Chapter II
For the explanation of both these is shewn, how Christ sustained a double relation:
first, of a surety given for us ; secondly, of a common person in our stead.
The difference of these two, and the usefulness of these two considerations r for the explaining all the rest that follows, in this whole discourse.
Now the better to explicate both these, you must consider how that
Christ, in almost all that he did for us (as the phrase is here, and is to be annexed to each particular) did stand in a double relation for us unto God.
CHAP. II.] FROM CHRIST S RESURRECTION. 27
1. Of a surety, bound to pay the debt for us, and to save our souls.
2. Of a common person, or as an attorneyat-law in our stead. And both these, as they have a distinct and differing consideration in themselves, so those several considerations of them will conduce to the understanding of those two things forementioned, as ways and arguments to shew how
the resurrection of Christ may support our faith, both by way of evidence
that the debt is paid, and by way of influence that we are thereby acquitted, and cannot be condemned. The notion of his being risen, who is our
surety, clears the first, and that of his rising as a common person, illus
trates the other. And I shall here a little the largelier insist upon the
explication of these two relations, because their consideration will be of use
through all the rest that follows, to illustrate thereby the influence that his
ascension, and sitting at God s right hand, &c., have into our justification ; and so I shall carry them along throughout this discourse.
1. A surety is one that undertakes, and is bound to do a thing for another ; as to pay a debt for him, or to bring him safe to such or such a
place, or the like ; so as when he hath discharged what he undertook and^was bound for, then the party for whom he undertook is discharged also.
2. A common person with, or for another he goes for, is one who repre
sents, personates, and acts the part of another, by the allowance and war
rant of the law ; so as what he doth, as such a common person, and in the name of the other, that other whom he personates is by the law reckoned
to do ; and, in like manner, what is done to him, as being in the other s
stead and room, is reckoned as done to the other. Thus, by our law, an
attorney appears for another, and money received by him is reckoned as received by him whom it is due unto. Thus the giving possession of an
estate, a re-entry made, and possession taken of land, &c., if done by and to a man who is his lawful attorney, it stands as good in law unto a man, as if in his own person it had been done. So ambassadors for princes represent their masters : what is done to them is reckoned as done to the
prince ; and what they do, according to their commission, is all one as if the prince, whose person they represent, had done it himself. In like man ner also, the marriages of princes are transacted and solemnized by proxy, as a common person representing his lord, and in his name, is married to a
princess in her father s court ; and the laws of men authorize it, and the
marriage is as good as if both princes themselves had been present, and had performed all the rites of it. And thus to be a common person is more than simply to be a surety for another : it is a farther thing ; and there
fore these two relations are to be distinctly considered, though they seem
to be somewhat of a like nature. Thus an attorney is a different thing from a surety. A surety undertakes to pay a debt for another, or the like ; but a common person serves to perform any common act, which by the law
is reckoned and virtually imputed to the other, and is to stand as the other s
act, and is as valid as if he had done it ; so as the good and benefit which
is the consequent of such an act, shall accrue to him whom he personated, and for whom he stood as a common person. Adam was not a surety for
all mankind ; he undertook not for them in the sense forementioned, but he was a common person representing all mankind ; so as what he should do was
to be accounted as if they had done it. Now the better to express and make sure our justification in and by Christ, according to all sorts of laws (the equity of all which God usually draws up into his dispensations), God did ordain Christ both to be a surety for us, and also a common person repre
senting us, and in our stead. That as Christ took all other relations for us,
28 THE SUPPORT OF FAITH [SECT. III.
as of an Husband, Head, Father, Brother, King, Priest, Captain, &c., that
so the fulness of his love might be set forth to us, in that what is defective
in any one of these relations, is supplied and expressed by the other ; even
thus did God ordain Christ to take and sustain both these relations, of a
surety and a common person, in all he did for us, thereby to make our
justification by him the more full and legal ; and justify, as I may so speak, our justification itself or his justifying of us, by all sorts of legal considera
tions whatever, that hold commonly among men in like case ; and that which the one of these relations or considerations might not reach to make
good, the other might supply ; what fell short in the one the other might make up ; and so we might be most legally and formally justified, and made
sure never to be condemned.
CHAPTEK III.
The first head: The evidence ofjustification which Christ s resurrection affords to
faith, explained by two things. 1. By shewing how Christ was made a Surety for us. 2. How his resurrection as a Surety holds forth this evidence.
