by consequence has a separate distinct Enjoyment of Pleasure or Pain according to the Result and Nature of them wholly peculiar to its self and altogether independent from the Body yet all other Rewards and Punishments here are conferred on the Soul by the Mediation of the Body so far is the Objection from being true as that the contrary is undeniable As the Body is beholden to the Soul for the Capacity of Rewards and Punishments so all the Rewards or Punishments that are or can be placed on the Soul in this Life are owing to the Body without which 't is altogether impossible it should be invested with either How is the Soul of the most deserving Courtier preferr'd but by the Body How is the Soul of the Valiant Soldier advanc'd to higher Dignity of Command but by the Body How is the Soul of the Learned Doctor bless'd with Plurality of Preferments in the Church and Vniversity but by the Body And so in all other Cases whatsoever On the other hand the same is no less visible in the Distribution of Punishments How is the Soul of the Malefactor brought to suffer but by the Body Ask the Prisoner in the Dungeon with his heavy Load of Fetters on how the Place and Irons come to affect his Soul he will readily tell thee 'T is by the Body Ask the petty Thief at the the Cart's Tayl how his Spiritual Part does rue for his Transgression and he 'll tell thee 't is by the painful Stripes inflicted on his Back Ask the Man that has undergone the
the WHOLE but God made the WHOLE Man Thus this most Excellent Man reasons on our side To the same purpose we may not omit the * Anima aptitudinem inclinationem habet ad corporis unionem sicut leve sursum Aquinas 1ae Q. 76. 1 6m Notion of the Philosophers and Schoolmen which the Learned Author knows much better than I can tell him viz. That the Soul hath as natural an inclination to be united to the Body as a light thing to mount upward beside if the Philosopher had been silent this Truth is undeniably established from the sacred Authority but now alledg'd viz. The earnest cries and longing desires of the Souls under the Altar to be again united to their Bodies Nay this Doctrine has not only been constantly maintained but also carry'd on and advanced by the Schoolmen who in this point are express and full That the happiness of the Saints shall be greater at the Day of Judgment than now it is or can be and they are so liberal withal as to give us the manner and reasons of it why it is so and how it is brought about †Extensive augetur in corpore extensive in animâ quia anima gaudebit de bono corporis intensive quia est corporis perfectibile omnis pars imperfecta est completur in toto Aquin. Suppl Q. 93. i. e. It is extensively augmented in the Body which before lay in the Grave under the enjoyment only of a negative happiness in an exemption from pain and a rest from all its labours But is in reunion admitted to a positive one is after a long separation placed in copartnership with the Soul 2ly 't is extensively augmented in the Soul which rejoices at the new Nuptials has no small satisfaction complacency pleasure in the advancement and injoyment of his Bride after so long a separation and Divorce When two intimate Friends that have not for many years seen one another happily meet again how great how ravishing how superlative is their Joy if there be joy in Heaven over one sinner that repenteth as we are sure there is Luk. 15 If it be one part of the happiness of the Inhabitants of that Jerusalem that is above that they shall know their ancient Acquaintance and Relations with whom they have lived on Earth and sit down with them there praising exalting congratulating each others condition as is by many asserted and is not at all improbable This offers fairly for the proof of what the Shools have here determined who in the procedure of the Argument further tells viz. That the Happiness is intensively also advanced Forasmuch as the Soul makes the Body perfect for the support of which they produce the known Axiom which is allowed of in all other cases and therefore ought to pass muster here That every part is by its self imperfect 't is perfected in the whole 'T is true if we consider the Body as it is represented by the School of Plato a Sepulchre a Prison or really as it now is a sink of Infirmities Diseases and Indispositions an heavy load and weight pressing down the Soul I do confess I see nothing Beautiful or Charming to make the Soul in love with it But when we shall draw the Curtain and change the Scene when we shall contemplate the glorious qualities wherewith it shall be enobled after the Resurrection when this corruptible shall have put on incorruption and this mortal have put on immortality when it shall have obtained a most perfect Victory not only over Death but all its troublesome antecedents and consequences also the known miseries of this Life and the calamities of the Grave when I say the Body has surmounted all these and sits above 'em this must induce us strongly to conclude for the Argument in hand If this be the case as in Truth it is the Happiness of the Saint must be advanced to such a degree as surpasseth our understanding All that we have to do is for ever to admire and adore To conclude this part 't is a Truth too plain to be disputed That the separate Soulson all hands are not under the full injoyment of either Rewards or Punishments That this is the case of the Damned Spirits needs no laboriousness of proof the single interrogation of those disposed in the Gospel Mat. 8. 