1. Concerning the first of those two heads at first propounded, namely, the
evidence which Christ s resurrection affords unto our faith in point of non-
condemnation, I have two things to handle in this chapter to make this out :
First, how Christ was made a Surety for us, and what manner of Surety he
did become ; secondly, what the consideration hereof will contribute to that
evidence which faith hath from Christ s resurrection.
(1.) For the first, Christ was appointed by God (and himself also under
took) to be our Surety. This you have, Heb. vii. 22, He was made Surety of a better testament or covenant, namely, of the new. The Hebrew word for covenant the Septuagint still translated A/o&w, testament: the word in the Hebrew being of a large signification, and comprehending both a covenant and testament ; and so in the New Testament it is used pro miscuously for either ; and indeed this
* new covenant of grace is both. Of this covenant Christ is the iyyvog, the plighter of his troth for it, the
Surety, the Promiser, the Undertaker. The verb this comes of is Jy/uaw, promittere, which comes from Iv yviotg, in manibus, striking hands, or giving one s hand, as a sign of a covenant ; and so to bargain with, or make up a covenant. Prov. xxii. 26,
* Be not thou one of them that strike hands, or
of them that are sureties for debts : which whole verse the Septuagint reads, Give not thyself sig tyyvriv, to suretyship ; the same word that is here used
by the apostle. It was the manner both of the Jews and Romans also, to make covenants by striking of hands. And in testaments, the heir and executor shook hands, or the executor gave his hand to fulfil it. And the word iyyvvjaaedat is used, not only in promising to pay a debt for another, but also in becoming a pledge for another, for to undergo death or a capital punishment in another s room, as in that famous story of friends, namely, Evephenus and Eucritus : Eucritus did ri%iaosv lyyvfoatfai* willingly be come a surety for Evephenus, when condemned to die by Dionysius the * It is remarkable that Goodwin has, through inadvertence, mistaken the mean
ing of this expression. It was Evephenus, who, having sent for Eueritus, $%iuffS9
syyvfaaadai, asked him to stand surety for him. The mistake does not affect the
argument, which depends upon the meaning of syyu^ffatrtJa/, and not upon that of
. ED.
CHAP. III.] FROM CHRIST S RESURRECTION. 29
tyrant. This very word is used by Polyaenus,* the historian of that fact. Now such a Surety every way did Christ become unto God for us, both to
pay the debt, by undergoing death in our stead, and so to satisfy God ; and then as the Heir, to execute his will and testament. He became a Surety of the whole covenant, and every condition in it, take it in the largest sense ; and this of all, both on God s part, and on ours. For us he undertook to God to work all our works, and undergo all our punishments ; to pay our
debts for us, and to work in us all that God required should be done by us, in the covenant of grace. And thus to be a surety is much more than
simply to be an intercessor or mediator (as Pareus well observes). God did (as it were) say to Christ, What they owe me, I require it all at your hands ; and Christ assented, and from everlasting struck hands with God, to do all for us that God could require, and undertook it under the penalty that lay upon us to have undergone.
Yea, Christ became such a Surety in this for us, as is not to be found among men. On earth, sureties are wont to enter into one and the same bond with the creditors,f so as the creditor may seize on which of the two he will, whether on the debtor or on the surety, and so (as usually) on the debtor first, for him we call the principal. But in this covenant God would have Christ s single bond ; and hence Christ is not only called the Surety of the covenant for us, but
* The Covenant, Isa. xlix. 8, and elsewhere. God making the covenant of grace primarily with him, and with him as for
us, thereby his single bond alone was taken for all, that so God might be sure of satisfaction : therefore he laid all upon Christ, protesting that he would not deal with us, nor so much as expect any payment from us, such was his grace. So Ps. Ixxxix. 19, where the mercies of the covenant made between Christ and God, under the type of God s covenant with David, are
set forth, Thou spakest in vision to thy holy One, and saidst, I have laid
help on one who is mighty. As if God had said, I know that these will
fail me, and break, and never be able to satisfy me ; but you are a mighty and substantial person, able to pay me, and I will look for my debt of you. And to confirm this, than which nothing can give stronger consolation, or more advanceth God s free grace, when God went about the reconciling the world in and by Christ, and dealt with Christ about it, the manner of it is
expressed to have been, that God took off our sins from us, and discharged us, as it were, meaning never to call us to an account for them, unless Christ should not satisfy him, and laid them all on Christ, so as he would
require an account of them all from him first, and let him look to it ; and
this he did to make the covenant sure. Thus, 2 Cor. v. 19, it is said (the apostle speaking of God s transaction of this business with Christ) that God was in Christ, namely, from everlasting, reconciling the world (of elect believers)
* to himself, not imputing their trespasses to them ; and made him sin who knew no sin. Observe, that as he laid our sins on
Christ, so withal he discharged us in his compact between Christ and him
self, not imputing their trespasses to them. So then, all laid upon Christ, and he was to look to it, or else his soul was to have gone for it. This is not the manner of other creditors : they use to charge the debt on both the
surety and the debtor ; but in this covenant (of grace, namely) Christ s
single bond is entered ; he alone is The Covenant, so as God will have
nought to say to us, till Christ fails him. He hath engaged himself first to
require satisfactions at Christ s hands, who is our Surety.
(2.) Now then for to make use of this notion, for the clearing of the point
* Stratagems, Book V. chap. ii. ED. f Qu. debtors ? ED.
30 THE SUPPORT OF FAITH [SECT. III.
in hand. It might afford us matter of unspeakable comfort, only to hear
of Christ s having been arrested by God for our debt, and cast into prison, and his bond sued, and an execution or judgment served on him, as the
phrases are, Isa. liii. 8. For thereby we should have seen how God had
begun with our Surety, as minded to let us alone, and that it lay on him to
discharge the debt, who was so able to do it. And thereby we might also
see how he was made sin for us, and therefore we might very well have
quieted our hearts from fearing any arrests, or for God s coming upon us,
till we should hear that our surety were not sufficiently able to pay the
debt, as you have heard he is.
But yet our hearts would still be inquisitive (for all that) to hear whether indeed he hath perfectly satisfied God or no ; and would be extremely soli
citous to know whether he hath satisfactorily performed what he undertook, and how he got clear of that engagement, and of being
* made sin for us. And therefore the apostle comforts believers with this, that Christ shall
the next time appear without sin. Unto them that look for him he shall
appear the second time, without sin, unto salvation, Heb. ix. 28. One would think it no great matter of comfort to us to hear that Christ should
appear without sin ; for who would imagine that it could be otherwise with The Holy One,
< The Lord of Glory ? There is no wonder in that. Ay, but, says the apostle, your very salvation is interested in this, as nearly as
is possible. It is well for you that Christ is now without sin ; for he hav
ing as your Surety undertook to satisfy for sin, and having accordingly been once made sin when on earth, and arrested for it by God at his death ; in
that now he is got clear of that engagement which could be no way but
by satisfaction, which he undertook this doth plainly evince it, and ascer
tain you, that you shall never be condemned for it ; for by the law, if the
surety hath discharged the debt, the debtor is then free. And therefore no news would or could be more welcome to sinners, than to have a certain and infallible evidence given, that their Surety were well come off, and had
quitted all, to satisfaction.
Now then to evidence this serveth his resurrection ; Christ is risen.
Nothing so sure. Therefore certainly the debt is discharged, and he hath
paid it to the full, and so is now without our sin, and fully got clear of it. For God having once arrested Christ, and cast him into prison, and begun a trial against him, and had him to judgment, he could not come forth till he had paid the very utmost farthing. And there is the greatest reason for
it, to ascertain us, that can be. For he was under those bonds and bolts, which if it had
* been possible, would have
* detained him in the grave, as Acts ii. 24. The strength of sin, and God s wrath, and the curse against sin (Thou shalt die the death) did as cords hold him, as the Psalmist s
phrase is. Other debtors may possibly break their prisons ; but Christ could not have broke thrbugh this, for the wrath of the all-powerful God was this prison, from which there was no escaping, no bail ; nothing would be taken to let him go out but full satisfaction. And therefore to hear that Christ is risen, and so is come out of prison, is an evidence that God is
satisfied, and that Christ is discharged by God himself; and so is now
* without sin, walking abroad again at liberty. And therefore the apostle proclaims a mighty victory, obtained by Christ s resurrection, over death, the grave, the strength of sin, the law, 1 Cor. xv. 55, 56, and cries out, Thanks be to God, who giveth us the victory, through Jesus Christ our
Lord, ver. 57. You may now rest secure indeed : Christ is risen ; who
therefore shall condemn ?