29. Art thou come to torment us before the time Alone is sufficient nor have we less evidence on the other hand Where-ever the Souls of the departed Saints under the Law were 't is certain they were not in Heaven for the Captain of our Salvation was the first that opened those everlasting Doors and made his entrance there that went before to provide mansion Places for his Faithful ones Wherever the Souls of the Gospel-Believers since departed have their Residence though as I believe notwithstanding the determination of the Council of Florence and others we can conclude nothing of certainty here nevertheless we have so much evidence that their State is imperfect as that I do not see how any Man can have the forehead to deny The Nail of this Doctrine is immovably fastned by the Author to the Heb. 11. and last where after he had given a large Catalogue of the most renowned Saints departed together with the Records of their most noble Atchievements says expresly That all these having obtained a good report through Faith received not the Promise God having provided some better things for us that they without us should not be perfect In the meaning of which place there can be no doubt because the stream of Interpreters here run in one Channel altogether undivided all agreed that this is the sence The Consummation of the Happiness of those under the Law shall not prevent those under the Gospel the Day of Judgment is the stated time of both whenthere shall be a general Resurrection The accomplishment of the great Patriarchs under the old dispensation must await ours under the new the Labourors that entred the Vineyard the first Hour of the Day shall not be paid off before those that came in the last Hour the wages of all is not to be expected before the end of all The Promise refers to the Resurrection as was noted in the Preamble and is put for the Thing Promised which can be no other than the Glorification of our Bodies in conjunction with our Souls and this makes the Happiness compleat which shall not be conferr'd on some before others but shall be bestowed on all assembled together in a Grand Consistory at the last Audit This also is the professed Doctrine of our Church as she has Taught and Injoyned us in her Liturgy to Pray Beseeching God of his Gracious Goodness shortly to accomplish the Number of his Elect and to hasten his Kingdom that we with all those departed in the true Faith of his Holy Name may have our perfect Consummation and Bliss both in Body and Soul in thy Eternal and Everlasting Kingdom
We are by all the Rules of Reason and Logick to make the same conclusion as heretofore it being scarcely possible to derive it from any other cause If the Bodies of the Twelve Apostles for the promise cannot be applied to their Souls only because it is to be made good after the Resurrection and at the Day of Judgment are hereafter to be seated upon Twelve Thrones as Judges and Assessors of The Twelve Tribes of Israel i. e. Of all Mankind If the Sons of Zebedee the Martyr'd Saints some of those of the highest form shall fill those immediate places of the Right Hand and of the Left Hand of Christ of his Kingdom If the eminent Christians in the Gentile World shall come from the East and from the West and take their Places next to Abraham Isaac and Jacob the great Patriarchs of the Promise If those that have beaten down their Bodies and brought them into subjeicton by their unwaried wrestling with the Flesh have obtained a Victory over it here shall receive the advantage thereof in their Exaltation above if as the Apostle speaks Every Man shall receive his own Reward according to his Labour 1 Cor. 3. 8. if those that have done and suffered more in this Life are carried on and encouraged thereto from an infallible assurance of a suitable Retaliation That is to say of an emminent and proportionable Recompence at the Resurrection of the Just It is I think to any Man who will not shut his Eyes against the Light a Plain Case viz. in all this the Justice of God is signal and conspicuous Hither tend the advancements of Glory appropriated and applied by the Ancients and Schoolmen to three sorts of Men more especially First To the famous Preachers of the Gospel who with the great Apostle did very gladly spend and were spent laboured more abundantly in the Vineyard Of the truth of this there can be no doubt since Truth it self has assured us That 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. ult 3. And that the Righteous shall shine forth as the Sun in the Kingdom of the Father Mat. 13. 