CHAP. IV.] FROM CHRIST S RESURRECTION. 31
CHAPTEE IV.
The second head propounded, the influence Christ s resurrection hath into justi
fication. Two branches of the demonstration of this : First, that Christ was a common person, representing us in all he was, or did, or suffered, handled at large ; more especially a common person in his resurrection.
2. Now secondly, to come to that other head propounded, the influence
Christ s resurrection hath into our justification. The demonstration or
making out of which depends on two things put together ; the first, how
Christ was appointed by God, and himself acted the part of a common per son, representing us in what he did, and more particularly in his resurrec
tion. Of this in this chapter. The second is, how from that consideration ariseth, not only an evidence
to our faith, but a real influence into our justification and non-condemna
tion. So as, Who shall condemn? because Christ is risen again, as a common person, representing us therein.
(1.) For the first of these, to illustrate and prove it in the general, that
instance of Adam serves most fitly, and is indeed made use of in the Scrip ture to that end. Adam, as you all know, was reckoned as a common
public person, not standing singly or alone for himself, but as representing all mankind to come of him. So as by a just law, what he did was reckoned
to his posterity whom he represented. And what was by that law threat
ened, or done to him for what he did, is threatened against his posterity also. Now this man was herein a lively type of our Lord Christ, as you have it, who was the type of him who was to come, Bom. v. 14. Unto which purpose, the titles which the apostle gives these two, Christ and Adam, 1 Cor. xv. 47, are exceeding observable ; he calls Adam
* the first man ; and Christ our Lord, the second man ; and both for that very pur pose and respect which we have in hand. For, first, he speaks of them as
if there had never been any more men in the world, nor were ever to be for time to come, except these two. And why ? but because these two between them had all the rest of the sons of men hanging at their girdle ; because
they were both common persons, that had the rest in like (though opposite)
considerations included and involved in them. Adam had all the sons of men, born into this world, included in himself, who are therefore called
* earthly men, ver. 48, in a conformity to him the earthly man, ver. 47 ; and Christ the second man had all his elect who are the first born, and whose
* names are written in heaven, and therefore, in the same verse, are
* heavenly men included in him. You see how he sums up the number of all men in two, and reckons but two men in all ; these
oppositely called
two, in God s account, standing for all the rest. And farther observe, that because Adam was in this his being a common person unto us, the shadow and the lively type of Christ, who was to come after him ; that therefore he
is called the first man of these two, and Christ the second man, as
typified out by him.
Now if you ask wherein Christ was a common person, representing us, and standing in our stead ; I answer, if in anything, then in all those con
ditions and states wherein he was, in what he did, or befell him, whilst here on earth especially. For he had no other end to come down into this
world, but to sustain our persons, and to act our parts, and to have what was to have been done to us acted upon him.
32 THE SUPPOET OF FAITH [SECT. III.
[1.] Thus, first, in their two several conditions, qualifications, and states,
they both were common persons. That is, look what state or condition the one or the other was made in, is by a just law to be put upon those whom
they represented. So the apostle reasons from it, ver. 48, as is the earthly man (namely, the first man, Adam), such are the earthly, namely, to be
earthly men as well as he ; because he who is a common person represent
ing them, was in his condition but an earthly man. And oppositely, by the same law, it follows,
* as is the heavenly man (namely, the second
man, Christ), such are and must be the heavenly, who pertain to him, because he also is a common person, ordained to personate them ; and Adam, who came after him, was therein but his type.
[2.] And as thus, in this place to the Corinths, the apostle argues Christ
to be a common person, in respect of his condition and state, by an argu ment of parallels taken from his type, Adam ; so, secondly, in that 5th to
the Romans, he argues Christ to have been a common person, in his actions which he did on earth : and this also from the similitude of Adam, whom, ver. 14, he therein makes to have been Christ s type. And he speaks of Adam there as a common person, both in respect of what he did, namely, his sin ; and also in respect of what befell him for his sin, namely, death and condemnation. And because he was in all these not to be considered as a
single man, but as one that was all men, by way of representation ; hence, both what he did, they are said to do in him ; and what condemnation or death was deserved by his sin, fell upon them all, by this law of his being a public person for them.
First, For what he did. He sinned, you know, and, ver. 12, all are said
to have sinned, namely, in his sin ; yea, and according to those words in
the Greek, Iv <Z> * which are added there, you may render that sentence (and the original bears it, and it is also varied in the margin) thus, in whom
all have sinned, namely, in Adam, as in a public person. Their act was included in his, because their persons were included in his. And
Secondly, For what befell him for sin, that befell them also by the same law
of his being a person representing them. Hence, ver. 12, death is said to
pass upon all men, namely, for this, that Adam s sin was considered as
theirs, as it there follows. It is said to pass, even as a sentence of death
passeth upon a condemned malefactor. And, ver. 18, judgment is said to come by that one man s offence, upon all men, to condemnation. Now
in Gen. ii. 17, the threatening was spoken only to Adam, as but one man, In the day that thou eatest thereof, thou shalt surely die. And Gen. iii.
19, that sentence seems only to pass upon him alone, Unto dust thou
Bhalt return. Yet in threatening Adam, God threatened us all ; and in
sentencing Adam to death, he sentenced us| also. The curse reacheth us too ; death passed upon all men then, and therefore by a just law death
reigns over all, as Rom. v. 14 and 17, because Adam was in all this a com mon person representing us, and so in our stead ; and so all this concerns us as truly and as nearly as it did him. I say by a just law ; for, indeed, the Scripture, upon the equity of this rule, pronounceth a statute out against all men that they should die, Heb. ix. 27. Statutum est, it is appointed by a statute law that all should die. Now if you search for this statute, when and where enacted, you will find that the original record and roll is that in Gen. iii. 19, spoken only of Adam, but holding true of us,
* to dust thou
ehalt return.
* This reading, Iv y, for ep o>, which the author quotes, and which our trans
lators must have had before them, is not given by Griesbach. ED.
CHAP. IV.] FKOM CHRIST S RESURRECTION. 33
(3.) Just thus the matter stands in the point of our justification and
salvation between Christ and elect believers ; for Adam was herein his type. Christ was considered and appointed of God as a common person, both in what he did and in what was done to him. So as by the same law, what
he did for us is reckoned or imputed to us, as if we ourselves had done it ; and what was done to him, tending to our justification and salvation, is
reckoned as done to us. Thus when Christ died, he died as a common
person, and God reckoneth that we died also. When Christ arose, he rose
as our head, and as a common person, and so then God accounts that we
rose also with him. And by virtue of that communion which we had with him in all those actions of his, it is, that now when we are born again, we
do all rise both from the guilt of sin and from the power of it : even as by virtue of the like communion we had with (or being one in) Adam, we come
to be made sinful, when we begin first to exist as men, and to be first born.
Thus in his death he was considered as a common person, and God reckoned us dying then, and would have us reckon so also. So, Kom. vi.
10, the apostle, speaking of Christ, saith, In that he died, he died unto sin
once ; but in that he liveth, he liveth unto God. Then, ver. 11, speaking of us, he says,
* Likewise reckon you yourselves to be dead unto sin, but
alive unto God through Jesus Christ our Lord. The meaning whereof is
plainly this, that whereas regenerate men are for the present in the reality but imperfectly mortified and dead to sin, as considered in themselves, and
in respect of the work of it, as wrought in them ; yet that being considered
in Christ as their head, and a common person representing them, they may
Xoy/ ^g/t/, they may truly, by a way of faith, reason or reckon themselves
wholly dead, in and through Jesus Christ our Lord, in that once he died
perfectly unto sin, as a common person representing them. So as what yet
is wanting in the work of mortification, in their sense and experience of it,
they may supply by faith, from the consideration of Christ their head, even
themselves to have died when he died. The apostle, I say, would have them by reason conclude or infer (for so the word Xoy^itfdi signifies, as
chap. iii. 28, Therefore we conclude, &c., it is the same word) from Christ s
death, that they are dead ; which conclusion cannot be made unless this be one of the propositions in this argument, that we died in Christ when he
* dead to sin, nor
died ; and so though in ourselves we are not yet wholly
* through Jesus Christ your Lord and Head
perfectly alive to God, yet
* in that (as ver. 10) he died and now
(says he), reckon yourselves so,
Hves, and you were included in him. And, indeed, this consideration the
apostle suggests unto our faith, both as the greatest encouragement against
imperfect mortification begun ; that yet we may comfort ourselves by faith, as reckoning ourselves wholly dead in Christ s death, and so may assure
ourselves we shall one day be perfectly dead in ourselves by virtue of it ; and withal, as the strongest argument also and motive unto mortification, to endeavour to attain to the highest degree of it ; which, therefore, he car
ries along in his discourse throughout that whole chapter. He would have them by faith or spiritual reasoning take in, and apprehend themselves long since dead to sin in Christ, when he died ; and so should think it the
greatest absurdity in the world to sin, even the least sin, we being dead
long since, and that wholly, when Christ our head died : ver. 2, and how
shall we, that are dead to sin, live any longer therein ? and, ver. 7, he
that is dead is free from sin ; and how then shall we do the least service
to it ? Now all this he puts upon Christ s dying, and our dying then with him : ver. 6, Knowing this, that our old man is crucified with him, even