43. And this is farther and more fully confirmed in the above mentioned promise of Twelve Thrones to the first Heralds of the Gospel Secondly To such as have kept themselves unspotted from the Flesh have adorned their Conversation with Purity and Chastity and have fought Valiantly and Victoriously in this Warfare This is asserted by the Prophet Isaiah in a lofty and Rhetorical strain as his custom is Chap. 54. 4 5. Thus saith the Lord unto the Eunuchs that keep my Sabbaths and chuse the things that please me and take hold of my Covenant even to them will I give in mine House and within my Walls a Place and a Name better than of Sons and of Daughters I will give them an Everlasting Name that shall not be cut off This is alluded to by our Blessed Saviour Mat. 19. 12. and emphatically noted by St. John Rev. 14. 4. where those pure Virgins that were not desiled with Women are represented dignified with extraordinary marks of Glory above others v. 5. They sung a New Song which no Man could learn they were admitted to follow the Lamb whithersoever he goeth and are called expresly the first Fruits unto God and unto the Lamb. Thirdly The Noble Army of Martyrs who have chearfully for the testimony of the Faith and a good Conscience suffered the most cruel Torments that Men or Devils could inflict given their Bodies to the◠Wild Beasts and to the flames There can be no dispute of the truth of this point neither forasmuch as that it is 〈◊〉 confirmed by the testimony of the infallible Spirit which assigns an eminency of happiness to those that were slain for the Word of God and for the testimony which they held white robes were given unto them Rev. 6. 9 10. And positively pronounces the Right hand and Left hand the principal places in the Kingdom of Heaven to belong to those that have drank of Christ's Cup and been Baptised with his Baptism Mat. 20. 22. To this purpose excellent is the animadversion of St. Augustine Videbimus in illo regno in corporibus Martyrum vulnerum Cicatrices quae pro Christi nomine pertulerunt non enim deformitas in eis sed dignitas erit quaedam quamvis in corpore non corporis sed virtutis pulchritudo fulgebit Civ Dei l. 19. c. 3. We shall see in Heaven in the Bodies of the Martyrs the marks of those wounds which they received for Christ's sake and these will be no deformity but an honour to them the Beauty of their Grace◠will gloriously shine forth through these impressions And again this great Father to the same purpose has noted In cicatricibus Martyrum sole fulgidioribus extabit Martyrii gloriosissimum Monumentum non autem ullum corporis glorificati dehonestamentum Civ Dei l. 6. 22. cap. 19. In the Scars of the Bodies of the Martyrs brighter than the Sun shall shine forth the most glorious Trophy of Martyrdom We all allow it for the Honour and Reputation of a Souldier to shew the Foot steps of those wounds which he received in fighting valiantly for his King and Countrey And indeed this Consideration makes this Opinion very probable 't is generally admitted by the Schools and others and in the main cannot be denied and in my apprehension does not a little contribute to the support of that Doctrine which is our business to establish If the Bodies of some of the Saints in Heaven shall be signalized with Characters of Advancement of Glory they are certainly capable of Rewards For the farther improvement of the argument I desire that it may be observed how that the Resurrection and Judgment are so interwoven and twisted together as that the one cannot be separated from the other 't is a truth which neither can nor will be denied that the one is in order to the other And as at the Assizes here below when the Court is set the Persons concerned are brought from Preson to the Bar in order to their Trials So it is in this last and general Assize the Supream Judge sends out his Officers to remand all out of their Graves from all Quarters of the World to make their personal appearance to answer to their Charge and abide the final determination of this last Audit And though there may and will be to the end of the World prevarications failures and deviations in the proceedings of all Earthly Tribunals yet this highest Court of Justice must be acknowledged by all to be altogether exempt from these 'T is placed beyond the possibility of the least miscarriage Well then the Reason of the Resurrection is the Judgment which is immediately to follow after it and if our Bodies are not concerned in the business Transacted what do they make here If they are no