VOL. IV. C
34 THE SUPPORT OF FAITH [SECT. III.
when he was crucified, that it might be destroyed one day in us, fully and perfectly ; Christ s body representing therein, as a public person, the
elect, and their body of sin conjunct with them. So as thus by faith they are to reason themselves wholly dead to sin in Christ, and to use it as a
reason and motive to stir up themselves not to yield to the least sin. I use
this expression of being wholly dead, because if he had spoken merely of
that imperfect mortification begun in us, the argument would not have been
a perfect motive against the least sins. We who are dead, how shall we
live in sin, or yield unto the least sin ? For it might be said, alas ! we
are but imperfectly dead ; and from an imperfect death could but an imper fect argument have been drawn. But the Scripture elsewhere tells us, that
Christ by his death hath perfected for ever all that are sanctified ; so Heb.
x. 14 ; so as in his death they may reckon themselves perfectly dead by
faith, and perfectly sanctified, though yet the work be not actually and fully
perfected.
And all this communion with Christ as a common person, representing them in his death, he there instructs them to be represented and sealed up to them by their baptism ; so ver. 3, 4. How, I shall shew afterwards.
(4.) Now as this place holds forth Christ as a common person in his
death representing us, so other places hold forth the like of his resurrec
tion. In 1 Cor. xv. 20, the apostle argues, that elect believers must and
shall rise, because now Christ is risen from the dead, and is become the
first-fruits of them that sleep. See the force of this argument founded
upon this notion and consideration, that Christ was a common person repre
senting all the rest ; and this strongly presented in that expression of his
being the first-fruits, in allusion to the rite in the Levitical law. All the
sheaves in a field being unholy of themselves, there was some one sheaf in
the name and room of all the rest (which was called the first-fruit), which was
lift up, and waved before the Lord ; and so all the sheaves abroad in the
field, by that act done to this one sheaf, were consecrated unto God, Lev. xxiii. 10, &c., by virtue of that law. The meaning of which rite, the
apostle expounding, allegeth, Bom. xi. 16, If the first-fruits be holy, all
the lump is holy also. Thus, when we were all dead, Christ as the first-
fruits riseth, and this in our name and stead, and so we all rise with him and in him. And although the saints departed are not, in their own per sons, as yet risen (as we all who are now alive are not in our own persons
yet dead), yet, in the mean time, because thus they are risen in Christ, as
their first-fruits, hence, in the very words following, he saith, they are but
asleep, He is become the first-fruits of them that sleep, because they remain alive in Christ their head, and shall rise one day, because in him
they virtually are already risen ; and this in God s account in as true and just a sense as we, though personally alive, are yet all reckoned dead in Adam, because he, as a common person, had the sentence of death pronounced on
him, by virtue of which we must die ; and this by the force of the same
law, even of that which we have inculcated, of being a common person repre senting us. And indeed, so it follows (which argues this to be the apostle s
meaning), ver. 21, For as in Adam all die, even so in Christ shall all be made alive. His argument lies thus : Adam was the first-fruits of them
that died ; Christ, of them that rise. Hence, therefore, we are elsewhere
said (though in respect to another life) to be risen with Christ, Ephes. ii.
5, 6, and, which is yet more, to sit together with him in heaven ; because
he, as a common person representing us, sits there in our name and stead, as you shall hear when I come to it in the text in the next section.
CHAP. V.j FROM CHRIST S RESURRECTION. 85